| Лит.: Putignani N. Istoria della vita, de " miracoli e della traslazione del gran taumaturgo S. Nicola. Napoli, 1771; Антонин (Капустин), архим. Св. Николай, еп. Пинарский и архим. Сионский//ТКДА. 1869. 6. С. 445-497; он же. Перенесение мощей свт. и чудотв. Николая из Ликии в Италию//Там же. 1870. 2. С. 396-427; он же. Еще о свт. Николае Мирликийском//Там же. 1873. 12. С. 241-288; Schnell E. Sanct Nicolaus, der heilige Bischof und Kinderfreund, sein Fest und seine Gaben. Brünn, 1883-1886. 6 Bde; Birch de Gray W. The Legendary Life of St. Nicholas//JBAA. 1886. Vol. 42. N 2. P. 185-201; 1888. Vol. 44. N 3. P. 222-234; Burgdorffer N. De Legende van den hl. Nikolaas. Amst., 1942; Whitmore E. R. St. Nicholas, Bishop of Myra (St. Nicholas of Bari): The Genesis of Santa Claus. Wash., 1944; Tschizewskij D. Der hl. Nikolaus. Recklinghausen, 19572; Babudri F. San Nicola di Bari e il suo patronato sul mare nella storia e nel folklore internazionale. Bari, 1964; Rahmer A. Nikolauslegende: Leben und Legenden des hl. Bischofs von Myra. Münch., 1964; Groot A., de. St. Nicholas: A Psychoanalytic Study of His History and Myth. The Hague, 1965; Del Re N., Celletti M. C. Nicola, vescovo di Mira, santo//BiblSS. Vol. 9. Col. 923-948; Hotz W. St. Nikolaus von Myra. Darmstadt, 1974; Heiser L. Nikolaus von Myra: Heiliger der ungeteilten Christenheit. Trier, 1978; Jones C.W. St. Nicholas of Myra, Bari, and Manhattan: Biography of a Legend. Chicago; L., 1978; Sartory G., Sartory T. Der hl. Nikolaus: Die Wahrheit der Legende. Freiburg i. Br.; Basel; W., 1981; M ü ller R. St. Nikolaus: Der Heilige der Ost- und Westkirche. Freiburg i. Br.; Basel; W., 1982; The Life of St. Nicholas of Sion/Ed. I. Šev enko, N. P. Šev enko. Brookline (Mass.), 1984; Cioffari G. San Nicola nella critica storica. Bari, 1987; Martino L. Le reliquie di S. Nicola. Bari, 1987; Paludet L. G. Ricognizione delle reliquie di S. Nicolà. Vicenza, 1994; Blom A. Nikolaas van Myra en zijn tijd. Hilversum, 1998; Claude H., Kevers-Pascalis C., Thiriet M. St. Nicolas. Nancy, 1998; Бугаевский А. В., Владимир (Зорин), архим. Свт. Николай, архиеп. Мирликийский, Великий Чудотворец. М., 2001; Faszination Nikolaus: Kult, Brauch und Kommerz/Hrsg. A. Döring. Essen, 2001; «Правило веры и образ кротости…»: Образ свт. Николая, архиеп. Мирликийского, в визант. и слав. агиографии, гимнографии и иконографии/Ред.: А. В. Бугаевский. М., 2004; Почитание свт. Николая Чудотворца и его отражение в фольклоре, письменности и искусстве. М., 2007; Добрый кормчий: Почитание свт. Николая в христианском мире/Ред.: А. В. Бугаевский. М., 2011; En Orient et en Occident, le culte de St. Nicolas en Europe, Xe-XXIe siècle: Actes du colloque de Lunèville et Saint-Nicolas-de-Port, 5-7 dèc. 2013/Ed. V. Gazeau e. a. P., 2015. |
| Throughout its history the monastery has attracted to it, or the area around it, certain major ascetics. Prominent among them are the figures of St. Gregory Palamas, the great hesychast theologian, and his teacher St. Nicodemus, St. Joasaph of Meteora, and St. Sabbas, the ‘fool for Christ’s sake’, whose life was written by his pupil St. Philotheus Coccinus, Patriarch of Constantinople, stand out. These were followed a little later by St. Macarius Macres, subsequently abbot of the Pantocrator Monastery in Constantinople (1431), while during the early years of Turkish rule it sheltered for a while the former Ecumenical Patriarch, Gennadius Scholarius. Around the year 1500, another Patriarch of Constantinople, St. Niphon, accompanied by his disciples the martyrs Macarius and Joasaph, betook himself to the monastery. It was at this period also that the polymath St. Maximus the Greek, the great missionary to the Russians, was a monk at Vatopaidi. According to the latter’s testimony, the monastery at that time followed a semi-coenobitic way of life; it functioned, that is to say, as a lavra. The oldest act converting it into a coenobium at this