| Далее епископ Каллист приводит обзор нескольких основных утверждений о христианском понимании личности. Во-первых, человеческая личность есть тайна; во-вторых, человеческая личность является живой иконой Живого Бога, и, наконец, человек – священник Божия Творения. Хотя и краткая, лекция епископа Каллиста ставит перед нами богословскую задачу, которую мы не можем игнорировать. Можно возразить, что масштаб проблемы не так велик, как утверждает епископ Каллист. По крайней мере, к началу XIX века восходят первые тревоги по поводу урбанизации, и движение романтизма может рассматриваться как ответ на неё. Подход Православия к экклезиологии в прошлом веке был тесно связан с природой человеческой личности: понятие соборности несло в себе видение личности как свободно существующей в симбиозе с общиной. Точка зрения епископа Каллиста немного другая: интерес к экклезиологии, природе Церкви может быть представлен как взгляд вовнутрь, а интерес к природе личности, понимание её сущности с целью позволить личностям развиваться в стремительно меняющемся мире и осознание космических аспектов человеческого бытия – всё это направлено в другую сторону. Серьёзное исследование этого вопроса возможно, если мы готовы выслушать других: учёных, поэтов, мыслителей – и научимся соединять унаследованную мудрость Церкви с открытиями и прозрениями современного мира. Недавно богослов-доминиканец о. Антуан Леви сказал, что мечтает о «Православной Церкви, которая была бы столь уверена в абсолютной истине своего собственного наследия, столь горда ею, что ничто не воспрепятствовало бы её постижению богатств других традиций и принятию их с сестринской радостью» 892 – но это было лишь мечтой! Лекция митрополита Каллиста – громкий призыв православного богословия к превращению этой мечты в реальность. 5 См.: Bingaman В., Nassif В. (eds.).The Philokalia: А Classic Text of Orthodox Spirituality. New York, 2012; см. Также классическую статью: Kallistos (Metropolitan). Philocalie//Dictionnaire de spiritualité. Т. XII. Première partie. Paris, 1984. Р.1336–1352. |
| Максима Исповедника (то есть не тварные, постижимые обычным умом, а реалии запредельные, видимые духовным зрением). – Прим, перев. 225 Более точное разъяснение разницы между понятиями dianoia и nous см. в статьях Разум и Ум в словаре к английскому переводу «Добротолюбия» (The Philokalia). 229 В главе III мы обозначим границы разума, исследовав границы рационального мышления, пытающегося постичь Божественное изнутри тварного мира. Мы увидим, что рациональность, основанная на использовании силлогизмов в богословии, следует заменить антиномичными структурами познания, которые в конечном итоге ведут разум к безмолвию, то есть к смиренному принятию собственной ограниченности. 238 Слово икономия (economia) происходит от греческого οικονομα– букв, «домовод- ство», «ведение домашнего хозяйства», то есть действие Божье в тварном мире. 240 Позднее мы обсудим концепцию нетварных энергий и ее связь с концепцией логосов, использованных в богословии преп. Максима Исповедника . Именно через имманентный аспект логосов человек видит проявления Бога в тварном мире, а трансцендентные аспекты логосов связывают все логосы с Божественным Логосом, что и составляет начала бытия имманентных логосов. 242 Джон Полкинхорн – англиканский священник и известный физик, один из ныне живущих активных участников диалога между наукой и религией, автор многих книг и лауреат премии Темплтона за прогресс в религии и науке. – Прим, автора для русского издания. 244 Термин событие Христа (Christ-event) означает и обобщает всю цепь исторических событий, связанных с жизнью и активностью Иисуса Христа, память о которых оставлена человеку. Это событие включает удивительное рождение младенца Иисуса и воплощение Сына во плоти, учение, страдание и смерть Христа на Кресте, Его воскресение и восхождение на небеса. – Прим, автора для русского издания. 245 Это соотносится с мнением Канта: кажущаяся истинность вещей сопровождает их существование в пространственных и временных формах, которые, согласно Канту, формируют целостный трансцендентальный опыт и последний оплот или гарантию истины. См. Кант, Критика чистого разума, 134. 250 В современных источниках отношения между наукой и богословием часто описываются с использованием таких слов, как «согласие», «совместимость», «согласованность», «конфликт» и «конфронтация». См., например, Russell at al., eds., John Paul II on Science and Religion. Под разными заголовками можно найти различные классификации отношений между наукой и религией. См., например, Barbour, Ways of Relating Science and Theology. См. также Barbour, Religion in an Age of Science; Drees, A 3 X 3 Classification of Science-and-Religion. |
