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<article article-type="research-article" dtd-version="1.2" xml:lang="ru" xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink"><front><journal-meta><journal-id journal-id-type="issn">2408-932X</journal-id><journal-title-group><journal-title>Research Result. Social Studies and Humanities</journal-title></journal-title-group><issn pub-type="epub">2408-932X</issn></journal-meta><article-meta><article-id pub-id-type="doi">10.18413/2408-932X-2026-12-2-0-3</article-id><article-id pub-id-type="publisher-id">4211</article-id><article-categories><subj-group subj-group-type="heading"><subject>RESEARCHES</subject></subj-group></article-categories><title-group><article-title>&lt;strong&gt;The Peculiarities and Limits of the Mind: The Formation of Christian Thinking&lt;/strong&gt;</article-title><trans-title-group xml:lang="en"><trans-title>&lt;strong&gt;The Peculiarities and Limits of the Mind: The Formation of Christian Thinking&lt;/strong&gt;</trans-title></trans-title-group></title-group><contrib-group><contrib contrib-type="author"><name-alternatives><name xml:lang="ru"><surname>Zaykov</surname><given-names>Oleg V.</given-names></name><name xml:lang="en"><surname>Zaykov</surname><given-names>Oleg V.</given-names></name></name-alternatives><email>olegza@bk.ru</email><xref ref-type="aff" rid="aff1" /></contrib></contrib-group><aff id="aff1"><institution>Humanitarian University</institution></aff><pub-date pub-type="epub"><year>2026</year></pub-date><volume>12</volume><issue>2</issue><fpage>0</fpage><lpage>0</lpage><abstract xml:lang="ru"><p>The article is devoted to the peculiarities of the formation of Christian thinking. The relevance of this study is largely determined by the scientific and technical civilizational context, in which the sacred foundations of human thinking are lost behind the general &amp;ldquo;noise&amp;rdquo; of things, mechanized relations and the efficiency of production processes. The emergence of &amp;ldquo;non-human intelligence&amp;rdquo; in various versions once again raises the question of the nature of human thinking itself, created in the image and likeness of the divine, and, therefore, carrying the creative potential of the Creator. And although the presence of God in the soul and the world is not obvious for desacralized humanity, this does not negate the fact that the divine is present and supports people in their intellectual quest. Christian thinking necessarily presupposes the presence of a soul that believes in God. It is the salvation of the soul that is the goal of Christian life, where thinking is instrumental in nature as a means of helping to achieve this goal. Knowledge of God is largely a gift to some chosen ones, saints, and therefore is usually unknown to traditional human thinking, however, this does not mean that it is impossible. Intelligent-heartfelt prayer gives hope for divine grace and understanding of what is happening in the world, and the soul allows one to believe and repeat this experience in memory. Christian thinking, based on the existence of God, is fundamentally different from newly produced artificial intelligences, which are in the plane of technology and do not imply access to the transcendental world.</p></abstract><trans-abstract xml:lang="en"><p>The article is devoted to the peculiarities of the formation of Christian thinking. The relevance of this study is largely determined by the scientific and technical civilizational context, in which the sacred foundations of human thinking are lost behind the general &amp;ldquo;noise&amp;rdquo; of things, mechanized relations and the efficiency of production processes. The emergence of &amp;ldquo;non-human intelligence&amp;rdquo; in various versions once again raises the question of the nature of human thinking itself, created in the image and likeness of the divine, and, therefore, carrying the creative potential of the Creator. And although the presence of God in the soul and the world is not obvious for desacralized humanity, this does not negate the fact that the divine is present and supports people in their intellectual quest. Christian thinking necessarily presupposes the presence of a soul that believes in God. It is the salvation of the soul that is the goal of Christian life, where thinking is instrumental in nature as a means of helping to achieve this goal. Knowledge of God is largely a gift to some chosen ones, saints, and therefore is usually unknown to traditional human thinking, however, this does not mean that it is impossible. Intelligent-heartfelt prayer gives hope for divine grace and understanding of what is happening in the world, and the soul allows one to believe and repeat this experience in memory. Christian thinking, based on the existence of God, is fundamentally different from newly produced artificial intelligences, which are in the plane of technology and do not imply access to the transcendental world.</p></trans-abstract><kwd-group xml:lang="ru"><kwd>Christian thinking: soul: Christian values</kwd><kwd>faith</kwd><kwd>free will</kwd><kwd>memory</kwd><kwd>Maximus the Confessor</kwd></kwd-group><kwd-group xml:lang="en"><kwd>Christian thinking: soul: Christian values</kwd><kwd>faith</kwd><kwd>free will</kwd><kwd>memory</kwd><kwd>Maximus the Confessor</kwd></kwd-group></article-meta></front><back><ref-list><title>Список литературы</title><ref id="B1"><mixed-citation>Augustine Aurelius (2024), Ispoved [Confessions], AST, Moscow, Russia (in Russ.).</mixed-citation></ref><ref id="B2"><mixed-citation>Epifanovich,&amp;nbsp;S.&amp;nbsp;L. 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