| Cadfan as Abbot of Bardsey). Perhaps the most amazing relic of Bardsey is its miraculously-surviving 1000-year-old apple-tree which was discovered in 1998. It is twisted because of old age but it is still fruit-bearing. Experts from the National Fruit Collection in Brogdale (Kent) have ascertained that it is a unique and long-forgotten variety—the “Bardsey apple”—which is exactly 1000 years old! The apple is now being successfully spread by grafting. Thus this very apple-tree was looked after by Orthodox monks in the monastic orchard 1,000 years ago, and it is a true miracle that it has stood until today. After the Reformation, some precious relics from Bardsey were rescued and removed to mainland Wales. The first post-Reformation service on Bardsey was held over 300 years after the dissolution. There has been a Methodist chapel on the island since the 1870s. A stained glass image of St. Cadfan (source - Stainedglass.llgc.org.uk) One of the greatest and most venerated “insular saints” of Wales is St. Cadfan (c. 490-c. 542; according to another version: c. 530-590). Other forms of his name are Catamanus and Caiman. According to tradition, the mother of St. Cadfan was the saintly woman named Gwen Teirbron (feast: October 18/31), who reputedly was a sister of St. Nonna, the mother of St. David of Mynyw. St. Gwen may have had other children who are listed among the saints; one of them is St. Cybi . 1 An icon of St. Winwaloe of Landevennec Born either in Brittany or south-eastern Wales, St. Cadfan studied under St. Hywyn of Aberdaron and also probably under his relative, St. Winwaloe of Landevennec. It is possible that the Venerable Paternus (Padarn) of Llanbadarn Fawr was a distant relative of his. Young Cadfan was destined to become one of the first preachers of the Orthodox faith in Wales and one of the chief founders of monasticism in the west of this country. Already as a young man, Cadfan erected churches and established monastic communities in the Finestere and Cotes-d-Armor departements of Brittany and later moved to Wales, and, at the head of a group of ascetic missionaries (among whom was his saintly disciple Maelrhys of Bardsey and others), he proceeded to the west. |
| hieromonk Damascene (Christensen) Bibliography Afanasiev, Victor. Elder Barsanuphius of Optina. Platina, Calif.: St. Herman of Alaska Brotherhood, 2000. Aleksiev, Archimandrite Seraphim. The Meaning of Suffering. Platina, Calif.: St. Herman Brotherhood, 1994. Allen, Reginald E., ed., Greek Philosophy: Thales to Aristotle. New York: The Free Press, 1985. Anderson, Ken. Bold as a Lamb. Grand Rapids, Mich.: Zondervan Publishing House, 1991. Athanasius the Great, St. On the Incarnation. Centenary Press, 1944. Revised ed. Crestwood, N.Y.: St. Vladimir’s Orthodox Theological Seminary, 1953. –. «Defense of Dionysius, Bishop of Alexandria», «Against the Heathen». In The Nicene and Post-Nicene Fathers, Second Series, Vol. 4. Reprint. Peabody, Mass.: Hendrickson Publishers, 1994. Augustine, Sr. The Confessions. New York: Collier-Macmillan, 1961. Barsanuphius and John, Sts. Guidance Toward Spiritual Life: Answers to the Questions of Disciples. Translated by Fr. Seraphim Rose. Platina, Calif.: St. Herman of Alaska Brotherhood, 1990. –. Questions and Answers (in Greek). Volos, 1960. Basil, St. The Fathers of the Church Series, Vol. 13. New York: Fathers of the Church, 1958. Calciu, Fr. George. Father George Calciu: Interviews, Homilies, and Talks. Platina, Calif.: St. Herman of Alaska Brotherhood, 2010. Cavarnnos, Constantine. Meetings with Kontoglou. Belmont, Mass.: Institute for Byzantine and Modern Greek Studies, 1992. Chang, Chung-yuan. Creativity and Taoism: A Study of Chinese Philosophy, Art, and Poetry. New York: Julian Press, 1963. Reprint. New York: Harper & Row, Publishers, 1970. Chariton, Abbot of Valaam, comp. The Art of Prayer: An Orthodox Anthology. London: Faber and Faber, 1966. Chetverikov, Fr. Sergius. Elder Ambrose of Optina. Platina, Calif.: St. Herman of Alaska Brotherhood, 1997. Christodoulos (Aggeloglou), Hieromonk, Elder Paisios (in Greek). Mount Athos, 1994. English version: Elder Paisios of the Holy Mountain, Mount Athos, 1998. Cleary, Thomas, trans. and ed. The Essential Tao. San Francisco: Harper, 1991. |
