| I.51-52; SC 117, p. 50. 5. So esteemed was Saint John’s preaching that he was often asked to preach in the presence of and often in place of the Bishop or Bishops in attendance. Some of his homilies from this period reflect the unenviable position of Chrysostom being the first preacher to be followed by a bishop’s delivery. In these cases, though Chrysostom was to inevitably outshine his successor preacher he carefully laced his sermon with appreciation and praise for the bishop so as to soften the transition! 6. Chrysostom’s most famous 20th century biographer, Chrysostomos Baur, argued that Chrysostom wrote more than he preached, and that most of what we consider homilies were in fact never preached. Baur is veritably alone in this opinion. 7. Chrysostom’s sermons on Hebrews were published by the priest Constantios after Saint John’s death. They are taken from stenographer’s notes so we can see in them something close to the actual pre-editing homiletic content. 8. It was called this because it led north to Constantinople/New Rome. 9. Bishop Nektarios, Chrysostom’s predecessor, had been a favorite of Emperor Theodosios and was elected to the throne of Constantinople while still a layman. 10. The synodos enthemousa came into existence under his predecessor Bishop Nektarios. 11. The Church historian Socrates recorded that Chrysostom preached from the ambo, not the high place, because his voice was not strong. 12. Saint Jerome, who probably spent time in Antioch while Chrysostom was preaching, commented upon several of his works, and mentioned him in his famous Illustrious Men. Saint Augustine of Hippo was conversant with Chrysostom’s On the Priesthood. 13. Those who would like to explore this particular topic more deeply are directed to my doctoral dissertation to be published by St Herman Press in the coming months entitled, Terrestrial Angels: Marriage and Virginity according to Saint John Chrysostom. 14. On Vainglory and the Proper Education of Children. 15 Homily 1 on the Statues, NPNF, p. |
| The American Orthodox Church has great reverence for two missionaries who came from Russia to the American land—Saint Tikhon, Patriarch of Moscow; and Saint Innocent, Metropolitan of Moscow. Tell us, please, what is being done to preserve the missionary spirit and tradition in the Orthodox Church in America. What is the direction and orientation of missionary work in your Church today? We have great reverence both for Patriarch Tikhon and for Saint Innocent, referring to them as the enlighteners and apostles of America; and it is in honor of Saint Innocent that we have in Moscow the earlier-mentioned Annual St Innocent Seminar, held this year on May 2. These saints are an example and inspiration for us. Indeed, the idea of autocephaly, the idea of forming one Local Church on the American continent, is the idea of Holy Hierarch Tikhon. He himself consecrated an Arab hierarch to feed the Arab flock in America, and consecrated Serbian hierarchs to feed the Serbian diaspora. Saint Tikhon thought that there should be one Church which would unite people of different nationalities: Serbs, Russians, Ukrainians, Carpathians, Greeks, Arabs…. Patriarch Tikhon is the father of the Orthodox Church in America. He was a very wise shepherd; he found the golden mean for both preserving the wealth of Orthodox traditions and of translating them into a language understood by Americans. And he succeeded in it. Saint Innocent also was a great missionary. Thanks to his labors, the natives of Alaska became Orthodox; and Orthodoxy became their native religion. In the American Church, every priest has a tremendous desire to spread the faith. Here in Russia, the Orthodox are in the majority; and almost everyone knows what Orthodoxy is. So there is no need here for a detailed explanation of Orthodox concepts and traditions, although even in Russia today there is a great need for missionary work; so what can we say about America, where the Orthodox are a minority? But missionary work for us is also a great responsibility; we must ourselves know more about our faith in order to talk about it with people who know nothing about Orthodoxy. Thus every Orthodox person in America should become to some degree a missionary, if only to explain to his or her neighbor the fundamentals of our Orthodox faith; missionary responsibilities are very real for us. |
