| St. Sophronius the Bishop of Irkutsk Commemorated on March 30 Saint Sophronius, Bishop of Irkutsk and Wonderworker of all Siberia, whose family name was Kristalevsky, was born in Malorussia in the Chernigov region in 1704. His father, Nazarius, was “a common man in his affairs, and the saint was named Stephen, in honor of the protomartyr Saint Stephen. He had two brothers and a sister, Pelagia. The name of one brother was Paul. The name of the other older brother is unknown, but it is said that he was head of the Krasnogorsk Zolotonosh monastery. Stephen’s childhood years were spent in the settlement of Berezan in the Pereyaslavl district of the Poltava governance, where the family settled after the father was discharged from service. When he came of age, Stephen entered the Kiev Theological Academy, where two other future hierarchs were studying: Joasaph, future Bishop of Belgorod (September 4 and December 10), and Paul, future Metropolitan of Tobolsk (June 10 and November 4). After completing his religious education, Stephen entered the Krasnogorsk Transfiguration monastery (later renamed the Protection monastery. In 1789, it was transformed into a women’s monastery), where his elder brother already labored in asceticism. On April 23, 1730 he received monastic tonsure with the name of Sophronius, in honor of Saint Sophronius of Jerusalem (March 11). On the night after his monastic tonsure, Saint Sophronius heard a Voice in the Protection church predicting his future service: “When you become bishop, build a church dedicated to All Saints.” In 1732, he was summoned to Kiev. There he was ordained hierodeacon, and then hieromonk in the cathedral of Holy Wisdom. After Saint Sophronius had been a monk for two years, he became treasurer of the Zolotonosh monastery for two years, and then His Grace Bishop Arsenius (Berlov) of the Pereyaslavl diocese sent him into the house of his archbishop, where he was steward for eight years. These facts testify to the connections of the saint with his original Protection monastery. During his obedience under the presiding hierarch at Pereyaslavl, he often visited his monastery, spending the day in quiet contemplation and work, serving as an example to the brethren. |
| Accepter Le site utilise des cookies pour vous montrer les informations les plus récentes. En continuant à utiliser le site, vous consentez à l " utilisation de vos métadonnées et cookies. Politique des cookies Une délégation d’higoumènes de l’Église copte visite les sanctuaires de la métropole de Nijni Novgorod La délégation d’higoumènes de l’Église copte a visité les lieux saints de la métropole de Nijni Novgorod. La délégation d’higoumènes, de moines et de moniales de monastères féminins et masculins de l’Église copte, qui effectuait un pèlerinage en Russie, a visité de nombreuses églises, monastères et monuments historiques situés sur le territoire de la métropole de Nijni Novgorod entre le 16 et le 19 septembre 2019. La délégation est arrivée le 16 septembre au monastère de la Sainte-Trinité-Saint-Séraphin de Diveïevo. La visite du monastère a commencé par la vénération de l’icône miraculeuse de « Tendresse », des reliques de saint Séraphin de Sarov, de celles des saintes de Diveïevo. Les moines et moniales coptes ont aussi marché en procession le long du « saint fossé » et visité la source Saint-Séraphin, située non loin du monastère. Le soir, les membres de la délégation égyptienne ont échangé avec l’higoumène Serguiya (Konkova), higoumène du monastère, et avec les sœurs de la communauté. Le 17 septembre, le groupe a assisté à la Divine liturgie à l’abbatiale de la Sainte-Trinité. A la fin de l’office et après le repas, la supérieure a présenté à ses hôtes la vie du monastère et les obédiences remplies par les sœurs. Le même jour, les membres de la délégation ont visité l’ermitage Saint-Flor-Saint-Laur, découvrant le fonctionnement de la ferme monastique. Le 18 septembre, les représentants de l’Église copte sont partis pour Arzamas. Ils ont visité la cathédrale de la Résurrection, ainsi que le monastère de femmes Saint-Nicolas, où ils ont été accueillis par l’higoumène Philareta (Chevtchenko). Le même jour, la délégation est allée à Nijni Novgorod, pour y visiter le Kremlin et l’église Saint-Michel, qui est la plus ancienne église de la ville. Elle abrite les restes du héros russe, Kouzma Minine. Le groupe s’est ensuite rendu au monastère des Grottes de l’Ascension, qu’il a visité. Ce monastère a joué un rôle non négligeable dans l’histoire russe, notamment à l’époque du Temps des Troubles et au moment de l’élection des Romanov. Les représentants du monachisme copte ont été accueillis par l’archimandrite Tikhon (Zatiokine), supérieur du couvent. |
