| -. The Patriarch and the Prince: The Letter of Patriarch Photios of Constantinople to Khan Boris of Bulgaria. Edited by Despina Stratoudaki White and Joseph R. Berrigan. Brookline, MA: Holy Cross Orthodox Press, 1982. 102 p. (The Archbishop Iakovos library of ecclesiastical and historical sources; n. 6.) Bibliography: p. 91–95. -. Patriarch Photios of Constantinople: His Life, Scholarly Contributions, and Correspondence Together with a Translation of Fifty-Two of His Letters. Despina Stratoudaki White, ed. and comp. Brookline, MA: Holy Cross Orthodox Press, 1982. 234 p. (The Archbishop Iakovos library of ecclesiastical and historical sources; n. 5.) Bibliography: p. 204–222. Select Library of Nicene and Post-Nicene Fathers of the Christian Church. First series. Edited by Philip Schaff in connection with a number of patristic scholars of Europe and America. Grand Rapids, MI: Eerdmans, 1978–1979. 14 v. English translations, with notes. Reprint of the 1886–1890 ed. published by Christian Literature Co., New York. Includes bibliographical references and indexes. See especially: 9. St. Chrysostom: On the Priesthood; Ascetic Treatises; Select Homilies and Letters; Homilies on the Statues. 10. St. Chrysostom: Homilies on the Gospel of St. Matthew. 11. St. Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans. 12. St. Chrysostom: Homilies on the Epistles of Paul to the Corinthians. 13. St. Chrysostom: Homilies on Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon. 14. St. Chrysostom: Homilies on the Gospel of St. Joh n and the Epistle to the Hebrews. Select Library of Nicene and Post-Nicene Fathers of the Christian Church. Second series. Translated into English with prolegomena and explanatory notes, under the editorial supervision of Philip Schaff and Henry Wace. NY: The Christian literature company, 1890–1900. 14 v. Vols. 1–7 edited by Schaff and Wace. Vols. 9 and 14: New York, C. Scribner’s sons; [etc., etc.] See especially: 1. Eusebius: Church History, Life of Constantine the Great, and Oration in Praise of Constantine. 1890. 2. Socrates, Sozomenus: Church Histories. 1890. 3. Theodoret, Jerome Gennadius, Rufinus: Historical Writings, etc. 1892. 4. St. Athanasius: Select Works and Letters. 1892. 5. Gregory of Nyssa: Dogmatic Treatises, etc. 1893. 7. St. Cyril of Jerusalem. St. Gregory Nazianzen. 1894. 8. St. Basil: Letters and Select Works. 1895. 9. St. Hilary of Poitiers, Joh n of Damascus, 1899. 10. St. Ambrose: Select Works and Letters. 1896. 11. Sulpitius Severus. Vincent of Lerins. Joh n Cassian, 1894. 12. Leo the Great. Gregory the Great. 1895. 13. Part II. Gregory the Great. Ephraim Syrus. Aphrahat. 1898. 14. The Seven Ecumenical Councils. 1900. |
| Saint Ninian of Whithorn, Apostle of the Southern Picts, Wonderworker Commemorated August 26/September 8 Dmitry Lapa Saint Ninian (Ninia), a Briton by origin, is one of the most venerated saints of Scotland. He is commemorated as “Apostle of the Southern Picts.” Although few details of the life and activities of St. Ninian are known, in addition to ancient traditions several early written pieces of evidence about the saint have survived. Our great authority, the Venerable Bede mentions St. Ninian in his Ecclesiastical History of the English People (731). In the ninth century, an anonymous author wrote an account of St. Ninian’s miracles. Ailred of Rievaulx in the twelfth century and the Irish archbishop James Usher of Armagh early in the seventeenth century wrote about St. Ninian as well. The future saint was most probably born in the second half of the fourth century—perhaps in about 360. He belonged to the so-called “Roman-British” tradition of early British Christianity. His native land was most likely Cumbria; at least it is nearly certain that he was born south of Hadrian’s Wall in today’s northern England. His father, according to some sources, was a local Christian ruler. While still very young, St. Ninian very clearly began to feel a