| М. Лурье. Из истории чинопоследований псалмопения: полная Псалтирь в ежедневном суточном круге (в связи с историей египетского монашества IV–VII вв.)//Византийский временник. 1996. 56 (81). 228–237, особ. 234–236, с библиографией). О молитвенном призывании словами Господи Иисусе говорит и блаж. Диадох, еп. Фотики (в 59 гл. своего Слова; ср.: еще гл. 61), на которого ссылался жизнеописатель аввы Филимона; однако неясно, имелась ли здесь в виду молитва Иисусова (K. Ware. The Jesus Prayer in St. Diadochus of Photice//Aksum—Thyateira. A Festschrift for Archbishop Methodios of Thyateira and Great Britain/G. D. Dragas. London 1985. 557–568). Еще более древний текст — апофтегма аммы Феодоры, дошедшая в составе митерикона XII в., до сих пор не опубликованного и поэтому мало известного (опубликован рус. пер. св. Феофана, сделанный по рукописи: Митерикон. Собрание наставлений аввы Исаии всечестной инокине Феодоре/[Пер.] Е. Ф. М. 18912 [репринт: М. 1995]). Интересующий текст в части, озаглавленной: Достопамятные изречения св. жен подвижниц, собранные Аввою Исаиею для пречестной монахини Феодоры, N 42 (c. 45): «Блаженная Феодора сказала: безпопечение, безмолвие, молчание и сокровенное поучение [melevth krupthv — одно из наиболее принятых в Египте названий умной молитвы] рождают страх Божий и целомудрие. Сокровенное же поучение есть непрестанная в уме молитва: Господи, Иисусе Христе, помилуй мя! Сыне Божий, помоги мне!». Этот текст, наряду с остальными текстами данного собрания, имеет все шансы быть подлинным —то есть принадлежать жившей в IV в. амме Феодоре (ряд апофтегм аммы Феодоры из этого же собрания пересекается с древнейшим ядром алфавитного и систематического собраний; ср. также аутентичный древний материал апофтегм в сб. XI в. Евергетинос). 150 Остается без ответа — в исторической плоскости — вопрос о том, какую же тогда традицию исихазма Варлаам принимал. Платонизм как таковой еще не есть традиция исихазма, т. е. аскетики. С евагрианством же или другим видом оригенизма автор Варлаама так и не связывает. |
| PGL – A Patristic Greek Lexicon/Ed. by G. W. H. Lampe. Oxford, 1961 PL – Patrologiae cursus completus, series Latina/Accurante J.-P. Migne. Vol. 1–221. Parisiis, 1844–1864 PLP – Prosopographisch es Lexikon der Palaiologenzeit/Erstellt von E. Trapp. Wien, 1976–1996. Fasc. 1–12; Beiheft e, Addenda, Register [CD ROM-Version: Wien, 2001] Rigo 1993 – I padri Esicasti. L’amore della quiete (ho tes hesych ias eros). L’esicasmo bizantino tra il XIII e il XV secolo/Intr., trad. e note di A. Rigo. Magnanö Edizioni Qiqajon; Comunita di Bose, 1993 2026 (Padri orientali; Rigo 2008 – Mistici Bizantini/A cura di A. Rigo. Torinö Giulio Einaudi editore, 2008 2027 RPK – Das Register des Patriarch ats von Konstantinopel, 2: Edition und Ьbersemzung der Urkunden aus den Jahren 1337–1350/Hrsg. v. C. Cupane, H. Hunger, E. Kislinger, O. Kresten. Wien, 1995 (CFHB; 19/2) SC – Sources Chretiennes (Paris) Sinkewicz 1987 – Sinkewicz R. E. An early Byzantine Commentary on the Jesus Prayer: Introduction and Edition//Mediaeval Studies 49 (1987), 208–220 Stiernon 1974 – Stiernon D. Jean de Karpathos, ecrivain byzantin (5 e –7 e siecle). 1. Oeuvres. 2. Doctrine//DSAM. Vol. 8. Paris, 1974. Col. 589–592 TB II – La theologie byzantine et sa tradition. Vol. II (XIII e -XIX e s.)/Sous la direction de C. G. Conticello et V. Conticello. Turnhout: Brepols, 2002 (Corpus Christianorum) TLG – Th esaurus linguae Graecae, versio E (CD ROM) (без учёта дополнений on-line) – то же, но с учетом дополнений on-line (только в указателе цитат): WBS – Wiener Byzantinistisch e Studien (Wien) ΓΠΑ – Γρηγορου το Παλαμ παντα τ ργα. Τ. 5. Λγοι. Κατ κινδνου Λγοι ντιρρητικο Α– Γ (λληνες πατρες τς κκλησας; 87). (Подробнее о данной серии см.: ИАБ VI, 1039.) ΓΠΣ – Γρηγορου το Παλαμ Συγγρμματα/κδδονται πιμελε Παναγιτου Κ. Χρστου. Θεσσαλονκη. Цит.: Τ. Α. Λγοι ποδεικτικο, ντεπιγραφα, πιστολα πρς Βαρλαμ κα κνδυνον, πρ συχαζντων/κδδουν B. Bobrinsky, Π. Παπαευαγγλου, J. Meyendorff, Π. Χρστου, 1962 ( 2 1988); Τ. Β. Πραγματεαι κα πιστολα γραφεσαι κατ τ τη 1340–1346/κδδουν Π. Χρστου, Γ. Μαντζαρδης, Ν. Ματσοκας, Β. Ψευτογκς, 1966 ( 2 1994); Τ. Γ. ντιρρητικο πρς κνδυνον/προλογζει Π. Χρστου, κδδουν Λ. Κοντογιννης, Β. Φανουργκης, 1970; Τ. Ε’. Κεφλαια κατν πεντκοντα, σκητικ συγγρμματα, εχα/κδδει Π. Κ. Χρστου, 1992 Θηκαρς 2008 – Θηκαρς. Στχοι ες τος θεους μνους, Διονυσου κα |
