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Papers by Alessia Brombin

John Chrysostom is not, strictly speaking, a monastic author or a theoretician of spiritual life.... more John Chrysostom is not, strictly speaking, a monastic author or a theoretician of spiritual life. He has bequeathed an impressive number of sermons in which the simplicity of fraternal tone, combined with keen observation and the richness of spirituality rooted in the Gospel, could not help but captivate the ears of monks. Called to lead the community of Antioch, and later that of Constantinople, towards perfection through his teaching, he presented his listeners with an ideal of Christian life, reflecting what had inspired his youth and to which he remained faithful throughout his apostolic life: the ideal of monastic life.
Drawing from the exemplary monastic way of life that had shaped him in his youth, Chrysostom laid the foundation for his remarkable sermons and showed a particular inclination for virtues that harmonized with his own lifestyle. The result is a doctrine deeply infused with ascetic practices, including poverty, which he proposed to his followers as the virtue of almsgiving. This presentation aims to explore the objectives and reasons behind Chrysostom's writings on this topic. With this paper, which is part of the reflection line "fasting and almsgiving as practices promoted by monks," I intend to outline, within the framework of ascetic practices intended for all Christians, Chrysostom's perspective on almsgiving. The methods employed encompass a literature review, textual analysis, and critical evaluation, supported by relevant scholarly references.
The study involves an analysis that delves into Chrysostom's teachings, shedding light on his concept of almsgiving and the role of the broader Christian family, encompassing both monks and laypeople, in embodying these particular acts of piety; almsgiving and care for the poor emerge as distinctive characteristics of the Church. By examining Chrysostom's sermons, particularly his writings on almsgiving, the research highlight the interconnectedness between the Church and the Christian household in practicing this virtue. Chrysostom's teachings emphasize the transformative power of almsgiving, equating the role of the Christian family with that of the Church.
The results of this study underscore the impregnability of the Church against dark powers, attributing it to the presence of a sacred treasury dedicated to aiding the poor. Chrysostom's emphasis on the importance of almsgiving and the transformation of families into Churches further elucidates the significance of these monastic practices within the ecclesiological framework.

L'articolo, prendendo le mosse dall'analisi di Eric Hobsbawm sul "secolo breve", osserva che la c... more L'articolo, prendendo le mosse dall'analisi di Eric Hobsbawm sul "secolo breve", osserva che la crisi odierna del cristianesimo non si esaurisce nella storia recente, ma continua a manifestarsi sotto forme nuove e sottili. A questo punto, si passano in rassegna le posizioni di alcuni pensatori e teologi contemporanei per ritessere una prospettiva inusitata su tale crisi. Marco Vannini denuncia l’antropocentrismo religioso, criticando la tendenza dell’uomo a creare un "dio" a propria immagine. L'articolo lascia dei rimandi su questa posizione, sottolineando l'urgenza di liberare Dio da tali proiezioni egoistiche.

Luigino Bruni insiste sulla mercificazione della spiritualità, segnalando un rischio crescente per il cristianesimo. ossia la riduzione della fede a prodotto di consumo. L’articolo, riprendendo anche questa sponda, pone l’accento sulla necessità di recuperare la dimensione sacramentale della fede, sottraendola ai meccanismi del mercato. Il prof. Costantino Esposito si era chiesto se fosse ancora possibile un pensiero cristiano in grado di rispondere alle domande fondamentali dell’uomo nell'evo moderno. L’articolo integra questa riflessione, proponendo che il cristianesimo contemporaneo si chiamato a offrire risposte vitali e vive, non solo intellettuali, alla crisi.

Il prof. Sergio Massironi, dal canto suo, richiamava l’urgenza di un incontro non strumentale con il Mistero, un invito che l’articolo accoglie pienamente, esortando a riscoprire la fede come esperienza profonda e non come mezzo di controllo o utilità personale. La chiosa finale incentrata sulla prospettiva di una teologa recentemente scomparsa, Annick de Souzenelle, permette di riflettere sulla necessità di un rinnovamento del rapporto con Dio al fine di proporre una visione della fede che sappia recuperare le radici cristiane, che si dischiuda a un dinamismo spirituale capace di rispondere alle sfide del presente.

Muore sull’isola di Kythira (Grecia), all’età di 89 anni, il celebre filosofo e teologo greco C... more Muore sull’isola di Kythira (Grecia), all’età di 89 anni, il celebre filosofo e teologo greco Christos Yannaras, il figlio Spyros nel pomeriggio dello scorso 24 agosto, ne ha diffuso l’annuncio ufficiale.

L'ascesi cristiana, così come presentata in questo articolo, diviene una risorsa importante per a... more L'ascesi cristiana, così come presentata in questo articolo, diviene una risorsa importante per affrontare le moderne sfide spirituali, specialmente durante il periodo quaresimale. Il termine, originariamente associato alle pratiche finalizzate al raggiungimento della virtù ed eccellenza, rivela una valenza sociale attiva all'interno della comunità cristiana, tenuto conto della spiritualità dell'Oriente cristiano.

È stato imprescindibile sfatare l'errata associazione tra l'ascesi e la presunta fuga dal mondo materiale, evidenziando, piuttosto, il suo ruolo attivo nella promozione dell'autoconoscenza e dell'integrità umana. La pratica delle virtù all'interno della comunità ecclesiale diventa essenziale per la piena realizzazione di ogni fedele e per la partecipazione al mistero di Dio.

L'ascesi si configura come un percorso di divinizzazione, che integra corpo, anima e spirito nel contesto della società contemporanea; si è per tale ragione criticata l'opinione erronea che la ricollegava a uno stato di isolamento o di fuga, proponendosi piuttosto come un impegno costante verso la "primavera dello Spirito" nell'esistenza di ognuno, evidenziando altresì i suoi benefici tangibili per la società e la cultura moderna.

Thomas Merton wrote Hagia Sophia in 1962. In this poem, which we are presenting for the first tim... more Thomas Merton wrote Hagia Sophia in 1962. In this poem, which we are presenting for the first time in its Italian translation, the Trappist intended to celebrate the feminine principle in God. He drew from the biblical tradition of Proverbs 8, in which Sophia was portrayed as the embodiment of the force that worked together with God in Creation, as a principle of generativity, a way in which God could be approached by human beings. There are two faces of God in this writing, the masculine and the feminine. Sophia is wisdom, that vital element of tradition, the point of contact and communion between East and West, which, according to Merton, must be rediscovered if individuals and society are to regain their sense and purpose. Hagia Sophia does not only intend to remember Wisdom, but it encompasses the goal of every believer: it is what must be sought in spiritual and human life.

https://www.edizioniocd.it/riviste/hagia-sophia-di-thomas-merton

Studia Ephemeridis Augustinianum n. 167, Institutum Patristicum Augustinianum – Nerbini International, Firenze 2023, 467-475 (ISBN 978-88-6434-719-6)

The paper will investigate the category of "memory" in a text by John Chrysostom. In the homily N... more The paper will investigate the category of "memory" in a text by John Chrysostom. In the homily Non esse ad gratiam concionandum (CPG 4358), the Antiochian combines the theme of 'memory', to which remembrance (ἀναμιμνήσκω) is subtended, with sin (ἁμάρτιον); in the sermon Golden Mouth, he harshly criticizes that type of preaching aimed at pure pastor's complacency, also proposing a pastoral action that facilitates the intimate admission of one's sin. This Father believes that confession should take place in the internal forum, implying that God should somehow directly forgive sin. The paper notes the existence of two different levels of understanding in confession: a private and a public one, made at the synaxis. For Chrysostom, remembrance of one's sin is a domestic practice to be performed daily. God is the first to forget the sins of those who confess (Ps 135 [136]:1), because he erases them by confining them to oblivion (Is 43:25); he urges the faithful to take advantage of this benevolence, personally addressing each one individually, reminding them: 'you, on the other hand, remember, so that you may seize the opportunity of the warning', since 'the remembrance of sins fills us with confidence and a supreme righteousness'.

Taking as its point of departure a text of rare quality, this contribution sets out to sum up the... more Taking as its point of departure a text of rare quality, this contribution sets out to sum up the outstanding qualities of the martyrs Perpetua and Felicity, as they come through in the Sermons of Saint Augustine. It was not customary in ancient Christian literature for a woman – Perpetua – to speak of herself writing of her deeply personal experience of faith. The wholly extraordinary nature of this narration goes well surpasses the merely literary, hence its success at that time, to which witness is borne also by the numerous iterations of the African passiones. We can understand how unique that text was in the crowded landscape of the literature of martyrdom in the first three centuries of the Christian era, as we consider that while, on the one hand, the Bishop of Hippo reduces its authoritativeness to its proper dimensions in respect of Sacred Scripture, on the other hand, his acute insights place it firmly on the plane of bearing witness to faith in Christ, as an example for his contemporaries to follow, because «these martyrs not only distinguished themselves by the outstanding fortitude, shown by their passion, but also because their names pointed out the prize, due to them and to their companions, inasmuch as they suffered in order to remain faithful to their creed. Indeed, the names of Perpetua and Felicity pertain, not only to those two, but to the reward for all.» (Serm. 282 augm.).

Antonianum XCVII (2022), 97-108.

Taking as its point of departure a text of rare quality, this contribution sets out to sum up the... more Taking as its point of departure a text of rare quality, this contribution sets out to sum up the outstanding qualities of the martyrs Perpetua and Felicity, as they come through in the Sermons of Saint Augustine. It was not customary in ancient Christian literature for a woman-Perpetua-to speak of herself writing of her deeply personal experience of faith. The wholly extraordinary nature of this narration goes well surpasses the merely literary, hence its success at that time, to which witness is borne also by the numerous iterations of the African passiones. We can understand how unique that text was in the crowded landscape of the literature of martyrdom in the first three centuries of the Christian era, as we consider that while, on the one hand, the Bishop of Hippo reduces its authoritativeness to its proper dimensions in respect of Sacred Scripture, on the other hand, his acute insights place it firmly on the plane of bearing witness to faith in Christ, as an example for his contemporaries to follow, because «these martyrs not only distinguished themselves by the outstanding fortitude, shown by their passion, but also because their names pointed out the prize, due to them and to their companions, inasmuch as they suffered in order to remain faithful to their creed. Indeed, the names of Perpetua and Felicity pertain, not only to those two, but to the reward for all.» (Serm. 282 augm.).

Studia Patristica

Abstract The rise of Hesychasm’s studies, starting from 1920s by Dumitru Stăniloae and Basil Kri... more Abstract
The rise of Hesychasm’s studies, starting from 1920s by Dumitru Stăniloae and Basil Krivocheine, ushered a re-discovery of Gregory Palamas’s thinking with Vladimir Lossky in the 1950s and the help from other Orthodox theologians, primarily John Meyendorff. Current interest in the Hesychast’s controversy is indicated by the number of studies which have been published in the last fifty years, however there is a short important document, that can be credited to the circle of secondary literature, though it was never fully considered. The author was a monk, Dishypato. Dishypato belonged to the Palaeologan Dynasty and worked in close contact with Gregory Palamas. In the 1347, Empress Anne of Savoy requested David to write an account of the second period of the controversy (1341-51) between Palamas and Barlaam of Calabria. The text, the so called Historia brevis, was remarkable for the fact that it summarized in a clear few words the inconsistency of Barlaam’s and Akindynos’ doctrine, giving a considerable endorsement for palamite’s theology. Specifically, this issue will try to overhaul two editions of Τοῦ τιμιωτάτου καὶ σοφωτάτου μοναχοῦ κυροῦ Δαυὶδ ἱστορία διὰ βραχέων ὅπως τὴν ἀρχὴν συνέστη ἡ κατὰ τὸν Βαρλαὰμ καὶ Ἀκίνδυνον πονηρὰ αἵρεσις edited by Uspenskij in 1892 and the Candal’s version (1949). This project considers the variegated compound of the epistle within its own specific contexts to find, as much as possible, an homogenous text. This draft of the text will represent the effort to deepen our understanding of the last dispute’s phase. The events regarding the hesychast controversy (1337-1351) are traditionally divided into two temporal phases coinciding with the theme of the dispute. The first focused on the method of hesychast prayer, while the second challenged the effects of this practice: the divinization of man and the vision of light. The first phase began in 1337 and was over in the summer of 1341, the next one was inaugurated in the same year, the day after the two synods of Constantinople, and ended in 1351. The report of the monk David Dishypatos, disciple of Gregory Palamas, summarized the terms of the querelle in progress, allowing the transit between this two moments.

