[source: De Onsoño – Trabajo propio, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=50496270]

I learned earlier this year about the death, a year and a half ago, of Juan Nadal Cañellas (7 October 1934 – 16 January 2016). He was a Spaniard, born in Mallorca, a Jesuit priest of the Byzantine rite, archimandrite of the Byzantine monastery of Santa Petronila de Orient in Mallorca, and one of the most important Byzantine scholars of the past generation. He was, it appears, the person who advocated to Pope Paul VI the removal of the filioque clause from Catholic churches of the Greek rite, a change which formally took place in the year 1972. His main field of research was the life and writings of Gregory Akindynos, an early friend of Gregory Palamas who later became one of his main opponents. Nadal Cañellas edited Akindynos’s major writings and wrote some important studies on Akindynos’s thought; one of the most notable results of his research is to have established that Akindynos actually was himself a practicing hesychast and the spiritual advisor to the Princess Irene-Eulogia Choumnia.

So far as I am aware, almost none of Nadal Cañellas’s writings are to be found in English. Back in 2009, I published on this blog an excerpt from his historical introduction to his French translation of Akindynos’s four Antirrhetic Treatises against Gregory Palamas, under the title Nadal Cañellas on Meyendorff. Today, I have posted to the blog a new page (see the sidebar). It contains a translation of an article by Nadal Cañellas titled “Le rôle de Grégoire Akindynos dans la controverse hésychaste du XIVe siècle à Byzance,” which was published in 2007 in the volume Eastern Crossroads: Essays on Medieval Christian Legacy edited by Juan Pedro Monferrer-Sala, pp. 31-58. The article is a kind of abridgment and popularization of a book Nadal Cañellas published in 2006, the second volume of his study La résistance d’Akindynos à Grégoire Palamas. Enquête historique, avec traduction et commentaire de quatre traités édités récemment; it consists of a long historical commentary upon the works of which, in the first volume, he gave a translation.

Nadal Cañellas clearly had some major disagreements with the late Fr. John Meyendorff over matters both theological and historical. If Gregory Palamas is the great hero of Meyendorff’s historical researches, he is, for Nadal Cañellas, a much more questionable figure. To give one example: in his article, Nadal Cañellas gives two citations from Akindynos describing two occasions on which Palamas and his supporters sought to have Akindynos murdered. He also, near the end of the article, mentions that Akindynos died very soon after Kantakouzenos’s triumphant entry into Constantinople in the year 1347, a change in political circumstances which put the party of the Palamites in power; we have no explicit information about how Akindynos died, but, given the two previous murder attempts, it is difficult to refrain from speculating.

I never met Nadal Cañellas, and was sorry to learn that he had died; I had hoped one day to meet him. His photograph, in the Spanish Wikipedia article and in an obituary from the Diario de Mallorca, presents a bearded face that reminds me strangely of Don Quixote. Perhaps the idea of changing people’s minds about Akindynos is not unlike jousting with windmills.

Αἰωνία αὐτοῦ ἡ μνήμη.


A postscript. I speculate above that Akindynos may have died at the hands of those who had tried to kill him before, the party of the Palamites. I should make it clear that that is in fact my own speculation, not that of Juan Nadal Cañellas; neither in the article which I have translated, nor in the monograph (La résistance d’Akindynos à Grégoire Palamas) of which this essay is an abridgment, does Nadal Cañellas speculate one way or the other as to how Akindynos died. In La résistance d’Akindynos à Grégoire Palamas, pp. 284-285, he provides the sole piece of definite information we possess about when and how Akindynos died: it occurs in a note in Philotheos Kokkinos’s Treatise VII against Gregoras. In the note, Philotheos states that, a year after his ordination as Metropolitan of Heraclea (which took place sometime between May and August 1347), he wanted to meet Gregoras, an opponent of Palamism about whom he had heard a great deal, “since Akindynos, the promoter and defender of the impiety after the first one (Barlaam), was already out of the way, having passed most wickedly from this life along with his heresy” (ὁ γὰρ τῆς δυσσεβείας μετὰ τὸν πρῶτον ἔξαρχος καὶ προστάτης Ἀκίνδυνος ἦν ἐκποδὼν ἤδη κάκιστα σὺν τῇ αἱρέσει τὸν βίον μετηλλαχώς). The English Wikipedia article on Akindynos suggests that Akindynos may have died as the result of the plague that broke out in 1348.

