| Liturgical Chants. Compiled by Laurence Mancuso. New Canaan, CT: Franciscan Friars, 1962-. Preface signed Laurence Mancuso. Liturgy of St. Mark. Edited from the manuscripts with a commentary by Geoffrey J. Cuming. Rome: Pontificium Institutum Studiorum Orientalium, 1990. xliii, 155 p. (Orientalia christiana analecta; 234.) “Geoffrey J. Cumming, a select bibliography”: p. 147–149. Bibliography: p. xvii-xxii. Greek text with English commentary. Liturgy of the Presanctified Gifts. Prepared by Paul Lazor. Introduction by Thomas Hopko. Rev. ed. NY: Department of Religious Education, Orthodox Church in America, 1978. 63 p. Matins. Arranged for three-part singing. Arranged and compiled by Igor Soroka. [s.l.: s.n.], 1979. 156 p. Matins of Holy Saturday With the Praises and Psalm 119 . Prepared by David Anderson and Joh n Erickson. Introduction by Alexander Schmemann. Syosset, NY: Department of Religious Education, Orthodox Church in America, 1982. 101 p. Menaion of the Orthodox Church: Collected Services, Together with Selected Akathist Hymns. Translated by Isaac E. Lambertsen. Liberty, TN (Rt. 1, Box 205, Liberty 37095): St. Joh n of Kronstadt Press, 1987. 2 v. Menaion tou Ianouariou-Dekemvriou periechon hapasan ten anekousan auto akolouthian meta tes prosthekes tou Typikou. Ekd. nea kai epimemelemene. Athens: Phos, 1982–1984 printing. 12 v. (Ekklesiastike vivliotheke “phos”.) Oktoechos. The Parakletike: Being the Eight Tone Cycle (Octoechos) of the Holy Orthodox Church: Tone One. Bussy-en-Othe, France: Orthodox Monastery of the Veil of Our Lady, 1978. 81 p. Orthodox Liturgy: Being the Divine Liturgies of S. Joh n Chrysostom and S. Basil the Great and the Divine Office of the Presanctified Gifts: Together with the Ordering of the Holy and Divine Liturgy, the Office of Preparation for the Holy Communion, the Prayers of Thanksgiving After the Holy Communion. NY: Oxford University Press, 1982. vi, 226 p. The Paschal Service. Prepared by Joh n Erikson and Paul Lazor. Introduction by Paul Lazor. Latham, NY: Department of Religious Education, Orthodox Church in America, 1986. |
| 151 Palmer’s Notes of a Visit (already quoted); An Appeal to the Scottish Bishops and Clergy, and generally to the Church of their Communion, Edinburgh, 1849 (published without the name of the author; gives the full story of Palmer’s negotiations in Russia up to the date of publication) ; Roundell Palmer, Eari of Selborne, Memorials, Part I, Family and Personal, 1766 – 1865, vols. 1 & 2, London, 1896; Part II, Personal and Political v. 1, 1898 (by a brother of W. Palmer); Russia and the English Church, etc., ed. by W. J. Birkbeck, London, 1895 (see below); Fr. Basile Fortunatov, “Reminiscences of W. Palmer”, in Doukhovnaia Beseda, 1867 (in Russian; contains some unpublished letters by Palmer); A. Mouraviev, “Profession de foi de Palmer”, in Question religieuse d’Orient et d’Occident, v III, Paris; Frederick Meyrick, Memories of Life at Oxford, and Experiences in Italy, Greece, Turkey, Germany, Spain and Elsewhere, New York, 1905, p. 79 f. (M. went with Palmer to Greece) ; R. D. Middleton, Magdalen Studies, S.P.C.K., 1936, chap, on Palmer, p. 99 – 114; cf Shaw, The Early Tractarians, chap. on the Palmer Episode, p. 150 – 176 (and Bibliography); Bolshakov, op. cit., 77 if. (incomplete); S. Tyszkiewicz, S. J., “Un épisode du mouvement d’Oxford: La mission de William Palmer”, in Études, v. 136, 1913. It is very probable that a review of Mouravieff’s History of the Church of Russia (translated by Blackmore, Oxford, 1842) in The Christian Remembrancee, October, 1845, p. 241 – 331, was by Palmer: the Nikon episode singled out and discussed at great length. In any case, it could be written only by a person very well acquainted with the subject. 152 First published only in 1864, in Russian, in Pravoslavnoe Obozrenie [The Orthodox Review], and again in the 2nd volume of Khomiakov’s Works, Prague, 1867. Enghsh translation (by an unknown person), Bruxelles, 1864; another translation by W. J. Birkbeck, in his Russia and the English Church, ch. XXIII, p. 192 ff. New edition, S.P.C.K., 1948. Two German translations should be mentioned: by Baroness v. Rahden, Berlin, 1870, and in the anthology, О estliches Christentum, ed. by Hans Ehrenberg and N. v. Bubnoff, v. II, Munchen, 1923. |
