| Содержание Preface Abbreviations 1. The Early Chapters of the Capita 150 A. Introduction B. The General Context of the First Section The Non-Eternity of the Cosmos (1–2) The Celestial Sphere (3–7) The Terrestrial Sphere (8–14) The Natural Human Faculties (15–20) Spiritual Knowledge (21–29) Rational Nature (30–33) The Divine Nature and its Triadic Image in Man (34–40) a. The Doctrine of the Capita b. Patristic Background c. Two Contemporary Parallels i. Gregory of Sinai ii. Theoleptos of Philadelpheia Recognition of Human Weakness and the Need for Healing (41–63) 2. The Later Chapters of the Capita 150 A. Introduction Divine Illumination (64–67) Multiplicity of the Divine Energies (68–71) Basic Doctrines (72–84) The Dionysian Doctrine of Union and Distinction (85–95) Absurdities of the Akindynist Doctrines (96–103) The Imparticipability of God " s Substance (104–112) The Reply on Cyril (113–121) The Contra Acindynum (122–131) Distinction of the Divine Substance and the Divine Energy (132–145) The Light of Tabor (146–150) B. The Date of the Capita 150 C. Conclusion 3. The Text A. Previous Editions of Palamas» Works B. Manuscripts of The Capita 150 C. Printed Editions D. Indirect Witnesses E. The Tradition of the Text Hyparchetypal Variants Archetypal Errors Alpha Family Beta Family The Uspensky Edition Constitution of the Text F. Sigla and Abbreviations St. Gregory Palamas Capita 150 Appendix. St. Gregory Palamas The Reply On Cyril Selected Bibliography edited and translated by Robert E. Sinkewicz, C.S.B. The Capita 150 deserves special prominence in the Palamite corpus, equal to that of the Triads in Defence of the Holy Hesychasts. It was written in a relatively tranquil period after the triumph of Palamism in the Council of 1347 and prior to Gregory " s polemics with Nikephoros Gregoras. Gregory Palamas took this opportunity to stand back somewhat from the atmosphere of controversy and reflect at length on the larger doctrinal context of the debates and the relation of the detailed issues to this context. The Capita 150 thus opens with a discussion on the nature of human knowledge and its application to the natural and supernatural domains. These considerations lead into a profound reflection on the image of God in man. Here Gregory Palamas produces not merely a synthesis of the patristic doctrine but a genuine theological development within the Church " s tradition to meet the needs of the controversy with which the Church was confronted. After dwelling on the consequences of the Fall and the subsequent quest for healing, Palamas then reviews the principal issues of his controversy with Gregory Akindynos and his followers. |
| The Translator of this Volume NICHOLAS GENDLE is engaged in teaching and research in Patristics and Byzantine studies at Oxford University, where he has been teaching Byzantine art since 1974. After completing his doctoral studies at Oxford, he received research fellowships at Edinburgh University and the Catholic University of America. His thesis, The Apophatic Approach to God in the Greek Fathers, is currently appearing in consecutive numbers of the journal Church and Theology; he has also published Icons in Oxford (1980) and articles on the Byzantine Saints, the role of art in the early church and patristic psychology. He is presently working to complete a book on Byzantine image theory, begun at the Dumbarton Oaks Center, Washington D.C. Editor and Author of the Introduction JOHN MEYENDORFF is Professor of History, Fordham University and Professor of Patristics and Church History, St. Vladimir " s Seminary, Tuckahoe, New York. He received the degree of Docteur ès lettres at the Sorbonne, Paris in 1958 and has been on the faculty of Harvard University, Center for Byzantine Studies, Dumbarton Oaks (1960–67) where he also served as acting Director of