Secondly, since the blog format may not be an ideal way of reading Juan Nadal Cañellas’s article, I am supplying here a link to the same text, on Google Docs: https://docs.google.com/document/d/1zQV60b6LP2Dj-u01xFoJoW-wTQBYkrw6_CHUczLkLaw/edit?usp=sharing


I have not blogged at this site for some time. But this is essential reading, and needs to have as wide an audience as possible; therefore I am posting it here.

Levant Report

https://levantreport.files.wordpress.com/2015/05/dia-2012-syria-islamic-state1.jpgOn Monday, May 18, the conservative government watchdog group Judicial Watch published a selection of formerly classified documents obtained from the U.S. Department of Defense and State Department through a federal lawsuit.

While initial mainstream media reporting is focused on the White House’s handling of the Benghazi consulate attack, a much “bigger picture” admission and confirmation is contained in one of the Defense Intelligence Agency documents circulated in 2012: that an ‘Islamic State’ is desired in Eastern Syria to effect the West’s policies in the region.


The DIA report, formerly classified “SECRET//NOFORN”…

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An apology

June 21, 2011

I would like to apologize to readers of this blog for my recent neglect of it; I have not posted anything to it for some time, nor answered any of the comments. Some explanation for this is called for.

Briefly, and simply, I am tired. I have spent four years writing it, and have not yet accomplished what I set out to do at the beginning, which is to finish and publish my work on John Bekkos. At the present time, my attentions are mostly focused upon the necessity of making a living somehow in the very straitened economic environment in which we live. To that end, I have taken up various teaching positions over the past year, and, in the fall, will be taking up another one. For various reasons, I have been asked not yet to make public the details regarding this new position; but it will entail my moving from New Jersey, after which my father intends to sell the house where I currently live, in which I grew up.

This blog was started in September 2007. At that time, I was unemployed, living by myself at the end of Long Island in a house where, for many days on end, I had little contact with anyone except crows, ants, oak trees, and, of course, John Bekkos, whom I was translating. Writing a blog initially provided me a means of connecting and communicating with the rest of the world; this was both a pleasant diversion and helpful for maintaining my sanity. Without doubt, this blog has seen its ups and downs; there have been times when I have been deeply engaged in it, and there have been times, like the present, when it has suffered neglect. But, on the whole, it has served to make John Bekkos better known to the public, and has allowed me to say various things that I thought needed saying. Whether I shall be able to continue writing it much longer appears doubtful; my expectation is that the responsibility of teaching new and difficult subjects, in a new and strange environment, is going to reduce the amount of time I can spend on this blog to zero.

All writing that is worth anything has something of the nature of a conversation. But not all conversations can be maintained indefinitely, or should be. The things about which conversations on this blog have tended to revolve — the Filioque, the essence/energies distinction, the schism — are not the only things in life worth knowing or thinking about. As a Christian, I believe and understand that the God who gave himself for our salvation in Jesus Christ is supremely worth knowing and thinking about; theology is a legitimate and worthy occupation of the mind, since God is the highest object of knowing. But I also believe and understand that thought about God properly issues in worship and praise of him, and in a godly life; if it does not, if it becomes a sort of end in itself and nervous habit, there is something wrong with it. To my thinking, the schism is one long, bad conversation, revolving endlessly upon itself. And it pains me to think that my blog has sometimes facilitated, and perhaps sometimes exemplified, that bad vortex, which moves nowhere but sucks in everything around it.

The latest Orientale Lumen conference opened yesterday in Washington, D.C.; I am not going to it. Partly, this is because I am too busy preparing to move, and, partly, because I did not feel like shelling out $300 for the conference and accommodations; but it is also because I have attended a few such conferences before, and have a pretty good idea of what to expect. Metropolitan Kallistos Ware will treat the audience to an eloquent, informative lecture, constructed around three main points and punctuated with witty anecdotes, but, in the end, he will tell people there why nothing more can be done, and why no real movement towards a resolution of the separation between Orthodoxy and Rome can be expected in the foreseeable future. Metropolitan Jonah will perhaps explain to those present where he has been for the past few months, and what considerations have led him to place the governance of the O.C.A. temporarily into the hands of his synod of bishops — but, more likely, he will not explain this, and will, like Metropolitan Kallistos, give an apologia for maintaining the status quo indefinitely and until the eschaton. Others will say ecumenically pleasant things; DVDs will be sold; an excursion will be made to a nearby church or to a bookstore; people will leave at the end, carrying with them the pleasant feeling that they have accomplished something.

