Andrei A. Orlov is a scholar of Eastern Christian and Jewish mysticism and a Professor of Theology at Marquette University, USA. Along with Fr. Alexander Golitzin he is a co-founder of the Theophaneia School. The Theophaneia School, whose research objective is the recovery of the theophanic language of eastern Christian tradition, came into existence in the late nineties by the efforts of the Eastern Orthodox doctoral students and professors at the theology department of Marquette University in Milwaukee, USA.
- 1 Biography
- 2 Influences
- 3 Research Projects
- 4 Publications
- 5 External Links
Andrei Aleksandrovich Orlov was born in 1960 in the Soviet Union and grew up in its capital, Moscow, where he attended high school № 736, graduating in 1977. After high school, as every male of age 18 in the Soviet Union, Orlov was drafted for two years of mandatory service in the Soviet Army. He finished his service in 1980 as a senior sergeant of anti-aircraft missile regiment.
After his military service, Orlov entered the Journalism Department of one of the best educational institutions of the former Soviet Union—the Moscow State University. As the leading university of the Soviet Union at that time, and especially in its Journalism Department, the Moscow State University was a special place where political elites of the Soviet Union usually sent their children. Because of this unique situation, the department enjoyed a special protective status and permission to study and discuss political subjects otherwise forbidden in other Soviet universities. Orlov’s studies at the Journalism Department were mostly philological in nature and methodology. Philology in the former Soviet Union was one of the furtive disciplines that was permitted to discuss and engage philosophical and sociological ideas outside the context of the official ideology. Such philological “niche,” therefore, was often used by many dissidents, including the most influential and original thinkers to have survived in the oppressive Soviet system, such as Michail Bakhtin and Yuri Lotman. The special protective status of the Journalism Department of Moscow State University allowed its students and faculty to engage safely in political and scholarly debates not only in the classroom but also in informal, virtually underground seminars with professors after school. In 1984, Orlov joined one of such seminars, led by the famous Soviet philosopher and sociologist, Boris Grushin. The seminar introduced Orlov to the variety of philosophical methodologies that become crucial for shaping Orlov’s later hermeneutical approaches, including poststructuralism, analytical philosophy, and phenomenology.
Institute of Sociology
After completing his B.A. degree in Journalism at the Moscow State University in 1986, Orlov, under Grushin’s guidance, entered a Ph D. program at the Institute of Sociology in the Russian Academy of Sciences, the main academic institution for sociology in the former Soviet Union. In 1990 he completed his doctoral studies, defending a Ph.D. dissertation on the sociology of culture, with Boris Grushin as his director. Another famous Russian sociologist and dissident, Yuri Levada, served as the reader for Orlov’s dissertation. Following methodological insights of Hans-Georg Gadamer, Johan Huizinga, and José Ortega y Gasset, Orlov’s dissertation explored the concept of play as both the basic clue to the ontological structure of art and the methodological tool for interpretation of culture.
Abilene Christian University
The year of Orlov’s Ph.D. defense was also laden with profound changes in the Soviet Union’s political situation, as Yeltzin’s reforms finally opened the Iron Curtain for Russian scholars. Encouraged by this opportunity, Orlov decided to continue his academic studies abroad by pursuing a degree in theology in the USA. In the Fall of 1991, he was admitted to a graduate program in the College of Biblical Studies at Abilene Christian University (ACU) in Texas, where he would spend the next seven years studying biblical languages, theology, church history, and the history of biblical interpretation. Under the influence of one of his teachers at ACU, Everett Ferguson, he would later gravitate to the study of the Jewish pseudepigrapha and apocalyptic literature, which became Orlov’s lifelong and major area of study and expertise. In 1995, Orlov obtained an M. A. degree in New Testament and, in 1997, he also completed a Master of Divinity program. While at ACU, Orlov also began his teaching career, serving as an adjunct professor of Russian Language from 1993-1998 in ACU’s Department of Foreign Languages.
