| Garitte, G. (ed.). Le Calendrier PalestinoGeorgien du Sinaiticus 34 (X е siecle) Subsidia Hagiographica 30, Brussels, 1958. Gerontius. Vita S. Melaniae Junioris: ed. Gorce, Vie de Ste. Melanie, S. C. 90, Paris, 1962. Geyer, P. Itinera Hierosolymitana, C. S. E. L. 39, Vienna, 1898. Gregory of Acragas Vita, P. G. 98, 549716. Gregory of Rome. Letters, ed. Ewald and Hartmann (2 vols.), 18919. Dialogues, ed. Moricca, Rome, 1924. Halkin, F. Bibliotheca hagiographica graeca (3 rd edition, 3 vols.), Subsidia hagiographica 8a, Brussels, 1957. Hesychius of Jerusalem. Opera, Я G. 93. См. К. Jussen , Die dogmatischen Anschauungen des Η. von J. (2 vols), 1931 and 1934. Hierotheus. The Book of the Holy Hierotheus, ed. and tr. Marsh, Text and Translation Society, 1928. См. также A. L. Frothingham, Stephen BarSudaili, the Syrian Mystic, Leyde, 1886. Historia Acephala. P. G. 26, 144350. Historia Monachorum in Aegypto, ed. E. Presuchen, Palladius und Rufinus (Glessen, 1897), pp. 197; A.J. Festugiere, Subsidia hagiographica 34, Brasseis, 1961. Латинская версия РуфинаЯ L. 21, 387462. Jerome. P. L. 2230. Letters, P. L. 22; C. 5. E. L. 546, 59 Vienna, 191018. Lives of Monks, Pachomian translations, polemical writings, De Viris illustribus, etc., P. L. 23. De Viris illustribus, ed. Richardson, T. und U. 14. 1, Leipzig, 1896. Chronicle, ed. Helm, G. C. S. 24 and 34 (1913:1926). См. F. Cavallera, Saint Jerome, sa vie et son aeuvre, Louvain, 1922. John Climacus. P. G. 88, 5961210; ed. Trevisan (в двух томах с переводом на итальянский), Corona Patrum Salesiana, ser. gr., 9, Turin, 1941; английский перевод, The Ladder of Divine Ascent, L. Moore and M. Heppell, Faber&Faber, 1959. John the Almoner. Leontius von Neapolis, Leben des heiligen Johannes des barmherzigen, Erzbischofs von Alexandrien, ed. Gelzer, 1893; Une Vie inedite de S. Jean l " Aumonier, ed. Delehaye, Α. B. 45 (1927); английский перевод см. Dawes and Baynes, v. supra. John Moschus. Pratum Spirituale, P. G. 87. 3, 28513116; P. L. 74, 119240; Th. Nissen, Unbekannte Erzählungen aus dem P. S., Β. Z. 38 (1938), 35176; французский перевод Rouet de Journel, S. C. 12, Paris, 1946. John of Nikiu. Chronicle, tr. R. H. Charles, London, 1916, from Ethiopic version, ed. Zotenberg, Paris, 1883, reprinted 1935. |
| 17 Греческий текст в PG 147:636–812; Ph., pp. 197–295; ET в Kadloubovsky and Palmer, Writings, pp.164–270. 25 Ср. Apophthegmata , Evagrios 1 (PG 65:173A): «сидя в келье, собери свои мысли, помни о дне смерти; представь тогдашнее разрушение тела […]. Это очень похоже на то, что пишет Никифор: «Итак, сядь и собери ум свой». Но если Евагрий говорит о медитации в широком смысле, Никифор имеет в виду молитвенное призывание Бога. 31 On stillness 2 (PG 150:1316A; Ph., p.71); How the hesychast should sit 1 (PG 150:1329A; Ph., p. 80). 43 On stillness 2 (PG 150:1316A; Ph., p.71); How the hesychast should sit 1 (PG 150:1329A; Ph., p.80). 48 Cf. André Guillaumont, ‘Les sens des noms du coeur dans l’antiquité» in Le coeur (Etudes Carmélitaines 29: Paris 1950), pp.41–81; idem, in Dictionnaire de spiritualité ii (1953), cols. 2281–8. 49 Triads I, ii, 3, (p.81), quoting Macarius, Homily 15:20, Collection II (H), ed. H. Dörries, E. Klostermann and M. Kroeger (Berlin 1964), p.139. 53 Triads I, ii, 7 (pp.87–9) (ср. n.38). Впрочем, в другом месте Палама указывает, что молиться в свёрнутой позе могут и «более совершенные» (Letter 2 to Barlaam; P.K. Christou and J. Meyendorff, ed., Grigoriou tou Palamou Syngrammata, vol. i [Thessalonica 1962], p.288). 56 LivingPrayer (London 1966), p.88. Однако в более ранних работах митрополит Антоний придаёт телесной технике гораздо большее значение: см. ‘Contemplation et ascèsë contribution orthodoxe’, in Technique et contemplation (Études Carmélitaines 28, Paris 1949), pp.49–67; ‘L’hésychasmë Yoga chrétien?’, in Jacques Masui, ed., Yogä science de l‘homme intégral (Paris 1953), pp. 177–95; Asceticism (Somatopsychic techniques) (The Guild of Pastoral Psychology, Guild Lecture 95) (London 1957). 58 The Arenä An Offering to Contemporary Monasticism , tr. Archimandrite Lazarus (Moore), (Madras 1970), p.84 (испр. пер.). 64 Triads I, ii, 8 (p.91) (ср. n.30). «Один из великих учителей» – это, по всей видимости, Иоанн Лествичник : см. Ladder 25 (PG 88:1001A) и 28 (1133B), но это не точная цитата. |