| 30 Следуя обычной восточно-христианской монашеской практике, Григорий делит сутки на двенадцать часов дневного времени и двенадцать часов ночного времени, причём граничными точками между этими двумя периодами являются закат и восход Солнца. Понятно, что фактическая длительность «дневного» и «ночного» часа зависит от времени года: зимой времени на сон выходит больше, чем летом. Вообще, Григорий относится ко сну неодобрительно, называя его «образом смерти» (Capita , 39 31 Capita , 102 (1273A). В другом месте Григорий критически отзывается о единых для всех правилах питания: каждый должен сохранять свободу во Христе. Люди отличаются телесными свойствами, и то, что довольно одному, для другого – нужда. Основной принцип здесь один: избегать насыщения. (Quomodooporteatsedere , 6 34 Quomodooporteatsedere , 2 (1329B). Говоря о словесных формулах Иисусовой молитвы, необходимо помнить о том, что для многих текстов Григория Синаита не существует критических изданий, поэтому любые выводы относительно точности формулировки могут носить лишь предварительный характер. 36 Первый из этих вариантов встречается в Dequietudineetduobusorationismodis , 2 (1316A); третий – в Quomodooporteatsedere , 2 (1329B). 39 См. Philokalia, vol. ii (Athens 1958), p. 244. Важное значение этого текста справедливо подчёркивает В. Кривошеин в B. Krivocheine, ‘Date du texte traditionnel de la “Priere de Jesus’, Messager de l " Exarchat du Patriarche russe en Europe occidentale, vii-viii (1951), pp. 55–59. Ср. I. Hausherr, Noms du Christ, pp. 239–46. 42 Vivlos Varsanouphiou kai Ioannou (ed. Nicodemus of the Holy Mountain: 2nd ed., Volos 1960), Answers 126 (p. 90: здесь эта формула встречается в вопросе) и 446 (p. 222). 43 Life of Dositheus , 10 (ed. L. Regnault and J. de Preville, Sources Chretiennes 92 Формула «Сыне Божий, помоги мне» также встречается в Nilus of Ancyra (?Evagrius), De octo vitiosis cogitationibus (MPG lxxix, col. 1448D). 45 Answer 659 (p. 309). Формула «Господи Иисусе, сохрани мя…» (но с добавлением других слов) встречается в ApophthegmataPatrum , Sisoes 5 (MPG lxv, col. 393A). |
| Far more than a group of disparate texts bound together at random in a single volume, it is indeed what its editors St Makarios of Corinth and St Nikodimos of the Holy Mountain claim it to be: «a mystical school of noetic prayer» 26 . Sometimes I am asked: in what order should the writings of the Philokalia be read? Should we start at the beginning, on page one, and read straight through to the end? Probably that is not the best method. To one who is unfamiliar with Hesychasm but who has a serious and deep longing to discover its true meaning, I sometimes suggest the following sequence of texts: i. St Kallistos and St Ignatios Xanthopoulos, Directions to Hesy-chasts (Philokalia IV, 197–295, English translation Kadloubovsky and Palmer, Writings from the Philokalia, 164–270) 27 . ii. St Hesychios the Priest, On Watchfulness and Holiness (Philokalia I, 141–73, English translation I, 162–98). iii. Evagrios the Solitary (alias Neilos the Ascetic: i.e. Evagrios of Pontus), On Prayer (Philokalia I, 176–89, English translation I, 55–71). iv. A Discourse on Abba Philimon (Philokalia II, 241–52, English translation II, 344–57). v. St Gregory of Sinai, On the Signs of Grace and Delusion; On Stillness; On Prayer (Philokalia IV, 66–88, English translation IV, 257–86) 28 . But here I strongly recommend readers not to attempt the physical technique mentioned by St Gregory, unless they are under the direct instruction of an experienced spiritual teacher. The Philokalia yesterday and today Such is the character of the Philokalia: what, then, has been its influence? In the Greek world the book had initially only a limited impact, in part perhaps because (as already noted) almost all the texts were given in the original Patristic or Byzantine Greek, not in a neo-Greek paraphrase. More than a century passed before a second Greek edition appeared in 1893; and it was not until 64 years later that another Greek edition commenced publication in 1957. Thus, during the first 175 years of its existence, the Greek Philokalia was printed only three times; it was not exactly a best seller! It is significant that a standard work of reference in the 1930 " s, the multi-volume Great Hellenic Encyclopedia, under the heading " Philokaliá mentions only the Philokalia of Origen, edited by St Basil the Great and St Gregory the Theologian, while making no reference at all to the Philokalia of St Makarios and St Nikodimos 29 . |
