Daria Morozova

The School of Antioch and its Pedagogical Metaphors.
The article considers the main pedagogical metaphors that existed in the theological School of Antioch. The study is based primarily on the material of the homilies of St. John Chrysostom De inani gloria, Adversus oppugnatores vitae monasticae, In Matthaeum, Ad populum Antiochenum, as well as on the works of Theodoret of Cyrrhus and Severian of Gabala. These works are analyzed through the prism of Paul Ricoeur’s theory of metaphor, applied by N. Wright and R. Hays to the study of the worldviews of religious communities. Such an analysis helped to reveal in the works of Chrysostom and other Antiochians the coexistence of two main pedagogical metaphors of different origins. The metaphor of tabula rasa, derived from Aristotle’s De anima, considers the process of education in terms of the active formation of the pupil’s mentality by the teacher. In Chrysostom, this metaphor takes the form of a complex palimpsest, where the original text is constantly rewritten, edited and renewed again. St. John calls all his listeners to this process of mutual teaching and editing. Instead, the metaphor of the fortress, rooted in Paul's anthropology and Plato's theory of anamnesis, implying much greater self-sufficiency of a personality, warns against excessive pedagogical constructivism. This paradigm represents the human mind (νους) as a temple or city built according to God's plan, developed according to the laws established by the Creator. The task of the teacher in such a scenario is, above all, to protect the subtle and complex inner world of the child from the primitive logic of the environment, and not to interfere with its natural development according to God's plan. Chrysostom, Theodoret, and other Antiochians use the both metaphors, but the metaphor of tabula rasa — reinterpreted as a palimpsest — is applied rather to the enlightenment of adult Christians, while the metaphor of a fortress is uses concerning the upbringing of children.

ENG/UKR
The article reviews the assessment of the School of Antioch by the first Ukrainian hagiographer, St. Dymytriy Tuptalo. Interpreting the 4th -5th-centuries theological collisions, Tuptalo consistently clung to the viewpoint of the School of Antioch, rejecting the accusals from the side of Alexandrian tradition. St. Dymytriy systematically reproduces in his Synaxarion the historical narratives of the Antiochians. An unequivocal indicator of Dymytriy’s position is his attitude to Antioch's most controversial figures: in particular, he enlists Theodoret of Cyrrhus among the "holy fathers" and mentions Diodorus of Tarsus among the "Church luminaries", along with other figures of the Meletian party. Such an independent evaluation of the Antiochian heritage is undoubtedly due to the concordance of the theological thinking of Dymytriy with the worldview of the Antiochians.
Стаття розглядає оцінку свт. Димитрієм Тупталом Антіохійської школи патристики, роль її провідних діячів та її внесок у історію доктрини. В інтерпретації складних і оточених тисячолітніми дебатами богословських колізій IV–V ст. Туптало послідовно пристає на позицію Антіохійської школи, відкидаючи закиди її впливових опонентів з Александрійської традиції. Свт. Димитрій свідомо і систематично відтворює у своєму Синаксарі історичні наративи антіохійців. Недвозначним індикатором його позиції є ставлення до найбільш дискусійних постатей Антіохії: зокрема, він зараховує Феодорита Кирського до «святих отців», згадує Діодора Тарсійського серед «Церковних світил», поруч із рештою діячів Мелетіанської партії. Така незалежна оцінка антіохійської спадщини, безперечно, обумовлена співзвучністю богословського мислення Димитрія світосприйняттю антіохійців.

У статті розглянуто вплив візантійської антропології на думку Григорія Сковороди і преп. Паїсія Величковського. За допомогою порівняльно-історичного методу та методу історії традиції (tradition history) простежено застосування українськими богословами XVIIІ ст. візантійської патристичної спадщини. Доповнюючи нещодавнє дослідження М.Ґ.Бартоліні, присвячене розробці Сковородою ідей Александрійської школи патристики, стаття аналізує мотиви, позичені ним у Антіохійської школи. Це, зокрема, своєрідна філософія дозвілля та християнський епікуреїзм, що відлунює вчення Йоана Золотоуста про легкість і природність християнського способу життя. Порівняння містичної антропології двох богословів показало відмінність шляхів їхньої інтроспекції, яка у Сковороди присвячена, передусім, самопізнанню, а в Паїсія – автентичному пошуку Іншого: Бога, наставника, подвижницької громади.