| His Eminence noted the inclination of the hierarch’s soul to spiritual struggle, his prayerful attitude, and his love of fasting. But the reposed hierarch left memories of himself not only in the hearts of the clergy and parishioners, but also in the adornment of churches in the Russian Diaspora. Assigned to Holy Virgin Intercession Church in Glen Cove, Fr. Emmanuel Essensky, making use of his gifts as an iconographer and woodcarver, transformed the former garage into a marvelous church. Upon his consecration to the episcopacy, he labored much in Australia, America, and England. Prone to poor health, Bishop Constantine nevertheless augmented his spiritual labors throughout his entire life. Metropolitan Hilarion buried Bishop Constantine in 1996, when the former was still Bishop of Manhattan, and underscored that the remains being seen by those present are in the same condition today as they were at the time of the hierarch’s burial in 1996. When the monastery in Texas was closed, the Synod of Bishops discussed several times the issue of reinterring Bishop Constantine’s remains in “a livelier place,” where prayer was being offered regularly. His Eminence thanked Archimandrite Luke for his labors in unearthing the coffin and transferring the hierarch’s remains to Holy Trinity Monastery. Upon completion of the panihida, Fr. Victor Potapov addressed the worshippers, calling the event “an historic one, about which we will tell our grandchildren and future generations.” Fr. Victor reminded those gathered that the second rector to serve in the Washington community founded by St. John of Shanghai after the holy hierarch himself was Fr. Emmanuel Essensky; and, despite the fact that he did not serve there long, along with St. John he helped provide a righteous beginning for the future cathedral. Fr. Victor noted that, unfortunately, very few written records of Bishop Constantine’s life remain in existence, and called on those who were especially close to him to write down their impressions of the bishop, and called on all of us to pray for the repose of his soul and hope that “Bishop Constantine will answer us with active help, and in the future the will of God will be fulfilled and he will become a visible saint of the Russian Orthodox Church.” Gathered at the panihida were those who knew Bishop Constantine personally. |
| Photo: eadiocese.org Over the course of nine days – November 21-30 – the Kursk Root Icon of the Mother of God, one of the most ancient holy icons of the Russian Orthodox Church (1295 A.D.) visited St. John the Baptist Cathedral in Washington, DC. Parishioners diligently prepared for the arrival of the wonderworking image. News of the icon’s impending arrival quickly spread, in order to alert as many of the faithful as possible of their opportunity to pray before this sacred 13th century icon. Several years ago, the Primate of the Russian Church Abroad, His Eminence, Metropolitan Hilarion, appointed the holiday of Thanksgiving and the week following to be the period in which the Kursk Root Icon would pay its annual visit to Washington. His Grace Nicholas, Bishop of Manhattan, since 2010 the guardian of the wonderworking icon, arrived on Wednesday evening, November 21, on the feast of the Holy Archangel Michael and the other Bodiless Powers of Heaven. The moment of the icon’s arrival coincided with the conclusion of the