Books by Luigi d'Ayala Valva
Proceedings of the XXIV International Ecumenical Conference on Orthodox Spirituality held in Bose... more Proceedings of the XXIV International Ecumenical Conference on Orthodox Spirituality held in Bose, on 7-10 September 2016, dedicated to the relation between Martyrdom and Communion. Contributions by: Sh. Ananyan, L. d'Ayala Valva, J. Getcha, L. Golovkova, T. Grdzelidze, K. Kaleda, D. Kalkandjieva, K. Koch, A. Louth, J. P. Manoussakis, E. Tsalampouni, A. Papanikolau, A. N. Papathanassiou, N. Russell, K. B. Sigov, J. Stroyan, Patriarch Youhanna X of Antioch, G. E. Zacharov
The volume presents for the first time to the Italian audience the Vita A of St Athanasius the At... more The volume presents for the first time to the Italian audience the Vita A of St Athanasius the Athonite, founder of the Great Lavra (Meghisti Lavra), the first cenobitic monastery on Mount Athos (963), written in Constantinople at the beginning of the eleventh century by the monk Athanasius of Panaghiou. Along with the Italian translation, the original Greek text is also published, according to the edition of J. Noret (CChr.Gr. 9), with an introductory essay and extensive commentary notes.
According to the unanimous admission of all scholars, the Vita A, in addition of its literary value, is an extremely important text for reconstructing the genesis of Athonite monasticism. Since the critical edition (Leuven 1982), however, it has been rarely the subject of further deep and systematic study; the purpose of the present work is to fill this gap at least partially.
In the first part of the broad introductory essay, a historical presentation is provided of the birth and development of Mount Athos as a monastic “holy mountain”, up to the time of the foundation of the Great Lavra of St Athanasius. The importance of this event,
officialy supported by the imperial authority (first of the “ascetic” Nikephoros II Phokas and then of his murderer and successor John Tzimiskes), can hardly be underestimated; it indeed marked the beginning of a new page of Athonite monastic history, by promoting the spread of the cenobitic pattern throughout the Holy Mountain. Nevertheless, St Athanasius can hardly be described as a revolutionary figure. In fact, he himself never denied his own anachoretic past or completely assumed Studite cenobitism, although he was indeed deeply inspired by the latter.
The second part of the introductory essay traces first the status quaestionis on the relationship between the two ancient known lives of St Athanasius (Vita A and Vita B); then, through a comparison with the Rule (Typikon) of the Panaghiou Monastery and with a fragment of a newly identified unknown life (here conventionally called “Vita C”), more light is shed on the composition of the various biographies of St Athanasius, proposing a new hypothesis which challenges the current scholarly communis opinio. According to this hypothesis, Vita A is not the first biography which was written of St Athanasius, although remaining the oldest one to come down to us in full; moreover, Vita B, albeit secondary, may preserve some original historical data. The third and fourth parts of the essay offer an overview of the biographical narrative and of the literary representation of the Saint through the analysis of the main hagiographical themes used in the narrative to present and exalt Athanasius’s holiness (“lover of wisdom”, “solitary ascetic”, “transformer of the Mountain into a city”, “reconciler of eremitic life and cenobitic life”, “abbot and monastic father”, “martyr and imitator of Christ”).
The extensive apparatus of notes alongside the Greek original text and the Italian translation seeks to bring out and explain the rich contents of Vita A on two planes. This life is a historical document providing important data on early monasticism on the Holy Mountain; and so the extensive secondary literature on the subject is taken here into account. The Life is also a a text of monastic hagiography and spirituality, and the tradition within which it was written offers numerous parallel passages in other hagiographical and monastic works that are here cited. Finally, in the belief that the Scriptures, together with patristic-monastic works, constitute the background and the context, essential for interpreting the hagiographic account, particular attention has been paid to quotations, allusions and Biblical echoes, noting these more precisely and abundantly than in previous editions.
Esegesi meditativa sul tema dello sguardo di Gesù nei vangeli sinottici.
