| 233//St. John Chrysostom, Discourses on the Gospel of the Apostle John the Theologian, Discourse 5 (4), Works, Volume 8, Book One, St. Petersburg, 1902, p. 49-50.//St. John Chrysostom, Discourses on the devil, Discourse 2 (5), Works, Volume 2, Book One, St. Petersburg, 1896. p. 291-292. On other reasons for physical death see: Priest G. Dyachenko, Consolation and Comforting of the Dying, Helper and Protector, Volume 1, Moscow, Publishing House of Holy Pskov-Pechersky Monastery, 1993. p. 356-358.//Innocent, Archbishop of Kherson and Tavrich. Homily on the Thursday of Bright Week, Writings, Volume 4. St. Petersburg, 1870. p. 395, 397.//Further reading on St. Innocent: Innocent (Borisov), Orthodox Theological Encyclopaedia, Published under the editorship of Professor A.P. Lopukhin, Volume 5, Petrograd, 1904; p. 954-962.//N.I. Barsov. Innocent (1800–1857), Christianity, Encyclopaedic Dictionary, Volume 1, Moscow, “ Great Russian Encyclopaedia” [ Bolshaya Rossiyskaya Entsiklopedia], 1993; p. 613-614. Innocent, Archbishop of Kherson and Tavrich, Homily on the Thursday of Bright Week. op. cit., p. 402. For the classical opinions of the Church Fathers on the death of children see: St. Basil the Great, To the wife of Nectarios, Letter 6, Works, Volume 3, St. Petersburg, Soikin Publishing House, 1911, p. 13-14.// St. Basil the Great, Homily 5, In Honour of the Martyr Julitta, Works, Volume 2, St. Petersburg, Soikin Publishing House, 1911, p. 112.//St. Basil the Great, To Nectarius, Letter 5, Works, Volume 3, St. Petersburg, Soikin Publishing House, 1911, p. 12.//St. John Chrysostom, On patience and on not weeping bitterly over the dead. Works, Volume 9, Book 2, St. Petersburg, 1903, p. 931. St. Ephrem the Syrian, On the Fear of God and the Last Judgement, Discourse 137, Works, Part 4, Holy Trinity - St. Sergius Lavra, 1900, p. 105. The Bases of the Social Concept of the Russian Orthodox Church, Moscow, 2001, p. 91.//On mitigating circumstances see also: Monk Ippolitus, On the fate of infants who died without being baptised for some reason or who were stillborn and also on what kind of prayers should be said for them, Kiev, 1911, p. 6-7.//On the fact that we always have the chance to repent of even the most terrible of sins see: The Life of St. Mary of Egypt, Lives of Saints, Book Eight, April, Moscow, 1906, p. 1-16. |
| 100-101. Origen, On Principles. Against Celsus, St. Petersburg. Vivliopolis, 2008. Book 3 (5); p. 327-328.//Further reading on Origen: Ritter Adolf Martin, Dogma und Lehre in der Alten Kirche, Christentum und Wissenschaft bei Origenes. Handbuch der Dogma und Theologiegeschichte. Band 1. Vandenhoeck und Ruprecht in Goettingen, 1999, p. 116-125. Archimandrite Kiprian (Kern), Origen, Anthropology of St. Gregory Palamas, Moscow, Palomnik, 1996; p. 125. Priest-martyr Methodius, ‘The feast of the ten virgins’ or ‘On virginity’. Discourse 9, Chapter 2. See Collected Works: Writings of St. Gregory the Wonderworker and St. Methodius, bishop and martyr, Moscow: Palomnik, 1996; p. 115.//Further reading on St. Methodius of Olympus: Archbishop Mikhail (Chub), Holy priest-martyr Methodius and his theology. Theological works, No 10. Moscow, 1973; p. 8-24. See V.N. Lossky, Original Sin, A Study of Mystical Theology in the Eastern Church. Dogmatic Theology. Theological Works, No. 8, Moscow, 1972. p. 163. Further reading on St. Basil the Great: Archbishop Filaret (Gumilevsky), Historical Teaching on the Church Fathers. Volume 2. Holy Trinity - St. Sergius Lavra, 1996; p. 127-158.// St. Basil the Great. His Life and Work. Works of Basil the Great, Archbishop of Caesarea in Cappadocia. Volume 1. St. Petersburg. Soikin Publishing House, 1911; p. I-XXIII. St. Basil the Great, Homily 9: On God not being the cause of evil; Works, Volume 2, St. Petersburg, Soikin Publishing House, 1911; p. 156. St. Basil the Great, Homily 13: To Holy Baptism; Works, Volume 2, St. Petersburg, Soikin Publishing House, 1911; p 193 St. Basil the Great, Homily on Psalm 115, Works, Volume 1, St. Petersburg, Soikin Publishing House, 1911; p. 218-219. Further reading on St. Gregory the Theologian: Gregor von Nazianz, Die fuenf theologischen Reden, herausgegeben von Joseph Barbel, Patmos – Verlag, Duesseldorf, 1963. p. 5-36.//F.V. Farrar, St. Gregory the Nazianzus, Life and Works of Holy Fathers and Teachers of the Church, Volume 1, Published by Stretensky Monastery, 2001; p. |