period dates from 1449. How long it remained idiorrhythmic is unknown. In the year 1574, the monastery was again converted into a coenobium, on the initiative of Silvester, Patriarch of Alexandria. The setting up of the Athonite School in 1748 was Vatopaidi’s greatest contribution to the interests of the enslaved nation. The building of the school and its operation were undertaken in full by the monastery at a period when it faced major economic problems because of the crippling taxation imposed by the Turkish authorities. The Athonite School was the biggest Greek school in the Greek world under Turkish occupation, the number of pupils reaching 200. Its first headmaster was the hierodeacon Neofytos Kafsokalyvitis. In 1750, the Patriarch of Constantinople, Cyril V (1748-1757), issued a sigillium in which he announced to the Christian world the founding of the school and sought financial support for it. At the same time, the monastery sent to Thessaloniki the hieromonk Joasaph with sacred relics to collect subscriptions for the school. After the resignation of Neofytos, the running of the school was taken over by the ‘Great Teacher of the Nation’ Evyenios Voulgaris, while the teachers included the hierodeacons Kyprianos Kyprios, afterwards Patriarch of Alexandria (1766-1783), Nikolaos Tzertzoulis and Panayotis Palamas. Among the more famous of the school’s pupils were St. Cosmas of Aetolia, the national hero Righas Ferraios, the scholar and writer Sergios Makraios, the teacher losipos Misiodax, and the theologian Athanasios of Paros. St. Nicodemus the Athonite and Adamantios Koraes were among those who toiled to ensure its smooth operation. |
| St. Herman of Alaska – great missionary monk and wonderworker of Alaska, preached the Gospel, built schools, defended natives from mistreatment by Russian company, lived as a hermit most of his life on Spruce Island, 1st glorified American Saint Martyred Hieromonk St. Juvenaly – part of original Russian mission from Valaam, was part of the baptism of over 14,000 Alaskan natives through his missionary efforts, later killed during his Gospel ministry by natives St. Peter the Aleut, ProtoMartyr – with a group of Aleut hunters captured by the Spanish and taken to San Francisco in 1815, tortured brutally for refusing to convert to Roman Catholicism, St. Herman heard about his death and called him a new martyr St. Jacob Netsvetov – first Alaskan ordained priest, traveled over huge stretches of land to minister and preach the Gospel, after his wife reposed he went to the Alaskan interior, preaching to many people who had never heard the Gospel, during his last trip to the Yukon he baptized over 1300 natives St Innocent of Alaska, Metropolitan of Moscow – married Russian priest assigned to Alaska in 1823, learned languages and translated Gospels and services, wife reposed while he was in Russia in 1838, took monastic vows in 1840 and was made bishop of Kamchatka and the Aleutian Islands, continued traveling and working for the spread of the Gospel, later appointed Metropolitan of Moscow St. Tikhon, Patriarch of All Russia – worked tirelessly during his tenure in America as bishop, traveling, converting many, founding Churches, and founding St. Tikhon’s Monastery, worked to establish Church structure for the American diocese, returned to Russian in 1907 and elected Patriarch in 1917, harassed by the government, imprisoned and persecuted, reposed in 1925, considered a martyr (many think he was poisoned by the Bolsheviks) Hieromartyr St. Alexander Hotovitsky – married Russian priest assigned to St. Nicholas in NY, very active in the community and in publishing, built a huge new cathedral, returned to Russian in 1914, he was arrested and tried by the Soviets, eventually facing a final arrest in 1937 when he was sentenced to death and executed |
