| 1995. Vol. 20. P. 407-419; idem. St. Isaac the Syrian: Two Unpublished Texts//Sobornost. 1997. Vol. 19. N 1. P. 7-33; idem. Aspects oecuméniques des oeuvres de Saint Isaac le Syrien//Le Monachisme syriaque: Aux premièrs siècles de l " Eglise IIe - debut VIIe siècle: Patrimoine syriaque: Actes du colloque VI. Antélias, 1999. T. 1: Textes français. P. 121-127; idem. From Qatar to Tokyo, by Way of Mar Saba: The Transl. of Isaac of Beth-Qatraye (Isaac the Syrian)//Aram. Leuven, 1999/2000. N 11/12. P. 475-484; idem. Syriac into Greek at Mar Saba: The Transl. of Isaac the Syrian//The Sabaite Heritage in the Orthodox Church from the Fifth Century to the Present/Ed. J. Patrich. Leuven, 2001. P. 201-208; idem. An Ecumenical Role Played by Monastic Literature: The Case of Isaac the Syrian//One in Christ. L., 2005. Vol. 40. N 3. P. 53-58; idem. The Wisdom of St. Isaac of Nineveh. Piscataway, 2006; idem. Discerning the Evagrian in the Writings of Isaac of Nineveh: A Preliminary Investigation//Adamantius. 2009. Vol. 15. P. 60-72; Liche D. A. Tears and Contemplation in Isaac of Nineveh//Diakonia. Bronx (N. Y.),1976. Vol. 11. P. 239-258; Sanders J. Un manuel de prières populaire de l " Eglise syrienne//Le Muséon. 1977. Vol. 90. P. 81-102; idem. Une prière inédite d " Isaac de Ninive//Von Kanaan bis Kerala: FS J. P. M. van der Ploeg. Kevelaer; Neukirchen-Vluyn, 1982. S. 499-511; Пигулевская Н. В. Культура сирийцев в средние века. М., 1979; Mascia P. T. The Gift of Tears in Isaac of Nineveh//Diakonia. 1979. Vol. 14. P. 255-265; Touraille J. Isaac le Syrien, témoin de l " impossible//Contacts. P., 1982. Vol. 34. N 118. P. 170-178; Miller D. Translator " s Introduction// Isaac Syrus. The Ascetical Homilies of Saint Isaac the Syrian. Boston, 1984. P. LXIII-CXII; idem. Translator " s Epilogue//Ibid. P. 481-515; Bettiolo P. Introduzione// Isaac Syrus. Discorsi spirituali/Communità di Bose. [Mangana], 1985; idem. Povertà e conoscenza: Appunti sulle Centurie gnostiche della tradizione evagriana in Sina//PdO. |
| John Anthony McGuckin St. Isaac the Syrian (7th c.) JOHN A. MCGUCKIN Also known as St. Isaac of Niniveh, one of the great ascetical and mystical writers of the Eastern Church. Isaac was a monk of the Chaldaean Church (or Assyrian Church of the East) from Beit Quatraye, possibly Qatar on the Persian Gulf. He was appointed bishop of Niniveh sometime before 680, but after a few months in the position resigned his charge and returned to the solitary life of an ascetic. In later life he became blind from his scholarly labors. His spiritual authority and the beauty of his writings on prayer and mystical experience made his works cherished by both the rival Monophysite and Nestorian factions of the Persian Church of his time. In the 9th century his texts on ascetical prayer were translated from the Syriac into Greek and Arabic versions, and came to Byzantium shortly after, where they had a large impact on the developing hesychastic spiritual theology. Isaac lays great stress on the sensibility of the grace of God in the heart, and is one of the most mature and gentle authors on the spiritual life from Christian antiquity. His writings were treasured on Mount Athos and highly regarded by St. Paisy Velichovsky in the time of the Philokalic revival (18th century) of Greek and Slavonic monastic spirituality. In recent years lost works have been rediscovered, and by virtue of new English translations he is once again becoming known as one of the great masters of early eastern Christian spirituality. SEE ALSO: Assyrian Apostolic Church of the East; Hesychasm; Jesus Prayer; Monasticism; Monophysitism (including Miaphysitism); Nestorianism; Philokalia; St. Macarius (4th c.); St. Paisy Velichovsky (1722–1794) REFERENCES AND SUGGESTED READINGS Alfeyev, H. (2000) The Spiritual World of Isaac the Syrian. Cistercian Studies Series 175. Kalamazoo: Cistercian Publications. Brock, S. (1995) Isaac of Niniveh (Isaac the Syrian): The Second Part. Chapters 4–41. Corpus Scriptorum Christianorum Orientalium 554–5; Scriptores Syri. 224–5. Louvain: Peters. Miller, D. (trans.) (1984) The Ascetical Homilies of St. Isaac The Syrian. Boston: Holy Transfiguration Monastery. Wensinck, A. J. (1923) A Mystic Treatise by Isaac of Niniveh Translated from Bedjan’s Syriac Text. Amsterdam: Koninklijke Akademie van Wetenschappen. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| See: Иже во святых отца нашего аввы Исаака Сириянина Слова подвижнические [Перевод с греческого С.Соболевского]. Sergiev Posad, 1911. It corresponds to Discours 16 from the collection: St. Isaac the Syrian. О Божественных тайнах и о духовной жизни. Moscow, 1998, pp.125—126. Mar Isaacus Ninevita. De perfectione religiosa, quam edidit Paulus Bedjan. Leipzig, 1909. P. 585—600. The manuscript Bodleian syr. e. 7 comes from the monastery of Mar Abdisho and belonged to Rabban Isho from the village of Bet. The manuscript is written using the characters of Eastern Syriac (Esrangl). It has been dated at the turn of the eleventh century and was acquired by the Bodleian Library in Oxford in 1898 by the Anglican priest Yaroo M. Neesan, a native of the Urmia region. The manuscript, written in Esrangl and consisting of 190 pages measuring 19.5 x 14.5 cm., has survived in full, with the exception of the first and the last pages (the text at the very beginning and very end of the manuscript has been damaged). On the last page there is a notation beginning with the words: ‘There is finished, with the help of the Lord and with the succour of the grace of Jesus Christ, the second volume (palguta d-tarten) of Mar Isaac the Syrian, bishop of Nineveh. May his prayers guard the copyist and reader. Amen. Copied by the unworthy man, a sinner deprived of righteousness, yet abiding in evil, by the name of Marcos…’. See: Isaac of Nineveh (Isaac the Syrian). «The Second Part», chapters IV—XLI. Edited by Sebastian Brock. — Corpus Scriptorum Christianorum Orientalium 554, Scriptores syri 224. Louvain, 1995. Sebastian Brock. Foreword to: Преподобный Исаак Сирин. О божественных тайнах и о духовной жизни. Изд. второе. St. Petersburg, 2001. J.-B. Assemani. Bibliotheca orientalis. Vol. I. P. 160; AArchbishop Philaret (Gumilevsky). Историческое учение об Отцах Церкви. Vol. 3. Moscow, 1859 [reprinted Moscow, 1996], p. 175. Homily 61 of the Greek translation corresponds to Homily 32 of the Russian translation. if we bear in mind that the Homilies of St. Isaac were grouped into volumes and numbered not by him but by one of the early copyists (which is borne out by the headings of the Homilies where Isaac is mentioned in the third person), then the presence of two identical discourses in various volumes should not cause surprise. |
| 1967. Τ. 38. Σ. 206-225, 386-407; Khalif é -Hachem E. La prière pure et la prière spirituelle selon Isaac de Ninive//Mémorial Mgr Gabriel Khouri-Sarkis, 1898-1968. Louvain, 1969. P. 157-173; idem. Isaac de Ninive//DSAMDH. 1971. Vol. 7. Col. 2041-2054; idem. Les versions arabes d " Isaac de Ninévie//Proc. of the 28th Intern. Congr. of Orientalists. Wiesbaden, 1976. P. 36-37; idem. L " âme et les passions des hommes d " après un texte d " Isaac de Ninive//PdO. 1984/1985. T. 12. P. 201-218; Brock S. P. St Isaac of Nineveh and Syriac Spirituality//Sobornost. Ser. 7. L., 1975. N 2. P. 79-89; idem. Secundus the Silent Philosopher: Some Notes on the Syriac Tradition//Rheinisches Museum für Philologie. Fr./M., 1978. Bd. 121. S. 94-100; idem. Divine Call and Human Response, the Syriac Tradition II: St Isaac of Nineveh//The Way. L., 1981. Vol. 21. P. 68-74; idem. The Prayer of the Heart in Syriac Tradition//Sobornost. 1982. Vol. 4. N 2. P. 131-142; idem. Syriac Perspectives on Late Antiquity. L., 1984; idem. Isaac of Nineveh: Some Newly Discovered Works//Sobornost. 