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Introduction INTRODUCTION May the soul be for you a sign, for those who dispute about it have stumbled. Indeed one professes that it exists but another that it does not. One subjects it to death and another puts it above its power. One considers that it comes from something, yet another that it is in fact created out of nothing. Who sees its greatness makes it a small part of what is Great. While the one who sees its dissolution considers it as a puff of air. There is one for whom it is the breath of life whereas another contends that it is the blood. One sees its fervent zeal and says the soul is made of fire. Another seeing its spiritual existence is convinced that it is of the Spirit. According to one it is a portion of God while another says it is His inspiration. Some hold it to be one substance and others that it is of many. Some make it to be just one thing but others a blending of seven elements. Some magnify and sing the praises of its nature; others degrade it and regard it lightly... Come let us marvel at the one who says that the soul does not exist ...that the soul does exist is seen in speech which is its mirror. ...For how can it not exist since it is understood in its ministry; and while its existence is from its Creator, by its own free will it perishes.1 It seemed appropriate to begin and end these brief remarks with quotations on the soul from St. Ephrem and Jacob of Serug, beautiful ones at that. They serve to indicate the rich tradition of the early Syriac fathers on the soul and indirectly to provide a better understanding of John the Solitary. 1 My translation of Hymn of Faith 1, E. Beck, CSCO Syr. 154, verses 4–8, 10–13. vii viii JOHN THE SOLITARY Often his work has been considered gnostic2 if not heretical. Now thanks to the critical edition of Isaac Part II with both diachronic and synchronic ref- erences, where so many of John the Solitary’s key concepts are seen to be embedded, it is no longer possible not to consider him as within main- stream Syriac tradition.3 Of course there has always been a problem of identity, one or three, perhaps exaggerated because of questions of his orthodoxy. While Stroth- mann maintains that there is only one John, Hausherr insists on three:4 John of Apamea of Syria, 5th century Monophysite monk author of On the Soul, according to Hausherr. John of Apamea, referred to by Theodore bar Koni as a gnostic. John of Apamea of Mesopotamea, Nestorian monk, condemned by Timothy I in 786–7. Actually in the manuscripts, according to Brock, the various works are attributed to John the Solitary, John of Apamea and John of Lykopolis (394). John the Solitary and John of Apamea are both early 5th century and probably the same person5 while John of Lykopolis, also author of works on spirituality, would be an incorrect association. Brock includes in his dis- cussion John the Egyptian “whose teaching Philoxenus opposed,” and the later John of Apamea condemned by Timothy I in 786–7.6 Lavenant agrees that this latter John is not our author while Strothmann maintains that he 2 John compares and contrasts himself with the teaching of the Valentinians, see R. Lavenant (tr.), Dialogues et Traités, SC 311 (Paris: Éditions du Cerf, 1984), Syr. 36, p. 79. 3 See S. Brock (ed.), Isaac of Nineveh ‘The Second Part’, CSCO SS 224–25. Not all of the pertinent references have been cited, only those that were accessible to me. One could consult the CSCO text with profit for further references which directly concern John the Solitary. 4 See R. Lavenant, “Le problème de Jean d’Apamée,” OCP 46 (1980), 367–90. Both views of authorship are outlined in detail. Also included is the text of Theo- dore Bar Koni which discusses John’s orthodoxy. 5 An entry in a 10th cent Lexicon by Bar Bahlul indicates that his monastery was near Nikertai in the region of Apamea where Theodoret later lived as a monk, see S.P.Brock, The Syriac Fathers on Prayer and the Spiritual Life (Kalamazoo: Cistercian Publications, 1987), 78. 