Studies (1978). Father Meyendorff is an internationally esteemed authority on Eastern Christian History, Theology and Spirituality and a corresponding Fellow, The British Academy. His books include St. Gregory Palamas and Orthodox Spirituality (1959), Gregory Palamas (1959), The Orthodox Church (1963), Orthodoxy and Catholicity (1966), Christ in Eastern Christian Thought (1969), Byzantine Theology (1974), Byzantine Hesychasm (1974), and Byzantium and the Rise of Russia (1981). Author of the Preface JAROSLAV PELIKAN received his Ph.D. in 1946 from the University of Chicago, where he also taught from 1953 to 1962. Since 1962 he has been a member of the faculty of Yale University, where he is now Sterling Professor of History. He was Editor of the American edition of Luther " s Works, and is a member of the editorial board for The Collected Works of Erasmus. Of his books, the best known is probably The Christian Tradition: A History of the Development of Doctrine (1971ff.), projected for five volumes. In addition to the second volume of that set, The Spirit of Eastern Christendom (600–1700), his publications in the history of Christian doctrine in the East include a monograph on Athanasius, an edition of Chrysostom " s commentary on the Sermon on the Mount, and numerous essays dealing with thinkers from Gregory of Nyssa and Basil of Caesarea through Maximus Confessor to Dostoevsky and Tolstoy. He is also serving as editor for the volume Maximus Confessor in the present series. Foreword |
| 3. The Text A. Previous Editions of Palamas» Works The two foremost editorial efforts in recent years have been John Meyendorff’s edition of the Triads and the three volumes of the Thessalonica edition of Palamas’ works under the general direction of Panagiotes Chrestou. 158 While both are laudable enterprises and important contributions to Palamite studies, the reviewers were quick to note certain deficiencies. 159 Although these are major works of Palamas, the editors have not produced critical editions by modern standards. Codicological study of the Palamite corpus as a whole was broached very briefly by Meyendorff in his Introduction but not adequately pursued for the indispensable information it provides regarding the relationship of the manuscripts. 160 Chrestou reserved such a study for a final volume. 161 Selection of manuscripts for collation was somewhat arbitrary. The best manuscripts were chosen, but we are never informed about the factual bases for such judgements. At times, manuscripts early in date and easily accessible were not included in collations. No attempt was ever made to establish stemmatic relationships. The principles for including or excluding variant readings in the apparatus were left for the reader to guess. Finally, the constitution of the text appears to have been based largely upon the subjective judgement of the editor. B. Manuscripts of The Capita 150 C=Paris, Bibliothèque nationale, Fonds Coislin 100. 162 Fifteenth century, paper, i+342 folios, 298x221 mm. This codex was formerly vol. 3 of the official collection of Palamite documents deposited in the κατηχουμενεα of the Great Lavra on Mount Athos, the monastery to which Gregory Palamas was once attached. 163 The volume contains, in chronological order, first the works of Palamas prior to 1341 and then those from the later period of his life. The treatises appear in the following order: (Ep Damianus) 164 Apodictic Treatises (fols. 13r–63v) Against Bekkos (fols. 64r–68v) Ep 1 Akindynos (fols. 69r–75r) |
