| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf KRIVOCHEINE, BASIL (VSEVOLOD) KRIVOCHEINE, BASIL (VSEVOLOD), Archbishop of Brussels and Belgium (30 July 1900–22 September 1985). Son of a distinguished statesman, Vsevolod studied history and philology at the universities of Petrograd and Moscow, completed his higher studies in Paris, where he was awarded the licence es lettres degree from the Sorbonne in 1921, and became a student at the St. Sergius Orthodox Theological Institute (q.v.) in 1925. He departed to become a monk in St. Panteleimon Monastery on Mt. Athos (q.v.), taking the name Basil, and remaining there for twenty-two years, spending much of his time pursuing patristic (q.v.) studies. Having become proficient in Greek, he was for some time the monastery’s Greek correspondence secretary. In 1937 he became a member of the monastery’s monastic council, and from 1942 to 1945 he represented the monastery at the sessions of the Holy Community in Karyes. Due to collaborationist charges from World War II, he was condemned by a Greek court, expelled from Athos, and confined in a camp on Makronisos. In 1951, following his release, he went to England to work on the Patristic Greek Lexicon at Oxford University. At Oxford on 21–22 May 1951, he was ordained deacon and assistant priest of the Russian Orthodox Church of the Annunciation (Moscow Patriarchate). On 14 June 1959 in London he was consecrated titular Bishop of Volokolamsk and auxiliary to the Moscow Patriarchal Exarchate of Western Europe. On 31 May 1960 he was nominated Bishop of Brussels and Belgium, and became archbishop on 21 July. He has represented the Moscow Patriarchate in pan-Orthodox discussions at Rhodes (1961, 1963, 1964), Belgrade (1966), and Chambesy (1968). He is author of In the Light of Christ: Saint Symeon, the New Theologian (Eng. trans., 1986). Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| Bishop James also had pastoral reasons. None of his parishes at that time used any English in their Sunday worship, and only a few of his clergy spoke anything but Greek. He was unwilling to accept British people into his care, lacking as he did the resources to look after them. In this he was surely in large measure justified; it is grossly irresponsible for Orthodox clergy to receive converts, and after that to do nothing further about them. (I can think of many cases where this has in fact happened.) Converts need to be integrated into a living community; they should not just be thrown in at the deep end of the Orthodox swimming-pool, and then left to their own devices to sink or swim. Besides this, as I now realize, Bishop James wished to test me. Seeing my eagerness to become Orthodox, he wanted me to look carefully at the arguments on the other side. He knew that, if I was serious, I would come back to him again. And so indeed it turned out. Meanwhile, some time before I had gone to see Bishop James, I began to develop a variety of Orthodox contacts. Shortly after my first experience of Orthodox worship at the Russian church in London, I started my university course at Oxford. For four years I studied Classics-ancient Greek and Latin, with some modern philosophy-and then I stayed on at the university for two further years of theology. (Incidentally, I never went to an Anglican theological college, nor was I ordained in the Church of England.) At Oxford I had the chance to meet Orthodox Christians at first hand. In particular I came to know Nicolas Zernov, the University Lecturer in Eastern Orthodox Culture, and I still recall with pleasure the generous hospitality dispensed by him and his wife Militza, and the exhilarating and unpredictable conversations that they used to initiate with their many guests. I also met Father (later Archbishop) Basil Krivocheine, who officiated at the small Russian chapel in Oxford, and who was preparing his classic edition of the Catecheses of St Symeon the New Theologian. A new world opened up before me as I heard him read St Symeon’s description of his visions of the divine and uncreated Light, and I began to appreciate the central place assigned in Orthodoxy to the mystery of Christ’s Transfiguration. |