| How did the emperor Charlemagne have an impact on the understanding of icon veneration and the inclusion of the filioque in the Creed? (p 101) Ninth century What do Empress Irene (8th century) and Empress Theodora (9th century) have in common? (p 104) Why did Prince Rastislav seek Byzantine missionaries to bring the Christian faith to his Moravian people? (pp 105–106) What contributions did the Studion Monastery make to our order of worship? (p 112) Tenth century What changes concerning marriage came about in the 10th century? (p 117) Why was it significant that the Archbishop of Bulgaria was granted the title of Patriarch? (p 118) What similar experience did Saint Paul and Saint Vladimir have? (pp 120–121) Eleventh century Other than the filioque, what issues enlarged the divide between the Eastern and Western Churches in the 11th century? (p 124) What dramatic, decisive event took place in 1054 in Constantinople? (pp 125–126) What was the original purpose of the Crusades, as called for by Pope Urban? (p 128) What are “Passion-Bearers” and how were Saints Boris and Gleb examples? (p 129) Twelfth century What official proclamation concerning Mount Athos was made during the 12th century? (p 133) With what name was the Serbian ruler Stephan Nemanya glorified as a saint by the Church, and why? (p 135) Thirteenth century How did the Fourth Crusade deepen the split between the Eastern and Western Churches? (p 139) For what purpose did Saint Sava travel through the Middle East, Europe and the Holy Land? (pp 141–142) Why did Saint Alexander Nevsky consider the Swedes and Germans a greater threat to the Orthodox Church than the Tatars? (p 143) What 3 orders of Western monasticism were founded in this century? (pp 144–145) Fourteenth century What did Saint Gregory Palamas teach about the possibility for human beings to know God? (p 148) How did Saint John Cantakuzenos want Byzantine theologians to prepare for dialog with Roman Catholic theologians? (p 150) Why were the Orthodox Church’s headquarters moved from Kiev to Moscow? (p 152) |
| The Academy enjoyed a bright period during the Rectorship of Archimandrite Antony (Khrapovitskii) from 1890 to 1895, and weathered the storms of 1905, when “extraneous influences” sought to gain the upper hand. Despite temporary closure, the Academy flowered again under the rectorship of Bishop Feodor (Pozdeyevskii), from 1909 to 1917. The Bolsheviks closed the Academy in 1917. After his graduation from the Moscow Theological Academy as a Candidate of Theology (Master’s Degree) in 1915, the future Bishop Nikolai taught at spiritual and educational institutions, and was a preacher at the Oboyan Monastery in the Kursk Diocese. In 1916, the future Bishop Nikolai took part in the Glorification of Saint John (Maximovich), Metropolitan of Tobolsk. The form of his participation in the Glorification of Saint John of Tobolsk is unknown; it is known that the Glorification touched him deeply, and that he always great venerated Saint John of Tobolsk. Saint John (Maximovich), Archbishop of Shanghai & San Francisco, who shared the Sainted Metropolitan of Tobolsk’s name, was a distant relative of St. John of Tobolsk. Saint John (Maximovich), Metropolitan of Tobolsk, was born in 1651 in Nezhin, Ukraine. His father was Maxim Vasilkovskaia, so called for the city of Vasilkova, where he once lived. He later moved to Kiev and became known for his donations to and construction of many churches in Kiev. John was the first of ten sons in the family. His surname “Maximovich” was derived from his patronymic, meaning “son of Maxim.” His mother’s name was Evfrosinia. John Maximovich was educated at the Kiev Mogila Academy, and after graduation in 1675, was tonsured a monk with the name John, after Saint John Chrysostom. He was ordained to the priesthood by Archbishop Lazar (Baranovichi, 1620-1693) of Chernigov, and in 1680 was appointed Steward of the Kiev Caves Lavra. Between 1680 and 1690, he made many trips to Moscow on official Church business. In 1695, Saint Feodosy (Polonitskii-Uglich, 1630s-1696) of Chernigov decided that Hieromonk John was to be his successor, and had him transferred to the Yeletskii Monastery of the Dormition in Chernigov. |