| Paris, 1950. -------- The Philosophy of Plotinus, trans. by J. Thomas. Chicago, 1985. Brock, S. The Luminous Eye; The Spiritual World Vision of St Ephrem. Rome, 1985. Casel, O., The Mystery of Christian Worship, ed. by B. Neunheuser. London, 1962. Cherniss, F. H., The Platonism of Gregory of Nyssa. Berkeley, 1930. Copelston, F., A History of Philosophy (7 vols.). Garden City (NY), 1962–1966. Crouzel, H., Origéne et la “Conaissance Mystique.” Paris, 1960. Daniélou, J., From Shadows to Reality: Studies in the Biblical Typology of the Fathers, trans. by W. Hibberd. London, 1960. ------- The Bible and the Liturgy. Notre Dame, 1956. ------- Origen. trans. by W. Mitchell. New York, 1955. ------- The Lord of History: Reflections on the Inner Meaning of History. trans. by N. Abercrombie. London, 1958. D " Arcy, M.C., etc., St Augustine: His Age, Life and Thought. New York, 1957. DeFaye, E. Origen and His Work, trans. by F. Rothwell, New York, 1929. DeLubac, H., The Sources of Revelation, trans. by L. ÓNeill. New York, 1968. ------- The Splendour of the Church, trans. by M. Mason. New York, 1955. Dodd, C.H., The Interpretation of the Fourth Gospel. Cambridge (Eng.), 1954. Doerrie, H. Altenburger, M. & Schramm, U., Gregor von Nyssa und Die Philosophie. Leiden, 1976. Farrar, F.W., History of Interpretation. Grand Rapids, 1961. Fairweather, W., Jesus and the Greeks: Early Christianity in the Tidewater of Hellenism. Edinburgh, 1924. Florovsky, G., The Eastern Fathers of the Fourth Century (The Collected Works, vol. 7). trans. by C. Edmunds. Belmont (Mass.), 1987. Gilson, E.. Being and Some Philosophers. Toronto, 1952. ----------- The Christian Philosophy of St Augustine. New York, 1960. The Spirit of Medieval Philosophy, trans. by A.H.C. Downes. New York, 1940. Goodenough, E.R., An Introduction to Philo Judaeus. New Haven, 1940. Grant, F.C.. Ancient Judaism and the New Testament. New York, 1959. Grant. R.M.. The Letter and the Spirit. London, 1957. Goggin, T.A., The Times of Saint Gregory of Nyssa as Reflected in the Letters and the Contra Eunomium. |
| Today again we are experiencing a difficult time when senseless people seek to divide us, to deprive us of peace and accord by sowing enmity and hatred among brothers. These people, on the basis of momentary moods and egoistic aspirations, make dangerous decisions having long-term and sometimes even indelible consequences. But wise people understand that their life and good works can become a part of God’s design for the salvation of the world. That is why they always keep eternity in mind and look mentally to history, learning lessons from it and finding answers in it to the most important problems of today. We all need to look for these answers, overcoming the negative information noise produced by the mass media. And we can find them also in the examples of great personalities who made a beneficial influence on the development of our people and who are canonized by the Church. Prince Vladimir Equal-to-the-Apostles is one of them as he laid the saving faith of Christ in the foundation of the life of the peoples in historical Rus’. May the Merciful Lord the Lover of Mankind, through the intercession of St. Vladimir, help us to stand steadfast in Orthodoxy, guarding ourselves, just as His apostles did, by purity, by knowledge, by longsuffering, by kindness, by the Holy Spirit, by sincere love (2 Cor. 6:6). Amen. +Kirill Patriarch of Moscow and All Russia Tweet Donate Share Code for blog Patriarch Kirill: St. Vladimir’s Choice Changed the Whole Course of Our History Patriarch Kirill of Moscow and All Russia Message by Patriarch Kirill on the occasion of the millennium of the demise of the Holy Prince Vladimir Equal-to-the-Apostles Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. |