The "head" and the "body" in the anthropological-ecclesiological vision of John Chrysostom. Guide... more The "head" and the "body" in the anthropological-ecclesiological vision of John Chrysostom. Guidelines for a reinterpretation of the relationship between the male and female genders.

Theophanes the Recluse (1815-1894) is a well-known saint in the Russian Orthodox Church of the la... more Theophanes the Recluse (1815-1894) is a well-known saint in the Russian Orthodox Church of the last century. He left a veritable library. His works on spiritual and mystical life are among the most important for the Christianity. In this issue the texts that will be examined in depth are the Letters to various people on various subjects of faith and life, On prayer and vigilance and the translation of Lorenzo Scupoli's spiritual combat. At last, we'll try to explain his personal definition of prayer.

Teofane «Zatvornik» (il Recluso) - al secolo Georgij Govorov (1815-1894) - si pone nel solco dei maestri spirituali russi (starcy), accanto a Sorskij, Veličkovskij, Tichon di Zandoskij, Brjančaninov. Si rese celebre nell'intera cristianità grazie alla sua traduzione russa della Filocalia. In questo contributo si cercherà di mettere in luce l'aspetto orante della sua spiritualità, facendo emergere i tratti peculiari dell'autentico maestro di preghiera. Considerando come centri gravitazionali del suo pensiero i concetti di «sentimento» e «spirito» ci si spingerà nelle profondità del «cuore»» immerso nella preghiera contemplativa.

Conference Presentations by Alessia Brombin

This paper offers an in-depth exploration of John Chrysostom’s In diem Natalem (CPG 4334), an inf... more This paper offers an in-depth exploration of John Chrysostom’s In diem Natalem (CPG 4334), an influential homily delivered on celebrating Christ’s Nativity. By analyzing the rhetorical and theological strategies employed by Chrysostom, I aim to contribute to understanding how the Nativity of Christ was articulated and commemorated in the late antique Christian context. Chrysostom's exegesis of the Incarnation as a cosmic event, reflecting both on the fulfilment of Old Testament prophecies and the spiritual renewal brought about by Christ's birth, reveals an intricate interplay between theological reflection and pastoral exhortation. This homily not only situates the Nativity within the eschatological framework of salvation history but also engages with contemporary debates about the dating and significance of Christ’s birth.
Through close textual analysis of the Greek text, I will highlight how Chrysostom’s vision of the Nativity resonates with broader liturgical and doctrinal developments in the early Church, offering a paradigm of theological reflection that bridges the temporal with the eternal. This study will further reflect on how Chrysostom’s Nativity treatment influenced the liturgical practices and theological discourses of later Christian tradition.

L’intervento si focalizza sull’esegesi di Giovanni Crisostomo relativa ai passi di Galati 5,17 e ... more L’intervento si focalizza sull’esegesi di Giovanni Crisostomo relativa ai passi di Galati 5,17 e Romani 8,8-9, si propone di indagare la sua interpretazione della dicotomia spirito-carne. Questa ricerca rivendica l’istanza sempre più urgente di fornire sponde di riflessione atte a reinterpretare la comprensione del rapporto tra spirito e carne, al fine di evidenziare la sua rilevanza per il dibattito pneumatologico contemporaneo.
Lo scavo analitico dell’Omelia XIII su i Romani e del capitolo V del commento a Galati 5 si rivela utile alla luce dell’influenza del pensiero patristico sulla teologia, che ha incrementato nel corso dei secoli discriminando la necessità di una rilettura critica capace di superare le interpretazioni dualistiche di delle categorie spirito-corpo. Questo contributo s’inserisce nel campo della patristica e della pneumatologia, mirando a gettare nuova luce sull’intersezione tra antropologia teologica e riflessione in merito all’azione dello Spirito. La metodologia adottata si basa su un’analisi testuale dettagliata di queste omelie, supportata da una revisione critica della letteratura secondaria, seppur insufficiente. L’indagine condotta rivelerà come Crisostomo, lungi dal riproporre un netto dualismo, elabori una complessa visione dell’interazione tra dimensione spirituale e corporea, intendendo la “carne” non come mera corporeità, ma come inclinazione dell’anima verso la dimensione terrena a servizio della parte spirituale dell’uomo. I risultati evidenzieranno come il Vescovo di Costantinopoli sviluppi il concetto di “carne spirituale”, suggerendo una profonda integrazione di corpo e spirito nella vita cristiana, presentando una visione pneumatologica quanto mai attuale. Questa rilettura del pensiero di Giovanni Crisostomo apre nuove prospettive per una "pneumatologia incarnata”, capace oltrepassare il senso letterale delle parole di San Paolo e di arricchire il dibattito teologico contemporaneo circa il ruolo dello Spirito.

49th International Patristic, Medieval and Renaissance Conference (PMR) At Inn Villanova Universi... more 49th International Patristic, Medieval and Renaissance Conference (PMR)
At Inn Villanova University, November 1-3, 2024
Paper presentation: Mystical Bridges: A Comparative Study of Bonaventura and Eckhart

This speech delves into the profound mystical and theological relationship between Bonaventura da Bagnoregio and Meister Eckhart. The primary aim is to dissect and juxtapose their individual approaches to Christian mysticism, concentrating on their pivotal concepts and practices. This examination is significant as it illuminates both the subtle distinctions and commonalities in their mystical journeys, enriching our comprehension of the diversity within medieval mysticism. The research offers valuable contributions to theology and religious studies, particularly in the context of medieval Christian mysticism.
Employing a critical review of extant literature and a comparative textual analysis of Bonaventura's "Itinerarium mentis in Deum" and Eckhart's "Sermones," this study enables an exhaustive exploration of their theological constructs and mystical experiences. The analysis uncovers that Bonaventura's mysticism revolves around the emulation of Christ and the contemplative ascent through divine imprints, while Eckhart emphasizes the soul's return to God via radical spiritual poverty and self-annihilation.
The findings reveal that, despite their divergent approaches, both theologians employ similar metaphors, such as the abyss, yet assign them distinct theological significances. The conclusions drawn from this reinterpretation underscore the richness and intricacy of medieval mystical thought, demonstrating how Bonaventura and Eckhart's teachings provide profound insights into the quest for divine union.

https://chrysostom.hypotheses.org/1692: https://www.oxfordpatristics.com/programm Jean Chryso... more https://chrysostom.hypotheses.org/1692:
https://www.oxfordpatristics.com/programm

Jean Chrysostome à Oxford (5-9 août 2024)
Le programme provisoire de la XIXe International Conference on Patristic Studies qui aura lieu à Oxford du 5 au 9 août 2024 comporte de multiples interventions concernant les Chrysostomica et les Pseudo-Chrysostomica:

les 6 et 7 août de 14h à 18h, 12 communications dans le cadre de l’atelier sur Jean Chrysostome théologien que Catherine Broc-Schmezer et moi organisons (Ioannou Center, salle 1):
6 août:

14h, Catherine Broc-Schmezer : John as Theologian: How he Speaks of the Holy Spirit

14h30, Guillaume Bady : John Chrysostom’s Reading of the Christ-Hymn (Phil 2:5-11)

15h, Victor Bou Tanos : Ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, la récapitulation dans la première homélie de Jean Chrysostome sur l’Épître aux Éphésiens

15h30-16h : pause
16h, Kenneth J. Howell : Is there a Doctrine of Deification (Theosis) in the Thought of John Chrysostom?

16h30, Alexandre Étaix : Analyse comparative entre les notions de libre volonté (προαίρεσις) chez Jean Chrysostome et de liberum arbitrium chez Augustin

17h, Matthew Jarvis : The Two Wills of God: An Original Theological Distinction from John Chrysostom?

17h30-18h : discussion
7 août:

14h, Alessia Brombin : Unveiling the Theological Depth of the Homily ‘non esse ad gratiam concionandum’ (CPG 4358) by John Chrysostom

14h30, Peter Montoro : The MS tradition of Chrysostom’s homilies on Romans

15h, Pierre Augustin : Quelques échos de controverses théologiques en marge de l’exégèse chrysostomienne de la Parabole du Riche et de Lazare : pour une mise en situation des Conciones de Lazaro (CPG 4329)

15h30-16h : pause
16h, Magdeleine Nivault : Y-a-til une théologie de l’hospitalité chez Jean Chrysostome?

16h30, Manon Girard-des Portes : La dimension théologique des parénèses de Jean Chrysostome, vue à travers les titres d’ethica

17h, Pierre Molinié : Gender, Politics, Ecology: Chrysostom’s Concept of Domination

17h30-18h : discussion

8 communications dans d’autres sessions, les 6, 7 et 8 août:
le 6 août entre 9h et 13h dans la session sur la réception des Pères (salle 8): Nicoleta Acatrinei: In the Image and Resemblance of God: Patristic Insights on Personhood for AI Ethics and Blockchain Technologies
le 6 août entre 9h et 13h dans la session sur l’ascétisme macarien et évagrien (salle 6): Karl Heiner Dahm: Belied Expectations: Picturing John Chrysostom between Evagrian Monasticism and Ecclesiastical Administration
le 7 août entre 16h et 18h30 dans la session sur la réception des Pères dans la théologie byzantine tardive (Examination Schools, Salle 7): Marie-Hélène Congourdeau: Nicolas Cabasilas, de Jean Chrysostome à Maxime le Confesseur
le 8 août entre 9h et 13h dans la session sur les sacrements (salle 8): Marco Xu: Aspects of Eucharistic Theology in John Chrysostom
le 8 août entre 9h et 13h dans la session sur la culture matérielle et visuelle (salle 14): Ivan Mileković: St John Chrysostomos at the Parthenon: Re-evaluating Christian Attitudes towards Athena in Late Antique Athens
le 8 août entre 14h et 18h30 dans la session sur les pères et la paternité dans le christianisme ancien (Examination Schools, salle 12): Daria Morozova: Mothers as an Example for Fathers in the Pedagogy of John Chrysostom
le 8 août entre 14h et 16h dans la session sur Antioche et au-delà (Examination Schools, salle 2): Robert Edwards: Homiletical and Commentarial Traditions of Exegesis in John Chrysostom and Severian of Gabala
une session dédiée à Jean Chrysostome le vendredi 9 août au matin, de 9h à 13h (salle 6), avec 9 communications:
Junghun Bae: The Secret of anti-Aging: John Chrysostom’s Reading of the Story of Abraham’s Hospitality

Ashish Naidu: The Christological Paradox: John Chrysostom on the Divinity and Humanity of Christ in Hebrews

Jenny Labendz: Holy Books in the Hands of Heretics: the Rabbis and Chrysostom

Grzegorz Pamula: Was the Theatre really a Haven of Debauchery? Some Remarks on Homily 7 on St Matthew by John Chrysostom

Ivan Mileković: St John Chrysostomos at the Parthenon: Re-evaluating Christian Attitudes towards Athena in Late Antique Athens

Radu Gárbacea: In Pentecosten (CPG 5053): Its Content, Sources and Reception

Yingxue Chen: More than being Critical: John Chrysostom’s View on the Legal Practice of Marriage in Late Roman Society

Natasha Puglisi: Martyrs as Fruits of the Earth in John Chrysostom’s Promotion of Martyrial Commemoration

Mathieu Cuijpers: The Spiritual Exercise of Self-Examination in the Homilies of John Chrysostom

John Chrysostom is not, strictly speaking, a monastic author or a theoretician of spiritual life.... more John Chrysostom is not, strictly speaking, a monastic author or a theoretician of spiritual life. He has bequeathed an impressive number of sermons in which the simplicity of fraternal tone, combined with keen observation and the richness of spirituality rooted in the Gospel, could not help but captivate the ears of monks. Called to lead the community of Antioch, and later that of Constantinople, towards perfection through his teaching, he presented his listeners with an ideal of Christian life, reflecting what had inspired his youth and to which he remained faithful throughout his apostolic life: the ideal of monastic life.
Drawing from the exemplary monastic way of life that had shaped him in his youth, Chrysostom laid the foundation for his remarkable sermons and showed a particular inclination for virtues that harmonized with his own lifestyle. The result is a doctrine deeply infused with ascetic practices, including poverty, which he proposed to his followers as the virtue of almsgiving. This presentation aims to explore the objectives and reasons behind Chrysostom's writings on this topic. With this paper, which is part of the reflection line "fasting and almsgiving as practices promoted by monks," I intend to outline, within the framework of ascetic practices intended for all Christians, Chrysostom's perspective on almsgiving. The methods employed encompass a literature review, textual analysis, and critical evaluation, supported by relevant scholarly references.
The study involves an analysis that delves into Chrysostom's teachings, shedding light on his concept of almsgiving and the role of the broader Christian family, encompassing both monks and laypeople, in embodying these particular acts of piety; almsgiving and care for the poor emerge as distinctive characteristics of the Church. By examining Chrysostom's sermons, particularly his writings on almsgiving, the research highlight the interconnectedness between the Church and the Christian household in practicing this virtue. Chrysostom's teachings emphasize the transformative power of almsgiving, equating the role of the Christian family with that of the Church.
The results of this study underscore the impregnability of the Church against dark powers, attributing it to the presence of a sacred treasury dedicated to aiding the poor. Chrysostom's emphasis on the importance of almsgiving and the transformation of families into Churches further elucidates the significance of these monastic practices within the ecclesiological framework.

