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![Research paper thumbnail of Я. Димитракопулос. Григорий Палама — экзистенциалист? (J. Demetracopoulos. Is Gregory Palamas an existentialist?) // ESSE: The philosophical and theological studies. Vol. 1. No. 1. 2016. P. 306–349. [Russian translation by monk D. Larionov].](https://attachments.academia-assets.com/65150907/thumbnails/1.jpg)
](ABSRTACT of the Author [for the Russian edition]: As has been noticed long ago by J. Romanides, J... more ABSRTACT of the Author [for the Russian edition]: As has been noticed long ago by J. Romanides, J. Meyendorff’s interpretation of Gregory Palamas’ comment on Ex. 3:14 in his Triads, which has been reproduced by a large number of Orthodox theologians even after, is erroneous. Expressly developing Romanides’ view, the author argues that, in fact, Meyendorff anachronistically attributes to Palamas the 20th c. existentialist concept of the ontological or deontological priority of ‘person’ to ‘essence’ with regard to his doctrine of the unity and triunity of God. A similar notion, Neoplatonic in origins and succinctly expressed by the phrases ἑαυτὸν παράγειν and ἑαυτὸν ποιεῖν and the terms αὐτοπάρακτος and αὐτοπάτωρ (Plotinus Enneads II.9, V.1, VI.8), is attributed, as a grave theological error, by Palamas to his bitter enemy, Nikephoros Gregoras. What Palamas truly stated (by elaborating a relevant passage from Ps.-Dionysius Areopagite’s De divinis nominibus V.4) was simply that the divine ‘energy’ that was called in the peculiarly Areopagitic way ‘ousia’, i. e. God’s ‘essence-producing activity’ (οὐσιοποιὸς ἐνέργεια), springs from God’s ‘essence’. An exploration into the heathen and Christian Neoplatonic and Byzantine history of this terminology shows that, in the last resort, what Palamas said bordered even on the traditional grammatical-logical doctrine that οὐσία is a παρώνυμον from εἶναι.
Giannis Demetracopoulos (born 1968) is a modern Greek historian of philosophy, an author of serie... more Giannis Demetracopoulos (born 1968) is a modern Greek historian of philosophy, an author of series of researches on Byzantine and Modern Greek philosophy. He is a head of the international project “Thomas de Aquino Byzantinus”, a member of the International society for Medieval philosophy studies in the section of Byzantine philosophy. The present article is a foreword to the translation of his work “Is Gregory Palamas an existentialist? The restoration of the true meaning of his comment on Exodus 3:14 “Ἐγώ εἰμι ὁ ὤν””, which was published in 1996 in Athens by “Παρουσία” editorial as a separate monograph. The article explains the reasons for actuality of this translation into Russian and provides information on life and studies of the author. The main part of the foreword is an analytic review of further writings by J. Demetracopoulos on the problems of “Byzantine Palamism”, written by him in 1996-2011. The methodology, which the scholar applies in the studies of Palamism, is discussed in the paper, as well as the conceptual contribution he brought into examination and interpretation of heritage both of Gregory Palamas himself and subsequent Byzantine and Modern Greek authors having participated in the post-Palamite discussions. A detailed description is given of the sources of philosophical and theological views of Gregory Palamas, which have been introduced into scholarly circulation by J. Demetracopoulos, aiding to clarification of the evolution of the Byzantine saint’s views and to better understanding his position in discussions with his opponents. Serious attention is paid to Demetracopoulos’ works on the relation of Gregory Palamas to the legacy of St. Augustine and his reception of the philosophical and theological views of the latter. Additionally, in the article a brief criticism of some Demetracopoulos’ statements on the issue of “transformation of Palamism” in the late Byzantium is contained.