| Т.е.то, к чему человек на самом деле призван. Это опыт соответствия самоотдачипотребностям сердца. Ditrich Bonhoeffer, De la vie communautaire, стр. 75–76, Foi vivant п. 86. В «Ковчеге» есть документ, который определяет цели общины и конституция, определяющая руководящие структуры и способ управления. Когда вместо деятельности мы убаюкиваем себя тем, что нам приятно вместе. Потому что единство состоит не в том, чтобы замкнуться друг на друге, довольствуясь совместным пребыванием в одном месте, а в адекватной реакции на претерпеваемые обстоятельства, через что и проявляется, и укрепляется наше единство.Единство состоит в едином ответе на призыв обстоятельств. Именно неуверенности, ибо без неё нет стремления к росту, к динамике развития. Если мы всегда чувствуем себя уверенно, мы рискуем замкнуться в себе в самодовольной неподвижности. То есть, трапезу любви — так первые христиане называли свои встречи, на которых совершалась Евхаристия, причастие, происходившие по примеру иудейской Пасхи, т. е. за трапезой. В данном случае происходит переосмысление это трапезы любви, или, лучше сказать, возвращение к её исконному смыслу — пребывать в единстве любви, обретая это единство в общении со Христом. Новициат — испытательный срок, дающийся человеку, желающему поступить в тот или иной орден, во время которого как сам новиций (что–то вроде послушника) проверяет своё призвание, так и община вырабатывает своё к нему отношение. Третья Всеамериканская Конференция верующих, Монреаль, ноябрь 1977. Carlo Carretto, Oltre le cose, rлaba I Ruth Burrows, «Guidelines for Mystical Prayer», Sheed and Ward, Londra, 1976. Другие его книги, «Before the Living God» и «To Believe to Jesus», также являются важными. К сожалению они ещё не переведены на русский язык. Освящающая благодать (иначе благодать воздействия) — «дар Духа, благодаря которому Христос близок к каждому человеку, который поступает по–человечески и, в зависимости от свободного содействия человека, более или менее явно присутствует в действиях того, кто принимает решение. Это присутствие Иисуса через посредство Духа в наших поступках дано действием освящающей благодати, и в этом не отказано никому, коль скоро в едином посредничестве Христа Отец призывает ко спасению всех»./Джакомо Биффи. > Я верую. Краткое изложение католического вероучения, стр. 158, Cuneo (Italia) 1992г./ |
| During the Jesus prayer there is often a storm of thoughts sown by the enemy. St. Hilarion taught not to contradict enemy thoughts because only those experienced in prayer can do this, but to simply continue praying in simplicity of heart, hoping in God’s mercy: “And if the mind is captivated against your wishes, then continue the prayer; but do not contradict—contradicting is not your measure yet. The Optina elders warned about the necessity of humility in prayer. Once a spiritual daughter of St. Ambrose complained to him that when pronouncing the Jesus prayer, she stumbles at the words, “Have mercy on me, a sinner.” The elder replied: “You write that when doing the Jesus prayer you experience a kind of stumbling on the words, ‘Have mercy on me, a sinner.’ This shows that you have done the prayer without the proper humility, without which our prayer is not pleasing to God. Therefore, force yourself to emphasize the word ‘sinner’ with the proper understanding.” St. Barsanuphius noted that whoever walks the path of the Jesus prayer is can endure sorrows, which he must nevertheless accept without murmuring” “The path of the Jesus prayer is the shortest, most convenient path. But do not complain, for whoever walks this path will experience sorrows.” On the danger of asking for spiritual gifts and exalted prayer Elder Macarius. The Optina elders warned against self-willed striving to reach more exalted levels of prayer or to seize spiritual gifts, be they tears during prayer, or purity and passionlessness. St. Leo wrote that whoever has not cleansed his heart, or has not conquered the passions, cannot preserve spiritual riches without harm to himself: “Having by God’s mercy tasted sweetness and consolation from prayer, but now not finding that in yourself, you are depressed and consider it your own fault for the loss and the fault of your carelessness. This is really true. But I also find God’s Providence in this, which took away that consolation. Can anyone who has not conquered the passions or cleansed his heart possibly preserve these riches without harm?! For your own good it’s not given to you, so that you would not fall into delusion.” |
| The evangelist especially wishes his audience to overhear 17:20: the prayer for unity concerns not merely the first generation but their own generation as well, just as their generation " s faith will be rewarded even more than that of the first generation (20:29–31). 9474 Subsequent generations would believe through the first generation " s «word» (17:20), thus sanctifying them as well (17:17); their «word» was God " s own word, Jesus himself mediated through the witness of the disciples (see comment on 16:7–11). 9475 The witnesses in the Fourth Gospel, from John the Baptist to the disciples to the Samaritan woman, thus become a bridge to, as well as a paradigm for, the faith of John " s audience. This renders all the more relevant for John " s audience Jesus» specific prayer on their behalf: unity for the sake of their witness. Just as the unity of Father and Son was central to John " s apologetic (one thus dare not oppose the Son while claiming loyalty to the Father, 10:30), the unity of believers is at the heart of John " s vision for believers (10:16; 11:52; 17:11, 21–23). The Fourth Gospel equipped John " s audience with an apologetic approach from Scripture but most of all summoned them to invite the open-minded to «come and see» (1:39,46; 4:29,39–42), which in their day must have included the questioning to experience the presence of Jesus living among his followers by the Spirit. This presence of Jesus would be experienced through prophetic proclamation (16:7–11) but also through the mutual love of the disciples, who thus revealed Jesus» character (13:34–35; 15:8–12). The way believers treat one another is an essential component of proclaiming Jesus to the world. 9476 Indeed, if one compares this prayer with Jesus» earlier prayer in 11:42, one finds that the unity of believers provides the same kind of witness concerning Jesus» origin as Jesus» raising of Lazarus (τι συ pe πστειλας, 11:42; 17:23). It is noteworthy that when the prayer turns to generations after those of the first disciples, the mention of unity (17:11) becomes a central emphasis (17:21–23). Whereas the «world» was divided (e.g., 7:43; 9:16; 10:19; 12:42–43), Jesus» followers were to be cohesive (13:34–35; 17:21–23). 9477 Disunity characterized the broader culture as a whole. 9478 Intercity rivalries, for example, were common. 9479 Writers and speakers emphasized the need for unity for the state, 9480 for armies, 9481 for families, 9482 and so forth, and the dangers of disunity; 9483 they might praise those who made peace. 9484 Personal enmity was standard in partisan politics 9485 but also extended to matters such as favored teachers 9486 and literary competition. 9487 Sometimes, however, enemies could be reconciled. 9488 |