L'articolo, prendendo le mosse dall'analisi di Eric Hobsbawm sul "secolo breve", osserva che la c... more L'articolo, prendendo le mosse dall'analisi di Eric Hobsbawm sul "secolo breve", osserva che la crisi odierna del cristianesimo non si esaurisce nella storia recente, ma continua a manifestarsi sotto forme nuove e sottili. A questo punto, si passano in rassegna le posizioni di alcuni pensatori e teologi contemporanei per ritessere una prospettiva inusitata su tale crisi. Marco Vannini denuncia l’antropocentrismo religioso, criticando la tendenza dell’uomo a creare un "dio" a propria immagine. L'articolo lascia dei rimandi su questa posizione, sottolineando l'urgenza di liberare Dio da tali proiezioni egoistiche.

Luigino Bruni insiste sulla mercificazione della spiritualità, segnalando un rischio crescente per il cristianesimo. ossia la riduzione della fede a prodotto di consumo. L’articolo, riprendendo anche questa sponda, pone l’accento sulla necessità di recuperare la dimensione sacramentale della fede, sottraendola ai meccanismi del mercato. Il prof. Costantino Esposito si era chiesto se fosse ancora possibile un pensiero cristiano in grado di rispondere alle domande fondamentali dell’uomo nell'evo moderno. L’articolo integra questa riflessione, proponendo che il cristianesimo contemporaneo si chiamato a offrire risposte vitali e vive, non solo intellettuali, alla crisi.

Il prof. Sergio Massironi, dal canto suo, richiamava l’urgenza di un incontro non strumentale con il Mistero, un invito che l’articolo accoglie pienamente, esortando a riscoprire la fede come esperienza profonda e non come mezzo di controllo o utilità personale. La chiosa finale incentrata sulla prospettiva di una teologa recentemente scomparsa, Annick de Souzenelle, permette di riflettere sulla necessità di un rinnovamento del rapporto con Dio al fine di proporre una visione della fede che sappia recuperare le radici cristiane, che si dischiuda a un dinamismo spirituale capace di rispondere alle sfide del presente.

Muore sull’isola di Kythira (Grecia), all’età di 89 anni, il celebre filosofo e teologo greco C... more Muore sull’isola di Kythira (Grecia), all’età di 89 anni, il celebre filosofo e teologo greco Christos Yannaras, il figlio Spyros nel pomeriggio dello scorso 24 agosto, ne ha diffuso l’annuncio ufficiale.

L'ascesi cristiana, così come presentata in questo articolo, diviene una risorsa importante per a... more L'ascesi cristiana, così come presentata in questo articolo, diviene una risorsa importante per affrontare le moderne sfide spirituali, specialmente durante il periodo quaresimale. Il termine, originariamente associato alle pratiche finalizzate al raggiungimento della virtù ed eccellenza, rivela una valenza sociale attiva all'interno della comunità cristiana, tenuto conto della spiritualità dell'Oriente cristiano.

È stato imprescindibile sfatare l'errata associazione tra l'ascesi e la presunta fuga dal mondo materiale, evidenziando, piuttosto, il suo ruolo attivo nella promozione dell'autoconoscenza e dell'integrità umana. La pratica delle virtù all'interno della comunità ecclesiale diventa essenziale per la piena realizzazione di ogni fedele e per la partecipazione al mistero di Dio.

L'ascesi si configura come un percorso di divinizzazione, che integra corpo, anima e spirito nel contesto della società contemporanea; si è per tale ragione criticata l'opinione erronea che la ricollegava a uno stato di isolamento o di fuga, proponendosi piuttosto come un impegno costante verso la "primavera dello Spirito" nell'esistenza di ognuno, evidenziando altresì i suoi benefici tangibili per la società e la cultura moderna.

Thomas Merton wrote Hagia Sophia in 1962. In this poem, which we are presenting for the first tim... more Thomas Merton wrote Hagia Sophia in 1962. In this poem, which we are presenting for the first time in its Italian translation, the Trappist intended to celebrate the feminine principle in God. He drew from the biblical tradition of Proverbs 8, in which Sophia was portrayed as the embodiment of the force that worked together with God in Creation, as a principle of generativity, a way in which God could be approached by human beings. There are two faces of God in this writing, the masculine and the feminine. Sophia is wisdom, that vital element of tradition, the point of contact and communion between East and West, which, according to Merton, must be rediscovered if individuals and society are to regain their sense and purpose. Hagia Sophia does not only intend to remember Wisdom, but it encompasses the goal of every believer: it is what must be sought in spiritual and human life.

https://www.edizioniocd.it/riviste/hagia-sophia-di-thomas-merton

Studia Ephemeridis Augustinianum n. 167, Institutum Patristicum Augustinianum – Nerbini International, Firenze 2023, 467-475 (ISBN 978-88-6434-719-6)

The paper will investigate the category of "memory" in a text by John Chrysostom. In the homily N... more The paper will investigate the category of "memory" in a text by John Chrysostom. In the homily Non esse ad gratiam concionandum (CPG 4358), the Antiochian combines the theme of 'memory', to which remembrance (ἀναμιμνήσκω) is subtended, with sin (ἁμάρτιον); in the sermon Golden Mouth, he harshly criticizes that type of preaching aimed at pure pastor's complacency, also proposing a pastoral action that facilitates the intimate admission of one's sin. This Father believes that confession should take place in the internal forum, implying that God should somehow directly forgive sin. The paper notes the existence of two different levels of understanding in confession: a private and a public one, made at the synaxis. For Chrysostom, remembrance of one's sin is a domestic practice to be performed daily. God is the first to forget the sins of those who confess (Ps 135 [136]:1), because he erases them by confining them to oblivion (Is 43:25); he urges the faithful to take advantage of this benevolence, personally addressing each one individually, reminding them: 'you, on the other hand, remember, so that you may seize the opportunity of the warning', since 'the remembrance of sins fills us with confidence and a supreme righteousness'.

Taking as its point of departure a text of rare quality, this contribution sets out to sum up the... more Taking as its point of departure a text of rare quality, this contribution sets out to sum up the outstanding qualities of the martyrs Perpetua and Felicity, as they come through in the Sermons of Saint Augustine. It was not customary in ancient Christian literature for a woman – Perpetua – to speak of herself writing of her deeply personal experience of faith. The wholly extraordinary nature of this narration goes well surpasses the merely literary, hence its success at that time, to which witness is borne also by the numerous iterations of the African passiones. We can understand how unique that text was in the crowded landscape of the literature of martyrdom in the first three centuries of the Christian era, as we consider that while, on the one hand, the Bishop of Hippo reduces its authoritativeness to its proper dimensions in respect of Sacred Scripture, on the other hand, his acute insights place it firmly on the plane of bearing witness to faith in Christ, as an example for his contemporaries to follow, because «these martyrs not only distinguished themselves by the outstanding fortitude, shown by their passion, but also because their names pointed out the prize, due to them and to their companions, inasmuch as they suffered in order to remain faithful to their creed. Indeed, the names of Perpetua and Felicity pertain, not only to those two, but to the reward for all.» (Serm. 282 augm.).

Antonianum XCVII (2022), 97-108.

Taking as its point of departure a text of rare quality, this contribution sets out to sum up the... more Taking as its point of departure a text of rare quality, this contribution sets out to sum up the outstanding qualities of the martyrs Perpetua and Felicity, as they come through in the Sermons of Saint Augustine. It was not customary in ancient Christian literature for a woman-Perpetua-to speak of herself writing of her deeply personal experience of faith. The wholly extraordinary nature of this narration goes well surpasses the merely literary, hence its success at that time, to which witness is borne also by the numerous iterations of the African passiones. We can understand how unique that text was in the crowded landscape of the literature of martyrdom in the first three centuries of the Christian era, as we consider that while, on the one hand, the Bishop of Hippo reduces its authoritativeness to its proper dimensions in respect of Sacred Scripture, on the other hand, his acute insights place it firmly on the plane of bearing witness to faith in Christ, as an example for his contemporaries to follow, because «these martyrs not only distinguished themselves by the outstanding fortitude, shown by their passion, but also because their names pointed out the prize, due to them and to their companions, inasmuch as they suffered in order to remain faithful to their creed. Indeed, the names of Perpetua and Felicity pertain, not only to those two, but to the reward for all.» (Serm. 282 augm.).

Studia Patristica

Abstract The rise of Hesychasm’s studies, starting from 1920s by Dumitru Stăniloae and Basil Kri... more Abstract
The rise of Hesychasm’s studies, starting from 1920s by Dumitru Stăniloae and Basil Krivocheine, ushered a re-discovery of Gregory Palamas’s thinking with Vladimir Lossky in the 1950s and the help from other Orthodox theologians, primarily John Meyendorff. Current interest in the Hesychast’s controversy is indicated by the number of studies which have been published in the last fifty years, however there is a short important document, that can be credited to the circle of secondary literature, though it was never fully considered. The author was a monk, Dishypato. Dishypato belonged to the Palaeologan Dynasty and worked in close contact with Gregory Palamas. In the 1347, Empress Anne of Savoy requested David to write an account of the second period of the controversy (1341-51) between Palamas and Barlaam of Calabria. The text, the so called Historia brevis, was remarkable for the fact that it summarized in a clear few words the inconsistency of Barlaam’s and Akindynos’ doctrine, giving a considerable endorsement for palamite’s theology. Specifically, this issue will try to overhaul two editions of Τοῦ τιμιωτάτου καὶ σοφωτάτου μοναχοῦ κυροῦ Δαυὶδ ἱστορία διὰ βραχέων ὅπως τὴν ἀρχὴν συνέστη ἡ κατὰ τὸν Βαρλαὰμ καὶ Ἀκίνδυνον πονηρὰ αἵρεσις edited by Uspenskij in 1892 and the Candal’s version (1949). This project considers the variegated compound of the epistle within its own specific contexts to find, as much as possible, an homogenous text. This draft of the text will represent the effort to deepen our understanding of the last dispute’s phase. The events regarding the hesychast controversy (1337-1351) are traditionally divided into two temporal phases coinciding with the theme of the dispute. The first focused on the method of hesychast prayer, while the second challenged the effects of this practice: the divinization of man and the vision of light. The first phase began in 1337 and was over in the summer of 1341, the next one was inaugurated in the same year, the day after the two synods of Constantinople, and ended in 1351. The report of the monk David Dishypatos, disciple of Gregory Palamas, summarized the terms of the querelle in progress, allowing the transit between this two moments.

The "head" and the "body" in the anthropological-ecclesiological vision of John Chrysostom. Guide... more The "head" and the "body" in the anthropological-ecclesiological vision of John Chrysostom. Guidelines for a reinterpretation of the relationship between the male and female genders.

Theophanes the Recluse (1815-1894) is a well-known saint in the Russian Orthodox Church of the la... more Theophanes the Recluse (1815-1894) is a well-known saint in the Russian Orthodox Church of the last century. He left a veritable library. His works on spiritual and mystical life are among the most important for the Christianity. In this issue the texts that will be examined in depth are the Letters to various people on various subjects of faith and life, On prayer and vigilance and the translation of Lorenzo Scupoli's spiritual combat. At last, we'll try to explain his personal definition of prayer.

