Department 2. Scripture of the Holy Fathers. Theological works

This volume, the third of the second section of the Description of Slavic Manuscripts of the Moscow Synodal Library, describes manuscripts containing various Theological works, partly translated from Greek and other languages, partly written in the Slavic language. Some of them relate primarily to moral and educational works __–266., others are engaged in polemics 1 , and still others are of mixed content 2 . Among the manuscripts of the first of these categories, the works of Nikon the Montenegrin, Collection of words attributed to St. and especially St. John Chrysostom, words of Russian preachers: Gregory Tsambalak, Metropolitan Daniel, Epiphanius Slavinetsky, Simeon of Polotsk and others, and some experiences of catechetical presentation of the dogmas of faith. Pandects and Taktikon of Nikon the Montenegrin ______ 217–229) are in the Synodal Library in ancient copies. The senior list of Pandekt belongs to 1294, Taktikona - to the end of the 14th century. But the Pandects in the senior list are not in full form, not only in the number of words, but also in their volume. The complete lists, some bear signs of the Bulgarian correction, others of the Serbian. Since Nikon’s words in Greek have not yet been published, and therefore are little known to those involved in church history, meanwhile they contain quite a number of historical indications that explain the position of the writer and the Eastern Church in general in his time: then, after the description, extracts from Nikon’s words that are significant for history are presented 3 . From collections of words attributed to St. Fathers, Izmaragd (No. 230) and the Collection known as Chrysostom (No. 231–234) are more complete. Since the teachings contained in them, in their present form, for the most part, do not belong to those of St. To the fathers to whom the inscriptions are assigned: then it was impossible to attribute these collections to the actual creations of the fathers. When describing these manuscripts, verbal references are made to the writers used by their compilers, as well as features of morals and customs and language features that may lead to a conclusion about their origin, and finally, considerations are presented about the time of compilation of these collections 4 . Between the words of Gregory Tsamblak (No. 235. 236.) a word in memory of Metropolitan Cyprian is less common: extracts have been made from it. The words of Met. Daniel (No. 237) are analyzed in detail, the sources used by the preacher are shown, and extracts of passages relating to modern morals and customs are presented. As in ancient times, scribes took excerpts from the words of the fathers and, with their changes and additions, offered them for church edification under the name of this or that saint. Father: this is how in the 17th century, in Moscow, extracts were compiled from the words of the Kyiv preacher, Cyril Tranquillion and others (Nos. 245. 261). And at the beginning of the XVIII century. are the words on the Ladder of St. John of Sinai, in which the original text merges with the preacher’s own reasoning and borrowings from other books (No. 262). But there were also independent preachers, both in Kyiv and Moscow. This is the story of an unknown Kiev preacher, during the time of Metropolitan Peter Mogila, who composed words for Sundays and holidays of the whole year (No. 246): here, in places, complaints are heard about the suffering of the Orthodox from the Uniates. In Moscow, from the Little Russian scientists, the following preached: Epiphany Slavinetsky (No. 247), Simeon of Polotsk (No. 250. 251. 256–258. 340. 341.). Epiphanius's words are dry and have more the merits of theological reasoning than church teachings. Simeon of Polotsk was more generous with his words. Most of his sermons have already been published under the name of the Soulful Supper and the Soulful Dinner, but not all. And the lists of those published presented interesting notes about the place, time and occasion of uttering many words, as well as about the sources used by the preacher. Among the Moscow teachings, the word on alms is especially noteworthy, with a project on the establishment of a philanthropic society under Tsar Theodore Alekseevich (No. 260). We see attempts at a catechetical presentation of theological teaching in the works of Lavrentiy Zizaniya (Nos. 242–244), Simeon of Polotsk (No. 252–255), and Nicholas Bulgar (No. 266). This also includes: The Doctrine of the Seven Sacraments (Nos. 295 and 296) c Inspiration for the Priest, collected from the Breviary of Peter the Mogila (Nos. 296–298). Others were thinking about the structure of monastic life (No. 264). But in general, independent work in this field is scarce. Nicholas Spafari published the Chrismologion, or interpretation of some chapters of the prophet. Daniel (No. 259), Karion Istomin wrote the book: A New Name (No. 265). But both essays are unimportant. The 17th century includes translations of some works of the Latin Church, such as: the works of Pope Innocent III on the neglect of the world, known in our country as: Tropnik (Nos. 238–241), Thomas a à Kempis on the imitation of Christ (Nos. 248. 249.); translations of various theological treatises made by Simeon of Polotsk (No. 256); also translations: books – Soulful Font (No. 263), about which St. Demetrius of Rostov spoke with special praise - books about spiritual drinking (No. 285) and debates of St. Athanasius with Arius, Sabellius and Photinus, compiled by Vigilius of Tapsia. (Ibid.). Polemical literature presents us with more variety and more practical experiences. There are also translations from Greek, as well as our own writings. The translations include several polemical articles against the Jews, Monophysites (No. 267. 317. 333.), Latins (No. 268. 269. 306. 307. 309. 311 and No. 323). But our scientists, especially Little Russians, forced by oppression, often entered into a struggle with the Latins. This includes: questions and answers to the Orthodox with papezhnik (No. 271) and Palinodia of Archimandrite Zacharias of the Kiev-Pechersk (No. 272). We find much more works written on internal disputes in the Russian Church: against the Strigolnikov (No. 268), against Theodosius Kosoy (No. 270), on the issue of educational fire (No. 273), on the correction of church books (No. 282. 283. 294.), against Lutherans and Calvinists ( No. 274. 308.), especially regarding relations with the Danish prince Waldemar (Nos. 279–281), against Jan Belobodsky (No. 293), against those who condemn the translation of St. Writings of LXX interpreters (No. 286), against the Latin teaching about the time of the transubstantiation of St. Gifts of Lita, which, as is now known, belonged to Prokhor Bishop of Rostov (No. 324), the circulation of Daniel the Pilgrim (No. 325), ancient rules about prosphora, about judicial penalties, about marriage (No. 326), the works of Prince Shakhovsky (No. 327), the works of the Russian compiler of the Spiritual Mirror (No. 328), the monastery charter, comments against the singing of a special alleluia, the word of Gregory, Metropolitan of Russia, against the Latins, the letter of Photius, Metropolitan of Kyiv (No. 330), the charter for the election of bishops in Little Russia at the end of the 15th century. (No. 331), the teaching of Varlaam, Metropolitan of Rostov (No. 334), the word of Anthony of Podolsk on drunkenness (No. 336), translation of the liturgy of St. Jacob, Akathist to St. Sergius (No. 337), etc. In general, this volume of Descriptions introduces the most to our church literature of the 17th century, and, among other things, provides sufficient indications of the tireless activity of Euthymius, the Chudovsky monk. For the history of the last All-Russian Patriarchs, it is necessary to know how many new translations through the works of this monk and his school were prepared for publication, and what participation he took in all church issues of his time.