calling to Christianize his native country. According to tradition, after the saint went to study in Rome, he then visited Gaul where at his monastery in Tours he met St. Martin—a great missionary and father of monasticism of Gaul. There is an opinion that St. Ninian was consecrated bishop either in Rome or Gaul (and, if the latter, the consecration was probably performed by St. Martin himself). Remains of St. Ninian " s Chapel on Whithorn. Inspired by St. Martin’s example, in about 394 St. Ninian returned to Scotland where he made the Whithorn peninsula in the present-day region of Dumfries and Galloway (south-western Scotland) the centre of his missionary activities. From here the hierarch successfully preached to the Southern Picts and converted many of them to Christ. He obviously preached to Irish settlers in Scotland as well and his work among them was fruitful. There is no doubt that St. Ninian established his see at Whithorn and also founded a church and a monastery dedicating it to St. Martin. Historians suppose that it was St. Martin who sent skilled masons from Gaul to help Ninian build the church at Whithorn. Whithorn derives its name from the main monastery church whose walls had been built of stone covered with lime plaster, which was a great rarity in Britain at that time. The very name “Whithorn” can be translated as “lime washed church”, or “white house”, and throughout the medieval period this splendid church together with the whole diocese was known as “Candida Casa” (“white house” in Latin). The church was built in a Roman fashion and according to the best standards of the time. |
| St. Cyril of the White Lake and St. Paul of Obnora and other pupils of the holy abbot of Radonezh founded many monasteries in the Northern and Eastern parts of Russia, keeping the practice of thorough obedience combined with intense inner prayer. The XVth century text ‘A Precept of an Elder to His Disciples on the Monastic Life’, dedicated specifically to the principles of spiritual guidance and the relationship of an elder with his disciples, originates from the disciples of St. Serge 35 . Spiritual guidance concerned not only the monastic order but also lay people. For example, St. Cyril in his Last Spiritual Letter calls Prince Andrew of Mozhaysk his ‘spiritual son who had been confessing his sins to him’ 36 . St. Nilus of Sora, who was tonsured in St. Cyril " s monastery and spent several years in Mount Athos, set forth the theoretical fundamentals of spiritual guidance in detail 37 , showing his familiarity with Greek patristic literature. It can be said that he established a whole ascetic school which included at least three generations of elders and their disciples who labored ascetically in the Trans-Volga Region 38 . Among the best known Russian hesychasts we find also the names of St. Stephen of Perm (1340–1396), St. Andrei Rublev (1360–1428) –– whose masterpieces are believed to be fruits of the hesychast tradition despite attempts to blame hesychasm for suppressing creativity 39 , St. Paisios of Moldova, the Optina elders and St. Seraphim of Sarov. St. Paisios of Moldova and a Wave of Spiritual Revival in Russia Although the holy Tradition of the Church can never be interrupted altogether there are periods when it is greatly weakened in its influence on our ecclesiastic life. And the XVII–XVIIIth centuries could be judged as the worst in Russian history for the practice of spiritual guidance 40 . It is through Paisios Velichkovsky (1722–1794), who was to become St. Paisios of Moldova, that a wave of spiritual revival gradually spread all over Russia. Father Paisios spent over 15 years (1746–1763) in Athos. Throughout his life he collected and translated the texts of the Greek ‘Philokalia’ and became, so to speak, the God-father of many Russian elders. His attention was directed mostly to obedience, ‘noetic’ prayer, reading of the Church Fathers and frequent disclosure of thoughts. These principles proved to be very fruitful. St. Paisios’ monastery hosted monks of over 10 nationalities and by the end of the XVIIIth century 41 they numbered as many as 10,000. It was the largest monastery in the Eastern Orthodox Church of that time. The very number of the saints who can trace their lineage back to these holy spiritual leaders is proof of the fruitfulness of their methodology of personal spiritual guidance 42 . |