The study examines the competition of the traditions of Stt. Peter and Paul in the Church of Antioch and overcoming the conflict between the two currents. The article combines the methods of Biblical studies, Patristics and Tradition history. The dispute between the apostles Peter and Paul about the baptism of the Gentiles divided the local Church into two influential currents – the Ebionites (Judeo-Christians) and the Universalists (Gentile Christians). The competition of the currents could lead to the complete alienation of the traditions of the two apostles. To counter the division, the "mainstream" Universalist theologians resorted to the symbolic reconciliation of the memory of the two pillars of the Church of Antioch. With this purpose, St. Ignatius repeatedly expressed equal reverence for both apostles, recalling them together. Subsequently, St. John Chrysostom, followed by Theodoret of Cyrrhus, offered a somewhat odd interpretation of Paul's Epistle to the Galatians, which removed its polemical sharpness. The feud between the apostles was viewed as a kind of theatrical performance intended to admonish Jewish Christians. According to Chrysostom, St. Paul only pretended to reproach St. Peter for his hypocritical refusal to eat together with the Gentiles; in reality, the both apostles had nothing against accepting them. In support of this strange vision Chrysostom, however, correctly cites Paul’s repeated assurances concerning his fellowship with Peter.  The interpretation of Chrysostom and Theodoret appealed to the Antiochians because it confirmed their continuity with respect to the two supreme apostles. This idea of double apostolic continuity has become one of the leading markers of the identity of the Church of Antioch.

(English - in the bottom of the paper)
Рахманський Великдень відомий українським етнографам як одне з народних свят пасхального циклу. Головний ритуал цього дня (найчастіше, 25го дня по Великодні) – символічне спілкування з «рахманами», яких ототожнюють із духами предків, але водночас описують як праведне й побожне плем’я, що мешкає десь на краю землі. Описи рахманів, що їх до недавніх пір надавали інформанти з різних регіонів України, є, здається, найпізнішими усними відгомонами великої літературної традиції, коріння якої сягає завоювань Олександра Македонського і зустрічі елліністичного світу з аскетичними традиціями давньої Індії. Рахманам як персонажам античної, візантійської та давньоруської писемності присвячено декілька окремих розвідок. У даній статті ми спробуємо, передусім, зіставити результати попередніх досліджень в царинах індології, елліністики, славістики, з одного боку, - та української етнографії, з іншого боку, які раніше не перетиналися, а також зробимо припущення щодо конкуренції в східнослов’янських культурах двох дискурсів про рахманів – усного апокрифічного і «наукового» писемного.

The article is devoted to the biblical episode of the dance of the prophet David before the Ark of the Covenant (2 Sam. 6: 12-23; 1 Chron. 15-16), and its interpretation by Byzantine patristic commentators. A comparison of the approaches of different early Christian and patristic authors demonstrates the formation of a “choreographic” dimension in the theological thought of Byzantium, which was later forgotten until its rediscovery by post-modern theologians. Gregory the Theologian, John Chrysostom, Theodoret of Cyrrhus and other Church Fathers view David's dance as a type of Liturgy, a choreographic action involving the whole spiritual and physical nature of the worshipers. This transfiguration of the whole person into the instrument of praise to God explains the absence of man-made musical instruments in traditional Orthodox worship.

Saint Paisius Velychkovs’ky on the Crossroads of the Liturgical Traditions of the 18th Century (in Russian)
The paper deals with the collision of different traditions of the liturgical chant, which emerged in Ukraine by the time of life of St. Paisius. Investigating various texts of the Saint, the biographical evidences about him, and the history of the monasteries connected with him, the author attempts to comprehend his role in this collision. Basing on these indirect testimonies, the assumption is made that St. Paisius and his pupils gave preference to the ancient Church chant of different traditions – Znamenny Chant and Byzantine Chant, with their numerous local variants, – that came to be marginalized in the Early Modern period. Nevertheless, such an adherence to the old traditions may have been combined with the investigation, critics and systematization of the sources, in the vein of Modern scholarship. During the discussion that followed the presentation of the paper, these speculative hypotheses unexpectedly received a cogent proof.