1986. Vol. 8. N 1. P. 28-33; idem. The Syriac Tradition//The Study of Spirituality/Ed. C. P. M. Jones et al. L., 1986. P. 199-215; idem. The Syriac Fathers on Prayer and the Spiritual Life. Kalamazoo, 1987; idem. Maggnanuta: A Technical Term in East Syrian Spirituality//Mélanges Antoine Guillaumont. Gen., 1988. P. 121-129; idem. The Spirituality of the Heart in Syrian Tradition//The Harp. Kerala, 1988. Vol. 1. N 2/3. P. 93-115; idem. Humanity and the Natural World in the Syrian Tradition//Sobornost. 1990. Vol. 12. N 2. P. 131-142; idem. Lost - and Found: Part II of the Works of St Isaac of Nineveh//StPatr. 1990. Vol. 19. N 4. P. 230-233; idem. Studies in Syriac Christianity. Hampshire; Brookfield, 1992; idem. [Брок С.]. Христология Церкви Востока//ВДИ. 1995. N 2. С. 39-53; idem. Introduction// Isaac Syrus. ‘The Second Part " , Chapters IV-XLI/Ed. S. Brock. Louvain, 1995. P. XI-XLV (CSCO; 554. Syr.; 224); idem. Some Uses of the Term Theoria in the Writings of Isaac of Nineveh//PdO. |
| The father of St. John Damascene served at the court of this Caliph. See: R. de Coz. Histoire de l’Eglise d’Orient. P. 139. There was in Qatar a Christian Church under the Catholicos of the East. Around 648 the bishops of Qatar separated from the Eastern Syrian Catholicos: the schism lasted until 676 when Catholicos Givargis visited Qatar and united his bishops with the Church of Persia. At present Khuzestan forms part of the territory of the Islamic republic of Iran. The territory of this province is separated from the rest of Iran by the Zagros mountain range. D. Miller. Translator’s Introduction. P. LXIX—LXX. В кн.: The Ascetical Homilies of Saint Isaac the Syrian. Boston, Massachusetts, 1984. See: P. Bettiolo. Introduzione. — Isacco di Ninive. Discorsi spirituali. Bose, 1985. P. 18. This mountain is located in the north of Khuzestan. The city of Shushtar is located in its foothills. Archbishop Basil (Krivoshen). Ангелы и бесы в духовной жизни по учению восточных Отцов. Moscow., 2000. pp.43—44. A. Sidorov. Блаженный Феодорит Кирский — архипастырь, монах, богослов. —Блаженный Феодорит Кирский. История боголюбцев. Moscow, 1996. p.121. In his course on patrology the same author calls Isaac a ‘Nestorian ascetic and bishop who was deigned to be canonized among the saints of the Orthodox Church’: A.I. Sidorov.. Курс патрологии. М., 1996. С. 48. See: Vol. II, Discourse 39, 7 in: St. Isaac the Syrian. О божественных тайнах и о духовной жизни. Изд. седьмое. pp.272–273. See: Mar Isaacus Ninevita. De perfectione religiosa, quam edidit Paulus Bedjan. Leipzig, 1909. Жизнеописания отечественных подвижников благочестия XVIII—XIX веков. Сентябрь. Moscow, 1909, p.497. These are Homilies 19, 20, 21, 23, 24, 26, 29, 31, 49, 54, 56, 71, 75, 76 from the edition: Mar Isaacus Ninevita. De perfectione religiosa, quam edidit Paulus Bedjan. Leipzig, 1909. The Greek translation contains 86 Homilies and 4 Epistles, but this number is arrived at by dividing up further the Syriac Homilies of Isaac into smaller Homilies (each with its own number), as well as by the addition of five unauthentic works to the authentic works of the Homilies of Isaac.. |
| St. Thecla Convent in Ma " loula still under siege/Православие.Ru St. Thecla Convent in Ma " loula still under siege Ma " loula, October 10, 2013 Humanitarian aid has been twice given to the nuns and children who took shelter from militants in the Syrian Orthodox Convent of St. Thecla and remained without food and water, a representative of the Orthodox Church of Antioch, Bishop Isaac of Aramaya (Barakat), stated on Thursday, according to a report by RIA Novosti. Late in September, the France Presse agency reported that around 40 nuns and orphaned children were still shut in the convent of St. Thecla in the town of Ma " loula, which was under siege by the militants. According to the information of Syrian military sources, anyone who approaches the convent are fired upon by snipers. It also was reported that the generator in the convent was not in good working order and the water supply was stopped. " They have no electricity, no water and