In 1998, Orlov entered a Ph. D. program at Marquette University (Milwaukee, Wisconsin). The time which he spent at Marquette, first as a Ph.D. student and then as a faculty member, became the most stimulating and rewarding scholarly environment of his life, where his earlier ideas eventually crystalized into many books and articles. Here, under the guidance of Alexander Golitzin and other professors, he continued his study of Jewish and Christian apocalypticism and mysticism. In 2003, under the direction of Deirdre Dempsey and with Golitzin on his dissertation board, Orlov defended a Ph.D. dissertation on the development of Enochic lore. His dissertation covered early Mesopotamian traditions about the seventh antediluvian hero to the later Jewish Hekhalot testimonies in which Enoch became identified with the supreme angel Metatron. This study was hailed as a major contribution to the field of the Second Temple studies and later was published by Mohr-Siebeck. In 2004 Orlov was hired by his alma mater as a professor of Judaism and Christianity in Antiquity and he obtained a full professorship at Marquette University in 2012.
The New History of Religions School
Already during his graduate studies at ACU, Orlov began to realize the limitations of modern historic-critical approaches to the study of biblical and pseudepigraphical texts. He began turning his attention to in-depth investigations of premodern modes of biblical interpretation practiced in ancient communities of faith, including midrash and patristic exegesis. At that time, he also became captivated by conceptual links between Jewish apocalypticism and early Jewish mysticism. This interest eventually drew Orlov in the mid-90s to a group of scholars associated with the Society of Biblical Literature Group on early Jewish and Christian mysticism. At that time this group included Alan Segal, Christopher Rowland, Jarl Fossum, Larry Hurtado, April De Conick, Charles Gieschen, Christopher Morray-Jones, James Davila, Crispin Fletcher-Louis, and others. In scholarly literature, some members of this group were often designated as the “New History of Religions School.” This group of scholars exerted one of the most important and enduring effects on Orlov’s methodological approach to Jewish and Christian apocalypticism and mysticism. The origin of the term "New History of Religions School" is traditionally attributed to Martin Hengel, who used this designation to label the aforementioned group of North American and British scholars working on early Christology from a Jewish perspective. Crispin Fletcher-Louis observes that one of the defining characteristic of the school became "an emphasis on the extent to which the full breath of Christological expression is fashioned from Jewish raw materials." Several of Orlov’s works, including his book The Glory of the Invisible God: Two Powers in Heaven Traditions and Early Christology, can be seen as projects which were profoundly shaped by the methodology of the New History of Religions School. In The Glory of the Invisible God, Orlov synthesized the early insights of one of the school’s major representatives, Alan Segal, expressed in Segal’s classic work Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism, and combined them with methodological lessons of other representatives of the New History of Religions School, including Larry Hurtado, Charles Gieschen, and Crispin Fletcher-Louis. The book explores the two powers in heaven traditions in synoptic accounts of Jesus’ baptism and transfiguration, demonstrating the significance of these Jewish developments in shaping the earliest Christological formulations.
The Enoch Seminar
Another important scholarly group that exercised its influence on Orlov’s work and his approach to Jewish and Christian apocalyptic and mystical traditions was the Enoch Seminar. Founded in 2000 by Gabriele Boccaccini, it represented a scholarly forum where international experts who specialized in different trends of Jewish and Christian studies had the opportunity to meet and discuss early Jewish and Christian traditions, often challenging existing scholarly consensuses. Orlov became a participant of several biannual gatherings of the Enoch Seminar in years of 2005 (Camaldoli), 2007 (Camaldoli-Ravenna), 2009 (Naples), and 2013 (Camaldoli), and his papers were published in the proceedings of these conferences. In 2009, he was invited by Gabrielle Boccaccini to organize and to chair the Fifth Enoch Seminar in Naples, entitled “Enoch, Adam, Melchisedek: Mediatorial figures in 2 Enoch and Second Temple Judaism.” The conference focused on the relationship between the characters of Enoch, Adam, and Melchisedek as mediatorial figures in Second Temple Judaism, with a special emphasis on 2 Enoch. In attendance were 55 scholars from 16 countries. The proceedings of the conference were published in New Perspectives on 2 Enoch: No Longer Slavonic Only (Leiden: Brill, 2012) and in the journal Henoch. Orlov’s participation in the conferences of the Enoch Seminar sharpened his understanding of the Enoch tradition as a distinctive ideological movement with unique angelological and demonological concerns.