| Idem. The Chronology of Jerome’s Early Years//Phoenix, 35 (1981). P. 237–259. Braverman J. Jerome’s Commentary on Daniel. A Study of Comparative Jewish and Christian Interpretations of the Hebrew Bible. Washington, D.C., 1978. Brochet M. Saint Jérôme et ses ennemis. Étude sur la querelle de Saint Jérôme avec Rufin d’Aquilée et sur l’ensemble de son œuvre polémique. Paris, 1906. Brown D. St. Jerome as a Biblical Exegete//Irish Biblical Studies, 5 (1983). P. 138–155. Idem. Vir trilinguis. A study in the biblical exegesis of Saint Jerome. Kämpen (Netherland), 1992. Idem. Jerome and the Vulgate//A History of Biblical Interpretation, Vol. I. The Ancient Period/Ed. A.J. Hauser, D.F. Watson. Grand Rapids, MI, 2003. P. 355–379. Brugnoli G. Donato e Girolamo//VetChr, 2 (1965). P. 139–149. Buli F. Wo lag Stridon, die Heimat des hl. Hieronymus?//Festschrift für Otto Benndorf. Vienne, 1898. S. 276–280. Idem. Stridone luogo natale di san Girolamo//Miscellanea Geronimiana. Roma, 1920. P. 253–330. Buonaiuti E. San Girolamo. Roma, 19232. Burstein E. La compétence en Hébreu: de S. Jérôme. Diss. Poitiers, 1971. Idem. La compétence de Jérôme en Hébreu: Explication de certaines erreurs//Revue des Études Augustiniennes, 21 (1975). P. 3–12. Cain A. The Letters of Jerome. Asceticism, Biblical Exegesis, and the Construction of Christian Authority in Late Antiquity. Oxford, 2009. Canellis A. La composition du Dialogue contre les Lucifériens et du Dialogue contre les Pélagiens de saint Jérôme. A la recherché d’un canon de l’altercatio//Revue des Études Augustiniennes, 43/2 (1997). P. 247–288. Idem. Saint Jérôme et les ariens. Nouveaux éléments en vue de la datation de l’Altercatio Luciferiani et Orthodoxi//Les Chrétiens face à leurs adversaires dans l’Occident latin du 4e s. Actes des colloques du GRAC, 1997–2000. Publications de l’Université de Rouen, 2001. P. 155–194. Idem. Jérôme. Débat entre un Luciférien et un Orthodoxe. Introduction//SC, 473. Paris, 2003. P. 9–70. Idem. Le livre II de l’ In Zachariam de saint Jérôme et la tradition alexandrine//Sacris erudiri, 46. Turnhout, 2007. P. 111–141. |
| Classics of Western Spirituality [unnumbered series]. NY: Paulist Press,. See especially: Athanasius, Saint Patriarch of Athanasius, d. 373. Life of Antony and the Letter to Marcellinus. (Translation and introduction by Robert C. Gregg; preface by William A. Clebsch. 1980. xxi, 166 p. Translation of Vita S. Antonii.) Cassian, John, ca. 360-ca. 435. Conferences. (Translation and preface by Colm Luibheid; introduction by Owen Chadwick. 1985. xv, 208 p.) Ephraem, Syrus, Saint, 303–373. Ephrem the Syrian: Hymns. Translated and introduced by Kathleen E. McVey. 1989. xiii, 474 p.) Gregory, of Nyssa, ca. 335-ca. 394. Life of Moses. (Translation, introduction, and notes by Abraham J. Malherbe and Everett Ferguson; preface by Joh n Meyendorff. 1978. xvi, 208 p. Cistercian Studies series; n. 31. Translation of De vita Moysis. Bibliography: p. 139–140.) Gregory Palamas, Saint, 1296–1359. Triads: Apology for the Holy Hesychasts. (Edited, with an introduction by Joh n Meyendorff; translation by Nicholas Gendle; preface by Jaroslav Pelikan. 1983. xiii, 172 p.) John, Climacus, Saint, 6th cent. The Ladder of Divine Ascent. (Translation by Colm Luibheid and Norman Russell; notes on translation by Norman Russell; introduction by Kallistos Ware; preface by Colm Luibheid. 1982. xxviii, 301 p. Translation of: Scala paradisi.) Nicodemus, the Hagiorite, Saint, 1748–1809. Nicodemos of the Holy Mountain: A Handbook of Spiritual Counsel. (Translation and foreword by Peter A. Chamberas; introduction by George S. Bebis; preface by Stanley S. Harakas. NY: Paulist Press, 1989. xiii, 241 p.) (Classics of western spirituality.) Translation of Symvouleftikon Encheiridion. Pseudo-Macarius. The Fifty Spiritual Homilies; and, The Great Letter. (Translated and edited with an introduction by George A. Maloney; preface by Bishop Kallistos Ware. 1992. xviii, 298 p. Includes bibliographical references 289–293.) Symeon, the New Theologian, Saint, 949–1022. The Discourses. (Translation by C. J. de Catanzaro; introduction by George Maloney; preface by Basile Krivocheine. 1980. xvii, 396 p. Translation of Catecheses.) |