no food... We managed to send aid to the convent twice, " said Bishop Isaac to the journalists. According to him, it became possible to give necessary food to the convent owing to the support of Patriarch John X and the Syrian army. The Bishop has also added that last Sunday, the militants attacked the Holy Cross Church in Damascus where Barakat serves as the rector as well as the Greek-Catholic Church of the Mother of God. " Eight people were killed and 20 were wounded, " added the representative of the Patriarchate of Antioch. Aid to residents of Ma " loula is being now sent from Moscow as well. On September 29, the Imperial Orthodox Palestine Society delivered humanitarian aid weighing about 1.5 tons to Damascus. Attempt are being made to bring part of this aid to Ma " loula—food and medicaments, as well as gifts for the children gathered by the wards of the orphanage at the Vyksa Iveron Convent in the Nizhny Novgorod region, reports ITAR-TASS. Pravoslavie.ru 14 октября 2013 г. ... Предыдущий Следующий Смотри также Maaloula: Aramaic For ‘Don’t Support The Rebels’ Rod Dreher Maaloula: Aramaic For ‘Don’t Support The Rebels’ Rod Dreher I’m grateful to The New York Times for highlighting the Syrian rebel attack on the ancient Christian town of Maaloula. From the NYT’s report: Bishop Yazigi: The Abducted Nuns in Syria are Fine Bishop Yazigi: The Abducted Nuns in Syria are Fine Thirteen nuns were abducted by Syrian rebels from their convent in Maaloula in December. It is believed that the rebels are holding the women in a Christian family’s home in Yabroud, Lebanon. Комментарии Войдите через FaceBook ВКонтакте Яндекс Mail.Ru Google или введите свои данные: © 1999-2015 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку |
| Завершая, хочу отметить, что иеромонах Плакида (Дезей) готовит второе издание французского перевода творений аввы Исаака 16 , взяв за основу греческое критическое издание, которое переводится и на русский язык. Кроме того, в Центре восточных исследований Лёвенского университета намечается составление лексического указателя к греческому, арабскому и грузинскому древним переводам. 1 Феотокис жил в Константинополе, в Молдавии и Германии. В 1776 г. он прибыл в Россию, в 1779 г. стал архиепископом Славянским и Херсонским, в 1786 – архиепископом Астраханским и Ставропольским. В последующее время и до самой смерти был игуменом Данилова монастыря в Москве, где и погребен. 2 Θεοτκης Ν. Το σιου πατρς μν σακ πισκπου Νινευ το Σρου, τ ερεθντα σκητικ. Leipzig, 1770. P. XII. 4 Géhin P., Guillaumont Cl., Guillaumont A. Evagre le Pontique. Sur les Pensées. (Sources chrétiennes, 438). P., 1998. P. 99. 5 Archimandrite Vasileios. Abba Isaac the Syrian. An Approach to his World. Montréal, 1999 P. 7. 6 См. Brock S. Some Uses of the term theoria in the Writings of Isaac of Nineveh//Parole de l’Orient. 1966. N 22. P. 417–419; Idem. Discerning the Evagrian in the Writings of Isaac of Nineveh: a Preliminary Investigation. Adamantius 15 (2009). P. 60–72. 8 См. Seppälä S. In Speechless Ecstasy. Expression and Interpretation of Mystical Experience in Classical Syriac and Sufi Literature. Helsinki, 2003. (Studia Orientalia, 98)· 9 См. Isaac of Nineυeh (Isaac the Syrian). «The Second Part», Chapters IV–XLI/Ed. S. P. Brock. Louvain, 1995. P. XVII. 10 См. Louf A. Isaac le Syrien. Oeuvres spirituelles – II 41. Discours récemment découverts. Abbaye de Belfontaine, 2003. P. 77. 12 См. Brock S. Syriac into Greek at Mar Saba: the Translation of St. Isaac the Syrian/Ed. J. Patrich. The Sabaite Heritage in the Orthodox Church from the Fifth Century to the Present. Leuven, 2001. P. 206–207. 14 См. Kessel G. Sinai syr. 24 as an Important Witness to the Reception History of some Syriac Ascetic Texts. Sur les pas des Araméens Chretiens. Mélanges offerts à A. Desreumeaux. P., 2010. P. 195–207. |