| Right-believing Great Prince Rostislav-Michael the Prince of Kiev Commemorated on March 14/27 Saint Rostislav-Michael, Great Prince of Kiev, was the son of the Kievan Great Prince Saint Mstislav the Great (June 14), and the brother of holy Prince Vsevolod-Gabriel (February 11, April 22, and November 27). He was one of the great civil and churchly figures of the mid-twelfth century. His name is connected with the fortification and rise of Smolensk, and both the Smolensk principality and the Smolensk diocese. Up until the twelfth century the Smolensk land was part of the Kievan realm. The beginning of its political separation took place in the year 1125, when holy Prince Mstislav the Great, gave Smolensk to his son Rostislav (in Baptism Michael) as an inheritance from his father, the Kievan Great Prince Vladimir Monomakh. Thanks to the work and efforts of Saint Rostislav, the Smolensk principality, which he ruled for more than forty years, expanded and was built up with cities and villages, adorned with churches and monasteries, and became influential in Russian affairs. Saint Rostislav founded the cities of Rostislavl, Mstislavl, Krichev, Propoisk, and Vasiliev among others. He was the forefather of the Smolensk princely dynasty. In 1136 Saint Rostislav succeeded in establishing a separate Smolensk diocese. Its first bishop was Manuel, installed between March-May of 1136 by Metropolitan Michael of Kiev. Prince Rostislav issued an edict in the city of Smolensk assuring Bishop Manuel that he would provide him with whatever he needed. On September 30, 1150 Saint Rostislav also ceded Cathedral Hill at Smolensk to the Smolensk diocese, where the Dormition cathedral and other diocesan buildings stood. Contemporaries thought highly of the church construction of Prince Rostislav. Even the sources that are inclined to report nothing more about it note that “this prince built the church of the Theotokos at Smolensk.” The Dormition cathedral, originally built by his grandfather, Vladimir Monomakh, in the year 1101 was rebuilt and expanded under Prince Rostislav. The rebuilt cathedral was consecrated by Bishop Manuel on the Feast of the Dormition, August 15, 1150. Prince Rostislav was a “builder of the Church” in a far wider sense: he endowed the Smolensk Dormition church of the Mother of God, and transformed it from a city cathedral into the ecclesiastical center of the vast Smolensk diocese. |
| Over three dozen individuals were honored at commencement ceremonies at the Orthodox Church in America’s three seminaries during the month of May 2014. Saint Tikhon’s Seminary Class of 2014 On the second weeked of May, Saint Herman’s Seminary, Kodiak, AK, honored and celebrated the ordinations of three graduates—Priests Simeon Askoak and Jason Isaac and Deacon Michael Trefon. Three additional students—Luke Levi, Mary Madsen and Alexander Larson—were awarded Reader Certificates. His Grace, Bishop David of Sitka and Alaska, delivered the commencement address, while Archimandrite Juvenaly [Repass], the seminary’s Chaplain, offered a special reflection on his six years of ministry at the school. He will be leaving soon to pursue mission work. A number of other alumni were also present, including Archpriests Nicolai Isaac and Thomas Andrew and Priest Michael Fredericks. Bishop David with Father John Dunlop, Dean; Father Juvenaly Repass, Chaplain; Fathers Simeon Askoak and Jason Isaac and Deacon Michael Trefon, graduates; and Dr. Beth Dunlop, Professor/Administrator Two weeks later, on Saturday, May 24, Saint Tikhon’s Seminary, South Canaan, PA held its 72nd annual commencement exercises during the 110th Pilgrimage to Saint Tikhon’s Monastery . Nine individuals were awarded the Master of Divinity Degree—two with Honors in Liturgical Arts and Praxis and one with Honors in Church History—while an additional six individuals were awarded the Certificate in Diaconal Formation. The day opened with the celebration of the Divine Liturgy by His Grace, Bishop Michael of New York and New Jersey and Seminary Rector, and His Grace, Bishop David of Sitka and Diocese of Alaska. Among the concelebrants was Archpriest Chad Hatfield, Chancellor of Saint Vladimir’s Seminary, who stayed for the commencement and accompanied the Saint Tikhon faculty in the graduation procession. Bishop David offered the homily, in which he reflected on the early Alaskan missionaries. Following brunch and a procession from the seminary building to the monastery bell tower, commencement exercises began with His Beatitude, Metropolitan Tikhon, offering the opening prayer. |