Daria Morozova
COMPOUND WORDS AND COMPOUND THINKING
(Мова: класичне – модерне – постмодерне #2. – К.: Дух і літера, 2016. – C.111-120)
The paper is devoted to the role of the compound words in Greek and Slavonic cultures. The author tried to put in question the idea of J. Pelikan that translation of main Christian sources into Slavonic by Cyril and Methodius isolated the Slavs from the heritage of antiquity. It is shown that Slavonic translators borrowed from the Greeks not only the main philosophic and theological terminology, but even the way of word-building itself. As previously had stated Averintzev, the multirooted words were not pertinent to Slavonic languages before their Christianization, and only afterwards there appeared plenty of such words in Old Church-Slavonic. These are both the loan Greek words like євхаристія (εὐχαριστία) and the calques like доброблагость (καλοκἀγαθία), ціломудріє (σωφροσύνη), добротолюбіє (φιλοκαλία). Thanks to the  waste translations, Slavonic cultures adopted this way of word-formation, which became an important factor of development of their philosophic thought. 
However, the natural development of Ukrainian philosophic language was interrupted by the imperial anti-Ukrainian policy of the 17th-18th centuries. Later on, when Ukrainian literary language was revived by the enthusiasts of the 19th century, the Old-Slavonic words, including the compound ones, were mostly rejected due to their alleged connection with the imperial context. Some of the great Ukrainian translators of 19th-20th centuries, such as Panteleimon Kulish, Ivan Ohienko and Ihor Kostecky considered this limitation as a great loss and strived to “bind the old and the new Ukrainian languages”. The critical shortage of the adverbial participles and the compound words in Modern Ukrainian is indeed a considerable obstacle for the translation of the classics of Greek philosophy and theology. The author hopes that nowadays stage of impetuous development of the Ukrainian philosophic terminology, testified by the edition of the European Dictionary of Philosophies, is an appropriate moment for correcting the hasty decisions of the 19th-century philologists and returning some necessary ancient compound words into the modern language.

St. Clement, the Pope of Rome and one of the first authors of Greek Patristic, was known throughout Europe in different images: Clement as the “author” of the Pseudo-Clementines, Clement as the hero of the fascinating late-antique narratives, of mediaeval chronicles, of the Golden Legend and Icelandic Clemens Saga… Do these multiple images divide or unite Christian cultures? This presentation on the Conference in Bose is devoted mostly to the Slavonic image of St. Clement. Author tried to compare the legendary image(s) of Saint Pope with his authentic Epistle, and to answer the question, whether Clement of the scholars and Clement of the believers might be reconciled.

An attempt to reject the popular scholarly myth that Starec Paisius of Neamţ in 1739 leaved Kyiv-Mohyla Academy due to its “masonic” curriculum. Analysis of his library in Neamţ helps to reassess the relations of St. Paisius with his Alma Mater. Dozens of interesting manuscripts with the works (or commemorations) of St. Demetrius (Tuptalo) of Rostov, St. Arsenios (Maceevych), St. Theodosius of Chernihiv and other alumni of the Academy prove sincere respect of "scuola paisiana" towards the sound theological traditions of Kyiv.

The Thought of God between the Letters and the Notes
Thanks to certain formal features, mediaeval hymn provided a space that could contain the subtlest philosophic reflections. These features – that were lost during the further evolution – created inside its musical framework the dimension of orality, where theology appeared an “aesthetic”, i.e. sensually perceivable phenomenon, which reached all the participants of Liturgy: educated and uneducated, clergy and laity, men, women and children – everyone who hath ears to hear (Mt. 11:15).
The flows of orality which penetrate the edge between the letters and the notes, are considered in the article in three aspects: a) expectations of the modern humanities, b) investigations of the semiotics of music, and c) mediaeval practices of Church chanting – especially “Znamenny” Chant of Ancient Rus.

The Greek verb καταργέω that since the New Testament remains an important concept of theological thought, in fact does not have any counterparts in modern languages. Its translations are only contextual, and they lose its main meaning: the original conception of the overcoming as the fulfilling. Forestalling Hegel’s concept of “lifting up” (Auhebung), this paradigm defined understanding of various cultural phenomena by Byzantines. The Church-Slavonic verb упраздняти, the traditional equivalent of καταργέω, precisely renders the semantics of the Greek word, while additionally enriching it with the new connotations of the festivity. The verb упраздняти has disappeared from most of the modern Slavonic languages (as in Ukrainian), or at least has lost its important festival connotations (as in Russian). This article for the Vocabulary of European Philosophies is designed to return this word with its initial meaning into modern philosophic language.