| L’Église orthodoxe ne serait pas ce qu’elle est, si elle n’avait pas saint Cyprien, saint Augustin, saint Grégoire le Grand, comme l’Église catholique romaine ne pourrait non plus se passer de saint Athanase, de saint Basile, de saint Cyrille d’Alexandrie. Donc, quand on veut parler de théologie mystique de l’Orient ou de l’Occident, on se place dans le sillon d’une des deux traditions qui demeurent jusqu’à un certain moment deux traditions locales de l’Église une, témoignant d’une seule vérité chrétienne, mais qui se séparent ensuite et donnent lieu à deux attitudes dogmatiques différentes, inconciliables sur plusieurs points. Peut-on juger des deux traditions en se posant sur un terrain neutre, également étranger à l’une comme à l’autre ? Ce serait juger du christianisme en non-chrétien, c’est-à-dire refuser d’avance de comprendre quoique ce soit à l’objet que l’on se propose d’étudier. Car l’objectivité ne consiste nullement à se placer en dehors de l’objet, mais au contraire à considérer l’objet en lui-même et par lui-même. Il y a des domaines où ce qu’on appelle communément «objectivité» n’est qu’indifférence, et où indifférence signifie incompréhension. Dans l’état actuel d’opposition dogmatique entre l’Orient et l’Occident, il faut donc, si l’on veut étudier la théologie mystique de l’Église d’Orient, choisir entre deux attitudes possibles: se placer sur le terrain dogmatique occidental et examiner la tradition orientale à travers celle d’Occident, c’est-à-dire, en la critiquant, ou bien présenter cette tradition sous le jour dogmatique de l’Église d’Orient. Cette dernière attitude est pour nous la seule possible. On nous objectera, peut-être, que la dissension dogmatique entre l’Orient et l’Occident ne fut qu’accidentelle, qu’elle n’a pas joué un rôle décisif, qu’il s’agissait plutôt de deux mondes historiques différents qui devaient, tôt ou tard, se séparer pour suivre chacun son propre chemin que la dispute dogmatique ne fut qu’un prétexte pour rompre définitivement l’unité ecclésiastique, qui, de fait, n’existait plus depuis longtemps. |
| The Greek language had undergone fundamental changes since the Classical period and, by the sixth century A.D., had long been the vehicle of Christian theology and prayer. The departure from Latinity accompanied an aggressive suppression of pagan traditions. Still, the classical legacy in literature, science, philosophy and art haunted “contemporary” Greeks then, as it does now, by being both spiritually alien and, yet, seemingly unsurpassable. The lyric poetry of Alcaeus, Pindar and other “stars” of the genre had enjoyed a special prestige as did the dramatic classics of Aeschylus, Sophocles, and Euripides. Ancient inventions of particular beauty and sophistication, the lyric marriage of music and words and the theatrical fusion of poetry, song and dance were competitive arts requiring considerable learning and skill. Significantly, Saint Romanos has been hailed the “Byzantine Pindar” and a “spiritual dramatist,” that is, a Christian composer whose poetry was in the same league as that of the ancients, technically and aesthetically. It is important to note, however, that he helped forge a new and authentic Christian idiom that was not tied directly to the language and forms of the pagan past. Indeed, unlike classicizing authors such Saints Clement of Alexandria and Gregory of Nazianzus, Saint Romanos was not bound by the strait-jacket of ancient expression and versification. His Greek is a rich blend of scriptural phraseology, traditional hymnographic patterns, and even contemporary speech. The ancient concepts of “lyric” and “drama” are fundamental to Saint Romanos’ kontakia, to be sure, but in a new transformation, that is, elevated and sanctified in the context of Divine service. The mythology and socio-political competition of festivals such as the Pythian games and City Dionysia were replaced by Scripture, theology and prayer offered “with one mouth and one heart” by the Church. Thus Saint Romanos’ art reflects the cultural transformation of ekklksia from “civic, legislative assembly” (in classical Athens, for example) to “assembly of the Christian faithful,” the Church. The kontakion, in its developed form, was a lyric homily in which instruction of the faithful was bound to a strong narrative (“story-line”) and realized as a play of sorts with characters and commentary. Towards the end of the seventh century, the kontakion was replaced by the familiar form of the kanon, a non-dramatic and non-narrative hymn of praise consisting of odes, each with many stanzas and each having a different rhythmic and melodic form. In the kanon, the lyric of praise prevailed over the kontakion’s dramatic and edifying mode of story-telling as practiced by Saint Romanos. |