| – Hieromonk Damascene St. Herman of Alaska Monastery Platina, California October, 2003 BIBLIOGRAPHY ORTHODOX SOURCES (IN ENGLISH) Adamnan, St., Life of St. Columba, tr. by Wentworth Huyshe, London, George Routledge and Sons, Ltd., 1939. Ambrose, St., “Death as a Good,” in Seven Exegetical Works, tr. by Michael P. McHugh, Catholic University of America Press, 1972. – “On Belief in the Resurrection,” in The Nicene and Post-Nicene Fathers, Second Series, vol. 10, Eerdmans Publishing Co., Grand Rapids, Mich., 1969. Anonymous Monk of Whitby, The Earliest Life of Gregory the Great, tr. by Bertram Colgrave, University of Kansas Press, Lawrence, Kansas, 1968. Athanasius the Great, St., Life of St. Anthony the Great, Eastern Orthodox Books, Willits, Calif., 1976. Augustine, Blessed, “Care for the Dead,” in Treatises on Marriage and Other Subjects, The Fathers of the Church, vol. 27, New York, 1955. – The City of God, Modern Library ed., New York, 1955. – “The Divination of Demons,” in Treatises on Marriage..., New York, 1955. Basil the Great, St., Exegetic Homilies, Catholic University of America Press, 1963. Bede, Venerable, A History of the English Church and People, tr. by Leo Sherley-Price, Penguin Books, Baltimore, 1968. Cavarnos, Constantine, The Future Life According to Orthodox Teaching, Center for Traditionalist Orthodox Studies, Etna, Calif., 1985. Cyril of Jerusalem, St., Catechetical Lectures, Nicene and Post-Nicene Fathers, Second Series, vol. 7, Eerdmans Publishing Co., Grand Rapids, Mich., 1973. Chrysostom, St. John, Homilies on St. Matthew, Nicene and Post-Nicene Fathers, Eerdmans Publishing Co., Grand Rapids, Mich., 1973. Climacus, St. John, Ladder of Divine Ascent, tr. by Archimandrite Lazarus Moore, Eastern Orthodox Books, Willits, Calif., 1977 – Ladder of Divine Ascent, revised ed. by Holy Transfiguration Monastery, Boston, 1979. Damascene, St. John, Exact Exposition of the Orthodox Faith, The Fathers of the Church, New York, 1958. Dorotheus of Gaza, St. Abba, Discourses and Sayings, tr. by Eric P. Wheeler, Cistercian Publications, Kalamazoo, Mich., 1977. |
| R. D. Oram, G. P. Stell. Edinb., 1991. P. 17-25; Wilson P. A. St. Ninian and Candida Casa: Literary Evidence from Ireland//TDGNHAS. Ser. 3. 1964. Т. 41. P. 156-185; idem. St. Ninian: Irish Evidence Further Examined//Ibid. 1969. Т. 46. P. 140-159; Fahy D. The Historical Reality of St. Ninian//The Innes Rev. 1964. Vol. 15. N 1. P. 35-46; Boyle A. St. Ninian and St. Monenna//Ibid. 1967. Vol. 18. N 2. P. 147-151; idem. Saint Ninian: Some Outstanding Problems//Ibid. 1968. Vol. 19. N 1. P. 57-70; idem. The Miracula Nynie Episcopi//Ibid. P. 71-74; idem. St. Ninian or Ringan//Ibid. N 2. P. 173-175; idem. St. Ninian and the Life of St. Monenna//AnBoll. 1973. T. 91. P. 21-30; Boyle L. Niniano//BiblSS. T. 9. Col. 1012-1014; Thomas Ch. Ardwall Isle: The Excavation of an Early Christian Site of Irish Type//TDGNHAS. Ser. 3. 1966. Т. 43. P. 84-116; idem. Topographical Notes: 3. Rosnat, Rostat, and the Early Irish Church//Ériu. Dublin, 1971. Т. 22. P. 100-106; idem. Christianity in Roman Britain to AD 500. Berkeley; Los Ang., 1981. P. 275-294; idem. The Early Christian Inscriptions of Southern Scotland//Glasgow Archaeological J. 1991/1992. Т. 17. P. 1-10; idem. Whithorn " s Christian Beginnings. Whithorn, 1992; Kirby D. P. Bede and the Pictish Church//The Innes Review. 1973. Т. 24. N 1. P. 6-25; Macquarrie A. The Date of St. Ninian " s Mission: A Reappraisal//Records of the Scottish Church History Society. 