Teofane «Zatvornik» (il Recluso) - al secolo Georgij Govorov (1815-1894) - si pone nel solco dei maestri spirituali russi (starcy), accanto a Sorskij, Veličkovskij, Tichon di Zandoskij, Brjančaninov. Si rese celebre nell'intera cristianità grazie alla sua traduzione russa della Filocalia. In questo contributo si cercherà di mettere in luce l'aspetto orante della sua spiritualità, facendo emergere i tratti peculiari dell'autentico maestro di preghiera. Considerando come centri gravitazionali del suo pensiero i concetti di «sentimento» e «spirito» ci si spingerà nelle profondità del «cuore»» immerso nella preghiera contemplativa.

This paper offers an in-depth exploration of John Chrysostom’s In diem Natalem (CPG 4334), an inf... more This paper offers an in-depth exploration of John Chrysostom’s In diem Natalem (CPG 4334), an influential homily delivered on celebrating Christ’s Nativity. By analyzing the rhetorical and theological strategies employed by Chrysostom, I aim to contribute to understanding how the Nativity of Christ was articulated and commemorated in the late antique Christian context. Chrysostom's exegesis of the Incarnation as a cosmic event, reflecting both on the fulfilment of Old Testament prophecies and the spiritual renewal brought about by Christ's birth, reveals an intricate interplay between theological reflection and pastoral exhortation. This homily not only situates the Nativity within the eschatological framework of salvation history but also engages with contemporary debates about the dating and significance of Christ’s birth.
Through close textual analysis of the Greek text, I will highlight how Chrysostom’s vision of the Nativity resonates with broader liturgical and doctrinal developments in the early Church, offering a paradigm of theological reflection that bridges the temporal with the eternal. This study will further reflect on how Chrysostom’s Nativity treatment influenced the liturgical practices and theological discourses of later Christian tradition.

L’intervento si focalizza sull’esegesi di Giovanni Crisostomo relativa ai passi di Galati 5,17 e ... more L’intervento si focalizza sull’esegesi di Giovanni Crisostomo relativa ai passi di Galati 5,17 e Romani 8,8-9, si propone di indagare la sua interpretazione della dicotomia spirito-carne. Questa ricerca rivendica l’istanza sempre più urgente di fornire sponde di riflessione atte a reinterpretare la comprensione del rapporto tra spirito e carne, al fine di evidenziare la sua rilevanza per il dibattito pneumatologico contemporaneo.
Lo scavo analitico dell’Omelia XIII su i Romani e del capitolo V del commento a Galati 5 si rivela utile alla luce dell’influenza del pensiero patristico sulla teologia, che ha incrementato nel corso dei secoli discriminando la necessità di una rilettura critica capace di superare le interpretazioni dualistiche di delle categorie spirito-corpo. Questo contributo s’inserisce nel campo della patristica e della pneumatologia, mirando a gettare nuova luce sull’intersezione tra antropologia teologica e riflessione in merito all’azione dello Spirito. La metodologia adottata si basa su un’analisi testuale dettagliata di queste omelie, supportata da una revisione critica della letteratura secondaria, seppur insufficiente. L’indagine condotta rivelerà come Crisostomo, lungi dal riproporre un netto dualismo, elabori una complessa visione dell’interazione tra dimensione spirituale e corporea, intendendo la “carne” non come mera corporeità, ma come inclinazione dell’anima verso la dimensione terrena a servizio della parte spirituale dell’uomo. I risultati evidenzieranno come il Vescovo di Costantinopoli sviluppi il concetto di “carne spirituale”, suggerendo una profonda integrazione di corpo e spirito nella vita cristiana, presentando una visione pneumatologica quanto mai attuale. Questa rilettura del pensiero di Giovanni Crisostomo apre nuove prospettive per una "pneumatologia incarnata”, capace oltrepassare il senso letterale delle parole di San Paolo e di arricchire il dibattito teologico contemporaneo circa il ruolo dello Spirito.

49th International Patristic, Medieval and Renaissance Conference (PMR) At Inn Villanova Universi... more 49th International Patristic, Medieval and Renaissance Conference (PMR)
At Inn Villanova University, November 1-3, 2024
Paper presentation: Mystical Bridges: A Comparative Study of Bonaventura and Eckhart

This speech delves into the profound mystical and theological relationship between Bonaventura da Bagnoregio and Meister Eckhart. The primary aim is to dissect and juxtapose their individual approaches to Christian mysticism, concentrating on their pivotal concepts and practices. This examination is significant as it illuminates both the subtle distinctions and commonalities in their mystical journeys, enriching our comprehension of the diversity within medieval mysticism. The research offers valuable contributions to theology and religious studies, particularly in the context of medieval Christian mysticism.
Employing a critical review of extant literature and a comparative textual analysis of Bonaventura's "Itinerarium mentis in Deum" and Eckhart's "Sermones," this study enables an exhaustive exploration of their theological constructs and mystical experiences. The analysis uncovers that Bonaventura's mysticism revolves around the emulation of Christ and the contemplative ascent through divine imprints, while Eckhart emphasizes the soul's return to God via radical spiritual poverty and self-annihilation.
The findings reveal that, despite their divergent approaches, both theologians employ similar metaphors, such as the abyss, yet assign them distinct theological significances. The conclusions drawn from this reinterpretation underscore the richness and intricacy of medieval mystical thought, demonstrating how Bonaventura and Eckhart's teachings provide profound insights into the quest for divine union.

https://chrysostom.hypotheses.org/1692: https://www.oxfordpatristics.com/programm Jean Chryso... more https://chrysostom.hypotheses.org/1692:
https://www.oxfordpatristics.com/programm

Jean Chrysostome à Oxford (5-9 août 2024)
Le programme provisoire de la XIXe International Conference on Patristic Studies qui aura lieu à Oxford du 5 au 9 août 2024 comporte de multiples interventions concernant les Chrysostomica et les Pseudo-Chrysostomica:

les 6 et 7 août de 14h à 18h, 12 communications dans le cadre de l’atelier sur Jean Chrysostome théologien que Catherine Broc-Schmezer et moi organisons (Ioannou Center, salle 1):
6 août:

14h, Catherine Broc-Schmezer : John as Theologian: How he Speaks of the Holy Spirit

14h30, Guillaume Bady : John Chrysostom’s Reading of the Christ-Hymn (Phil 2:5-11)

15h, Victor Bou Tanos : Ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, la récapitulation dans la première homélie de Jean Chrysostome sur l’Épître aux Éphésiens

15h30-16h : pause
16h, Kenneth J. Howell : Is there a Doctrine of Deification (Theosis) in the Thought of John Chrysostom?

16h30, Alexandre Étaix : Analyse comparative entre les notions de libre volonté (προαίρεσις) chez Jean Chrysostome et de liberum arbitrium chez Augustin

17h, Matthew Jarvis : The Two Wills of God: An Original Theological Distinction from John Chrysostom?

17h30-18h : discussion
7 août:

14h, Alessia Brombin : Unveiling the Theological Depth of the Homily ‘non esse ad gratiam concionandum’ (CPG 4358) by John Chrysostom

14h30, Peter Montoro : The MS tradition of Chrysostom’s homilies on Romans

15h, Pierre Augustin : Quelques échos de controverses théologiques en marge de l’exégèse chrysostomienne de la Parabole du Riche et de Lazare : pour une mise en situation des Conciones de Lazaro (CPG 4329)

15h30-16h : pause
16h, Magdeleine Nivault : Y-a-til une théologie de l’hospitalité chez Jean Chrysostome?

16h30, Manon Girard-des Portes : La dimension théologique des parénèses de Jean Chrysostome, vue à travers les titres d’ethica

17h, Pierre Molinié : Gender, Politics, Ecology: Chrysostom’s Concept of Domination

17h30-18h : discussion

8 communications dans d’autres sessions, les 6, 7 et 8 août:
le 6 août entre 9h et 13h dans la session sur la réception des Pères (salle 8): Nicoleta Acatrinei: In the Image and Resemblance of God: Patristic Insights on Personhood for AI Ethics and Blockchain Technologies
le 6 août entre 9h et 13h dans la session sur l’ascétisme macarien et évagrien (salle 6): Karl Heiner Dahm: Belied Expectations: Picturing John Chrysostom between Evagrian Monasticism and Ecclesiastical Administration
le 7 août entre 16h et 18h30 dans la session sur la réception des Pères dans la théologie byzantine tardive (Examination Schools, Salle 7): Marie-Hélène Congourdeau: Nicolas Cabasilas, de Jean Chrysostome à Maxime le Confesseur
le 8 août entre 9h et 13h dans la session sur les sacrements (salle 8): Marco Xu: Aspects of Eucharistic Theology in John Chrysostom
le 8 août entre 9h et 13h dans la session sur la culture matérielle et visuelle (salle 14): Ivan Mileković: St John Chrysostomos at the Parthenon: Re-evaluating Christian Attitudes towards Athena in Late Antique Athens
le 8 août entre 14h et 18h30 dans la session sur les pères et la paternité dans le christianisme ancien (Examination Schools, salle 12): Daria Morozova: Mothers as an Example for Fathers in the Pedagogy of John Chrysostom
le 8 août entre 14h et 16h dans la session sur Antioche et au-delà (Examination Schools, salle 2): Robert Edwards: Homiletical and Commentarial Traditions of Exegesis in John Chrysostom and Severian of Gabala
une session dédiée à Jean Chrysostome le vendredi 9 août au matin, de 9h à 13h (salle 6), avec 9 communications:
Junghun Bae: The Secret of anti-Aging: John Chrysostom’s Reading of the Story of Abraham’s Hospitality

Ashish Naidu: The Christological Paradox: John Chrysostom on the Divinity and Humanity of Christ in Hebrews

Jenny Labendz: Holy Books in the Hands of Heretics: the Rabbis and Chrysostom

Grzegorz Pamula: Was the Theatre really a Haven of Debauchery? Some Remarks on Homily 7 on St Matthew by John Chrysostom

Ivan Mileković: St John Chrysostomos at the Parthenon: Re-evaluating Christian Attitudes towards Athena in Late Antique Athens

Radu Gárbacea: In Pentecosten (CPG 5053): Its Content, Sources and Reception

Yingxue Chen: More than being Critical: John Chrysostom’s View on the Legal Practice of Marriage in Late Roman Society

Natasha Puglisi: Martyrs as Fruits of the Earth in John Chrysostom’s Promotion of Martyrial Commemoration

Mathieu Cuijpers: The Spiritual Exercise of Self-Examination in the Homilies of John Chrysostom

Theological Perspectives in John Chrysostom’s Exegesis: Understanding Punishment as Divine Love S... more Theological Perspectives in John Chrysostom’s Exegesis: Understanding Punishment as Divine Love Starting from Genesis.