| 181-242, особ. pp. 184-7, 228, 234-7. Греческий текст в PG 147:636-812; Ph., pp. 197-295; ET в Kadloubovsky and Palmer, Writings, pp.164-270. Ср. Apophthegmata , Evagrios 1 ( PG 65:173A): « сидя в келье, собери свои мысли, помни о дне смерти; представь тогдашнее разрушение тела […]. Это очень похоже на то, что пишет Никифор: «Итак, сядь и собери ум свой». Но если Евагрий говорит о медитации в широком смысле, Никифор имеет в виду молитвенное призывание Бога. On stillness 2 ( PG 150:1316A; Ph., p.71); How the hesychast should sit 1 ( PG 150:1329A; Ph., p. 80). On stillness 2 ( PG 150:1316A; Ph., p.71); How the hesychast should sit 1 ( PG 150:1329A; Ph., p.80). Cf. André Guillaumont, ‘Les sens des noms du coeur dans l’antiquité " in Le coeur (Etudes Carmélitaines 29: Paris 1950), pp.41-81; idem, in Dictionnaire de spiritualité ii (1953), cols. 2281-8. Triads I, ii, 3, (p.81), quoting Macarius, Homily 15:20, Collection II (H), ed. H. Dörries, E. Klostermann and M. Kroeger (Berlin 1964), p.139. Triads I, ii, 7 (pp.87-9) (ср. n.38). Впрочем, в другом месте Палама указывает, что молиться в свёрнутой позе могут и «более совершенные» ( Letter 2 to Barlaam; P.K. Christou and J. Meyendorff, ed., Grigoriou tou Palamou Syngrammata, vol. i [Thessalonica 1962], p.288). LivingPrayer (London 1966), p.88. Однако в более ранних работах митрополит Антоний придаёт телесной технике гораздо большее значение: см. ‘Contemplation et ascèse: contribution orthodoxe’, in Technique et contemplation ( Études Carmélitaines 28, Paris 1949), pp.49-67; ‘L’hésychasme: Yoga chrétien?’, in Jacques Masui, ed., Yoga: science de l‘homme intégral (Paris 1953), pp. 177-95; Asceticism (Somatopsychic techniques) (The Guild of Pastoral Psychology, Guild Lecture 95) (London 1957). The Arena: An Offering to Contemporary Monasticism , tr. Archimandrite Lazarus (Moore), (Madras 1970), p.84 (испр. пер.). Triads I, ii, 8 (p.91) (ср. n.30). «Один из великих учителей» – это, по всей видимости, Иоанн Лествичник: см. Ladder 25 ( PG 88:1001A) и 28 (1133B), но это не точная цитата. |
| 27 Theodoreti Graecarum affectionum curatio, rec. Jo Raeder, Lipsiae, 1904, c. I. 14 (p. 18, 16–17). 30 Salviani De regimento Dei, V, 4, §§ 15–16; V, 8, § 36. Сальвиан доходит до того, что одобряет римлян, которые, оказавшись под властью варваров, молятся о том, чтобы остаться в таком положении. 33 Ср.: С. A. Patrides. The Phoenix and the Ladder: The Rise and Decline of the Christian View of History. Berkeley and Los-Angeles, 1964 («University of California English Studies», 29). 34 Ср.: I.Gillmann. Some reflections on Conslantiné " s «apostolic» consciousness. – «Studia Patristica», IV. Berlin, 1961, s. 422–428. 35 Ср.: W. Suerbaum. Vom antiken zum fruhmittelalterlichen Staats-begriff: Uber Verwendung von res publica, regnum, imperium und status von Cicero bis Jordanus. Munster, 1961. 39 Ср.: P. Nagel. Die Motivierung der Askese in der alten Kirche und der Ursprug des Monchtums. Berlin, 1966 «Texte und Untersuchungen zur Geschichte der altchristl. Literatur», 95 и рецензию: «Византийский временник», т. 31. М., 1971, стр. 209–211. 44 «Помыслы» – в аскетическом лексиконе любые спонтанно возникающие и неконтролируемые движения сознания и подсознания. Цель аскета – поставить их под контроль своей воли; это требовало специальной психофизической техники, которая и разрабатывалась «старцами» на опыте самонаблюдения. 