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The Theophaneia School: Jewish Roots of Eastern Christian Mysticism

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The Theophaneia School: Jewish Roots of Eastern Christian Mysticism TABLE OF CONTENTS Table of Contents .............................................................................................. vii Â. Ì. ËÓÐÜÅ. Theophaneia School: Ýêôðàñèñ Íåáåñíîãî Õðàìà ................... ix B. LOURIÉ. The Theophaneia School: An Ekphrasis of the Heavenly Temple... xiii Hieromonk Alexander (GOLITZIN). Theophaneia: Forum on the Jewish Roots of Orthodox Spirituality ................................ xvii Hieromonk Alexander (GOLITZIN). Christian Mysticism Over Two Millenia .. xxi List of Abbreviations.................................................................................... xxxiv Location of the Original Publications .......................................................... xxxix Part One: Christian Texts Bogdan G. BUCUR. The Angelomorphic Spirit in Early Christianity: Revelation, the Shepherd of Hermas, Clement of Alexandria ..................... 3 Dragoº-Andrei GIULEA. Seeking to See Him at the Festival of Pascha: Glory-Soteriology in Early Christian Paschal Materials and Rabbinic Literature ............................................................................... 30 Hieromonk Alexander (GOLITZIN). «The Demons Suggest an Illusion of God’s Glory in a Form»: Controversy over the Divine Body and Vision of Glory in Some Late Fourth, Early Fifth Century Monastic Literature...................................................................................... 49 Hieromonk Alexander (GOLITZIN). Dionysius Areopagites in the Works of Saint Gregory Palamas: On the Question of a «Christological Corrective» and Related Matters ................................ 83 Hieromonk Alexander (GOLITZIN). The Body of Christ: Saint Symeon the New Theologian on Spiritual Life and the Hierarchical Church ...................................................................... 106 Hieromonk Alexander (GOLITZIN). Dionysius Areopagites: A Christian Mysticism? ............................................................................. 128 Hieromonk Alexander (GOLITZIN). The Image and Glory of God in Jacob of Serug’s Homily, «On That Chariot That Ezekiel the Prophet Saw» .................................................................. 