6 See S. Brock, “A Brief Outline of Syriac Literature,” Môrân ’Eth’ô 9 (Kottayam: SEERI, 1997), 31. INTRODUCTION ix is.7 The richness and complexity of John’s writings may have led to a triple identity.8 Easier to split up authorship than to imagine that one person could be responsible for all the creativity found in the corpus.9 And in fact there is a coherency of thought and theological perspective throughout the corpus which makes the hypothesis of triple authorship seem less relevant.10 Most concur that the texts were written in Syriac, probably mid 5th century,11 and before Chalcedon as there is no reference to Christological controversy in the writings.12 Nor is there much evidence of philosophical speculation. John seems to have known Greek and Greek philosophical authors but wrote in Syriac and does not dwell on philosophical issues. There is in fact a great emphasis on Scripture throughout his work.13 Nin reports that the majority of works attributed to John the Solitary are in 45 manuscripts, mostly from the library of the Monastery of the Mother of God in Egypt. Two Mss. contain only the works of John. The others contain works of Ephrem, Book of Steps, Gregory of Nanzianzen, 7 See Lavenant, “Problème,” 384–85. 8 A possibility alluded to but not necessarily maintained by Lavenant in Dia- logues, 18. 9 Vööbus says John’s writings, based on manuscript evidence, must have been considered to be “among the most important ascetic and mystical writings in Syri- ac.” Vööbus also draws interesting conclusions about John’s identity, see A. Vööbus, History of Asceticism in the Syrian Orient vol. 3 (CSCO, Subsidia 81, 1988), 98, 107–109. 10 Beulay notes how Dadisho, while quoting John, refers to him by two differ- ent names within the same text. See R. Beulay, La Lumière sans Forme (Belgium: Édi- tions de Chevetogne, 1987), 96–7. 11 See A. de Halleux, “Le Milieu Historique de Jean le Solitaire” III SympSyr OCA 221 ed. R. Lavenant (Rome, 1983), 299–305. He suggests 430–50 for John’s literary career. John is sometimes seen as a link between Aphrahat, Ephrem, Book of Steps and Philoxenus, Isaac the Syrian. De Halleux examines the possiblity of a de- pendence of Philoxenus (d.523) on John the Solitary, see A. de Halleux , “La Chris- tologie de Jean le Solitaire,” LM 94 (1981), 5–36. 12 Voobus, History, 109; on John’s Christology particularly in comparison with Philoxenus, see de Halleux, “Christologie.” 13 See Lavenant, Dialogues, 22–24. Nin also affirms this, see M. Nin, “La sintesi monastica di Giovanni il Solitario,” Le Chiese sire tra IV e VI secolo. Dibattito dottrinale e ricerca spirituale, (Milan: Centro Ambrosiano, 2005), 103. x JOHN THE SOLITARY Basil of Caesarea, Evagrius, John Chrysostom, Sixtus of Rome, Mark the Solitary, Jacob of Serug, Isaiah of Scete.14 The main edited works attributed to John the Solitary of Apamea are: S. Dedering, ed. Johannes von Lycopolis, Ein Dialog über die Seele und die Affekte des Menschen (Uppsala, 1936). I. Hausherr, tr. Dialogue sur l’âme et les passions des hommes OCA 120 (Rome, 1939). L. Rignell, ed.,tr. Briefe von Johannes dem Einsiedler (Lund, 1941). _______ ed., tr. Drei Traktate von Johannes dem Einsiedler (Lund, 1960). W. Strothmann, ed.,tr. Sechs Gesprache mit Thomasios, Der Briefweschel zwischen Thomasios und Johannes und drei an Thomasios gerichtete Abhand lungen, Patristiche Texte und Studien, 11 (Walter de Gruyter, Berlin 1972). J. Lavenant, tr. Dialogues et Traités, SC 311 (Paris: Éditions du Cerf, 1984).15 DIALOGUE ON THE SOUL The framework of this treatise is the threefold schema which John offers as spiritual methodology for all of Christian life. It has roots in St. Paul and perhaps this is why it took such hold among later Syriac authors. But the bulk of this treatise is concerned with teaching about the passions. Other authors have dealt extensively with the struggle against passions but perhaps none with the vision of John—hope (sabrâ) conquering passions—truly cre- ative and unique in early Syriac literature. But far from being heretical his approach is thoroughly grounded in Scripture and his anthropology is sac- ramental. In the first discourse after speaking of the presence of the soul in the body and how the soul has no need of anything visible, John quickly moves to the way of life of the inner person (barnâšâ gawwâyâ), a dominant concern in this Dialogue, and how the soul is drawn by hope, through self-emptying (msarrqûtâ) to arrive at this life of the hidden person. Included is a long sec- 14 See Nin, “Sintesi monastica,” 97. 15 Other edited works of John are listed in the Bibliography of Works cited at the conclusion of this volume. For a more extensive bibliography, see Nin, “Sintesi monastica,” 95–117. INTRODUCTION xi tion on tears16 and finally a long section on the love of God which is not acquired by labor of the body but by insight into His mysteries.17 In the second discourse begins the discussion of the different passions and their causes, which are of the soul’s nature and which are outside of its nature. Likewise in the third discourse. While there seems to be no progres- sion in the discussion it does move towards an insistence on hope.
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