48 Ср.: А. Я. Гуревич. Категории средневековой культуры. М., «Искусство», 1972, стр. 219–220 и 236–247; R. Newald. Nachleben des antiken Geistes im Abendland bis zum Beginn des Humanismus. Tubingen, 1960, S. 135–136. 52 Ср.: I. Hessen. Griechische oder biblische Theologie? Das Problem des Hellenisierung des Christentums in neuer Beleuchtung, Leipzig, 1956. 54 Напр.: Dionysii Areopagitae De deckung des jungen Augustin Grundlagen zur Erhellung seiner Ontologie. Munchen, 1959; С. I. de Vogel. Antike Seinsphilosophie und Christentum im Wandel der Jahr-hunderte. Baden-Baden, 1958. Dionysii Areopagitae De divinis nominibus, IV, 23. Migne, Patrologia Graeca , t. III, col. 724 С. |
| 446 . Krüger P. Der erlöste Mensch in der Welt, Gründzüge einer Anthropologie im Lichte der morgenländischen Theologie. Freiburg i. Br. 1962. (Sophia. 2). 447 . Kuhlmann J. Die Taten des einfachen Gottes. Eine römisch-katolische Stellungsnahme zum Palamismus. Würzburg 1968. XVI, 136. (Das Östliche Christentum. 21) [Diss. Pontifica Università gregoriana. Roma 1965]. 448 . La tradizione dell‘Enkrateia. Motivazioni ontologiche e protologiche. Atti del Colloquio Internazionale, Milano 20–23 aprile 1982/Publ. Bianchi U. Roma 1985.800. 449 . Lanne E. L’interprétation palamite de la vision de saint Benoit//MMA 8 .234). 2. 21–47. же://Id. Tradition et communion des Églises. Recueil d’études. Leuven 1997. 175–198. 450 . Larchet J.-C. Thérapeutiques des maladies spirituelles: une introduction à la tradition ascétique de l’Église Orthodoxe. P. 1991. 848. 2 P. 1993. 946. (L’ Arbre de Jessé). 3 Rev., corr. P. 1998. [Bibl.]. [Готовится рус. пер.]. 451 . Larchet J.-C. Ceci est mon corps. Le sens chrétien du corps selon les Pères de l’Église. Geneve 1996. 452 . Larchet J.-C., Uthemann K.-H. La divinisation de l’homme besprochen//BZ 1998. 91:1. 151–152. 453 . Lawrence R. T. The tree-fold structure of the Ladder of Divine Ascent//SVTQ 1988. 32. 101–118. 454 . Le Guillou M.-J. Lumière et charité dans la doctrine palamite de la divinisation//Istina. 1974. 19:3. 329–338. 455 . Le monachisme oriental: l’hésychasmë [causerie] 20–22 septembre 1989/Association des Amis de Sénanque. [Gordes] 127. 456 . Leclercq J. «Sedere». A propos de l’hésychasme en Occident//MMA 8 .234). 1. 254–277. 457 . Leclercq J. Otia monastica. Étude sur le vocabulaire de la contemplation au moyen âge. Rome 1963. (Studia Anselmiana. 51). 458 . Leloup J.-Y. Écrits sur l’hésychasme. Une tradition contemplative oubliée. P. 1990. 233. пер.: L’esicasmo. Che cos’e. Come si vive. Torino 1992. пер.: Hezychasm, zapomniana tradycja modlitewna. Kraków 1996. 164. 459 . Lemaitre J. [Hausherr I.]. Contemplation//DS 1953. 2(2). 1762–1872. Цикл ст. (часть из них с соавт.) по разл. аспектам темы созерцания в религ. опыте вост. христианства. В частн.: Contemplation chez les grecs et autres orientaux chrétiens. Étude de vocabulaire, 1762–87; Exposé historique. Principaux auteurs, 1787–1801; La theoria physikè, 1806–27; Mystique catastatique ou mystique de la lumière, 1830–55; Mystique dioratique, 1856–58; Mystique extatique, 1828–30, 1862–72. |
| Стенат и к небеси . Taken from Faber, Dominica 3 Post Pascha, No. 7 «Non esse vane laetandum in mundo, sed plorandum potius», sect. 4 «Vallis lachrymarum ista». II. 1–8 cf Faber: «Rob. Holcot. in 1. Sap. 1. t. 44. refert in libro de nat, rerum scribi, avem paradisi quandam esse pulcherrimam et omnium репе colorum, voce tam dulci et pia ut in hominibus devotionem excitet, quae si forte capta detineatur incessanter gem it, donee dimittatur.» 11. 9–20 cf Faber: «Ita anima nostra quia de paradiso est, et ad Dei laudem creata, hie detenta, mirum quomodo non gematsemper cum Apostolo: Quis me liberabit de corpore mortis huius? [ Rom. 7.24 ] Et Davide: Heu mihi quia incolatus meus prolongatus est [ Ps. 120.5 ]. " Степени ко Богу . Taken from Meffreth, Dominica 3 Post Pascha, No. 1. Referring to Jacob " s ladder Meffreth writes: «Ista scala moraliter, vt dicit Hollkot super lib. Sap. lectio. 