| 3. Не ссылаясь, как уже сказано, нигде на блж. Августина, святитель Феофан в то же время нередко подкрепляет свои выводы выдержками из отцов Добротолюбия , что позволяет говорить о совершенном им «антропологическом синтезе» западной и восточной традиции и подтвердить высказанный вначале тезис о месте святителя в истории русского богословия. Ключевые слова: Свт. Феофан Исповедник , прп. Паисий Величковский , блж. Августин , Добротолюбие, антропология, свобода, благодать, душа, человек, грехопадение, христианская психология. The teaching of bishop Feofan on grace and pure love in the context of the ideas of Saint Augustine Archpriest Pavel Khondzinskiy (St Tikhon’s University) This article examines how the concept of Bishop Feofan on grace and pure love and the anthropology of Saint Augustine relate to one other. The author explores an aspect of the theology of Feofan which has until now never been studied – his anthropology based on the Philokalia – and goes on to examine how this relates to the theology expounded by Saint Augustine. The author concludes that both Feofan and Augustine are similar in that both base themselves on the essential imperfection in human nature, on the utter depravity of man, and on the irresistible power of God’s grace. On the other hand, they diff er on their views regarding human freedom. Keywords: Saint Theophane the Recluse, Saint Paisy Velichkovsky, Saint Augustine, Philokalia, anthropology, freedom, grace, soul, man, fall of man, Christian psychology. 2 «Извещаю духовно святыни вашей, яко о издании печатию книг отеческих якоже эллино-греческим, тако и словенским языком, и радостию и страхом одержим есмь. Радостию, яко всеконечному забвению не будут уже преданы, и яко ревнителие удобее возмогут стяжавати оныя: страхом же, бояся и трепеща, да не како обще не точию иноком, но и всем православным Христианом, якоже и прочия книги, аки продаваемая вещь, предложены бывше, от них самочинне без наставления искусных деланию умныя молитвы научившымся, возпоследует прелесть, виною же прелести да не возпоследует хула от суетоумов на святое сие и пренепорочное, от премногих и великих святых отец свидетельствованное дело» (Прп. Паисий Величковский . Житие и писания молдавского старца Паисия Величковского . М., 1847. С. 231). |
| 558 . Idem. Les premieres formulas trinitaires de saint Augustin//Bulletin de literature ecclesiastique 31 (1930). P. 97–123. 559 . Chevalier I. La theorie augustinienne des relations trinitaires. Analyse explicative des textes. Freiburg, 1940a (=Divus Thomas 18. P. 317–384). 560 . Idem. Saint Augustin et le pensee grecque. Les relations trinitaires. Fribourg, 1940b. 561 . Cipriani N. Le fonti cristiane della dottrina trinitaria nei primi Dialogi di S. Agostino//Augustinianum 34 (1994). P. 253–312. 562 . Idem. La ‘retractatio’ agostiniana sulla processione-generazione dello Spirito Santo (Trin. 5.12.13)//Augustinianum 37 (1997). P. 431–439. 563 . Idem. Agostino lettore dei commentari paolini di Mario Vittorino//Augustinianum 38 (1998). P. 413–428. 564 . Clark M. T. Augustine’s Theology of the Trinity: Its Relevance//Dionysius 13 (1989). P. 71–84. 565 . Eadem. Augustine on Person: Divine and Human//Augustine: Presbyter factus sum. Collectanea Augustiniana. Ed. J. T. Lienhard, E. C. Muller, R. J. Teske. N. Y., 1993. P. 99–120. 566 . Eadem. De Trinitate//The Cambridge Companion to Augustine/Ed. E. Stump, N. Kretzmann. N. Y., 2001. P. 91–102. 567 . O’Connell R. J. St. Augustine’s Early Theory of Man (386–391). Cambridge (MA.), 1968. 568 . Cooper J. The Basic Philosophical and Theological Notions of Saint Augustine//Augustinian Studies 15 (1984). P. 93–113. 569 . Courcelle P. Les Confessions de Saint Augustin dans la tradition litteraire: Antecedents et posterite. Paris, 1963. 570 . Idem. Recherches sur les Confessions de saint Augustin. Paris, 1968. 571 . Carreker M. L. A Commentary on Books Five, Six and Seven of the «De Trinitate» of Saint Augustine of Hippo. Ann Arbor, 1996. 572 . Crawford N. The sapiential structure of Augustine’s «De trinitate»//Pro Ecclesia 19 (2010). P. 434–452. 573 . Cross R. Quid tres? On what precisely Augustine professes not to understand in «De trinitate» 5 and 7//Harvard Theological Review 100 (2007). P. 215–232. 574 . Crouse R. D. St. Augustine’s De Trinitate: Philosophical Method//Studia Patristica 16 (1985). P. 501–510. |