| 51 . Suprunova L. L. Prioritetnye napravleniya polikul " turnogo obrazovaniya v sovremennoi rossiiskoi shkole [Priority areas of multicultural education in the modern Russian school]. Pedagogika. 2011. N 7. С. 16–28. 52 . Taisiya (Solopova). Keleinye zapiski [Cell notes]. Moscow: Publishing house of the Sisterhood in the name of Saint Ignatius of Stavropol, 2005. 53 . Tikhon Zadonskii. O khristianskikh obiazannostiakh roditelei detei i suprugov [Christian responsibilities of parents, children and spouses]. Comp. D. Ivanov. Moscow: Orthodox parish of the Church of the Holy spirit of descent at Lazarevsky cemetery Publ., 2011. 54 . Todorov N. Slavianskie kultury i Balkany [Slavic cultures and Balkans]. Sofia: Publishing House of the Bulgarian Academy of Sciences,1978. P. 1: XI–XVIIth century. 55 . Ustav prepodobnogo Venedikta Nursiiskogo [The Charter of the monk Benedict of Nursia]. Drevnie inocheskie ustavy pr. Pakhomiya Velikogo, sv. Vasiliya Velikogo, pr. Ioanna Kassiana i pr. Venedikta, sobrannye episkopom Feofanom [Ancient monastic statutes of St. Pachomius the Great, St. Basil the Great, St. John Cassian and St. Venedikt, collected by Bishop Theophanes]. The publication of the Athos Russian monastery of St. Panteleimon. Moscow: Typo-lithography by I. Efimov Publ., 1892. P. 587–653. 56 . Ustav sviatitelia Vasiliia Velikogo [The Charter of St. Basil the Great]. Drevnie inocheskie ustavy pr. Pakhomiya Velikogo, sv. Vasiliya Velikogo, pr. Ioanna Kassiana i pr. Venedikta, sobrannye episkopom Feofanom [Ancient monastic statutes of St. Pachomius the Great, St. Basil the Great, St. John Cassian and St. Venedikt, collected by Bishop Theophanes]. The publication of the Athos Russian monastery of St. Panteleimon. Moscow: Typo-lithography by I. Efimov Publ., 1892. P. 213–511. 57 . Ustav Tavennisiotskogo obshchezhitiya [Charter Tabennisiotes hostel]. Drevnie inocheskie ustavy prepodobnogo Pakhomiia Velikogo sviatitelia Vasiliia Velikogo prepodobnogo Ioanna Kassiana i prepodobnogo Venedikta sobrannye episkopom Feofanom [Ancient monastic statutes of St. Pachomius the Great, St. Basil the Great, St. John Cassian and St. Venedikt, collected by Bishop Theophanes]. The publication of the Athos Russian monastery of St. Panteleimon. Moscow: Typo-lithography by I. Efimov Publ., 1892. P. 88–155. |
| On the Life, Glorification, and Incorrupt Relics of St. Mardarije of Libertyville St. Mardarije, being led by the hand by St. Sava to offer the monastery in Libertyville to the Lord. Photo: miloje.org At the May 29, 2015 session of the Holy Synod of the Serbian Orthodox Church, the names of Archimandrite Sebastian (Dabovich) and Bishop Mardarije (Uskokovic), clergymen and preachers of the Gospel, God-pleasing servants of holy life, and inspirers of many missionaries, were added to the calendar of saints of the Orthodox Church. The annual commemorations of St. Mardarije of Libertyville, Bishop of America and Canada, and St. Sebastian of San Francisco and Jackson are observed on November 29/December 12 and November 17/30 respectively. The glorification celebration of St. Sebastian occurred on Saturday, September 5, 2015 at St. Stephen's Serbian Orthodox Cathedral, Alhambra, California. Now the Serbian Orthodox Diocese of New Gracanica and Midwestern America invites all to participate in the Pan-Orthodox glorification of St. Mardarije of Libertyville and All-America, to be celebrated at St. Sava Serbian Orthodox Monastery in Libertyville, IL, from Friday July 14-Sunday July 