1987. Т. 23. P. 1-25; Brooke D. St. Ninian and the Southern Picts//TDGNHAS. Ser. 3. 1989. Т. 64. P. 21-42; Broun D. The Literary Record of St. Nynia: Fact and Fiction?//The Innes Rev. 1991. Т. 42. N 2. P. 143-150; Hill P. Whithorn: The Missing Years//Galloway: Land and Lordship. Edinb., 1991. P. 27-44; idem. Whithorn and St. Ninian: The Excavation of a Monastic Town, 1984-91. Stroud, 1997; Dilworth M. Whithorn Priory in the Late Middle Ages. Whithorn, 1994; Gough-Cooper H. Some Notes on the Name «Ninian»//TDGNHAS. Ser. 3. 1997. Т. 72. P. 5-10; Sperber I. Lives of St. Finnian of Movilla: British Evidence//Down: History and Society/Ed. |
| Metropolitan Lev handed over a copy of the “Sign” icon of the Mother of God as a gift to Pope Tawadros and presented the members of the delegation with memorable souvenirs. After that the guests from Egypt went on a tour about the Novgorod Kremlin. Metropolitan Lev of Novgorod and Staraya Russa gave a reception in honour of the delegation at the Khutyn Convent of the Transfiguration of Our Saviour. The guests told the head of the Novgorod diocese about the work of the Commission for Dialogue between the Russian Orthodox Church and the Coptic Church and about some of the Commission’s projects dynamically realized in recent years. Metropolitan Lev wished them God’s aid for common work and took note of the rich history of this interchurch dialogue. He said that Coptic Christians had been often mentioned as the bearers of the Egyptian monastic tradition by St. Dimitry of Rostov, St. Tikhon of Zadonsk and Archimandrite Porfiry (Uspensky). The archpastor recalled active development of contacts between the Moscow Patriarchate and the Coptic Church in the second half of the 20th century that began thanks to the efforts of Metropolitan Nikodim (Rotov) of Leningrad and Novgorod, a teacher of Metropolitan Lev. He shared his reminiscences of his visit to Egypt and meetings with representatives of the Coptic Church during Patriarch Pimen’s visit to the country in 1972. Metropolitan Lev showed the guests the territory of the convent. They visited the Cathedral of the Transfiguration which houses an old fresco of St. Macarius the Great and many miracle-working icons. In the evening, the delegation arrived in the St. Petersburg metropolia to continue its pilgrimage in Russia. The delegation of abbots and monks of the Coptic Church monasteries includes 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. Virgin Mary Mountain Monastery in Akhmim; Monk Botros El Makary, Monk Zeus El Makary, Monk Mercurius El Makary, Monk Markos El Makary of St Macarius the Great Monastery in Wadi El Natrun; and Dr. Anton Milad, Special Representative of the Coptic Orthodox Patriarchate. |
| Bulgakov, Sergei Vasil’evich. Nastol’naia kniga dlia sviashchennotserkovno-sluzhitelei; sbornik sviedienii, kasaiushchikhsia preimushchestvenno prakticheskoi dieiatel’nosti otechestvennago dukhovenstva. Izd. 2., ispr. i dop. Khar’kov, Tip. Gub. pravleniia, 1900. [Reprinted: Graz, Akademischer Druck- u. Verlagsantalt, 1965.] 6, ii, 1272 p. “V etom izdanii ‘Otdel istoriko-statisticheskii’ ne pechataetsia.” Bychkov, Viktor Vasilevich. The Aesthetic Face of Being: Theology of Pavel Florensky. Translated from the Russian by Richard Pevear and Larissa Volokhonsky. Crestwood, NY: St. Vladimir’s Seminary Press, 1993. Translation of Esteticheskii lik bytiia. Demetrius, of Rostov, Saint. 