§ 162. Жизнь Макария Великого и сочинения его.

For the whole Church, and not for one desert, St. was and remains great. Macarius of Egypt, father of the desert. A contemporary of Macarius of Alexandria, called “urban” 831, but somewhat older than him, in his youth he felt a desire to leave the world and settled near the village in a cell; he was elected a reader in one church, but he fled to another place; here a girl who had fallen into sin slandered him; he accepted slander; the criminal, by the terrible suffering that suddenly struck her, was forced to speak about the innocence of Macarius; but Macarius, escaping the glory of man, retired 832 to the Scete desert 833; From now on he visited St. Antonia 834. In the 40th year he was ordained a presbyter and at the same time received the gift of miracles and prophecy, and after the number of disciples multiplied, he erected four churches for them, staying with one of his disciples 835. Great were the exploits of Macarius even in the first years of desert life; for his great exploits, even then they called him an old man 836; but mainly silence 837 and meekness of heart 838 distinguished and elevated the spirit of the great. When Archbishop Peter was expelled from Alexandria by the Arians, successor to Athanasius, and Lucius was appointed by them: Lucius sent a detachment of soldiers into the desert to force the hermits to Arianism by violence and cruelty; many died as martyrs, and Macarius, along with several others, was sent into captivity on one of the Egyptian islands: but here the island of the pagans soon became an island of Christians 839. Upon returning to the monastery desert, the prophet and wonderworker 840 died in 390, 90 years from his birth, 60 years into the desert life 841. Gennady writes that “Macarius of Egypt, a hermitage ascetic, wrote a letter to the monks, in which he taught that a person can perform true service when, having come to know himself, he voluntarily carries out all labors, courageously struggles with passions, so as not to lose the grace given to him, and, finally, maintaining himself in purity, achieves spiritual purity” 842. This letter was also known to St. Isaac the Syrian 843; but it still remains in manuscripts 844. For you, the precious inheritance of the experienced wisdom of the Great Macarius is 50 Words and 7 instructions and two messages. According to all Greek copies, as well as in the Syriac and Arabic translations, they are attributed to St. Macarius of Egypt 845. Some (Selye, Oudin) want to see in the author of the conversations a contemporary of the Pelagian disputes. In vain! the objects that Abba speaks about to his disciples are those that every day are presented to the attention of people who have a difficult matter with their souls. Abba solves the question of grace and freedom simply, commanding him to pray and work. If we followed with all our hearts the simple and holy advice of Abba, there would be neither place nor time for idleness disputes. The content of the conversations indicates their deep antiquity. The mentor in conversation 27 introduces himself as a contemporary to the confessors. In view of his heretics, who say that “matter has no beginning and it is the root, the root is power and power equal to God” 846. And such people were too famous far before the 4th century and in the 4th century. It is impossible not to notice that just as today some are seduced by the content of Macarius’s conversations and, based on their content, do not want to recognize them as conversations of the Great Macarius, during St. Some were tempted by the letter of St. Isaac the Syrian. Macarius, without however denying the authenticity of the letter. But if then mere inexperience in spiritual subjects was tempted by writing, and St. Isaac, having explained the contents of the letter for the short-sighted, called the writer of the letter: “St. Macarius” 847, then shouldn’t the same be said about those who are tempted by the content of Macarius’s conversations? Meanwhile, as proof of the importance and authenticity of the Conversations, we can also point to the court of Patriarch John of Antioch in the 11th century; the patriarch, listing the soul-saving writings of the shepherds of the Church and the desert fathers, approved by the Church for general use, places between these writings “the book of St. Macarius,” and this Macarius refers to the ascetics of the hermitage, i.e. the same one where the Great Macarius labored 848. Macarius of Alexandria was called urban (πολετικος) from the fact that he was born in the city of Alexandria (Sozomen 3, 44.); he lived another three years after the death of Macarius of Egypt (Palladian Laws. ch. 49.). Philip of Side says that Macarius of Alexandria was Alexander's mentor. schools, and this is fully justified by what Socrates (4, 23) and Sozomen say about the education of Macarius Alexander. Moreover, Heraclid (Paradis, p. b.) directly calls him presbyter of Alexandria; at St. Athanasius during the Council of Tire we see Macarius of Alexandria (Abcr. 1, 24. Sozomen 2. 