130. est poenitentia quae stat in terra: quia in hac vita incipitur, sed attingit ad coelum, quia facit hominem in morte ad coelum appropinquare. Matth. Poenitentiam agite, appropinquabit enim regnum coelorum. Ista scala habet sex gradus, per quos ascendere conuuenit, videlicet, contritionem, confessionem, orationem, vigilias, ieiunia, & eleemosynas, quae sunt partes satisfactionis. Ista figurantur per sex gradus, quibus ascendebatur ad solium Salomonis. 2. Paralip.9.[ 2Chron. 9.19 ]» (Pars aestiv., pp. 81–2). Стихии четыри . Вошло в «Вертоград» из ранее написанного; писцовые списки стихотворения имеются в рукописях с сочинениями Симеона Полоцкого : ГИМ. Син 731. Л. 6 (без заглавия): РГАДА. Ф. 381. 389. Л. 123 (заглавие «Стихии» написано рукой С. Медведева); буква п перед текстом стихотворения означает, что стихотворение переписано отсюда в другую рукопись. Опубликовано: Панченко. ПЛДР. Стихии Христа испов e даху Бога . Taken from Faber, In Festo Ascensionis Domini, No. 4 «Circumstantiae Ascensionis reliquae», sect. 4 «Quorsum ascendit: 1. Super omnes caelos». 11. 1–4 cf Faber: «S. Ber. serm. 2. de Ascens. ait: «Cum se Dominum universorum, quae sunt in terra et in mari et in inferno probasset, non restabat nisi ut aeris et caelorum se esse Dominum argum ents similibus vel certe potioribus approbaret.»» 11. 7–8 cf Faber; ’«Cognovit mare, quia solidum se praebuit sub pedibus eius, ita ut Apostoli eum putarent phantasma esse.»» 11. 9–10 cf Faber:. « " Terra enim cognovit Dominum, quia ad vocem virtutis eius, cum clam asset magna voce, Lazare veni foras, mortuum reddidit.»» 11. 11–12 cf Faber: ««Cognovit infernus, cuius ipse portas aereas et vectes ferreos confregit.»» The miracles of turning water into wine (11. 5–6, cf John 2.9 ) and calming the wind (11. 13–14, cf Luke 8.24) have been added by Simeon. |
| John Anthony McGuckin St. John Klimakos (ca. 579-ca. 659) JOHN CHRYSSAVGIS The ascetic author par excellence, John Klimakos (meaning John “Of the Ladder”) lived on Mt. Sinai as a hermit and, later, abbot in the great monastery of St. Katherine there. The precise dates of his life are difficult to determine, but he is probably a contemporary of Maximos the Confessor (580–662). It seems reasonable to place his dates between ca. 579 and ca. 659. It is not known where John was born but he arrived at Sinai when he was only 16. When already quite advanced in age he accepted to write the Ladder at the request of another John, Abbot of Raithou. Originally entitled Spiritual Tablets, as many manuscripts indicate, it was the title Ladder which ultimately prevailed and which gives the book its unique flavor and feature. The Ladder consists of thirty steps (sections), including a range of virtues to acquire and vices to avoid. As a supplement to this John also authored a short treatise entitled To the Shepherd, describing the spiritual task of the abbot and likewise addressed to John of Raithou. Each step opens with a series of brief definitions, followed by a detailed exposition of the theme with illustrative anecdotes, and a terminal summary with inspiration. John is deeply influenced by the early desert tradition of Egypt as well as the Gaza monastics, such as Barsanuphius and John. In some ways, he lays the foundations for the “school” of Sinaite spirituality commonly attributed to Hesychios and Philotheos. His extensive influence is witnessed in the writings of St. Symeon the New Theologian (especially in his teaching on tears) and the 14th-century hesychasts, such as St. Gregory Palamas (especially in his teaching on silence and prayer). With the exception of the scriptures and the liturgical books, no other writing in Eastern Christendom has been studied, copied, and