| Cependant, tout cela fut à peine remarqué le côté glorieux de ce qui se passait en Russie resta presque sans intérêt pour la plupart: on a surtout protesté contre les persécutions, on a regretté que l’Église russe ne se fût pas comportée comme une puissance temporelle et politique on l’a excusée de cette «faiblesse humaine». Le Christ crucifié et enterré ne serait pas jugé autrement par ceux qui sont aveugles pour la lumière de la Résurrection. Pour savoir reconnaître la victoire sous les apparences de l’échec, la force de Dieu s’accomplissant dans l’infirmité, la vraie Église dans sa réalité historique, il faut recevoir, selon la parole de saint Paul, «non pas l’esprit de ce monde, mais l’Esprit qui vient de Dieu, afin que nous connaissions les choses que Dieu nous a données par sa grâce» (1 Co 2,12). L’apophatisme propre à la théologie mystique de l’Église d’Orient nous apparaît finalement comme un témoignage rendu à la plénitude du Saint-Esprit, Personne qui demeure inconnue, bien qu’elle remplisse toutes choses en les faisant tendre vers leur accomplissement final. Tout devient plénitude dans le Saint-Esprit, le monde qui fut créé pour être déifié, les personnes humaines appelées à l’union avec Dieu, l’Église dans laquelle cette union se réalise enfin, Dieu se fait connaître par le Saint-Esprit dans la plénitude de son Être, qui est la Sainte Trinité. La foi qui est un sens apophatique de cette plénitude ne peut rester aveugle dans les personnes qui accèdent à l’union avec Dieu. L’Esprit-Saint devient en elles le principe même de leur conscience qui s’ouvre de plus en plus à la perception des réalités divines. La vie spirituelle, selon les auteurs ascétiques orientaux, n’est jamais inconsciente, comme nous l’avons vu dans nos deux derniers chapitres. Cette conscience de la grâce, de Dieu présent en nous, s’appelle habituellement «la gnose» ou connaissance spirituelle (γνσις πνευματικ) que saint Isaac le Syrien définit comme «le sens de la vie éternelle» ou «le sens des réalités secrètes» 397 . |
| In faith he is very admirable and devout. For he never communicated with the schismatic Melitians seeing from the start their cunningness and apostasy; nor did he speak in a friendly way with the Manicheans and other similar heretics, but only to admonish them to turn back to piety, leading and commissioning their friendship and dialogue is harmful and risking loss of one's soul. He similarly despised the Arian heresy and ordered everyone not to approach them nor their evil faith. Finally, when some of the Arians and Manicheans came to question him and realizing their impiety, he sent them away from the mountain, saying that their speech is worse than the poison of the snakes. 4. The dreadful vision of Saint Anthony on the heretics: Dumb beasts around the Holy Altar. It is truly dreadful the vision that Saint Anthony had regarding the presence of the heretics inside Orthodox churches. This vision illustrates and explains graphically the reasons why the Holy Fathers forbid with Synodal canons the entry of the heretics into consecrated places, their participation in services and liturgies, with common prayers and common worshipping. The heretics not accepting the teachings of the Church, Apostles and Saints, are influenced by the demons and their father, the Devil, in the promotion of deluded viewpoints. That is why their teaching is " rather fruitless and absurd and their thinking is not correct, like that of dumb mules Saint Anthony was therefore shaken and frightened, when God allowed him to see in his vision the Arians surrounding the Holy Altar as mules, kicking and defiling it. Such was his sadness and distress, that he began to cry, as saddened and tearful as also many faithful, in seeing the heretic pope entering and defiling the church of Saint George, at Fanar, the very Saint the Vatican abolished. We are certain that if the patriarchs, archbishops and bishops read and learnt of Saint Anthony's vision, of course assuming as Orthodox they continue to honour and follow the life and teaching of the Saints, they will cease the mutual liturgical hospitalities and visits, the weekly co-prayers and the sending of representatives to the anniversary celebrations. |
