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Монашеското образование на патриарх Евтимий в манастира Кефаларево
No full textThe patriarch Evtimiy of Tărnovo started his spiritual path in the monastery of Kefalarevo, which was founded by Theodosius of Tărnovo, a disciple of Gregory of Sinai.
In this monastery, Evtimiy was educated according to the priciples of Gregory of Sinai's new spiritual school, and soon became a teacher for the younger monks.
Studying some ascetic-monastic south-slavonic miscellanies related to the Kefalarevo's monastery and to Gregory's monastery (Paroria), we were able to understand the spiritual scene and Evtimiy's monastic education and, in general, the life in these monasteries.
The miscellanies, that have been analyzed, include writings of contemporary writers: Pseudo-Symeon the New Theologian, author of the Three Methods of Prayer, Nikephoros of Mount Athos (XIII century) and Gregory of Sinai's himself. In their writings these three authors explicitely refer to a number of previous writers and texts, that reflect, in a certain sense, the entire history of the Byzantine spirituality.
In the miscellanies are also found works of the various authors, starting from Ephrem the Syrian, Evagrius of Pontus and Pseudo-Macarius of Egypt (IV century), to Isaiah of Gaza and Mark the Monk (V century).
We meet also excerpts from various “Paterika” (especially those from the Svodni Patericon, that was presumably written in the XIV century) and passages by Zosimas (VI century). Are found as well authors from the VII century such as Athanasius of Sinai, Thalassius of Caesarea and Maximos the Confessor.
Theodore of Edessa's writings (IX century) can be seen as a sort of synthesis of the previous ones. Philotheos of Sinai (X century), Symeon the New Theologian and Nikitas Stithatos (XI century) represent the second stage of the Byzantine mysticism.
Finally, Hesychius of Sinai (XII century) anticipates the spititual renaissance of the XIII and XIV centuries
Аскетическое учение преподобного Григория Синаита и его рецепция у славян [Asketičeskoe učenie prepodobnogo Grigorija Sinaita i ego recepcija u slavjan - La dottrina ascetica di san Gregorio il Sinaita e la sua recezione presso gli slavi]
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Аскетико-монашеские сборники XIV в.: содержание и среда составления
No full textThe study of some ascetic-monastic South-Slavonic miscellanies of the XIV century (Sankt-Petersburg, RNB, Ghil'f 35; 47; Sofia, NBKM, 672; 1036; Sofia, BAN 80; Moskow. GIM, Uvarov 510/4°; Chludov 237; Sankt-Petersburg, RNB, Pogodin 1054) allows us to penetrate the spirituality of the school of Gregory of Sinai Monastery, and in particular of the monasteries of Paroria and Kefalarevo: the first one shows the initial phase with a dedicated effort in translating into Slavonic passages that were necessary for the life of monks, the second one shows a more accomplished phase, a sort of synthesis of the previous ones. In addition to Gregory’s writings, in these manuscripts we find works of other spiritual authors that Gregory himself considered important for the monks’ education and life
У истоков восточно-славянской рукописной традиции Слова на Успение Богоматери Григория Паламы? Рукопись Санкт Петербург РНБ Кир. Бел. 32/1109
No full textThere are several 14th-century South Slavic Athonite manuscripts, as well as some 15th-century East Slavonic copies that contain the homily for the Dormition of the Virgin by Gregory Palamas. The article proposes precise dates and determines th redactions of all the known mss. The codex Sankt Peterbug RNB Kir.-Bel.32/1109, which has not been taken in consideration in this context so far, is suggested to be the link between South and East Slavic ms. tradition of the homily. The ms. is a miscellany, the composition of which is tipical of 14th century Athonite tradition. The article contains a complete codicological description that allows a more precise evaluation of the merits of the ms. The study of the watermarks places the ms. around 1365-75. The paleographic analysis indicates that the ms. was most likely written in the Iov circle. The analysis of the contents lists all the texts, and the study of the manuscript's history points to the first half of 15th century. Finally the comparison with the East Slavonic manuscripts containing the Homily allows for the conclusion that the codex is at the origin of the Eastern Slavonic tradition of the homily
Синодальная рукопись 383 в руках Ивана Грозного
No full textL'articolo segue le vicende del manoscritto Mosca GIM Sin 383, che contiene la traduzione slava dei testi antilatini di Gregorio Palamas e Nilo Cabasilas. Composto nel monastero di Chilandar sul monte Athos negli anni 1375-90, rimane all'Athos sicuramente nel XV secolo. Nel 1558-59 da Costantinopoli viene inviato allo Zar Ivan IV il Terribile, che lo utilizza in una controversia con Antonio Possevino nel 1582. Questo manoscritto diventa poi l'origine di una ampia diffusione di questi testi nelle Russia, testimoniata da quattordici manoscritti russi, datati tra il XVI e il XVIII secolo, diffusione che porta a Palamas la fama di campione antilatino.This article describes the fascinating story of the Moscow GIM Sin 383 manuscript, which contains the Slavic translation of the anti-Latin writings of Gregory Palamas and Nilos Kabasilas. Originally composed between 1375–1390 at the Monastery of Chilandar on Mount Athos, it remained there throughout the fifteenth century. In 1558–1959, the manuscript was sent from Constantinople to Tsar Ivan IV the Terrible, who used it in a controversy with Anthony Possevino in 1582. The manuscript gave rise to a widespread number of written works in Russia; indeed fourteen Russian manuscripts were produced between the sixteenth and eighteenth centuries, bringing fame to Palamas as the champion of anti-Latin teaching
Несколько размышлений по поводу рассказа А.П. Чехова «Студент»
Full text linkL'analisi letteraria del racconto “Student” di A. Čechov porta ad individuarne la struttura in tre parti, a ciascuna delle quali corrisponde una precisa semantica. L'incontro il venerdì santo con la vedova Vasilissa e sua figlia Luker'ja produce un'azione, una trasformazione pasquale all'interno del personaggio principale, lo studente dell'Accademia Teologica Ivan Velikopol'skij, portandolo a una consapevolezza nuova e profonda: le parole del vangelo hanno a che fare con il presente, rendendo la vita “affascinante, prodigiosa e colma di un alto significato”
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