16, by His Holiness Patriarch Irinej of Serbia. In preparation for his glorification ceremony, St. Mardarije’s relics were recently opened and found to be incorrupt from the knees up, with skin and hair still intact, bearing witness to the sanctity of this holy God-pleaser, already confirmed by his inclusion among the ranks of the saints. St. Mardarije joins the ranks of St. John Maximovitch and St. Alexis Toth, whose incorrupt relics are already treasures for Orthodox Christians in America. Life of St. Mardarije Photo: orthodoxtacoma.com St. Mardarije was born Ivan Uskokovic in Podgoritsa, Montenegro, in 1889. In 1907, he embraced monasticism at the Studenitsa Monastery and then relocated to Russia to study at the St. Petersburg Theological Academy. After graduation, he was ordained by the Russian Orthodox Church and sent as a missionary to America. |
| Sederholm, Fr. Clement, Elder Leonid of Optina, St. Herman of Alaska Brotherhood, Platina, Calif., 1990. Seraphim (Rose), Fr., and Fr. Herman (Podmoshensky), Blessed John the Wonderworker, St. Herman of Alaska Brotherhood, Platina, Calif., 1987. The Spiritual Instructions of St. Seraphim of Sarov, St. Herman of Alaska Brotherhood, Platina, Calif., 1978. Symeon the New Theologian, St., The Sin of Adam, St. Herman of Alaska Brotherhood, Platina, Calif., 1979. Reprinted as The First-Created Man, 1994. Uekskuell, K., “Unbelievable for Many but Actually a True Occurrence,” in Orthodox Life, July-August, 1976. Vasilios (Bakogiannis), Archimandrite, After Death, Tertios Publications, Katerini, Greece, 1995. Vassiliadis, Nikolaos P., The Mystery of Death, The Orthodox Brotherhood of Theologians “The Savior,” Athens, Greece, 1993. Znosko, Vladimir, Hieroschemamonk Feofil (Theophilus of Kiev), tr. by Lev Puhalo and Vassily Novakshonoff, Holy Trinity Monastery, Jordanville, N.Y., 1970. ORTHODOX SOURCES (IN RUSSIAN AND SLAVONIC) Athanasia Logacheva, Life of a Nun, in Soul-Profiting Reading, June, 1902. Avraam (Reidman), Schema-archimandrite, comp., The Path of the Soul After Death, “Palomnik,” Moscow, 2007. Barsanuphius and John, Sts., Guidance in Spiritual Life (in Questions and Answers), Moscow, 1855. Basil the Great, St., Complete Works, Soikin ed., St. Petersburg, 1911. Brianchaninov, Bishop Ignatius, Collected Works, vol. 3, Tuzov ed., St. Petersburg, 1883. Cassian, St. John, Conferences, tr. by Bishop Peter, Moscow, 1892. Chrysostom, St. John, Collected Works, vol. 10:1, St. Petersburg, 1904. Dudko, Priest Dimitry, Sunday Talks on the Resurrection, St. Job Brotherhood, Montreal, 1977. Ephraim the Syrian, St., Collected Works, vol. 3, Moscow, 1882. Euchologion (Book of Needs), Moscow, Synodal Printshop, 1902 (reprinted by Holy Trinity Monastery, Jordanville, N.Y., 1961), Part I. Florovsky, Rev. Georges, Ways of Russian Theology, Paris, 1937. Gregory the Great (the Dialogist), St., Homilies on the Gospels, tr. by Hieromonk Clement Sederholm, St. Petersburg, 1860. |
| Ruins of St. Botolph " s Priory in Colchester, Essex. Photo by Irina Lapa Monastic life flourished in Iken till the mid-9th century, when the monks had to leave it due to the frequent raids of the Vikings. But the monastery church continued to exist. Late in the 10th century St. Ethelwold of Winchester divided and translated the relics of St. Botolph: various portions of his relics were translated to Ely, Bury St Edmunds, Thorney (where the local church is dedicated to St. Mary and St Botolph to this day) and London. On the way to London the procession with relics made stops, and at each stop a church was later erected in memory of the saint. One of these stops was in Colchester in Essex, where in medieval times an Augustinian Catholic Priory of St. Botolph was founded, the ruins of which have survived. Inside St. Botolph " s Church without Bishopsgate, London. Photo by Ilona Sevcova In London St. Botolph’s relics were kept at Westminster Abbey, and churches at all four gates of London were