| Cassian, John. Iohannis Cassiani Conlationes XXIIII. Iohannis Cassiani opera Pars II. Edited by Michael Perschenig. Corpus Scriptorum Ecclesiasticorum Latinotum, vol. 13. Vienna, Austria: C. Geroldi Filium, 1886. Clement of Alexandria. “Paedagogous.” In Le pedagogue [par] Clement d " Alexandrie. 3 vols. Edited by M. Harl, H. Marrou, C. Matray and C. Mondesert. Sources Chretiennes, vols. 70, 108, 158. Paris: Cerf, 1960,1965,1970. ---. “Protrepticus.“ In Le protreptique, 2nd ed. Edited by C. Mondesert. Sources Chretiennes, vol. 2. Paris: Cerf, 1949. ---. “Stromata.” In Clemens Alexandrinus, vols. 2, 3rd ed., and 3, 2nd ed. Edited by O. Stahlin, L. Fruchtel and U. Treu. Die griechischen christlichen Schriftsteller 52 (15), 17. Berlin: Akademie-Verlag, 1960, 1970. Clement of Rome. „Epistula i ad Corinthios.” In Clement de Rome: Epitre aux Corinthiens. Sources Chretiennes, vol. 167. Paris: Cerf, 1971. Commodian. “Carmen de duobus populis (Carmen apologeticum).“ In Commodiani carmina. Edited by Joseph Martin. Corpus Christianorum, Series Latina, vol. 128. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1960. Cyprian. “De mortalitate.“ In Sancti Cypriani episcopi opera. Edited by C. Moreschini and M. Simonetti. Corpus Christianorum, Series Latina, vol. 3a. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1972. ---. Sancti Cypriani eptscopi epistularium. Edited by G. F. Diercks. Corpus Christianorum, Series Latina, vol. 3c. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1994. Cyril of Jerusalem. “Catecheses ad illuminandos 1–18.” In Cyrilli Hierosolymorum archiepiscopi opera auae supersunt omnia, 2 vols. Edited by W. C. Reischl and J. Rupp. Munich: Lentner, 1848, 1860. ---. “Procatechcsis.” In Cyrilli Hierosolymorum archiepiscopi opera quae supersunt omnia, vol. 1. Edited by W. C. Reischl and J. Rupp. Munich: Lentner, 1848. Diadochus of Photike. “Capita Centrum de perfectione Spirituali.” In Oeuvres. Edited by E. Des Places. Sources Chretiennes, vol. 5. Paris: Cerf, 1966. |
| Helmbold, «Hymns» Helmbold, Andrew K. «Redeemer-Hymns–Gnostic and Christian.» Pages 71–78 in New Dimensions in New Testament Study. Edited by Richard N. Longenecker and Merrill C. Tenney. Grand Rapids: Zondervan, 1974. Hemer, Acts Hemer, Colin J. The Book of Acts in the Setting of Hellenistic History. Edited by Conrad H. Gempf. Wissenschaftliche Untersuchungen zum Neuen Testament 49. Tübingen: Mohr, 1989. Hemer, Letters Hemer, Colin J. The Letters to the Seven Churches of Asia in Their Local Setting. JSNTSup 11. Sheffield: JSOT Press, 1986. Hemer, »Ostraka» Hemer, Colin J. «The Edfu Ostraka and the Jewish Tax.» PEQ 105 (1973): 6–12. Hengel, Acts Hengel, Martin. Acts and the History of Earliest Christianity. Translated by John Bowden. Philadelphia: Fortress, 1980. Hengel, Atonement Hengel, Martin. The Atonement: The Origins of the Doctrine in the New Testament. Translated by John Bowden. Philadelphia: Fortress, 1981. Hengel, Crucifixion Hengel, Martin. Crucifixion in the Ancient World and the Folly of the Message of the Cross. Philadelphia: Fortress, 1977. Hengel, «Geography» Hengel, Martin. «The Geography of Palestine in Acts.» Pages 27–78 in The Book of Acts in Its Palestinian Setting. Edited by Richard Bauckham. Vo1. 4 of The Book of Acts in Its First Century Setting. Edited by Bruce W. Winter. Grand Rapids: Eerdmans, 1995. Hengel, Judaism Hengel, Martin. Judaism and Hellenism: Studies in Their encounter in Palestine during the Early Hellenistic period. Translated by John Bowden. 2 vols. Philadelphia: Fortress, 1974. Hengel, Leader Hengel, Martin. The Charismatic Leader and His Followers. Edited by John Riches. Translated by James Greig. New York: Crossroad, 1981. Hengel, «OT» Hengel, Martin. «The Old Testament in the Fourth Gospe1.» Horizons in Biblical Theology 12 (1990): 19–41. Hengel, «Problems» Hengel, Martin. «Literary, Theological, and Historical Problems in the Gospel of Mark.» Pages 209–51 in The Gospel and the Gospels. Edited by Peter Stuhlmacher. Grand Rapids: Eerdmans, 1991. |
| But such fancies are not listened to by the multitudes of men whom Christ came to set free from the tyranny of demons. For in Him they have the most gracious cleansing, in which mind, spirit, and body alike participate. For, in order that He might heal the whole man from the plague of sin, He took without sin the whole human nature. Would that you had known Him, and would that you had committed yourself for healing to Him rather than to your own frail and infirm human virtue, or to pernicious and curious arts! He would not have deceived you; for Him your own oracles, on your own showing, acknowledged holy and immortal. It is of Him, too, that the most famous poet speaks, poetically indeed, since he applies it to the person of another, yet truly, if you refer it to