baptism of the infant Michael, who was blessed with the icon, much to his parents’ untold joy. The following day, on the American civil holiday of Thanksgiving, the people of God began to gather at 11 o’clock for the triumphal greeting and first moleben and akathist before the Kursk Root Icon. After the service, worshippers gathered in the parish hall for the traditional festal luncheon. Friday, November 23, was dedicated to visitation by the Kursk Root Icon of sick and elderly parishioners who were not able to personally attend the church services and venerate the holy image. That same evening, Bishop Nicholas took the Kursk Icon to the parish of the Holy Apostles in Beltsville, MD, where a moleben and akathist were served to the Most Holy Theotokos. The following day, November 24, the feast of the myrrh-streaming Montreal-Iveron Icon of the Mother of God, the Kursk Icon was brought to St. John the Baptist Cathedral for Divine Liturgy, and placed in the center of the church, next to an exact copy of the Montreal Icon, which had been painted on Mount Athos to mark the first anniversary of the murder of its faithful guardian, Jose Muñoz-Cortes. It was endearing to see both images placed together, these primary holy of the icons of the Russian Church Abroad. That same day, cathedral rector Archpriest Victor Potapov was celebrating his namesday (Holy Martyr Victor of Damascus). Praying at Liturgy were His Eminence, Metropolitan Jonah former primate of the Orthodox Church in America; retired) and His Grace Nicholas, Bishop of Manhattan. Upon conclusion of Liturgy, Fr. Victor delivered a sermon dedicated to the significant of these two highly venerated icons for Russia and the Russian Diaspora. |
| Cyril of Alexandria, St (died 444): Greek Father, noted for his devotion to the Virgin Mary, whom he honoured with the title ‘Theotokos’. Cyril of Jerusalem, St (c.315–86): Greek Father, author of Lectures on the Christian Sacraments, tr. F.L. Cross (London, 1951; St Vladimir’s Seminary Press, New York, 1977). Diadochus of Photike, St (mid 5th century): Greek spiritual writer. His chief work appears in The Phtiokalia, tr. G.E.H. Palmer, P. Sherrard and K. Ware, vol. i (London, 1979). Dimitrii of Rostov, St (1651–1709): Russian bishop, celebrated as a preacher and writer. Dionysius the Areopagite, St (c. 500): Greek mystical theologian; author of The Divine Names and The Mystical Theology, tr. C.E. Rolt (London, 1920). Dostoevsky, Feodor (1821–81): Russian novelist. The figure of Starets Zosima, in the novel The Brothers Karamazov, is based in part upon St Tikhon of Zadonsk and Fr Ambrose of Optino. Elchaninov, Archpriest Alexander (1881–1934): priest of the Russian emigration in France, author of The Diary of a Russian Priest (London, 1967). Ephrem the Syrian, St (c.306–73): Syriac Father. For a se1ection of his hymns, see S. Brock, The Harp of the Spirit (Fellowship of St Alban and St Sergius, London, 1975). Eriugena, John Scotus (c.810 – c.877): Irish scholar and philosopher. Evagrius of Pontus (346–99): monk at Sketis in Egypt, ascetical and mystical writer. His 153 Texts on Prayer are included in The Philokalia, vol. i (London, 1979). Evdokimov, Paul (1901–70): Russian lay theologian, professor at the Orthodox Theological Institute of St Sergius in Paris; author of L " Orthodoxie (Paris, 1959), The Struggle with God (Paulist Press, N.Y., 1966), etc. Festal Menaion, The: Orthodox service book containing the texts for Christmas, Epiphany and other fixed feasts in the annual calendar. Eng. tr. by Mother Mary and Archimandrite Kallistos Ware (London, 1969). Florovsky, Archpriest George (born 1893): theologian of the Russian emigration. Four volumes of his Collected Works have so far appeared (Nordland Publishing Company, Belmont, Mass., 1972–6). |