The Theophaneia School
Another important aspect of Orlov’s scholarship pertains to the exploration of the Jewish roots of Eastern Christian mysticism and its connection with early Jewish apocalypticism and mysticism. This quest for the underlying Jewish matrix of Eastern Orthodox theology and spirituality was influenced by Orlov’s interaction and collaboration with Fr. Alexander Golitzin. Fr. Alexander’s approach had an important and enduring effect on Orlov’s methodology and his understanding of the continuities between Jewish and Eastern Christian mystical traditions. Orlov first connected with Golitzin during his studies at ACU in 1996 via written correspondence. They later collaborated more closely when Orlov became a Ph. D. student at Marquette 1998 and also worked as Golitzin’s graduate assistant. During his Ph. D. studies in Marquette University Orlov and Golitzin co-founded what later became known as the Theophaneia School. The main objective of this unique theological project, which initially included several the Eastern Orthodox and Roman Catholic doctoral students and professors in the Marquette Theology department, was to draw attention to the essential theophanic character of Orthodox theology, a characteristic which became marginalized and forgotten in modernity, especially in academic settings. The initial idea of the school grew from an informal seminar on the Jewish Roots of Eastern Christian mysticism that Golitzin and Orlov had led at Marquette since 2002. The on-line version of this seminar became an internationally known resource on Jewish and Christian apocalyptic and mystical traditions.In 2007, Orlov, together with Basil Lourié, co-edited a volume entitled The Theophaneia School: Jewish Roots of Eastern Christian Mysticism which included articles from Golitzin and other members of the Theophaneia school. This volume became a written manifesto of this theological forum. In 2020, a festschrift entitled Jewish Roots of Eastern Christian Mysticism: Essays in Honor of Alexander Golitzin was published by Brill under Orlov’s editorship, which further solidified the international significance of the Theophaneia School.
Orlov’s research focuses on the origins and continuities of early Jewish and Christian apocalypticism and mysticism, Jewish angelology and demonology, the development of the Enochic tradition, the Jewish roots of early Christology, and on the Old Testament pseudepigrapha preserved in Slavonic.
New Vision of the Origins of Early Jewish Mysticism
In the field of the Jewish pseudepigrapha preserved in the Slavonic language, most of Orlov’s work is concentrated on two early Jewish apocalypses—2 Enoch and the Apocalypse of Abraham, in which Jewish angelological and demonological beliefs had reached their important conceptual thresholds. These two documents also contain unique constellations of visionary and theophanic traditions which make them a crucial bridge between Jewish apocalypticism and later Jewish mysticism perpetuated in rabbinic and Hekhalot developments. Orlov’s first book, The Enoch-Metatron Tradition (Tübingen: Mohr Siebeck, 2005), focuses mainly on 2 Enoch, exploring traces of the Metatron lore in that text. In his study, Orlov argues that the origins of the Metatron figure can be found already in the early Enochic literature, particularly in the angelological beliefs found in 2 Enoch. The possible development of Metatron’s enigmatic profile from early apocalyptic sources was a subject of several previous investigations, including the seminal studies of Gershom Scholem. In these inquiries, Metatron was often seen as a crucial symbol for understanding the origins of early Jewish mysticism. Orlov’s book attempts to overcome the limitations of two previous scholarly perspectives which had been dominating the discussion about roots and development of early Jewish mysticism for several previous decades: the old “Scholemian” paradigm, which can be traced to the classic studies of Gershom Scholem, and the newer “Schäferian” paradigm, which is connected with Peter Schäfer and his disciples. For many years these two leading scholarly approaches have been in a deadlock confrontation: while the “Scholemian” theory argued for the roots of early Jewish mysticism in the apocalyptic traditions about the Divine Chariot, the “Schäferian” paradigm denied such direct connections between the apocalypticism and early Jewish mysticism reflected in the corpus of the Hekhalot writings. Already in his earlier work The Enoch-Metatron Tradition and especially in his later book Yahoel and Metatron: Aural Apocalypticism and the Origins of Early Jewish Mysticism (Tübingen: Mohr Siebeck, 2017), Orlov offers a new vision for understanding the origins of early Jewish mysticism by arguing for the roots of this phenomenon not in the “visual” apocalypticism of the Divine Chariot, but instead in the “aural” or “auditory” apocalypticism embodied in the developments found in the Apocalypse of Abraham and Qumran’s Songs of Sabbath Sacrifice. Orlov’s approach thus offers a fresh understanding of early Jewish mysticism’s origins which eliminates the dilemma of “Scholemian” and “Schäferian” approaches.