| International conference " Syria: path to peace " in Geneva Geneva, June 13, 2013 On June 7, 2013, the second conference " Syria: the path to peace " took place in Geneva, as part of the 23rd session of the United Nations Human Rights Council, reports Sedmitza.ru . The representative of Patriarch of Antioch and all the East John X, Bishop Isaac of Apameia, the UN high commissioner on human rights Navanethem Pillay, the representative of the Russian Orthodox Church at the World Council of Churches and international organizations in Geneva, Archpriest Michael Gundiaev, and other public and religious figures and diplomats took part in the meeting. One of the conference " s organizers was the Imperial Orthodox Palestine Society that was represented in the forum by the IOPS deputy chairman E.A. Agapova. The President of the Historical Perspective Foundation and a member of the IOPS council N.A. Narochnitskaya took part in the event. The message of the grand Mufti of Syria Ahmad Badreddin Hassoun, who for safety reasons could not be present at the event, was read aloud at the conference. The message relayed information about cruel violence perpetrated by militants against the peaceful population, about the destruction of churches and mosques by them. The Mufti called upon the UN Human Rights Council to be unbiased and impartial towards events happening in Syria. Bishop Isaac of Apameia devoted his speech to the situation of Christians in Syria. He expressed the deep concern about their exodus from their native land, named cases of kidnapping of clergy, acts of vandalism, and destruction of Christian Shrines. He especially noted the positive role of Russia in overcoming of the crisis. The hierarch stressed that Christians feel that they are an integral part of the Syrian society. In his speech, Archpriest Michael Gundiaev stated that Syria is gradually losing its unique model of peaceful coexistence between Christians and Moslems based on mutual respect. He also expressed a special concern about the destiny of the two missing hierarchs: Metropolitan Paul of Aleppo and Metropolitan Mar Gregory Johanna Ibrahim, who were kidnapped by militants near Aleppo on April 22, 2013. The following decision was made at the conference: to send an appeal to the UN Human Rights Council that would express deep concern over the kidnapping of clergy, and contain a call to the UN to make every effort to ensure the prompt and successful release of the Syrian Metropolitans from captivity. All the delegates agreed that a peaceful settlement must be carried out on the basis of the Geneva communique through the Syrian national dialogue, which will result in the resolution of the problem by Syrians themselves, and create an atmosphere wherein all residents of Syria can feel safe, regardless of their ethnic and religious background or political views. 17 июня 2013 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| In the early 13th century the church suffered severe losses under Mongol domination. By the 16th century the church was centered in the mountains of Kurdistan, and weakened by internal divisions as part seceded to the jurisdiction of Rome, and accepted Chalcedonian Christology (Chaldean Eastern Catholics). The 20th century proved disastrous for the Assyrian Christians. Partly through British influence, the Christians of Kurdistan supported the Allied cause under Russian protection in World War I and suffered reprisals for it in the aftermath from both sides: the Turkish state and the Kurds. After the murder of the catholicos, many Assyrian Christians fled to Iraq, claiming the protection of the British Administration there. When this political mandate was terminated (1933) the agitation that resulted led to the deportation of the catholicos, who finally settled in North America, where the largest diaspora grew up. The indigenous Assyrians of the Middle East (Iraq, Syria, Lebanon, and Iran) have been increasingly eroded by the ascent of Arab nationalism and fundamentalist Islam throughout the latter part of the 20th century. In 1968 a major internal division