| St. Theophan the Recluse, Collection of Letters, Letter 202, First Edition, p. 256-257, Published by the Holy Dormition Pskovo-Pechersky Monastery and the “Palomnik” publishing house, 1994.//Compare: A.P. Lebedev, The Reign of the Byzantine Emperor Nicephoros II Phocas in relation to Church History (963-969), A Study of the internal history of the Byzantine Eastern Church in IX–XI centuries, Moscow, 1902, p. 278-279.//Nikodemus, Bishop of Dalmatinsko-Istriyskiy, Rules of St. Basil the Great, Rule 13, Rules of the Orthodox Church with Commentary, Volume 2, St. Petersburg, 1912, p. 394; Rules of the Holy Apostles and Fathers with Commentaries, Palomnik, 2000, p. 211. See: On those who commit suicide, There is no death, Brussels, “Life with God”, 1954, p. 42. Holderegger Adrian, Selbsttoetung (Suizid), Neues Lexikon der christlichen Moral, herausgegeben von Hans Rotter und Guenter Wirt, Wien: Tyrolia-Verlag, 1990. p. 675. The commemoration of St. Pelagia the Virgin, Lives of Saints, Book Two, October, Moscow, 1904, p. 164-165. St. John Chrysostom, A Discourse in praise of the Holy Martyr Pelagia of Antioch, Works, Volume 2, Book Two, St. Petersburg, 1896, p. 625. Month of October, day 4, Holy Martyrs Domnina and her daughters Berenice and Prosdoce, Prologue (months of September, October and November), Moscow, Published by the ‘Brothers in Faith’ [Yedinovertsy] printing press, 1875, page 145 (R M E).//See also: Archbishop Sergius (Spasskiy), Martyrs Domnina, Berenice and Prosdoce, Full Eastern Menologion, Volume 3, Holy East, parts two and three, Moscow, 1997, p. 413. St. John Chrysostom, Discourse in praise of Holy Martyrs Berenice and Prosdoce and their mother Domnina, Works, Volume 2, St. Petersburg, 1896, p. 684-685.//St. John Chrysostom. Homily on Lazarus, who was four days in the grave, op. cit., p. 690. In memory of holy ascetic Mastridia, Lives of Saints, Book Three, November, Moscow, 1902, p. 698-699. A similar story occurs in other sources. See: Blessed John Moschus. The astonishing deed of one pious woman, Chapter 60, Pratum Spirituale, Holy Trinity - St. Sergius Lavra, 1896, p. 76-77. |
| The liturgical tradition received by the Russian Church after the Baptism of Rus’ in 988 was of Byzantine origin. But it was not purely Constantinopolitan; rather, it relied on a corpus of liturgical and patristic translations into the Slavonic language made by St Clement of Ohrid († 916) and his co-workers, who were active in the first half of the tenth century in the Western Bulgarian lands, in a region of modern Macedonia and Albania 7 . There can be no doubt that the Byzantine formularies of the eucharistic liturgy held a prominent place in this corpus – just as the ordinarium and propria of the Latin Mass did in the late ninth-century corpus of translations made by Sts Cyril and Methodius 8 . In the oldest extant Slavonic manuscripts we find partly-preserved Slavonic translations of the two Constantinopolitan eucharistic formularies, of St Basil and of St John Chrysostom 9 , along with translations of different pieces from the Latin Sacramentary, and from the Jerusalemite formulary of the Divine Liturgy ascribed to St James 10 . The Slavs’ proper understanding of the eucharistic service was safeguarded by several didactic texts translated by the creators of Slavonic literacy. These included the set of Mystagogical Homilies of St Cyril (or John) of Jerusalem, the Historia Mystagogica (in the oldest manuscripts it bears the name of St Basil the Great, in the later ones the name of St Germanos I of Constantinople 11 ), and eucharistic miracle-stories from the Apophthegmata Patrum 12 . To these St Clement of Ohrid added a few homilies by himself, which witness to the perception of the Eucharist as seen through the eyes of a tenth-century Orthodox hierarch and ecclesiastical author 13 . The eucharistic formularies of St Basil and of St John Chrysostom translated by Clement and his associates contained regular prayers from the Euchologion of Constantinople, supplemented by certain additional ones 14 . Some of them are also found in the Greek Euchologia from Southern Italy, some others appear to have no Greek prototype. Thus, the oldest stratum of liturgical tradition of those Slavs who were adhering to the Eastern rite appears to be Western-Byzantine – like that of the South-Italian Greeks – and not purely Constantinopolitan. When Rus’ was baptized in the late tenth century, this stratum spread to Rus’ and formed the initial layer of its own tradition 15 . |