Studies in Jewish and Christian Demonology
Another important aspect of Orlov’s research is related to the study of Jewish and Christian demonological traditions. In the last decade he produced several studies on demonological subjects, including his books Dark Mirrors: Azazel and Satanael in Early Jewish Demonology (Albany: SUNY, 2011), Divine Scapegoats: Demonic Mimesis in Early Jewish Mysticism (Albany: SUNY, 2015), The Atoning Dyad: The Two Goats of Yom Kippur in the Apocalypse of Abraham (Leiden: Brill, 2016), Demons of Change: Antagonism and Apotheosis in Jewish and Christian Apocalypticism (Albany: SUNY, 2020), and Yetzer Anthropologies in the Apocalypse of Abraham (Tübingen: Mohr Siebeck, 2020). In these monographs, he analyzes the evolution of two central Jewish mythologies of evil—the Adamic and the Enochic, the origins of which can be traced either to the biblical and pseudepigraphical narratives about the fall of Adam and Eve in the Garden of Eden, or to the Enochic traditions about the descent of the fallen angels in the antediluvian time. In his demonological works, Orlov pays special attention to the symbolism of symmetrical correspondences between the heavenly and the demonic realms. He shows that the Jewish and Christian apocalypses give us many illustrations of the strange and paradoxical parallelism of heavenly and infernal dimensions in which demonic beings try to imitate not only the characteristics of angelic characters, but even attributes of God. One example of this paradoxical correspondence between divine and demonic realities, which Orlov often analyzes in his numerous articles and books, is an episode from the Apocalypse of Abraham, where the antihero of the story, the fallen angel Azazel, is portrayed as the possessor of his own glory or kavod, an attribute that in many biblical and pseudepigraphical accounts is understood as the sole prerogative of the deity. The endowment of the demon with such an unusual theophanic feature is not an isolated case, but part of a broader ideological trend of apocalyptic literature, which sometimes reveals to its readers the paradoxical symmetry of divine and demonic forces. Orlov shows that the dynamics of temporal and spatial symmetries, manifested in apocalyptic texts, is responsible for another type of symmetric correlation, which often manifests itself in a paradoxical mirroring of the roles and attributes of heroes and anti-heroes of apocalyptic stories. This type of correspondence can be considered as a kind of inverse symmetry, in which the antagonist or the hero of the story literally swap with each other, acquiring specific attributes and characteristics of their opponents. During these transformations, the peculiar attributes and roles of apocalyptic heroes become reflected in the newly acquired roles and attributes of their opponents. It can be seen, for example, in the Book of the Watchers, where former angelic participants in the heavenly liturgy leave their high places in heavenly worship and descend to earth to take on the marriage obligations of human beings, while their righteous human antipode, the patriarch Enoch, ascends to heaven to become a priest in the heavenly Temple. The exchange of roles between heroes and antiheroes of the narrative is clearly distinguishable here, since both sides are depicted as mirroring each other in their mutual exchange of destinies, roles, attributes and even clothes. In many of his works, Orlov also argues that the aforementioned paradoxical symmetry between the divine and the demonic often unfolds in the peculiar sacerdotal dimension, manifested through the ritual roles of the main characters of the apocalyptic drama. Such a cultic thrust of the apocalyptic stories often stems from the traditional liturgical and priestly realities of the Jewish temple festivals, including the Yom Kippur ritual. In this cultic perspective, defeated antagonists often serve as eschatological scapegoats, predestined to take the sins of humankind upon themselves and take those sins with them to the distant realms of their exile. Researchers often see in these purifying rituals a reflection of a fundamental Jewish cultic dynamic, also manifested in the ritual of the scapegoat, where the entry of the high priest into the divine presence, symbolized by his entrance to the Holy of Holies of the Jerusalem Temple, was juxtaposed with the removal of human sins into the desert through the scapegoat. The presence of such a phenomenon does not seem accidental, since it reflects a fundamental principle of the Jewish religious tradition, in which the earthly cult was considered a reflection of the heavenly one. The main meaning of this sacerdotal symmetry was often expressed by the phrase “on earth, as in heaven,” a concept that represented the earthly sanctuary as a structure created in accordance with the heavenly model.