| Had there existed in Britain a Russian diocese under the Ecumenical Patriarchate, as there was in France, then I would probably have joined it. As matters stood, the only Russian alternative to the Church in Exile was the Moscow Patriarchate. This had some distinguished members in Western Europe, such as Vladimir Lossky in Paris, Father Basil Krivocheine in Oxford, and Father Anthony Bloom (now Metropolitan of Sourozh) in London. But I felt it impossible to belong to an Orthodox Church headed by bishops under Communist control who regularly praised Lenin and Stalin, and who were prevented from acknowledging the New Martyrs slain by the Bolsheviks. I did not wish in any way to pass judgment on the ordinary Russian faithful dwelling inside the Soviet Union; they were under bitter persecution and I was not, and I do not suppose that in their situation I would have shown anything of the heroic endurance which they displayed. But, living as I did outside the Communist world, I could not make my own the statements issued by leading hierarchs of the Moscow Patriarchate in the name of the Church. As one of the Russian Exile priests in London, Archpriest George Cheremeteff, said to me: " In a free country we must be free. " Despite my love of Russian spirituality, it became evident to me that my best course was to join the Greek diocese in Britain under the Patriarchate of Constantinople. As a Classicist, I had a good working knowledge of New Testament and Byzantine Greek, whereas at that time I had not studied Church Slavonic. If I became a member of the Ecumenical Patriarchate I would not have to take sides between the rival Russian groups, and I could maintain my personal friendships with members of both the Moscow Patriarchate and the Church in Exile. More importantly, Constantinople was the Mother Church from which Russia had received the Christian faith, and I felt it right in my quest for Orthodoxy to return to the source. Also I began to appreciate that, when eventually the Orthodox in Western Europe achieved organizational unity, this could only happen under the pastoral protection of the Ecumenical Throne. |
| In order to enter the Orthodox house, I had to knock upon a particular door. Which “jurisdiction” should I choose? I felt strongly drawn to the Russian Orthodox Church in Exile — the Russian Orthodox Church Outside Russia (ROCOR), as it is today commonly styled. What I admired in particular was its fidelity to the liturgical, ascetic and monastic heritage of Orthodoxy. While still sixteen I had come across Helen Waddell’s book The Desert Fathers, and from that moment I was fascinated by the monastic history of the Christian East. I found that most of the monasteries in the Orthodox emigration belonged to the Russian Church in Exile. In Western Europe I visited two women’s monasteries under its care, the Convent of the Annunciation in London, and the Convent of the Mother of God of Lesna outside Paris, and in both I was given a warm welcome. I also admired the way in which the Russian Church in Exile held in honor the New Martyrs and Confessors who had suffered for the faith under the Soviet yoke. On the other hand, I was disturbed by the canonical isolation of the Exile Synod. In the 1950s this was not so great as it has since become, for at that time there was still regular concelebration between Russian Exile clergy and the bishops and priests of the Ecumenical Patriarchate. But I saw that the Russian Church in Exile was becoming increasingly cut off from worldwide Orthodoxy, and that troubled me. Had there existed in Britain a Russian diocese under the Ecumenical Patriarchate, as there was in France, then I would probably have joined it. As matters stood, the only Russian alternative to the Church in Exile was the Moscow Patriarchate. This had some distinguished members in Western Europe, such as Vladimir Lossky in Paris, Father Basil Krivocheine in Oxford, and Father Anthony Bloom (now Metropolitan of Sourozh) in London. But I felt it impossible to belong to an Orthodox Church headed by bishops under Communist control who regularly praised Lenin and Stalin, and who were prevented from acknowledging the New Martyrs slain by the Bolsheviks. |
