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La diffusione delle opere antilatine di Nilo Cabasilas in manoscritti russi nel XVII secolo

100%
Scarpa M.
Slavia Meridionalis
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2017
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vol. 17
EN
The Spread of Neilos Kabasilas’s Anti-Latin Treaties in Russian Manuscripts in the 17th Century In the 17th century, Neilos Kabasilas’s anti-Latin works, along with Gregory Palamas’s Contro Becco, were considerably widespread in Russia. The first copy was made for Arseniĭ Sukhanov in the 1630s, another copy – supplemented with several polemical texts – was then prepared for the Patriarchal Library. Four manuscripts are associated with the activity of the monks Simon Azar’in, Efrem Kvašnin and Sergij Šelonin, who were in Moscow in the 1640s, and are perhaps related to the question of the religious confession of Prince Valdemar, who was designated to marry the Tsar’s daughter. In mid-seventeenth century another manuscript appeared in Ukraine, marked at that time by the controversies which followed the Union of Brest. In the 1660s, two copies were made in the Solovetskiĭ Monastery. At the end of the century, Archbishop Atanasiĭ Kholmogorskij, involved in the controversy over Christ’s presence in the Eucharist, made further three copies of these works. Four manuscripts from the first half of the eighteenth century testify in their turn to the interest of particular individuals in this collection of texts on the Procession of the Holy Spirit. Rozpowszechnienie antyłacińskich traktatów Nila Kabazylasa w rękopisach ruskich w XVII wieku W XVII wieku antyłacińskie traktaty Nila Kabazylasa, obok Contro Becco Grzegorza Palamasa, były dość dobrze rozpowszechnione na Rusi. Pierwszy odpis został przygotowany przez Arsenija Suchanowa w latach trzydziestych XVII wieku. Drugi wzbogacony o kilka tekstów polemicznych powstał dla biblioteki patriarchalnej. Cztery kolejne rękopisy wiążą się z działalnością przebywających w latach czterdziestych w Moskwie mnichów Simona Azarina, Efrema Kwasznina i Sergija Szelonina i odsyłają prawdopodobnie do sprawy wyznania księcia Waldemara, kandydata na męża dla carskiej córki. W połowie XVII wieku tekst pojawia się na naznaczonych polemikami wyznaniowymi po unii brzeskiej ziemiach ukraińskich. W latach sześćdziesiątych dwa odpisy powstają w Monastyrze Sołowieckim. Pod koniec stulecia, zaangażowany w polemiki wokół obecności Chrystusa w Eucharystii, arcybiskup Atanasy Chołmogorski dokonuje kolejnych trzech odpisów. Cztery odpisy z pierwszej połowy XVIII wieku świadczą natomiast o zainteresowaniu indywidualnych osób zbiorem tekstów o pochodzeniu Ducha Świętego.
2
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Patrystyczny ideał apathes pathos w "Triadach" św. Grzegorza Palamasa

84%
Fotiju E.
Vox Patrum
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1986
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vol. 10
239-255
FR
Le communique se compose de quatre parties. La premiere presente St. Gregoire Palamas a la base de la tradition orthodoxe, la deuxieme expose la controverse entre les moines hesychastes et les humanistes byzantis selon les "Triades pour la defense des saints hesychates".
3
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Ficino východní: zkušenost interpretace teologie a světelné metafyziky Marsilia Ficina