| In comparison with its Greek prototype, the Romanian Philokalia contains a greatly expanded selection of texts; in particular, Fr Staniloae has added many further works by St Maximos the Confessor and St Gregory Palamas. He has also rewritten the introductory sections before each author, and has added numerous footnotes; these take full account of critical scholarship in the contemporary West, but the results of this scholarship are always carefully assessed by Fr Staniloae from an Orthodox standpoint. This Romanian Philokalia has contributed, in a decisive and creative manner, to the spiritual renewal which is today plainly manifest in Orthodox Romania. Under Fr Staniloaés inspiration, there has emerged an impressive group of younger bishops and theologians who are deeply " Philokalic» in their orientation. In Romania today, as in contemporary Greece, the effect of the Philokalia is by no means restricted to monastic circles but extends to the life of the Church as a whole. If the recent influence of the Philokalia in Romania is indeed striking, yet more remarkable is the widespread success of the Philokalia in the Western world during the past fifty years. The first edition, published at Venice in 1782, was sent almost in its entirety to the Levant, and few indeed were the copies to be found in the libraries of Western Europe. The learned Dom Pitra and the other editors of the Patrologia Graeca published by J.-P. Migne had access to the Greek Philokalia only from volume 85 onwards, and they emphasize the extreme rarity of the work: »... ex libro inter rariores rarissimó(PG127: 1127). A pioneer role in the transmission of the Philokalia to the West has been played by Britain. In the early 1950s a selection of material, translated from the Russian Dobrotolubiye of St Theophan, appeared under the editorship of the Russian Orthodox Evgeniya Kadloubovsky and the English Orthodox Gerald Palmer. Two volumes were issued: Writings from the Philokalia on Prayer of the Heart in 1951, and Early Fathers from the Philokalia in 1954. |
| In the Slav world, on the other hand, the Philokalia enjoyed a markedly different fortune. The Slavonic translation by St Paissy Velichovsky published in 1793, and the enlarged Russian edition by St Theophan the Recluse which began to appear in 1877, were both regularly reprinted, enjoying during the nineteenth century an influence vastly more extensive than that of the Greek original. To mention only three examples of its popularity, the Slavonic Dobrotolubiye was read and quoted by St Seraphim of Sarov; it was used and recommended by the startsi of Optina; and it was carried in his knapsack by the anonymous author of The Way of a Pilgrim as he wandered through the Russian forests with the Jesus Prayer on his lips and a komvoschoinion in his hand. Yet the true era of the Philokalia came neither in the eighteenth century world of the Kollyvades nor in the " Holy Russiá of the nineteenth century, but in the latter half of the twentieth century, following the Second World War. The third edition of the Greek Philokalia, issued in five volumes by the publishing house Astir-Papadimitriou (1957–63), was widely distributed, and it was reprinted in 1974–76; and the Philokalia in its entirety has also been translated into Modern Greek. Until forty years ago knowledge of the Philokalia in the Greek world was limited almost entirely to certain monasteries, but today it is being studied and appreciated to an ever-increasing degree by members of the laity – which is exactly what St Makarios and St Nikodimos had intended. Another Orthodox country which has been profoundly influenced by the Philokalia since the Second World War is Romania. A Romanian translation began to appear in 1946, under the editorship of the eminent theologian Archpriest Dumitru Staniloae (1903–93). By 1948 this had reached its fourth volume, when publication had to be suspended because of pressure from the Communist authorities. Thirty years later it proved possible to resume publication, and during 1976–81 a further six volumes were issued, making a total of ten volumes (amounting in all to more than 4.650 pages) 30 . |