| -. On the Prayer of Jesus: From the Ascetic Essays of Bishop Ignatius Brianchaninov. London: John M. Watkins, 1965. Isaac the Syrian, St. Ascetical Homilies. Boston: Holy Transfiguration Monastery, 1984. Ivanov, P. «Orthodox Translations of the New Testament into the Chinese Language.» Zhurnal Moskovskoi Patriarkhii (Journal of the Moscow Patriarchate) (in Russian), no. 3 (1998). John Climacus, St. The Ladder of Divine Ascent. Boston: Holy Transfiguration Monastery, 1978. John Damascene, St. «Exact Exposition of the Orthodox Faith.» In Saint John of Damascus: Writings. The Fathers of the Church Series, Vol. 37. New York: Fathers of the Church, 1958. John of Kronstadt, St. My Life in Christ. London: Cassel and Co., 1897. Reprint. Jordanville, N.Y.: Holy Trinity Monastery, 1971. Justin Martyr, St. «First Apology,» «Second Apology,» «Hortatory Address to the Greeks.» In The Ante-Nicene Fathers, Vol. 1. Reprint. Peabody, Mass.: Hendrickson Publishers, 1994. –. Writings of Saint Justin Martyr. The Fathers of the Church Series. New York: Christian Heritage, 1948. Kantiotes, Bishop Augoustinos N. Sparks from the Apostles. Belmont, Mass.: Institute for Byzantine and Modern Greek Studies, 1992. Karlgren, Bernard, trans. The Book of Documents. Stockholm: Museum of Far Eastern Antiquities, 1950. –. trans. The Book of Odes. Stockholm: Museum of Far Eastern Antiquities, 1950. Kontzevitch, I. M. The Acquisition of the Holy Spirit in Ancient Russia. Platina, Calif.: St. Herman of Alaska Brotherhood, 1988. –. The Northern Thebaid. Platina, Calif.: St. Herman of Alaska Brotherhood, 1975. Krivocheine, Archbishop Basil. In the Light of Christ. Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1986. Lactantius. «The Divine Institutes». The Ante-Nicene Fathers, Vol. 7. Reprint. Peabody, Mass.: Hendrickson Publishers, 1994. Lai, T. C. Ch’i Pai Shih. Seattle: University ol Washington Press, 1973. Legge, James. The Notions of the Chinese Concerning God and Spirits. Hong Kong, 1852. –. The Religions of China: Confucianism and Taoism Described and Compared with Christianity. New York: Charles Scribners Sons, 1881. |
| Я не мог представить себе, что спустя 15 лет после кончины владыки Василия (Кривошеина) , на том месте, где тогда стоял плавательный бассейн вознесется вновь Храм Христа Спасителя. Я не мог тогда представить, что книга владыки Василия, а также другие его труды, которые тогда были нам известны через запрещенные издания или самиздат, будут опубликованы и будут свободно продаваться в книжных магазинах России. И, конечно, я не мог тогда представить, что 20 лет спустя, здесь, в Брюсселе, мы соберемся, чтобы почтить память этого замечательного иерарха и выдающегося патролога. 3 Archeveque Basile (Krivochein), Simplicite de la nature divine et les distinctions en Dieu selon Saint Gregoire de Nysse//Messager de l’Exarchat du patriarche russe en Europe occidentale, Paris, 91–92, 1975, С. 133–158 5 Krivocheine V., The Writings of St Symeon the New Theologian//Orientalia Christiana Periodica, XX, 1954, C. 298–328; Hieromonk Basil Krivochein, The Most Enthusiastic Zealot (“Ζηκλωτης μανικωτατος”). St. Symeon the New Theologian as abbot and spiritual instructor//Ostkirchliche Studien, 4, 1955, P. 108–128, B. Krivocheine, «’Ο ανυπερηφανος θεος». St. Symeon the New Theologian and early Christian popular piety//Studia Patristica, Vol. II, Papers presented to the Second International Conference on Patristic Studies held at Christ Church, Oxford, 1955, Part II, Edited by Kurt Alan and F.L. Cross. ( Texte und Untersuchungen, Band 64), Berlin, 1957, P. 485–494, B. Krivosein, St. Symeon le Nouveau Theologien et Nicetas Stethatos. Histoire du Texte des Catecheses//Akten des XI internationales Byzantinistenkongresses, Munchen, 1958, Herausgegeben von Franz Dolger und Hans-Georg Beck, Munchen, 1960, P. 273–277, B. Krivocheine, Le theme de l’ivresse spirituelle dans la mystique de Saint Symeon le Nouveau Theologien//Studia Patristica, Vol. V ( TU 80), Berlin, 1962, P. 368–376, «Essence cree» et «Essence divine» dans la theologie spirituelle de Symeon le Nouveau Theologien//Studia Patristica, Vol. |