La vita monastica secondo la tradizione dei padri Introduzione, scelta e traduzione dalle lingue ... more La vita monastica secondo la tradizione dei padri Introduzione, scelta e traduzione dalle lingue originali a cura di Luigi d'Ayala Valva Prefazione di Enzo Bianchi, priore di Bose EDIZIONI QIQAJON COMUNITÀ DI BOSE Nella stessa collana PADRI DELLA CHIESA: VOLTI E VOCI I Padri del deserto, Detti editi e inediti Massimo il Confessore, In tutte le cose la "Parola" Isacco di Ninive, Un'umile speranza La Filocalia, amore del bello I Padri della chiesa, L'atto del leggere. Il mondo dei libri e l'esperienza della lettura nelle parole dei Padri della chiesa I Padri della chiesa, Un testo al giorno. Letture dei padri d'occidente per i tempi di Avvento, Natale, Quaresima, Pasqua Invieremo gratuitamente il nostro Catalogo generale e i successivi aggiornamenti a quanti ce ne faranno richiesta. www.qiqajon.it www.monasterodibose.it CURATORE: Luigi d'Ayala Valva TITOLO: Il cammino del monaco SOTTOTITOLO: La vita monastica secondo la tradizione dei padri COLLANA: Padri della chiesa: volti e voci FORMATO: 20 cm PAGINE: 992 PREFAZIONE: Enzo Bianchi, priore di Bose TRADUZIONE: dalle lingue originali a cura di Luigi d'Ayala Valva IN COPERTINA: G. Kordis, Teolepto di Filadelfia, particolare, tavola tratta da Pró swpa oló fwta, Armðs 2001 ß 2009 EDIZIONI QIQAJON COMUNITÀ DI BOSE 13887 MAGNANO (BI) Tel. 015.679.264 -Fax 015.679.290 isbn 978-88-8227-279-1
dalle lingue originali a cura di Luigi d'Ayala Valva, monaco di Bose IN COPERTINA: Comunione degl... more dalle lingue originali a cura di Luigi d'Ayala Valva, monaco di Bose IN COPERTINA: Comunione degli apostoli, miniatura (vi secolo), Codex purpureus rossanensis, Museo diocesano, Rossano ß 2012 EDIZIONI QIQAJON COMUNITÀ DI BOSE 13887 MAGNANO (BI) Tel. 015.679.264 -Fax 015.679.290 isbn 978-88-8227-355-2
Se è vero che la pace è un dono del Signore, un dono dall'alto, una promessa messianica, resta ve... more Se è vero che la pace è un dono del Signore, un dono dall'alto, una promessa messianica, resta vero che la violenza e la guerra continuano a rappresentare una grande seduzione per gli uomini. Dobbiamo saper discernere quanto siamo distanti dal comandamento dell'amore reciproco e dall'accogliere quel dono della pace che dovremmo scambiarci e instaurare nel mondo: le chiese sono chiamate a essere comunità di pace e una scuola di riconciliazione per tutti.
Papers by Luigi d'Ayala Valva
Stralcio della prefazione a P. Kalaitzidis, Nel mondo ma non del mondo
Dal 16 al 26 giugno si svolto a Kolymbari, vicino a Chanià (Creta), presso l'Accademia Ortodossa ... more Dal 16 al 26 giugno si svolto a Kolymbari, vicino a Chanià (Creta), presso l'Accademia Ortodossa di Creta, il Concilio Panortodosso, più correttamente definito il Santo e Grande Concilio (o Sinodo) della Chiesa Ortodossa. Esso è stato ufficialmente convocato dal patriarca ecumenico Bartholomeos con la lettera enciclica del 20 marzo scorso. Con questo atto formale, che gli competeva in quanto primus inter pares, il patriarca non ha fatto che sancire la volontà comune già espressa nella "Sinassi dei primati delle chiese ortodosse" riunita a Chambésy (Svizzera) tra il 21 e il 28 gennaio.
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Books by Luigi d'Ayala Valva
According to the unanimous admission of all scholars, the Vita A, in addition of its literary value, is an extremely important text for reconstructing the genesis of Athonite monasticism. Since the critical edition (Leuven 1982), however, it has been rarely the subject of further deep and systematic study; the purpose of the present work is to fill this gap at least partially.
In the first part of the broad introductory essay, a historical presentation is provided of the birth and development of Mount Athos as a monastic “holy mountain”, up to the time of the foundation of the Great Lavra of St Athanasius. The importance of this event,
officialy supported by the imperial authority (first of the “ascetic” Nikephoros II Phokas and then of his murderer and successor John Tzimiskes), can hardly be underestimated; it indeed marked the beginning of a new page of Athonite monastic history, by promoting the spread of the cenobitic pattern throughout the Holy Mountain. Nevertheless, St Athanasius can hardly be described as a revolutionary figure. In fact, he himself never denied his own anachoretic past or completely assumed Studite cenobitism, although he was indeed deeply inspired by the latter.