occurred, leaving two catholicoi, one in the USA and one in Baghdad. SEE ALSO: Antioch, Patriarchate of; Council of Chalcedon (451); Council of Constantinople II (553); Council of Ephesus (431); Islam, Orthodoxy and; Monophysitism (including Miaphysitism); Nestorianism; St. Cyril of Alexandria (ca. 378–444); St. Ephrem the Syrian (ca. 306–373/379); St. Isaac the Syrian (7th c.); Syrian Orthodox Churches; Theotokos, the Blessed Virgin REFERENCES AND SUGGESTED READINGS Brock, S. P. (1985) “The Christology of the Church of the East in the Synods of the 5th to Early 7th Centuries,” in G. D. Dragas (ed.) Aksum- Thyateira: A Festschrift for Archbishop Methodios of Thyateira and Great Britain. London: Thyateira House. Coakley, J. F. (1992) The Church of the East and the Church of England: A History of the Archbishop of Canterbury’s Assyrian Mission. Oxford: Oxford University Press. Fiey, J. M. (1980) Chretiens syriaques sous les abbasides, surtout a bagdad (749–1258). Beirut: Institut des Lettres Orientales. Joseph, J. (1961) The Nestorians and Their Muslim Neighbors. Princeton Oriental Studies Vol. 20. Princeton: Princeton University Press. Tisserant, E. and Amann, E. (1931) “Nestorius. 2. L’Eglise Nestorienne,” in Dictionnaire de Theologie Catholique, vol. 11, part 1, cols. 157–323. Paris: Letouzey et Ane. Wigram, W. A. (2002) The Assyrians and Their Neighbours. Piscataway, NJ: Gorgias Press. Young, W. G. (1974) Patriarch, Shah and Caliph: A Study of the Relationships of the Church of the East with the Sassanid Empire and the Early Caliphates up to 820 ad. Rawalpindi: Christian Study Center. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| Chabot, J.-B. De sancti Isaaci Ninevitae vita, scriptis et doctrina. Paris, 1892. For the ‘sons of the covenant’ see: G. Nedungatt. The Covenanters of the Early Syriac-Speaking Church. — Orientalia Chriatiana Periodica 39. Roma, 1973. Pp.191—215; 419—444; P. Escolan. Monachisme et Eglise. Le monachisme syrien du IV e au VII e siècle: un monachisme charismatique. Paris, 1999. P. 11—69. Archpriest Georges Florovsky. Восточные Отцы IV века. Париж, 1937. С. 227.For more detail on the Edessa and Nisibia schools, see: см. в: А. Vööbus. History of the School of Nisibis. Louvain, 1965; N.V. Pigulevskaya. Культура сирийцев а средние beka; Hieromonk Hilarion (Alefeyev). Духовное образование на христианском востоке в I—VI вв.//Христианское чтение. Журнал Санкт-Петербургской Православной Духовной Академии. 18, 1999. С. 105—143. D. Miller. Translator’s Epilogue. P. 489. In: The Ascetical Homilies of Saint Isaac the Syrian. Boston, Massachusetts, 1984. Cited in D. Miller. Translator’s Epilogue. P. 503. The decisions of the Councils of the Church of the East at the turn of the seventh century concerning the theological heritage of Theodore were determined not only by Inana’s struggle with him but by the condemnation of Theodore at the sixth Ecumenical Council (533), of which they would have known in Persia, albeit with a delay. Isho’denah. Le Livre de la Chasteté. Ed. J.-B.Chabot. — Mélanges d’archéologie et d’histoire écclesiastiques 16. Paris, 1896. P. 63—64. Vol. II. Discourse 34, 4. Cited from.: St. Isaac the Syrian. О божественных тайнах и о духовной жизни. Перевод с сирийского, предисловие, примечания митрополита Илариона (Алфеева). Издание седьмое, исправленное. St. Petersburg., 2013. p.250. Vol I. Homily 11. Cited from: Иже во святых отца нашего аввы Исаака Сириянина Слова подвижнические. [Перевод с греческого С. Соболевского]. Sergiev Posad, 1911. С. Оп the Catholicos Givargis see: V. Bolomov. Uз истории Церкви Сиро-Персидской. — Христианское чтение. Т. CCVII. Часть 1. St. Petersburg,, 1899. p.1028 (Bolotov believes that Givargis ‘was made Catholicos at the end of 660 or the beginning of 661… and died in 680, i.e. he was patriarch for almost twenty years or more’). See also: N. Pigulevskaya. Культура сирийцев. С. 219. |
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