Ἡ προσευχὴ τοῦ Ἰησοῦ ὡς «λειτουργία τῆς καρδιᾶς» στὸν Γρηγόριο Παλαμᾶ Ὁ μοναχὸς μοιάζει μὲ «βωμό... more Ἡ προσευχὴ τοῦ Ἰησοῦ ὡς «λειτουργία τῆς καρδιᾶς» στὸν Γρηγόριο Παλαμᾶ
Ὁ μοναχὸς μοιάζει μὲ «βωμό», ἡ μοναστικὴ ζωὴ εἶναι οὐσια-στικὰ μιὰ θυσία, ἀλλὰ αὐτὸ μπορεῖ ἐπίσης νὰ θεωρηθεῖ ὡς προ-σφορὰ καὶ ἐσωτερικὴ λειτουργικὴ ὑπηρεσία. Ἡ ζωὴ κάθε προσευ-χόμενου ἀτόμου διαμορφώνεται στὴ λατρεία. Ἡ αὐτοπροσφορὰ γίνεται λειτουργικὴ λατρεία, ἢ μᾶλλον ἡ ζωὴ κάθε προσευχόμενου ἀτόμου ὡς τέτοια εἶναι μιὰ λειτουργία. Ἀπὸ τὴ μία πλευρά, φαί-νεται νὰ ὑπάρχει μιὰ στενὴ σχέση μεταξὺ λειτουργίας καὶ ζωῆς σὲ αὐτὴ τὴ σκέψη.
Στὴ βυζαντινὴ Ἀνατολή, οἱ ἐρημίτες καὶ οἱ ἡσυχαστὲς ἔφεραν τὴ θεία λατρεία στὶς καρδιές τους μέσῳ τῆς «μυσταγωγίας», ἡ ὁποία δὲν πρέπει νὰ ἐκλαμβάνεται ὡς μιὰ ἐντελῶς ἰδιωτικὴ μυστικιστικὴ ἐμπειρία, ἡ ὁποία ὀφείλει νὰ πραγματοποιεῖται μόνο στὸ μοναστικὸ κελὶ τοῦ καθενός· μᾶλλον πραγματοποιεῖται μὲ τὴ λήψη τοῦ εὐχαριστιακοῦ σώματος καὶ αἵματος τοῦ Χριστοῦ ἀπὸ κάθε χριστιανό.
Οἱ Ὁμιλίες τοῦ Γρηγορίου Παλαμᾶ, καθὼς καὶ τὰ ἀποσπάσματα καὶ οἱ ἀναφορές του σὲ λειτουργικὲς τελετές, ἀναδεικνύουν τὸν βαθμὸ στὸν ὁποῖο ὁ ἴδιος εἶχε ἐσωτερικεύσει αὐτὸν τὸν τρόπο προ-σέγγισης τοῦ Θεοῦ. Ὁ Ἅγιος συνέδεσε ἡσυχαστικὰ καὶ λειτουργικὰ στοιχεῖα, ἰδιαίτερα στὰ κηρύγματά του, στὰ ὁποῖα ὁ κλασικὸς μοναστικὸς τρόπος τοῦ ἡσυχασμοῦ ἀποτελοῦσε ἀποτελεσματικὴ προσθήκη στὴ λειτουργία.
Στὸ ἄρθρο μου προσπάθησα νὰ παρουσιάσω ὁρισμένα στοι-χεῖα ποὺ ἀναδεικνύουν τὴν ἔντονη ἔμφαση τῆς ἡσυχαστικῆς πρακτικῆς ὡς λειτουργία τῆς καρδιᾶς μιὰ ἐμπειρία ποὺ διεύρυνε τὸ πεδίο ἐφαρμογῆς της σὲ ὅλους τοὺς προσευχόμενους ἀνθρώπους τῆς Ἐκκλησίας ποὺ ἄκουγαν τὸν ἐπίσκοπο Θεσσαλονίκης.

Questa comunicazione si focalizza sull’analisi e l’approccio di Giovanni Crisostomo al linguaggio... more Questa comunicazione si focalizza sull’analisi e l’approccio di Giovanni Crisostomo al linguaggio teologico nell’antichità cristiana, con particolare attenzione alle sue interpretazioni circa la condotta di Adamo/Eva e Caino/Abele, attraverso un’esegesi dettagliata dei seguenti testi, quali: In Matth. hom. LXXIV (CPG 4424), In Heb. hom. XXII (CPG 4440), Adversus Iudæos or. VIII (CPG 4327) e Hom. in Gen. XVII (CPG 4409). La comunicazione mira ad analizzare come Boccadoro tenda a interpretare le punizioni inflitte ad Adamo, Eva e Caino quale espressione dall’amore di Dio per l’umanità. L’obiettivo sarà quello di offrire una reinterpretazione significativa delle prospettive teologiche, evidenziando la connessione tra creazione, punizione e salvezza presenti in questi scritti.
Crisostomo, avvalendosi delle figure paradigmatiche di Adamo ed Eva, Caino e Abele, evidenzia come Dio, con provvidenziale cura, si è preso cura dell’umanità, limitando i poteri di Satana alla sola persuasione. Argomenta che, nonostante l’assenza di una legge sacrificale, Abele e Caino avevano compreso la necessità di offrire un servizio e un sacrificio appropriati al Signore. Nella sua visione, la legge mosaica rappresentava un’estensione della creazione come atto originario di beneficenza divina. Contrariamente a coloro che dubitavano dell’amore divino nelle punizioni inflitte ad Adamo, Eva e Caino, Crisostomo sosteneva che le punizioni erano funzionali all’unico fine, ossia alla salvezza, che si fondava sulla bontà di Dio e sulla sua cura provvidenziale per l’umanità. L’amore divino non solo si manifesta nella clemenza delle punizioni, ma anche nell’orientamento stesso delle punizioni alla realizzazione della salvezza umana. Egli offre una visione peculiare della vita di Adamo senza punizione, rilevando la necessità di questa pena legata al sudore e alla fatica per evitare l’ozio, evidenziando altresì il parallelo con quella di Caino. La riflessione di Crisostomo s’inserisce nel contesto più ampio di questo L Incontro di Studiosi dell’antichità cristiana vertente su le Parole per dire Dio, enfatizzando come il linguaggio biblico, teologico e filosofico nonostante le sfide e i limiti intrinseci, sia cruciale nell’espressione della relazione tra Dio, l’umanità e la provvidenza divina. Questa comunicazione offrirà ulteriori prospettive sulla comprensione delle punizioni divine e l’incommensurabile amore, concentrando l’attenzione sui testi specifici di Crisostomo per sottolineare l’importanza di considerare l’amore divino come motore della teologia cristiana.

Orthodox Academy of Crete - Medievalists.net - After Constantine Journal. April 20, 2024 This ... more Orthodox Academy of Crete - Medievalists.net - After Constantine Journal. April 20, 2024

This speech examines the pseudo-Chrysostomian homily In quatriduanum Lazarum (CPG 4322; BHG 2224, c. 387 CE), focusing on its anti-Anomoean theological argument through the lens of Lazarus’s resurrection (John 11:1-44). The homily employs the resurrection narrative to counter Anomoean objections regarding Father-Son similarity. The author argues that Christ’s prayer at the tomb demonstrates pedagogical condescension rather than subordination, distinguishing between «ἐξουσία» (universal authority) and «δύναμις» (its concrete manifestation). By framing Lazarus’s resurrection as both a prefiguration of Christ’s resurrection and a demonstration of divine authority, the homily reinforces the unity of divine power between Father and Son. This theological-dogmatic approach transforms the miracle narrative into a discourse on Trinitarian relations. This concise yet theologically rich homily represents an important contribution to early Christological debates, particularly in its nuanced treatment of divine authority and pedagogical condescension.

CREATIVE SUFFERING: EXPLORING IULIA DE BEAUSOBRE'S SPIRITUAL EXPERIENCE This paper is integrated ... more CREATIVE SUFFERING: EXPLORING IULIA DE BEAUSOBRE'S SPIRITUAL EXPERIENCE
This paper is integrated into the line of reflection Warfare, Violence, and Peace: Spiritual, Physical and Metaphysical. The aim will be to explore the spiritual experience of suffering in an extraordinary 20th-century writer who eloquently described the impact of the Russian Revolution on her life. Iulia de Beausobre (1893-1977), a Russian-born writer who took refuge in England, will be the subject of the discussion.
Born in 1893 in St Petersburg, Iulia suffered imprisonment during Stalin’s round-up in the 1930s. Her husband Nikolai, a diplomat and anti-Bolshevik, was arrested before her and disappeared forever. After her husband’s death, Iulia left Russia in 1934 and found refuge in England. It was here, from her confinement, that she wrote her biography, The Woman Who Could Not Die, the first account of Soviet horrors, skilfully articulated with narrative expertise.
After seven years of imprisonment in the Soviet Union’s Gulag concentration camps, she embraced and summarised her experience in the pamphlet Creative Suffering (1940). During this time he endured abuse and violence. Her life was marked by suffering, but she managed to reinterpret pain according to her faith, drawing from it profound lessons that she has bequeathed to us.
Iulia de Beausobre, speaking in London during the grim days of 1940 from her own experience of solitary confinement and exile, describes how the Russian people have learned to respond to suffering. This brief piece is directed at English theologians, urging them to consider the profound spiritual implications of suffering. She speaks from the fundamental premise that suffering can be used creatively, in the power of Christ's victory. Cruelty is symptomatic of a deep-rooted evil that is beyond our human understanding. However, it is at its roots that evil has been decisively defeated by Jesus Christ, who willingly accepted suffering for the sake of love.

Orthodox Research Group St. John Chrysostom. Fourth International Theological Online Conference. ... more Orthodox Research Group St. John Chrysostom. Fourth International Theological Online Conference.

Theological School of Sulkhan-Saba Orbeliani University in Tbilisi.
https://orthodoxresearchgroup.com/oric-conference-2023-tbilisi/

2.30-3.00 pm Dr Alessia Brombin. Interpreting Scripture through Chrysostom's lens: John Chrysostom's path to divine reconciliation.

CHARITY IN THE MONASTIC LENS: CHRYSOSTOM'S VISION ON ALMSGIVING AND CARE OF THE POOR IN CHRISTIAN... more CHARITY IN THE MONASTIC LENS: CHRYSOSTOM'S VISION ON ALMSGIVING AND CARE OF THE POOR IN CHRISTIAN LIFE
John Chrysostom is not, strictly speaking, a monastic author or a theoretician of spiritual life. He has bequeathed an impressive number of sermons in which the simplicity of fraternal tone, combined with keen observation and the richness of spirituality rooted in the Gospel, could not help but captivate the ears of monks. Called to lead the community of Antioch, and later that of Constantinople, towards perfection through his teaching, he presented his listeners with an ideal of Christian life, reflecting what had inspired his youth and to which he remained faithful throughout his apostolic life: the ideal of monastic life.
Drawing from the exemplary monastic way of life that had shaped him in his youth, Chrysostom laid the foundation for his remarkable sermons and showed a particular inclination for virtues that harmonized with his own lifestyle. The result is a doctrine deeply infused with ascetic practices, including poverty, which he proposed to his followers as the virtue of almsgiving. This presentation aims to explore the objectives and reasons behind Chrysostom's writings on this topic. With this paper, which is part of the reflection line "fasting and almsgiving as practices promoted by monks," I intend to outline, within the framework of ascetic practices intended for all Christians, Chrysostom's perspective on almsgiving. The methods employed encompass a literature review, textual analysis, and critical evaluation, supported by relevant scholarly references.
The study involves an analysis that delves into Chrysostom's teachings, shedding light on his concept of almsgiving and the role of the broader Christian family, encompassing both monks and laypeople, in embodying these particular acts of piety; almsgiving and care for the poor emerge as distinctive characteristics of the Church. By examining Chrysostom's sermons, particularly his writings on almsgiving, the research highlight the interconnectedness between the Church and the Christian household in practicing this virtue. Chrysostom's teachings emphasize the transformative power of almsgiving, equating the role of the Christian family with that of the Church.
The results of this study underscore the impregnability of the Church against dark powers, attributing it to the presence of a sacred treasury dedicated to aiding the poor. Chrysostom's emphasis on the importance of almsgiving and the transformation of families into Churches further elucidates the significance of these monastic practices within the ecclesiological framework.

PER UNA TEOLOGIA FILOCALICA IL CONTRIBUTO TEOLOGICO DI PADRE D. STĂNILOAE ALLA VISIONE CRISTIANA ... more PER UNA TEOLOGIA FILOCALICA IL CONTRIBUTO TEOLOGICO DI PADRE D. STĂNILOAE ALLA VISIONE CRISTIANA GIORNATA DI STUDIO IN ONORE DI PADRE DUMITRU STĂNILOAE (1903-1993)

Pontificio Ateneo Sant’Anselm
Piazza dei Cavalieri di Malta, 5
Roma (Italia)
Sabato 28 OTTOBRE 2023 (DALLE ORE 9 ALLE ORE 13)

Registrazioni della giornata
https://youtu.be/kFIINKRqA38?si=02jXCXhn2nS_AsgV (prima parte)
https://youtu.be/0bHf76egqSk?si=Mq6GdSw9mCkyFMzk (seconda parte)

FOR A PHILOKALIC THEOLOGY: THE THEOLOGICAL CONTRIBUTION OF FATHER D. STĂNILOAE TO THE CHRISTIAN VISION

Father Dumitru Stăniloae Study Day
Pontifical Athenaeum Sant’Anselmo
Piazza dei Cavalieri di Malta, 5
Rome, Italy

Saturday, October 28, 2023 (FROM 9 AM TO 1 PM)

Recordings of the event:
Link to the first part https://youtu.be/kFIINKRqA38?si=02jXCXhn2nS_AsgV
Link to the second part https://youtu.be/0bHf76egqSk?si=Mq6GdSw9mCkyFMzk

The identity of the House of God with an ordinary Christian home (a private place of worship) hol... more The identity of the House of God with an ordinary Christian home (a private place of worship) holds significant importance in Chrysostom’s ecclesiology. This presentation aims to explore the objectives and reasons behind Chrysostom’s writings on this topic. The scholarship seeks to offer a reinterpretation of Chrysostom’s views, emphasizing the relevance and significance of such work.
Within the disciplinary framework of early Christian studies, this research contributes to understanding Chrysostom’s perspective on the Church and its characteristics. The methods employed include a literature review, textual analysis, and critical evaluation, supported by relevant scholarly references.
The study involves an analysis that delves into Chrysostom’s teachings, shedding light on his concept of the Church and the Christian household’s role in embodying its virtues. Almsgiving and care for the poor emerge as distinctive characteristics of the Church, transforming the Christian home into the House of God. By examining Chrysostom’s homilies, particularly his writings on almsgiving, the research highlight the interconnectedness between the Church and the Christian household in practicing this virtue. Chrysostom’s teachings emphasize the transformative power of almsgiving, equating the Christian household’s role with that of the Church.
The results of this study underscore the impregnability of the Church to dark powers, attributing it to the presence of a sacred treasury dedicated to helping the poor. Chrysostom’s emphasis on the importance of almsgiving and the transformation of households into Churches further elucidates the significance of these practices in his ecclesiology.
In conclusion, this reinterpretation of Chrysostom’s teachings on the Church and the Christian household highlights the profound implications for understanding early Christianity. The findings emphasize the need to reconsider the understanding of the Church and its characteristics, drawing attention to the practical implementation of Christ’s teachings within the Christian home.

