| The origins of fraternities predate the earliest civilisations – their existence span different cultures. In African traditions, for example, traditional secret societies include ruling-class hunting elites societies whose members are taught not only the physical methods, but also respect for the spiritual aspect of the hunt and use of “honourable” magical means to obtain important co-operation from the animal hunted or to remain influential. Members are supposed to have been initiated into, and thus have access to, occult powers hidden to non-members. In the modern west, things are perhaps more refined - these societies hunt for social relevance, recognition and achievement and have equally perfected honourable but mystical means to influence their environment to retain and promote their wealth, gains and noble causes. The search for prosperity keeps many flocking through their selective and well-guarded doors. In the pressures of recession, their membership searches are unlikely to be unfruitful ... seeping into houses of worship. Many are innocently lured ... some not so innocent. As they offer esoteric spiritual truths to satisfy hunger for knowledge not met by sound Bible teaching - the “careless, frolicking or prosperity-crazed church” provides their perfect recruiting ground. The always well concealed dangers include all manners of unmentionable bondage and pending misfortune. John 18 Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. Ephesians Take no part in and have no fellowship with the fruitless deeds and enterprises of darkness, but instead [let your lives be so in contrast as to] expose and reprove and convict them. For it is a shame even to speak of or mention the things that [such people] practice in secret. But when anything is exposed and reproved by the light, it is made visible and clear; and where everything is visible and clear there is light. Amp |
| It appears that the seeming inconsistency in relation to visions in Orthodox patristic writings, may come from their (the writings’) pastoral nature. While the Fathers are aware of true visions from God and experience them, they are also aware of the real dangers along the spiritual path and warn less experienced adepts to not accept any visions until a certain level of spiritual maturity and a skill of discerning spirits is reached. In other words, the Fathers warn the novices not to have the Satan for an iconographer. Having founded prayer on repentance and humility, rather than on visions and revelations, a person stays on the correct path and is able to overcome the temptations and attacks of the devil regardless of the presence of any visions or their absence. Founding prayer on ecstatic visions, on the other hand, according to the Orthodox thought, puts the soul, especially that of a novice, on the path of great danger. Willful and conscious use of imagination, on the other hand, finds favorable or at least tolerant mentions in Orthodox works influenced by Western spirituality. Saint Theophan the Recluse (1815-1894), for example, who is usually seen as somewhat more tolerant of Western spirituality than is St. Ignatii (Bryanchaninov) (with whom St. Theophan entered into polemic on more than one occasion), wrote that imagining the Lord is acceptable: “When you contemplate the Divine, then you may imagine the Lord however you want,” but he adds: “During prayer, you should not hold [in your mind] any images… If you allow images then there is a danger to start praying to a dream” (qtd. in Kuraev, Challenge 121). Another example of Western influence may be seen in the works of Nicodemos of the Holy Mountain (1749-1809), one of the compilers of the Philokalia . His famous work, which was printed in English under the title Unseen Warfare , was based on Combattimento Spirituale by a Roman Catholic priest Lorenzo Scupoli ( Handbook , 26), while Nicodemos’ Spiritual Exercises was based on Esercizii Spirituali by Piramonti (28). Nicodemos, in his Handbook of Spiritual Counsel , warns about the dangers of using imagination, but concedes: “Finally, it is permissible, when fighting against certain inappropriate and evil imaginations presented by the enemy, to use other appropriate and virtuous imaginations” (152). The wisdom of such advice was questioned by St. Ignatii (Bryanchaninov) who suggested that one of his correspondents stop reading the Unseen Warfare (which had recently been translated into Russian by Theophan the Recluse) (see Works 2004, 5:274). While we may never know whether the saint’s correspondent heeded the advice, what is important here is the very fact that even works by respected Orthodox authors, such as St. Nicodemos, may be questioned without much hesitation due to the dissonance they create with the strictly Orthodox path of prayer. |