This past Sunday, my bishop (Bishop Michael of New York) presided at liturgy at my church here in New Jersey. Afterwards, at the luncheon held in his honor, he fielded questions from members of the parish. Someone asked him how long it would be before there was Orthodox unity, that is, a single, unified Orthodox Church, in America. His answer: “Not in my lifetime.” He went on to explain how the influx of people from Russia since the fall of the Soviet Union had complicated matters, and how the general expectation is very different now than it was in 1970 when the autocephaly of the O.C.A. was first proclaimed, and how some jurisdictions, e.g., the Antiochians, are more cooperative than others (presumably, the Greeks). It made me think of how, growing up in the Greek Orthodox Church in the 1960’s, one occasionally heard rumors about plans for a “Great, Upcoming Ecumenical Council” of the Orthodox Church which should resolve all problems, in particular, the problem of the ecclesiastical status of the “Diaspora” and the problem of conflicting claims of authority between Constantinople and Moscow. The reason why such a Great, Upcoming Ecumenical Council could not now take place, one was told in those days, was that so much of the Orthodox world lay under Communist rule. At this point, two decades after Communist rule in Eastern Europe collapsed, one hears no more about a Great, Upcoming Ecumenical Council which should resolve all problems. My guess is that, in a country like Greece, reeling under the effects of its own unwise borrowing and the predatory lending practices of companies like Goldman Sachs, a country where the privatization even of national assets like the Parthenon is now being seriously discussed, the calling of a Great, Ecumenical Council is probably the furthest thing from people’s minds.

Christian unity is not the answer to all questions; it does not magically supply a solution to global warming, poverty, unemployment, war, and the high price of gasoline; it does not even furnish an answer, directly, to some strictly theological questions of real importance, e.g., how to read the Book of Genesis in the light of earth science, genetics, and palaeontology. But it is a kind of prerequisite to any united, effective action by Christians in the world. Most importantly, it is Christ’s will. I confess that, when I hear a bishop answer “Not in my lifetime” to a question about unity, I must infer that something is deeply wrong, and that someone is not doing his job. If not in your lifetime, then in whose? To quote Rabbi Hillel, “If not now, when?”

Some while ago, Dr. William Tighe recommended to me the book The Church in Rome in the First Century by George Edmundson, published in 1913. I found the book on-line on Google Books, and began reading it; it is, indeed, a very persuasive study. I finally decided that I would like to own a physical copy of the book, and, last week, ordered such a copy from Amazon.com. My copy arrived yesterday; today, I plan to send it back. Below I give my reasons why, in a review of the book which is still pending publication on Amazon.com’s website. (Note: I gave the book one star, mainly because I thought that, if I gave it no stars at all, someone might think I had simply overlooked that section of the evaluation; also, because there was no procedure for registering negative stars.)

I received this book yesterday, delivered by UPS. When I opened the box and began reading the enclosed reprint of Edmundson’s book, I was shocked at what I found. Edmundson’s book is, itself, an intelligent, persuasive study, and very worth reading; but this printed edition of it is not what he wrote. It is essentially an OCR of a scan of the original text that has been hastily printed out, put between covers, and sold, without even a minimal attempt at proofreading. The first thing I noticed was that the Greek, in the original book, appeared as gibberish; here is a random example, from p. 18:

“5 Compare Rom. ix. 3: Tfox MI “f p andflf/ta eleai ainbs iyu air!/ rov virep ruv asf ipiav ov, Tuv ffvyytvuv fiov Kata ffdpka, otrivfs fiffiv Iffpa At 3 liffiraffaffsf vspdvatov Kai Iovviov Tovs irtryytifls ov Kal ffvvaixfia otriwl flfftv iiriffrifiol Iv To?! iiroo-rijAoir, ot /to! irpb ifiov ytyovav iv Xpiffrif. It is possible that lovviav might be feminine = Junia, but it is generally taken as masculine, Junias being an abbreviation for Junianus.”