| Venerable Joseph the Hymnographer Commemorated on April 4 Saint Joseph the Hymnographer, “the sweet-voiced nightingale of the Church,” was born in Sicily in 816 into a pious Christian family. His parents, Plotinos and Agatha, moved to the Peloponnesos to save themselves from barbarian invasions. When he was fifteen, Saint Joseph went to Thessalonica and entered the monastery of Latomos. He was distinguished by his piety, his love for work, his meekness, and he gained the good will of all the brethren of the monastery. He was later ordained as a priest. Saint Gregory the Dekapolite (November 20) visited the monastery and took notice of the young monk, taking him along to Constantinople, where they settled together near the church of the holy Martyrs Sergius and Bacchus. This was during the reign of the emperor Leo the Armenian (813-820), a time of fierce iconoclast persecution. Saints Gregory and Joseph fearlessly defended the veneration of holy icons. They preached in the city squares and visited in the homes of the Orthodox, encouraging them against the heretics. The Church of Constantinople was in a most grievous position. Not only the emperor, but also the patriarch were iconoclast heretics. At that time the Roman bishops were in communion with the Eastern Church, and Pope Leo III, who was not under the dominion of the Byzantine Emperor, was able to render great help to the Orthodox. The Orthodox monks chose Saint Joseph as a steadfast and eloquent messenger to the Pope. Saint Gregory blessed him to journey to Rome and to report on the plight of the Church of Constantinople, the atrocities of the iconoclasts, and the dangers threatening Orthodoxy. During the journey, Saint Joseph was captured by Arab brigands who had been bribed by the iconoclasts. They took him to the island of Crete, where they handed him over to the iconoclasts, who locked him up in prison. Bravely enduring all the deprivations, he encouraged the other prisoners. By his prayers, a certain Orthodox bishop who had begun to waver was strengthened in spirit and courageously accepted martyrdom. |
| Le Seigneur nous appelle à nous concentrer sur le service divin, à s’appliquer à sa participation, à écouter les lectures de l’Écriture Sainte et les prières chantées par le chœur ou lues par le prêtre, le diacre ou le lecteur. Chaque mot de ces prières est fort d’une puissance vivifiante et thaumaturgique : à nous d’apprendre à entendre ces paroles et à les appliquer à notre vie. La parole du Seigneur Jésus Christ dans l’Évangile agit différemment selon les gens, et chacun l’interprète à sa manière. Malheureusement, il y a des interprétations fausses, erronées, inexactes. Pour s’en garder, il faut se référer à l’interprétation que l’Église du Christ a donnée de l’Écriture Sainte. Au cours des siècles, l’Écriture Sainte a été lue dans les églises, et les pères l’ont interprétée. Aujourd’hui, nous faisons mémoire de deux théologiens occidentaux, saint Jérôme de Stridon, et saint Augustin d’Hippone. Saint Jérôme était l’un des hommes les plus savants de son temps. Il possédait l’hébreu et le grec à la perfection, mais sa langue maternelle était le latin. Il traduisit toute la Bible en latin, l’Ancien Testament depuis l’hébreu, le Nouveau Testament depuis le grec. Il écrivit de nombreux traités de théologie, notamment des commentaires sur l’Évangile de Mathieu, que chacun peut lire, puisqu’ils sont disponibles sur internet. Saint Augustin, évêque d’Hippone, vécut peu après saint Jérôme, mais ils furent en correspondance. Ils débattaient même parfois de certains points de doctrine. Saint Augustin a laissé une œuvre immense, notamment un traité intitulé « de la concordance des évangélistes », où il compare les récits des quatre évangélistes là où la narration semble différer, disant qu’il faut superposer ces récits les uns sur les autres pour retrouver le tableau de ce qui se passait pendant la vie terrestre du Seigneur Jésus Christ. Les œuvres des pères sont une immense richesse. Ce sont elles, les œuvres des pères orientaux, occidentaux, grecs, syriens, latins, qui contiennent l’interprétation de l’Écriture Sainte reçue par l’Église, nous permettant de pénétrer plus profondément dans le texte évangélique. |