| Without the full English text of Orthodox services the liturgical life of those who know only English is inevitably poor. Already at the present time the greatest part of the parishioners attend only the liturgy. The exceptional spiritual value of the Orthodox services is thus lost to Americans; they are unable to use one of the most important sources of the spiritual, moral and theological education. Even some of our clergymen seem to forget the power of spirituality and depth of theology which is contained in our services. The dangers of Americanization are real, but they are already active. If our Church would possess a better and stronger organization it would be much easier to fight them. These dangers are as follows: first, the loss of the language and culture of our old countries. Very few among our youth study the culture of their ancestors and even fewer work in this field. Professors of Russian, Greek, Serbian, etc. are mostly Americans having no original connections with these nations... Secondly American education has many negative sides connected with contemporary ideas, psychology, pedagogics, literature, television etc. Our youth is defenceless against such negative influences because in the absence of Orthodox schools and publications it is brought up entirely in the American culture. The clergy often cannot help our youth in this respect because it sometimes possesses neither a higher theological education nor an American college degree. Thirdly the insufficient attention to purely spiritual life which is spread through America undoubtedly affects the Orthodox also. Ambition, vainglory and the habit to praise oneself and others under any pretext is also very common in our Church... Finally, as we have already mentioned, there is a certain influence of American Protestantism an the ambitious anticlericalism of our laity and on the separatism of our parishes. It is obvious that America not only has defects but also great positive qualities, for example an exceptional vital power, an openness to all that is good, a love of activity and education, a pioneer spirit, a desire and ability to work together, to help each other, to be generous and responsive, to learn one’s own defects. |
| Можно, пожалуй, говорить о том, что практическая задача православного богословия – различение духов. Оно должно быть направлено на то, чтобы помочь положительному содержанию современной науки, техники и прочего преодолеть беззаконие автономии, которая есть порабощение тлением, диаволом и есть всецелый грех; помочь найти свое место внутри соборной истины православия, потому что ей принадлежит оно по своей природе: «Ибо то, что благо для всех, принадлежит нам» 247 . Так, «пленяя всякое помышление в послушание Христу» (ср.: 2Кор.10:5 ), нам следует наполнять славою Образа всякое доброе начинание, освящая и освобождая всякую тварь. «Где Дух Господень, там свобода. Мы же все открытым лицем, как в зеркале, взирая на славу Господню, преображаемся в тот же образ от славы в славу, как от Господня Духа» ( 2Кор.3:17–18 ). Было бы весьма полезно, к примеру, если бы православное богословие высказалось о том, какие принципы современной философии – в ее отношении к материальному и идеальному, к сущности и существованию, к жизни и бытию – могли бы быть приняты богословием воплощенного Слова; о том, какие из выводов научной психологии могли бы приобщением к опыту аскетической и сакраментальной церковной жизни стать частью церковной антропологии; и какие из нынешних социальных движений могли бы быть использованы экклесиологическим срезом православной антропологии 248 . Однако все это уводит далеко за рамки настоящего исследования. Я хотел лишь, с одной стороны, обозначить возможные направления такой работы, а с другой, определить то единственное основание, без которого она невыполнима. «Ибо никто не может положить другого основания, кроме положенного, которое есть Иисус Христос » ( 1Кор.3:11 ). 2 См.: H.Willms, Eikon; G. Kittel, 386–7; P.Aubin, L’image dans l’oueuvre de Plotin; H. Merki, Ebenbildlichkeit [Полные выходные данные библиографических ссылок приведены в разделе Библиография. – Науч. ред.]. 3 См.: Быт.1:26–27 ; Прем.7:24–28 . А также: K.L. Schmidt, Homo Imago Dei; L. Kohler, Die Grundstelle der Imago-Dei-Lehre Gn 1, 26; H.H. Rowley, The Faith of Israel (London 1956), 74–98; J.J. Stamm, Die Gottebenbildlichkeit des Menschen; J. Jervell, Imago Dei; V Vellas, O anthropos kata tin P. Diathikin; N.Bratsiotis, Anthropologia tis P. Diathikis. |
