The influence of St. Ephraim the Syrian on St. Isaac the Syrian

Contents Introduction 1. Parallels in the exegetical method of the two holy fathers 2. Allusions in St. Isaac the Syrian on “Commentary on the Diatessaron” by St. Ephraim the Syrian 3. Allusions to the “Greek Ephraim” in St. Isaac the Syrian 4. About one treatise of St. Isaac the Syrian in the corpus of “Greek Ephraim” Conclusion The meaning and influence of St. Ephraim the Syrian's influence on Eastern Christian mysticism is difficult to overestimate. However, the growing authority of Theodore of Mopsuestia starting from the middle of the 5th century. gradually replaced the hitherto undeniable authority of St. Ephraim the Syrian, conquering the Edessa and Nisibin schools and replacing all interpretations of St. Ephraim on the interpretation of Theodore. In this article we will try to analyze the impact on prp. Isaac St. Ephraim, perceiving the latter as the main representative of the early, pre-Theodorian Syrian tradition in Christian spirituality. First of all, we will look at the connection between the writings of St. Isaac with Ephraim's "Comments on the Diatessaron". We will give several allusions to St. Isaac to these comments as a direct confirmation that he was well aware of this work. The allusions are mainly about Christology. 1. Parallels in the exegetical method of the two holy fathers First of all, we note that St. Isaac's use of some Christological terms, such as "confusion" 1 (ลlavṭ [ḥlaṭ]) and "person" (ฦયਘদ [parṣōpā]), belongs to an early tradition that goes back to St. Isaac. Ephraim the Syrian 2. Note that the term “parṣōpā” in St. Isaac does not have the theological interpretation that Nestorian writers of the 6th–7th centuries gave him 3 . St. Isaac uses the word "parṣōpā" not only in its ordinary meaning of "person", but also uses it in a broad anthropological context, practically without touching on Christological themes 4. A similar use of this term took place in the early Syrian tradition, in particular among St. Ephraim the Syrian 5. The Italian syrologist Sabino Chiala, who studied Ephraim's quotations in the corpus of St. Isaac the Syrian, noted one interesting detail: “Mar Afrem could be perceived as an ideological alternative to Mar Theodore the Interpreter in the context of two crises of the 7th century: the Khnani dispute and the story with Sahdona. That is why neither Shim’on d-Taibute, nor John of Daliyat, nor Joseph Hazzaya quote Mar Afrem at all” 6 . It is interesting to note that not only East Syrian authors (Nestorians), but also West Syriac ones (Monophysites) preferred to ignore the theological heritage of St. Ephraim 7. Against this background, Rev. Isaac the Syrian is an exceptional figure. Availability of Rev. Isaac two direct quotes from St. Ephraim (words 5 and 62 from the 1st volume) 8, as well as references to the “Commentaries on the Diatessaron” may indicate that the exegesis and ascetic teaching of St. Ephraim the Syrian had a significant influence on St. Isaac the Syrian. The peculiar exegetical method of St. Ephraim 9, which allows one to extract multiple meanings from the Holy Scriptures, also brings these two Syrian spiritual writers closer together. The example from the fifth hymn “On Paradise” is especially close to the method of reading the Scriptures of St. Isaac the Syrian. The purpose of reading is to open the mind to the path of subtle contemplation 10. St. Isaac literally echoes St. Ephraim. It is characteristic that both authors use the same terminology: Scripture is the door that leads to amazement/stupefaction. Just like St. Ephraim, St. Isaac believes that the meaning of the Holy Scriptures is unlimited: the mind floating “on the surface of the waters, that is, the sea of ​​the Divine Scriptures, cannot comprehend all the treasures hidden in its depths. The soul is delighted with the new ideas that it encounters in the sea of ​​the mysteries of the Scriptures” 13. Sabino Kyala believes that the images of the intelligent ray 14 and the