| 1 закон молитвы (лат.). 2 здесь и далее, если не оговорено иное, цитаты даются в переводе с английского, с того текста, который имеется в оригинале. 3 Epanagoge fou nomou, 9th С., III, 8, ed. С. E. Zachariae von Lingenthal, in J.Zepos, P.Zepos, Jus Craecoromanum, 2 (Athens, 1931), p. 242. 4 John of Damascus, De fide orthodoxa, IV, 17; PG 94:1180bc. 5 Cyril of Jerusalem, Horn, cat., 4, 36; PG 33:500bc. 6 Basil of Caesarea, On the Holy Spirit, 27; ed. B. Pruche, Sources Chretiennes 17 (Paris, 1945), p. 234. 7 Chalcedon, Definitio fidei, Conciliorum oecumenicorum decreta (Bolognä Istituto per le Scienze Religiose, 1973), p. 84. 8 Gregory of Nyssa, In Cant. or. VI, ed. W. Jaeger (Leiden: Brill, 1960), 6:182; PG 44:893b. 9 PG 3:1045d-1048b. 10 Origen, De princ., I, 1, 6. Ed. B. Koetschau, GCS, 22. 11 Pseudo-Dionysius, Mystical Theology, PG 3:1048A. 12 Barlaam the Calabrian. Second Letter to Palamas, ed. G. Schiro, Barlaam Calabrö epistole (Palermo, 1954), p. 298—299. 13 Gregory Palamas, Triads, II, 3, 67; ed. J. Meyendorff (Louvain: Spicilegium Sacrum Lovaniense, 1959), p. 527. 14 Ibid., 53; p.493. 15 Gregory of Nyssa, Commentary on EC., sermon 7; PG 44:732d; ed. W. Jaeger (Leiden: Brill, 1962) 5:415—416; trans. H. Musurillo in From Glory to Glory: Texts from Gregory of Nyssa " s Mystical Writings (New York: Scribner, 1961), p. 129. 16 Цепи (греч.) 17 Согласие отцов (лат.). 18 Ин. 1:14. 19 Цитируется по русскому синодальному переводу. В англоязычном оригинале: «Господь сотворил меня в начале трудов Своих» или «Господь создал меня перед началом трудов Своих». 20 Origen, De principiis, Praefatio 8; ed. В. Koetschau, GCS 22 (1913), 14,6—13; trans. G.W.Butterworth, On the First Principles (London: SPCK, 1936), p. 5. 21 John Chrysostom, De paenitentia, horn. 6,4; PG 49:320. 22 Emile Brehier, Histoire de la philosophic (Paris: Presses Universitaires de France, 1931), II, 494. 23 H.A.Wolfson, The Philosophy of the Church Fathers (Cambridgë Harvard University Press, 1956), I, vi. |
| А. Конев Библиография Фундаментальные источники Григорий Палама , Триады в защиту священно-безмолвствующих, Москва 1995 idem, Сто пятьдесят глав, Краснодар 2006 idem, Трактаты, Краснодар 2007 idem, Избранные творения, Москва 2008 Фома Аквинский, Сумма Теологии, Москва 2006 idem, Сумма против язычников, Долгопрудный 2000 Литература Жильсон Этьен, Избранное: Том 1. Томизм. Введение в философию св. Фомы Аквинского, Москва – Санкт-Петербург 2000 idem, Избранное: христианская философия, Москва 2004 Зайцев Евгений, Учение В. Лосского о теозисе, Москва 2007 Керн Киприан, Антропология св. Григория Паламы , Москва 1996 Лосский Владимир , Богословие и боговидение, Москва 2000 idem, Очерк мистического богословия Восточной Церкви. Догматическое богословие, Москва 1991 Мандзаридис Георгий , Обожение человека, Свято-Троицкая Сергиевская Лавра 2003 Мейендорф Иоанн , Византийское богословие: Исторические тенденции и доктринальные темы, Минск 2001 idem, Жизнь и труды свт. Григория Паламы . Введение в изучение, Санкт-Петербург 1997 idem, Святой Григорий Палама и православная мистика, Православный Свято-Тихоновский Богословский институт, 2003 Рансимен Стивен, Великая Церковь в пленении, Санкт-Петербург 2006 Уильямс Роуэн, Богословие В. Н. Лосского : изложение и критика, Киев 2009 Bradshaw DaVId, Aristotle East and West: Metaphisics and the DiVIsion of Christendom, Cambridge 2007 Chae Isaac, Justification and Deification in Augustine, Illinois 1999 Clucas Lowell, The Hesychast Controversy in Byzantium in the Fourteenth Century: A Consideration of the Basic EVIdence, University of California 1975 Himmerich Mauris, Deification in John of Damascus, Milwaukee 1985 Kharlamov Vladimir, “The Beauty of the Unity and the Harmony of the Whole”: Concept of Theosis in the Theology of Pseudo-Dionysius The Areopagite, New York 2006 Owen William, Seeing God: Theology, Beatitude and Cognition in the Thirteenth Century, Iowa City 2006 Pentecost Scott F., Quest for the DiVIne Presence: Metaphysics of Participation and the Relation of Philosophy to Theology in St. Gregory Palamas " s Triads and One Hundred and Fifty Chapters, Washington 1999 |