| Св. Бернард Клервоский. Миниатюра часослова д’Эсте. Ок. 1469 г. Худож. Таддео Кривелли (Музей П. Гетти в Лос-Анджелесе. MS Lugwig IX 13. Fol. 183v) Первый монастырь (monasterium vetus) располагался не там, где сохранились остатки монастырских строений и в наст. время находятся тюремные корпуса. Нек-рые исследователи полагают, что он был построен на холме недалеко от сел. Арконвиль. В нач. XII в. там рос густой лес, а свободного пространства для построек было мало; это якобы послужило одной из причин перенесения мон-ря на новое место при увеличении числа насельников. По мнению др. историков, обитель изначально находилась в долине. Грамоты об основании К. не сохранились. В XVI в. из-за земельной тяжбы монахи подделали грамоту дарения (Troyes. Bibl. municip. 2414): в датированном 1115 г. документе с 2 печатями и подписями - Жосерана, еп. Лангра, и Гуго, герц. Шампани, сообщалось, что герцог даровал монахам К. долину и лес Аретелы (terras et sylvas de Aretela), а местные сеньоры предоставили монахам в пользование принадлежавшие им пастбища (анализ и доказательства подделки см.: Pietresson de Saint-Aubin P. Note sur les archives de l " abbaye de Clairvaux//Saint Bernard et son temps. Dijon, 1928. T. 1. P. 262-291). Принято считать, что подобной грамоты вообще не существовало: поскольку мон-рь был основан на земле, принадлежавшей родственникам Бернарда Клервоского, между ними могло быть заключено устное соглашение. Вопрос о церковной юрисдикции был решен благодаря покровительству со стороны Вильгельма из Шампо , еп. Шалонского, к-рый возвел Бернарда Клервоского в должность аббата (впосл. Вильгельм из Шампо вступил в орден цистерцианцев; погребен в К. в 1121/22). Хотя К. находилось в Лангрском еп-стве, еп. Жосеран одобрил строительство монастыря позже (вероятно, Бернард не застал его на месте). Комплекс аббатства. Чертеж Н. Мийе. 1708 г. (Муниципальная б-ка Труа. MS 3706) Комплекс аббатства. Чертеж Н. Мийе. 1708 г. (Муниципальная б-ка Труа. MS 3706) По мнению одних исследователей, церковь в 1-м монастыре была деревянной ( Schaefer J. |
| 144 См.: Bartolomei M.C. Ellenizzazione del cristianesimo. Linea di critica filosofica e teologica per una interpretazione del problema storico. L " Aquila, 1984; Vogel C.J. de. Platonism and Christianity: a mere Antagonism or a profound common Ground//VC 39 (1985). P. 1–62; Aubin P. Plotin et le christianisme. Triade plotinienne et Trinite chretienne. Paris, 1992; Ivanka E. von. Plato christianus. La reception critique du platonisme chez les Peres de l " Eglise (пер. E. Kessler). Paris, 1990; Armstrong A.H. Hellenic and Christian Studies. Aldershot, 1990; Klauck H. J. Monotheismus und Christologie. Zur Gottesfrage im hellenistischen Judentum und im Uhrchristentum. Freibourg/Br., 1992. См. также упомянутую выше работу Дориваля. Р. 275–294. 145 Geyer С. F. Religion und Diskurs. Die Hellenisierung des Christentums aus der Perspektive Religionsphilosophie. Stuttgart, 1990. 146 Price R. M. Hellenization and Logos Doctrine in Justin Martyr//VC 42 (1988). P. 18–23; Hengel M. Judentum und Hellenism. Studien zu ihrer Begegnung unter besonderer Beriick-sichtigung Palastinas bis zur Mitte der 2. Jh. V. Chr. Tubingen, 1993 2 . 147 Heim F. Les Figures du prince ideal au IV е siecle: du type au modele//Fidures de l " An-cien Testament chez les Peres. Cahieres de la Bible 2 (Strasbourg, 1989). P. 61–81; Idem. Virtus. Ideologie politique et croyence religieuseau IV е siecle. Berne, 1991; Idem. La theologie de la vic-toire de Constantin a Theodose. Paris, 1992. 148 Studer B. Deus, Pater et Dominus bei Augustinus von Hippo//Wickham L., Bammel С P. Christian Faith and Greek Philosophy in Late Antiquity. Leyde, 1993. P. 190–212. 149 См.: AAVV. Ebraismo, Ellenismo, Cristianesimo, Arhivio di filosofia 53 (1985). P. 1–391; Sandmel S. Judaism and Christian Beginings, Oxford, 1987; Neusner J. Judaism and Christianity in the Age of Constantine. Chicago, 1988. 150 См.: Cristianesimo e Giudaismo: eredita e confronti. XVI Incontro di Studiosi dell " Anichita cristiana. Roma, 7–9 mai 1987//Augustinianum 28 (1988). P. 1–460. В особенности, см. статьи М. Песке и Р. Саки. |
