The Woods

Оглавление

Vladimir Bibikhin. The Woods

Contents

Guide

Pages

New Russian Thought

The Woods (Hyle)

Foreword

Introduction

Notes

Lecture 1, 2 September 1997

Notes

Lecture 2, 9 September 1997

Notes

Lecture 3, 23 September 1997

Notes

Lecture 4, 30 September 1997

Notes

Lecture 5, 7 October 1997

Notes

Lecture 6, 14 October 1997

Notes

Lecture 7, 21 October 1997

Notes

Lecture 8, 28 October 1997

Notes

Lecture 9, 4 November 1997

Notes

Lecture 10, 11 November 1997

Notes

Lecture 11, 18 November 1997

Notes

Lecture 12, 25 November 1997

Notes

Lecture 13, 2 December 1997

Notes

Lecture 14, 9 December 1997

Notes

Lecture 15, 16 December 1997

Notes

Lecture 16, 23 December 1997

Notes

Lecture 17, 10 February 1998

Notes

Lecture 18, 17 February 1998

Notes

Lecture 19, 24 February 1998

Notes

Lecture 20, 3 March 1998

Notes

Lecture 21, 10 March 1998

Notes

Lecture 22, 17 March 1998

Notes

Lecture 23, 24 March 1998

Notes

Lecture 25, 7 April 1998

Notes

Lecture 26, 14 April 1998

Notes

Lecture 27, 21 April 1998

Notes

Lecture 28, 28 April 1998

Notes

Lecture 29, 5 May 1998

Notes

Lecture 30, 12 May 1998

Notes

Lecture 31, 19 May 1998

Notes

Lecture 32, 26 May 1998

Notes

Glossary

Index. A

B

C

D

E

F

G

H

I

J

K

L

M

N

O

P

Q

R

S

T

U

V

W

X

Y

Z

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The publication of this series was made possible with the support of the Zimin Foundation

Vladimir Bibikhin, The Woods

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St Paul invites us to recognize Abel’s sacrifice as coming from unshakeable faith (Hebrews, 11: 4). St John Chrysostom, interpreting chapter 4 of the Book of Genesis, speaks of the right disposition of Abel’s heart, compared with that of Cain. Cain’s countenance fell because God did not respect his gift. ‘And the Lord said unto Cain, “Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door.”’ This is already a matter not solely to do with the offering of sacrifices; it concerns any act a person may perform. This can be a good deed, the person ‘raises their countenance’ and God looks upon them in response; or the promptings of their heart can go awry, the person’s countenance becomes dark, confused, their eyes look downwards, and they become a prey to loneliness and are accursed. It is up to individuals to desire an open countenance for themselves and to be afraid of a fallen countenance, or to suppress that fear, as Cain suppressed the fear of his own disgruntlement and envy, and cast aside his concern about what the commentators call his ‘inner disposition’.

We can imagine a person, a child, the hairy human, without this concern to retain their portion, to stay with God, not to be bereft, not to fall from his favour; or, if they already have, not to be a prey to anxiety about that fall, to be without irritation or envy, in a state halfway between, on the one hand, the raised face and open expression, and, on the other, that other state of degeneracy. We can imagine them vacillating between Cain, who was spurned, and Abel, who cheerfully raises his countenance and meets the gaze of God.

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