| St Euthymius (Takaishvili) Saint Ekvtime (Euthymius) Taqaishvili, called the “Man of God,” was born January 3, 1863, in the village of Likhauri, in the Ozurgeti district of Guria, to the noble family of Svimeon Taqaishvili and Gituli Nakashidze. He was orphaned at a young age and raised by his uncle. From early childhood St. Ekvtime demonstrated a great passion for learning. Having completed his studies at the village grammar school, he enrolled at Kutaisi Classical High School. In 1883 he graduated with a silver medal and moved to St. Petersburg to continue his studies in the department of history-philology at St. Petersburg University. In 1887, having successfully completed his studies and earned a degree in history, St. Ekvtime returned to Georgia and began working in the field of academia. His profound faith and love for God and his motherland determined his every step in this demanding and admirable profession. In 1895 Ekvtime married Nino Poltoratskaya, daughter of the famous Tbilisi attorney Ivan Poltoratsky, who was himself a brother in-law and close friend of St. Ilia Chavchavadze the Righteous. From the very beginning of his career St. Ekvtime began to collect historical-archaeological and ethnographical materials from all over Georgia. His sphere of scholarly interests was broad, including historiography, archaeology, ethnography, epigraphy, numismatics, philology, folklore, linguistics, and art history. Above all, St. Ekvtime strove to learn more about Georgian history and culture by applying the theories and methodologies of these various disciplines to his work. In 1889 St. Ekvtime established the Exarchate Museum of Georgia, in which were preserved ancient manuscripts, sacred objects, theological books, and copies of many important frescoes that had been removed from ancient churches. This museum played a major role in rediscovering the history of the Georgian Church. In 1907 St. Ekvtime founded the Society for Georgian History and Ethnography. Of the many expeditions organized by this society, the journey through Muslim (southwestern) Georgia was one of the most |
| См.: Theodore de Petra. Vie de St. Theodose. 42–44. Theodore de Petra. Vie de St. Theodose. 44. Theodore de Petra. Vie de St. Theodose. 43–44. Theodore de Petra. Vie de St. Theodose. 44. Прп. Иоанн Кассиан Римлянин. Собеседования египетских подвижников. 7. 12 (рус. пер.: Указ. изд. С. 288, 289). Прпп. Варсонофий Великий и Иоанн. Руководство к духовной жизни. 385 (рус. пер.: Указ. изд. С. 263–264). Callinicos Vie d’Hypatios. XXVIII. 40–46. Палладий. Лавсаик. 18. Свт. Афанасий Великий. Житие преподобного Антония. 64. Блж. Феодорит Кирский. История боголюбцев. II. 6 (дополнение из сирийской версии). Theodore de Petra. Vie de St. Theodose. 42. “Кто изнемогает, с кем бы и я не изнемогал? Кто соблазняется, за кого бы я не воспламенялся?” ( 2 Кор 11, 29 )…Для немощных был как немощный, чтобы приобрести немощных. Для всех я сделался всем, чтобы спасти по крайней мере некоторых” ( 1 Кор 9, 22 ). Theodore de Petra. Vie de St. Theodose. 44. Theodore de Petra. Vie de St. Theodose. 44. Прп. Феодосий говорит: “Оплошности, которые мы совершили” (Ibid. 42. 1. 20). (Здесь и далее курсив Ларше. — Ред.). Ibid. 43.1. 14. Theodore de Petra. Vie de St. Theodose. 43.1. 16–20. Такой оборот очень характерен для святоотеческих творений: отцы не отделяют себя от своих учеников, к которым обращены их упреки и советы, и употребляют при обращении к ним первое множественное лицо. Callinicosyie d’Hypatios. XXVIII. 55. Ibid. XII. 7. Theodore de Petra. Vie de St. Theodose. 42.1. 6–9. Callinicos. Vie d’Hypatios. XII. 7. Следует заметить, что безумным он стал не по причине телесной болезни, но из-за занятий магией (см.: Ibid. XII. 4). Ibid. XII. 10. См.: Callinicos. Vie d’Hypatios. XL. 13–14. Vie de St. Athanase 1’Athonite. 46. Не следует забывать, что само присутствие духовных мужей вызывает у бесов страх, причиняет им страдание и заставляет их бежать от них. Причины этого объяснил прп. Антоний (Свт. Афанасий Великий. Житие преподобного Антония. 30). Блж. Феодорит Кирский. История боголюбцев. XIII. 9 (рус. пер.: Указ. изд. С. 221). |