| Which having been done, that impious Nestorius was lawfully and deservedly adjudged to be opposed to Catholic antiquity, and contrariwise blessed Cyril to be in agreement with it. And that nothing might be wanting to the credibility of the matter, we recorded the names and the number (though we had forgotten the order) of the Fathers, according to whose consentient and unanimous judgment, both the sacred preliminaries of judicial procedure were expounded, and the rule of divine truth established. Whom, that we may strengthen our memory, it will be no superfluous labour to mention again here also. Chapter 30. The Council of Ephesus. These then are the men whose writings, whether as judges or as witnesses, were recited in the Council: St. Peter, bishop of Alexandria, a most excellent Doctor and most blessed martyr, St. Athanasius, bishop of the same city, a most faithful Teacher, and most eminent Confessor, St. Theophilus, also bishop of the same city, a man illustrious for his faith, his life, his knowledge, whose successor, the revered Cyril, now adorns the Alexandrian Church. [This marks Vincentius " s date within very narrow limits – after the Council of Ephesus, and before Cyril " s death. Cyril died in 444.] And lest perchance the doctrine ratified by the Council should be thought peculiar to one city and province, there were added also those lights of Cappadocia, St. Gregory of Nazianzus, bishop and Confessor, St. Basil of Cæsarea in Cappadocia, bishop and Confessor, and the other St. Gregory, St. Gregory of Nyssa, for his faith, his conversation, his integrity, and his wisdom, most worthy to be the brother of Basil. And lest Greece or the East should seem to stand alone, to prove that the Western and Latin world also have always held the same belief, there were read in the Council certain Epistles of St. Felix, martyr, and St. Julius, both bishops of Rome. And that not only the Head, but the other parts, of the world also might bear witness to the judgment of the council, there was added from the South the most blessed Cyprian, bishop of Carthage and martyr, and from the North St. Ambrose, bishop of Milan. These all then, to the sacred number of the decalogue, were produced at Ephesus as doctors, councillors, witnesses, judges. And that blessed council holding their doctrine, following their counsel, believing their witness, submitting to their judgment without haste, without foregone conclusion, without partiality, gave their determination concerning the Rules of Faith. A much greater number of the ancients might have been adduced; but it was needless, because neither was it fit that the time should be occupied by a multitude of witnesses, nor does any one suppose that those ten were really of a different mind from the rest of their colleagues. Chapter 31. The Constancy of the Ephesine Fathers in driving away Novelty and maintaining Antiquity. |