“Assembled as one”: the origins and early meaning of the term “Monk” in the East according to the... more “Assembled as one”: the origins and early meaning of the term “Monk” in the East according to the documents from II to IV c. A.D. Part II: Syriac sources
This article deals with the problem of identity and the origin of monasticism. To address this issue, the author applies a linguistic approach; he examines different contexts of the early use of the concept “Monk” according to Greek, Coptic and Syriac sources, in the dioceses of Egypt and Syria from the 2nd to the 4th century A.D. The Greek term μοναχός and its Coptic transliteration "monahos", as well as the Coptic term "oua ouwt" (“single one”), and the Syriac terms ihîdayâ and qyamâ are analyzed.
Finally, the phenomenon described by the term “monk” in the early Christian milieu, did not come from nowhere; originally it was part of a wider ascetic movement of the Early Church. This fact may modify the cherished notions regarding the origin of monasticism and its authentic identity. The phenomenon of monasticism in the Orthodox Church results from a long process of assimilation, unifcation and later interpretation of early Christian ascetic doctrines and experience during the Byzantine era.
“Assembled as one”: the origins and early meaning of the term “Monk” in the East according to the... more “Assembled as one”: the origins and early meaning of the term “Monk” in the East according to the documents from II to IV c. A.D. Part I: Evidence of Greek and Coptic sources, Bogoslovskii Vestnik, № 20-21, 2016
This article deals with the problem of identity and the origin of monasticism. To address this issue, the author applies a linguistic approach. He examines different contexts of the early use of the concept “Monk” according to Greek, Coptic and Syriac sources, in the dioceses of Egypt and Syria from the 2nd to the 4th century A.D. The article consists of two parts: in the first part the Greek term μοναχός and its Coptic transliteration "nmonachos" in Egypt, as well as the Coptic term "oua ouwt" (“single one”) are analyzed. It is shown that the original use of the terms mentioned above reflects early Christian biblical understanding of the ascetic life with its imprint of a Semitic mentality. The author argues that the term “Monk” used in different Greek and Coptic documents is comparable to other concepts that describe the way of life of certain ascetics or ascetic groups during the Early Christian period.
![Research paper thumbnail of О духовной и канонической ответственности рясофорных иноков / Concerning the Spiritual and Canonical Responsibility of the Rasophorus monks [Элекстронный ресурс, 21 сентября 2013 г.]](https://attachments.academia-assets.com/52532327/thumbnails/1.jpg)
](Вопрос о рясофорном иночестве волнует очень многих, поскольку напрямую касается не только канонич... more Вопрос о рясофорном иночестве волнует очень многих, поскольку напрямую касается не только канонического статуса рясофорных иноков, но так же их внутреннего самосознания и понимания своей идентичности. О том, какое место занимает степень рясофора в монашеской традиции, об акривии и икономии применительно к монашескому и рясофорному постригам доклад иеромонаха Диодора (Ларионова), подготовленный к предстоящей богословской научнопрактической конференции "Монастыри и монашество: традиции и современность".
![Research paper thumbnail of О некоторых проблемах монашеского права: в связи с дискуссией вокруг проекта «Положения о монастырях и монашествующих» / Concerning Some Problems on monastic canon law [Электронный ресурс, 7 августа 2012 г.]](https://attachments.academia-assets.com/52532232/thumbnails/1.jpg)
](В продолжение дискуссии вокруг проекта «Положения о монастырях и монашествующих» предлагаем внима... more В продолжение дискуссии вокруг проекта «Положения о монастырях и монашествующих» предлагаем вниманию читателей статью монаха Диодора (Ларионова), посвященную канонической проблематике института монашества. Статья публикуется в авторской редакции.
![Research paper thumbnail of «Пути» греческого богословия / The «Ways» of Greek Theology [Электронный ресурс, 18 мая 2012 г.]](https://attachments.academia-assets.com/52532182/thumbnails/1.jpg)
](Портал «Богослов.Ru» публикует рецензию монаха Диодора (Ларионова) на книгу современного греческо... more Портал «Богослов.Ru» публикует рецензию монаха Диодора (Ларионова) на книгу современного греческого философа и православного богослова Христоса Яннараса «Православие и Запад в Новой Греции» (Афины, 1999), посвященную историческому обзору богословской мысли в новейшей истории Греции. Книга посвящена историческому обзору богословской мысли в новейшей истории Греции (с 1453 г. по 60е гг. XX века).