| In 909, when Viking raids on Mercia began, most of St. Oswald’s relics were translated from Bardney to Gloucester in Gloucestershire by Ethelflaed, daughter of Alfred the Great. The Priory of St. Oswald was founded in Gloucester and it existed till the Reformation. Surprisingly, a part of this tenth century priory has survived to this day (along with several other former monasteries in this city as well as its magnificent eleventh century Cathedral), and a Saxon cross was discovered there not long ago. St. Oswald’s head was later translated to Durham Cathedral and laid in the same tomb where St. Cuthbert’s relics rested. His head is believed to be there to this day. In late medieval times an arm of the saint was translated to Peterborough Monastery (now Peterborough Cathedral in Cambridgeshire) where the chapel in which the relic was held has survived, and there is a Roman Catholic church of St. Oswald in this city. Some minor relics were also kept in Ely (Cambridgeshire) and even abroad—in Ireland and many European monasteries and cathedrals, especially in Germany. Saint Oswald " s church, Bad Kleinkirchheim, Carinthia, one of many churches and place names which commemorate Oswald St. Oswald was considered to be not only one of universally venerated saints in England, but also one of the universal and most famous saints of all Europe. The baptismal name “Oswald” is still very popular in many countries of Europe. Seventy ancient churches were dedicated to St. Oswald in England, and taking into account modern Anglican and new Roman Catholic churches in England, the total number is now even more. There are important churches of St. Oswald in most parts of England, including the churches in both Heavenfield near Hexham and in Oswestry, associated with the Oswald’s victory over pagans and with his martyrdom. Some place-names, like Oswaldtwistle in Lancashire and Kirkoswald in Cumbria, preserve his memory as well. Outside England today St. Oswald is also venerated in Germany (where over twenty churches are dedicated to him), France, northern Italy, Ireland, Scotland, Portugal, the Czech Republic, the Netherlands, Austria, Switzerland, Slovenia and Australia. A portion of St. Oswald’s relics is most likely kept at Hildesheim in Germany, Lower Saxony. |
| Аскетизм был ключевой компонентой жизни общежительного монашества (которое само часто рассматривалось как подражание апостольской бедности) с самого раннего времени его возникновения в IV в. Имелась длительная традиция (как мы видели), рекомендовавшая бедность и отречение от земных благ (в числе других земных удовольствий) как «совет совершенства» — необязательный для того, чтобы получить спасение, но дающий более высокую форму духовной жизни для тех, кто способен этого достичь. Дебаты по поводу нищенства вспыхнули с новой силой из-за быстрого роста численности доминиканского и особенно францисканского орденов в конце XIII в. Геральд Абвильский16 был характерным представителем тех, кто утверждал, что позиция сторонников нищенства является еретической. Они повторяли старое высказывание времен патристики, что не деньги, но любовь к деньгам является корнем всего зла. Даже Христос и апостолы не отказались от всей собственности, и настаивать на том, что такой отказ необходим для достижения нравственного совершенства, есть акт великого нечестия (infamat Christum). Церковь и ее представители нуждаются в собственности для того, чтобы выполнять свою работу, справедливо платить тем, кто работает на церковь; ресурсы необходимы для помощи