67%
Ivančenko G.
Filosofický časopis (Philosophical Journal)
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2023
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vol. 71
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issue 3
457-473
EN
This article contains an analysis of the influence of the Corpus Areopagiticum on the thought of the Renaissance Platonist Marsilio Ficino, in the process of which the author thematizes especially Dionysius’ differentiation of two aspects of the Divine: the radically transcendent, which correlates with the One of the Neoplatonists, and the manifested, energetic emanation of God ad extra, which can be associated with the Intellect. The author points out that this Dionysian theology, later developed by Gregory Palamas, provided valuable conceptual possibilities – which Ficino implicitly used – for the reconciliation of Christian orthodoxy with Neoplatonic metaphysics. And this reconciliation was, after all, one of the main goals of Ficino’s philosophical project. In the context of these considerations, Ficino’s metaphysics of light is also taken into account. Although it was related to the teachings of Dionysius, it diverged from them in a way problematic for Christian theology. The author attempts, in the conclusion of the article, to sketch out a solution to the predicament that arises from the unification of Neoplatonic emanative schema with the teachings of Dionysius the Areopagite on the gift of light.
CS
Obsahem tohoto článku je analýza vlivu Corpus Areopagiticum na myšlení renesančního platonika Marsilia Ficina, přičemž autor tematizuje zejména Dionýsiovo rozlišení dvou aspektů Božství: radikálně transcendentního, jenž koreluje s Jednem novoplatoniků, a manifestovaného, energijního vycházení Božího ad extra, které může být usouvztažněno s Intelektem. Autor poukazuje na to, že tato dionýsiovská teologie, později rozvinutá Řehořem Palamou, poskytuje cenné konceptuální možnosti – jichž Ficino implicitně užívá – pro rekonciliaci křesťanské pravověrnosti s novoplatónskou metafyzikou. A právě tato rekonciliace koneckonců představuje jeden z hlavních cílů Ficinova filosofického projektu. V kontextu těchto úvah je zohledněna také Ficinova světelná metafyzika. Ta sice souvisí s Dionýsiovými naukami, leč odchyluje se od nich způsobem, jenž je pro křesťanskou teologii problematický. V samém závěru článku se autor pokouší nastínit řešení nesnáze, jež povstává ze sloučení novoplatónského emanativního schématu s učením Dionýsia Areopagity o darování světla.
4
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Prawosławie i Islam. Dialog św. Cyryla i Grzegorza Palamasa z muzułmanami

67%
Makal G.
ELPIS
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2013
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vol. 15
49-55
EN
The purpose of this study is to present the role of the Holy Fathers in the dialogue between the Orthodox and the Muslims. The first part of the article talks about the mission of St. Cyril in Baghdad Caliphate in historical perspective. It deals with his dialogue with Islam and presents an analysis of the arguments used by both sides. In the second part I talk about the dialogue of St. Gregory Palamas with Muslims in the context of the mission of Cyril, comparing the arguments of both fathers and their attitudes towards the dialogue with Islam. Finally, the theory of the “biblical roots of Europe” is addressed, drawing on the example of the above mentioned Holy Fathers. In the article some excerpts from Palamas’works are published in Polish for the first time.
5
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Naturalne metody stymulacji doświadczenia ekstazy w praktykach prawosławnych hezychastów

43%
Przybył-Sadowska E.
Studia Religiologica
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2011
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vol. 44
121-133
EN
This article is an attempt to analyse the Orthodox monastic tradition of contemplative (hesychastic) prayer, the goal of which was to achieve an ecstatic unification with God and the divinisation (theosis) of human nature. Until the 11th century the practice of this kind of prayer was passed on orally, preserving the spiritual father-disciple relation. However, some of its elements can be found in the writings of some of the Fathers of the Church – e.g. Athanasius of Alexandria, the Cappadocian Fathers – Basil the Great, Gregory of Nyssa, Gregory of Nazianzus – as well as in the works of Evagrius of Pontus and John Climacus. The continuation of this tradition includes the works of the leading Byzantine theologist of the 11th century St Symeon the New Theologian (949-1022). However, it was not until the 14th century, as a result of the dispute caused by the statements of the Byzantine monk Barlaam of Calabria, that there was a systematic approach to hesychasm in Byzantine writings. In response, St Gregory Palamas (1296-1359), based on the book of the fathers of the Church, systematically described the doctrine of hesychasm in three treatises (triads) entitled In Defence of the Holy Hesychasts, and written in the years 1338-1341. This doctrine, sometimes known as palamism after St Gregory Palamas, was recognised as an authentic expression of Orthodox faith at the council in Constantinople in 1351. The article analyses the most important elements of the hesychastic method and descriptions of the visions experienced during the practice of it.
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