Sufrimiento: Un estudio comparativo entre Etty Hillesum y Iulia De Beausobre.

Al celebrar diez años de labores de la Fundación Etty Hillesum, proponemos un fin de semana para ... more Al celebrar diez años de labores de la Fundación Etty Hillesum, proponemos un fin de semana para compartir con expertos de distintas disciplinas, algunas de las más importantes reflexiones y claves de lectura que emergen de un diálogo estrecho e interdisciplinar desde las experiencias e intuiciones de Etty Hillesum, para comprender y vivir la humanidad en estos tiempos, para AMPLIAR HORIZONTES EN TIEMPOS DE INCERTIDUMBRE.
La figura de Etty Hillesum está teniendo cada vez mayor relevancia por su itinerario y experiencia singular. Está siendo estudiada desde distintas disciplinas, entre ellas, la teología.

Fecha:
Del 25 al 27 de agosto de 2023

Lugar:
Subachoque Cundinamarca, Colombia, Centro de Convenciones Amar.

Conferencistas:

• Dr. Francesc Torralba. Universidad Ramon Llul, Barcelona.
• Dra Maribel Rodríguez. Universidad Autónoma de Madrid.
• Dra Ángela Sierra, Lic. Pontificia Universidad Javeriana, Bogotá.
• Hna. Ana Martin Echagüe. Universidad Pontificia Comillas, Madrid.
• Dr. Uriel Salas, S.J. Pontificia Universidad Javeriana, Bogotá.

Comunicacione Sàbado 26 de agosto 10:30 horas (Colombia)
Alessia Brombin, Sufrimiento: un estudio comparativo entre Etty Hillesum y Iulia De Beausobre

Captivity and Suffering in Etty Hillesum and Iulia De Beausobre: a closer look of autobiographica... more Captivity and Suffering in Etty Hillesum and Iulia De Beausobre: a closer look of autobiographical texts.

The considerations that will follow in this speech are in the field of patristic exegesis, aiming... more The considerations that will follow in this speech are in the field of patristic exegesis, aiming to research the faces and characters of God from John Chrysostom's Homilies on Genesis (CPG 4409). The face of God is linked to his manifestation, that is, to theophany and epiphany. We can consider as the original theophany, albeit in the absence of a human manifestation of God (or Christophany), the category of "divine presence", which in a broad sense encompasses one of God's primordial traits, I am referring to what is narrated in the second verse of Genesis: The spirit of God hovered over the waters (1:2). The character traits resurface from the waters in the two narratives, these, according to Chrysostom, reveals a Creator who exercises his condescension (συγκατάβασις), this is one of the most characteristic figures attributed to God, and most apt to encompass his philanthropy (φιλανθρωπία) towards human beings. The observations that illuminate the original texts are the result of a theological, biblical, philological, and intertextual analysis of the first sixteen homilies delivered on Genesis.

CFP in connection with the Year of Hesychasm proclaimed by the Church of Romania. Speech: Spi... more CFP in connection with the Year of Hesychasm proclaimed by the Church of Romania.

Speech: Spiritual fatherhood engagement and direction according to Theoleptos of Philadelphia and Gregory Palamas

The Prayer of Jesus as 'liturgy of the heart' in Gregory Palamas The monk is like an “altar”,... more The Prayer of Jesus as 'liturgy of the heart' in Gregory Palamas

The monk is like an “altar”, monastic life in itself is a sacrifice, but it is also to be considered as an offering and an interior liturgical service. The life of the monk takes over the place of the cult. The burnt offering of one’s own self, being the basis of monasticism, does replace in a certain sense the liturgical cult, or rather the life of the monk as such is a liturgy. On the one hand, there seems to be a close contact between the liturgy and monastic life in these thoughts, but they are overshadowed by the idea of a replacement: Monastic life as liturgy thus would mean instead of the liturgy, not with it. In the Byzantine East the hermits and the Hesychasts made divine worship in their hearts through the «μυσταγωγία» or divinization, this should not be considered a private mystical experience; it is realized in the reception of the Eucharistic body and blood of Christ.
The corpus of the Homilies of Gregory Palamas, as well as the citations and allusions to liturgical rites, but above all the hymnography show the extent to which he has internalized this way of coming close to God. Gregory Palamas linked hesycastic and liturgical elements in his homilies, to which the classic monastic themes of Hesychasm act as an effective integration with the liturgy.

The traditional theological question about Providence is added to a very personal characteristic ... more The traditional theological question about Providence is added to a very personal characteristic of God: philanthropy. The election of both by John Chrysostom († 407) is linked to the divine pedagogical hermeneuse derived from the Creation. The sixty-seven homilies on Genesis (388-389), preceded by a series of eight sermons delivered in 386, both dating back to the Antiochian presbyterate, reveal the close relationship between benevolence and the divine plan for humanity, discerning a singular variation on the knotted providential theme to the threads of eschatology.
As an elderly man, Boccadoro will set his gaze as an exile and close to death on Providence by drafting, in the winter between 406 and 407, a text (Ad eos qui scandalizati sunt), which - passing towards the shores of the treatise genre while remaining in its catechetical essence - it brings back in watermark the expectations and the confident abandonment of the author. The thought of him in this writing is a commuter, it oscillates between two poles in tension: man's bet to grasp the action of God in this world, and the limitation of his own intelligence in discerning the unfathomable depths of the Mystery. He observes that the Creation sings the glory of God, although in the world there is the evil presence that dresses above all the spoils of the disease. Chrysostom asks some fundamental questions about the meaning of him, and from the shores of his proficient senility the only answer he felt he could offer was: Is the disease bad? Yes, but for what reason was Lazarus crowned? What about poverty? So why did Job become famous? […] What is the road that leads to life? Isn't that close? So don't say, "Why is this so? For what purpose? ' But when it comes to God's plans and works, that silence that clay keeps before the potter, you too observe it before God who created you (IV, 16-17). A silence capable of catalyzing the serene trust in God's love for humanity.

www.unigre.it/it/eventi-e-comunicazione/eventi/calendario-eventi/la-provvidenza-di-dio-e-il-senso-della-vita-umana/

Riflettevo sull'amore per la scrittura. Riflettevo in che modo io abbia appreso a scrivere. Non è... more Riflettevo sull'amore per la scrittura. Riflettevo in che modo io abbia appreso a scrivere. Non è un semplice gesto, il percorrere con una matita una strada tracciata dentro di noi e trasposta su di un foglio bianco. Dove ho visto materialmente per la prima volta una parola? Dove le è stata data una forma? Siamo abituati ad apprendere oralmente e in maniera scritta. Fonte di ciò che siamo lo sono anche i libri, dove abbiamo dato forma ai nostri pensieri. I libri che tanto hanno in comune con la libertà, se non fosse per la stessa radice semantica. Ma davvero tutte le nostre parole si esauriranno nei libri? La Parola, quella divina nell'Antico Testamento ebraico, è sinonimo di generazione. Con la Parola Dio crea e da forma alle cose che prima si ritrovavano nel caos. Le parole partoriscono le nostre idee e ciò che ci appartiene. Scrivere diviene un atto sacro. Scrivere è rendere sacra la propria intimità. Diamo forma ad una nuova vita che si fa preghiera e canta con la penna che scorre sul foglio. Lo sforzo generativo che intendiamo fare nel cercare di mettere assieme le parole l'una in fila all'altra è simile al cercare in un mazzo la chiave giusta che dischiude la porta della nostra intimità. Per questo scrivere rende liberi e genera altra umanità. Incontrai un giorno al bancone di una biblioteca un peruviano. Mi chiedeva un libro. Mi chiedevo come lo leggesse. Mi parlò della sua lingua. L'antica lingua quichua. È una lingua che si mostra per fare memoria degli eventi che segnarono la civiltà Inca. Una lingua invisibile, orale, ma allo stesso tempo concreta. Ognuno di noi fa memoria di ciò che vive attraverso la scrittura. Questa lingua si mostrava attraverso gli quipu, particolari cordicelle annodate tra loro per non dimenticare. La decodifica avviene grazie ai nodi che ci ricordano chi siamo, per non dimenticare. Questo insieme di cordicelle sono distanziate l'una dalle altre e legate a una corda più grossa e corta che le sorregge, sembra che la nostra vita-la corda più grossa-sorregga tutto ciò che tentiamo di mettere assieme alle parole che la raccontano. Scrivere è lasciare una parte di se affinché viva nuovamente, consegnare la propria umanità fragile. Scrivere è violare la propria intimità coscientemente, liberandosi di ciò che è più caro appunto perché dono unico. Alessia Brombin

Con un’analisi finemente esegetica, le Omelie sulla Genesi di Giovanni Crisostomo si rivelano com... more Con un’analisi finemente esegetica, le Omelie sulla Genesi di Giovanni Crisostomo si rivelano come un prezioso affresco di ermeneutica biblica, cui si amalgama una spiccata lettura sapienziale adatta al pubblico eterogeneo dei fedeli che, tra il 388 e il 389, affollava la chiesa durante le sue predicazioni ad Antiochia. L’autore, attraverso la sua potente abilità oratoria e la pregnanza critica, ci conduce sino alle profondità della Scrittura, aprendo finestre teologiche sulla mistagogia pasquale celata nelle parole della Genesi. Quest’opera, non solo commenta il testo sacro, ma lo ricongiunge alla prassi penitenziale, offrendo una prospettiva ricca e illuminante sull’umana condizione peccatrice, tuttavia la centralità del messaggio si coglie propriamente nella filantropia e provvidenza divina, quale cifra dell’azione di Dio. Si tratta di un’analisi che rivela la bellezza nascosta del primo libro della divina Scrittura, sollecitando a comprendere a fondo le radici della fede cristiana innestata pienamente nell’economia della salvezza, che esordisce con la Creazione. Attraverso un linguaggio comprensibile, si avvale d’intuizioni spirituali espresse con dovizia di analogie che tentano di far emergere anche il senso tropologico del messaggio, Crisostomo riesce a presentare altresì una visione antropologica del rapporto uomo-donna tenacemente ancorata sul dato biblico, trasformando l’atto di leggere in un’esperienza arricchente e coinvolgente per il lettore contemporaneo allo scopo di sollecitare la riflessione personale.
_______________________________________________________________________
Through a nuanced exegetical analysis, John Chrysostom's Genesis Homilies emerge as a valuable masterpiece of biblical interpretation, blending a distinctively wise reading suitable for the diverse audience of believers who crowded the church during his preachings in Antioch between 388 and 389. The author, through his potent oratory skill and critical depth, leads us to the depths of Scripture, opening theological windows on the Paschal mystagogy hidden within the words of Genesis. This work not only explicates the sacred text but reunites it with penitential practice, providing a rich and enlightening perspective on the human sinful condition. However, the essence of the message is truly understood in divine philanthropy and providence, symbolizing God's action. It is an analysis that brings to light the concealed beauty of the initial book of the divine Scripture, prompting a profound understanding of the foundations of the Christian faith fully intertwined with the economy of salvation, commencing with Creation. Using accessible language and spiritual insights expressed with a profusion of analogies seeking to elucidate the tropological sense of the message, Chrysostom also introduces an anthropological vision of the man-woman relationship firmly grounded in biblical data, transforming the act of reading into a rewarding and engaging experience for the contemporary reader, to encourage personal reflection.