нуждам бедных, и обладание необходимым ни в коей мере не лишает способности к совершенствованию. На самом деле, дебаты относительно собственности нищенствующих орденов случайным образом породили одну из самых важных дискуссий о природе и пределах (частной) собственности в следующем веке — и мы вернемся к ней в следующей главе. Langholm 1992: 173[] Albert, «Комментарий к „Политике“», цит. по: Langholm 1992: 174[] Aquinas, ST I–II q4 a7 responsio; здесь и далее цитаты из «Суммы теологии» приводятся по: Фома Аквинский 2006; Фома Аквинский 2013[] Aquinas, ST II–II q66 a1 responsio[] Aquinas, ST II–II q66 a2 responsio. — Курсив мой[] Aquinas, ST II–II q66 a2 responsio[] Aquinas, ST I–II q105 a2 responsio[] Aquinas, ST II–I q105 a2 responsio; Числа 33:53[] Aquinas, ST II–II Q57 a3 responsio[] Aquinas, ST II–II q57 a2 ad2[] Aquinas, ST II–II q66 a2 ad.2 и ad.3[] В конечном счете (лат.) — Прим. науч. ред.[] ST II–II q66 a7 ad.3[] См. Nussbaum 1990, van Duel and Yap 2011 и с. 80 выше[] См., к примеру, Maritain 1951[] цитируется в Langholm 1992: 278[] Vox medii aevi Другие публикации на портале: © 2007-2024 Портал Богослов.Ru. Издатель: БОГОСЛОВ.RU Адрес издателя: 141300 Московская область, город Сергиев Посад, территория Троице-Сергиевой Лавры. Все права защищены. Свидетельство о регистрации СМИ Эл ФС77-46659 от 22.09.2011 При копировании материалов с сайта ссылка обязательна в формате: Источник: Портал Богослов.Ru . Мнение редакции может не совпадать с мнением авторов публикаций. Редакция открыта к сотрудничеству и готова обсудить предложения. |
| Ibid. p. 85. Παπαθανασου, Το « Κατ ’ Ακριβειαν » Βπτισμα , σ. 298. Ware, Eustratios Argenti, p. 85. Metropolitan Hierotheos (Vlachos) of Nafpaktos writes: “The Church can receive this or that heretic by the principle of economy, without any implication that She recognizes as a Church the community that previously baptized him.” Ekklesiastike Parembase, no. 71 (December 2001) [In Greek]. Translated and printed from Orthodox Tradition, Vol. XX, No. 2, pp. 40-43. π. Ιω. Ρωμανδου, Το προπατορικν αμρτημα, Αθνα 1989, σ. 173. It is precisely this horizontal, geographically-focused, secularizing universalism which also sets the tone of modern ecumenism. Μαντζαρδη, Γεωργου, Χριστιανικ Ηθικ (Θεσσαλονκη: Πουρναρ, 2002), σ. 275. Ibid. Ibid. Florovsky, Fr. George, The Boundaries of the Church (Collected Works, Vol. XIII, p. 36). “Strictly speaking, the theological premises of St. Cyprian’s teaching have never been disproved. Even St. Augustine was not so very far from St. Cyprian. He argued with the Donatists, not with St. Cyprian himself, and he did not confute St. Cyprian; indeed, his argument was more about practical measures and conclusions. In his reasoning about the unity of the Church, about the unity of love, as the necessary and decisive condition of the saving power of the sacraments, St. Augustine really only repeats St. Cyprian in new words.” Ibid. p. 42. For St. Augustine, this is so because “division withers love and without love salvation is impossible.” Laux, Fr. John, Catholic Apologetics (Rockford, Illinois: Tan, 1990), p. 126. Adam, Karl, The Spirit of Catholicism (New York: Macmillan, 1943), p. 160. “The assertion that the Catholic Church of later centuries has developed the ideas of St. Cyprian and St. Augustine, that she has ‘continually sharpened the principle of exclusiveness and so continually narrowed Catholicism’ (Heiler) is in contradiction with the plain facts of history. For the truth is that the later Church corrected the original rigorism of the ancient African theologians and maintained that God’s grace worked even outside the Catholic body. Non-Catholic sacraments have the power to sanctify and save, not only objectively, but also subjectively” (p. 192). |
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