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РОССИЙСКАЯ АКАДЕМИЯ НАУК Центр сравнительного изучения древних цивилизаций ГОСУДАРСТВЕННЫЙ ЭРМИТАЖ ХРИСТИАНСКИЙ ВОСТОК Новая серия Том 1 (7) ИНТЕРРОС ХОЛДИНГОВАЯ КОМПАНИЯ Издательство «Алетейя» Санкт-Петербург — Москва 1999 ББК Э37-39(53)-3 ТЗ(53)-3 УДК 22/28 + 950 Главный редактор Editor-in-Chief М. Б. Пиотровский М. В. Piotrovsky Редакционная коллегия Editorial Board B. А. Арутюнова-Фиданян; Д. Е. Афино- D. E. Afinogenov; Y A. Arutiunova- генов; В. А. Лившиц; Ю. Н. Литвинен- Fidanian; S. B. Chernetsov; Yu. N. Lit- ко; В. М. Лурье; И. П. Медведев (зал. vinenko; V. A. Livshitz; В. М. Lourie; главного редактора); А. В. Муравьёв I. E Medvedev (Deputy Chief Editor); (ответственный секретарь); Е. Б. Сма- A. V. Muraviev {Executive Secretary); гина; С. Б. Чернецов; М. А. Шанидзе. M. Shanidze; E. B. Smagina. Председатель Редакционного совета Chairman of Editorial Council Г. М. Бон гард-Л евин G. M. Bongard-Levin Редакционный совет Editorial Council C. С. Аверинцев (Вена); 3. Н. Алексидзе Z. Alexidze (Tbilisi); S. Arevsatian (Тбилиси); С. С. Аревшатян (Ереван); (Erevan); V. Asmus (Moscow); S. Averin- B. В. Асмус (Москва); Г. Бауэрсок tsev (Vienna); G. W. Bower sock (Prin- (Принстон); С. Брок — зал. предсе- ceton); S. P. Brock — Deputy Chairman дателя (Оксфорд); Н. Г. Гарсоян (Нью- (Oxford); G. Dagron (Paris); A. I. Elans- Йорк); Ж. Дагрон (Париж); А. И. Елан- kaya (St. Ffetersburg); M.van Esbroeck — ская (С.-Петербург); У. Занетти Deputy Chairman (Munich); B. L. Fon- (Брюссель); И. Зетеишвили (Висаги- kich (Moscow); N. Garsoi'an (New York); нас); А. Я. Наковкин (С.-Петербург); Gh. GnoU(Rome); A. Ya. Kakovkin(St. Pe- C. П. Карпов (Москва); Г. А. Кошелен- tersburg); S. P Karpov (Moscow); ко (Москва); М. Кропи (Мюнстер); G. A. Koshelenko (Moscow); M. Kropp Г. Г. Литаврин — зам. председателя (Minister); G. G. Litavrin — Deputy (Москва); М. С. Мейер (Москва); Chairman (Moscow); E. N. Mechtcher- Е. Н. Мещерская (С.-Петербург); skaya (St. Petersburg); M. S. Meier В. С. Мясников (Москва); П. Мурадян (Moscow); P. Muradian (Erevan); (Ереван); Г. Ньоли (Рим); Т. Орла иди V. S. Myasnikov (Moscow); T. Orlandi (Рим); Л. Рюден (Упсала); Р. Тафт (Рим); (Rome); L. Ryden (Uppsala); A.-E. Tachiaos А.-Э. Тахиаос (Фессалоника); Р. Томсон (Thessalonica); R. Taft (Rome); R. Thom- (Оксфорд); М. К. Трофимова (Москва); son (Oxford); M. K. Trofimova (Moscow); Б. Л. Фонкпч (Москва); М. ван Зсбрук — U. Zanetti (Brussels); I. Zeteisvili(Visa- зал. председателя (Мюнхен). ginas). ISBN 5-89329-161-1 Издание осуществлено при финансовой под- держке ХОЛДИНГОВОЙ компании «ИНТЕРРОС» © Авторы статей, 1999» © Издательство «Алетейя» (Санкт-Петербург), 1999* СОДЕРЖАНИЕ От Редакционной коллегии и Редакционного совета ix Учреждение журнала «Христианский Восток» при Российской Академии Наук. Записка В. Н. БЕНЕШЕВИЧА, Н. Я. МАРРА И Б. А. ТУРАЕВА xi СТАТЬИ 3. АЛЕКСИДЗЕ (Тбилиси). Новые памятники письменности Кавказской Албании 3 С. А. СТАРОСТИН (Москва^ Фонетический комментарий к статье 3. Н. Алексидзе ... 13 Д. Е. АФИНОГЕНОВ (Москва). «Обличение и опровержение» патриарха Никифора как источник хроники Георгия Амартола 15 A. DESREUMAUX (Paris). Textes nouveaux extraits de manuscrits syriaques du Kerala (partie I) 26 M. VAN ESBROECK (Munich). Le discours dogmatique de Gregoire Vkayaser ... 38 E. HISAMATSU (Nagoya). Zur Anthropologie des Gregorios Sinaites 58 S. KAPLAN (Jerusalem). The literature of the Beta Israel (Falasha): a survey of a Biblical-Hebraic tradition 99 M. E. SHIRINIAN (Erevan), G. MURADIAN (Erevan). The Armenian collection of the ecclesiastical canons 124 A. LAATO (Abo). The idea of kipper in the Judaisms of late antiquity 155 A. MURAVIEV (Moscow). The Syriac Julian Romance and its place in the literary history 194 J. С VANDERKAM (Notre Dame, IN, USA). Calendars and Calendrical Information in the Dead Sea Scrolls 207 С. Б. ЧЕРНЕЦОВ (С-Петербург). «Книга повествования о вейзаро