The Greek verb καταργέω that since the New Testament remains an important concept of theological thought, in fact does not have any counterparts in modern languages. Its translations are only contextual, and they lose its main meaning: the original idea of the overcoming as the fulfilling. Forestalling Hegel’s concept of “lifting up” (Auhebung), this paradigm defined understanding of various cultural phenomena by Byzantines. The Church Slavonic verb упраздняти, the traditional equivalent of καταργέω, precisely renders the semantics of the Greek word, while additionally enriching it with the new connotations of the festivity. The verb упраздняти has disappeared from most of the modern Slavonic languages (as in Ukrainian), or at least has lost its important festival connotations (as in Russian). This article for the Vocabulary of European Philosophies is designed to return this word with its initial meaning into modern philosophic language.

The author reviewed the collaboration of two eminent 5th century theologians: Theodoret of Cyrus and Leo the Great on the eve of Chalcedon. Numerous letters of the Syrian thinker to his Western colleague, pope’s Tomos of 449, issued on Theodoret’s insistence, and its defense by the bishop of Cyrus provoked the quest of the common features of thought of these two “men of like mind”. The article deals with their common interest towards the Scriptural testimonies about the humanity of Jesus, their treatment of the episode of His Ascention, and their loyalty to Nicean Creed as a meeting place for the different traditions of Orthodoxy.

The paper is devoted to the body of writings attributed to St. Macarius the Egyptian (4th century). Ecclesiological discourse of the Macarian writings, that arouses ardent debates, is analyzed here on the basis of the several metaphors and personalizations of Church, pertinent to the given author. The research is focused on the problem of relations between the eschatological image of Church and its actual state, between the individual and the collective in the Church, and on the issue of sanctity of the earthly Church that consists of the sinners.

I tried to compare the images of St. Clement of Rome in different traditions. The author of the famous Epistle to Corinthians, the protagonist or the supposed author of numerous apocrypha - Greek, Syriac, Latin, Icelandic, Slavonic etc. -  all these figures have something in common. The main attention is devoted to the cult of the Saint Pope in Kievan Rus.

Saint Paisius Velychkovs’ky on the Crossroads of the Liturgical Traditions of the 18th Century (in Ukrainian)
The paper deals with the collision of different traditions of the liturgical chant, which emerged in Ukraine by the time of life of St. Paisius. Investigating various texts of the Saint, the biographical evidences about him, and the history of the monasteries connected with him, the author attempts to comprehend his role in this collision. Basing on these indirect testimonies, the assumption is made that St. Paisius and his pupils gave preference to the ancient Church chant of different traditions – Znamenny Chant and Byzantine Chant, with their numerous local variants, – that came to be marginalized in the Early Modern period. Nevertheless, such an adherence to the old traditions may have been combined with the investigation, critics and systematization of the sources, in the vein of Modern scholarship. During the discussion that followed the presentation of the paper, these speculative hypotheses unexpectedly received a cogent proof.

«Покажи мені твою людину, і я покажу тобі мого Бога». Ці слова свт. Феофіла Антіохійського (ІІ ст.) виражають переконання сирійських християн у тісному зв’язку між пізнанням Бога і пізнанням людини, між догоджанням Богові і вірністю людському єству та реалізацією суто людського покликання. Книга знайомить читача з антропологією Антіохійського осередку — маловідомим, але потужним виміром візантійської патристики, який справив глибокий і різнобічний вплив на весь християнський світ, зокрема, на Київську богословську школу.
Книгу можна замовити на сайті видавництва: https://duh-i-litera.com/bookstore/pokazhi-meni-ljudinu-antropologija-antioxijsko-shkoli-ta-spadschina-u-kivskij-traditsi-monografija

"Show me your man, and I will show you my God." These words of St. Theophilus of Antioch (2nd century) express the belief of Syrian Christians in the close connection between the knowledge of God and the knowledge of man, between pleasing God and fidelity to human nature, as also the realization of a purely human vocation. The book acquaints the reader with the anthropology of the School of Antioch – a rather little-known but powerful dimension of Byzantine patristic, which had a profound and diverse impact on the whole Christian world, in particular, on the Kyivan Theological School.
The book can be ordered on the publisher's website: https://duh-i-litera.com/bookstore/pokazhi-meni-ljudinu-antropologija-antioxijsko-shkoli-ta-spadschina-u-kivskij-traditsi-monografija

Responding to the article by Fr. Dr. John Chryssavgis, I consider what is wrong with the idea of "common guilt" of all Churches, and try to clarify why Patriarch Kirill's doctrine of "Russian world" should be called a heresy even in the twenty-first century.
https://publicorthodoxy.org/2024/07/12/first-stone-cast/