![Research paper thumbnail of Дальнейшие разъяснения о проблемах интерпретации наследия святителя Григория Паламы (В связи с «Ответом» М. Ю. Реутина). 29 октября 2009 г./ Further evidence on the problems of Palamas' legacy [Электронный ресурс]](https://attachments.academia-assets.com/52532150/thumbnails/1.jpg)
](Дальнейшие разъяснения о проблемах интерпретации наследия святителя Григория Паламы (В связи с «О... more Дальнейшие разъяснения о проблемах интерпретации наследия святителя Григория Паламы (В связи с «Ответом» М. Ю. Реутина) 29 октября 2009 г. Диодор (Ларионов), монах В продолжение дискуссии вокруг проблем интерпретации наследия святителя Григория Паламы Портал «Богослов.Ru» помещает предлагает вниманию читателей новую статью монаха Диодора (Ларионова), написанную в связи с ответом М.Ю. Реутина на рецензию его статьи.
![Research paper thumbnail of О некоторых проблемах интерпретации наследия святителя Григория Паламы. [Рец. на: М.Ю. Реутин, Майстер Экхарт — Григорий Палама. К сопоставлению немецкой мистики и византийского исихазма] 9 августа 2009 г. / Problems according the interpretation of the St Gregory Palamas' legacy [Электронный ресурс]](https://attachments.academia-assets.com/52530493/thumbnails/1.jpg)
](Books by Diodor Larionov
Translation from Russian into Greek of Clement's Zedergholm (+1878), monk of Optina, work about t... more Translation from Russian into Greek of Clement's Zedergholm (+1878), monk of Optina, work about the Greek monk and scolar Nikodemus the Hagiorite (+1809). Translated by Diodor Larionov, introduction and scholia by the monks of I.M. Chrysopodaritissis Patron.
![Research paper thumbnail of Клаудио Морескини. История патристической философии. М.: Издательство «Греко-латинский кабинет Ю. А. Шичалина», 2011, 864 с. / Claudio Moreschini. Storia della filosofia patristica. Brescia, Editrice Marcelliana, 2004. [Russian tranlation, ed. D. Larionov, M. Asmus, J. Shichaline].](https://attachments.academia-assets.com/52569080/thumbnails/1.jpg)
](Первая встреча философии и христианства представлена известной речью апостола Павла в Ареопаге пе... more Первая встреча философии и христианства представлена известной речью апостола Павла в Ареопаге перед лицом Афинян. В этом есть что-то символичное, с учетом как места, так и тем, затронутых в этой речи: Бог, Промысел о мире и, главное, телесное воскресение. И именно этот последний пункт был способен не допустить любой дальнейший обмен между двумя культурами. Но то, что актуально для первоначального христианства, в равной ли мере имеет силу и для последующих веков? А этим векам и посвящено настоящее исследование. Cуть проблемы остается неизменной: до какого предела можно говорить об эллинизации раннего христианства, с одной стороны, и о сохранении особенностей религии, ведущей свое происхождение от иудаизма, с другой? «Дискуссия должна сосредоточиться не на факте эллинизации, а скорее на способе и на мере, сообразно с которыми она себя проявила».