diver behind the meaning of Scripture 15, found in St. Isaac, go back to St. Ephraim the Syrian 16. It is characteristic that St. Isaac the Syrian, in order to extract meaning from the “sea of ​​the mysteries of Scripture,” often resorts to the allegorical method of interpretation. The same approach can be found in St. Ephraim. The Syrian poet, as S.A. rightly notes, Averintsev, “in a certain respect, the concept of “sacrament” is comparable to the concept of “allegory”, since both represent a certain mode of combining “invisible” meaning and “visible” materiality” 17. Next we will give a few more allusions to St. Ephraim the Syrian, found in St. Isaac. First of all, these are allusions to the “Commentaries on the Diatessarona” - they have not yet been recorded in science. 2. Allusions in St. Isaac the Syrian on “Commentary on the Diatessaron” 18 Ave. Ephraim the Syrian Several allusions are found literally at the very beginning of the Commentaries on the Diatessaron. Let us give examples of the reasoning of two authors concerning the health of the primordial nature of Adam and the illness that befell it (see Table 2). The table shows the unity of terminology, health/illness, and the sequence of the process, illness later than health, which is restored, on occasion, by returning nature to its primitive order. Here's another example from Chapter 4: Another similar example: “So, equipped with the same weapons with which the enemy defeated and plunged the world into condemnation, the Lord descended into battle and in the flesh received from the Woman, conquered the world, overcame the enemy and condemned” 23. As we see, this retelling of St. Isaac's fragment from the 4th chapter of the "Commentary on the Diatessaron" should be characterized, rather, as a reminiscence, in which the end refers to the beginning of the quotation from the interpretation of St. Ephraim. There is a unity in the military terminology of fasting as a weapon and victory, as well as putting on this weapon and, in case of nakedness from this weapon, defeating the enemy the devil. Let's give another example from St. Ephraim: “And His sweat was like drops of blood (Luke 22:44). Sweated to heal sick Adam. By the sweat of your face, he says, you will eat your bread (Gen. 3:19). And in the garden he prayed to bring Adam back into the garden" 24. At St. Isaac we find an allusion to this fragment, which he interprets in an ascetic vein: “So he said to Adam: By the sweat of your face you shall eat your bread (Gen. 3:19). But from that night on which the Lord shed sweat, He exchanged the sweat that brought forth thorns and thistles for sweat shed in prayer and together in doing righteousness. For five thousand and five hundred-odd years God left Adam to work on earth, because until then the way had not been revealed to the saints (Eph. 35; Heb. 9:8)” 25. The above allusions to the “Commentaries on the Diatessaron” show a certain familiarity with St. Isaac with this source. Indeed, the Diatessaron was the standard text of the Gospel among the Syrians until the 5th century. Ephraim's interpretations in the Edessa-Nisibin school were popular until the middle of the 5th century. V. Ya. Savrey fairly characterizes the Edessa-Nisibin school, saying that it “occupies a special place in the Antiochian tradition, since it has a historically attested organization and the most obvious eastern, non-Greek bias. Its first prominent representatives were St. Jacob Aphraates (270–345) and Ephraim the Syrian (306–378), the latter can already be considered Venerable. Isaac the Syrian, Bishop of Nineveh,” and noting that St. Isaac, “undoubtedly continues the literary line of St. Ephraim” 26. So, we see that, despite the centuries-long distance and the exegetical Ephraim tradition that has left the school arena, St. Isaac the Syrian appears here as a kind of heir to this original theological culture of Ephraim's style (prose). In this regard, the writings of St. Isaac the Syrian represents a unique echo (phenomenon) of the Syro-Melkite epic. 3. Allusions to the “Greek Ephraim” in St. Isaac the Syrian The corpus of the so-called “Greek Ephraim” remains poorly studied to this day. It is generally accepted that the texts included in the corpus of “Greek Ephraim” are of rather late origin: only a few of them date back to the period before the 10th century, and some manuscripts of Latin translations date back to the 7th–8th centuries. 