ΔΟΓΜΑ ΚΑΙ ΠΝΕΥΜΑΤΙΚΟΤΗΤΑ ΣΤΟΝ ΑΓ. ΙΩΑΝΝΗ ΤΗΣ ΚΛΙΜΑΚΟΣ.pdf

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ATR Anglican Theological Review. DOP Dumbarton Oaks Papers, Harvard University. DS Dictionnaire de Spiritualite. Ascetique et Mustique

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, , J.P. Migne, Patrlogiae cursus completus, series Graeca, . 88, . 613-1213.

, , J.P. Migne, Patrlogiae cursus completus, series Graeca, . 88, . 613-1213.

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1 , . , , , , PG 88, 596-612 . . , , 6 (1965), . 1211-1213 , , , 2006, . 418-423 . . , , 1964, . 179-185, 6 . 7 Nau , , D. BOGDANOVIC, Jean Climaque dans la literature byzantine et la literature serbe ancienne, Institut dEtudes Byzantines, Monographies, Fascicule 11: Belgrade 1968 ( ), . 216-217 G. COUILLEAU, Jean Climaque (saint), DS VII (1974) Paris, 370-390, . 371-372 K. WARE, Introduction to John Climacus. The Ladder of Divine Ascent, SPCK, London 1982, . 2-6 J. CHRYSSAVGIS, John Climacus. From the Egyptian Desert to the Sianaite Mountain, Ashgate, Hants 2004, . 15-20 I. HAUSHERR, Etudes de Spiritualite Orientale, OCA 183, Rome 1969, . 361 L. PETIT, Jean Climaque (saint), DTC VIII (1924) Paris, 690-694, . 690. J. L. ZECHER, The Symbolics of Death and the Construction of Christian Ascetism: Greek Patristic Voices from the Fourth through Seventh Centuries, Doctoral thesis, Durham University 2011, . 184-185 . , (. . ), . , , . 397. 2 , . , . ,

2003, . 308. 3 . . . , , , 2006, . 418 . , , . 397.

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4 . , , PG 88, 596A. . LIDELL AND SCOTT, , LSJ 1747. 5 . J. CHRYSSAVGIS, John Climacus, . 16: John of the Ladder is also known as John the Scholastic (596A) or Scholar, an indication that he was not unlettered, as earlier scholars have

supposed. 6 , PG 88, 597 7 , PG 88, 597C. 8 , PG 88, 604D: [ ] () . 9 , PG 88, 609A: , , , , .

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10 . , PG 88, 600A: , , . 11 . J. CHRYSSAVGIS, John Climacus, . 19-20: A fresco in the church of the monastery to this day depicts him with a square halo, which suggests that it was painted while the saint was still alive or soon after his death. 12 . , PG 88, 604A, 608-612A. 13 . . , , 1979, . 80: , ,

. . 30 : , . 14 . , PG 88, 624B. 15

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. . , . , , 1971, . 50-51. 20

. J. R. MARTIN, The Illustration of the Heavenly Ladder of John Climacus, Princeton 1954. . . . , , 12, 2002, 397-418.

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21 . D. J. CHITTY, The Desert a City. An Introduction to the Study of Egyptian and Palestinian Monasticism under the Christian Empire, B. Blackwell, Oxford 1996, . 168-177. 22 . K. WARE, Introduction to John Climacus, . 2. 23

. K. WARE, Introduction to John Climacus, . 2: Visually and spiritually, then Johns imagination was dominated by these mountains, Sinai and Tabor, and both alike are reflected in the book that he wrote. In its severity, its refusal of compromise and its demand for total dedication, The Ladder calls to mind the arid desert, and the rocks and darkness of Sinai. But those prepared to look deeper will discover that the book speaks not only of penitence but of joy, not only of self-denial but of mans entry into divine glory. Together with the gloom of Sinai there is also the fire of the Burning Bush and the light of Tabor.

