Istočni Mediteran u svetlu topografije isihazma ranog XIV veka

Abstract

U radu se razmatra uticaj i značaj topografije značajnih hrišćanskih centara duhovnosti sa njihovim lokalnim predanjima u svetlu začetka isihastičke molitvene tradicije onako kako je ona opisana u žitijima dvojice prvih isihastičkih delatnika prve polovine XIV veka – Grigorija Sinaita i Maksima Kavsokalivita. Maksim Kavsokalivit, kao i nešto stariji Grigorije Sinait, bili su poreklom iz Male Azije. Prvi iz grada Lampsaka na južnim obalama Helesponta, drugi iz Kukulja iz oblasti drevnog grada Smirne. Međutim, postepeno širenje turskog prisustva u oblastima Male Azije u prvoj polovini XIV veka, ali i druge okolnosti nateralo je ove podvižnike ranog isihazma na pokret, što je posredno uticalo i na razvoj isihastičke tradicije i originalne duhovnosti, pre svega kroz spajanje i sabiranje lokalnih duhovnih tradicija u istočnom Mediteranu, koje su ove delatnike ranog isihazma zapravo uobličile u njegove začetnike. Za duhovni razvoj Maksima i Grigorija, prema naraciji njihovih žitija, značajni su centri hrišćanskog nasleđa istočnog Mediterana, poput Carigrada, Sinaja, Jerusalima, Krita, Kipra i na kraju Atosa. Maksim, kasnije prozvan Kavsokalivit, došao je na Atos preko Carigrada, ali je obilazio i monaške zajednice na gori Gan i Papikijevoj gori u istočnoj Trakiji odnosno Rodopima. Žitije Grigorija Sinaita obeleženo je znatno sadržajnijim putovanjima širom istočnog Mediterana, obuhvatajući značajne centre hrišćanske duhovnosti poput Kipra, Sinaja, Jerusalima, Krita i Atosa, i kasnijeg prelaska u mediteransko zaleđe – Paroriju u Bugarskoj, odakle će se njegovo učenje o isihazmu, u međuvremenu teološki sistematizovano od strane Grigorija Palame, širiti u oblasti Srbije pod knezom Lazarom Hrebeljanovićem, i u Veliku moskovsku kneževinu.

In this paper we aim to locate and analyze all the significant Christian centers of spiritual tradition which were crucial in the formation of the Hesychastic teaching and movement in its early phase, the late 13th and early 14th century. When analyzed in such a manner, the vitae of St. Gregory of Sinai and St. Maximos Kausokalivites, two of the most notable among the early hesychastic fathers, reveal that the region of the Eastern Mediterranean appears to be crucial for the early phase of the development of this spiritual movement of Late Byzantium. Both Gregory of Sinai, and Maximos Kausokalivites were born in Asia Minor, the former in the region of Klazomenai near Smyrna, and the later in Lampsakos on the Asian shore of the Helespontos. The increasing advancement of the Turks in the Byzantine regions of Asia Minor in the late 13th century, as well as other circumstances, forced these ascetic men of early Hesychasm to movement, which, accordingly, influenced the development of Hesychastic traditions, foremost through connecting and combining of various local monastic traditions in the Eastern Mediterranean, which, in fact, made these first practitioners of Hesychasm its originators. Thus, in the vitae of St. Gregory of Sinai and St. Maximos Kausokalivites, we encounter several significant Christian centers of worship in the Eastern Mediteranean, which were important for their spiritual and hesychastic formation, these are: Constantinople, Jerusalem, Sinai, Crete, Cyprus and Mount Athos. Maksimos Kausokalivites arrived on Mount Athos through Constantinople, but on his way to the Holy Mountain he also visited and lived at Mount Ganos in Trace. The Life of St. Gregory of Sinai is marked with more complex travels throughout Eastern Mediterranean, visiting various local centers of Christian monastic tradition, such as, Cyprus, Sinai, Jerusalem, Crete, Athos, Constantinople, and his later migration to the Mediterranean hinterland, where he constituted a new hesychastic center in Bulgaria in the Paroria mountain, from where Hesychasm as a teaching later spread throughout the Balkans, in Serbia, Walachia, Moldavia and in Russia in the Great Muscovite Duchy during the 14th and well into the 15th century.