| Jesus then prays for the Father " s «glory» (12:28), a characteristically Johannine equivalent for the earlier passion tradition " s «your will be done» ( Mark 14:36 ). The context has already reminded the reader that Jesus had come in the Father " s name (e.g., 12:13) and that the hour had come for Jesus» glory (12:23), which was inseparable from the Father " s glory (13:32). This prayer may represent the nucleus which is continued and developed more fully in Jesus» next and final Johannine prayer in ch. 17, which begins with a prayer for God " s glory (17:1–5). Prayers for God to glorify his name were common 7878 –for example, the petition for the sanctification of God " s name in the Kaddish, after which the Lord " s Prayer is probably patterned. 7879 In the context of the Fourth Gospel, however, this prayer for «glory» is a prayer for the hastening of the cross (7:39; 12:23–24); as in Mark 14:36 , Jesus dislikes his impending death ( John 12:27 ) but he nevertheless submits to his Father " s plan (12:28). Responding to Jesus» prayer, a «heavenly voice,» an earlier oracular form the rabbis later called a bat qol, publicly confirms Jesus» mission in 12:28. 7880 This heavenly voice appears frequently in later rabbinic texts, 7881 but its antiquity seems assured in view of sufficient analogues in a wider range of early Jewish and Mediterranean literature (cf. Dan 4:31 ). 7882 Later rabbis considered the bat kol subordinate to Scripture and prophecy, but its appearance in conjunction with such other revelatory testimonies in the Fourth Gospel provides a corroborating function (as in Mark 1:3–11 ). 7883 Having omitted an audible heavenly voice at Jesus» baptism and transfiguration (because he has omitted both events, making Jesus» whole public ministry a transfiguration of sorts), John may feel free to introduce a heavenly voice here. But if John has an independent tradition, one cannot argue against authenticity simply on the grounds that «this oracular response conforms to no known type of oracle.» 7884 One could as easily argue the opposite; whereas the bat qol did not always conform to oracular form, or God might not be expected to conform only to Greco-Roman oracular forms, one would expect a rhetorically polished writer to conform newly composed oracles to accepted oracular form. In the final analysis, neither direction of argument carries much weight; if John rewords Jesus» teachings and other tradition in his own style, one would expect the same for this bat qo1. Ironically, it is rejection by his opponents (12:19, 33, 37) that provides the context for Jesus» ultimate glorification in this Gospe1. 7885 |
| 56. Breathing During Prayer In the levels of the Jesus Prayer outlined earlier, verbal prayer is followed by prayer pronounced in the mind. The latter practice is often associated with the hesychastic 727 method of timing the prayer with one’s breathing. This method can serve as a further aid to concentration, but it should not be undertaken rashly or pridefully lest it become another device of the self-justifying ego. «A gradual ascent into prayer is the most trustworthy», advises Fr. Sophrony. «The beginner who would embark on the struggle is usually recommended to start with the first step, verbal prayer, until body, tongue, brain and heart assimilate it. The time that this takes varies. The more earnest the repentance, the shorter the road». 728 Like the verbal practice of the Jesus Prayer, the mental practice of timing the Jesus Prayer with the breathing should never be separated from the spirit of true prayer. The latter practice, writes Fr. Sophrony, «can be genuinely helpful if one does not lose sight of the fact that every invocation of the Name of Christ must be inseparably coupled with a consciousness of Christ Himself». Some of the ascetic fathers of The Philokalia also speak of how one is to breathe during prayer: that is, that the breath should be controlled so as to be gentle and unhurried. One finds the same counsel in the Tao Teh Ching: Can you, while controlling (or concentrating) your breath, Make it soft like that of a little child? 729 Since people over the centuries have been harmed both psychologically and physically by misapplying such counsels, a word of explanation should be given here. It is first necessary to point out that «controlling» the breathing does not mean forcing it. Once someone, referring to the Philokalic teachings on breathing, asked the modern-day ascetic, Elder Nikodim, «Is your breathing inhibited that way?» «No», replied Fr. Nikodim. «You have to do it smoothly, quietly and calmly, so that your breathing doesn’t excite your nerves.... In The Philokalia Elder Ignatius writes, ‘Inhale softly and exhale softly.’ Otherwise, if you irritate your nerves, your prayer will be hotblooded, as Ignatius Brianchaninov says». |
