| С. 120). В. Н. Топоров обращает внимание на то, что Платон объяснял возникновение лихорадки на основании различных сочетаний элементов (Tim. 82a–84d) – в трактате, несомненно, известном Паламе (см.: Saint Gregory Palamas. The One Hundred and Fifty Chapters. P. 84:282). 603 Ср. еще:... αν οτος (вновь αν= κσμος! – Д. Μ.) δι τεσσρων ρν κα μερν κα στοιχεων συνσταται (249CD). В отношении последнего понятия не возникает сомнений. Μρη же космоса имело бы смысл соотнести и отождествить с четырьмя климатами (ср.: Saint Gregory Palamas. The One Hundred and Fifty Chapters. P. 94. 12–96. 13), a ραι – с временами года (ср.: 81A:... διαφορς ρν, χρονικν τε διαστημτων μτρα). В таком случае совмещение в одном описании пространственных и временных параметров бытия весьма показательно. 604 Псевдо-Аристотель. О мире. Гл. 3. 393а. С. 153; ср.: Saint Gregory Palamas. The One Hundred and Fifty Chapters. P. 92. 10. 6–9. 608 В Беседе на Введение... после этих слов добавлено:... το τε πισκιζοντος κα το πισκιαζμενου («...Тем, Кто осенил, и осененным [чревом Богоматери]») ( Αυτθι). 611 τν ορανν... τν αυτ εικνητον κα πολυκνητον. (33С); cf.: Saint Gregory Palamas. The One Hundred and Fifty Chapters. P. 84. 3. 8–9: ορανς τ αυτο φσει ε κινεται κα κκλ κινεται... 612 Ibid. Ρ. 84.3.9–10: τν νω κατχων χραν. Показательно само словосочетание κατχειν χραν, апеллирующее к идее универсального порядка бытия ( τξις) и отмеченное нами уже в трех космологических фрагментах. 613 Αθρ μν ον περιφανστατα το πυρς (Saint Gregory Palamas. The One Hundred and Fifty Chapters. P. 94.11.1) – «Итак, эфир гораздо ярче огня...» 614 Из числа авторов, возможно, повлиявших на Паламу, существование эфира признавал св. Василий Селевкийский , который пускает в ход ту же игру слов: ρ – αθρ. См.: Basile de Seleucie. Homélie pascale. 2. 22//Hésychius de Jerusalem et al. Homélies pascales/Intr., texte critique, trad., comm. et index de M. Aubineau. Paris, 1972. (SC, 187). |
| The heaven, therefore, has three hundred and sixty-five degrees: the hemisphere above the earth and that below the earth each having one hundred and eighty degrees. The abodes of the planets. The Ram and the Scorpion are the abode of Mars: the Bull and the Scales, of Venus: the Twins and the Virgin, of Mercury: the Crab, of the Moon: the Lion, of the Sun: the Archer and the Fish, of Jupiter: Capricorn and Aquarius, of Saturn. Their altitudes. The Ram has the altitude of the Sun: the Bull, of the Moon: the Crab, of Jupiter: the Virgin, of Mars: the Scales, of Saturn: Capricorn, of Mercury: the Fish, of Venus. The phases of the moon. It is in conjunction whenever it is in the same degree as the sun: it is born when it is fifteen degrees distant from the sun: it rises when it is crescent-shaped, and this occurs twice, at which times it is sixty degrees distant from the sun: it is half-full twice, when it is ninety degrees from the sun: twice it is gibbous, when it is one hundred and twenty degrees from the sun: it is twice a full moon, giving full light, when it is a hundred and fifty degrees from the sun: it is a complete moon when it is a hundred and eighty degrees distant from the sun. We say twice, because these phases occur both when the moon waxes and when it wanes. In two and a half days the moon traverses each sign. Chapter VIII. Concerning air and winds Air is the most subtle element, and is moist and warm: heavier, indeed, than firë but lighter than earth and water: it is the cause of respiration and voicë it is colourless, that is, it has no colour by naturë it is clear and transparent, for it is capable of receiving light: it ministers to three of our senses, for it is by its aid that we see, hear and smell: it has the power likewise of receiving heat and cold, dryness and moisture, and its movements in space are up, down, within, without, to the right and to the left, and the cyclical movement. It does not derive its light from itself, but is illuminated by sun, and moon, and stars, and fire. |
| And the numbers introduced are sixfold, as three hundred is six times fifty; and tenfold, as three hundred is ten times thirty; and containing one and two-thirds (επιδμοιροι), for fifty is one and two-thirds of thirty. Now there are some who say that three hundred cubits are the symbol of the Lord " s sign; and fifty, of hope and of the remission given at Pentecost; and thirty, or as in some, twelve, they say points out the preaching [of the Gospel]; because the Lord preached in His thirtieth year; and the apostles were twelve. And the structure " s terminating in a cubit is the symbol of the advancement of the righteous to oneness and to the unity of the faith. And the table which was in the temple was six cubits; and its four feet were about a cubit and a half. They add, then, the twelve