180 Andrei ORLOV, Alexander GOLITZIN. «Many Lamps are Lightened from the One»: Paradigms of the Transformational Vision in the Macarian Homilies .......................................................................... 213 viii Scrinium III (2007). The Theophaneia School Part Two: Jewish Texts Andrei A. ORLOV. «Without Measure and Without Analogy»: The Tradition of the Divine Body in 2 (Slavonic) Enoch ......................... 233 Silviu N. BUNTA. Too Vast to Fit in the World: Moses, Adam, and Myhl) Mlc in the Testament of Moses 11:8 .................................. 258 Andrei A. ORLOV. Celestial Choirmaster: The Liturgical Role of Enoch-Metatron in 2 Enoch and the Merkabah Tradition .................... 279 Andrei A. ORLOV. The Face as the Heavenly Counterpart of the Visionary in the Slavonic Ladder of Jacob ................................................................ 303 Andrei A. ORLOV. Ex 33 on God’s Face: A Lesson from the Enochic Tradition ....................................................... 323 Andrei A. ORLOV. On The Polemical Nature of 2 (Slavonic) Enoch: A Reply to C. Böttrich ............................................................................... 337 Silviu N. BUNTA. The Mçsu-Tree and the Animal Inside: Theomorphism and Theriomorphism in Daniel 4 ..................................... 364 Andrei A. ORLOV. Resurrection of Adam’s Body: The Redeeming Role of Enoch-Metatron in 2 (Slavonic) Enoch ............ 385 Andrei A. ORLOV. The Origin of the Name «Metatron» and the Text of 2 (Slavonic) Enoch .......................................................... 390 Andrei A. ORLOV. Titles of Enoch-Metatron in 2 (Slavonic) Enoch .............. 397 Andrei A. ORLOV. Overshadowed by Enoch’s Greatness: «Two Tablets» Traditions from the Book of Giants to Palaea Historica . 412 Andrei A. ORLOV. Secrets of Creation in 2 (Slavonic) Enoch......................... 432 Andrei A. ORLOV. The Heirs of the Enochic Lore: «Men of Faith» in 2 Enoch 35:2 and Sefer Hekhalot 48D:10 .................. 451 Andrei A. ORLOV. Noah’s Younger Brother Revisited: Anti-Noachic Polemics and the Date of 2 (Slavonic) Enoch .................... 464 Andrei A. ORLOV. The Flooded Arboretums: The Garden Traditions in the Slavonic Version of 3 Baruch and the Book of Giants.................... 