Study of the Concept of the Heavenly Double
Orlov offers an in-depth analysis of this symmetry of earthly and heavenly realities in his another monograph -- The Greatest Mirror: Heavenly Counterparts in Jewish Pseudepigrapha (Albany: SUNY, 2017). In this book, he analyzes the symbolism of the heavenly double in various Jewish pseudoepigraphical accounts. Orlov became interested in the topic of the heavenly double at the end of the 90s, while working on his doctoral dissertation. In several parts of this dissertation, he investigates this motif in the Book of Parables, 2 Enoch, the Exagoge of Ezekiel Tragedian, the Prayer of Joseph and the Ladder of Jacob. These initial probes into the motif of the heavenly double were later developed in several of his articles published in various scholarly journals and collections. Later, he also expanded the scope of his research in this area by exploring a demonological rethinking of the heavenly counterpart imagery, which resulted in several already mentioned books on the symmetry of heavenly and demonic realities. In 2011, during his six-month stay at the Institute of Advanced Studies of the Hebrew University in Jerusalem, Orlov began working on a monograph on the heavenly double motif in the Jewish pseudepigrapha, which he was able to complete in 2017. This final monograph sheds light not only on the origins and history of the symbolism of the heavenly double in Jewish, Christian, Manichaean and late Kabbalistic sources, but also on the significance of this concept for understanding the nature of the attributed authorship of pseudepigraphical texts in which apocalyptic revelations are transmitted in the name of prominent biblical characters of the past, often represented by biblical patriarchs and prophets. Hiding authors’ identity behind an authoritative figure in narratives of this kind was crucial for the formation of traditions transmitted on behalf of Enoch, Jacob, Baruch and others within literary movements spanning thousands of years. Orlov’s study demonstrates that such a borrowing of the name and authority of famous figures of biblical history, which allowed the authors of pseudoepigraphical texts to present new revelations on behalf of these outstanding heroes of biblical history, cannot be fully grasped without a proper understanding of the traditions of heavenly counterparts. In these traditions, the adept was often identified with his heavenly self in the form of a heavenly image of a biblical character.
Study of the Jewish Roots of Early Christology
Although most of Orlov’s works are devoted to Jewish apocalyptic and mystical traditions, he also made contributions to understanding the Jewish matrix of early Christian works. This dimension of his scholarly enterprise is especially evident in his book The Glory of the Invisible God: Two Powers in Heaven and Early Christology, in which he explores Jewish traditions about the so-called “two powers in heaven” and their influence on the synoptic accounts of Jesus’ baptism and transformation, demonstrating their role in the formation of early christological ideas.
- The Enoch-Metatron Tradition (Texts and Studies in Ancient Judaism, 107; Tuebingen: Mohr-Siebeck, 2005) ISBN 3-16-148544-0.
- From Apocalypticism to Merkabah Mysticism: Studies in the Slavonic Pseudepigrapha (Supplements to the Journal for the Study of Judaism, 114; Leiden: Brill, 2007) ISBN 90-04-15439-6.