1651–1709. The Great Collection of the Lives of the Saints. Translated by Thomas Marretta. House Springs, MO: Chrysostom Press, 1995. Early Christian Biographies: Lives of: St. Cyprian, by Pontius; St. Ambrose, by Paulinus; St. Augustine, by Possidius; St. Anthony, by St. Athanusius; St. Paul the First Hermit, St. Hilarion, and Malchus, by St. Jerome; St. Epiphanius, by Ennodius; with a Sermon on the Life of St. Honoratus, by St. Hilary. Translated by Roy J. Deferrari, et al. NY: Fathers of the Church, 1952. xiv, 407 p. (The Fathers of the Church, a new translation; v. 15.) An Early Soviet Saint: The Life of Father Zachariah. Translated from the Russian by Jane Ellis; and with an introduction by Sir Joh n Lawrence. London: Mowbrays, 1976. xiv, 111 p. (Keston books; no. 6.) Ennodius, Magnus Felix, Saint, 474–521. The Life of Saint Epiphanius. A translation with an introduction and commentary by Sister Genevieve Marie Cook. Washington, DC: Catholic University of America Press, 1942. xvii, 262 p. (Catholic University of America. Studies in medieval and renaissance Latin language and literature; vol. XIV.) Ford, David. Marriage as a Path to Holiness: Lives of Married Saints. South Canaan, PA: St. Tikhon’s Seminary Press, 1994. Kirchen im Kontext unterschiedlicher Kulturen: auf dem Weg ins dritte Jahrtausend; Aleksandr Men in memoriam (1935–1990). Herausgegeben von Karl Christian Felmy . . . et al.; redaktion, Wolfgang Heller. Gottingen: Vandenhoeck & Ruprecht, 1991. 1031 p. English, French, and German. |
| Die Überlieferung der Werke Hugos von St. Viktor. Stuttg., 1976; Piazzoni A. M. Ugo di San Vittore «auctor» delle «Sententiae de divinitate»//Studi Medievali. Ser. 3. 1982. Vol. 23. Fasc. 2. P. 908-909; Sicard P. Hugues de St.-Victor et son École: Introd., choix de texte, trad. et comment. Turnhout, 1991; idem. Diagrammes médiévaux et exégèse visuelle: Le «Libellus de formatione arche» de Hugues de St.-Victor. P.; Turnhout, 1993; Moore R. Hugh of St. Victor and the Authorship of in Threnos Ieremiae//JRH. 1998. Vol. 22. P. 255-269; Жильсон Э. Философия в средние века. М., 2004. С. 229-231. А. Р. Фокин Рубрики: Ключевые слова: ГРИГОРИЙ I ВЕЛИКИЙ [Двоеслов] папа Римский, отец и учитель Церкви (ок. 540 - 604), свт. (пам. 12 марта; в совр. католич. Церкви 3 сент.- день интронизации) АВГУСТИН (354 - 430), еп. Гиппонский [Иппонийский], блж., в зап. традиции свт. (пам. 15 июня, греч. 28 июня, зап. 28 авг.), виднейший латинский богослов, философ, один из великих зап. учителей Церкви БОЭЦИЙ Аниций Манлий Торкват Северин (ок. 480 - 524 или 526), рим. философ, богослов и гос. деятель, св. католич. Церкви (пам. зап. 23 окт.) ВАСИЛИЙ ВЕЛИКИЙ (329/30 - 379), еп. Кесарии Каппадокийской, отец и учитель Церкви, свт. (пам. 1 янв., 30 янв.- в Соборе 3 вселенских учителей и святителей; пам. зап. 2 янв., 14 июня) ИОАНН ЗЛАТОУСТ. Часть I сер. IV в. - 407, свт. (пам. 27 янв., 14 сент., 13 нояб.; 30 янв.- в Соборе Трех святителей; пам. зап. 27 янв.), еп. К-польский (398 - 404), отец и учитель Церкви ИОАНН ЗЛАТОУСТ. Часть II (сер. IV в. - 407), еп. К-польский (398 - 404), отец и учитель Церкви, свт. (пам. 27 янв., 14 сент., 13 нояб.; 30 янв.- в Соборе Трех святителей; пам. зап. 27 янв.) ЛЕВ I ВЕЛИКИЙ (кон. IV в. - 461), папа Римский (440-461), отец и учитель Церкви, свт. (пам. 18 февр.; пам. зап. 11 апр. и 10 нояб.) ГРИГОРИЙ БОГОСЛОВ [Назианзин] (325-330-389-390), архиеп., свт. (пам. 25 янв., 30 янв. - в Соборе Трех святителей; пам. зап. 2 янв. 9 мая) ЗИНОН (кон. III/нач. IV в.- 12.04.370/1), еп. Веронский (Веронийский), богослов и проповедник, свт. (пам. 12 апр.) ИРИНЕЙ († кон. II в.), еп. Лионский (Лугдунский), раннехристианский богослов, полемист, отец Церкви, сщмч. (пам. 23 авг.; пам. зап. 28 июня) КЛИМЕНТ АЛЕКСАНДРИЙСКИЙ (II-III вв.), раннехрист. церковный учитель и писатель, богослов, философ; один из основателей Александрийской богословской школы |
| 14 . Expositio Evangelii secundum Lucam. The ten books of this commentary consist likewise of sermons in which St. Ambrose explained the Gospel during a period of one or two years, in 386 and 387. III. Ethical Writings. Among the ethical or moral writings of St. Ambrose, the first place is deservedly assigned to: 1 . De Officiis Ministrorum. In three books, which are translated in this series. 2 . De Virginibus. Three books concerning Virgins, addressed to his sister Marcellina in the year 377, probably, like most of the treatises of St. Ambrose, revised from addresses, the first of which was delivered on the festival of St. Agnes, January 21. This would seem to have been perhaps the very earliest of the writings of St. Ambrose, judging from the opening chapter. The treatise is referred to by St. Jerome, St. Augustine, Cassian, and others. 