27 We have one example from patristic writing for earlier dating of individual treatises in the “Greek Ephraim” corpus. This is the famous saying of St. John Climacus: “Who, before the future glory, was vouchsafed such dispassion as this Syrian? For David, glorious in the prophets, says to the Lord: Weaken me, that I may rest (Ps. 39:14), and God’s ascetic cries out: “Weaken the waves of Your grace” 28. St. John Climacus does not name St. Ephraim by name, but no one doubts that by “Syrian” St. is meant. Ephraim 29. Indeed, in the corpus of “Greek Ephraim” this is typical of St. Ephraim's expression - “waves of grace” (τὰ κύματα τῆς χάριτος) - is found in two treatises: “On spiritual fear” - four times 30, and once - in “The Word on Repentance, Judgment and Separation of the Soul from the Body” 31. Death of St. John of Sinai followed no later than VII in 32. It follows from this that in one way or another St. John Climacus already in the 7th century. was familiar with the corpus of “Greek Ephraim”. Now let's move on to the allusion from St. Isaac the Syrian: “Behold, Lord, the waves of Your grace 33 made me fall silent, and I had no thought left of gratitude to You” 34. The influence of Efremov’s statement is evident here. The context of the two above Words of St. Ephraim has a corresponding scheme - the soul's acceptance of grace and reciprocal thanksgiving. Further in the same fragment, St. Isaac's thanksgiving continues with these words: “Glory to Thee for these two worlds, which Thou hast created for our growth and enjoyment, leading us from all that Thou hast created to the knowledge of Thy glory.” Let's move on to another treatise from the corpus of “Greek Ephraim” called “On Repentance” (chapters 1–76). This extensive treatise is a translation from the Syriac 36 . In it, only some chapters are considered inauthentic 37. In the 10th chapter of this treatise we find the following doxology: “Glorious will You be, O our Lord, in Your righteousness, and they will praise You, O Good One, for Your mercy; both worlds will bless You, O Lord." 38 In this allusion: “Glory to Thee for these two worlds” (Isaac) – “both worlds will bless Thee, O Lord” (Ephraim) – we first encounter the pre-Theodorean and extra-Theodorean concept of two worlds. It goes back to the patristic paradigm: the world below and the world above. In the 24th chapter of the same treatise, St. Ephraim confirms this paradigm: “A man is born in two worlds, two carry his wombs - the mother’s womb and the coffin; the mother's womb gives birth to labor and illness, and the coffin - to Judgment and retribution. And one world passes away, the other remains forever. Blessed is he who is wise!” 39. Thus, we indicate the source of the concept of two worlds found in St. Isaac the Syrian, which has nothing to do with the concept of two worlds of Theodore of Mopsuestia. Identical views on the fact that the Kingdom of God is found within oneself can be found in St. Ephraim the Syrian in the 74th chapter “On Repentance” and in the 2nd treatise of St. Isaac: Also in the 74th chapter of St. Ephraim has a reasoning for what to ask God for in prayers; We find similar reasoning in St. Isaac the Syrian, which is, in our opinion, an allusion to Ephraim’s text: We can probably stop here. The above examples are sufficient to testify to the direct influence of St. Ephraim on St. Isaac the Syrian and at the same time discover the dependence of the train of thought of St. Isaac from the writings of the Syrian poet. 4. About one treatise of St. Isaac the Syrian in the corpus of “Greek Ephraim” Getting to this section, we should