| Doubtless he also felt that the methods of discursive meditation, centred especially on the Passion, which these writers advocate, might be of assistance to Orthodox readers who experience difficulty with the imageless, non-iconic prayer recommended in the Evagrian tradition; yet even so he considered it necessary in Unseen Warfare to add a chapter -not to be found in his source, Scupoli- on the control of the imagination and the memory 24 . In the Philokalia, however, St Nikodimos and St Makarios restricted themselves exclusively to the traditional spirituality of the Christian East, without any borrowings from Roman Catholic sources. Although the Philokalia contains a number of texts involving imaginative meditation on the life and Passion of Christ -a notable example occurs in St Mark the Ascetic» s Letter to Nicolas 25 – the manner of praying that is normally proposed is the Evagrian «shedding of thoughts». Such, then, are some of the unifying threads within the Philokalia, which justify us in claiming that there is indeed a distinctively »Philokalic» spirituality. As a book devoted primarily to inner action -to the «inner kingdom» of the heart -the Philokalia ascribes particular significance to the two connected qualities of nepsis and hesychia. The basic aim set before the spiritual aspirant is nothing less than theosis, direct participation in the uncreated energies and glory of God. The chief means whereby this aim is to be achieved is through the unceasing invocation of the Holy Name, accompanied when appropriate by the »physical techniqué; but the Philokalia does not emphasize the Jesus Prayer in a one-sided or exclusive manner. It is a work basically Evagrian and Maximian in its orientation; a work which presupposes the Palamite essence-energies distinction; a work which makes no use of Western Counter-Reformation spirituality, but which nowhere attacks Western Christendom; a work intended for all Christians, monks and laity alike. Without being exhaustive or systematic, the Philokalia possesses none the less a genuine unity and coherence of its own. |
| The texts in the Philokalia present a historical sequence of Byzantine ascetical texts, presented as the historical tradition leading up to Palamite hesychasm, but there is very little in them about the Jesus Prayer, and even less about the essence-energies distinction (the historical arrangement is probably due to St. Nikodemos, who had imbibed from the West a sense of history). Pride of place is given to St. Maximos the Confessor, Peter ofDamascus, and St. Gregory Palamas himself, but many other important Byzantine ascetical writers are present, including Evagrios (both under his own name and that of Neilos), Mark the Monk, Diadochos of Photiki, John of Karpathos, Niketas Stethatos, and St. Gregory of Sinai. There are some, at first sight, surprising omissions: notably St. John of Sinai, author of the Ladder of Divine Ascent, and St. Symeon the New Theologian, who is represented by a few, unrepresentative, and even spurious, writings. St. John of Sinai is probably omitted because he was already well known in the Byzantine monastic tradition, his Ladder being read in the course of each Lent. The poor showing of St. Symeon is more mystifying, given that St. Nikodemos himself produced the first collected edition of his works. Very little is known for sure about the origin of Philokalia and how the texts were selected. It belongs to a reform movement that sought to return to original monastic traditions of Athonite monks known as the “Kollyvades.” However, in 1793, very shortly after the publication of the Philokalia, a Slavonic translation, called the Dobrotolyubie (a calque of philokalia), by the Ukrainian monk, St. Paisy Velichkovsky, was published in Ia§i in Moldavia (modern Romania). St. Paisy’s selection is smaller than the Greek version (and, in particular, omits the more intellectually demanding writers such as Maximos the Confessor and even Gregory Palamas), but draws on the same collection of material. His translation, which took some years, cannot be a selection from the printed Greek text, and must therefore be thought of as drawing from an already known – and presumably traditional – collection of ascet- ical texts, already current on the Holy Mountain. In 1822 a second edition of the Dobrotolyubie came out, supplemented by various other texts from the Greek Philokalia. Between 1877 and 1905 there appeared in Russia a further translation in five volumes, translated (into Russian) by St. Theophan the Recluse. This version restores Maximos and Palamas, omitted by St. Paisy, and considerably expands the list of philokalic fathers, including John of Sinai (in extracts), as well as the ascetics of Gaza, Barsanuphios, John, and Dorotheos, and St. Isaac the Syrian (in his lifetime a Nestorian bishop), as well as a more substantial group of texts by St. Symeon the New Theologian, and further texts from the original Greek Philokalia. |
