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hgrрешил все-таки быть сволочью -- написал телегу в Blackwell. если бы у Кена Пэрри это был единственный прокол, то все равно бы писать не стал, но история с его плагиатом (он опубликовал под своим именем данные Володи Баранова) дает решающий аргумент в пользу принятого решения.
мое сволочное письмо -- под катом.
a` rebecca.harkin@oxon.blackwellpublishing.com
date 1 juin 2008 22:48
objet Blackwell Companion to Eastern Christianity
Dear Ms Harkin,
I am the author of the chapter dedicated to the Russian Christianity.
Recently I managed to obtain its printed text, which I have never seen
before. I have never got the edited text for proof-reading and have
never been informed that the book appeared. Unfortunately, I see now,
in the printed text, some errors and oddities, that have nothing to do
with my original text. Therefore, I would like to ask you to take some
measures to make the scholarly audience know that I am not responsible
for such things. Please, find the list of major errors below.
I hope for your understanding and collaboration.
Sincerely,
Basil Lourié
Chief Editor
Scrinium. Revue de patrologie, d'hagiographie critique et d'histoire
ecclésiastique
http://scrinium.ru
MAJOR ERRORS
1. in the very fist line of the chapter (p. 207):
printed text: The legend about the visit of the Apostle Andrew to the
hills of the future city of Kiev was unknown in Russia before the
sixteenth century.
my original text: The legend about the visit of apostle Andrew to the
hills of the future city of Kiev was unknown in Russia during almost
the whole XIth century (Chichurov 1992).
("sixteenth" instead of "eleventh" !)
2. p. 220:
printed text: Georges Florovsky (1979) has called it 'a century of
lost equilibrium'.
in my original text "1979" was the date of the English translation of
Florovsky's monograph of 1937 (in fact, Florovsky died in 1979).
3. p. 226:
printed text: Among educated people this led to a vogue for mystical
teachings, and sometimes
mystical sects, especially those . avoured with Protestant pietism.
This was true even
of great ascetic writers such as Theophan the Recluse (1815–94), a
retired bishop who
translated many monastic and spiritual texts from Greek into Russian.
In his early
works, he found favour with fashionable Protestant authors in matters
relating to the
theological background of Christian asceticism, such as the vision of
the divine light,
which was of course part of the Orthodox Hesychast tradition.
my origianal text: Among the educated people, this leads to coming
into vogue of mystical teachings, sometimes, mystical sects,
especially flavoured of protestant pietism. Even some great ascetic
writers such as, e.g., Theophane the Recluse (Govorov; 1815-1894), a
retired bishop who translated into Russian from Greek a great deal of
ascetic writings, in his original works, as G. Florovsky observed
first, seconds the fashionable protestant authors in the matters
related to the dogmatic background of the ascetism, such as the vision
of the light.
The whole sense of the paragraph is lost. I mentioned not "early"
works, but "original" works (that is, the works that are not
translations; in fact, they are late!). The phrase "which was of
course part of the Orthodox Hesychast tradition" is added by the
editor. In fact, the teaching of the vision of light of this
particular author was quite different from the Hesychast one and
derived from the Protestant pietism.
So, I wrote on Theophane (following Florovsky) as a protestant pietist
by his mind, who doesn't share the authentic Hesychast tradition, but
my editor changed the meaning of the passage to the opposite.
4. p. 227-228:
printed text: The story had a positive side to it, however: it
illustrated the distance
separating the Hesychast tradition from the teaching of St Gregory
Palamas, and the
theological distance separating the members of the Synod and the
episcopate from the monastics.
This passage is senseless: Hesychast tradition is opposed to its
greatest proponent, Gregory Palamas. My original text was:
This story had had a positive side demonstrating the distance between
the hesychast tradition and teaching of St Gregory Palamas, on the one
hand, and the theological background of the most of members of the
Synod and episcopate, on the other.
(That is, the members of Synod were quite distant, in their
theological background, from Gregory Palamas and the Hesychasm).
мое сволочное письмо -- под катом.
a` rebecca.harkin@oxon.blackwellpublishing.com
date 1 juin 2008 22:48
objet Blackwell Companion to Eastern Christianity
Dear Ms Harkin,
I am the author of the chapter dedicated to the Russian Christianity.
Recently I managed to obtain its printed text, which I have never seen
before. I have never got the edited text for proof-reading and have
never been informed that the book appeared. Unfortunately, I see now,
in the printed text, some errors and oddities, that have nothing to do
with my original text. Therefore, I would like to ask you to take some
measures to make the scholarly audience know that I am not responsible
for such things. Please, find the list of major errors below.
I hope for your understanding and collaboration.
Sincerely,
Basil Lourié
Chief Editor
Scrinium. Revue de patrologie, d'hagiographie critique et d'histoire
ecclésiastique
http://scrinium.ru
MAJOR ERRORS
1. in the very fist line of the chapter (p. 207):
printed text: The legend about the visit of the Apostle Andrew to the
hills of the future city of Kiev was unknown in Russia before the
sixteenth century.
my original text: The legend about the visit of apostle Andrew to the
hills of the future city of Kiev was unknown in Russia during almost
the whole XIth century (Chichurov 1992).
("sixteenth" instead of "eleventh" !)
2. p. 220:
printed text: Georges Florovsky (1979) has called it 'a century of
lost equilibrium'.
in my original text "1979" was the date of the English translation of
Florovsky's monograph of 1937 (in fact, Florovsky died in 1979).
3. p. 226:
printed text: Among educated people this led to a vogue for mystical
teachings, and sometimes
mystical sects, especially those . avoured with Protestant pietism.
This was true even
of great ascetic writers such as Theophan the Recluse (1815–94), a
retired bishop who
translated many monastic and spiritual texts from Greek into Russian.
In his early
works, he found favour with fashionable Protestant authors in matters
relating to the
theological background of Christian asceticism, such as the vision of
the divine light,
which was of course part of the Orthodox Hesychast tradition.
my origianal text: Among the educated people, this leads to coming
into vogue of mystical teachings, sometimes, mystical sects,
especially flavoured of protestant pietism. Even some great ascetic
writers such as, e.g., Theophane the Recluse (Govorov; 1815-1894), a
retired bishop who translated into Russian from Greek a great deal of
ascetic writings, in his original works, as G. Florovsky observed
first, seconds the fashionable protestant authors in the matters
related to the dogmatic background of the ascetism, such as the vision
of the light.
The whole sense of the paragraph is lost. I mentioned not "early"
works, but "original" works (that is, the works that are not
translations; in fact, they are late!). The phrase "which was of
course part of the Orthodox Hesychast tradition" is added by the
editor. In fact, the teaching of the vision of light of this
particular author was quite different from the Hesychast one and
derived from the Protestant pietism.
So, I wrote on Theophane (following Florovsky) as a protestant pietist
by his mind, who doesn't share the authentic Hesychast tradition, but
my editor changed the meaning of the passage to the opposite.
4. p. 227-228:
printed text: The story had a positive side to it, however: it
illustrated the distance
separating the Hesychast tradition from the teaching of St Gregory
Palamas, and the
theological distance separating the members of the Synod and the
episcopate from the monastics.
This passage is senseless: Hesychast tradition is opposed to its
greatest proponent, Gregory Palamas. My original text was:
This story had had a positive side demonstrating the distance between
the hesychast tradition and teaching of St Gregory Palamas, on the one
hand, and the theological background of the most of members of the
Synod and episcopate, on the other.
(That is, the members of Synod were quite distant, in their
theological background, from Gregory Palamas and the Hesychasm).
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