- Divine Manifestations in the Slavonic Pseudepigrapha (Orientalia Judaica Christiana, 2; Gorgias, 2009) ISBN 1-60724-407-1.
- Selected Studies in the Slavonic Pseudepigrapha (Studia in Veteris Testamenti Pseudepigrapha, 23; Leiden: Brill, 2009) ISBN 90-04-17879-1.
- Concealed Writings: Jewish Mysticism in the Slavonic Pseudepigrapha (Flaviana; Moscow: Gesharim, 2011) [in Russian] ISBN 978-5-93273-340-3.
- Dark Mirrors: Azazel and Satanael in Early Jewish Demonology (New York: SUNY, 2011) ISBN 978-1-4384-3951-8.
- Потаенные Книги: Иудейская Мистика в Славянских Апокрифах (Concealed Writings: Jewish Mysticism in the Slavonic Pseudepigrapha) (Flaviana; Moscow: Gesharim, 2011) [in Russian]
- Heavenly Priesthood in the Apocalypse of Abraham (Cambridge: Cambridge University Press, 2013) ISBN 978-1-1070-3907-0.
- Resurrection of the Fallen Adam: Ascension, Transfiguration, and Deification of the Righteous in Early Jewish Mysticism (Moscow: RSUH, 2014) Template:ISBN.
- Divine Scapegoats: Demonic Mimesis in Early Jewish Mysticism (Albany: SUNY, 2015) ISBN 978-1-4384-5583-9.
- Воскрешение Ветхого Адама: Вознесение, преображение и обожение праведника в ранней иудейской мистике. Второе Расширенное и Дополненное Издание (Symbol, 66; Moscow: Institute of St. Thomas, 2015) [in Russian] ISSN 0222-1292 .
- The Atoning Dyad: The Two Goats of Yom Kippur in the Apocalypse of Abraham (Studia Judaeoslavica, 8; Leiden: Brill, 2016) ISBN 978-9-0043-0821-3.
- Likeness of Heaven: Azazel, Satanael, and Leviathan in Jewish Apocalypticism (Moscow: Lechaim, 2016) [in Russian] ISBN 978-5-9953-0486-9.
- Yahoel and Metatron: Aural Apocalypticism and the Origins of Early Jewish Mysticism (TSAJ; Tübingen: Mohr Siebeck, 2017) ISBN 978-3-1615-5447-6.
- The Greatest Mirror: Heavenly Counterparts in the Jewish Pseudepigrapha (Albany: SUNY, 2017) ISBN 978-1-4384-6691-0.
- Mirrors of the Almighty (Moscow: Abyshko Publishing House, 2018) [in Russian] ISBN 978-5-6040487-0-2.
- The Glory of the Invisible God: Two Powers in Heaven Traditions and Early Christology (Jewish and Christian Texts in Context and Related Studies, 31; London: Bloomsbury, 2019) ISBN 978-0-5676-9223-8.
- Old Testament Pseudepigrapha in Slavonic Tradition (Moscow: Institute of St. Thomas, 2020), [in Russian] ISBN 978-5-6042300-8-4.
- Demons of Change: Antagonism and Apotheosis in Jewish and Christian Apocalypticism (Albany: SUNY, 2020) ISBN 978-1-4384-8089-3.
- Yetzer Anthropologies in the Apocalypse of Abraham (WUNT I; Tübingen: Mohr Siebeck, 2020) ISBN 978-3-16-159327-7.
- L’église des deux Alliances: Mémorial Annie Jaubert (1912–1980) (eds. B. Lourié, A. Orlov, M. Petit; 2nd edition; Orientalia Judaica Christiana, 1; Gorgias, 2008) ISBN 1-59333-083-9.
- The Theophaneia School: Jewish Roots of Eastern Christian Mysticism (Scrinium III; eds. B. Lourie and A. Orlov; Gorgias, 2009) ISBN 1-60724-083-1.