dedicated to him. 1 In the 10th century, a cross was erected in Iken in commemoration of St. Botolph’s works, and by a true miracle of God this cross shaft was discovered again in 1977 on the same site. Now this cross is kept at Iken church as a relic. Though his holy relics were lost or hidden during the Reformation, St. Botolph is greatly venerated by English Christians to this day. Dozens of churches are dedicated to him in most regions of England (Suffolk, Norfolk, Cambridgeshire, Essex, Kent, Sussex, Hertfordshire, Buckinghamshire, Oxfordshire, Warwickshire, Northamptonshire, Rutland, Lincolnshire and Yorkshire, in addition to several churches in London) and even Scotland. Over 10 towns and villages are named after St. Botolph. Orthodox and Catholic believers make pilgrimages to sites associated with him. St. Botolph " s Church in Burgh, Suffolk St. Botolph has been venerated in many countries outside Britain—in Germany, Sweden, Denmark, Holland, where many churches are dedicated to him. In the 11th century, his veneration reached Kievan Rus’ and more recently it reached North America. In England and the whole of Western Europe St. Botolph is mainly venerated as patron-saint of travellers, as the saint travelled much himself. Among those who especially prayed to St. Botolph were also merchants, peasants, farmers and he was considered as a patron of markets, fairs, fields, crops, cattle, border regions and trade. |
| 502.//See also: V. Nesmelov, op. cit., p. 387-388, 389.//St. Gregory of Nyssa, On the Soul and the Resurrection, op. cit., p. 267.//St. Gregory of Nyssa, The Great Catechism, op. cit., p. 91-92.//Archimandrite Kiprian (Kern), The Teaching of the Holy Fathers on Man: St. Gregory of Nyssa, Anthropology of St. Gregory Palamas, Moscow, Palomnik, 1996; p. 165. Further reading: Metropolitan Macarius (Oksiyuk), op. cit., p. 286-290.//St. Gregory of Nyssa, Homily: For those sorrowing for those departed from this life into the next, op. cit. p. 522, 523, 525.//St. Gregory of Nyssa, The Great Catechism, op. cit., p. 49.//Compare: M. Barsov, A Collection of Essays on the Interpretive and Edifying Reading of the Four Gospels. St. Petersburg, 1893, Volume 2, p. 445-446. St. Gregory of Nyssa, Homily for those in sorrow, op. cit., p. 525.//St. Gregory of Nyssa, On the Soul and the Resurrection, op. cit., p. 312-313.//Compare: St. Ignatius (Brianchaninov), Homily on Death, Op. cit., p. 74-75, 336. Concerning the internal transfiguration as the aim of the ascetic life while still here on earth, see S. M. Zarin, Asceticism according to Orthodox Christian Teaching, Moscow, 1996, p. 278, 286.//St. Theophan the Recluse, Commentary on the Epistle of Apostle Paul to the Ephesians, Moscow, 1893, p. 366. Quote from V.N. Lossky, The Mystical Theology of the Eastern Church, Theological Works, No. 8. Moscow, 1978, p. 73. On the death of the soul see also: G. Dyachenko, Why the Lord did not destroy death on earth, Examples of Christian Faith, Publishing House Palomnik, 1998. p. 349.//Biblical Commentary, Published by the successors of A.P. Lopukhin, The Book of the Prophet Ezekiel, St. Petersburg, 1909, p. 326, 327.//St. Basil the Great, On God not being the cause of evil, Homily 9, Volume 2, Works, St. Petersburg, 1911, p. 156.//St. Symeon the New Theologian, First Oration (2), Orations, First Edition, Moscow, 1892, p. 22.//St. Symeon the New Theologian, Fourth Oration (1), op. cit., p. 44.//Compare also his: Oration 73, Orations, Second Edition, Moscow, 1890, p. |
