John Climacus

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The following article is from The Great Soviet Encyclopedia (1979). It might be outdated or ideologically biased.

John Climacus


Died between 650 and 680. Byzantine religious writer. Abbot of a monastery on Mount Sinai. His Heavenly Ladder is an ascetic and didactic treatise on the steps toward self-perfection and the moral pitfalls which a monk must be aware of. It reveals a rich experience of psychological introspection and abounds with narrative material. It was translated into many languages (including Latin and Arabic) and was read widely in the Middle Ages in Greece, Palestine, Syria, Georgia, Serbia, Bulgaria, and Rus’, where it influenced morality, literature, folklore, and iconography in the fine arts.


Scala paradisi. Paris, 1864. (Patrologiae cursus completus: Seria graeca, vol. 88. Edited by J.-P. Migne.)
In Russian translation:
Lestvitsa, vozvodiashchaia k nebesam. Moscow, 1908.


Bogdanović, D. lovan LestviĀnik. Belgrade, 1968.


The Great Soviet Encyclopedia, 3rd Edition (1970-1979). © 2010 The Gale Group, Inc. All rights reserved.
References in periodicals archive ?
The prophets were chosen by God to fulfill His law, making the effort of destitution and, desiring for spiritual life, made obedience "the grave of pride and the resurrection of humility" (John Climacus 2007: 80).
In the new material, Muse suggests that human persons can cultivate mind-body unity by intentionally connecting the nous with the proprioceptive sensation of the body, drawing support from the writings of Saints John Climacus and Gregory Palamas and giving practical examples from both his work with clients and his own personal experiences of essential embodiment.
In the Patristic literature, this ongoing and never-ending journey of advancement toward fuller communion with God is referred to as epektasis and has been developed in particular in the writing of St Gregory of Nyssa (6) and St John Climacus. (7)
But Lissitzky as well as Malevich was interested in icons; and even as archmaterialist a project as his Lenin Tribune (1920) echoes icons of Jacob's Ladder--or the same motif of inter-modal communication in The Vision of St John Climacus, (first half of the 16th Century, St Petersburg, Russian Museum).
The theme that unites them is that of ascetic monks: St Anthony and St Euthymius are shown in full-length at the top, with St Ephraim the Syrian and St Hilarion on the left in half-length and St Anastasius of Sinai and St John Climacus on the right.
Echoing the first psalm, one said Russia's princes were "like the groves of paradise, planted by the water springs, were from God and by Orthodoxy given drink and made to grow in wisdom and grace." The seventh-century Ladder of John Climacus of Sinai and the passage about Jacob's ladder in Genesis 28:12 inspired other passages that likened the dynasty to a ladder to paradise.
Having said that, in order to further elucidate our understanding of Kierkegaard's likely goals relevant to the purpose of this paper, it is important to underline some interesting similarities between Kierkegaard and the real John Climacus for consideration.
John Climacus: From the Egyptian Desert to the Sinaite Mountain.
On a very practical and literal level I learned the truth of the sixth century Syrian abbot John Climacus' dictum in The Ladder of Divine Ascent: "The [one] who has entered stillness ...
The spiritual father in Saint John Climacus and Saint Simeon the New Theologian.
First, one would think that in a volume concerning patristic ethics that the thought of Maximos the Confessor, John Climacus, or Evagrius Ponticus would be included.
Early desert monks like Anthony and John Climacus seemed to suspect that it was the flesh that initially disturbed the soul's serenity, compelling the will to consent in evil.(1) For this reason they had taken flight from the sensual world of the city to the bleak environment of the heath, avoiding in particular the sight of women who might provoke spontaneous swellings of passion to the temples of their minds.