ABSRTACT of the Author [for the Russian edition]: As has been noticed long ago by J. Romanides, J... more ABSRTACT of the Author [for the Russian edition]: As has been noticed long ago by J. Romanides, J. Meyendorff’s interpretation of Gregory Palamas’ comment on Ex. 3:14 in his Triads, which has been reproduced by a large number of Orthodox theologians even after, is erroneous. Expressly developing Romanides’ view, the author argues that, in fact, Meyendorff anachronistically attributes to Palamas the 20th c. existentialist concept of the ontological or deontological priority of ‘person’ to ‘essence’ with regard to his doctrine of the unity and triunity of God. A similar notion, Neoplatonic in origins and succinctly expressed by the phrases ἑαυτὸν παράγειν and ἑαυτὸν ποιεῖν and the terms αὐτοπάρακτος and αὐτοπάτωρ (Plotinus Enneads II.9, V.1, VI.8), is attributed, as a grave theological error, by Palamas to his bitter enemy, Nikephoros Gregoras. What Palamas truly stated (by elaborating a relevant passage from Ps.-Dionysius Areopagite’s De divinis nominibus V.4) was simply that the divine ‘energy’ that was called in the peculiarly Areopagitic way ‘ousia’, i. e. God’s ‘essence-producing activity’ (οὐσιοποιὸς ἐνέργεια), springs from God’s ‘essence’. An exploration into the heathen and Christian Neoplatonic and Byzantine history of this terminology shows that, in the last resort, what Palamas said bordered even on the traditional grammatical-logical doctrine that οὐσία is a παρώνυμον from εἶναι.
Giannis Demetracopoulos (born 1968) is a modern Greek historian of philosophy, an author of serie... more Giannis Demetracopoulos (born 1968) is a modern Greek historian of philosophy, an author of series of researches on Byzantine and Modern Greek philosophy. He is a head of the international project “Thomas de Aquino Byzantinus”, a member of the International society for Medieval philosophy studies in the section of Byzantine philosophy. The present article is a foreword to the translation of his work “Is Gregory Palamas an existentialist? The restoration of the true meaning of his comment on Exodus 3:14 “Ἐγώ εἰμι ὁ ὤν””, which was published in 1996 in Athens by “Παρουσία” editorial as a separate monograph. The article explains the reasons for actuality of this translation into Russian and provides information on life and studies of the author. The main part of the foreword is an analytic review of further writings by J. Demetracopoulos on the problems of “Byzantine Palamism”, written by him in 1996-2011. The methodology, which the scholar applies in the studies of Palamism, is discussed in the paper, as well as the conceptual contribution he brought into examination and interpretation of heritage both of Gregory Palamas himself and subsequent Byzantine and Modern Greek authors having participated in the post-Palamite discussions. A detailed description is given of the sources of philosophical and theological views of Gregory Palamas, which have been introduced into scholarly circulation by J. Demetracopoulos, aiding to clarification of the evolution of the Byzantine saint’s views and to better understanding his position in discussions with his opponents. Serious attention is paid to Demetracopoulos’ works on the relation of Gregory Palamas to the legacy of St. Augustine and his reception of the philosophical and theological views of the latter. Additionally, in the article a brief criticism of some Demetracopoulos’ statements on the issue of “transformation of Palamism” in the late Byzantium is contained.
“Assembled as one”: the origins and early meaning of the term “Monk” in the East according to the... more “Assembled as one”: the origins and early meaning of the term “Monk” in the East according to the documents from II to IV c. A.D. Part II: Syriac sources
This article deals with the problem of identity and the origin of monasticism. To address this issue, the author applies a linguistic approach; he examines different contexts of the early use of the concept “Monk” according to Greek, Coptic and Syriac sources, in the dioceses of Egypt and Syria from the 2nd to the 4th century A.D. The Greek term μοναχός and its Coptic transliteration "monahos", as well as the Coptic term "oua ouwt" (“single one”), and the Syriac terms ihîdayâ and qyamâ are analyzed.
Finally, the phenomenon described by the term “monk” in the early Christian milieu, did not come from nowhere; originally it was part of a wider ascetic movement of the Early Church. This fact may modify the cherished notions regarding the origin of monasticism and its authentic identity. The phenomenon of monasticism in the Orthodox Church results from a long process of assimilation, unifcation and later interpretation of early Christian ascetic doctrines and experience during the Byzantine era.