| Материал из Православной Энциклопедии под редакцией Патриарха Московского и всея Руси Кирилла Содержание КЕНТИГЕРН [Мунго; лат. Kentigernus, Kentegernus; валлийское Cyndeyrn; гэльское Ceantaigearn, Mungo; англ. Kentigern, Mungo] († 612 или 614?), св. (пам. зап. 13 янв.), еп., почитается как основатель еп-ства Глазго (Шотландия). Диоцез, которым управлял К., возможно, включал бриттское королевство Стратклайд (Истрад-Клуд, позднее Кумбрия) в Юго-Зап. Шотландии. Источники Вероятно, самым ранним упоминанием о К. является запись в «Анналах Камбрии», составленных в IX-X вв. в Сент-Дейвидсе (Уэльс): под 612 г. там указана «кончина Контигирна и епископа Дибрика» (Conthigirni obitus et Dibric episcopi). Дибриком назван св. Дубрикий; тождество Контигирна и К. устанавливается лишь предположительно ( Davies. 2009. P. 68-71). К кон. IX в. может относиться литания из Данкелда , в к-рой упоминается К. (Kentiyern), но вопрос о датировке и подлинности текста остается спорным (Ibid. P. 71). В средневек. валлийских «триадах» К. назван верховным епископом Сев. Британии (Trioedd Ynys Prydein: The Welsh Triads/Ed. R. Bromwich. 1978. P. 319-321, 479-480), о нем говорится также в валлийских родословиях (Lives of the Cambro-British Saints/Ed. W. J. Rees. Llandovery, 1853. P. 265, 593; Baring-Gould, Fisher. 1913. Vol. 4. P. 369, 371; Early Welsh Genealogical Tracts/Ed. P. C. Bartrum. Cardiff, 1966 (по указ.: Cyndeyrn Garthwys, Denw)). Св. Кентигерн. Рельеф. Кон. XX в. (музей религ. жизни и искусства св. Мунго в Глазго) Св. Кентигерн. Рельеф. Кон. XX в. (музей религ. жизни и искусства св. Мунго в Глазго) Основные источники сведений о К.- 2 Жития (XII в.). Гербертово Житие (BHL, N 4645) было составлено неким «клириком святого Кентигерна» по указанию Герберта, еп. Глазго (1147-1164). Составитель, который не являлся уроженцем Шотландии, опирался на более раннее Житие (не сохр.) и на устные сведения. В качестве лит. образца в прологе указана некая «история святого Кутберта», написанная Симеоном Даремским (возможно, имеется в виду повествование о Кутберте в «Истории Даремской Церкви», составленной Симеоном; ср.: BHL, N 2024-2025, 2030). Гербертово Житие сохранилось фрагментарно (пролог и 8 глав) (Lond. Brit. Lib. Cotton. Titus A. XIX. Fol. 76-80v; изд.: Lives of St. Ninian and St. Kentigern. 1874. P. 243-252). Ко времени пребывания еп. Герберта на кафедре Глазго относится составленная клириком Вильгельмом «Песнь о смерти Сомерледа», в которой повествуется о вторжении в Шотландию правителя Островов Сомерледа и о его гибели в сражении с войском Герберта (1164). Победа над Сомерледом приписывается покровительству К., к которому епископ обратился с просьбой о спасении Глазго (Carmen de morte Sumerledi// Symeonis monachi Opera omnia/Ed. T. Arnold. L., 1885. Vol. 2: Historia regum. P. 385-388). |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf GREGORY PALAMAS GREGORY PALAMAS, Archbishop of Thessalonica, theologian, monk, ascetic, St. (ca. 1296–1359). Palamas was born of Byzantine nobility and raised in the circle of the imperial court. In early life he broke off his schooling on completion of secondary education and embraced the life of monasticism on Mt. Athos, practicing the discipline of prayer brought there by Gregory of Sinai (qq.v.). His later fame arrived with his championship of the hesychasts (q.v.) and, with them, of the tradition of Eastern Christian asceticism against the charges of Barlaam of Calabria (q.v.). Gregory’s greatest work, The Triads in Defense of the Holy Hesychasts, assembled the scriptural and patristic evidence for theosis (qq.v.), arguing that the claims to a direct experience of God (q.v.) by saints past and present were evidence of a distinction in God between the divine essence and activities, or energies. The Triads-following on the Hagioritic Tome Gregory had authored (1340/41) and