| Mots R. Une Approche Sociographique de la Sainteté//Nouvelle Revue Theologique. 95 (1973). P. 748–763. Momigliano A. On Pagans, Jews, and Christians. Hanover, Conn., 1993. Morosan V. Choral Performance in Pre-Revolutionary Russia. Ann Arbor, 1986. Morris R. The Political Saint of the Eleventh Century//The Byzantine Saint/Ed. by Hackel S. London, 1981. University of Birmingham Fourteenth Spring Symposium of Byzantine Studies, Supplement to Sobomost’. Moses, Monk. Married Saints of the Church. Wildwood, 1991. Mukhin V. The Church Culture of Saint Petersburg. СПб., 1994. Neel C. The Origins of the Beguines//Signs. Vol. 4, 2 (winter 1989). P. 321–341. Nichols R. L. The Icon and the Machine in Russia’s Religious Renaissance, 1900–1909//Christianity and the Arts in Russia Ed. by Brumfield W. C., Velimirovich M. M. Cambridge, 1991. O’Shea. J. Priest, Politics, and Society in Post-Famine Ireland. Dublin, 1983. Obolensky D. The Bogomils: A Study in Balkan Neo-Manichaeism. Cambridge, 1948. Obolensky D. Popular Religion in Medieval Russia//The Religious World of Russian Culture, vol. 2: Russia and Orthodoxy/Ed. by Blane A.. The Hague, 1975. The Occult in Russian and Soviet Culture/Ed. by Rosenthal B. G. Ithaca, 1997. Orsi R. A. Thank You, Saint Jude: Women’s Devotion to the Patron Saint of Hopeless Causes. New Haven, 1996. Ouspensky L., Lossky V. The Meaning of Icons. Crestwood, N.Y., 1983. The Paradise or Garden of the Holy Fathers, vol. I, containing the Life of St. Anthony, by Athanasius, Archbishop of Alexandria…/Trans, and ed. by Budge E.A.W. London, 1907; repr. Seattle, 1994. Patlagean E. Sainteté et pouvoir//The Byzantine Saint/Ed. by Hackel S. London, 1981. University of Birmingham Fourteenth Spring Symposium of Byzantine Studies, Supplement to Sobomosi’ . Patrons and Clients in Mediterranean Societies/Ed. by Gellner E., Waterbury J. London, 1977. Peeters P. La Canonisation des Saints dans l’Eglise Russe//Analecta Bollandiana. 33 (1914). P. 380–420. Pelikan J. The Christian Tradition, A History of the Development of Doctrine, vol. 2: The Spirit of Eastern Christendom, 600–1700. London and Chicago, 1974. |
| 378. Saint John’s years as a student and an ascetic would leave a deep impress on his future, and provide the foundation for his powerful ministry as an exegete and preacher of the Holy Scriptures. The inspired content of his preaching ministry was formed in the mountains, and the masterful pedagogical style was formed in his schooling. This combination took the Christian world by storm. Priest and Preacher in Antioch. After St Meletios’ death he was sent back from Constantinople to Antioch to be buried next to Saint Babylas, and Flavian was elected Bishop of Antioch. In his first year as Bishop of Antioch Flavian ordained Chrysostom a deacon. Saint John was 32 years old, and would serve for five years as a deacon. During this period Chrysostom never preached, but launched his writing career, producing pamphlets, letters and essays on various topics, especially on the ascetical life. Besides his liturgical and literary labors, Saint John served Flavian as his personal assistant and liaison in administering charity to the some 3,000 virgins and widows on the doles of the church. In A.D. 386, when Deacon John was 37 years old, Archbishop Flavian ordained him to the priesthood, and appointed him as the city’s cathedral preacher. Saint John would serve in this capacity for twelve years. Immediately, Chrysostom launched his preaching career, and from this period on most of the works we have from his pen are, in fact, edited versions of his sermons. Typically, during his years as a priest, several stenographers recorded his sermons as he gave them in church, and then delivered them to him for editorial work prior to publication. Constantinople was exploding. There were between 200,000 and 300,000 persons in the city of Constantine, which had been consecrated in A.D. 330, a mere six years after Emperor Constantine launched his construction project upon the small town of Byzantium. John took up his pastoral responsibilities immediately and continued with an unbroken stream of preaching and Scriptural commentary until the end of his life. |
| The preaching of the Gospel in the Chinese Empire soon bore fruit and resulted in the first baptisms of Chinese. The Russian Church zealously looked after the new flock. In 1715 the Metropolitan of Tobolsk, Saint Philotheus “the Apostle to Siberia” (+ May 31, 1727), wrote a letter to the Peking clergy and the faithful living under the Peking Spiritual Mission, who continued with the Christian work of enlightening pagans. The years went by, and the new epoch brought the Russian deliverance of the Amur. On August 1, 1850, the Procession of the Precious Wood of the Life-Giving Cross, Captain G. I. Nevelsky raised up the Russian Andreev flag at the mouth of the Amur River and founded the city of Nikolaevsk-on-Amur. Through the efforts of the Governor-General of Eastern Siberia, N. N. Muraviev-Amursky (+ 