The second thing I noticed is that all the original footnotes in the book appear within the body of the text; that is true of the above citation; here is another example, from p. 32:

“The language of Clement of Rome2 in his Epistle to the Corinthians leaves no doubt-for it is the witness of a contemporary-that Peter was martyred at Rome. But leaving ancient examples let us come to the athletes who were very near to our own times, let us take the illustrious examples of our own generation. Peter who through unjust jealousy endured not one or two but many sufferings and so having borne witness-/j ptvp a-ai-departed to the place of glory that was his due. The 48 ASCENSION OF ISAIAH 1 Lanciani, Pagan and Christian Rome, p. 125.
2 In that portion of the fifth book of the Sibylline Oracles which was probably written 71-74 A. d. the flight of Nero from Rome is thus described; V. 143 4ifv etai Ik Ba0v uvos andva tpofifpbs icol
Clement Rom. 1 Cor, v.
statement in the apocalyptic Ascension of IsaiahiI-also the work of a contemporary-that a lawless king, the slayer of his mother, will persecute the plant which the Twelve Apostles of the Beloved have planted.”

And so on. The whole book reads in this vein; it is, quite literally, a piece of junk, and a scam.

The book was printed in the year 2010 by an outfit named “General Books,” Memphis, Tennessee, USA (website: www.General-Books.net). On the page behind the title page, one finds, along with the legally required information about the publication, explanatory comments. Under the section titled “How We Made This Book for You,” one reads that the book was made “exclusively for you” using patented Print on Demand technology, and then learns that a robot flipped and scanned each page of the original, rare book, and that the “typing, proof reading and design” of the book were automated using Optical Character Recognition (OCR) software.

Further down on the page, there is a section titled “Frequently Asked Questions.” The first “Frequently Asked Question” is the following: “Why are there so many typos in my paperback?” The answer provided is the following:

“We created your book using OCR software that includes an automatic spell check. Our OCR software is 99 percent accurate if the book is in good condition. Therefore, we try to get several copies of a book to get the best possible accuracy (which is very difficult for rare books more than a hundred years old). However, with up to 3,500 characters per page, even one percent is an annoying number of typos. We would really like to manually proof read and correct the typos. But since many of our books only sell a couple of copies that could add hundreds of dollars to the cover price. And nobody wants to pay that. If you need to see the original text, check our website for a downloadable copy.”

Thank you, but I have a downloadable copy already, from Google Books. I ordered this paperback copy of the book because I wished to be able to read the book when I am not at the computer. The copy you have so lovingly and carefully prepared for me does not allow me to do that; as mentioned above, it is a piece of junk. I will send it back to Amazon.com, and ask for my $19.42 to be refunded.

That Amazon is willing to be the go-between for such publishing scams lessens my trust in it. It needs to clean up its act.

The Harrowing of Hell

April 3, 2010

Last week, a friend of mine, who is writing a screenplay, asked me a question about Christ’s descent into hell. He wondered what scriptural support the doctrine had. I told him that, so far as I am aware, the doctrine is based on a single New Testament passage. In the First Letter of Peter, it is said that Christ “went and preached unto the spirits in prison”:

“For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.” (1 Peter 3: 18-20)

This preaching to the spirits in prison is understood to have occurred during the interval between Christ’s death and his resurrection, and it is that descent into hell that is particularly commemorated by the Church on Holy Saturday. My friend, somewhat surprised, asked me if that was all the scriptural support the doctrine had. I told him that, in the Bible itself, that was all, although in Christian tradition the doctrine has a long history; the usual Orthodox icon of the Resurrection is actually a depiction of the Harrowing of Hell; Christ stands on hell’s broken gates, and is grasping the hand of an old man—Adam—and, in some versions of the icon, the hand also of a woman, Eve. I also mentioned to him a passage in Dante’s Inferno, in which Virgil, Dante’s guide through hell, points out a place where, such and such number of years before, someone came through and broke down a wall. I looked for that passage today, and eventually found it in Canto XXI:

Then to us he said: ‘To go further along this ridge
Is not a thing you can do, because the sixth arch
Is lying in pieces down at the bottom;

And if you wish none the less to go on,
Keep up upon the ridge above the bank;
Nearby is another projection where there is a way.

Yesterday, five hours later than this hour,
One thousand two hundred and sixty six years
Had passed, exactly, since the path was destroyed.

I am sending some of my troop in that direction,
To make sure no one has come up for air:
Go with them, they will not be treacherous.’

(Inferno, Canto XXI, lines 106-117; C. H. Sisson, tr.)