the monks had signed-opened up an intense debate in the Orthodox Church that lasted for over a decade, and culminated in Gregory’s official vindication at the local councils held at Constantinople (q.v.) in 1341, 1347, and 1351. The essence/energies distinction has subsequently been accepted as the official teaching of the Orthodox Church. During his lifetime Gregory was convicted of heresy (q.v.) and excommunicated, and also captured and imprisoned by the Turks, but remained steadfast in his faith. Elected Archbishop of Thessalonica (q.v.) in 1347, he died in office. Some ten years after his death, ca. 1369, his lifelong disciple and admirer, the Patriarch Philotheos of Constantinople, saw to his canonization. He is commemorated in the Orthodox Church on the second Sunday of Great Lent (q.v.). Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| Vladimir Moss 68. SAINT LUCIUS, KING IN BRITAIN St. Lucius was descended from Bran the Blessed, of whom The Welsh Triads say: «There came with Bran the Blessed from Rome to Britain Arwystli Hen (the old man), Ilid, Cyndaw, men of Israel; Maw, or Manaw, son of Arwystli hen.» Arwytsli has been very tentatively identified with St. Aristobulus, the first Bishop of Britain, who, according to the Greek Menaion for March 15, «was chosen by St. Paul to be the missionary bishop of the land of Britain, inhabited by a very fierce and warlike race. By them he was often scourged, and repeatedly dragged as a criminal through their towns, yet he converted many of them to Christianity. He was martyred there after he had built churches and ordained priests and deacons for the island.» Bran the Blessed is called by the Triads, «the first to bring the Faith of Christ to the Welsh from Rome, where he had been seven years as a hostage for his son Caradog». Caradoc, or Caractacus, was the leader of the heroic resistance of the Britons against the Roman invaders which was so vividly described by the Roman historian Tacitus. Caractacus was betrayed into the Romans» hands. But he defended himself with great dignity in the Roman senate, and Tacitus wrote: «Rome trembled when it saw the Briton, though in chains». The exiled family of Bran the Blessed and his son Caractacus formed the nucleus of the first Gentile Christian community in Rome. Caractacus» daughter Gladys married a Roman senator and took the name Claudia after the Emperor Claudius, and it is under this name that the poet Martial alluded to her in his eleventh epigram: Our Claudia, sprung, we know, from blue-eyed Britons. Yet, behold, she vies in grace with all that Greece or Rome can show. Claudia was the mother of several children, including the holy Martyrs Praxedes and Pudentiana. The eldest son of Caractacus, Cyllinus, went back to his native land. He is mentioned in the family records of Jestyn ap Gwrgant, Prince of Glamorgan in the eleventh century: «Cyllin ab Caradoc, a wise and just king. In his days many of the Welsh embraced the Faith in Christ through the teaching of the saints of Cor- Eurgain, and many godly men from the countries of Greece and Rome were in Wales.» |
| Listen For the Heartbeat of God The Psalms are the hymnbook of the Bible, and became in due time the hymnbook of humanity. Saint Athanasius (296-373) wrote “the Psalter is a book that includes the whole life of humanity, all conditions of the mind and all movements of thought.” Joseph Hertz, (1872-1946) Chief Rabbi of England, said, “the Psalms translate into simple speech the spiritual passion of the scholar and give utterance, with the beauty born of truth, to the humble longing and petition of the unlettered peasant.” The pattern of the Psalms informs Jewish and Christian prayer and worship, from Protestants to Roman Catholics to Orthodox Christians, but perhaps nowhere with the winsomeness and allure you find among