481 THEOPHANEIA SCHOOL: › ‘–¿—»— Õ≈¡≈—ÕŒ√Œ ’–¿Ã¿ «Àââà Âèññàðèîí, óìèðàÿ, ãîâîðèë: ìîíàõ, ïîäîáíî õåðóâèìàì è ñåðà- ôèìàì, äîëæåí áûòü âåñü îêîì» (Apophthegmata Patrum, Âèññàðèîí 11). Àââà Âèññàðèîí òóò íå ïðîñòî ãîâîðèë, à öèòèðîâàë. Áûòü ìîæåò, îí öèòèðîâàë àâòîðà Corpus Macarianum (êîòîðîãî ìû, âñëåä çà À. Ã. Äóíà- åâûì, ñ÷èòàåì íóæíûì îòîæäåñòâèòü ñ Ñèìåîíîì Ìåñîïîòàìñêèì1 ), à åùå âåðîÿòíåå îáùóþ òðàäèöèþ, îäèíàêîâî àâòîðèòåòíóþ è äëÿ ìî- íàøåñòâà Åãèïòà, ê êîòîðîìó ïðèíàäëåæàë àââà Âèññàðèîí, è äëÿ ìîíà- øåñòâà Ñèðèè, â ñðåäå êîòîðîãî áûë íàïèñàí Corpus Macarianum. Ðå÷ü èäåò îá àñêåòè÷åñêîì òîëêîâàíèè êîëåñíèöû Áîæèåé â âèäåíèè Èåçåêèèëÿ (Èåç., ãë. 1), êîòîðîå ìû òåïåðü ïîäðîáíåå âñåãî ìîæåì ïðî- ÷èòàòü â òîé èç ìàêàðèåâûõ áåñåä, êîòîðîé îòêðûâàåòñÿ ñîáðàíèå òè- ïà II. Òàì, â ÷àñòíîñòè, ñêàçàíî: «Èáî äóøà, êîòîðóþ Äóõ, óãîòîâàâøèé åå â ñåäàëèùå è îáèòåëü Ñåáå, ñïîäîáèë ïðèîáùèòüñÿ ñëàâû ñâåòà Åãî, è îñèÿë êðàñîòîþ íåèçðå÷åí- íîé ñëàâû Ñâîåÿ, äåëàåòñÿ âñÿ ñâåòîì, âñÿ ëèöåì, âñÿ îêîì; íåò ó íåå íè îäíîé ÷àñòè, íå èñïîëíåííîé äóõîâíûõ î÷åé ñâåòà, òî åñòü íåò â íåé íè÷åãî îìðà÷åííîãî, íî âñÿ îíà âñåöåëî ñîäåëàíà ñâåòîì è äóõîì, âñÿ èñïîëíåíà î÷åé, è íå èìååò íèêàêîé ïîñëåäíåé èëè çàäíåé ñòîðî- íû, íî îòîâñþäó ïðåäñòàâëÿåòñÿ ëèöåì, ïîòîìó ÷òî ñíèçîøëà íà íåå è âîññåäèò íà íåé íåèçðå÷åííàÿ êðàñîòà ñëàâû Ñâåòà-Õðèñòà».2 Äóøà ïðåâðàùàåòñÿ â íåáåñíóþ êîëåñíèöó, âîçíîñÿùóþñÿ ê ñâîåìó ïðèðîäíîìó ìåñòó ê Ñâÿòîìó Ñâÿòûõ Íåáåñíîãî Õðàìà, ãäå êîëåñíè- öà, âèäåííàÿ Èåçåêèèëåì, çàíèìàåò ñâîå çàêîííîå ìåñòî Êîâ÷åãà Çàâå- òà, òî åñòü Ïðåñòîëà Áîæèÿ Âñÿ ýòà «ìèñòèêà ìåðêàáû (êîëåñíèöû)» õîðîøî çíàêîìà õðèñòè- àíàì èç Âåòõîãî Çàâåòà è èç ïðîäîëæàþùèõ Âåòõèé Çàâåò, íî ñîõðàíåí- 1 Ñì. ìîíîãðàôèþ À. Ã. Äóíàåâà â ñîñòàâå: Ïðåïîäîáíûé Ìàêàðèé Åãèïåò- ñêèé, Äóõîâíûå ñëîâà è ïîñëàíèÿ. Ñîáðàíèå òèïà I (Vatic. graec. 694) / Èçäàíèå ïîäãîòîâèë À. Ã. ÄÓÍÀÅ (Ì., 20072) (â ïå÷àòè).  ýòîì æå òîìå ìîÿ ðåöåíçèÿ íà ïåðâîå èçäàíèå, âûøåäøåå â 2002 ã. À. Ã. Äóíàåâ âîçâðàùàåòñÿ ê ñòàðîé ãèïîòå- çå H. Dörries îòíîñèòåëüíî àâòîðñòâà Ñèìåîíà, íî òåïåðü óáåäèòåëüíî, êàê ìíå ïðåäñòàâëÿåòñÿ, äîêàçûâàåò åå íà îñíîâàíèè íîâûõ äàííûõ. 2 Ñîáðàíèå II, áåñåäà 1. Êðèòè÷åñêîå èçäàíèå: H. DÖRRIES, E. KLOSTERMANN, M. KROEGER, Die 50 geistlichen Homilien des Makarios (Berlin, 1964) (Patristische Texte und Studien, 4) 1–2. Ðóñ. ïåð.: Ïðåïîäîáíàãî îòöà íàøåãî Ìàêàðèÿ Åãèïåò- ñêàãî Äóõîâíûå áåñåäû, ïîñëàíèÿ è ñëîâà, ñ ïðèñîâîêóïëåíèåì ñâåäåíèé î æèç- íè åãî è ïèñàíèÿõ / Ïåðåâåäåíû ñ ãðå÷åñêîãî ïðè Ìîñêîâñêîé Äóõîâíîé Àêàäå- ìèè (Ñâÿòî-Òðîèöêàÿ Ñåðãèåâà Ëàâðà, 19044; ðåïð. 1994) 3–4. x Scrinium III (2007). The Theophaneia School íûõ òîëüêî â õðèñòèàíñêîé òðàäèöèè ïðîèçâåäåíèé ýïîõè Âòîðîãî