As usual, when citing things from memory, I got some of my facts wrong. These lines are spoken in the fifth chasm of the eighth circle of hell (Malebolge), not, as it turns out, by Virgil, as I had thought, but by a demon named Malacoda (Evil Tail), who, as it also turns out, is lying to Virgil: there is, in fact, no bridge in the direction to which he is pointing the two poets, but he is leading them into a trap; not long afterwards, in Canto XXIII, Virgil has to extricate Dante and himself from this trap and from an imminent demonic assault by grabbing Dante and holding him safe while sliding down the rocks to the next level of hell. But the temporal indications Malacoda gives are very precise: 1266 years ago yesterday, he says, five hours later than this hour. A note by David Higgins, accompanying Sisson’s translation, interprets this to mean that, when Malacoda is speaking, it is 7:00 in the morning; Dorothy L. Sayers disagrees: in the notes to her translation (the old Penguin translation, now out of print), she points out that, according to the Synoptic Gospels, Christ’s death occurred at the ninth hour, i.e., 3 p.m., which would put Dante’s and Virgil’s visit to this particular bowge at 10:00 a.m. on Holy Saturday. It should be noted that the Divine Comedy begins on Good Friday in the year 1300, when Dante is 35 years old (“Nel mezzo del cammin di nostra vita,” that is, midway in our journey of life of three score and ten years). Dante thus dates the crucifixion to the year 34 A.D.

Perhaps it would be foolish of me to inquire what time zone it is in hell, and to what standard the demons set their clocks. Infernal Standard Time, presumably. Infernal Standard Time is defined by it being always too late to do anything that might make one happy.

May the readers of my blog not set their clocks to Infernal Standard Time, and may they have a joyous Easter.


November 25, 2009

About 10:30 this morning I had just checked my e-mail and was getting ready to sit down to work on the lecture I am scheduled to deliver in Ohio next week on the subject of the Filioque controversy — a subject about which the Preacher, the son of David, may have been prophetically thinking when he observed that he who increases knowledge increases sorrow, that of the making of books there is no end, and that much study is a weariness of the flesh. Much other business also urgently awaits my attention: I need to clean up the house and make other preparations in advance of a visit from an aunt and uncle, who are coming down from Boston this Friday to attend my Aunt Becky’s funeral (she died early this past Monday, aged 80, of cancer of the liver; with all the misery and horror of approaching death, she managed to look beautiful even to the end). Anyway, at just about 10:30 a.m. I heard a scuffling noise outside, a great, noisy confabulation, which seemed to be coming from all directions. I looked out the window and saw that the roof and the ground and the bare trees were all covered with crows, like an army of well-trained paratroopers, surveying the territory or moving about in search of food; many of them were scouring the gutters of my house for insects, pulling out the decaying leaves that had collected there and letting them fall to the ground, making easier for me the job I will eventually have to do to clean these gutters out. From the kitchen window, I could see their tails moving directly overhead as they scavenged, while others, on adjacent parts of the roof, looked about, with sharp, no-nonsense eyes and bluish heads: certainly enough to strike terror into the heart of any beetle or ant who should have had the misfortune of being caught out in the open. I was wondering to myself how many they were, and was thinking that there must have been at least a thousand of them; after some minutes, when I sat down and began working on the computer, the birds must have been startled by a noise which I didn’t hear, or by a movement somewhere which I didn’t see, because they all suddenly took off like a great black horde, briefly filling the whole grey sky like a dark, self-propelled cloud; and I could see that my guess of a thousand was a serious underestimate: there may well have been ten thousand of them or more.

And now, as I write this, and look again out the window, they seem to be returning, perhaps flattered at having received all this attention. I had better get to work on more serious things.


August 14, 2009

This has been an unusually hectic week for me, and next week promises to be even more so. I have been on the road most of the past week, shuttling back and forth between New Jersey and Long Island, singing at various church services and attending a burial service in Pennsylvania on Wednesday (a very pious Greek lady who attended my parish in New Jersey died last weekend and was buried at a monastery); tonight I drive back to Long Island, to attend two liturgies over the weekend and to sing at a concert Sunday afternoon. On Monday I will drive to Cleveland, Ohio to look into a possible teaching position at a private school; at the same time, I have just been informed that I need to get the final proofs of my article for Communio back to them by Wednesday. Aggravating this frenetic hurrying about, I have pretended to be a computer geek, and attempted to set up a double-booting system on a laptop I purchased the other day; the results have been pretty horrendous, and, as I write this, I am waiting for the hard drive to finish reformatting before I leave for Long Island, hoping that there will be at least one working operating system on the machine before the procedure is all through.

All of this is offered in extenuation for my continuing, long-term neglect of this blog, and to give notice that that neglect will probably be prolonged for at least the next week or two. Wishing readers of this blog a blessed feast of the Dormition of the Theotokos.