3 . De Viduis. This shorter work, concerning Widows, was probably written not very long after the last mentioned treatise. 4 . De Virginitate. A treatise on Virginity, the date of which cannot certainly be fixed, but the writing De Viduis is referred to in chapter 9. 5 . De Institutione Virginis. A treatise on the training and discipline of a Virgin, addressed to Eusebius, either bishop or a noble of Bologna, after St. Ambrose had admitted his niece to the rank of Virgins, probably about a.d. 391 or 392. 6 . Exhortatio Virginitatis. A commendation of Virginity preached on the occasion of the consecration of a church at Florence by St. Ambrose, a.d. 393 or 394. IV. Sermons and Addresses. 1 . Contra Auxentium. A sermon against Auxentius, concerning giving up the basilicas to the Arians, usually inserted between the twenty-first and twenty-second of the letters of St. Ambrose. 2 . De Excessu fratris Satyri. The two addresses on the occasion of the death of St. Ambrose’s brother Satyrus, translated in this volume. 3 . De obitu Valentiniani Consolatio. The Emperor Valentinian having been murdered by Arbogastes, Count of Vienne, his body was brought to Milan, and remained two months unburied. At last Theodosius sent the necessary rescript, and at the funeral solemnities St. Ambrose delivered the address entitled the “Consolation.” |
| St. Meletius of Antioch became one of the chief allies of the New-Nicaeans and held the same views as St. Basil the Great and St. Gregory the Theologian. Yet, Rome maintained cautious attitude to him. In his correspondence with the Western bishops, St.Basil the Great tried to dispel their distrust of St. Meletius and gain their recognition of him as of a legitimate bishop of Antioch. For instance, he sent a letter to Rome signed by thirty-two Eastern bishops in 372 (Letter 92) However, St.Basil’s efforts have fallen short. Meletius was not recognized as primate of the Church of Antioch, but participated in the Second Ecumenical Council in 381 and even presided over it. The Fathers of the Council were trying to settle the intricate situation in Antioch and did not question the validity of Meletius’ ordination or cast doubt on his being Orthodox St. Meletius died during the Council. As he had not entered into canonical communion with Rome, the words “Meletian schism” are used in the Catholic Church on the basis of its teaching. As the Meletius’ followers in Antioch had no communion with the See of Rome, they had to be considered schismatics. In the 20 th century, however, Catholic historians and theologians began to recede from this view of St. Meletius. For example, Émile Amann called these words “very inappropriate” The overcoming of the church schism in Antioch After St. Meletius " death some authoritative hierarchs, for instance, St. Gregory the Theologian and St. Ambrose of Milan, suggested not to elect a new bishop for the See of Antioch, but place it in the hands of Bishop Paulinus and thus end the schism. However, there prevailed another view. A closest associate of St. Meletius, Flavianus, was chosen to succeed him, and the division in Antioch remained. Although Bishop Paulinus’ Orthodoxy was not questioned, the East considered him responsible for the schism in Antioch, while the Roman Church continued formal communications with him. The schism did not end even after Bishop Paulinus’ death as he had managed to ordain Bishop Evagrius as his successor who died in 393. Flavianus succeeded in persuading the Eustathians not to install bishops. This helped to overcome the schism little by little. Bishop Flavianus’ authority was recognized by the Church of Alexandria in 394 and by the Church of Rome in 398. |
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