Бафане Вальда Микаэль» — первой жене Me нелика II 234 СООБЩЕНИЯ И ЗАМЕТКИ Н. АПЦИАУРИ (Тбилиси). К вопросу о миссионерской деятельности св. Григория Просветителя 289 A. CAMPLANI (Rome). Did Athanasius know Antony? A Response to Leslie D. Barnard 296 M. КАСРАДЗЕ (Тбилиси), А. МУРАВЬЕВ (Москва). Чудо об открытии церкви из жития св. Василия Великого (BHG 256) в византийской и древнегрузинской традициях 302 B. М. ЛУРЬЕ (С-Петербург). Авва Георгий из Саглы и история юл нанизма в Эфиопии 317 П. М. МУРАДЯН (Ереван). Идея конфессиональной толерантности и межнационального согласия в армянской книжности XII-XIII веков .. 359 R. E. SINKEWICZ (Toronto). The Concept of Spiritual Perception in Gregory Palamas' First Triad in Defense of the Holy Hesychasts 374 A. ЧАНТЛАДЗЕ (Тбилиси). «Вопросоответы к Фалассию» преп. Максима Исповедника в древнегрузинских переводах 391 ИЗ ИСТОРИИ НАУКИ Архимандрит АВГУСТИН (НИКИТИН) (С.-Петербург). Синай и Россия. Обзор церковно-литературных связей 399 Б. А. ТУРАЕВЪ. Евангел!е ДЪтства Христа въ эеюпской письменности. Публикация С, Б. Чернецова (С.-Петербург) 434 B. М. ЛУРЬЕ (С.-Петер6ург). К истории появления заметки Б. А. Тураева.. 448 РЕЦЕНЗИИ И БИБЛИОГРАФИЧЕСКИЕ АННОТАЦИИ Catalogue of Syriac Fragments (New Finds) in the Library of the Monastery of St. Catherine, Mount Sinai (А. В. МУРАВЬЕВ) 453 S. P. BROCK, Studies in Syriac Christianity. History, Literature and Theology (В. М. ЛУРЬЕ) 455 From Byzantium to Iran. Armenian Studies in Honor of Nina Garsomn (А. В. МУРАВЬЕВ) 463 F. MALASPINI,L'AKA0I2TO2 (А. В. МУРАВЬЕВ) 471 H. Я. МАРР, Кавказский культурный мир и Армения (В. А АРУПОНОВА-ФИДАЯЯН) .. 477 Богословие «египтствующих умом»: монофизитская триадология между тритеизмом и дамианизмом (Petri Callinicensis patriarchae Antiocheni, Tractatus contra Damianum) (В. М. ЛУРЬЕ) 479 G. LUSINI, Studi sul monachesimo eustaziano (secoli XIV-XV) (В. М. ЛУРЬЕ) 488 Th. DASNABEDIAN, Le Panegyrique de la sainte Mere de Dieu de Grigor Narekac6i(B. OUTTIER) 439 П. B. IIASXOS, Aytot oi 91X01 TOO 0eou (А. В. МУРАВЬЕВ) 502 R. W. THOMSON, Rewriting Caucasian History. The medieval Armenian Adaptation of the Georgian Chronicles (А. В. МУРАВЬЕВ) 505 A Digest of Russian Books on the Christian Orient and Related Matters 508 Список сокращений 512 CONTENTS From the Editoral Board and the Editorial Council ix Memorandum on the establishment of the journal «The Christian East» under the auspices of the Russian Academy of Sciences (V. N. BENESHEVICH, N. Ya. MARR, B. A. TURAEV) xi ARTICLES Z. ALEKSIDZE (Tbilisi). Some newly discovered texts of Caucasian Albania 3 B. A. STAROSTIN (MOSCOW). Phonological notes to Z. Alexidze's article 13 D. E. AFINOGENOV (MOSCOW). Refutatio et Eversio by Patriarch Nicephoros as a source of George the Monk 15 A. DESREUMAUX (Paris). Textes nouveaux extraits de manuscrits syriaques du Kerala (partie I) 26 M. VAN ESBROECK (Munich). Le discours dogmatique de Gregoire Vkayaser ... 38 E. HISAMATSU (Nagoya). Zur Anthropologie des Gregorios Sinaites 58 S. KAPLAN (Jerusalem). The literature of the Beta Israel (Falasha): a survey of a Biblical-Hebraic tradition 99 M. E. SHIRINIAN (Erevan), G. MURADIAN (Erevan). The Armenian collection of the ecclesiastical canons 124 A. LAATO (Abo). The idea of kipper in the Judaisms of late antiquity 155 A. MURAVIEV (Moscow). The Syriac Julian Romance and its place in the literary history .194 J. С VANDERKAM (Notre Dame, IN, USA). Calendars and Calendrical Information in the Dead Sea Scrolls 207 S. B. CHERNETSOV (St. Petersburg). «Book narrating about weizaro Bafana Walda Mikaeb, the first wife of Menelik II 234 NOTES AND REPORTS N. APTSIAURI (Tbilisi). A note about the missionary activity of St. Gregory the Enlightener 289 A. CAMPLANI (Rome). Did Athanasius know Antony? A Response to Leslie D. Barnard 296 M. KASRADZE (Tbilisi), A. MURAVIEV (MOSCOW). A miracle about opening of a church from the Vita of St. Basil the Great (EHG 256) in the Byzantine and