| E.-R. Labande. P., 1969. P. 149-158; Merkelbach R. Didymos, Hiobkommentar p. 221, 32//ZfPE. 1969. Vol. 4. P. 134; Mühlenberg E. Das Verständnis des Bösen in neuplatonischer und frühchristlicher Sicht//Kerygma und Dogma. Gött., 1969. Vol. 15. P. 226-238; Hanson A. O. Job in Early Christianity and Rabbinic Judaism//Church Quarterly. L., 1969/1970. Vol. 2. P. 147-151; Müller H.-P. Hiob und seine Freunde: Traditionsgeschichtliches zum Verständnis des Hiobbuches. Zürich, 1970; idem. Das Hiobproblem: Seine Stellung u. Entstehung im Alten Orient u. im AT. Darmstadt, 1978; Abbate G. A. La figura di Giobbe nei «Moralia» de S. Gregorio Magno: Diss. Padova, 1971; Rahnenführer D. Das Testament des Hiob und das NT//ZNW. 1971. Bd. 62. S. 68-93; Catry P. Epreuves du juste et mystère de Dieu: Le commentaire littéral du «Livre de Job» par s. Gregoire le Grand//REAug. 1972. Vol. 18. P. 124-144; Dassmann E. Sündenvergebung durch Taufe, Busse u. Martyrerfürbitte: In den Zeugnissen frühchristlicher Frömmigkeit u. Kunst. Münster, 1973; idem. Akzente frühchristlicher Hiobsdeutung//JAC. 1988. Bd. 31. S. 40-56; idem. Hiob//RAC. 1991. Bd. 15. Sp. 366-442; Datz G. Die Gestalt Hiobs in der kirchlichen Exegese und der «Arme Heinrich» Hartmanns von Aue. Gött., 1973; Hagedorn D. Der Hiobskommentar des Arianers Julian. B., 1973; Pope M. H. Job: Introd., transl., not. Garten City, 19733; Aubin P. Intériorité et extériorité dans les «Moralia in Job» de s. Gregoire le Grand//RechSR. 1974. Vol. 62. P. 117-166; Hurvitz A. The Date of the Prose Tale of Job Linguistically Reconsidered//HarvTR. 1974. Vol. 67. P. 17-34; Kannengiesser Ch. Job chez les Pères//DSAMDH. 1974. Vol. 8. Col. 1218-1225; Guillaumin M.-L. Recherches sur l " exegese patristique de Job//StPatr. 1975. Vol. 12. N 1. P. 304-308; Renoux Ch. Vers le commentaire de Job d " Ephrem de Nisibe//PdO. 1975/1976. Vol. 6/7. P. 63-68; idem. David Kobayreci ou Hésychius de Jérusalem dans la chaine sur Job de Jean Vanakan?//Armenian Studies: In memoriam H. |
| 268 О нем свт. Григорий пишет в HF. IV, 19. Основал в 557 г. монастырь (нын. Abbaye Saint-Médard de Soissons). Скончался в 557 г. (по Krusch " у); хоронил его сам король Хлотарь. Память его 8 июня. 270 Во время правления Сигиберта I (561–575 гг.). См. прим. Krusch " а о сведениях, переданных Венанцием Фортунатом в этом житии (p. 807, см. прим. к гл. 88). 271 Об этом пишет Фортунат: «Inclusos digitos morbo numerante tenebat/Nec poterat ducto pollice fila dare» (Carm. II, 16, 105–106. ΜGH. AA. T. VI, 2. P. 47). 275 Референдарий (referendarius) – начальник королевской канцелярии. У первых франкских королей референдарием назывался тот, кому поручалась забота о королевском перстне – печати; он же подписывал королевские грамоты н выполнял другие получения короля. См.: Du Cange. Т. 7. Р. 76. 276 Совр. г. Анже (Angers) – главный городисторической области Анжу (Anjou) на западе Франции, в нижнем течении Луары. 277 Родившись в Бретани, свт. Альбин в раннем возрасте ушел в монастырь Тинкиллак (Tincillac – возм. совр. комм. Tillières либо Théhillac в Бретани). Став игуменом этого монастыря в возрасте 35 лет, управлял им более 25 лет. Был епископом более двадцати лет. Участвовал в заседаниях III и IV Орлеанских соборов (538 и 549 гг.).Скончался в 550 г. в возрасте 80-ти лет. Память его 1 марта. Фортунат приезжал в тот монастырь поклониться его мощам. Житие его, написанное тем же автором, издано в MGH. AA. T. IV, 2. P. 27 seqq. См. о нем и монастыре Saint-Aubin d " Angers в Brev. Mon. S. Albini (AA. SS. Mabill. Saec. I, p. 12) 282 О жизни и чудесах этого подвижника свт. Григорий пространно пишет (как он сам говорит, со слов исцеленного святым глухонемого) в HF. VI, 6. Скончался св. Госпитий в 581 г на месте совр. г. Вильфранш-сюр-Мер (Villefranche-sur-Mer); память его 21 мая. Некогда на месте его подвижничества был монастырь. 284 Леринский монастырь на о. св. Гонората (основателя монастыря в 410 г.) – один из древнейших, известнейших и влиятельнейших на Западе центров монашества. В нем подвизались такие известные святые как свт. Максим Регийский, свт. Иларий Арелатский, свт. Евхерий Лионский,свят. Фавст Регийский, свт. Кесарий Арелатский , преп. Викентий Леринский. |