https://www.edizionistudiodomenicano.it/prodotto/omelie-sulla-genesi-i-xviii/

Il libro “L’esichia nella spiritualità di Gregorio Palamas” offre un’analisi approfondita e compl... more Il libro “L’esichia nella spiritualità di Gregorio Palamas” offre un’analisi approfondita e completa della spiritualità esicasta nel contesto bizantino athonita. Il saggio, a carattere scientifico, si concentra sul contributo di Gregorio Palamas, quale baluardo dell’Esicasmo, alla pratica spirituale centrata sulla preghiera del cuore e la ricerca della comunione con Dio.
La prima parte del libro esplora il contesto storico e spirituale del XIII e XIV secolo in area bizantina, con particolare attenzione al Monte Athos, dove l’esicasmo rifiorì. Viene delineato il percorso spirituale e biografico di Gregorio Palamas, includendo la sua educazione monastica, sottolineando l’importanza della formazione spirituale. Inoltre, sono analizzati i termini chiave di questa pratica ascetico-mistica.
La seconda parte si concentra sull’esicasmo tardo-bizantino, esaminando opere di autori come lo Pseudo-Simeone, Niceforo l’Esicasta e
Gregorio Sinaita. Sono presentati anche gli antichi metodi psicofisici utilizzati per raggiungere l’esichia permanente, nonché le sue ricadute nella vita spirituale.
La terza parte affronta l’esichia nella produzione di Gregorio Palamas, dai suoi primi scritti a carattere spirituale, passando per quelli dogmatici, come le “Triadi in difesa dei santi esicasti” e la lettera “Alla reverendissima monaca Xene”. E' sottolineata la centralità della purezza del cuore e l’esperienza del ritorno a Dio nel cuore, quali elementi chiave dell’esichia palamitica.

In sintesi, la ricerca offre una panoramica della spiritualità palamita legata all’esichia calata nel contesto bizantino, con un’attenzione al contributo di Gregorio Palamas. Attraverso una rigorosa analisi storica e testuale, il libro fornisce una comprensione approfondita di questa pratica e del suo significato nella tradizione cristiana orientale.

The book "Hesychia in the Spirituality of Gregory Palamas" provides a thorough and comprehensive analysis of Hesychast spirituality in the Athonite Byzantine context. This scholarly essay focuses on the contribution of Gregory Palamas, a stronghold of Hesychasm, to the spiritual practice centred on the prayer of the heart and the quest for communion with God.

The first part of the book explores the historical and spiritual context of the 13th and 14th centuries in the Byzantine area, with particular attention to Mount Athos, where Hesychasm flourished. The spiritual and biographical journey of Gregory Palamas is outlined, including his monastic education, emphasizing the importance of spiritual formation. Furthermore, key terms of this ascetical-mystical practice are analyzed.

The second part focuses on the late Byzantine Hesychasm, examining the works of authors such as Pseudo-Simeon, Nicephorus the Hesychast, and Gregory of Sinai. The ancient psychophysical methods used to achieve permanent hesychia (inner quiet) are also presented, along with their implications for spiritual life.

The third part addresses hesychia in the writings of Gregory Palamas, from his early spiritual writings to his dogmatic works, such as the "Triads in Defense of the Holy Hesychasts" and the letter "To the Most Reverend Nun Xene." Emphasis is placed on the centrality of the purity of the heart and the experience of returning to God in the heart as key elements of Palamite hesychia.

In summary, this research provides an overview of Palamite spirituality linked to hesychia within the Byzantine context, with a focus on the contribution of Gregory Palamas. Through rigorous historical and textual analysis, the book offers a profound understanding of this practice and its significance in the Eastern Christian tradition.

A centoventi anni dalla nascita di padre Dumitru Stăniloae (1903-1993) pubblichiamo l’edizione in... more A centoventi anni dalla nascita di padre Dumitru Stăniloae (1903-1993) pubblichiamo l’edizione in lingua italiana di due contributi redatti in francese, Breviario esicasta e La ricezione della Tradizione nel mondo di oggi. Il punto di vista dell’Ortodossia, allo scopo di promuovere un approccio più fecondo alla sua teologia.

Breviario Esicasta si compone di due preziosi saggi di Dumitru Stăniloae, uno dei maggiori teologi ortodossi romeni del XX secolo, considerato “la colonna della teologia ortodossa contemporanea” e il “teologo dell’amore” per eccellenza. Il primo contributo, che dà il titolo al libro, raccoglie gli esercizi spirituali che padre Stăniloae predicò ai monaci della comunità monastica benedettina di rito bizantino, presso l’Abbazia di Chevetogne, la cui principale vocazione è quella di mantenere vivo il dialogo ecumenico con la tradizione ortodossa.

Recensione https://www.pazzinieditore.it/recensione-su-civilta-cattolica/

“Sogna e la tua cella sarà inondata della luce iridescente che tu stessa avrai creato. Fa che nel... more “Sogna e la tua cella sarà inondata della luce iridescente che tu stessa avrai creato. Fa che nella tua cella non penetrino mai la paura e la buia angoscia che sono l’ambiente propizio per le larve del tormento e della morte…”.

Quanto coraggio in queste parole scritte di proprio pugno dall’autrice in uno dei momenti più difficili della sua vita: la reclusione in carcere in Russia perché considerata ostile al regime bolscevico, nel periodo più violento delle purghe staliniane, i primi anni Trenta, quando non venivano risparmiati neppure i cristiani.

Tre nomi, una sola identità: quella cristiana
Nata nel 1893, il nome di battesimo della scrittrice russa di cui ci occupiamo oggi, è Iulia Michaelovna Kazarina. Cresciuta a San Pietroburgo, sposa il diplomatico Nicolaj de Beausobre e per questo è conosciuta anche con il nome di Iulia de Beausobre. Con la rivoluzione, il marito viene perseguitato come nemico del popolo e imprigionato dalle autorità comuniste. Morirà in carcere.

La stessa persecuzione toccherà alla moglie, che però si salverà e riparerà in Gran Bretagna dove sposerà in seconde nozze lo storico britannico Lewis Bernstein Namier, che la lascerà nuovamente vedova nel 1960. Nella sua nuova vita oltre la cortina di ferro, sarà famosa come Julie Namier.

Prigioniera in patria, riscattata dalla governante
Siamo all’inizio degli anni Trenta, la prima grande rastrellata staliniana. Iulia, nemica del popolo perché suo marito lo è, viene rinchiusa in carcere. Per una coincidenza fortunata, riesce a essere riscattata a opera della governante che è di cittadinanza inglese e passa così dalla prigionia ai lavori forzati, finché non sarà liberata.

La prigionia, però, per lei non è stata soltanto un’umiliazione, ma ne ha fatto tesoro, riuscendo a viverla come un periodo quasi di depurazione, un’ascesi spirituale da cui deriverà un’autobiografia, La donna che non poteva morire, data alle stampe nel mondo libero nel 1938. Qui racconta, con dovizia di particolari, l’esperienza personale nell’universale della persecuzione contro i cristiani: dall’arresto agli interrogatori, indugiando sui metodi brutali tanto da sfociare nella tortura. Si tratta, però, anche di un’opera piena di speranza, in cui il dolore è alleato stretto della pietà e in cui l’anima riesce a non farsi schiacciare dalle tenebre del male. Torna libera nel 1934, ma non ha più una casa – confiscata dal regime – e non ha un soldo. Le basta avere la vita, però, e per salvarsela fugge in Inghilterra.

Una scrittrice “Santa”
L’autobiografia di Iulia, immediatamente tradotta in molteplici lingue, la fa diventare una scrittrice famosa in Gran Bretagna, addirittura in odore di santità per quella inclinazione al perdono e all’antipolitica che si respirano in quella pagine in cui racconta anche come in prigione abbia conosciuto la guida spirituale di Madre Teodosia, a capo di un piccolo gruppo di monache recluse. Una volta libera, Iulia torna alla sua tradizione ortodossa e dedica il proprio talento letterario alla fede: nel 1945 pubblica un libro sulla vita di San Serafino di Sarov; l’anno precedente aveva tradotto in inglese le lettere spirituali russe di Macario il Vecchio di Optina, basandosi per entrambi più sulle fonti popolari che sulle agiografie ufficiali.

Una vita segnata
Gli anni trascorsi nel carcere comunista, però, segnano Iulia più di quanto lei stessa non creda. Dopo il suo diario di prigionia, tornerà sul tema nel 1940 con Sofferenza creativa, in cui, tra l’altro, nota come “la rivoluzione del 1917 si è voltata proprio contro quelli che aveva preteso di difendere. Il 30% dei detenuti erano detenuti comuni e solo il 10% persone della classe colta…”.

Muore in Inghilterra nel 1977, senza essere mai ritornata in patria.

La scheda del libro: https://www.graphe.it/scheda-libro/iulia-de-beausobre/sofferenza-creativa-9788893721981-619444.html
Julie Namier, prigioniera e asceta: https://www.graphe.it/news-approfondimenti-julie-namier-prigioniera-e-asceta-7037.html
Intervista https://www.graphe.it/news-interviste-3-domande-ad-alessia-brombin-curatrice-del-libro-sofferenza-creativa-di-iulia-de-beausobre-7038.html
Video presentazione https://www.youtube.com/watch?v=xT3RwXDjUUw&t=23s

Recensioni:
https://leggeretutti.eu/sofferenza-creativa/
https://www.recensionedilibri.it/2023/09/22/iulia-de-beausobre-sofferenza-creativa/
https://www.sololibri.net/Sofferenza-creativa-Iulia-de-Beausobre.html

Presentazioni del testo (registrazioni audio e video):
https://www.presdonna.it/presentazione-online-del-libro-sofferenza-creativa/
Spazio Asmara/Come to me: https://youtu.be/mq9tKtRYLzQ
Radio Orantes - La radio delle Benedettine di Lecce https://open.spotify.com/episode/6fh4np3WnVwFQ773akfrEX?si=CKFKc2IXSmSDGd31AdzqvA

Questa traduzione di cento lettere tratte dall'epistolario di Nilo d'Ancira (+430ca.), si propone... more Questa traduzione di cento lettere tratte dall'epistolario di Nilo d'Ancira (+430ca.), si propone di offrire una sintesi contenutistica, seppur non esaustiva, di alcuni temi propri della sua teologia, e in particolare della direzione spirituale. Il corpus è un monumento letterario che non può essere trascurato per la prassi ascetica legata al monachesimo, alla quale è connaturale il consiglio spirituale dispensato da questo monaco bizantino. Desta un potenziale interesse anche per i lettori contemporanei che sono alla ricerca di esportazioni per nutrire la propria vita in Cristo attingendo dalle fonti patristiche.

Presentazione su Youtube: https://youtu.be/ILBiRdv9kHo

INDICE
INTRODUZIONE
I. ASPETTI DEL DIVINO
1.1 MISERICORDIA
1.2 PROVVIDENZA
1.3 MISTERO E INEFFABILITÀ
1.4 REDENZIONE E RISURREZIONE
II. LA PEDAGOGIA DIVINA
2.1 L’AMICIZIA TRA GLI UOMINI E TRA DIO E L’UOMO
2.2 PEDAGOGIA DIVINA E AZIONE DIABOLICA
2.3 LUCI E TENEBRE DIVINE
2.4 LEZIONI PRATICHE
III.ESERCIZI PER LA VITA SPIRITUALE
3.1 FIDUCIA E AFFIDAMENTO IN DIO
3.2 PREGHIERA E LECTIO DELLA SCRITTURA
3.3 L’ESEMPIO DEI SANTI E DEI GIUSTI
3.4 CONSIGLI PER LA VITA SPIRITUALE
3.5 LA GUARIGIONE INTERIORE
3.6 IL NUTRIMENTO SPIRITUALE

An Anthology from the Letters of Nilus of Ancyra. A Guide for Daily Spiritual Nourishment.
This translation of one hundred letters from the correspondence of Nilus of Ancyra (+ ca. 430) aims to offer a concise summary of some themes central to his theology, particularly spiritual direction. The corpus is a literary monument that cannot be overlooked in relation to the ascetic practice associated with monasticism, which naturally includes the spiritual counsel dispensed by this Byzantine monk. It also holds potential interest for contemporary readers who are seeking nourishment for their life in Christ through the patristic sources.