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32, 33 14 . , Rader 1663 J. P. Migne 1864 88 , . 1883 ,

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. H. R. JOHNSEN, Reading John Climacus. Rhetorical Argumentation, Literary Convention and the Tradition of Monastic Formation, Lund University 2007, . 15. 29

. H. R. JOHNSEN, Reading John Climacus, . 15-16. 30

. . , , , . . , 11 2009, . 14. 31

. H. R. JOHNSEN, Reading John Climacus, . 11 J. CHRYSSAVGIS, John Climacus, . 21. 32

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. H. R. JOHNSEN, Reading John Climacus, . 13 J. L. ZECHER, The Symbolics of Death and the Construction of Christian Ascetism, . 20-21. 36

. H. R. JOHNSEN, Reading John Climacus, . 208: it said to be more or less the first systematization of the earlier fathers. 37

. H. R. JOHNSEN, Reading John Climacus, . 182: Then, he presents the text that he will deliver as if it is not so much the fruit of his own work as something that he has received from the fathers; the pen he is using is from their knowledge and the paper is their smooth white hearts. 38

. , , PG 88, 1105B. 39

, PG 94, 533A. 40

. H. R. JOHNSEN, Reading John Climacus, . 9: According to Ivanka, kephalaia-texts are not an invention by Christian monasticism, but firmly rooted in the Graeco-Roman tradition of gnomic collections. 41 , , PG 88, 904C: , , , .

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. G. COUILLEAU, Jean Climaque (saint), . 373-380.

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43 K. Ware . K. Ware J. CHRYSSAVGIS H. R. JOHNSEN. . K. WARE, Introduction to John Climacus, . 12-13.

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. 1. 2. 3. 4. 5. 6. . 7. 17. 18. 19. 20. 21. 22. 23.

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44 . J. R. PRICE, Conversion and the Doctrine of Grace in Bernard Lonergan and John Climacus, ATR 72 (1980), 338-362. 45 , , PG 88, 992D-993A.

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46 . R.T. LAWRENCE, The Three-Fold Structure of the Ladder of Divine Ascent, SVOTQ 32:2 (1988), 101-118, . 104: The similarities to the traditional division of purgative, illuminative and unitive ways is obvious.

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. . . Migne Trevisan . H. R. JOHNSEN, Reading John Climacus, . 13. 51

, , PG 88, 793. 52

. K. WARE, Introduction to John Climacus, . 13 J. CHRYSSAVGIS, John Climacus, . 30 J. DUFFY, Embellishing the Steps, . 8. 53

. H. R. JOHNSEN, Reading John Climacus, . 30-41. : ) , ) , ) , ) , ) , ) , ) , ) . 54

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. J. CHRYSSAVGIS, John Climacus, . 26: The Ladder even contains a number of its own anecdotes and sayings, which make up a small Gerontikon. 56

. D. BOGDANOVIC, Jean Climaque dans la litteratute byzantine et la literature serbe ancienne, . 221-222. 57

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. K. WARE, Introduction to John Climacus, . 10: In posing such riddles, Johns aim is pastoral: to elicit a response, to provoke the reader into a leap of faith, to bring him to the moment of personal encounter.

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. K. WARE, Introduction to John Climacus, . 59: But, while John speaks about the experience of others, with the reticence characteristic of the Christian East he keeps silent, except on one occasion, about the events in his own inner life. In step 28 on prayer, for example, we may be confident that he is speaking from direct experience, yet in fact he makes no such claim for himself . J. CHRYSSAVGIS, John Climacus, . 31-32. 76 . , , PG 88, 1021C: , , . ; ;.

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. H. R. JOHNSEN, Reading John Climacus, . 201: It is of course uncertain whether Climacus had access to all of these texts in their entirety and not just to excerpts or a collection of excerpts, but the fact that he several times quotes from the same text would indicate that, at least in these cases, he had the whole texts at his disposal. 81

. J. CHRYSSAVGIS, John Climacus, . 33: It is the Bible that John quotes most abundantly. Situated closer to Jerusalem than to Athens-geographically, theologically and spiritually-John considers the Bible to be his fundamental source. Indeed, what characterizes John is adaptation of biblical texts, by either adding or omitting words, so as to make them fit appropriately into a particular context or concept . , , . 9.

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. J. CHRYSSAVGIS, John Climacus, . 29: In his mind, there can really be no sharp differentiation between the two; they are all but identical: praxis and theoria are interdependent, two aspects of a single reality.