The second part of the introductory essay traces first the status quaestionis on the relationship between the two ancient known lives of St Athanasius (Vita A and Vita B); then, through a comparison with the Rule (Typikon) of the Panaghiou Monastery and with a fragment of a newly identified unknown life (here conventionally called “Vita C”), more light is shed on the composition of the various biographies of St Athanasius, proposing a new hypothesis which challenges the current scholarly communis opinio. According to this hypothesis, Vita A is not the first biography which was written of St Athanasius, although remaining the oldest one to come down to us in full; moreover, Vita B, albeit secondary, may preserve some original historical data. The third and fourth parts of the essay offer an overview of the biographical narrative and of the literary representation of the Saint through the analysis of the main hagiographical themes used in the narrative to present and exalt Athanasius’s holiness (“lover of wisdom”, “solitary ascetic”, “transformer of the Mountain into a city”, “reconciler of eremitic life and cenobitic life”, “abbot and monastic father”, “martyr and imitator of Christ”).
The extensive apparatus of notes alongside the Greek original text and the Italian translation seeks to bring out and explain the rich contents of Vita A on two planes. This life is a historical document providing important data on early monasticism on the Holy Mountain; and so the extensive secondary literature on the subject is taken here into account. The Life is also a a text of monastic hagiography and spirituality, and the tradition within which it was written offers numerous parallel passages in other hagiographical and monastic works that are here cited. Finally, in the belief that the Scriptures, together with patristic-monastic works, constitute the background and the context, essential for interpreting the hagiographic account, particular attention has been paid to quotations, allusions and Biblical echoes, noting these more precisely and abundantly than in previous editions.
Papers by Luigi d'Ayala Valva
According to the unanimous admission of all scholars, the Vita A, in addition of its literary value, is an extremely important text for reconstructing the genesis of Athonite monasticism. Since the critical edition (Leuven 1982), however, it has been rarely the subject of further deep and systematic study; the purpose of the present work is to fill this gap at least partially.
In the first part of the broad introductory essay, a historical presentation is provided of the birth and development of Mount Athos as a monastic “holy mountain”, up to the time of the foundation of the Great Lavra of St Athanasius. The importance of this event,
officialy supported by the imperial authority (first of the “ascetic” Nikephoros II Phokas and then of his murderer and successor John Tzimiskes), can hardly be underestimated; it indeed marked the beginning of a new page of Athonite monastic history, by promoting the spread of the cenobitic pattern throughout the Holy Mountain. Nevertheless, St Athanasius can hardly be described as a revolutionary figure. In fact, he himself never denied his own anachoretic past or completely assumed Studite cenobitism, although he was indeed deeply inspired by the latter.
The second part of the introductory essay traces first the status quaestionis on the relationship between the two ancient known lives of St Athanasius (Vita A and Vita B); then, through a comparison with the Rule (Typikon) of the Panaghiou Monastery and with a fragment of a newly identified unknown life (here conventionally called “Vita C”), more light is shed on the composition of the various biographies of St Athanasius, proposing a new hypothesis which challenges the current scholarly communis opinio. According to this hypothesis, Vita A is not the first biography which was written of St Athanasius, although remaining the oldest one to come down to us in full; moreover, Vita B, albeit secondary, may preserve some original historical data. The third and fourth parts of the essay offer an overview of the biographical narrative and of the literary representation of the Saint through the analysis of the main hagiographical themes used in the narrative to present and exalt Athanasius’s holiness (“lover of wisdom”, “solitary ascetic”, “transformer of the Mountain into a city”, “reconciler of eremitic life and cenobitic life”, “abbot and monastic father”, “martyr and imitator of Christ”).
The extensive apparatus of notes alongside the Greek original text and the Italian translation seeks to bring out and explain the rich contents of Vita A on two planes. This life is a historical document providing important data on early monasticism on the Holy Mountain; and so the extensive secondary literature on the subject is taken here into account. The Life is also a a text of monastic hagiography and spirituality, and the tradition within which it was written offers numerous parallel passages in other hagiographical and monastic works that are here cited. Finally, in the belief that the Scriptures, together with patristic-monastic works, constitute the background and the context, essential for interpreting the hagiographic account, particular attention has been paid to quotations, allusions and Biblical echoes, noting these more precisely and abundantly than in previous editions.
Συνύπαρξη: Ειρήνη, φύση, φτώχεια, τρομοκρατία, αξίες. Θρησκειολογική θεώρηση, Αθήνα, Αρμός 2015
Venezia, 26 aprile 2018,
Ca’ Foscari, Aula Baratto, ore 17.00,
con l'intervento di Antonio Rigo, Olivier Delouis e Symeon Paschalidis