Christ , saying, Under your auspices, if any traces of our crimes remain, they shall be obliterated, and earth freed from its perpetual fear. By which he indicates that, by reason of the infirmity which attaches to this life, the greatest progress in virtue and righteousness leaves room for the existence, if not of crimes, yet of the traces of crimes, which are obliterated only by that Saviour of whom this verse speaks. For that he did not say this at the prompting of his own fancy, Virgil tells us in almost the last verse of that 4th Eclogue, when he says, The last age predicted by the Cumæan sibyl has now arrived; whence it plainly appears that this had been dictated by the Cumæan sibyl. But those theurgists, or rather demons, who assume the appearance and form of gods, pollute rather than purify the human spirit by false appearances and the delusive mockery of unsubstantial forms. How can those whose own spirit is unclean cleanse the spirit of man? Were they not unclean, they would not be bound by the incantations of an envious man, and would neither be afraid nor grudge to bestow that hollow boon which they promise. But it is sufficient for our purpose that you acknowledge that the intellectual soul, that is, our mind, cannot be justified by theurgy; and that even the spiritual or inferior part of our soul cannot by this act be made eternal and immortal, though you maintain that it can be purified by it. Christ, however, promises life eternal; and therefore to Him the world flocks, greatly to your indignation, greatly also to your astonishment and confusion. |
| In light of the situation that has developed in this way, we were faced with the dilemma of either postponing the realization of the Holy and Great Council until agreement is also reached on these two items or else proceeding with its convocation contented with the eight items. On this question, there was a Pan-Orthodox decision to proceed with the convocation of the Council contented with the eight items, which received unanimous approval by Preconciliar Consultations. Subsequently, our Synaxis in March 2014 unanimously decided to convene the Holy and Great Council in 2016 after a Special Inter-Orthodox Committee has previously undertaken the following actions by Pascha 2015: a) the revision of the texts agreed by the Third Preconciliar Consultation on the items: Orthodoxy and the Ecumenical Movement ; Relations of the Orthodox Churches with the rest of the Christian world ; and, Contribution of the Orthodox Churches to the prevalence of peace, etc . b) the editing of texts from the Second Preconciliar Consultation regarding: Adaptation of church regulations on fasting ; Impediments of marriage ; and, A common calendar . c) If possible (“ it is desirable ”), the discussion of the items of Autocephaly and the Diptychs by the Preparatory Committee in order to achieve unanimity. This Special Committee completed its task within the prescribed timeframe with regard to points (a) and (b), working until the eve of Holy and Great Week 2015, but was unable due to lack of time to fulfill the expressed wish of the Synaxis on point (c). Accordingly, the items that remained for the Holy and Great Council were the eight originally agreed, which received the approval of a Preconciliar Pan-Orthodox Consultation as foreseen by the By-Laws. In the meantime and despite what was unanimously agreed, certain Churches expressed their desire and even demand that the Holy and Great Council be postponed until there is discussion and unanimous acceptance both on the items of Autocephaly and the Diptychs as well as on the texts of the Second Preconciliar Pan-Orthodox Consultation (1982) on Impediments of marriage and A common calendar , which were not unanimously edited by the above-mentioned Special Committee. As far as the last two items, we cannot but express our surprise from such a demand, given that the decision of our Synaxis in 2014 did not at all foresee any radical revision of these texts, but simply their editing by the Special Committee; which is why the presiding chairman correctly forbade any radical revision since this would constitute transgression or transcendence of the mandate given to the Committee by our Synaxis. The demand on the part of certain Churches to revise these texts would clearly require a new unanimous decision of the Synaxis of Primates, different to the one taken in 2014 about a simple editing of the texts, which editing by its very nature could not affect the core contents of the same texts. |