| Chrysostom, St. J. (1975). Homily 38, On the Gospel of St. John, Wm. B. Eerdmans (trans.), Grand Rapids, Michigan. Dunlop, J.B. (1988). Staretz Amvrosy, Notable & Academic Books, Belmont, Massachusetts. Grisbrooke, W.J. (1966). Spiritual Counsels of Father John of Kronstadt, James Clarke & Co. Ltd., London. Holy Nativity Convent (trans.) (1996). The Elder Moses of Optina, Holy Nativity Convent, Boston, Massachusetts. Holy Transfiguration Monastery (trans.) (1984). The Elder Joseph of Optina, Holy Transfiguration Monastery, Boston, Massachusetts. Kavelin, Fr. L. (1995), Elder Macarius of Optina, St. Herman of Alaska Brotherhood, Platina, California. Rose, Fr. S. (1984). Heavenly Realm: Lay Sermons, St. Herman of Alaska Brotherhood, Platina, California. Rose, Fr. S. (trans. and editor) (1975). The Northern Thebaid, St. Herman of Alaska Brotherhood, Platina, California. Sederholm, Fr. C. (1990). Elder Leonid of Optina, St. Herman of Alaska Brotherhood, Platina, California. Sederholm, Fr. C. (1994). Elder Anthony of Optina, St. Herman of Alaska Brotherhood, Platina, California. Thaisia, Abbess (1989). Abbess Thaisia of Leushino, St. Herman of Alaska Brotherhood, Platina, California. Vlachos, Archimandrite H. (1994). Orthodox Psychotherapy, The Science of the Fathers, Birth of the Theotokos Monastery, Levadia, Greece. Wertz, J. (trans.) (1996). Blessed Euphemia of Serbia, St. Herman of Alaska Brotherhood, St. Paisius Abbey. Young, The Rev’d Fr. A. (1986). The Teaching of the Holy Fathers on Illness, Nikodemos Orthodox Publication Society, Redding, California. This principle is clearly stated in the New Testament. See, for example, I John 4:16, 18: “God is love; and he that dwelleth in love dwelleth in God, and God in him… There is no fear in love; but perfect love casteth out fear.” “Through the bearing of tribulation one learns patience and hope (Rom. 5:1-3); the greater one’s suffering, the greater is one’s consolation in Christ, and the better one is able to console others in distress (II Cor. |
| The Typikon of Iviron monastery also shows liturgical traces of the ritual practice of the Stoudion monastery in Constantinople. In the 12th century at the time of David IV, the Palestinian monastic Typikon of Mar Sabas was introduced and became widely used in Georgia. Gradually, the Typikon of Mar Sabas was enriched by elements introduced from the Athonite Typikon and the synthesis remained as common practice until the mid 18th century, when it was corrected after the model of the Slav Typikon by Catholicos Anthony, during his stay in Russia. There are also Georgian Typika surviving from the ancient founders (Ktetors) such as Gregory of Khandzta (9th century) in the monastery of Tao- Klarjeti, Euthymios the Athonite (11th century) at Iviron, from Gregory Bakurianisdze (11th century) in the Petritsoni monastery in Bachkovo, Bulgaria, and the Typikon of the Vahani Caves (13th century) in south Georgia. Until the 10th century, Georgian lectionaries had a particular style of arranging their readings of Holy Scripture. The style is illustrated in the 7th-century Typikon from Jerusalem. Since the Church of Georgia generally followed Jerusalemite practice until after the 10th century, the most widely used liturgy was that of the Holy Apostle James, which was gradually replaced by the liturgies of St. Basil the Great and St. John Chrysostom. St James’ Liturgy has been preserved in four Georgian versions (9th-11th centuries), all of them based on the Greek text composed between the sixth and seventh ecumenical councils. Euthymios the Hagiorite commented: The Liturgy of St. James is indeed the true one which was first used in Greece and also in our churches. When St. Basil and blessed John Chrysostom composed liturgies, people chose them because they were short and thus forgot St. James. Now all celebrate the Liturgy of St. Chrysostom, and the Liturgy of St. Basil during the Great Lent, but all those who wish to celebrate the liturgies of St. James and St. Peter are completely right to do so. |