note that in the “exemplary” critical edition of Marcellus Pirard, where, according to A.V. Muravyov, “almost all the textual problems of the “Greek Ephraim”” 44 were resolved, there is no fixation of this work, as it is believed, of the “Greek Ephraim” in the corpus of the works of St. Isaac the Syrian. The text of interest to us is found in the 6th Word in the Pirard edition 45 and in the 58th Word of the academic edition (translation by S.I. Sobolevsky) 46 . The translation of this work from the corpus of “Greek Ephraim” was carried out at the Moscow Theological Academy in 1849 according to the edition of I. Assemani 47. It is called: “Περὶ τῶν μακαρίων μονῶν” 48, the original Greek text is in the 3rd Greco-Latin volume of the works of St. Ephraim edition by I. Assemani 49 and in the 4th volume of the new edition by K.G. Frandzolas 50 . The ancient Greek text practically coincides with the text in the edition of M. Pirard. For comparison, we present texts from the two publications in the table. We consider it necessary to note that in the fragment under consideration, possible sources for St. Isaac the Syrian, in our opinion, was served by such illustrious fathers as St. Mark the Ascetic and etc. Macarius the Great. A.V. Muravyov discovered an allusion to St. Macarius in this text 51. At St. Mark, in his 4th Discourse "On Holy Baptism", also contains a fragment that was probably written under the influence of the word in question from the corpus of "Greek Ephraim": As for the question of who actually owns the treatise located in the corpus of the “Greek Ephraim,” we are inclined to leave this text with the authorship of St. Isaac the Syrian. We believe that this fragment was isolated from the treatise of St. Isaac the Syrian for the florilegium of patristic quotations as reflecting the original patristic tradition. Considering that the “Greek Ephraim” corpus contains at least six treatises by Isaac of Antioch in the 5th century. 53, we believe that part of the corpus of “Greek Ephraim” was compiled as Isaac’s florilegium, which included our fragment “Many Abodes,” taken from the indicated word of St. Isaac the Syrian. So, based on the example of our small study, several conclusions can be drawn. The early Syriac tradition, presented in the writings of St. Ephraim the Syrian, was noticeably reflected in the texts of St. Isaac the Syrian. The influence of St. Ephraim affected both exegetical and ascetic directions. These facts allow us to see a certain commitment to St. Isaac to the early Syrian tradition against the background of growing universal admiration for the authority of Theodore of Mopsuestia in the Church of the East. The identified parallels, allusions and citations may indicate a significant layer of influence of St. Ephraim on St. Isaac the Syrian, which has not yet received due attention in the research community and requires further study. Discovery of one fragment belonging to the pen of St. Isaac the Syrian, in the corpus of Greek texts attributed to St. Ephraim the Syrian, also clearly indicates that between these two authors there is a certain connection and spiritual continuity, which was quite obvious to the later compilers of the corpus of texts of the “Greek Ephraim”. “The world has mingled with God (রারারারারাারাযাাারাারাারাারাারাারাারাাাাাাাাাাাাাাাাাাাাাাারাারাাাাাারাারাাাাাার) [We have corrected the incorrect spelling of this expression in the publication (from left to right). – Editorial of the ABC of Faith], and creation and the Creator became one!” (Isaacus Syrus. Sermo II, 5 // Isaac the Syrian, Venerable. On the Divine Mysteries and Spiritual Life: Newly Discovered Texts / Translation from the Sir., notes, foreword and afterword by Bishop Hilarion (Alfeev). St. Petersburg, 2006. P. 97. See: Fiori E. Features of the terminology of “mixing” in theology and polemics of St. Ephraim the Syrian // St. Ephraim the Syrian and his spiritual heritage: Materials of the Fourth International Patristic Conference. Church postgraduate and