Õðà- ìà. Íî ÷òî îíà äåëàåò â õðèñòèàíñòâå? Íå ÿâëÿåòñÿ ëè îáðàùåíèå ê ýòîé òðàäèöèè ó àâòîðà ìàêàðèåâûõ áåñåä ïðîñòî ñëó÷àéíûì ðåöèäèâîì èóäåéñêîé òðàäèöèè? Íå ÿâëÿåòñÿ. Îò÷àñòè ýòî ìîæíî çàìåòèòü èç ñëîâ åãèïåòñêîãî, à íå ñèðèéñêîãî îòöà, àââû Âèññàðèîíà, ñ êîòîðûõ ìû íà÷àëè ýòî ïðåäèñëî- âèå. Ïî êðàéíåé ìåðå, äëÿ ðàííåãî ìîíàøåñòâà ýòà òðàäèöèÿ áûëà îäè- íàêîâî óíèâåðñàëüíîé è â Ñèðèè, è â Åãèïòå. Êîãäà-òî, äî òîãî, êàê õðèñòèàíñòâî çàãîâîðèëî íà ãðå÷åñêîì ôèëî- ñîôñêîì ÿçûêå, èìåííî ñèìâîëè÷åñêèé ÿçûê áîãîñëóæåíèÿ èóäåéñêîãî Õðàìà áûë åãî óíèâåðñàëüíûì ÿçûêîì â òîì ÷èñëå è äàæå ïðåæäå âñåãî äëÿ âûðàæåíèÿ õðèñòèàíñêîé äîãìàòèêè. Ýòîò ÿçûê ïðîäîëæàåò áåçðàçäåëüíî ãîñïîäñòâîâàòü ó àâòîðîâ Íîâîãî Çàâåòà è îñòàåòñÿ åùå âåñüìà àêòóàëüíûì äëÿ õðèñòèàíñêîé áîãîñëîâñêîé ëèòåðàòóðû II âåêà. Íî óæå â òîì æå II âåêå, â òâîðåíèÿõ õðèñòèàíñêèõ àïîëîãåòîâ, ñèòóàöèÿ ìåíÿåòñÿ: ïðè èçëîæåíèè õðèñòèàíñêîãî âåðîó÷åíèÿ ÿçûê ãðå÷åñêîé ôèëîñîôèè âñ¸ áîëåå âûòåñíÿåò èóäåéñêèé ëèòóðãè÷åñêèé ñèìâîëèçì. Íà÷èíàÿ ñ IV âåêà, ïî ëþáîìó âîïðîñó õðèñòèàíñêîé äîãìàòèêè ñîçäà- þòñÿ îáøèðíûå òðàêòàòû, ãäå îáñóæäåíèå âåäåòñÿ èñêëþ÷èòåëüíî â òåð- ìèíàõ, ïðååìñòâåííî ñâÿçàííûõ ñ àíòè÷íîé ãðå÷åñêîé ôèëîñîôèåé, áåç âñÿêîé àïåëëÿöèè ê ëèòóðãè÷åñêîìó ñèìâîëèçìó.3 Ýòî íå îçíà÷àåò, áóäòî ëèòóðãè÷åñêèé ñèìâîëèçì áûë çàáûò, õîòÿ áû òîëüêî ïðè èçëîæåíèè äîãìàòèêè. Íî èñòîðè÷åñêè ïîëó÷èëîñü òàê, ÷òî íàó÷íàÿ ïàòðîëîãèÿ ðàçâèâàëàñü, èñõîäÿ èç òàêîãî ïîíèìàíèÿ âåùåé áóäòî õðèñòèàíñòâî ýëëèíèçèðîâàëîñü öåëèêîì è îòêàçàëîñü îò ñâîèõ èóäåéñêèõ êóëüòóðíûõ êîðíåé. Åñëè ÷òî-òî è îñòàâàëîñü íà äîëþ èóäåé- ñêèõ ñèìâîëîâ, òî ëèøü â îáëàñòè ïîýòè÷åñêèõ ìåòàôîð, âðåìÿ îò âðå- ìåíè ïðîñêàëüçûâàâøèõ â öåðêîâíîé ãèìíîãðàôèè è â àñêåòè÷åñêîé ëèòåðàòóðå. Ñîãëàñíî òàêîìó ïîäõîäó (à îí ãîñïîäñòâóåò â íàó÷íîé ïàò- ðîëîãèè è äî íàñòîÿùåãî âðåìåíè), ïðè àíàëèçå êàê äîãìàòè÷åñêèõ, òàê è àñêåòè÷åñêèõ òâîðåíèé ñâÿòûõ îòöîâ ññûëêè íà âåòõîçàâåòíûå ñèìâî- ëû íåáåñíîé êîëåñíèöû (ìåðêàáû), Ñêèíèè, Õðàìà è õðàìîâîãî áîãî- ñëóæåíèÿ äîëæíû ðàññìàòðèâàòüñÿ â îäíîì ðÿäó ñ ðèòîðè÷åñêèìè ïðè- åìàìè è ñòèëèñòè÷åñêèìè óêðàøåíèÿìè. Ïðè ïîïûòêå âûïëàâèòü èç «ðóäû» áîãîñëîâñêèõ òðàêòàòîâ äîãìàòè÷åñêèé ñìûñë âñå ïîäîáíûå óêðàøåíèÿ äîëæíû áûòü îòáðîøåíû êàê øëàê. Ïåðâûì, êòî ïîñìîòðåë íà âñþ ýòó ïðîáëåìàòèêó ïðèíöèïèàëüíî èíà÷å, áûë Àëåêñàíäð Ãîëèöûí ãëàâíûé àâòîð íàñòîÿùåãî ñáîðíèêà è îñíîâàòåëü Theophaneia School, ñôîðìèðîâàâøåéñÿ âîêðóã íåãî â Marquette University
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