| By their own “nature”, all created things were intrinsically unstable, fluid, impotent, mortal, liable to dissolution: Των μενγργενητν φσις, τε δ ξ ου ντωνυποστασα, ρευσττις κα σϑενς αι θνητ καθ’ αυτν συγκρινωμνη τυγχνει. Their existence was precarious. If there was any order and stability in the Cosmos, they were, as it were, super-imposed upon its own “nature”, and imparted to created things by the Divine Logos. It was the Logos that ordered and bound together the whole Creation – συνχει κα συσφγγει –counter-acting thereby, as it were, its inherent leaning toward disintegration. Indeed, the creaturely “nature” itself is also God’s creation. But it was inwardly limited by its creaturely condition: it was inescapably “mortal” and mutable. St. Athanasius formally disavowed the notion of seminal λγοι, immanent and inherent in the things themselves. Creation stood only by the immediate impact of the Divine Logos. Not only was the Cosmos brought into existence “out of nothing,” by an initial and sovereign creative fiat of God, but it was maintained in existence solely by the continuous action of the Creator. Man also shared in this “natural” instability of the Cosmos, as a “composite” being and originated “out of the non-existing”: του μη οντος γενμενοι. By his very “nature”, man also was “mortal” and “corruptible” – κατ φσιν φθαρτς – and could escape this condition of mortality only by God " s grace and by participation in the energies of the Logos: χριτι δ της του Λγου μετουσας τοΟ κατ φυσν φυγντες. By himself man was unable “to continue forever” – οχ κανν εη κατ του της δας γεγσεω λγον διαμνε ιν ε (Contra gent es 40 to 43; De incam. 2, 3, 5). The pattern of this exposition is conspicuously “Platonic”. But St. Athanasius used it judiciously. The cosmic or “demiurgic” function of the Logos was strongly stressed in his conception. But His Divine transcendence was also vigorously stressed. Indeed, the Divine character of the Logos was the main presupposition of the whole argument. |
| ---. “Liber apotheosis.” In Aurelius Prudentius Clemens. Edited by Maurice P. Cunningham. Corpus Christianorum, Series Latina, vol. 126. Turnhout, Belgium: Typographi Brepols Editores 1 6 2 Pontificii, 1966. ---. “Tituli historiarum.” In Aurelius Prudentius Clemens. Edited by Maurice P. Cunningham. Corpus Christianorum, Series Latina, vol. 126. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1966. Pseudo-Dionysius. “De caelesti hierarchia.” In Corpus Dtonysiacumi: Pseudo-Dionysius Areopagita. De coelesti hterarchia, de ecclesiastica hierarchia, de mystica theologia. Edited by A. M. Ritter. Patris-tische Texte und Studien. Berlin: De Gruyter, 1991. ---. “De divinis nomimibus.” In Corpus Dionysiacumi: Pseudo-Dionysius Areopagita. De divinis nominibus. Edited by B.R. Suchla. Patristische Texte und Studien. Berlin: De Gruyter, 1990. ---. “Epistulea”. In Corpus Dionysiacumi: Pseudo-Dionysius Areopagita. De coelesti hierarchia, de ecclesiastica hierarchia, de mystica theologia. Edited by A.M. Ritter. Patristische Texte und Studien. Berlin: De Gruyter, 1991. Pseudo-Macarius. “Homiliae spirtuales 50.” In Die 50 geistlichen homilien des Makarios. Edited by H. Dorries, E. Llostermann and M. Kroeger. Patristische Texte und Studien 4. Berlin: De Gruyter, 1964. Quodvultdeus. “Liber promissionum et praedictorum Dei.” In Opera Quodvulteo Carthaginiensi episcopo tributa. Edited by R. Braun. Corpus Christianorum, Series Latina, vol. 60. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1976. Sahdona. “Liber de perfectione.” In Oeuvres Spirituelles. Edited by Andre de Halleux. Corpus Scriptorum Christianorum Orientalium, vol. 200. Louvain, Belgium: Secretariat du Corpus SCO, 1960. Salvian. “De gubernatione Dei.” In Oeuvres. Edited by George LaGarrigue. Sources Chretiennes, vol. 220. Paris: Cerf, 1975. Severian of Gabala. Severian of Gabala. “De mundi creatione.” In Opera omnia. Edited by J.-P. Migne. Patrologiae Cursus Completus; Series Graeca, vol. 56. Paris: Migne, 1862. |
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