TABLE OF CONTENTS
INTRODUCTION
I. ASPECTS OF THE DIVINE
1.1 MERCY
1.2 PROVIDENCE
1.3 MYSTERY AND INEFFABILITY
1.4 REDEMPTION AND RESURRECTION
II. DIVINE PEDAGOGY
2.1 FRIENDSHIP AMONG HUMANS AND BETWEEN GOD AND HUMANITY
2.2 DIVINE PEDAGOGY AND DIABOLICAL ACTION
2.3 DIVINE LIGHT AND DARKNESS
2.4 PRACTICAL LESSONS
III. EXERCISES FOR THE SPIRITUAL LIFE
3.1 TRUST AND RELIANCE ON GOD
3.2 PRAYER AND LECTIO DIVINA
3.3 EXAMPLES OF THE SAINTS AND THE RIGHTEOUS
3.4 COUNSEL FOR THE SPIRITUAL LIFE
3.5 INNER HEALING
3.6 SPIRITUAL NOURISHMENT

Accanto al mercante, al soldato, al missionario, al funzionario distaccato negli insediamenti olt... more Accanto al mercante, al soldato, al missionario, al funzionario distaccato negli insediamenti oltremare, si profila in Europa nell’ultimo quarto del Settecento una figura inedita: l ’orientalista. Egli insinua nella coscienza europea il disagio di misurarsi con una diversità che non è più solo quella del selvaggio rispetto al civilizzato – com’era avvenuto all’epoca delle grandi scoperte geografiche nel Cinquecento, e neppure quella del pagano dell’Asia rispetto al credente cristiano, ma è una diversità che mina il primato etnocentrico europeo e impone alla civiltà del vecchio continente di misurarsi con modelli diversi di cultura, con umanesimi attecchiti fuori del solco greco-ebraico-cristiano dove si fronteggiarono nella storia gli archetipi di Atene e Gerusalemme. Benché la filosofia accademica nel vecchio continente sia rimasta riottosa a misurarsi con sistemi di pensiero estranei all’Occidente, l’apertura a una prospettiva non insulare di discipline quali la linguistica, l’archeologia, la paleontologia, la musicologia e la stessa teologia - come mostrano i valenti coautori di questa quadrilogia storico-comparativa , ha consentito alle scienze umane nel complesso di superare il pregiudizio della ‘minorità’ filosofica, letteraria ,artistica, estetica e spirituale dei popoli della grande Asia.

https://www.graphe.it/news-interviste-la-vita-in-dio-intervista-ad-alessia-brombin-6984.html La ... more https://www.graphe.it/news-interviste-la-vita-in-dio-intervista-ad-alessia-brombin-6984.html

La vita in Dio: intervista ad Alessia Brombin

Tre domande ad Alessia Brombin
Per noi che mastichiamo poco di teologia, potresti dirci cosa si intende con “antropologia della risurrezione”, e qual è il suo ambito di studio?

Particolarmente significativa è la curvatura teologica che ho inteso dare con questa felice espressione al saggio. Infatti, fonde due prospettive, anche se non vengono poste sul medesimo piano; poiché quella teologica, inerente non solo all’episodio biblico della risurrezione di Cristo, imprime una dinamicità a quella antropologica, che per questo motivo si prefigge di decifrare, non solo i segni e le opere di Gesù, ma le profonde implicazioni che a partire dall’Incarnazione ne derivano per l’umanità. Il punto d’osservazione privilegiato di questa trattazione è il culmine della vita di Dio: la Risurrezione. In italiano “risorgere” (lat. resurgere) è usato anche per denotare il “risuscitare” (gr. ἀνίστημι/anìstemi), è un’ elevazione (gr. ἀνάστασις/anàstasis) che non coinvolge solamente i corpi, le anime e gli spiriti dei defunti, esprime altresì un dinamismo nella vita umana; dopo le narrazioni di Genesi 1 e 2, la Creazione è tutta protratta verso Dio, con un movimento incessante. In questo testo, in cui dapprima introduce l’argomentare nelle sue note antropologico-bibliche, vengono presentati alcuni degli snodi tematici per riflettere sul proprio cammino verso Dio, e in Dio, accompagnati da una duplice prospettiva di lettura: quella dell’occidente cristiano che s’incontra con l’oriente. Inoltre, questo sfondo ermeneutico acconsentirà di risvegliare la consapevolezza di essere “con-risorti” con Cristo (συνεγείρω/synegeìro, Ef 2,6; Col 2,12-13; Col 3,1), e di poter così incedere con un passo più agile tra le asperità del sentiero che conduce al Tabor, e di lì alla nuova Gerusalemme.

Il tuo saggio, La vita in Dio, affronta l’affascinante tema della teologia del corpo: puoi illustrarci alcuni passi salienti del tuo studio?

La lettura di questo studio permetterà di compiere davvero alcuni piccoli “passi”, sollecitare a delle svolte, facilitare un orientamento integrale di vita, promuovere una mutazione di prospettiva (gr. μετάνοια/metànoia), una conversione incessante (sempre metànoia) per il ritorno a Dio (gr. ἐπιστροφή/epistrophe); l’invio divino, che guida sulla strada verso la nuova Gerusalemme, è iscritto nella natura più intima del cristiano, denotando gli uomini e le donne come i seguaci della via, coloro che seguono Cristo, la via (τῆς ὁδοῦ ὄντας/tes odu ontas, At 9,2). Si tratterà, dunque, di compiere un pellegrinaggio esistenziale, a carattere esplorativo e in piena docilità allo Spirito, attraversando i misteriosi territori del divino che ci abita e avanzando verso la completa divinizzazione.

Nel libro citi molti scrittori spirituali orientali: potresti indicarci due autori i cui libri sono fondamentali da leggere dal tuo punto di vista?

In realtà, la Tradizione patristica è ricchissima di autori dai quali attingere, ad esempio, una figura chiave è quella di Massimo il Confessore (662 d.C.), quale punto di congiunzione tra le teologie e antropologie qui presentate; nonché Gregorio Magno (604), da parte occidentale, scelto da papa Pelagio II come suo apocrisario a Bisanzio, fu in quest’occasione che iniziò ad apprezzare la cultura orientale. Gregorio, sempre fedele al suo lavoro apostolico, promosse un annuncio che favorisse la sintonia tra tutti i cristiani della Chiesa indivisa; maturò proprio a Bisanzio l’idea di diffondere l’Evangelo in ogni cultura e civiltà, cosciente di trovarsi in una dinamicità transitoria esistenziale, in cui tutti popoli dimostravano la presenza misteriosa dello Spirito. L’approfondimento di questi autori, e altri, sarà certamente utile ai lettori contemporanei, che si sentono interpellati, soprattutto in quest’epoca, a ricercare tra i molteplici volti di Dio che s’incontrano tra le strade.

https://www.edizioni-santantonio.com/catalogue/details/it/978-613-8-39420-4/via-pulchritudinis

Sacred images, both in the Western and Eastern traditions, distinguish Christianity in a preponde... more Sacred images, both in the Western and Eastern traditions, distinguish Christianity in a preponderant way compared to all other religions, especially as regards the Orthodox. The images and symbols describe, in their artistic form, the divine word similar to a "color theology" representing a "window on infinity", as well as reflect "an image of the kingdom of God". Since its origins in Christianity, man has tried to integrate the evangelical announcement, oral and written, through images, for this reason Christian art has initially inherited some typical forms of the Greco-Roman styles, which soon took on their main character. Theological character that we know today as "sacred art", with its own rules and traditions. Sacred art is an integral part of the architecture of churches and places of worship, but not only that, it assumes its role of fundamental support in the liturgy.

Art is designed, first, to be "read" and to deduce the theological and spiritual message contained therein; this happens by approaching images, figures, objects and colors, tending to decode the biblical-theological background underlying the expressive potential of visual language, essentially composed of a marked symbolism. Christian art, in its oriental iconographic form, is particularly charged with this symbolism; it represents the vocabulary, grammar and syntax that the iconographer has at his disposal to fit into the constant process of developing a real "living language", that of God.

The essay approaches sacred art in an attempt to act as a bridge between West and East from different perspectives: historical, theological, liturgical and artistic; aims to make people familiar with the history of Christian art, and in general with oriental iconographic art, in order to learn the fundamental characteristics of the theology of images, and also to understand the main interpretations for the spiritual life.

The essay unfolds on some main axes, at first it examines the characteristics of the history of Western art compared with Eastern iconographic art, including the origin of Christian art and the development of its fundamental characteristics; subsequently he approaches the theology of the icon, studied mainly through iconoclasm, with a particular emphasis on the patristic texts of John Damascene and the declarations of the VII Ecumenical Council (Nicaea, 787), as well as the triumph of Orthodoxy (843). Finally, it offers a possible interpretation of iconographic symbolism, with attention to the main types of icons of the Christ Pantocrator, the Acheropita and the Anastasis icon.

The book is an interesting call to move forward on the path of life to confidently enter the path... more The book is an interesting call to move forward on the path of life to confidently enter the path of the Spirit; animating its content is the same spirit that urges men and women of all times to raise their whole heart and mind to God in order to be united with Him. Readers, aware that the culmination of life in Christ will be fully realised in the coming century, will be prompted to reflect on the problem of how to establish a fruitful relationship with God from earthly existence. If we ask ourselves what it means in concrete terms to participate in the Spirit, and how we can cooperate with Him in order to fulfil the Father's will, we realise that the invitation takes on its concreteness in daily life, which is why we must rely on the testimonies of those who have previously experienced His presence, for which we allude to the example of the Fathers of the undivided Church.
The book traces a patristic-biblical parable, in which the starting point is the profound listening to the Word, to make it penetrate down to our 'spiritual fibres'; we will discover that listening is often disregarded, we know that this has been the case since apostolic times, Jesus Himself found the hardness of the hearts of His faithful, which is why He did not listen to the Word.
hearts of his believers, which is why, even today, mankind puts considerable effort into perfecting this type of listening, purifying the heart and seeking silence to bring forth the Word.
The author's methodological approach will certainly be of interest to all those Christians who perhaps find themselves annoyed by easy spirituality. find themselves annoyed by facile spiritualisms, or by practices that often confuse the planes of the Christian telos Christian telos, which aims at divinisation. The particular suggestion offered by the analysis aims to awakening receptivity to the Holy Spirit following the example of the Fathers in order to "perfect human imperfection", a spiritual oxymoron on which to meditate.

The text, drawn up with a historical-critical approach with an ecumenical slant, set itself the g... more The text, drawn up with a historical-critical approach with an ecumenical slant, set itself the goal of punctually examining the major magisterial documents of the Roman Catholic Church in which the Eastern churches were protagonists. The essay will start with Pope Leo XIII passing through Pius XII, thus reaching Vatican II, the ecumenism of John Paul II, up to the more recent papacy of Benedict XVI and Francis. To better outline the object of the examination and to fully understand that "the Church still lives on doctrinal, spiritual, cultural and human riches [...] They remain a common heritage, to be rediscovered and enhanced, so that the Church can breathe again" with both lungs", the eastern one and the western one" (Pope John Paul II), the study will be accompanied by an introductory chapter containing hints of the history and theology of Eastern churches, to which an epilogue will be paired, entrusted to the reflections of two contemporaries Orthodox authors: Nicolas Afanassieff († 1966) and Ioannis Zizioulas (1931-2023).

The Eighth and Ninth Homilies on Genesis by John Chrysostom focus on the divine Word that moulds ... more The Eighth and Ninth Homilies on Genesis by John Chrysostom focus on the divine Word that moulds man and woman in the image and likeness of God and sets them as custodians and lords of the garden of creation (cf. Gen 1:26). Hence the great dignity of every human being, at the foundation of which lies the entire spiritual journey. With a preface by Michelina Tenace.

Archimandrite Placide Deseille (1926-2018), spiritual master of the Eastern Church, described him... more Archimandrite Placide Deseille (1926-2018), spiritual master of the Eastern Church, described himself as 'a man of prayer, from early childhood'. The two essays 'Life in Christ' and 'Union with God and Prayer', presented here in an unpublished translation, are a distillation of his spiritual teaching, in which he exhorts and encourages people to walk the contemplative path inspired by the Scriptures according to the interpretation of the ancient Fathers, in an intense experience of union with God. The book is accompanied by a preface by Guido Innocenzo Gargano, OSB Cam.