Le texte véritable des « Gnostica » d'Évagre le Pontique

Guillaumont, Antoine; Guillaumont, Claire

doi:10.3406/rhr.1952.5906

Cited by 9 publications

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“…Упустивши шістдесят глав, Євагрій мав на меті показати, що викладене в цьому творі все ж є неповним порівняно з абсолютним знанням. На користь цього свідчать також деякі рукописи VI ст., у яких перші десять глав другої сотниці ідентифікуються як продовження першої, і так до кінця 75 . Коли порівняємо цю структуру з «Практиком», то побачимо, що, хоча «Практик» і складається рівно зі ста глав, перші дев'яносто з них становлять органічну єдність, а останні десять відрізняються від них.…”

Section: структура і тематика «практика»unclassified

“…Удень пізнаємо вірні ознаки безпристрасності з помислів, а вночіз того, що бачимо вві сні. Ми називаємо безпристрасність здоров'ям душі, а знання -її поживою, яка єдина здатна поєднати нас зі святими силами 75 , оскільки наш зв'язок із безтілесними природно стається завдяки подібному внутрішньому станові.…”

Section: про пристрастіunclassified

“…Держава ІХ, 571е-572b; Василій Великий. Короткі правила 22 // PG 31, 1097C 75. Знання наближає людей до стану λογικοί, тобто досконалих духовних істот, які перебувають при Бозі та кружляють навколо Нього (пор.…”

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The Praktikos and the Gnostikos by Evagrius Ponticus

Hupalo,

Kindiy

2023

AUCU.T

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Section: структура і тематика «практика»unclassified

Section: про пристрастіunclassified

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The Praktikos and the Gnostikos by Evagrius Ponticus

Hupalo,

Kindiy

2023

AUCU.T

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“…"Bienaventurado aquel que ha llegado a la ignorancia infranqueable", proclama Evagrio Póntico (1985, p. 134) en su críptica obra Kephalaia Gnostica (en adelante KG) 4 . Para que sea posible emprender el camino hacia esa "bienaventurada ignorancia" que describe el estado gnoseológico perpetuo del nous frente a la ciencia ilimitada de la Trinidad, resulta necesario superar la "ignorancia que tiene 4 Respecto a la importante obra "Kephalaia Gnóstica" de Evagrio y los muchos problemas críticos que en torno a su edición se han suscitado, remitimos a los siguientes trabajos: Guillaumont (1952;2009, p. 102-5), Dysinger (En línea1); Watt (1980;1982); Bundy (1992); Ramelli (2015, p. xx-xxiv); Casiday (2013, p. 46-71). Usaremos en nuestra investigación la ya clásica traducción francesa hecha por Antoine Guillaumont al texto siríaco que el mismo traductor ha denominado S 2 , en contraposición a otra versión siríaca existente, denominada por Guillaumont S 1 , la cual es, en opinión unánime de los estudiosos, menos fiel al original griego.…”

Section: Contextualización Histórica Y Conceptualunclassified

La enfermedad del alma en el filósofo tardoantiguo Evagrio Póntico: entre ignorancia y "filautía"

Vázquez¹

2018

An. Semin. Hist. Filos.

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El tema de la enfermedad del alma constituye en el pensamiento del filósofo cristiano tardoantiguo, Evagrio Póntico, un tópico fronterizo entre las dos grandes áreas temáticas en que su obra puede ser dividida: la psicoespiritual y la metafísica. Reflexionar e intentar delimitar el origen y el estado de enfermedad en Evagrio implica, en efecto, prestar atención a un tópico transversal de su obra: la ignorancia. La consideración de esta condición psicoespiritual que en la metafísica evagriana constituye la consecuencia inmediata de la caída original del nous de la Unidad y la razón de su unión con un cuerpo, resulta necesaria para lograr una delimitación conceptual coherente del concepto de enfermedad en Evagrio. De igual modo, comprender cómo y de qué manera la ignorancia está en el origen del desorden pasional que opera en los estados de desequilibrio psíquicos tan minuciosamente detallados por nuestro pensador, implica considerar su vínculo causal con el amor desordenado de sí o filautía. En el esquema evagriano ésta constituye, a su vez, el origen común de aquellos pensamientos malvados y desequilibrantes que son la actividad cognitiva característica del estado de enfermedad y que nuestro autor llama logismoi.

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“…In two major articles published in 1952, 9 Guillaumont criticised KG-S 1 on a variety of fronts: he queried the editor Frankenberg's choice for the base-text, sketched the history of the transmission of that version and, as we have already mentioned, identified and published another version of the text in Syriac translation. His new version (KG-S 2 ) differed markedly from the textus receptus (KG-S 1 ).…”

Section: The Contemporary Study Of Evagrius Ponticusmentioning

confidence: 99%

On Heresy in Modern Patristic Scholarship: The Case of Evagrius Ponticus

Casiday

2012

The Heythrop Journal

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Patristics is a lively scholarly domain in which theologians and historians contribute to the study of Christian antiquity. But modern trends in patristic study (especially the application of contemporary critical theory to ancient sources) are not always conducive to theological research. This paper identifies the preoccupation in modern patristic study with heresy as a major source of problems. The modern study of Evagrius Ponticus (c. 345-99) provides an exemplary case in which some of these problems can be identified and explored. The initial presentation of modern scholarship will bring into focus the way that Evagrius' relationship to the sixth-century condemnations of Origenism is interpreted by most scholars. Next, the paper identifies and evaluates recent indications that Evagrius is prized precisely because he is considered a heretic. In the final section of the paper, attention is paid to the problem of presuming that subsequent events disclose the theological meaning of earlier writings and to the problem of foreclosing independent theological assessment in order to preserve ancient condemnations. The conclusions suggest that preoccupations with alleged heresy can be every bit as detrimental to understanding of theological writings as preoccupations with orthodoxy.Scholars have in recent years noted -occasionally, with something like a sigh of reliefthat the study of the fathers of the church or, more broadly, the era in which they lived (patristic scholarship) is increasingly separated from theology. 1 Some of the impetus driving this separation comes from the great strides made in the revisionist study of what was formerly called 'the Dark Ages' (roughly, from the third to the eighth centuries): research methods from classical philology have been fruitfully applied to material from the post-classical Mediterranean, with the result that 'Late Antiquity' is a vibrant field of study. 2 Another engine driving the development is the adoption of contemporary literary theory by scholars of early Christian literature. Conversations between social historians, literary theorists and historical theologians have eroded the distinction between ancient Christian theology on the one hand and Christianity in late ancient society on the other, both of which are subsumed under the general title of patristic study -as the scope of activity at the quadrennial International Conference on Patristic Study in Oxford makes abundantly clear. The proliferation of scholarly monographs and articles, conferences and symposia, attests to the fruitfulness of collaboration across traditional academic disciplines.Despite the productivity of this interaction, however, it should not be assumed that all these approaches to the subject matter are straightforwardly compatible. Modern approaches to heresy provide excellent specimens of some of the problems that inadequately integrated, multi-disciplinary modes of scholarship can create and compound. A few of these problems have already been identified in a brief but thoughtprovoking essay...

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Le texte véritable des « Gnostica » d'Évagre le Pontique

Abstract: Cet ouvrage est désigné sous des titres divers. Nous employons le titre que lui donne Barsanuphe dans son Traité sur les opinions ďOrig ne, ďÉvagre et de Did: me (

Cited by 9 publications

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The Praktikos and the Gnostikos by Evagrius Ponticus

The Praktikos and the Gnostikos by Evagrius Ponticus

La enfermedad del alma en el filósofo tardoantiguo Evagrio Póntico: entre ignorancia y "filautía"

On Heresy in Modern Patristic Scholarship: The Case of Evagrius Ponticus

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