| In the evening of the same day, the delegation visited the Donskoy Monastery, wh ere the representatives of Patriarch Tawadros II were received by the abbot, Metropolitan Feognost of Kashira, chairman of the Synodal Department for Monasteries and Monkhood of the Russian Orthodox Church. His Eminence cordially welcomed the delegation from Egypt pointing to the importance of continuing such visits for a more detailed mutual introduction to the history, today’s life and rich spiritual experience of the Coptic and Russian monastic traditions. The guests visited the monastery necropolis and the Great Cathedral in which they venerated the Don Icon of the Mother of God and the relics of St. Tikhon the Patriarch of All Russia. In the morning of August 26, the delegation visited the St. Daniel Monastery in Moscow and venerated its shrines. They were warmly welcomed by the abbot, Bishop Alexy of Solnechnogorsk, with whom the guests had a long talk. After that the guests went to the Metropolis of Tver to continue their visit to Russia. They will also visit holy places of the Metropolises of Novgorod and St. Petersburg and some monasteries in the Russian North. The delegation included His Grace Bishop Bigol, Abbot of the Elmeharic Monastery in Asyut – head of the delegation; His Grace Bishop Sawerous, Abbot of the St. Tomas & St. Baktor Monastery in El Khataba; His Grace Bishop Metawas, Abbot of the St. Virgin Mary Mountain Monastery in Akhmim; His Grace Bishop Aghabios, Regent of the St. Bishoy the Great Monastery in Wadi El Natrun; His Grace Bishop Mekhail, General Vicar in Cairo; Rev. Hieromonk Kyrillos Anba Bishoy, Secretary to His Holiness Pope and Patriarch Tawadros II (St. Bishoy Monastery in Wadi El Natrun); Rev. Hieromonk Tawadros Elmoharraqy, Elmeharic Monastery in Asyut; Rev. Hieromonk Dawoud El Antony, Representative of the Coptic Orthodox Church in the Russian Federation; Monk Macarius El Thomasy, St. Tomas & St. Baktor Monastery in El Khataba; Monk Youssef El Akhmimy, St. Virgen Mary Mountain Monastery in Akhmim; Monk Botros El Makary, St. Macarius the Great Monastery in Wadi El Natrun; Monk Zeus El Makary, St. Macarius the Great Monastery in Wadi El Natrun; Monk Mercurius El Makary, St. Macarius the Great Monastery in Wadi El Natrun; Monk Mercurius El Makary, St. Macarius the Great Monastery in Wadi El Natrun; Monk Markos El Makari, monk of St Macarius the Great Monastery; Dr. Anton Milad, Special Representative of the Coptic Orthodox Patriarchate. |
| The Washington group was joined by a large contingent of Serbian pilgrims from Toronto, Canada, led by Archpriest Jovan Marjanac and a group from the St. Panteleimon Parish in Hartford, CT, led by its rector, Archpriest Dionisy Nalitov. After the evening meal, the pilgrims assembled at the monastery’s Holy Trinity Cathedral for the greeting of the wonderworking Hawaiian Icon and the festal three-hour monastic Vigil. Throughout the service, in the lower Church of Venerable Job of Pochaev, Fr. Victor and Archpriest David Pratt, newly assigned to the Washington cathedral, heard the confessions of pilgrims who wished to receive Holy Communion the following morning. On Sunday, November 4, His Eminence, Metropolitan Hilarion, celebrated Divine Liturgy. Concelebrating were a multitude of priests and several deacons. The faithful were profoundly impressed by the harmonious and tender chanting of the seminary choir, directed by Deacon Nicholas Kotar, a great connoisseur of liturgical chant. After the meal, the pilgrims divided up into smaller groups in to tour the monastery and visit the museum to view the remarkable exhibition dedicated to the 100th anniversary of the murder of the Royal Family. At 3:00 PM, the pilgrims once again gathered at Brother Jose’s grave for a farewell panihida. As always, the neatly cleaned gravesite was covered by a multitude of candles placed there by the faithful. Metropolitan Hilarion served the panihida, assisted by Fr. Victor and Fr. Stephen Kaznica. Also present were Archimandrite Luke (Murianka), abbot of the Monastery, as well as other clergy and brethren of the monastery. Commemorated at the panihida were Brother Jose and the ever-memorable Archbishop Averky (Taushev; +1976), abbot of Holy Trinity Monastery and rector of Holy Trinity Seminary, Hieromonk Averky (monastery cleric), and seminary professor Protopresbyter Michael Pomazansky, who reposed on