- Symbola Caelestis: Le symbolisme liturgique et paraliturgique dans le monde chrétien (Scrinium V; eds. A. Orlov and B. Lourie, Gorgias, 2009) ISBN 978-1-60724-665-7.
- With Letters of Light: Studies in the Dead Sea Scrolls, Early Jewish Apocalypticism, Magic and Mysticism (Ekstasis, 2; eds. D. Arbel and A. Orlov; Berlin; N.Y.: de Gruyter, 2010) ISBN 978-3-11-022201-2.
- Ars Christiana. In Memoriam of Michail E. Murianov, Part I (Scrinium VII; eds. R. Krivko, B. Lourié, A. Orlov; Gorgias, 2012) ISBN 978-1-4632-0186-9.
- Ars Christiana. In Memoriam of Michail E. Murianov, Part II (Scrinium VIII; eds. R. Krivko, B. Lourié, A. Orlov; Gorgias, 2012) ISBN 978-1-4632-0187-6.
- New Perspectives on 2 Enoch: No Longer Slavonic Only (eds. A. Orlov, G. Boccaccini, J. Zurawski; Studia Judaeoslavica, 4; Leiden: Brill, 2012) ISBN 978-900-423013-2.
- Ars Christiana. In Memoriam of Michail E. Murianov, Part I (Scrinium VII; eds. R. Krivko, B. Lourié, A. Orlov; Gorgias, 2012) ISBN 978-1-4632-0186-9.
- Ars Christiana. In Memoriam of Michail E. Murianov, Part II (Scrinium VIII; eds. R. Krivko, B. Lourié, A. Orlov; Gorgias, 2012) ISBN 978-1-4632-0187-6.
- Divine Mediators: Jewish Roots of Early Christology (eds. T. Garcia-Huidobro and A. Orlov; Moscow: St. Thomas Institute, 2016) [in Russian] ISBN 978-5-9907661-2-9.
- Heavenly Temple in Early Judaism and Christianity (eds. T. Garcia-Huidobro and A. Orlov; Moscow: St. Thomas Institute, 2018), [in Russian] ISBN 978-5-9907661-1-2.
- Transformational Vision in Judaism and Christianity (eds. T. Garcia-Huidobro, S.J. and A. A. Orlov; Moscow: St. Thomas Institute, 2019), [in Russian] ISBN 978-5-6042300-6-0.
- Jewish Roots of Eastern Christian Mysticism: Studies in Honor of Alexander Golitzin (Supplements to Vigiliae Christianae, 160; Leiden: Brill, 2020) ISBN 978-90-04-42952-9.
- Revelation and Leadership in the Kingdom of God: Studies in Honor of Ian Arthur Fair (Piscataway: Gorgias Press, 2020)
- "Titles of Enoch-Metatron in 2 Enoch," Journal for the Study of the Pseudepigrapha 18 (1998) 71-86
- "Melchizedek Legend of 2 (Slavonic) Enoch," Journal for the Study of Judaism 31 (2000) 23-38
- "The Origin of the Name 'Metatron' and the Text of 2 (Slavonic Apocalypse of) Enoch," Journal for the Study of the Pseudepigrapha 21 (2000) 19-26
- "Secrets of Creation in 2 (Slavonic) Enoch," Henoch 22 (2000) 45-62
- "'Noah's Younger Brother': The Anti-Noachic Polemics in 2 Enoch," Henoch 22 (2000) 207-221
- "Ex 33 on God's Face: A Lesson from the Enochic Tradition," Seminar Papers 39, Society of Biblical Literature Annual Meeting 2000 (Atlanta: Scholars, 2000) 130-47
- "'Two Tablets' Traditions from the Book of Giants to Palaea Historica," Journal for the Study of Judaism 32 (2001) 137-158
- "Paradigms of the Transformational Vision in the Macarian Homilies," Vigiliae Christianae 55 (2001) 281-298 (with A. Golitzin)
- "The Heavenly Counterpart of the Visionary in the Slavonic Ladder of Jacob," in: Evans, Craig A. (ed.), Of Scribes and Sages (Studies in Scripture in Early Judaism and Christianity, 10; Library of Second Temple Studies, 51; London; New York: T &T Clark, 2004) 59 - 76