cubits, agreeably to the revolution of the twelve months, in the annual circle, during which the earth produces and matures all things; adapting itself to the four seasons. And the table, in my opinion, exhibits the image of the earth, supported as it is on four feet, summer, autumn, spring, winter, by which the year travels. Wherefore also it is said that the table has wavy chains; Exodus 25:24 either because the universe revolves in the circuits of the times, or perhaps it indicated the earth surrounded with ocean " s tide. Further, as an example of music, let us adduce David, playing at once and prophesying, melodiously praising God. Now the Enarmonic suits best the Dorian harmony, and the Diatonic the Phrygian, as Aristoxenus says. The harmony, therefore, of the Barbarian psaltery, which exhibited gravity of strain, being the most ancient, most certainly became a model for Terpander, for the Dorian harmony, who sings the praise of Zeus thus:– O Zeus, of all things the Beginning, Ruler of all; O Zeus, I send you this beginning of hymns. The lyre, according to its primary signification, may by the psalmist be used figuratively for the Lord; according to its secondary, for those who continually strike the chords of their souls under the direction of the Choir-master, the Lord. And if the people saved be called the lyre, it will be understood to be in consequence of their giving glory musically, through the inspiration of the Word and the knowledge of God, being struck by the Word so as to produce faith. You may take music in another way, as the ecclesiastical symphony at once of the law and the prophets, and the apostles along with the Gospel, and the harmony which obtained in each prophet, in the transitions of the persons. |
| On another occasion, the monastery cook told Saint Callinicus that they had no more flour. He replied, “Let us place our hope in the Mother of God and in Saint Nicholas, and we shall want for nothing.” The saint went to his cell to pray before the holy icons, asking Saint Nicholas to help them. A miracle took place that evening after Vespers. A cart with two drivers came to the monastery with a load of flour. They asked Father Charalampus, the ecclesiarch, where to unload the flour which their master had sent as a gift. When the monk asked for the name of their master, they said that he wished to remain anonymous. Saint Callinicus served a Molieben of Thanksgiving to Saint Nicholas, and then went to bless the flour, which was used to bake bread for the consolation of the brethren. In 1827, a certain man came to the monastery when Saint Callinicus was speaking to his Spiritual Father, Pimen. The man asked if he might borrow fifty lei (Romanian currency). An hour after this man had left; a young man came to Saint Callinicus and kissed his hand saying, “Holy Father, my father has died. Before his death he told me to give one thousand lei to the monastery. I do not have the full amount now, but here are five hundred lei, and later on I will bring you another five hundred lei.” Saint Callinicus realized that the person who had requested the loan of fifty lei had been sent by God to test his mercy and his love, and so he received ten times that amount in return. Father Pimen asked him, “What were you thinking, Father Callinicus, when you gave alms to that man?” The saint replied, “I wanted to give one hundred lei, but I did not have that much. I gave him fifty and received five hundred. As the Gospel says, ‘Blessed are the merciful, for they shall obtain mercy’ (Matt. 5:7).” After Matins one morning in July of 1829, Saint Callinicus was in his cell reading the Life of Saint Nicholas. When he got to the sixth chapter, he fell asleep from weariness after the all-night Vigil. Suddenly, Saint George appeared in his armor and Saint Nicholas in the vestments of a bishop. Behind them was Father George, the late igumen of Cernica. |
| The first section can be read at several different levels. On the first level, it constitutes a general introduction to the work as a whole, placing the later, more detailed questions, within the wider context of the divine economy of creation and salvation. Starting with the temporal origin of the universe, Palamas treated in turn the material and rational cosmos, discussed their relation to the Creator, and then produced a lengthy exposition of the Fall, its consequences and the process of salvation. Palamas may well have been concerned that the debate about the relation between God " s substance and his energies had become too divorced from the rest of theology and from soteriology in particular. On another, but closely related level, the first section deals with the question of knowledge and the distinction between natural science and theological science. The first