1881), and Saint Innocent, Archbishop of Kamchatka (March 31), and through the spiritual nourishment which obtained in the Amur and coastal regions, in several years the left bank of the Amur was built up with Russian cities, villages and Cossack settlements. Each year brought important advances in the development of the liberated territory, its Christian enlightenment and welfare. In the year 1857 on the bank of the Amur fifteen way-stations and settlements were established (the Albazin on the site of the old fortress and the Innokentiev, named in honor of Saint Innocent). In a single year, 1858, there were more than thirty settlements, among which were three cities: Khabarovsk, Blagoveschensk and Sophiisk. On May 9, 1858, on the Feast of Saint Nicholas, N. N. Muraviev-Amursky and Archbishop Innocent of Kamchatka arrived in the Cossack post at Ust’-Zeisk. Saint Innocent was there to dedicate a temple in honor of the Annunciation of the Mother of God (Blagoveschenie, in Slavonic), the first building in the new city. Because of the name of the temple, the city was also called Blagoveschensk, in memory of the first victory over the Chinese on the Feast of the Annunciation in 1652, and in memory of the Annunciation church at Irkutsk, in which Saint Innocent began his own priestly service. It was also a sign that “from that place proceeded the blessed news of the reintegration of the Amur region territory under Russian sovereignty.” New settlers on the way to the Amur, journeying through Sretensk, fervently offered up their prayers to the Holy Protectress of the Amur region before her Wonderworking Albazin Icon. Their prayers were heard: the Aigunsk (1858) and Peking (1860) treaties decisively secured the left bank of the Amur and coastal regions for Russia. |
| At their regular session here on May 29, 2015, the members of the Holy Assembly of Hierarchs of the Serbian Orthodox Church announced the glorification of two clerics who served in North America in the late 19th and early 20th centuries—Bishop Mardarije [Uskokovic] and Archimandrite Sebastian [Dabovich]. Both saints are being recognized as “preachers of the Gospel, God-pleasing servants of the holy life, and inspirers of many missionaries” for their pastoral labors in America and their homeland. The glorification came in response to a recommendation by the Episcopal Council of the Serbian Orthodox Church in North and South America. The annual commemorations of Saint Mardarije of Libertyville, Bishop of America-Canada, and Saint Sebastian of Jackson will be observed on November 29/December 12 and November 17/30 respectively. Saint Sebastian was born Jovan Dabovich in San Francisco, CA in 1863—in the midst of the US Civil war. His parents were Serbian immigrants from Sassovae. From his early youth he was devoted to the Church and spent much of his time at the city’s Holy Trinity Cathedral, where he later served as a reader and teacher. In 1884, he was assigned to assist at Archangel Michael Cathedral, Sitka, AK. Shortly thereafter, he was sent to Russia for training and formation as a missionary priest. After completing three years of studies at the Saint Petersburg and Kyiv Theological Academies, he was tonsured to monastic rank and ordained to the diaconate in 1887. Returning to San Francisco, he served as a deacon at the cathedral and taught in the newly established pastoral school. On August 16, 1892, he was ordained to the priesthood and assigned to pursue missionary work in California and Washington. The following year, he succeeded Father [now Saint] Alexis Toth as rector of Saint Mary Church, Minneapolis, MN and taught at the Missionary School. In 1894, Father Sebastian returned to California, where he established the first Serbian Orthodox parish in the US in Jackson, CA. Two years later, he was reassigned to San Francisco’s Holy Trinity Cathedral while continuing his missionary efforts in Jackson. In recognition of his abilities, Archbishop Tikhon assigned him as part of the North American Mission’s Administration. During this time he wrote a book titled The Ritual, Services and Sacraments of the Holy Orthodox Church . In 1902, he was transferred to Alaska, where he served as Dean of the Sitka Deanery. |