translated to the same extent as John’s Ladder of Divine Ascent. It has shaped not only Eastern Orthodoxy, and especially its monastic tradition, but also the entire Christian world. Even today, the Ladder is appointed to be read aloud in churches or in the refectory, as well as privately in the cells of Orthodox monasteries, each year during Lent, a practice that may date back to the time of the author’s life. There is no equivalent of the Ladder in the West, but its popularity may be compared with that of the Imitation ofChrist, though the two books differ greatly in character. |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Are You a True Christian? Navigation Reflections on the Fourth and the Fifth Sundays of Great Lent Source: Annunciation Greek Orthodox Church An important part of understanding our spiritual lives as an ascent, is the possibility of falling down a few rungs, or even completely off the ladder, which is the reality that we constantly face. In fact, the classic icon of St. John and his ladder clearly depicts the successful ascent of those truly holy and spiritually advanced monks, versus those who have succumb to various passions, causing them to fall into the pit of hell. Priest Anthony Evangelatos 13 March 2010 As we continue on our Lenten journey, I would like to share a few thoughts and reflections on this holiest period of the liturgical year, as well as Holy and Great Week. During the remaining period of Great Lent, there are two particular Sundays on which I would like to focus. The first of these Sundays, which is the fourth Sunday of the Fast, is dedicated to the memory of St. John Climacus , or St. John of the Ladder. St. John is commemorated during Lent because of his great spiritual work called The Ladder of Divine Ascent. Although this work was written specifically for the monastic world, the author being a monk himself, St. John’s “Ladder” is a classic work of Orthodox spiritually that speaks to all members of the Church, in all places and in all times. His book presents us with a spiritual ladder ascending to heaven, with each rung representing a particular vice or passion to be conquered in order to proceed upward. The approach is very straightforward and logical, being that going that next step in our spiritual growth necessitates overcoming the sinful obstacles, which have kept us in the state where we presently find ourselves. An important part of understanding our spiritual lives as an ascent, is the possibility of falling down a few rungs, or even completely off the ladder, which is the reality that we constantly face. In fact, the classic icon of St. John and his ladder clearly depicts the successful ascent of those truly holy and spiritually advanced monks, versus those who have succumb to various passions, causing them to fall into the pit of hell. |
| The subject of the “Spiritual Journey” is an important theme in the writings of the Church Fathers such as St. John Climacus, also known as St. John of the Ladder. St. John was a 7th century monk living at the St. Catherine Monastery in the Sinai Desert. His book, The Ladder of Divine Ascent , has become a widely read and influential text for Christians over the past 1,400 years. Intended originally as a manual for monastics, St. John’s teachings have also found a following among laypeople. St. John presents this path of spiritual perfection as an upward journey on a 30-step ladder, where each rung represents a passion to be conquered or a virtue to be obtained. And while some of the teachings may be considered too severe for most laypeople, the lessons are still just as valuable when taken in the context of our lives as Christians living outside of the monastery. In The Ladder , St. John addresses the two requirements that Jesus pronounces as necessary for driving out demons in our Gospel