doctoral studies named after. St. equal to Cyril and Methodius. Moscow, April 27–29, 2017 / General. ed. Metropolitan Volokolamsky Hilarion (Alfeev). M., 2019. P. 196; Zabolotny E.A. Christology of St. Ephraim the Syrian and her place in the Syriac theological tradition of the 4th – early 7th centuries. // Venerable Ephraim the Syrian and his spiritual heritage. P. 244. See: Seleznev N.N. Christology of the Assyrian Church of the East. Analysis of basic materials in the context of the history of the formation of religious doctrine. M., 2002. S. 53, 79–81. See: Mar Isaacus Ninevita. De perfectione religiosa / Ed. P. Badjan. Paris; Leipzig, 1909. P. 246, 307, 313. See: Zabolotny E.A. History of the confessional division of Syrian Christianity and the development of Christology in the 4th–8th centuries: Dis. ...cand. history Sci. M.: [MSU], 2016. P. 82. Muravyov A.V. The world of ideas of Mar Ishak // Isaac the Syrian, St. (Mar Ishaq of Nineveh). Book about the ascent of a monk: First collection (treatises I–VI) / General. ed. and lane from Syriac, Arabic, Greek A. V. Muravyova. M., 2016. P. 136. See, for example: Kessel G.M. St. Ephraim of Nisibinsky in the reading circle of a monk: observations on the content of Syrian ascetic collections // St. Ephraim the Syrian and his spiritual heritage. P. 53 Numbering of words of the 1st volume of St. Isaac in this article is cited from the edition: Mar Isaacus Nin evita. De perfectione religiosa / Ed. P. Badjan. Paris; Leipzig, 1909; numbering of words of the 2nd volume - according to the edition: Isaac the Syrian, St. On Divine Mysteries and Spiritual Life: Newly Discovered Texts. “If there were only one meaning in the words of Scripture, then the first interpreter of any kind would have found it, and after that others listening to them would not have needed to search for (the meaning) with difficulty and effort, and there would be no consolation left after finding (it). But each word of the Lord has its own body, and each such body has many members, and each member separately has its own qualities, and (therefore) everyone, as much as he can, listens and, as given to him, interprets it" (Ephraem Syrus. Commentarii in Diatessaron VII // Evangelii concordantis expositio, facta a sancto Ephraemo, doctore syro / in lat. transl. a J.-B. Aucher, ed. G. Moesinger, 1876. P. 86. Russian translation: Efrem Sirin, pp. 8 [book 1]. Another example: “The Lord decorated His word with many colors, so that everyone could learn by considering what he liked. He hid various treasures in His word, so that where each of us has labored, there he may be enriched" (Ephraem Syrus. Commentarii in Diatessaron I, 18 // Saint Éphrem. Commentaire de l’Évangile concordant: texte syriaque (manuscrit Chester Beatty 709) / Édité et traduit par Dom Louis Leloir. Dublin, 1963. P. 16. Russian translation: Works of St. Ephraim the Syrian. Part 8, [book 1]. See also: “I read the beginning of this book and delved into every letter and every verse, gradually building up in height. The first thing that developed in front of me affably stopped me and with the connection of speech lured me to what followed. And as soon as I reached the verse where the history of paradise is written, then he carried me away from the midst of the book and transported me to the bosom of paradise. And the eye and mind, as if on a bridge, passed over the verses and flowed into the abode of paradise. The eye raised the mind by reading, and the mind gave the eye rest from reading, because after reading a book the eye is calm, but the mind is working" (Ephraem Syrus. Hymni de paradiso V // Des Heiligen Ephraem des Syrers Hymnen de Paradiso und Contra Julianum / Hrsg. E. Beck. Lovanii, 1957. P. 16 (CSCO; vol. 174; Scriptores syri; t. 78). See: Isaac the Syrian, St. Ascetic words. Sergiev Posad, 1911. P. 285. Isaacus Syrus. Sermo II, 21 // Isaac the Syrian, St. On Divine Mysteries and Spiritual Life: Newly Discovered Text. P. 210. Ephraem Syrus. Hymni de paradiso V // CSCO. 174. P. 16. Rus. Transl.: Creations like the saints of our father Ephraim the Syrian. Part 7, book. 2. M., 1852. P. 72. Isaacus Syrus. Sermo I, 1 // Mar Isaacus Ninevita. De perfectione religiosa. P. 5. Rus. trans.: Isaac the Syrian, St. Ascetic words. P. 4. Wed. note 9. See: ࡯ฏक॥