22). So, after he was in charge of the school, Alexander. from 330 to 340, in this last year he moved to the Nitrian desert, where he lived a strict life and was graced with the gift of miracles. Only the following are known with his name: a) the monastic rule in chapter 30. in Lat. language.; b) letter to monks; c) a word about the outcome of the soul and the state after death. The first two in Benedicti anianensis codice regularum (Patrolog. lat. T. 103.). The last composition was written down by a student of Macarius. The words of Macarius are often found in glory. RKP. The third Macarius - Macarius Pispirus was older than the Egyptian and Alexandrian; he took care of St. Anthony when he was on his deathbed. Cotelerii Monum, graec. Eccl. t. 1. rub. 564. Rosweid. Vet. Pat. lib. 3. c. 99. lib. b. c. 15. Hon. legends about mobility fathers. M. 1845. pp. 150. 153. 138. On a 13-hour journey from Alexandria to the southwest is Mount Nitria, followed by a further 5-hour journey, on the borders of Libya and Egypt, the Scete Desert - a sandy sea, where you can walk only as directed by the stars. The skete desert is part of the Nitrian desert, now called the Natrova valley. Ritter Erdkünde. Berol. 1822. Travel. Norova 1, 84. 85. Jerome in vita Pavli Eremitae, Sozom. N. E. 3, 13. 14. Rufin N. E. 2. 8. Hon. tale page 142. Palladium in Chapter 19 Lavsaika. Sozom. 3, 13. 14. Hon. tale page 140. Palladium in Chapter 19 Loves. Sozom. 3, 14. “It is enough if you often repeat with all your heart: Lord have mercy on me; as you know and want, have mercy on me.” Rosweidi. 3, 3. 5. 4. § 26. About his actions with the idol priest Rosw. lib. 3. p. 127. Coteler 1. r. 547. about abstinence and conversion when visiting the brethren Socrates. N. E. 4, 23. Rosw. vit. lib. 3. § 3. lib. 5. c. 4. § 26. One day the tempter said to him: “Macarius, I can become higher than you in night vigils, in fasting and in many good things: but your meekness shames and disarms me.” “When any brother came to him, as to a holy and great elder, he did not say anything to him.” Otherwise, I answered with pleasure. Hon. tale pp. 144. 145. 149. 153. 132. Theodorite N. E. 4, 18, 19. Socrates N. E. 4, 22. Sozom. 6. 19. 26. Palladium in 117 chapter. Lavsaika: For another experience of his zeal for the faith about the Hierakites, see Rosweid lib. 3. p. 99. lib. b. With. 3. § 17. In Socrates N. E. 4, 23. About the gift of prophecy and the gift of miracles, see Socrates 4, 23. Palladium in ch. 19 Lavsaika. Palladium in ch. 19 Lavsaika. Word 46. according to glory. ed., 49 in Greek. “about true knowledge and about temptations. S. 295. 304." Ἐν Λειψίᾳ 1770. In many Greeks shown by Harles (Fabr. Bibl. graec. Tom. 8. pag. 363); the Arabic translation is in the manuscripts of 788 and 885; in translation Sirsk. according to RKP. 769 and 13th century. see Maii Collect. vet. auct. T. 4. r. 145. 599. T. 5. r. 46. ​​Assemani Bibl. From. T. 3. R. 4. R. 44. S. Macarii Aegyptii Homiliae atque opuscula ed. a G. Pritio. Lips. 1699. 1744. s. Macarii Aegypti epistolae et quaedam alia, cum curis criticis H. Floss Coloniae 1850. 50 discourses published in Greek. And in Arab. Vatik. RKP. 1055 there are 26 conversations of St. Macarius of Egypt; in this list the following Greek is read. conversations: 1–5, 7. 8. 10–12. 15. 18. 19. 47. Other 11 Arab. there are no conversations between published. Greek. But how about sire. there are those that are in Arabic and in the Greek RKP. there are 7 more conversations that have not been published. Maii Collect. Vet. Auct. T. 4. p. 191. 192. 1833. Romae. Harles ad Fabr. Bibl. grae. T. 8. p. 362. 363. Asseman. In O. T. 3. P. 1 p. 44. 327. Floss says: homilias, quales, hucusque editae sunt, miserrime depravatas ac mutilatas esse. In this we can agree with him, but in many other respects the manuscripts are against him. A conversation about the spiritual law was considered a conversation with St. Mark of the Hermit. It is true that Photius, reviewing the manuscripts, was the first to see between the works of St. Mark is an essay about paradise and the spiritual law: but a) there is a difference between the conversation of Macarius and the chapters of Mark; b) it could easily be that Mark, as a listener of Macarius, (see about Mark) accepted Macarius’s instruction as a guide for himself and others, and therefore it was added to the writings of Mark himself; but not like his writing. The last part of the 25th conversation (§ 4) is taken from the conversation of Basil the Great “on free will,” which Garnier, although he does not recognize as the work of Basil the Great, is without reason (see Reinwald Homiliarium. Patrist. 1829. fasc. 2. pp. 192–195). As for the 7 instructions, in their original form they were written in the form of letters. For Glyka in his chronicle (Script. Byzantin.) cites words from the letters (ἔν ἐπιστολαις) of the Great Macarius, which are read in chapter 2 of the fourth instruction. Harles ad Bibl. Fabr. I. cit. In Arabic. and sire. There are also more than one letters from the Great Macarius, see note. 14. glory extracts from the conversations and words of Macarius of Egypt are in Laurus. Pergamum. Collection 13th or 14th century. (No. 9) and in another. boom. 15th century (No. 26). Russian translation of the instructions and conversations of the Great Macarius in Chron. Thurs. 1821. 1825. 1827. 1829. 1834–1837. 1846. As a special book, published translation of conversations, M. 1853 cannot be completely approved due to the mixture of Russian words and phrases with Slavic ones. Demon. 16. r. 241. Sl. Demon. 46. ​​r. 525. Isaac the Syrian Words. 46th glory ed., 49 in Greek. See his essay on monasteries, ed. Cotelier. Monum. Grae. Eccl. T. 1. r. 166. words r. 333. Before John, Simeon Metaphrastes reduced the instructions of the Great Macarius of Egypt to an abbreviated form. You might be interested in: