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Dadaist about the Fathers, Christian cinema, a lot of Gregorianism

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Dadaist about the Fathers, Christian cinema, a lot of Gregorianism


»‹ ‹‹……… ...… °“Angels of Sin” (1943) – the first full-length film of the great Christian director Robert Bresson. Anna-Maria joins the monastic community helping the rehabilitation of prisoners. There, Anna Maria encounters prisoner Theresa. The film is about good and evil, forgiveness, sin, faith. But, as always with Bresson, the "holiness" of the film is not only in the plot – the plot itself does not make the movie brilliant – no, the "holiness" is visible at the frame level, which is the miracle of Bresson cinema.

“For whom the bell tolls” (text and audio version) – the mainRELATED SURFACE Hemingway's novel. The story of the Spanish Civil War. Here the reader will find deep thoughts about human fate, war, politics, faith. Hemingway spoke of this war: “This is a nasty war; I know that Republicans are shooting priests; but why is the Church taking the side of the oppressors instead of taking the side of ordinary people or staying out of politics? ”

“The Old Man and the Sea” is the story of Ernest Hemingway. A parable about humility and love, about how one should have lived. The history of fishing is becoming a symbol of human fate. Hemingway spoke of "The Old Man and the Sea": "a book with which I would like to crown the work of my whole life." Faulkner responded like this: "here he found God."

They added an audio version of several stories by Heinrich Böll, a brilliant Christian writer, a Nobel laureate, and a classic of XX century literature.

Les Tenebres Du Vendredi-SaintMany Gregorian singing albums have been uploaded. Gregorianika is a style of liturgical singing that originated in the western half of the Ancient Church. Aesthetically beautiful music, imbued with an authentic prayer spirit:

– The songs of the choir of the Benedictine monastery of St. Peter (Solem, 250 km from Paris), dedicated to Good Friday and a collection of their best songs. This choir performs Gregorian chants as authentically as possible. In this monastery in the middle of the XIX century. The study of Gregorian singing began. Now it is the largest and most authoritative center for the study and execution of Gregorianics.

– Gregorian chants performed by the male choir Boni Puncti and Karel Frana.

– A collection of Gregorian chants for the main holidays of the church calendar. Performers – leading Italian Gregorian ensembles from Rome.

– Samples of Gregorian singing performed by the Franciscans, the choir of the Cathedral of Barcelona.

– Gregorian chants performed by Benedictine Monks of the Abbey of Saint-Maurice & Saint-Maur, Clervaux.

– And three more discs with Gregorian singing.


REMAINING TOURNAMENT ... REMAININGHugo Ball – one of the leaders of the Dadaists, that is, the European avant-garde, modernist art early. XX century., Poet, playwright, essayist and … author of lives. As a result of his worldview searches, Ball comes to Christianity, and moreover, to “Byzantine Christianity,” as the book proposed here is called (dedicated to John Climacus, Dionysius the Areopagite, Simeon Stolpnik). That is, here we have an example of how, from the very tops of modernism, a person turns to Orthodoxy (not in the confessional, but in the worldview sense). “Byzantine Christianity” is, firstly, good, popularly presented pathological essays; secondly, interesting theological statements; thirdly, the literary creations of one of the leaders of modernists. On all sides, in general, an interesting book.

So that the reader can understand the starting point of Ball, we add fragments of his autobiographical and philosophical book “Flight from Time”, which reflects the worldview, “existential” confusion of the beginning. XX century; From this confusion, Ball turns to the saints of ancient Eastern Christianity.

“Byzantine Hesychast texts. Compilation, general and RELATED SURFACE ... RELATED SURFACEscientific edition of A. G. Dunaev ”- translations of ascetic-mystical and theological works of Byzantine authors of the 5th-15th centuries.

The “Historical Doctrine of the Church Fathers” by Filaret (Gumilevsky) is the first Russian guide to pathology. Of course, from the XIX century. patrological science has gone far ahead, and therefore Gumilevsky’s work is now more likely to be a monument of historical and church thought.

"Russian patrology" by priest Pavel Khondzinsky is the shortest guide to the history of Russian theological tradition. The first book tells about Russian pathology of the 11th – 17th centuries, the second about the Synodal period.

“Lectures on Greek Philosophy” is a book of the religious existentialist Lev Shestov. Here, however, there is almost no “Shestovskiy” proper; here you will find a popular presentation of the ideas of Greek thinkers without Shestov’s personal assessments: Ionians, Heraclitus, Eleatics, Atomists, Pythagoreans, Sophists, Socrates, Plato, Aristotle, cynics, Stoics, Epicureans.

“From the History of Ancient Philosophy” – a lecture course delivered by priest Pavel Florensky at the Moscow Theological Academy in 1908-1910. The value of the book is much broader than you might think from the title: Florensky is actually engaged in ancient philosophy only in the last third of the book. The first third is an introduction to philosophy, that is, Florensky's own philosophizing. The second third is devoted to the religious context of ancient philosophy.


5 EXECUTIVE SUMMARY ...The next issue of the project "Best books on faith." This time, hieromonk John (Guaita) shares his recommendations with the audience of Predania.ru.

"Life as Thanksgiving." Hegumen Siluan (Mists). A full-fledged sacramental life is not the vagaries of the Typicon, but the person’s desire to make his life Thanksgiving, to remind himself and others about the importance of the commandments, the importance of love, and not the embittered observance of the new 613 rules.

"How can one believe the lives of the saints?" Dina Korolyok. It is important that every living exists not only as a work of art, not only as an aesthetically beautiful text. This is always a highly social narrative. The point is that the saint burned with his life a fire trail in one or another sphere of human existence, showing a glaring contrast between the customs of the world and the customs of the future – the customs of people involved in the experience of the Church. How many friends we have, how much we are not alone, if our peers look at us from ancient pictures – joyful with the same joy as we are. How many sisters does each girl have, resisting the fact that she is seen only as an object of lust or someone's future uterus. How many brothers does every young man have who does not want to admit that without a demonstration of "male power", without commitment to the idols of this world – he is nobody.

"Sunday outfit: about miniskirts and berets." Imagine a woman from faraway America. She grew up in a small town in a Catholic family, then lived in Chicago, went to various Protestant churches. And suddenly she decided to convert to the Orthodox faith. Having not found understanding in her own family, not having support in the form of Orthodox friends, despite her own sociophobia, she still found her temple, her Church. Angela Doll Carlson describes in her book “Almost, How Can a Modern American Woman Live the Not Simple Life of an Orthodox Parishioner, How to Find Time for Church Life, How a Feminist Can Enter the Ancient Tradition with All Her Soul Orthodox ”(M .: Nikea, 2019), an excerpt from which we publish.

“If I were God: the thoughts of a programmer.” Igor Onachenko. I would not want to become an obstacle to their life, would not do miracles and tricks in front of them, so that they would believe in me, because I would not want to violate their freedoms.

“To return God to theology” by Dmitry Matveev. Review of the book by Alexei Gaginsky “Philosophy of non-prerequisite principles” (Moscow: IF RAS, 2018). If in the Bible God was thought "before" of being, as its Creator and guarantor, then, starting from a certain time, God in Christian thought became the "Supreme Being", albeit primary and creating everything else, but still a kind of being and thus as if "Pulled" into being. Heidegger calls this state of thinking about God Kantian neologism "ontotheology." This process is marked, in particular, by the appearance of evidence of the existence of God – because they mean exactly that God “has a being”, depends on it, and does not determine it as its Creator and bearer. From here, as you can see, there is already one step to the possibility of atheism: if God also "exists" or "exists", then He is only a kind of being, and about Him, like about any "existing", it is legitimate to raise the question of possible non-existence. The question is not at all absurd: after all, the being of God does not appear to us with the same degree of objective certainty as the being of the things around us and the person himself. The author quotes the words of VV Bibikhin: “The truth of atheism: there is no God anywhere.” These words can amaze one of the believers in the heart, but, being intellectually honest to the end, we must admit: in contrast to the world of the biblical psalmist, in the modern world, saying “there is no God” is no longer crazy.

Two issues of the cycle of W. Shallar "Christianity and phallocracy." “The nonsense of life”, “the dehydration of the world”, “the death of God” are objective historical social categories. This is why disputes with atheism are ridiculous: atheism is not a concept, but a given. Not in the sense, of course, of the existence of God in Himself. And in the sense of the closeness of mankind from Him. The way humanity is organized now does not imply God. Theological and philosophical disputes must be reformatted: all possible arguments have been said, and arguing for the thousandth time about solo scripture, predestination, being or nonexistence of God, etc. is simply boring. But to say: Christian orthodoxy (the New Testament, the writings of the Holy Fathers) formed within the communist (early Christian and monastic) communities – this is already more interesting:

– On the social nature of atheism. John Chrysostom and Simeon the New Theologian claimed that only “signs” remained from the Church; yes the Church holds dogma and the sacraments, but genuine Christian experience lives only in monasticism; for the Church was then real when she practiced a community of possessions; monasticism retains true Christianity, for it practices community of possessions, when most Christians have abandoned this community; but the monastery also stopped working in the modern era, according to Ignatius (Brianchaninov). “Visibly and indisputably” Christianity no longer “collects” anyone or anything, as the early Christian communities and monasteries gathered.

– About how to overcome atheism – really, that is, socially: Heidegger on the proletarian revolution; Losev on a classless society; Livshits about the Absolute Truth.

We also have a selection about Hemingway: the first thing we introduce you to the literary aspects, the second – the Christian issues of his work, the third – with his work itself.

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