twenty chapters cover what can be learned about the world and God through man " s own natural powers. Chapters 21 to 63 discuss those truths «about God, about the world, about our own selves» 11 which can be known with certainty only through the teaching of the Spirit. The problem of knowledge had been an important one in the period prior to 1341 when Barlaam had raised certain questions about the nature of man " s knowledge of God. 12 Although Barlaam had long departed from the scene by the time the Capita 150 was written, Palamas still had in mind the dangers posed by the Calabrian " s views and their place at the origin of the debate on the divine substance and the energies. There is one further level where Palamas, in certain chapters at least, envisaged a number of particular problems or problematic tendencies which he felt compelled to address. 13 The first fourteen chapters are devoted to the question of whether the world had a beginning, and to an examination of the two great spheres of the heaven and the earth. Behind this there are clearly detectable a number of the τποι of the traditional Christian polemic against profane or Hellenic learning. The eternity of the world and the existence of a World Soul are two such τποι and they appear not only here but also in a longer list of Hellenic errors in Palamas» first Triad. 14 The implication is not that Barlaam or Akindynos explicitly professed such doctrines; rather, Palamas believed that an inordinate pursuit of secular learning would inevitably lead to these or similar heretical errors. Or alternatively, an unorthodox theological position might have the same result. Thus in the Contra Acindynum Palamas demonstrated how Gregory Akindynos had fallen unwittingly into the Hellene error of an eternal cosmos: |
| In the progress of the city of God through the ages, therefore, David first reigned in the earthly Jerusalem as a shadow of that which was to come. Now David was a man skilled in songs, who dearly loved musical harmony, not with a vulgar delight, but with a believing disposition, and by it served his God, who is the true God, by the mystical representation of a great thing. For the rational and well-ordered concord of diverse sounds in harmonious variety suggests the compact unity of the well-ordered city. Then almost all his prophecy is in psalms, of which a hundred and fifty are contained in what we call the Book of Psalms, of which some will have it those only were made by David which are inscribed with his name. But there are also some who think none of them were made by him except those which are marked Of David; but those which have in the title For David have been made by others who assumed his person. Which opinion is refuted by the voice of the Saviour Himself in the Gospel, when He says that David himself by the Spirit said Christ was his Lord; for the 110th Psalm begins thus, The Lord said to my Lord, Sit at my right hand, until I make Your enemies Your footstool. And truly that very psalm, like many more, has in the title, not of David, but for David. But those seem to me to hold the more credible opinion, who ascribe to him the authorship of all these hundred and fifty psalms, and think that he prefixed to some of them the names even of other men, who prefigured something pertinent to the matter, but chose to have no man " s name in the titles of the rest, just as God inspired him in the management of this variety, which, although dark, is not meaningless. Neither ought it to move one not to believe this that the names of some prophets who lived long after the times of king David are read in the inscriptions of certain psalms in that book, and that the things said there seem to be spoken as it were by them. Nor was the prophetic Spirit unable to reveal to king David, when he prophesied, even these names of future prophets, so that he might prophetically sing something which should suit their persons; just as it was revealed to a certain prophet that king Josiah should arise and reign after more than three hundred years, who predicted his future deeds also along with his name. Chapter 15.– Whether All the Things Prophesied in the Psalms Concerning Christ and His Church Should Be Taken Up in the Text of This Work. |
| 112. God is identical within himself since the three divine hypostases are related to one another and coinhere in one another naturally, wholly, eternally and inaccessibly, but at the same time without mixture and without confusion, just as they have also a single energy. This you could not find among any creatures. For there are similarities among creatures of the same genus, but there is an energy proper to each created hypostasis which acts on its own. This is not the case for those three divine and revered hypostases. There the energy is truly one and the same, for the motion of the divine will is unique in its origination from the primary cause in the Father, in its procession through the Son and in its manifestation in the Holy Spirit. 397 This is clear from the created effects, for every natural energy is known in this way. Therefore, in the Father, Son and Holy Spirit a proper created effect is not noted for each of the hypostases in the same manner as for similar created objects on the one hand, or on the other hand as different nests are made by different swallows, and as different pages are copied by different scribes even though they are made up of the same letters; rather, all creation is a single work of the three. Hereby we have been instructed by the Fathers to consider the divine energy as one and the same for the three revered persons and not as a similar energy allotted to each. 113. Since the Father and the Son and the Holy Spirit copenetrate one another without confusion and without mixture, whence we know that they have genuinely one motion and energy, the life or power which the Father possesses within himself is not other than the Son since he possesses a life and power identical with the Father, and similarly in the case of the Son and the Holy Spirit As for those who think the divine energy is in no way distinct from the divine substance, since not another but God himself is our life and since he is eternal life not in dependence upon another but in himself, they are heretics and ignorant men. They are ignorant, because they have not yet learned that the supreme Trinity is none other than God himself and that the supreme unity is none other than God himself; and this presents no obstacle to the distinction of the unity from the Trinity. They are heretics, because they eliminate both the substance and the energy, the one through the other, for what is dependent, on another is not a substance and that which is self- subsistent is not dependent on another. If then these are in no way distinct from one another, they are eliminated by one another, or rather, they remove from the number of the pious those who say that these are in no way distinct. |
| Others say that it was Menos the son of Zeus, in the time of Lynceus. He comes after Danaus, in the eleventh generation from Inachus and Moses; as we shall show a little further on. And Lycurgus, who lived many years after the taking of Troy, legislated for the Lacedæmonians a hundred and fifty years before the Olympiads. We have spoken before of the age of Solon. Draco (he was a legislator too) is discovered to have lived about the three hundred and ninth Olympiad. Antilochus, again, who wrote of the learned men from the age of Pythagoras to the death of Epicurus, which took place in the tenth day of the month Gamelion, makes up altogether three hundred and twelve years. Moreover, some say that Phanothea, the wife of Icarius, invented the heroic hexameter; others Themis, one of the Titanides. Didymus, however, in his work On the Pythagorean Philosophy, relates that Theano of Crotona was the first woman who cultivated philosophy and composed poems. The Hellenic philosophy then, according to some, apprehended the truth accidentally, dimly, partially; as others will have it, was set a-going by the devil. Several suppose that certain powers, descending from heaven, inspired the whole of philosophy. But if the Hellenic philosophy comprehends not the whole extent of the truth, and besides is destitute of strength to perform the commandments of the Lord, yet it prepares the way for the truly royal teaching; training in some way or other, and moulding the character, and fitting him who believes in Providence for the reception of the truth. Chapter 17. On the Saying of the Saviour, All that Came Before Me Were Thieves and Robbers. For the theft which reached men then, had some advantage; not that he who perpetrated the theft had utility in his eye, but Providence directed the issue of the audacious deed to utility. I know that many are perpetually assailing us with the allegation, that not to prevent a thing happening, is to be the cause of it happening. For they say, that the man who does not take precaution against a theft, or does not prevent it, is the cause of it: as he is the cause of the conflagration who has not quenched it at the beginning; and the master of the vessel who does not reef the sail, is the cause of the shipwreck. |