| 725 См. об этом: Meyendorff J. Spiritual Trends in Byzantium in the Late Thirteenth and Early Fourteenth Centuries//The Kariye Djami. Vol. 4/ed. P. Underwood. Princeton, NJ, 1975. P. 95–106 [см. наст, изд., с. 496–514]; Idem. Byzantium and the Rise of Russia. P. 138–144 [Византия и Московская Русь. С. 429–432, 435–436]. 726 Ср.: Podskalsky G. Théologie und Philosophie in Byzanz. S. 126–150; и особенно: Sinkewicz R. E. The Doctrine of the knowledge of God in the early writings of Barlaam the Calabrian//MS. Vol. 44. 1982. P. 181–242. 727 Недавняя публикация переписки Акиндина и первого опровержения, составленного Никифором Григорой (см. выше, прим. 1), делает такое исследование возможным, хотя главные антипаламитские трактаты Акиндина, содержащиеся в единственной и частично поврежденной рукописи Мопас. 223, еще ожидают издания [см.: Gregorius Acindynus. Refutationes duae operis Gregorii Palamae cui titulus dialogus inter orthodoxum et Barlaamitam/ed. J. Nadal Canellas. Turnhout; Leuven, 1995 (CCSG, 31)]. 728 Раннехристианская монашеская среда дала немало примеров такой «харизматичности». Отношение свт. Василия Кесарийского к этому феномену всесторонне рассмотрено в: Fedwick P. J. The Church and the Charisma of Leadership in Basil of Caesarea. Toronto, 1979; Meyendorff J. St. Basil, the Church, and Charismatic Leadership//Idem. Byzantine Legacy. P. 197–215 [см. наст, изд., с. 430–446]. Конечно, самый яркий и наводящий на глубокие размышления пример такого пути дает прп. Симеон Новый Богослов († 1022); ср., в частности: Krivocheine В., abp. In the Light of Christ: Saint Symeon the New Theologian (949–1022): Life – Spirituality – Doctrine. Crestwood, NY, 1986 [Василий (Кривотеин), архиеп. Преподобный Симеон Новый Богослов (949–1022). Н. Новгород, 1996]. Существование этого направления в восточном монашестве заставляет задуматься о возможных его связях с монашеским миром Запада, которые допускал и покойный Л. М. Клюкас (см.: Clucas L. M. Eschatological Theory in Byzantine Hesychasm: A Parallel to Joachim da Fiore?//BZ. Bd. 70. Hf. 2.1977. S. 324–346). Очевидные параллели могут быть усмотрены между всеми харизматическими и эсхатологическими направлениями в иудаизме и христианстве. |
| 1077 См., в части.: Basil (Krivocheine), monk. The Ascetic and Theological Teaching of Gregory Palamas//ECQ. Vol. 3. 1938–1939. P. 26–32, 71–84, 138–156, 193–214 [ Василий (Кривошеин) , мон. Аскетическое и богословское учение св. Григория Паламы //СК. Сб. 8. 1936. С. 99–154]; Lossky V. The Mystical Theology (впервые опубл. по-французски: Idem. Théologie Mystique de l’Église d’Orient. P., 1944) [впервые на рус. яз.: Лосский В. Очерк мистического богословия Восточной Церкви//БТ. Вып. 8. М., 1972. С. 7–128]. 1078 Meyendorff J. Introduction à l’étude; англ, пер.: Idem. Study of Gregory Palamas [Введение в изучение]; также см.: Grégoire Palamas. Défense des saints hésychastes [Григорий Палама. Триады]. 1079 Ср.: Stiernon D. Bulletin sur le palamisme//REB. T. 30. 1972. P. 231–341; этот библиографический обзор литературы по паламизму с 1959 по 1970 г. включает 303 наименования. 1081 См.: Istina. Vol. 19. 3. 1974. P. 257–349; в части., статьи: Houdret J. – Ph. Palamas et les Cappadociens. P. 260–271; Garrigues J. – M. L’énergie divine et la grâce chez Maxime le Confesseur. P. 272–296; Nadal J. S. La critique par Akindynos de l’herméneutique patristique de Palamas. P. 297–328; Le Guillou M. – J. Lumière et charité dans la doctrine palamite de la divinization. P. 329–338. 1082 Yannaras Ch. The Distinction Between Essence and Energies and its Importance for Theology//SVTQ. Vol. 19. 4. 1975. P. 244. 1083 Жорж Огюстен (1898–1987) – французский теолог, библеист, археолог. Священник-доминиканец. В течение 10 лет руководил успешными раскопками на Ближнем Востоке (Сирия, Палестина), принесшими ему известность и авторитет в научном мире. Затем во Франции работал профессором библеистики. В 1939 г. эмигрировал в США, где преподавал теологию в университетах. Будучи пастором и профессором протестантской семинарии Принстонского университета, познакомился с о. Георгием Флоровским и под его влиянием перешел в православие. В последний период жизни работал профессором Ветхого Завета в Свято-Владимирской духовной семинарии. Основные работы: «Иисус Христос и Храм», «Лицо Христово в Ветхом Завете», широко известный учебник библейской археологии «Manuel d’archéologie biblique». В память о коллеге о. Иоанн написал некролог: Meyendorff J. Barrois, Georges А., 1898–1987//SVTQ. Vol. 31. 4. 1987. P. 283–285. |