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. K. WARE, Introduction to John Climacus, . 16: In our beginning is our end. In one sense, the supreme aim of the spiritual path is indeed theology the contemplation or vision of God. But

in another and perhaps more vital sense, our end-point is our starting-point: penitence. 112

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JEAN CASSIEN, Conferences III, SC 42, . 145: Le premier est corporel: cest celui qui nous fait mepriser toutes les richesses et les biens de ce monde. Par le deuxieme, nous renions notre vie passee, nos vices, nos passions de l esprit et de la chair. Le troisieme consiste a retirer notre esprit

des choses presentes et visibles, pour contempler uniquement les choses a venir et ne desirer plus que les invisibles. . . , , . 81. 115

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. D. BOGDANOVIC, Jean Climaque dans la litterature byzantine et la literature serbe ancienne, . 218: Les vertus sont pour Climaque moins des qualities de l home que des qualities de Dieu: ce sont des attributs divins . K. WARE, Introduction to John Climacus, . 18. 126 . , , PG 88, 780A: , , , 989A: , , , . , , , , , , , , , 1088A: , , . 127

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. T. HAINTHALER, Geistliches Leben in der Nachfolge Christi nach Johannes Climacus, Jesus der Christus im Glauben der Kirche. Band 2/3 Die Kirche von Jerusalem und Antiochien nach 451 bis 600, Herder, Freiburg-Basel-Wien, 128-134, . 134: Climacus spricht von ousiai, nicht von physeis. Die Selbstverstndlichkeit, mit der ihm der Vergleich in die Feder fliebt, zeigt, dab er

Chalcedonier ist; ein Miaphysit konnte keine solche Aussage machen. 155

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K. WARE, Introduction to John Climacus, . 18-19 D. J. CHITTY, The Desert a City. An Introduction to the Study and Palestinian Monasticism under the Christian Empire, Oxford, Basil Blackwell 1996, . 174 J.L. ZECHER, The Symbolics of Death and the Construction of Christian Asceticism, . 185. 164. K. WARE, Introduction to John Climacus, . 19: In all this John, like Maximus, is not just splitting hairs. The doctrinal point, technical though it may be, is vital for spirituality. Imitation of Christ, in a full and genuine sense, is only possible because God has become completely man, taking upon Himself the entirety of our human nature-including a human will-and so experiencing from within all our moral conflicts, our fears and temptations, only without sin. Because we see

in Christ a human will exactly like ours, yet freely obedient to the will of God, we know that such free obedience is also possible for us. Here it becomes evident, in a very clear and direct manner, how a correct spirituality depends upon correct doctrinal teaching. . ,

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. 1 , . 14-15. 167

. R.T. LAWRENCE, The Three-Fold Structure of the Ladder of Divine Ascent, . 104-107. 168

. R.T. LAWRENCE, The Three-Fold Structure of the Ladder of Divine Ascent, . 106. 169

. R.T. LAWRENCE, The Three-Fold Structure of the Ladder of Divine Ascent, . 106: The significance of this point thus goes beyond mere mechanical analysis of structure. The dyptich structure emphasizes the theological and spiritual points being made by Climacus in the Ladder. The first major structural element, the single ladder of thirty steps, focuses the attention of the monk on the notion of oneness: there is one God, and one Lord, Jesus Christ, and the monks spiritual consists in filling out in himself, what Christ achieved in his thirty years of preparation for the public ministry. The addition of a second structural element, the dyptich, draws attention both to the two natures of Christ and to the process of death and resurrection by which His human nature is transformed into the likeness of His Divine nature. 170

. R.T. LAWRENCE, The Three-Fold Structure of the Ladder of Divine Ascent, . 106-107: This is presented both for meditation and for imitation: the task of the monk is, by these steps of

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171.

J. L. Zecher - R.T. Lawrence J. R. Price172 - 173,

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174. , 175, 176. , - 177. :

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spiritual progress, to undergo transformation of his humanity into the likeness of Christs divinity.

The dyptich structure thus functions both as a soteriology and an imatatio Christi. 171

. . , . , . 148. 172

. 3 , . 17. 173

, . . , , . 47. 174

. J.L. ZECHER, The Symbolics of Death and the Construction of Christian Asceticism, . 238-239: The Ladder is not a ladder. But it is an image of progress, specifically progress as movement toward and within-Christian identity as an eminently human imitation of ChristDeath is, therefore, the ontological precondition for progress, its memory the impetus to progress, and its practice the principle of progress. Thus, the memory of death frames the possibility of Christian identity; the metaphor of death shapes that identity as a way of life; and both refer ultimately to Christ, whose life the monk receives in death. 175



. J.L. ZECHER, The Symbolics of Death and the Construction of Christian Asceticism, . 236.

~ 52 ~

, , , 178.

179 ,

178

, , PG 88, 885D-888A. 179 , . . PG 88, 629C: , [] . , , . ,

, , , 1160D-1161A: , , , , , , ,

, , , PG 88, 885A: , , , .