Old Georgian traditions 302 B. LOURIE (St. Petersburg). Abbas Giyorgis Saglawi and the history of the Julianism in Ethiopia 317 P. M. MURADIAN (Erevan). The idea of the inter-confessional tolerance and the international concord in the Armenian literature of the XHth and XHIth centuries 359 R. E. SINKEWICZ (Toronto). The Concept of Spiritual Perception in Gregory Palamas' First Triad in Defense of the Holy Hesychasts 374 A. CHANTLADZE (Tbilisi). Erotapokriseis to Thalassius of St. Maximus the Confessor in Old Georgian translations 391 FROM THE HISTORY OF SCHOLARSHIP Archimandrite AUGUSTINE (NIKITIN) (St. Petersburg). Mt. Sinai and Russia. A survey of ecclesiastical and literary contacts 399 B. A. TuRAEV. The Infancy Gospel in the Ethiopian literature. Prepared for publication by S. B. Chernetsov (St. Petersburg) 434 В. М. LOURIE (St. Petersburg). On the history of Turaev's paper 448 REVIEWS AND BIBLIOGRAPHICAL ANNOTATIONS Catalogue of Syriac Fragments (New Finds) in the Library of the Monastery of St. Catherine, Mount Sinai (A. V. MURAVIEV) 453 S. P BROCK, Studies in Syriac Christianity. History, Literature and Theology (В. М. LOURIE) 455 From Byzantium to Iran. Armenian Studies in Honor of Nina Garsomn (A. V. MURAVIEV) 463 F. MALASPINI, U AKA0ISTOS (A. Y. MURAVIEV) 471 N. Ya. MARR , Caucasian cultural world and Armenia (V. A. ARUTIUNOVA -FIDANIAN) 477 The theology of the «Egyptizing minds»: the Monophysite Triadology between Tritheism and Damianism (Petri Callinicensis patriarchae Antiocheni, Tractatus contra Damianum)(B. M. LOURIE) 479 G. LUSINI, Studi sul monachesimo eustaziano (secoli XIV-XV) (В. М. LOURIE) 488 Th. DASNABEDIAN, Le Bmegyrique de la sainte Mere de Dieu de Grigor Narekac'i(B. OUTTIER) 499 П. В. ПАГХОЕ, Aytot oi 91X01 TOO Oeoo (A. Y. MURAVIEV) 502 R. W. THOMSON, Rewriting Caucasian History. The medieval Armenian Adaptation of the Georgian Chronicles (A. Y. MURAVIEV) 505 A Digest of Russian Books on the Christian Orient and Related Matters 508 Abbreviations 513 Robert E. Sinkewicz THE CONCEPT OF SPIRITUAL PERCEPTION IN GREGORY PALAMAS' CTRST TRIAD IN DEFENCE OF THE HOLY HESYCHASTS Introduction Spiritual perception can be defined in general terms as the means whereby the human person experiences God or spiritual realities. More specifically, in the controversy between Gregory Palamas and Barlaara the Calabrian, it is the means whereby the human person knows God. The historical context of this fourteenth-century discussion has been treated in detail by John Meyendorf f, Antonio Rigo and myself1. Rigo in particular has elucidated the specific sources of Barlaam's criticisms of hesychast practice and experience: principally, Nikephoros the Monk, On Watchfulness and the Guarding of the Heart, the «Methodos» (The Three Methods of Prayer) ascribed to Symeon the New Theologian (in fact, a late thirteenth-century text), and the writings of Gregory of Sinai2. In the first phase of his controversy with Barlaam, Gregory Palamas resorted to the notion of spiritual perception in a particularly interesting way. Afterwards he dropped the topic and the term disappears from the controversy. The problem originated with an extreme emphasis on God's aseity in Barlaam's early writings. Because of the inexpressible and indemonstrable character of the Godhead, it could not be confined with the categories of apodictic demonstrations. Such knowledge of God is inaccessible to the powers of human reason. Dialectical reasoning alone can be used in theology. Human beings have no direct contact with or knowledge of God. The only knowledge available is limited to knowledge of God from creation or the ascent by negations. Illumination, whether it be a case of the prophets and saints of old or the saints of the present, is a phenomenon of the intellect: it relates to the gifts of wisdom, knowledge 1 J. MEYENDORFF, Introduction a l'etude de Gregoire Palamas (Paris, 1959); A. RIGO, Monaci esicasti e monaci bogomili //(Florence, 1989) (Orientalia venetiana 2); R. STNKEWICZ, The Doctrine of the Knowledge of God in the Early Writings of Barlaam // Mediaeval Studies 44 (1982) 181-242. 