November 4, 1988. After the service, and with Metropolitan Hilarion’s blessing, Fr. Victor delivered a sermon in Russian and in English about Brother Jose. He called to mind Brother Jose’s oft-repeated instruction that “one must not become accustomed to a miracle.” According to Fr. Victor, those words should be taken literally. Perhaps we had become too accustomed to the Montreal Icon, to some extent had taken it for granted, and had not sufficiently valued it; as a result, in 1997, the Lord deprived us of both the Icon and its Chosen One, Brother Jose. That loss was the impetus for the issuance of an encyclical by the Synod of Bishops in 2002, calling us to repentance over the loss of the Montreal Icon. Further, Fr. Victor expressed his conviction that this call by the bishops of ROCOR for repentance, a message still relevant today, opened the way toward further development and completion of the process of restoring Eucharistic communion between the MP and ROCOR. A video of the sermon can be viewed here . |
| The texts in the Philokalia present a historical sequence of Byzantine ascetical texts, presented as the historical tradition leading up to Palamite hesychasm, but there is very little in them about the Jesus Prayer, and even less about the essence-energies distinction (the historical arrangement is probably due to St. Nikodemos, who had imbibed from the West a sense of history). Pride of place is given to St. Maximos the Confessor, Peter ofDamascus, and St. Gregory Palamas himself, but many other important Byzantine ascetical writers are present, including Evagrios (both under his own name and that of Neilos), Mark the Monk, Diadochos of Photiki, John of Karpathos, Niketas Stethatos, and St. Gregory of Sinai. There are some, at first sight, surprising omissions: notably St. John of Sinai, author of the Ladder of Divine Ascent, and St. Symeon the New Theologian, who is represented by a few, unrepresentative, and even spurious, writings. St. John of Sinai is probably omitted because he was already well known in the Byzantine monastic tradition, his Ladder being read in the course of each Lent. The poor showing of St. Symeon is more mystifying, given that St. Nikodemos himself produced the first collected edition of his works. Very little is known for sure about the origin of Philokalia and how the texts were selected. It belongs to a reform movement that sought to return to original monastic traditions of Athonite monks known as the “Kollyvades.” However, in 1793, very shortly after the publication of the Philokalia, a Slavonic translation, called the Dobrotolyubie (a calque of philokalia), by the Ukrainian monk, St. Paisy Velichkovsky, was published in Ia§i in Moldavia (modern Romania). St. Paisy’s selection is smaller than the Greek version (and, in particular, omits the more intellectually demanding writers such as Maximos the Confessor and even Gregory Palamas), but draws on the same collection of material. His translation, which took some years, cannot be a selection from the printed Greek text, and must therefore be thought of as drawing from an already known – and presumably traditional – collection of ascet- ical texts, already current on the Holy Mountain. In 1822 a second edition of the Dobrotolyubie came out, supplemented by various other texts from the Greek Philokalia. Between 1877 and 1905 there appeared in Russia a further translation in five volumes, translated (into Russian) by St. Theophan the Recluse. This version restores Maximos and Palamas, omitted by St. Paisy, and considerably expands the list of philokalic fathers, including John of Sinai (in extracts), as well as the ascetics of Gaza, Barsanuphios, John, and Dorotheos, and St. Isaac the Syrian (in his lifetime a Nestorian bishop), as well as a more substantial group of texts by St. Symeon the New Theologian, and further texts from the original Greek Philokalia. |
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