| . Die Theologie des Makarios/Symeon. Abhandlungen der Akademie der Wissenschaften in Cottingen, philosophisch-historische Klasse 103. Gottingen, 1978. Guillaumont, Antoine. Les «Kephalaia Gnostica» d " Evagre le Pontique et l " histoire de l " Origenisme chez les Grecs et les Syriens. Paris: du Seuil, 1962. The definitive study of Evagrius and his tradition. Krivocheine, Basil. St. Symeon the New Theologian: Life, Spirituality, Doctrine. Crestwood, New York: St. Vladimir« " s Seminary Press, 1983. (French edition: Chevetogne, 1980.) The most balanced and comprehensive study on the great Byzantine mystic. Meyendorff, J. «Messalianism or Anti-Messalianism?A Fresh Look at the »Macarian» Problem,» Kyriakon: Festschrift Johannes Quasten edd. P. Granfield and J. A. Jungmann. Munster: Aschendorff, 1970. II, 585–590. A survey of arguments against the «Messalian» theory. . A Study of Gregory Palamas. London: Faith Press, 1962. The original French edition (Introduction a l " etude de Gregoire Palamas. Paris: du Seuil, 1959) contains a full analysis of the published and unpublished writings of Palamas. Minin, P. «Glavnyia napravleniia drevne-tserkovnoi mistiki» (The Main Orientations of Mysticism in the Ancient Church), Bogoslovsky Vestnik (December 1911) 823–838; (May 1913) 151–172; (June 1914) 304–326; (September 1914) 42–68. A short but very perceptive study of the «Evagrian» and «Macarian» traditions. Volker, W. Maximus Confessor als Meister des geistlichen Lebens. Wiesbaden: Steiner, 1965. Maximus and the tradition of Origen and Gregory of Nyssa. Zarin, S. Asketizm po pravoslavno-khristianskomu ucheniu (Asceticism in Orthodox Christian Teaching). St. Petersburg, 1907. A major collection of patristic texts and their interpretation. Chapter 6 Herman, E. «The Secular Church,» Cambridge Medieval History IV, 2. Cambridge, 1967. A survey of Byzantine ecclesiastical organization. Kotsonis, H. Provlemata ekklesiastikes oikonomias (Problems of Ecclesiastical «Economy»). Athens, 1957. |
| Endnotes Quoted in Archbishop Basil Krivocheine, In the Light of Christ (Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1986), p. 386. Clark Carlton, The Life: The Orthodox Doctrine of Salvation (Salisbury, Mass.: Regina Orthodox Press, 2000), pp. 163-64. Harry M. Boosalis, Orthodox Spiritual Life according to St. Silouan the Athonite (South Canaan, Pa.: St. Tikhon’s Seminary Press, 2000), p. 19. St. John Chrysostom, Homilies on Romans, in The Nicene and Post-Nicene Fathers (Peabody, Mass.: Hendrickson Publishers, 1994), First Series, vol. 11, Homily 20, p. 496. Ibid. Abbess Thaisia: An Autobiography (Platina, Calif.: St. Herman of Alaska Brotherhood, 1989), pp. 167-69. St. John Chrysostom, Homilies on Romans , Homily 20, p. 497. St. Isaac the Syrian, Ascetical Homilies , Homily 2, quoted in St. Ignatius Brianchaninov, The Arena: An Offering to Contemporary Monasticism (Jordanville, N.Y., Holy Trinity Monastery, 1983), pp. 169-70. St. John Chrysostom, Homilies on Romans , Homily 20, pp. 497-98. Ibid., p. 498. Ibid. See, for example, St. Gregory Palamas, “Topics of Natural and Theological Science,” and Nikitas Stithatos, “On Spiritual Knowledge,” in The Philokalia, vol. 4 (London: Faber and Faber, 1995), pp. 357, 139-40). St. Diadochos of Photiki, “On Spiritual Knowledge and Discrimination,” in The Philokalia, vol. 1 (London: Faber and Faber, 1979), p. 260. St. Theophan the Recluse, The Path of Prayer (Newbury, Mass.: Praxis Institute Press, 1992), pp. 6-7. St. Theophan the Recluse, The Spiritual Life and How to Be Attuned to It, third edition (Safford, Arizona: St. Paisius Serbian Orthodox Monastery, 2003), pp. 191-93. Cf. Fr. Seraphim Rose, “ In Step with Sts. Patrick and Gregory of Tours ,” The Orthodox Word, no. 136 (1987), pp. 272-73. Abbot Jonah (Paffhausen), “A Vision of Contemporary Monasticism: Valaam and Fr. Sophrony, from Psychology to Spirituality,” Divine Ascent, no. 9 (2004), pp. 9-10. Source: Orthodox Christian Information Center Code for blog Since you are here… |
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