2 RIGO, Monaci esicasti,.., p. 43-103. R. E. Sinkewicz 375 and reason. Unfortunately, Barlaam is never clear about distinguishing a gift of knowledge and knowledge attained by natural human effort. For the most part, Barlaam appears to have denied any divine gift or charism of knowledge, as well as any divinizing transformation of the human faculties that would have allowed for a spiritual perception of divine realities. In reply, Gregory Palamas insisted on the activity of grace in transforming the human faculties of perception that like may be known by like3. The last section of this work, like the other two, begins with a question posed by a hesychast monk in which certain criticisms of the opponents (i.e., Barlaam) are set forth. These provide the immediate context and general outline for the discussion which follows. Four points are raised in the question4. First, according to the opponents, the illumination which the hesychasts experience and call divine is in fact sensible. The implication is that it cannot thus be divine in itself. And further, since it is sensible, it would not be true illumination, which must be intellectual. Sensible illuminations are also to be considered suspicious because of their susceptibility to demonic deception. Second, the opponents hold that the Old Testament instances of illumination are symbolic. On the basis of the ensuing discussion, this seems to imply that a symbol merely communicates knowledge of a reality without in any way embodying that reality or being of any significance in itself. The New Testament illuminations on Mount Thabor and at Pentecost are sensible, which is another way of saying that they are symbolic. Being sensible, they must be created effects and also inferior to the direct communication of knowledge. The third contention of the opponents follows logically: knowledge is the only true supersensorу illumination. Only knowledge can be the goal of contemplation. Andfourth, the hesychast practices and experiences must fall under condemnation, because they involve a pursuit of sensory experience, which leaves the individual open to demonic illusions. The hesychast monks would also have everyone disregard what is most important in the human search for God, namely, intellectual knowledge. Everything here leads Palamas to conclude that Barlaam considers the nature of the human encounter with God to be accessible through the natural intellectual faculties. 3 See SINKEWICZ, The Doctrine... 4 Triad 1.3.q (102-105). TpriYoptou той ПосХа^бс Еиуура^атос / Ed. P. K. CHRES- тои, V. 1 (Thessalonica, 1962). In brackets I give the page and line numbers of the Meyendorff edition. 376 Христианский Восток I (VII) (i999) Spiritual Perception In his reply, Palamas noted that these opponents had apparently misinterpreted the patristic terminology of illumination. They were taking the terms «intellectual illumination», «intellectual light», light of knowledge, and interpreting them as though there were no distinction between the vision of Light (or illumination) and knowledge. In appealing to patristic authority, they had given their opinions a mask of truth5. Palamas was quick to point out their error. Knowledge is referred to as light only because it is an effect of the presence of the divine Light6. This Light bestows upon the individual a mystical and ineffable knowledge of the mysteries of God; this is a knowledge proportionate to our power to receive it7. Therefore, the divine Light can be called knowledge only metaphorically, and knowledge can be called light only derivatively8. The object of contemplation and that by which human beings are illumined is not knowledge but God himself. The Light which is seen in contemplation and by illumination is truly divine and is God himself, though