| Ellverson A. S. The Dual Nature of Man. A. Study in the Theological Anthropology of Gregory of Nazianzus. – Uppsala, 1981. Fleury E. St. Gregoire de Nazianze et son temps. – Paris, 1930. Galavaris G. The illustrations of the Liturgical Homilies of Gregory Nazianzus. – Princeton, 1969. Gallay P. Langue et style de Saint Gregoire de Nazianze dans sa correspondance. – Paris, 1933. Gallay P. La vie de S. Gregoire de Nazianze. – Lyon – Paris, 1943. Gerhards A. Die griechische Gregoriosanaphora. Ein Beitrag zur Geshichte des Eucharistischen Hochgebets. – Munster. Guignet M. Saint Gregoire de Nazianze et la rhetorique. – Paris, 1911. Guignet M. Saint Gregoire de Nazianze orateur et epistoleur. – Paris, 1911. Hauser – Meurv M.M. Prosopographie zu den Schriften Gregors von Nazianz. – Bonn, 1960. Hergenrother J. Die Lehre von der gottlischen Dreieningkeit nach dem hl. Gregor von Nazianz dem Theologen. – Ratisbonne, 1850. Hummer F. K. Des hl. Gregor von Nazianz des Theologen Lechre von der Gnade. – Kempten, 1890. Junyk C. Gregor von Nazianz, De vita sua. – Heidelberg, 1974. Knecht A. Gregor von Nazianz Gegen die Putzsucht der Frauen. – Heidelberg, 1972. Leclerq H. Gregoire de Nazianze/Dictionnaire d’Archeologie Chretienne et de Liturgie. – Paris, 1925. – T. 6. – P. 1667–1711. Lefhertz Fr. Studien zu Gregor von Nazianz. Mythologie, Uberlieferung, Scholiasten. – Bonn, 1958. Lercher J. Die Personlichkeit des hl. Gregorius von Nazianz und seine Stellung zur klassischen Bildung. – Innsbruck, 1949. Martroye P. Le testament de saint Gregoire de Nazianze/Memoires de la Societe nationale des antiquaires de France 76. – Paris, 1923. – P. 219– 263. Mason A.J. The Five Theological Orations of Gregory of Nazianzus. – Cambridge, 1899. Norris Fr. W. Gregory Nazianzen’s Doctrine of Jesus Christ. – Yale, 1970. Pinault H. La platonisme de Saint Gregoire de Nazianze. – Paris, 1825. Playnedux J. Saint Gregoire de Nazianze theologien. – Paris, 1952. Portmann F. X. Die Gottliche Paidagogia bei Gregor von Nazianz. – Fribourg – in Brisgau, 1954. |
| Le théologien, qui soutenait parfois des positions aux allures impitoyables, ne doute jamais d’une possible rencontre de l’Orient et de l’Occident et la souhaite avec ferveur. Tout au long de sa vie, il fut préoccupé par le drame de l’Église indivise déchirée. Il n’a pas été moins dur à l’égard de sa propre tradition, lorsqu’il la voyait s’éloigner de la Tradition authentique. Il n’a pas été plus indulgent envers ceux qui, sous prétexte de différenciation par rapport à l’Occident, en inventaient de nouvelles interprétations 4 . On ne peut pas nier l’influence de Lossky, directe ou indirecte, dans le renouveau de la théologie catholique. Le retour aux Pères et à la théologie patristique prend son envol 5 . La présence orthodoxe russe, dans ce contexte, constitue peut-être un des facteurs du succès des «Sources chrétiennes», contrairement à la collection similaire de Hemmer et Lejay éditée dans les premières décennies du XX e siècle. L’intérêt pour l’ecclésiologie grandit 6 . Lossky apporte à ces débats ecclésiologiques un fondement pneumatologique. Il n’est pas anodin que son ami Yves Congar, grand ecclésiologue et œcuméniste, ait écrit plus tard un traité magistral sur l’Esprit saint 7 . Quant à Vatican II, plusieurs de ses décrets auraient réjoui Vladimir Lossky. Plus encore, Lossky est un prophète en matière d’œcuménisme, peut-être sans le savoir, car son travail de théologien ne consiste pas à négocier point par point avec des théologiens occidentaux, mais à commenter l’un de leurs plus grands mystiques, Maître Eckhart. La notion de double économie, celle du Fils et celle de l’Esprit, constitue peut-être un autre point souvent mal compris. Contre le christocentrisme dominant dans la théologie occidentale, Lossky ne veut pas minimiser le rôle et l’action de l’Esprit saint dans l’œuvre du salut. Certains ont vu, dans les propos de Lossky, deux économies. Or, cette perspective n’est pas acceptable, car il n’y a qu’une seule économie divine. Double économie cependant ne veut pas dire deux économies. Les deux chapitres séparés, intitulés respectivement «Économie du Fils» et «Économie du Saint-Esprit», ne signifient point qu’il y aurait deux économies. «Le Fils et le Saint-Esprit accomplissent sur terre la même œuvre: ils créent l’Église dans laquelle se fera l’union avec Dieu 8 .» L’action du Fils et de l’Esprit saint est donc à placer dans l’œuvre sotériologique et eschatologique de la Trinité. Cette double dimension christologique et pneumatologique traverse tous les domaines théologiques abordés par Lossky. Il insiste sur le caractère à la fois distinct et inséparable du Christ et de l’Esprit saint. La complémentaire action du Christ et de l’Esprit permet de parler de la christologie pneumatologique et de la pneumatologie christologique. |
|
|