lesson today. The spiritual discipline of fasting is discussed in St. John’s discussion about “Gluttony,” which is step 14 of his Ladder. This step occurs near the mid-point of our ascent and is described by St. John: “Gluttony is the hypocrisy of the stomach. Filled, it moans about scarcity; stuffed, and crammed, it wails about its hunger.” St. John continues to point out that unless we can master our physical appetites, we cannot progress with our spiritual ascent. Just as with the practice of abstaining from certain foods during Great Lent and other times during the year, the fasting we are called to observe goes beyond what we put in our stomachs. If we focus only on food, then we are missing out on some of the other important things that need to be moderated. St. John uses the terms “gluttonous soul” or “gluttonous spirt” to refer to the person who has no moderation in what he does or says. The moderation learned by the ascetical exercise of fasting is something that we can practice throughout the year and in all aspects of our lives. |
| Better known in the West since the Middle Ages and more exalted in the East (where a special celebration in its honor takes place on the Fifth Sunday of Lent), the personality of John Climacus " the author of The Ladder«abbot of the monastery on Mount Sinai, is another great witness of monastic spirituality based upon invocation of the «name of Jesus.» Very little is known of his life, and even the date of his death is not solidly established (it is generally believed to have taken place some time around 649). His famous book, The Ladder of Paradise, has more definite leanings toward Evagrianism than has the Chapters of Diadochus, as can be seen from its detailed classification of the passions and from the extreme forms of asceticism which John required from his monks and which certainly denote Origenist spiritualism. This extremism pleased the French Jansenists of the seventeenth century, who contributed to the popularity of The Ladder in the West. But John« " s positive teaching about prayer, like that of Macarius and Diadochus, is centered on the person and the name of Jesus: it thus denotes a purely Christian incarnational foundation, and involves the whole man, not just the «mind.» «Let the memory of Jesus be united to your breathing: then you will understand the usefulness of hesychia.» 101 In John, the terms «hesychia» («silence,» «quietude») and »«hesychasts» designate quite specifically the eremitic, contemplative life of the solitary monk practicing the «Jesus prayer.» «The hesychast is the one who says »My heart is firm» [ Ps 57:8 ]; the hesychast is the one who says " I sleep, but my heart is awaké [Sg 5:2]. Hesychia is an uninterrupted worship and service to God. The hesychast is the one who aspires to circumscribe the Incorporeal in a fleshly dwelling. . . .» 102 The terminology which John uses will gain particular popularity among the later Byzantine hesychasts, in the thirteenth and fourteenth centuries, with their practice of connecting mental prayer with breathing; it is not a priori impossible that the practice was known in Sinai in the time of John. In any case, he understands «deification» as a communion of the whole man with the transfigured Christ. The «memory of Jesus» meant precisely this, and not a simple «meditation» on the historical Jesus or on any particular episode in His life. Warnings against any evoking, through imagination, of figures external to the «heart» is constant in Eastern Christian spiritual tradition. The monk is always called to realize in himself (his «heart») the objective reality of the transfigured Christ, which is neither an image nor a symbol, but the very reality of God " " s presence through the sacraments, independent of any form of imagination. |
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