| It is speculated that this church may have been erected by Cadfan before his departure to Bardsey. Cadfan is the patron of this little village. The holy well of St. Cadfan which is still full and has clear water is situated just outside Llangadfan. A road was going to be built over this well in the nineteenth century, but thanks to the intervention of a local clergyman an arch was installed and the holy site saved from destruction. St. Cadfan " s holy well in Llangadfan (taken from Megalithic.co.uk) Among the sites that bear the name of St. Cadfan let us mention the village of Rhosgadfan in Gwynedd, more known as the birthplace of the most prominent twentieth-century Welsh female author and novelist Kate Roberts (1891-1985), along with a number of places in the vicinity of Tywyn, through which, according to tradition, he travelled to Llangadfan: Pistyll Gadfan (“the waterfall of Cadfan”), Llwbyr Gadfan (“Cadfan’s path”), Eisteddfa Gadfa (“Cadfan’s seat”), Dol Gadfan (“Cadfan’s meadow”), and Buarth Gadfan (“Cadfan’s enclosure”). Church of St. Cadfan in Poullan-sur-Mer, Brittany One of the chapels of Llangathen Church of St. Cathen in the county of Carmarthenshire in South Wales is dedicated to our saint, and nearby is the spot called Llethr Codfan (“Cadfan’s slope”). Outside Wales St. Cadfan is also venerated in Brittany, France, where, for example, he is the patron of the parish church in Poullan-sur-Mer under the name “Cadoan” (Finistere); a statue of him can also be found at the chapel of St. Venec in Briec (Finistere). However, modern research supposes that it is another obscure saint with the same name who lived in France, not St. Cadfan of Bardsey. But our St. Cadfan is definitely commemorated and honored by the faithful of the Finistere and Cote-d’Armor departements to this day. Orthodox Christians celebrate his memory on November 1/14, and Catholics and Anglicans commemorate him on November 1 which is also All Saints’ Day in these denominations. Предыдущий Следующий Смотри также Holy Hierarch Dyfrig (Dubricius) of Wales Dmitry Lapa Holy Hierarch Dyfrig (Dubricius) of Wales Commemorated November 14/27 Dmitry Lapa St. |
| Note that none of these ideas taken to their extreme would be beneficial. On one hand, if monks were to entirely abandon their vow of poverty, they would be no monks, and therefore bring no benefit to the Church. Metropolitan Daniel, a follower of St. Joseph, would later persecute the non-possessor monasteries, even confiscating them—a rather ironic turn of events considering their extremes of non-possessiveness. However, for all the moral attractiveness of non-possessiveness it has to be admitted that if taken to an extreme it could threaten the normal functioning of the ecclesiastical and civil organism under real-life historical conditions. Land holdings allowed the monasteries to conduct broad pastoral, charitable, and enlightenment activities, and were a beneficial influence upon life in society. Furthermore, acquisitiveness can be a holy thing—it depends upon the acquisition. St. Seraphim of Sarov, for example, was a diligent acquirer of the Holy Spirit, and thousands have been saved because of it. The Church has not answered our question, and yet it has. Nilus of Sora, Maxim the Greek, and Joseph of Volokolamsk have all been canonized saints. Furthermore, both spiritual leaders—St. Joseph of Volokolamsk, of the “possessors”, and St. Nilus of Sora of the “non-possessors”, left their own spiritual, social, and monastic legacies in Russian Orthodox Church tradition. St. Joseph’s most well known disciples were also canonized: St. Macarius, Metropolitan of Moscow, and St. Gurius, enlightener of Kazan. St. Nilus left timeless instructions in Orthodox monasticism that are still used as fundamental texts. Therefore, the Orthodox Church apparently has not chosen one saint’s movement over the other, and some sources show that St. Nilus and St. Joseph held each other in the highest esteem. The principle of the possessors prevailed in Russia until the time of Empress Catherine the Great, who reigned from 1762–1796. Although the German-born Empress Catherine accepted Orthodoxy as required, her mentality concerning monasteries remained decidedly Western and Protestant, or more precisely, irreligious. |
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