, , 904C: , , , . . , , PG 96, 665AC: , , , , , , , , , , . . , , , . , , . , , , , , . ,

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the convergence or synergy (synergeia) of two factors, unequal in value but both equally

necessary: divine grace and human freedom. Without Me you can do nothing (John 15:5) what God does is incomparably the more important. Yet our part is also essential, for God does not save us against our will. 183

. K. WARE, Introduction to John Climacus, . 8: As the late Fr. Georges Florovsky put it, The Ladder is an invitation to pilgrimage. It is an existential work, and only those who read it

existentially will appreciate its true value.

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194. 195 196, .

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: , . 195 . , , PG 88, 1132D: . . . 196 . , , PG 88, 1140: , , , , , . 197

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. 113 . 236 . , , PG 88, 841D: , , . 237 . H. R. JOHNSEN, Reading John Climacus, . 67.

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. J.L. ZECHER, The Symbolics of Death and the Construction of Christian Asceticism, . 203-204: The penitents are referred to as a group, or else as some or others or one of them. They

are described using quotations from the Psalms, and speak in stock phrases and Scriptural quotations. They are not, I think, flesh-and-blood characters, but rather general types of ascetic looks, responses, and demeanors. There is a sense in which Climacus leaves the penitents empty so that readers may find space for themselves in the Prison. The death of one of these, then, can be the death of any monk. 295

. J. R. MARTIN, The Illustration of the Heavenly Ladder, . 128-149. 296

. , , PG 88, 769BC: , ; ; ; , , ; ; ; , ; ; ; ; ,

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. ; ; ; , . 297 . , , PG 88, , 805: , . , . 298

. J.L. ZECHER, The Symbolics of Death and the Construction of Christian Asceticism, . 215: Discerning eternal reality in daily activities, one begins to see the present life not simply as less valuable than the next, but, rather, full of and for eternity. The monk who understands the present world as an image of the next learns to pierce the veil of sensible reality and mundane activity, and find its proper, eschatological, meaning. The whole of ones life

becomes an image of eternity and so one undertakes every activity as though one were already being evaluated and consigned to an eternal fate based on that evaluation. 299 , , .

, (

) ,

. . , , PG 88, 812D: , , , , . , , , , , , . . 300 . J.L. ZECHER, The Symbolics of Death and the Construction of Christian Asceticism, . 215-216: But the prospect of mortality serves, in Climacus, not only to highlight the urgency of renunciation, but to remind the monk that he has not yet been judged. So long as death looms, the monk still has time. This side of mortality has never before been so highlighted as in Climacus thought. The monk lives constantly in the balance. Thus, memory of judgment shows the ascetics

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situation not as it already is, but as it always becoming-shaped by the past, but not yet solidified by death and so always open to repentance and progress.

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one contemplates the divine presence. 324 . , , PG 88, 780C: , , , . . 325 . . , , . 21-24. 326 . J. CHRYSSAVGIS, John Climacus, . 174. . W. HARMLESS S.J., Desert Christians. An Introduction to the Literature of the Early Monasticism, Oxford University Press, New York 2004, . 327-329.

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374 375. ,

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. K. WARE, Introduction to John Climacus, . 1-2 379

. , PG 88, 1205CD: , , , , . , , , . 380 . K. WARE, Introduction to John Climacus, . 32-33: Using one more the language of inaugurated eschatology, John defines dispassion, not as a form of death, but as resurrection of

the soul prior to that of the body.

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385 .

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385

. K. WARE, Introduction to John Climacus, . 19: In all this John, like Maximus, is not just splitting hairs. The doctrinal point, technical though it may be, is vital for spirituality. Imitation of Christ, in a full and genuine sense, is only possible because God has become completely man, taking upon Himself the entirety of our human nature including a human will and so experiencing from within all our moral conflicts, our fears and temptations, only without sin.

Because we see in Christ a human will exactly like ours, yet freely obedient to the will of God, we know that such free obedience is also possible for us. Here it becomes evident, in a very clear and direct manner, how a correct spirituality depends upon correct doctrinal teaching. 386

. J.L. ZECHER, The Symbolics of Death and the Construction of Christian Asceticism, . 226-227. 387

, , PG 88, 680A. 388

. . , , . 224. 389

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,

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ΔΟΓΜΑ ΚΑΙ ΠΝΕΥΜΑΤΙΚΟΤΗΤΑ ΣΤΟΝ ΑΓ. ΙΩΑΝΝΗ ΤΗΣ ΚΛΙΜΑΚΟΣ.pdf