| The Greek language had undergone fundamental changes since the Classical period and, by the sixth century A.D., had long been the vehicle of Christian theology and prayer. The departure from Latinity accompanied an aggressive suppression of pagan traditions. Still, the classical legacy in literature, science, philosophy and art haunted " contemporary " Greeks then, as it does now, by being both spiritually alien and, yet, seemingly unsurpassable. The lyric poetry of Alcaeus, Pindar and other " stars " of the genre had enjoyed a special prestige as did the dramatic classics of Aeschylus, Sophocles, and Euripides. Ancient inventions of particular beauty and sophistication, the lyric marriage of music and words and the theatrical fusion of poetry, song and dance were competitive arts requiring considerable learning and skill. Significantly, Saint Romanos has been hailed the " Byzantine Pindar " and a " spiritual dramatist, " that is, a Christian composer whose poetry was in the same league as that of the ancients, technically and aesthetically. It is important to note, however, that he helped forge a new and authentic Christian idiom that was not tied directly to the language and forms of the pagan past. Indeed, unlike classicizing authors such Saints Clement of Alexandria and Gregory of Nazianzus, Saint Romanos was not bound by the strait-jacket of ancient expression and versification. His Greek is a rich blend of scriptural phraseology, traditional hymnographic patterns, and even contemporary speech. The ancient concepts of " lyric " and " drama " are fundamental to Saint Romanos " kontakia, to be sure, but in a new transformation, that is, elevated and sanctified in the context of Divine service. The mythology and socio-political competition of festivals such as the Pythian games and City Dionysia were replaced by Scripture, theology and prayer offered " with one mouth and one heart " by the Church. Thus Saint Romanos " art reflects the cultural transformation of ekklêsia from " civic, legislative assembly " (in classical Athens, for example) to " assembly of the Christian faithful, " the Church. The kontakion, in its developed form, was a lyric homily in which instruction of the faithful was bound to a strong narrative ( " story-line " ) and realized as a play of sorts with characters and commentary. Towards the end of the seventh century, the kontakion was replaced by the familiar form of the kanon, a non-dramatic and non-narrative hymn of praise consisting of odes, each with many stanzas and each having a different rhythmic and melodic form. In the kanon, the lyric of praise prevailed over the kontakion " s dramatic and edifying mode of story-telling as practiced by Saint Romanos. |
| After him, his son Saint David (+ 1321) ruled at Yaroslavl. The second of his sons, Constantine, had evidently died earlier. The Church veneration of Prince Theodore in the Yaroslavl region began soon after his death. During the years 1322-1327, Bishop Prochorus of Rostov commissioned the famous Theodorov Gospel, adorned with miniatures, in memory of Saint Theodore. Previously, Bishop Prochorus had been igumen of the Savior-Transfiguration monastery at Yaroslavl. Actually, he knew the holy prince personally, and witnessed his tonsure and public repentance before the people. Historians think that the fine miniatures sewn into this precious manuscript had come from an earlier Gospel owned by Saint Theodore himself, and which he had brought with him to Yaroslavl as a blessing from his native Smolensk. On March 5, 1463, at Yaroslavl the relics of holy Prince Theodore and his sons, David and Constantine were uncovered. The chronicler, an eyewitness to the event, recorded under that year: “At the city of Yaroslavl in the monastery of the Holy Savior they unearthed three Great Princes: Prince Theodore Rostislavich and his sons David and Constantine, and brought them above the ground. Great Prince Theodore was a man of great stature, and they placed his sons David and Constantine beside him. Their stature was less than his. They had lain in a single grave.” The physical appearance of the holy prince so impressed the eyewitnesses and those present at the uncovering of the relics, that an account of this was entered into the Prologue (lives of saints) in Saint Theodore’s Life, and also into the text of the Manual for Iconographers. The Life of the holy Prince Theodore the Black was written shortly after the uncovering of the relics, by the hieromonk Anthony of the Yaroslav Savior monastery, with the blessing of the Metropolitan Philip of Moscow and All Rus. Another version of the Life was written by Andrew Yuriev at the Saint Cyril of White Lake monastery. A third and more detailed Life of Saint Theodore was included in the “Book of Ranks of Imperial Geneology,” compiled under Tsar Ivan the Terrible and Metropolitan Macarius. |