| The basic antinomy which the essence-energies distinction seeks to safeguard underlies the Philokalia from one end to the other: that God is at the same time unknown and yet well known, both transcendent and immanent, both beyond all being and yet everywhere present. On the one hand, the apophatic approach to the divine mystery is repeatedly emphasized in the texts selected by St Makarios and St Nikodimos; God, to quote from the writings of St Maximos the Confessor included in the Philokalia, is the «supremely unknowablé, »infinitely transcending the summit of all spiritual knowledgé, apprehended only by faith «in a manner beyond all unknowing» 21 . On the other hand, the Philokalia constantly affirms that it is possible, even during this present life, to attain an unmediated, divinizing union with the infinitely transcendent Deity. To use the daring phrase of St Maximos, through deification the saints are granted «identity with respect to energy» with the triune God, although not identity of essence 22 . If, then, the essence-energies distinction (itself much older than Palamas) is seen not simply as a piece of philosophical speculation but in its true experiential dimensions -as a way, that is to say, of expressing the living experience of the saints during prayer- then the Philokalia should indeed be regarded as fundamentally »Palamité in its orientation. 3.3. Absence of Western Influence The works included in the Philokalia all belong to the tradition of Eastern Christian spirituality. In other publications St Nikodimos was prepared to adapt for an Orthodox audience Roman Catholic works such as the Combattimento Spirituale of Lorenzo Scupoli, the Esercizi Spirituali of Giampetro Pinamonti (based on Ignatius Loyola), and Il confessore istruito and Il penitente istruito of Paolo Segneri 23 . St Nikodimos seems to have valued the psychological insight displayed by these Western authors, and the sense of " feeling», the fervent, affective tone, that distinguishes their works. |
| “The collection of texts follows a broad but generic master-theme: the correlation of the search for inner stability with the quest for the transcendental vision of God… whereby the human soul, at its highest level of cognition, might awake in its upper levels of sensibility into the unmediated presence of God,” Father McGuckin said. Father McGuckin highlighted three Orthodox saints—St. Paisy Velichkovsky, a Romanian Orthodox saint, and the Greeks St. Nikodemos the Hagiorite and St. Makarios of Corinth—who made important contributions to the Philokalia and helped disseminate it throughout the Eastern world. Among the Philokalic spiritual practices that these writers and translators emphasized was the Jesus Prayer, a meditation that repeatedly recites the phrase “Lord Jesus Christ, Son of God, have mercy on me a sinner,” until it becomes ingrained in the mind and heart of the person saying it. Following the death of St. Paisy, who labored to bring the Philokalia to the Slavic countries, the text was brought further east to Russia and the Ukraine. Here, the Jesus Prayer made its way out of monastic communities and gained popularity among the laity. In the mid-19th century, two Russian mystics published the Way of the Pilgrim, the story of a poor peasant who masters the Jesus Prayer as he journeys through Russia. The story’s translation into English helped give the Philokalia its final push from the monastery into the “global village,” Father McGuckin said. “And nowhere [was] that global village more epitomized than New York… in the hip 1960s of the 20th century,” he said. During this time, the American public was becoming increasingly interested in mystical traditions such as Zen Buddhism and Advaita Vedanta. It was at this time that Salinger penned Franny and Zooey. The book chronicles the existential crisis of Franny Glass, a Manhattan college student in her twenties who plunges into despair over the selfishness and superficiality she perceives around her. In her anguish, she becomes preoccupied by the Way of the Pilgrim and recites the Jesus Prayer incessantly. |
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