“Assembled as one”: the origins and early meaning of the term “Monk” in the East according to the... more “Assembled as one”: the origins and early meaning of the term “Monk” in the East according to the documents from II to IV c. A.D. Part I: Evidence of Greek and Coptic sources, Bogoslovskii Vestnik, № 20-21, 2016
This article deals with the problem of identity and the origin of monasticism. To address this issue, the author applies a linguistic approach. He examines different contexts of the early use of the concept “Monk” according to Greek, Coptic and Syriac sources, in the dioceses of Egypt and Syria from the 2nd to the 4th century A.D. The article consists of two parts: in the first part the Greek term μοναχός and its Coptic transliteration "nmonachos" in Egypt, as well as the Coptic term "oua ouwt" (“single one”) are analyzed. It is shown that the original use of the terms mentioned above reflects early Christian biblical understanding of the ascetic life with its imprint of a Semitic mentality. The author argues that the term “Monk” used in different Greek and Coptic documents is comparable to other concepts that describe the way of life of certain ascetics or ascetic groups during the Early Christian period.
Вопрос о рясофорном иночестве волнует очень многих, поскольку напрямую касается не только канонич... more Вопрос о рясофорном иночестве волнует очень многих, поскольку напрямую касается не только канонического статуса рясофорных иноков, но так же их внутреннего самосознания и понимания своей идентичности. О том, какое место занимает степень рясофора в монашеской традиции, об акривии и икономии применительно к монашескому и рясофорному постригам доклад иеромонаха Диодора (Ларионова), подготовленный к предстоящей богословской научнопрактической конференции "Монастыри и монашество: традиции и современность".
В продолжение дискуссии вокруг проекта «Положения о монастырях и монашествующих» предлагаем внима... more В продолжение дискуссии вокруг проекта «Положения о монастырях и монашествующих» предлагаем вниманию читателей статью монаха Диодора (Ларионова), посвященную канонической проблематике института монашества. Статья публикуется в авторской редакции.
Портал «Богослов.Ru» публикует рецензию монаха Диодора (Ларионова) на книгу современного греческо... more Портал «Богослов.Ru» публикует рецензию монаха Диодора (Ларионова) на книгу современного греческого философа и православного богослова Христоса Яннараса «Православие и Запад в Новой Греции» (Афины, 1999), посвященную историческому обзору богословской мысли в новейшей истории Греции. Книга посвящена историческому обзору богословской мысли в новейшей истории Греции (с 1453 г. по 60е гг. XX века).
Дальнейшие разъяснения о проблемах интерпретации наследия святителя Григория Паламы (В связи с «О... more Дальнейшие разъяснения о проблемах интерпретации наследия святителя Григория Паламы (В связи с «Ответом» М. Ю. Реутина) 29 октября 2009 г. Диодор (Ларионов), монах В продолжение дискуссии вокруг проблем интерпретации наследия святителя Григория Паламы Портал «Богослов.Ru» помещает предлагает вниманию читателей новую статью монаха Диодора (Ларионова), написанную в связи с ответом М.Ю. Реутина на рецензию его статьи.
Translation from Russian into Greek of Clement's Zedergholm (+1878), monk of Optina, work about t... more Translation from Russian into Greek of Clement's Zedergholm (+1878), monk of Optina, work about the Greek monk and scolar Nikodemus the Hagiorite (+1809). Translated by Diodor Larionov, introduction and scholia by the monks of I.M. Chrysopodaritissis Patron.
Первая встреча философии и христианства представлена известной речью апостола Павла в Ареопаге пе... more Первая встреча философии и христианства представлена известной речью апостола Павла в Ареопаге перед лицом Афинян. В этом есть что-то символичное, с учетом как места, так и тем, затронутых в этой речи: Бог, Промысел о мире и, главное, телесное воскресение. И именно этот последний пункт был способен не допустить любой дальнейший обмен между двумя культурами. Но то, что актуально для первоначального христианства, в равной ли мере имеет силу и для последующих веков? А этим векам и посвящено настоящее исследование. Cуть проблемы остается неизменной: до какого предела можно говорить об эллинизации раннего христианства, с одной стороны, и о сохранении особенностей религии, ведущей свое происхождение от иудаизма, с другой? «Дискуссия должна сосредоточиться не на факте эллинизации, а скорее на способе и на мере, сообразно с которыми она себя проявила».