not in his substance9. The vision cannot be a sensible one (ouSev OCIOGTITOV octStov); rather, God illumines spiritually (voepco^) and accommodates himself in such a way that he can be seen as a spiritual light (фсо£ voepov)10. Even so, God remains truly unknown and hidden11. He is invisible and incomprehensible in himself; his manifestation and operation remain mystical12. The vision of God or of the divine Light is not accessible to the unaided human faculties, whether visual or intellectual. In speaking of the vision of Stephen the Protomartyr, Palamas pointed out that it was not experienced through the sense faculties or sensibly, nor was it perceived intellectually by negation or apophaticism, nor through cause or analogy. On the contrary, the divine apparitions appear by another 5 Triad 1.3.1 (107.12-13). 6 Triad 1.3.3 (111.9—11)- 7 Triad 1.3.10 (131.5-9). 8 Triad 1.3.3(113.21); 1.3.7(125.1). 9 The visions are supernatural and ineffable. Triad 1.3.5 (ll7-$Y* tne illumined by the divine Light, 1.3.7 (123Л4); the pure in heart see God who is light, 1.3.9 (127.20-22); the Light is divine and is called divinity (GeotTjc), 1323 (159.17-18); there is no vision of the substance of God, 1.3.4 (113.29). 10 Triad 1.3.27(169.20); 1.3.8 (125.15-20). 11 Triad 1.3.<£ (115.1-2). 12 Triad 1.3.8(125.14); 1.3.15 (141.9-10); 1.3.12 (133.30). R. E. Sinkewicz 377 law besides that of divine and human nature: that is, the divinity does not appear as it is in itself, nor can human nature as it is perceive the divinity. Although the apostles saw the Light of the transfigured Christ on Tabor with their bodily eyes, this took place not naturally but by the mediation of some other power, since the Taboric Light was ineffable and invisible to the natural faculties of perception. The vision of Stephen was likewise mediated «by some ineffable power», «spiritually», and «by revelation». The vision of God is thus received through the agency of a special charism of grace. In Triad 1.3.20 Palamas decided that this power or faculty should be called «spiritual perception», just as Solomon called it «a spiritual and divine perception»13. The conjunction of the two terms voepa and а1а9г)ак;? is meant to indicate that the faculty in question is something other than either intellection or sense perception alone. Palamas noted that spiritual perception has two elements, one which is within our power and another which is beyond us14. The first might be understood as a receptivity or openness to receive the divinely graced element of this faculty. The mind functions as the contemplative faculty of the soul; it is the eye of the soul, working on the analogy of physical vision. They eye possesses a visual faculty which cannot operate unless it is acted upon by light from the outside. Thus the mind has a faculty or potentiality called spiritual perception, which is only actualized by the presence of the divine element15. Elsewhere, Palamas will explain that there is a light ray naturally present in the eyes, which attains actualization as light and sees sensible things when it is united to the sunk rays16. Spiritual perception operates in a similar fashion. The same language of potentiality and actualization is again used here. Palamas also insists that without the divine Light no mind can see with its faculty of spiritual perception, just as the bodily eye cannot see without sensible light17. 13 Prov 2:5. Palamas appears to be following here the same exegetical tradition asOrigen in Contra Celsum 1.48 (ed. KOETSCHAU 98.9-12: PG 11:749 AB): see also Gregory of Nyssa, In Canticum canticorum oratio 1.3 (ed. LANGERBECK 34.1-6); PG 44:780c). This interpretation would justify the translation of the adjective as «spiritual» rather than «intellectual». See also Triad 1.3.21 (155.3). ocibSrptv 14 Triad 1.3.4 (115.5-6). 15 Triad 1.39. 16 Triad 1.3.17. 17 Triad 1.3.46 (211.27-29).

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