| Patristic teachings have always corresponded to the level of those to whom they are directed. The Fathers of the Church never wrote “just for the sake of it” or “for science.” Many of their counsels, directed at ascetics of high contemplative life and even to so-called beginners, no longer even remotely correspond to the spiritual strength of the modern Christian. Furthermore, the variety, ambiguity, and at times even contradictoriness of these counsels that naturally occur due to the varying spiritual levels of those who seek them can disorient the inexperienced. It is very difficult to avoid these dangers when studying the Holy Fathers without knowing at least the more important principles of spiritual life. On the other hand, a correct spiritual life is unthinkable without patristic guidance. Before this seemingly insurmountable impasse, we can see the full significance of the spiritual inheritance of those fathers, most of whom are closer to us in time, who “restated” this earlier patristic experience of spiritual life in a language more accessible to a modern man little acquainted with this life, who usually has neither a capable guide nor sufficient strength. The works of Saint Ignatius Brianchaninov are among the best of these “restatements,” which provide an impeccably reliable “key” to understanding the teachings of great laborers in the science of sciences—the ascetics. 2. What is the Meaning of Faith in Christ? Here is what Saint Ignatius writes about this: The beginning of conversion to Christ consists in coming to know one’s own sinfulness and fallenness. Through this view of himself, a person recognizes his need for a Redeemer, and approaches Christ through humility, faith, and repentance (4:277). He who does not recognize his sinfulness, fallenness, and peril cannot accept Christ or believe in Christ; he cannot be a Christian. Of what need is Christ to the person who himself is wise and virtuous, who is pleased with himself, and considers himself worthy of all earthly and heavenly rewards? (4:378). |
| Yet for the generation which grew up after the demise of the dial phone, Bell’s inventions and their progeny are the underpinnings of something more than means of communication. They have revolutionized the way in which human being relate – or don’t relate – to one another. While Bell’s own work with communication opened many doors of human connectedness (particularly his work with deaf students such as Helen Keller) he would lament the dehumanizing effect that technology has often brought to communication today. Bell saw the capacity for technology to enhance the emotional intimacy of life as it should be lived; he could not have foreseen a time when information would be customarily exchanged in the emotional vacuum of emails or text messages, which offer a shadow of real human contact, but which cannot convey the living thought and feeling of the human person. For many raised in the field of Blackberries, one-dimensional techno-talk has become a substitute for human intimacy. In many cases, it is hardly recognized as a problem. The father of the telephone did foresee the growth of intrusive communication, and could have possibly predicted the need for filtering communication. Bell himself would have considered most telephone conversations the verbal equivalent of junk mail, and would likely have understood most emails as an inconvenience. One can only guess what the dour old Scot would have had to say about text messaging. For Orthodox Christians, the benefits of telephone-based technologies – especially the Internet which grew out of them – are numerous. Yet for those who come from the neptic tradition of the Church Fathers, and who take seriously the spiritual discipline of guarding the senses, Bell’s grandchild, the Internet, is heir to a multitude of less-than-noble features, which pose real spiritual dangers. The pop guru Andy Warhol suggested that there would come a time when everyone would experience fifteen minutes of fame. For Orthodox Christians, these words come as a warning that we must be constantly vigilant regarding the spiritual side of investing our energies in self-promotion over the Internet. Websites are one level of this phenomenon; Facebook and similar networking sites are another level. The idea that private life would become the constant fodder for public view, and that regular individuals would become celebrities, would make Warhol and Bell shudder – not to mention the deep sadness it would evoke in the hearts of the Church Fathers. |
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