- "Vested with Adam's Glory: Moses as the Luminous Counterpart of Adam in the Dead Sea Scrolls and in the Macarian Homilies" in: "Mémorial Annie Jaubert (1912—1980)," Xristianskij Vostok 4.10 (2002) 740-755
- "The Flooded Arboretums: The Garden Traditions in the Slavonic Version of 3 Baruch and in the Book of Giants" Catholic Biblical Quarterly 65 (2003) 184-201
- "On the Polemical Nature of 2 (Slavonic) Enoch: A Reply to C. Bottrich," Journal for the Study of Judaism 34 (2003) 274-303
- "Celestial Choirmaster: The Liturgical Role of Enoch-Metatron in 2 Enoch and Merkabah Tradition," Journal for the Study of the Pseudepigrapha 14.1 (2004) 3-29
- "Noah's Younger Brother Revisited: Anti-Noachic Polemics and the Date of 2 (Slavonic) Enoch," Henoch 26 (2004) 172-187
- "'Without Measure and Without Analogy:' Shiur Qomah Traditions in 2 (Slavonic) Enoch," Journal of Jewish Studies 56 (2005) 224-244
- "Resurrection of Adam's Body: The Redeeming Role of Enoch-Metatron in 2 (Slavonic) Enoch," From Apocalypticism to Merkabah Mysticism: Studies in the Slavonic Pseudepigrapha (JSJSup., 114; Leiden: Brill, 2006) 231-236
- “The Heirs of the Enochic Lore: ‘Men of Faith’ in 2 Enoch 35:2 and Sefer Hekhalot 48D:10,” The Theophaneia School: Jewish Roots of Eastern Christian Mysticism (Scrinium III; eds. B. Lourié and A. Orlov; St. Petersburg: Byzantinorossica, 2007) 451-463
- "The Heir of Righteousness and the King of Righteousness: The Priestly Noachic Polemics in 2 Enoch and the Epistle to the Hebrews," Journal of Theological Studies 58.1 (2007) 45-65
- "Moses' Heavenly Counterpart in the Book of Jubilees and the Exagoge of Ezekiel the Tragedian," Biblica 88 (2007) 153-173
- "Roles and Titles of the Seventh Antediluvian Hero in the Book of the Similitudes: A Departure from the Traditional Pattern?" Enoch and the Messiah Son of Man: Revisiting the Book of Parables (ed. G. Boccaccini; Crand Rapids: Eerdmans, 2007) 110-136
- "Praxis of the Voice: The Divine Name Traditions in the Apocalypse of Abraham," Journal of Biblical Literature 127.1 (2008) 53-70
- "'The Gods of My Father Terah’: Abraham the Iconoclast and the Polemics with the Divine Body Traditions in the Apocalypse of Abraham," Journal for the Study of the Pseudepigrapha 18.1 (2008) 33-53
- “The Pillar of the World: The Eschatological Role of the Seventh Antediluvian Hero in 2 (Slavonic) Enoch,” Henoch 30.1 (2008) 119-135
- “In the Mirror of the Divine Face: The Enochic Features of the Exagoge of Ezekiel the Tragedian,” The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (eds. G. Brooks, H. Najman, L. Stuckenbruck; Themes in Biblical Narrative, 13; Leiden: Brill, 2008) 183-199
- "The Pteromorphic Angelology of the Apocalypse of Abraham," Catholic Biblical Quarterly 72 (2009) 830-842
- “Arboreal Metaphors and Polemics with the Divine Body Traditions in the Apocalypse of Abraham,” Harvard Theological Review 102 (2009) 439-451
- “The Eschatological Yom Kippur in the Apocalypse of Abraham: Part I: The Scapegoat Ritual,” in: Symbola Caelestis. Le symbolisme liturgique et paraliturgique dans le monde Chrétien (Scrinium, 5; eds. A. Orlov and B. Lourié; Piscataway: Gorgias Press, 2009) 79-111