ॢ ࠝ३ [zallīqā meṯyaḏˁānā] (Isacus Syrus. Sermo I, 1 // Mar Isaacus Ninеvita. De perfectione religiosa. P. 6). See: Muravyov A.V. The world of ideas of Mar Ishak // Isaac the Syrian, St. A book about the ascent of a monk. P. 136 Averintsev S.S. Between “explanation” and “covering up”: the situation of the image in the poetry of Ephraim the Syrian // Another Rome: Selected. articles / S.S. Averintsev; preface A. Alekseeva. St. Petersburg, 2005. P. 180. Unfortunately, it should be noted that in the edition of Louis Leloir (see: Saint Éphrem. Commentaire de l'Évangile concordant: texte syriaque (manuscrit Chester Beatty 709) / Édité et traduit par Dom Louis Leloir. Dublin, 1963) all three fragments we are considering are missing due to the lacunarity of the manuscript. Nevertheless, even when translated into other languages, the parallels in these fragments do not raise much doubt Ephraem Syrus. Commentarii in Diatessaron I // Evangelii concordantis expositio, facta a sancto Ephraemo, doctore syro. P. 2. Rus. Transl.: Works of St. Ephraim the Syrian. Part 8, [book. 1]. P. 12. Isaacus Syrus. Sermo I, 3 // Mar Isaacus Ninevita. De perfectione religiosa. P. 24–25. Rus. trans.: Isaac the Syrian, St. Ascetic words. pp. 18–21. Ephraem Syrus. Commentarii in Diatessaron IV // Evangelii concordantis expositio, facta a sancto Ephraemo, doctore syro. P. 45–46. Rus. Transl.: Works of St. Ephraim the Syrian. Part 8 [book. 1]. pp. 62–64 Isaacus Syrus. Sermo I, 35 // Mar Isaacus Ninevita. De perfectione religiosa. P. 239–240. Rus. trans.: Isaac the Syrian, St. Ascetic words. pp. 89–91. For Aphraates, just like for Ephraim, fasting is a weapon and shield against the devil (see: Aphrahates. Demonstratio III. De jejunio 1 // Patrologia Syriaca. Pars I. T. I / Ed. I. Parisot. Parisiis, 1894. Col. 97). Ephraem Syrus. Commentarii in Diatessaron I // Evangelii concordantis expositio, facta a sancto Ephraemo, doctore syro. P. 2. Rus. Transl.: Works of St. Ephraim the Syrian. Part 8 [book. 1]. P. 12. Ephraem Syrus. Commentarii in Diatessaron IV // Evangelii concordantis expositio, facta a sancto Ephraemo, doctore syro. P. 235. Rus. Transl.: Works of St. Ephraim the Syrian. Part 8 [book. 1]. pp. 295–296. Isaacus Syrus. Sermo I, 28 // Mar Isaacus Ninevita. De perfectione religiosa. P. 203–204. Rus. trans.: Isaac the Syrian, St. Ascetic words. P. 78. Savrey V.Ya. Antiochian school in the history of Christian thought. M., 2012. P. 161. G. Kessel’s remark is also valuable: “It is important to note the connection of Aphraates with the teachings of later Syrian authors: both those who lived close to him (St. Ephraim the Syrian, John of Apamea, author of the Liber Graduum, etc.), and centuries later (Martyrium-Sahdona, St. Isaac the Syrian)” (Kessel G.M. Doctrine of spiritual life of Aphraat the Persian Sage according to “Takhvita about the sons of the Covenant” // BT., 2003. Issue 38. P. 374). See: Ephraim (Lash), archimandrite. Ephraim the Syrian. “Greek Ephraim” // PE. M., 2008. T. 19. P. 95. The oldest papyrus fragments (CPG. No. 3938) and the Sermo asceticus manuscript (CPG. No. 3903) date back to the 6th century (see ibid. P. 92). Joannes Climacus. Scala Paradisi 29 // PG. 88. Col. 1148–1149. Rus. Transl.: John of Sinai, St. Ladder and Word to the Shepherd. Sergiev Posad, 1894. P. 255. See: Dionysius (Shlenov), abbot, Kordochkin A., priest. John Climacus // PE. M., 2010. T. 24. P. 410 See: Ephraem Graecus. De timore animarum (CPG 3925) // Ἐφρα ὶμ ὁ Σύρος, ὅσιος . Ἔργα. Τ. Β' / Κείμενο, μετάφρ., σχόλια Κ. Γ. Φραντζολᾶ. [Θεσσαλονίκη], 1989. Σ. 40–41. Idem. Sermo utilis de paenitentia et iudicio et separatione animae et corporis (CPG 4044) // Ἐφραἰμ ὁ Σύρος, ὅσιος. Ἔργα. Τ. Δ' / Κείμενο, μετάφρ., σχόλια Κ. Γ. Φραντζολᾶ. [Θεσσαλονίκη], 1992. Σ. 