| The chapter also reflects standard Jewish motifs, such as the unity of God " s people, their love for God, God " s glory, obedience to God " s message, the election and setting apart of God " s people, and the importance of obeying God " s agent (Moses in Jewish tradition). One writer links such motifs specifically to the Cairo Geniza manuscript of the Palestinian Targum to Exod 19–20, 9387 another points to parallels with a hymn from Qumran; 9388 in short, most of the motifs reflect common Judaism, yet reinterpreted in a christocentric manner and reapplied to the christologically defined community. Further, to whatever degree John has adapted the discourse and prayer to encourage his audience in their particular situation, 9389 it is clear that a prayer of Jesus before his passion already stands in the passion tradition ( Mark 14:36 ). 9390 But whereas, in Mark, Jesus prays for the Father to spare him from the passion if possible ( Mark 14:36 ), here he recognizes and accedes to the Father " s purpose, requesting the hour of glorification (17:1). 9391 John does not deny Jesus» reluctance to face the cross (12:27) but places heavier emphasis on Jesus» obedience. 9392 Traditionally some have viewed Jesus» intercession in this passage in terms of the OT role of high priest 9393 (Jesus» role in some early Christian traditions; Heb 2:17; 3:1; 4:14–15; 5:10; 6:20; 7:26; 8:1; 9:11); the chapter title «Jesus» High-Priestly Prayer» has circulated since the theologian David Chyträus (1531–1600). 9394 But Jewish tradition also emphasized the intercessory role of prophets; 9395 more significantly, the probably testamentary character of the final discourse might point to patriarchal blessings, 9396 particularly the prayer and blessing of Moses ( Deut 32–33 ), 9397 as background. But because the content of these blessings does not parallel John 17 very closely, 9398 » one may need to look to the experience of John " s audience for more of the content. A variety of backgrounds are possible, but most important within the context of the Fourth Gospel is that Jesus becomes, before his exaltation, the first Paraclete, or intercessor ( Rom 8:26; 1 John 2:1 ; see extended comment on 14:16). 9399 This suggests that John 17 models part of the ministry of the Paraclete who would come after Jesus» departure (14:16) and of those who share his ministry (15:26–27). 9400 The Fourth Gospel presents the Paraclete especially as an advocate or prosecutor in the disciples» conflict with the world, but Jesus has also been promising them more direct access to the Father in prayer once he goes to the Father (14:13–14; 15:7, 16; 16:26–27). |
| The New Testament presupposes the stream of Jewish worship and prayer. The Gospel of Luke records exquisite prayers by the Virgin Mary ( Lk. 1.46–55 ), the priest Zechariah ( Lk. 1.68–79 ), and the elder Simeon ( Lk. 2.29–32 ). Jesus himself, circumcised on the eighth day and presented at the Temple on the fortieth, grew up in the tradition of Jewish prayer and piety with frequent appearances at the Temple and the synagogue. He not only gave instructions on prayer but also practiced heartfelt prayer, seeking solitude in the hills where he could pray all night, not least before making important decisions ( Mk. 1.35 ; Lk. 6.12 ). The personal depth of Jesus’ prayers to God the Father breaks forth in dramatic moments of joyful confession ( Mt. 11.25 ), the giving of the Lord’s Prayer ( Mt. 6.5–13 ), the high priestly prayer to the Father ( Jn. 17 ), and the agony at Gethsemane ( Mk. 14.33–5 ), all of which exemplify the intimate relationship with God as a personal and loving Father which Jesus lived and taught. While the early church inherited much of the Jewish tradition of prayer, it gradually moved away from the Temple worship and cultic practices such as animal sacrifices, circumcision, and kosher foods, regarded as no longer compatible with the gospel. Instead, the church focused on its own rites of baptism, the Mystical Supper or Eucharist, and other rites that gradually developed into a whole tradition of worship continuously elaborated in content and structure. St. Paul, large sections of whose letters read like prayers, is a primary figure of the Christian renewal of prayer and worship in trinitarian forms based on the view that each baptized Christian is a living sacrifice to God ( Rom. 6.4, 13; 12.1 ) and the church is the body of Christ and the temple of the Holy Spirit ( 1Cor. 3.16–17; 12.12–27 ). Stirring echoes of early Christian prayers and aspects of worship, replete with Old Testament language, frequently occur in the Book of Revelation, where the eschatological drama of salvation itself is recounted from the perspective of the worship of God (Rev. 4.4–11; 5.8–14; 7.9–12; 11.15–18; 12.10–12; 15.3–4; 19.1–8). |
| For John, Jesus is the source of fruit; without him the disciples can do nothing, that is, bear no fruit (15:5); that Jesus himself remains utterly dependent on the Father, «able to do nothing from himself» (5:19; cf. 8:28), underlines the point still more starkly for disciples. (The image may develop the biblical picture of God requiring fruit from Israel; Hos 14emphasizes that Israel " s fruit comes only from the Lord.) «Without him» (15:5) probably signifies «without remaining, abiding, in him.» 8929 Some later teachers claimed that Israel could do nothing without its leaders, 8930 usually referring to its scholars who handle Scripture, God " s Word. 8931 But for John, Jesus» activity in the present era is mediated through the indwelling of the Spirit (14:16–17, 26); this image nicely complements Paul " s emphasis on the fruit of the Spirit in Galatians 5:22–23 8932 (although Paul also uses other moral fruit images, e.g., Phil 1:11 ; cf. Eph 5:9 ). Paul also acknowledged that he had no adequacy apart from God " s enablement ( 2Cor 3:5 ; cf. 2:16), which he attributed to the Spirit ( 2Cor 3:6 ). John " s line in 15neatly summarizes a good bit of Johannine thought: new birth, new life, and religion genuinely pleasing to God all must come from above, from the Spirit, from Jesus, who is from above (see comment on 3:3–6); the best of human effort apart from God " s own enablement is worthless. The promise of answered prayer in 15suggests a connection with, or interpretation of, prayer «in Jesus» name» (14:13–14; 16:23–26), which is related to loving and believing Jesus (16:27) and keeping his commandments (14:15). «Abiding» in Jesus and allowing his words to abide in one (which is roughly equivalent in practice) 8933 entail continuing to love and trust in Jesus, with the assurance that the lover of Jesus, whose desires are ultimately for Jesus» agendas, will receive answered prayer. (See more fully the comment on 14:13–14.) 4. Perseverance or Apostasy (15:6) The condition for fruit bearing, hence for perseverance, is «abiding» (μενατε) in Jesus (15:4). This term (μνω and cognates) appears eleven times in 15:4–16, dominating the theology just as the vine and fruit dominate the image. 8934 Those who truly «abide» will bear fruit (cf. 1 John 2:6 ) because they have the Spirit (1 John 3:24; 4:13). In view of possible internal community problems (1 John 2:18–27) 8935 and particularly the world " s hostility emphasized in the context (15:18–25), the call to perseverance here is not surprising. 4A. The Johannine Meaning of «Abiding» |
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