| With the development of additional Serbian parishes in the US, Archbishop Tikhon reassigned Father Sebastian to head the Serbian Mission in America in 1905. The Mission was based in Chicago, where Archimandrite Sebastian had organized and served as rector of Holy Resurrection Serbian Orthodox Church. He continued to guide the Serbian Mission through July 1910, when at his own request he returned to missionary work. With the opening of Saint Platon Seminary, Tenafly, NJ in 1913, he served as a member of the faculty and also was involved in numerous conferences and discussions with non-Orthodox Christian confessions. In these meetings, he was sympathetic and understanding, yet firm in his desire to reveal Orthodox Christianity as the fullness of truth and the Church of Christ. While Archimandrite Sebastian was obviously a candidate for the episcopacy is America, he likewise felt the calling to minister in his ancestral Serbia. He served as a chaplain to the Serbian Army during the Balkan War and World War I. In 1916, he requested a release from the North American Mission to serve in Serbia, where he ministered for the remainder of his life. He fell asleep in the Lord on November 30, 1940 and was interred in the Monastery of Zicha by his friend and Father Confessor, Bishop Nikolai [Velimirovic]. Saint 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 Saint Petersburg Theological Academy. After graduation, he was ordained by the Russian Orthodox Church and sent as a missionary to America. In 1919, he was one of five Serbian Orthodox priests who participated in the Second All-American Sobor , held in Cleveland, OH in February 1919, at which time it was recommended that the Serbian Church in Belgrade advance him to the episcopacy to organize a Serbian Orthodox Diocese in America. Unfortunately, at this most chaotic time in the history of the Russian Orthodox Church, it was impossible to secure the written blessing of Patriarch [now Saint] Tikhon of Moscow. Later in 1919, Archimandrite Mardarije returned to Belgrade, where he was assigned as head of the Rakovitsa Monastery and principal of its monastic school. Subsequently, Bishop [now Saint] Nikolai [Velimirovic] of Ohrid was sent by Patriarch Dimitriye to administer the fledgling diocese. Having likewise returned to America, Archimandrite Mardarije served as Saint Nikolai’s Deputy for two years, and continued to administer the diocese after the latter’s return to Belgrade. |
| Sér. 2. Lausanne, 1962. Vol. 11. N 2/4. P. 331-348; Coens M. Anciennes litanies des saints// Idem. Recueil d " études bollandiennes. Brux., 1963. P. 129-322; Kov á cs E. Le chef de saint Maurice à la cathédrale de Vienne (France)//Cah. Civ. Méd. 1964. Vol. 7. N 25. P. 19-26; Henggeler R., Celletti M. Ch. Maurizio//BiblSS. Vol. 9. Col. 193-205; M ü ller P. Mauritius, Zeuge seines Glaubens: Die Einsiedelner Version X2 der Passion des hl. Mauritius//Beiträge zur Geschichte des Erzbistums Magdeburg. Lpz., 1968. S. 179-191; Dunin-Wasowicz M. Tradition hagiographique romaine en Pologne médiévale: Saint Maurice et la légion thébaine//Archaeologia Polona. Warsz., 1973. T. 14. S. 405-420; idem. Santi romani nella Polonia altomedievale: Il culto di San Maurizio e della legione zebana//Quaderni medievali. Bari, 1979. Vol. 7. P. 43-56; Beumann H. Laurentius und Mauritius: Zu den missionspolitischen Folgen des Ungarnsieges Ottos des Grossen//FS f. W. Schlesinger. 1974. Bd. 2. S. 238-275; Meinardus O. F. A. An Examination of the Traditions of the Theban Legion//Bull. de la Société d " Archéologie Copte. Le Caire, 1976/1977. Vol. 23. P. 5-32; O " Reilly D. The Theban Legion of St. Maurice//VChr. 1978. Vol. 32. N 3. P. 195-207; idem. Lost Legion Rediscovered: The Mystery of the Theban Legion. Barnsley, 2011; Dubuis F.-O. Saint Théodule, patron du diocèse de Sion et fondateur du premier sanctuaire d " Agaune//Annales valaisannes. Sér. 2. Lausanne, 1981. Vol. 56. P. 123-159; Zufferey M. Le dossier hagiographique de Saint Maurice//ZSKG. 1983. Bd. 77. S. 3-46; idem. Der Mauritiuskult im Früh- und Hochmittelalter//Hist. Jb. Münch., 1986. Bd. 106. S. 23-58; idem. Die Abtei Saint-Maurice d " Agaune im Hochmittelalter (830-1258). Gött., 1988; Girgis S. F. The Theban Legion in Switzerland. Bülach, 1985; K ö hler Ch. Mauritiuskirchen in deutschen Landen. Hannover, 1986; Saxer V. Parler des martyrs une Bible à la main: L " usage de la Bible dans les Passions des martyrs d " Agaune//Les Echos de Saint-Maurice. |
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