Abstract: The object of the present research article is justification of the idea of history as the anthropomorphic process that was famous in Russian philosophy of the first quarter of the XXth century. The subject of the research is the Russian religious philosophy of history of the first quarter of the XX century. The problem of sense of history in the Russian religious philosophy of this period is considered within orthodox metaphysics. The sense of history consists in the movement of mankind to God. Development of human history is understood as the two-uniform process assuming the movement of God to the person and the person to God. The point of intersection of these two movements  is the Christ's Manifestation which is defined as the "basic fact" of history: the history goes to the fact of the Manifestation of Christ and from the fact of Christ's Manifestation. The Manifestation specifies the sense and appointment of the person and mankind in general - the Kingdom of Heaven. Implementation of sense of history within this world is denied since full "transformation" of the world can't be achieved. The research methods ued by the author of the article include analytical and comparative methods. The main conclusions of the author when conducting a comparative analysis of the concepts of history by N. Berdyaev, S. Frank, E. Trubetskoy and S. Bulgakov are that all of them argue within classical orthodox understanding of sense of history as the anthropomorphic movement of human towards the end of history, i.e. the Kingdom of Heaven. All specified philosophers of history represent this movement not as passive, and as the active movement by the end of history – "transformation" of the world. Oppositions between eschatological understanding, on the one hand, and active changing the world (as S. Frank positioned himself), with another, here not. The "End" of history is understood, how death of all angry and "absorption" in eternity of all "kind" in the world. The movement towards the Kingdom of Heaven assumes active opposition to the evil, transformation of the world into a hell. The evil can't be destroyed but only "it is changed and brightened up", "is forced out by power of good", from here - a world hristianization through "injection of powers of love and good fortune". 
The novelty of article is caused by the fact that the author offers the system analysis of the basic provisions of the idea of history as the movements towards the end, i.e. the Kingdom of Heaven, as a general idea for the Russian religious philosophy of history.

Abstract: Object of research in article is justification in the Russian philosophy of the first quarter of the XX century of the idea of "bogochelovechestvo" apprehended from orthodox metaphysics. As an object of research the Russian religious philosophy of the first half of the XX century acts. The problem of the person in the Russian religious philosophy is considered with a support on tradition of east patristika and orthodox metaphysics. The sense of existence of the person and the world consists in "obozheniya" (teozisa), i.e. connection good luck. "Obozheniye" of the person and the world is understood as the two-uniform process assuming the movement of God to the person and the person to God - uniform Bogo-chelovechesky process. The belief in God is inseparable from belief in the person here, and the belief in the person assumes belief in God. It is a maxim of the Russian religious anthropology and makes an idea of "Bogochelovechestvo". The research methods used by the author of the article include analytical and comparative methods. The main conclusions of the author are that the idea of a bogochelovechnost approved by the Russian anthropological thought includes three main issues: first, a divine origin and bogopodoby the person, expressed in his spirituality and freedom; and to carry out the original nature – godlike, it can only in the attitude towards God – out of God and without God of people doesn't exist; secondly, its divine mission – an obozheniye, connection good luck which is possible only in Church (The Christ's body uniting Divine and human the nature, Jesus Christ – Bogochelovek); thirdly, – about two-uniform Bogo-chelovechesky process – the movement from the person to God and from God to the person, the birth of the person in God and God in the person. This "counter" movement assumes not only action of good fortune of God, but also creative activity of the person, possible only thanks to his bogo-humanity – a bogopodobiya. In the western anthropological religious thought (Catholic and Protestant) ideas about godlike human nature doesn't reveal as in orthodox metaphysics and after it in the Russian religious philosophy. The novelty of article is that the system analysis of basic provisions of idea of Bogochelovechestvo as the general idea for the Russian religious philosophy and orthodox metaphysics is offered.