| They say, then, that the character representing 300 is, as to shape, the type of the Lord " s sign, and that the Iota and the Eta indicate the Saviour " s name; that it was indicated, accordingly, that Abraham " s domestics were in salvation, who having fled to the Sign and the Name became lords of the captives, and of the very many unbelieving nations that followed them. Now the number 300 is, 3 by 100. Ten is allowed to be the perfect number. And 8 is the first cube, which is equality in all the dimensions – length, breadth, depth. The days of men shall be, it is said, 120 (ρκ´) years. Genesis 6:3 And the sum is made up of the numbers from 1 to 15 added together. And the moon at 15 days is full. On another principle, 120 is a triangular number, and consists of the equality of the number 64, [which consists of eight of the odd numbers beginning with unity], the addition of which (1, 3, 5, 7, 9, 11, 13, 15) in succession generate squares; and of the inequality of the number 56, consisting of seven of the even numbers beginning with 2 (2, 4, 6, 8, 10, 12, 14), which produce the numbers that are not squares Again, according to another way of indicating, the number 120 consists of four numbers – of one triangle, 15; of another, a square, 25; of a third, a pentagon, 35; and of a fourth, a hexagon, 45. The 5 is taken according to the same ratio in each mode. For in triangular numbers, from the unity 5 comes 15; and in squares, 25; and of those in succession, proportionally. Now 25, which is the number 5 from unity, is said to be the symbol of the Levitical tribe. And the number 35 depends also on the arithmetic, geometric, and harmonic scale of doubles – 6, 8, 9, 12; the addition of which makes 35. In these days, the Jews say that seven months» children are formed. And the number 45 depends on the scale of triples – 6, 9, 12, 18– the addition of which makes 45; and similarly, in these days they say that nine months» children are formed. Such, then, is the style of the example in arithmetic. And let the testimony of geometry be the tabernacle that was constructed, and the ark that was fashioned – constructed in most regular proportions, and through divine ideas, by the gift of understanding, which leads us from things of sense to intellectual objects, or rather from these to holy things, and to the holy of holies. For the squares of wood indicate that the square form, producing right angles, pervades all, and points out security. And the length of the structure was three hundred cubits, and the breadth fifty, and the height thirty; and above, the ark ends in a cubit, narrowing to a cubit from the broad base like a pyramid, the symbol of those who are purified and tested by fire. And this geometrical proportion has a place, for the transport of those holy abodes, whose differences are indicated by the differences of the numbers set down below. |
| 438 Nevertheless, according to the promise of the Saviour they saw the kingdom of God, that divine and ineffable Light. The great Gregory and Basil called it divinity, saying, «Light is the divinity manifested to the disciples on the Mount»; 439 and «A beauty of the truly Mighty One is his intelligible and contemplated divinity,» 440 Basil the Great also says that that Light is the beauty of God contemplated by the saints alone in the power of the divine Spirit. 441 And so he says in turn, «Peter and the sons of thunder saw his beauty on the Mountain, surpassing the brightness of the sun in its radiance. And they were deemed worthy to receive with their eyes a foretaste of his advent.» 442 Damascene the Theologian together with John Chrysostom called the Light a natural ray of the divinity. The former wrote, «The Son without beginning, begotten from the Father, acquired from the divinity the natural ray without beginning. And the glory of the divinity became also the glory of the body.» 443 Chrysostom says, «The Lord appeared on the Mountain more luminous than himself when the divinity disclosed its rays.» 444 147. This divine and ineffable Light, the divinity and kingdom of God, the beauty and radiance of the divine nature, the vision and delectation of the saints in the age without end, the natural ray and glory of the divinity – this the Akindynists say is an apparition and a creature. And those who refuse to share in their blasphemy against this divine Light but rather think that God is uncreated both in substance and in energy, they in their calumny declare to be ditheists. But they should be ashamed, for though the divine Light be uncreated there is for us one God and one Godhead since, as has many times been proved above, both the uncreated substance and the uncreated energy (that is, this divine grace and illumination) belong to one God. 148. Since at the time of the Synod 445 the Akindynists were audaciously talking about and attempting to establish their opinion that the divine Light which shone from the Saviour on Tabor is a phantom and a creation, and since, though many times confuted, they were not won over, they were placed under a writ of excommunication and an anathema. |
|
|