| Saint Edmund the Martyr, King of East Anglia and Patron-Saint of England Commemorated November 20/December 3 Dmitry Lapa Icon of St. Edmund, with Life. Today, the best-known patron saint of England is the Great-martyr St. George the Victory-Bearer. However, the country has also its own native patron saint—Edmund the Martyr, King of East Anglia, one of the most venerated early Orthodox saints of the country to whom over 60 ancient churches were dedicated. Let us recall his life. The early English kingdom of East Anglia was formed in about 520 AD. It corresponded to the present-day English counties Suffolk and Norfolk (and from the mid-seventh century—also eastern Cambridgeshire). Orthodox Christianity was introduced into East Anglia under King Raedwald who ruled from c. 599 till 624. The Christianization of this kingdom was carried out chiefly in the 630s and 640s and eventually this region became one of the most religious ones in the whole of England, with a host of monasteries, convents, churches and saints. Many of them are still remembered in local place names. Before St. Edmund, East Anglia produced two holy kings, both of whom were martyrs: Sigebert (+ c. 635) and Ethelbert (+ 794). The founders of the royal dynasty of East Anglia were the Wuffingas; however, after the martyrdom of Ethelbert this dynasty ceased to exist. As the ninth century was marked by the Danish raids on England which caused the destruction of many churches, archives and documents, it is not known exactly to which dynasty St. Edmund belonged. It is known that after 794, East Anglia was largely taken over by the powerful kingdom of Mercia, and then Wessex. However, it managed to survive. King Aethelweard of East Anglia died in c. 855 and Edmund, who presumably was his son, became his successor. There is very little contemporary evidence on St. Edmund. The Anglo-Saxon Chronicle in 890 writes that “in 870 the Danish Army went across Mercia into East Anglia and took winter quarters at Thetford, and the same winter St. |
| 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 A Tokyo, le métropolite Hilarion de Volokolamsk intervient à l’ouverture de la conférence « Saint Nicolas du Japon et saint Innocent de Moscou : la culture des peuples de Russie, du Japon et d’Amérique » Une conférence internationale intitulée « Saint Nicolas du Japon et saint Innocent de Moscou : la culture des peuples de Russie, du Japon et d’Amérique » a débuté le 8 novembre 2017, à l’ambassade de la Fédération de Russie au Japon. Elle est dédiée à la mémoire du 220 e anniversaire de la naissance de saint Innocent (Veniaminov), métropolite de Moscou, apôtre de la Sibérie et de l’Amérique, père spirituel de saint Nicolas, apôtre du Japon. La conférence est organisée par le ministère de la Culture de la Fédération de Russie dans le cadre du projet « Saisons russes », avec le soutien du Département des relations ecclésiastiques extérieures du Patriarcat de Moscou, et avec la contribution de la représentation diplomatique au Japon et de la représentation à Tokyo de l’Agence fédérale pour les affaires de la CEI et des compatriotes résidant à l’étranger et pour la coopération humanitaire internationale (Rossotroudnitchestvo). L’ambassadeur extraordinaire et plénipotentiaire de la Fédération de Russie au Japon, E. V. Afanassiev, s’est adressé aux participants, soulignant l’importance de ce projet destiné à souligner les fondements spirituels des relations entre la Russie et le Japon. Le métropolite Hilarion de Volokolamsk, président du Département des relations ecclésiastiques extérieures du Patriarcat de Moscou, a ouvert la conférence par une communication sur « Saint Nicolas, apôtre du Japon, et saint Innocent de Moscou, des saints pour relier les peuples ». S’adressant à l’assistance, l’archipasteur a souligné : « La présente rencontre permet de revenir aux sources spirituelles des rapports entre la Russie, le Japon et l’Amérique, les pays de la région du Pacifique, rapports fondés sur la foi orthodoxe apportée dans cette partie du monde par les missionnaires russes. |
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