the Celts. Celtic prayer is grounded in the melody of the Psalter and thus triads – as in “Christ above me, Christ below me, Christ within me” from St Patrick’s Breastplate – mark the prayers, firstly. The second characteristic scholars call parallelism. This is the striking note whereby one verse of a Psalm enhances the preceding one, sometimes by affirmation and sometimes by negation. A few examples: “I will bless the Lord at all times; his praise shall be continually in my mouth” (Psalm 34:1 King James). “My flesh and my heart faileth; but God is the strength of my heart, and my portion for ever” (73:26). “The heavens declare the glory of God, and the firmament showeth his handiwork” (19:1). Among the Celtic peoples, especially those of the British Isles, prayer was not so much a formal exercise as a habit of the heart. This we all could cultivate to great advantage. On a 60 MINUTES special on the monks of Mt. Athos , the mountain of faith on the coast of Greece, one monk answered a question put by the reporter, “I am praying all the time, even when I am speaking with you or responding to you.” The monk was referring to the Jesus Prayer – “Lord Jesus Christ, have mercy on me” – basic to Orthodox Christians. But such immediacy is the soul of all Christian and Jewish prayer, and it surfaces particularly in the Celtic tradition. |
| Get To Know One Of The Most-Performed Living Composers/Православие.Ru Get To Know One Of The Most-Performed Living Composers Source: npr.org Mystical, monk-like, reclusive — those are a few words often used to describe Arvo Pärt. His music gets labeled as timeless, spiritual and meditative. The Estonian composer, born 80 years ago today, is perhaps all of these things ... and maybe none of them. Recently, Pärt allowed a film crew follow him for a year. The result is a new documentary by Günter Atteln called The Lost Paradise , an excerpt of which the producers at Accentus Music are sharing prior to its fall release. The excerpt here finds the composer at his piano, at a rehearsal of his music with his wife and musing about a healthy kind of pain in art. Whether you are an Arvo Pärt first-timer or a fanatic, here's a short list of things to know about this singularly fascinating artist. He may be the most performed living composer If you accept Bachtrack, the online database tabulating classical music events worldwide, Pärt is popular. For the fourth consecutive year he's been named the world's most-performed contemporary composer. Why? It may have to do with the amount of appealing vocal music he's written. And when you consider that there are an estimated 42.6 million adults and children who sing in choirs in the U.S. alone, that can lead to many Pärt performances. Also, his slow-moving music seems to soothe an increasingly frenzied world. His reputation as a recluse is not quite true While he likes his private moments for composing and his walks in the Estonian forests, Pärt let these documentary filmmakers trail him for an entire year. He's also been an eager participant in recording sessions and rehearsals of his music. And, on a more personal note, when the composer visited Washington, D.C. last year, he didn't hesitate to invite me to his hotel for an interview. His music, since the mid-1970s, is inspired by bells Pärt found his current compositional voice after a period of struggle and silence. In 1968, he turned away from the complex, atonal music he was writing and nearly stopped composing for eight years. He returned with something completely different— music based on triads of notes, the simplest building blocks of Western music. The result was music of slow, spacious grace, with hints of Gregorian chant. He called his new style " tintinnabuli, " a reference to the ringing of bells. |
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