242 See: Dionysius (Shlenov), abbot, Kordochkin A., priest. John Climacus // PE. T. 24. P. 406 In sir. original: “Waves of Your graces” – ̈͘͡͡͠͝ ͛̈͒ͬ͘͟͝ [mamōlā ṭaybwāṯāḵ], and the word “mamōlā” is rather translated as flood, deluge (diluvium, κατακλυσμός; see: Smith R. Thesaurus syriacus. II. Isaacus Syrus. Sermo I, 50 // Mar Isaacus Ninevita. De perfectione religiosa. P. 359. Rus. trans.: Isaac the Syrian, St. Ascetic words. P. 432. See: Bibliographic index to “The Works of the Holy Fathers in Russian Translation” [1843–1854] / Ed. A. G. Dunaeva, Hierom. Dionysius (Shlenova) // BV. 2003. T. 3. No. 3. P. 324 See: Kessel G. M. Bibliographic index of the works of St. Ephraim the Syrian, translated from Syriac in the TSO series // BV. 2010. No. 11/12. P. 1029 Ephraem Syrus. Paraenesis X // [Sancti patris nostri] Ephraem Syri Opera omnia. T.III/Ed. J.S. Assemani. Roma, 1743. P. 426:13–17. Rus. Transl.: Ephraim the Syrian, St. Creations. Part 5, book. 3. M., 1850. P. 255 (TSO; T. 16) Ephraem Syrus. Paraenesis XXIV. Roma, 1743. P. 462:21–27. Rus. Transl.: Ephraim the Syrian, St. Creations. Part 5, book. 3. P. 301 Ephraem Syrus. Paraenesis LXXIV. Roma, 1743. P. 550:28–44. Rus. Transl.: Ephraim the Syrian, St. Creations. Part 5, book. 3. P. 405 Isaacus Syrus. Sermo I, 2 // Mar Isaacus Ninevita. De perfectione religiosa. P. 12. Rus. trans.: Isaac the Syrian, St. Ascetic words. P. 10 Ephraem Syrus. Paraenesis LXXIV. Roma, 1743. P. 551. Rus. trans.: Ephraim the Syrian, St. Creations. Part 5, book. 3. pp. 405–406 Isaacus Syrus. Sermo I, 3 // Mar Isaacus Ninevita. De perfectione religiosa. P. 32. Rus. Transl.: Isaac the Syrian, St. Ascetic words. pp. 26–27 Muravyov A.V. Lapsus traductoris: approaches to inaccuracies in translation from Aramaic to Greek (corpus of Mar Isaac of Nineveh) // Isaac the Syrian, St. A book about the ascent of a monk. P. 515 See: Ἰσαὰκ ὁ Σύρος, ἀββᾶς. Λόγοι ἀσκητικοί / Κριτ. ἔκδ. M. Πιράρ. Ἅγιον Ὄρος !!!, 2012. Σ. 312–314 See: Isaac the Syrian, St. Ascetic words. pp. 311–312 See: Bibliographic index to “The Works of the Holy Fathers in Russian translation” [1843–1854] // BV. 2003. T. 3. No. 3. P. 280 "About the Blessed Abodes." CPG 3987 See: Ephraem Syrus. De mansionibus beatis // Ephraem Syrus. Opera omnia, graece et latine T. III / Ed. J. S. Assemani. Roma, 1746. P. 25–26. Rus. Transl.: Ephraim the Syrian, St. Creations. Part 3, book. 3. M., 1849. P. 296–297 (TSO; vol. 14) See: Ἐφραὶ m ὁ Σύρος, ὅσιος. Ἔργα. Τ. Δ’ / Κείμενο, μετάφρ., σχόλια Κ. Γ. Φραντζολᾶ. [Θεσσαλονίκη], 1992. Σ. 295–297. The same publication in digital format - TLG 4138/67 See: Muravyov A.V. The world of ideas of Mar Ishak // Isaac the Syrian, St. A book about the ascent of a monk. P. 353 Marcus Eremita. Responsio ad eos qui de divino baptismate dubitabant // PG. 65. Col. 1012. Wed. also with the words of Aphraates: “If someone whose mind is weaker than knowledge objects and says: “If there is one Christ and one His Father, then how can They dwell in believing people? And how can the righteous be the churches of God, and He dwell in them?..” Listen, my beloved, to the necessary refutation of this reasoning... The sun is established in the sky, and its rays, spreading across the earth, enter many doors and windows of houses. And where the glare of the sun falls, at least as big as the palm of your hand, then it is called the sun. And even if it falls in many places, it is called the same. The sun itself is in the sky. So, based on this, will there be many suns?.. In the same way, God and His Christ: although They are one, they dwell in many people. They themselves, being in heaven, do not experience any lack" (Aphrahates. Demonstratio VI. De monachis 11 // Patrologia Syriaca. Pars I. T. I / Ed. I. Parisiis, 1894. Col. 284–285. Russian translation: Aphrahates the Persian Sage. Takhvita about the sons of the Covenant / Translated by Archpriest Leonid Griliches and G.M. Kessel // BT. 2003. Issue 38. P. 139) See: Brock S. Ephraim the Syrian. Life. Works // PE. M., 2008. T. 19. P. 86–88