| Sergius better than the Josephites. Thus, in Russia two camps were forming—one more connected with the powerful of this world, poised to influence them for the greater good of an Orthodox land, and the other more inward-looking, wary of owning any property at all—never mind peasants—as incompatible with monasticism, and loathe to get involved in politics. St. Maxim the Greek, a non-possessor. He was imprisoned in Volokolamsk under Metropolitan Daniel. Also supporting the non-possessors was St. Maxim the Greek (1480-1556), who was invited to Moscow from Vatopedi Monastery on Mt. Athos to translate and correct ecclesiasticl texts. Maxim the Greek (Michael Tivoulis in the world) was a learned monk who received his education from the Italian humanists, and became friends with the scholastic Girolamo Savonarola, a Dominican friar. The Dominicans, like the Franciscans, were also trying at that time to reform the Church in the West with a return the Gospel poverty. Savonarola was a vocal critic of the excesses of the clergy at the time, and was eventually put to death. Michael became an ascetic under his influence, then left Italy for Mt. Athos, where he was given the monastic name Maxim. Maxim’s formation made him naturally lean toward St. Nilus’s school. He also suffered persecution for his convictions, and was imprisoned at Volokolamsk Monastery, where he nevertheless fruitfully produced many instructive texts. But we have no comment from St. Maxim or St. Nilus on the tendency taking hold at the time in northern Europe and England to dissolve monasteries altogether and confiscate their property. There were many wars being fought in Europe, and revenues needed to be found. An article in Wikipedia on the dissolution of the monasteries in England and Europe describes how this happened: Martin Luther In 1521, Martin Luther had published " De votis monasticis " ( " On the monastic vows " ), a treatise which declared that the monastic life had no scriptural basis, was pointless and also actively immoral in that it was not compatible with the true spirit of Christianity. |
| Несмотря на то что проповеди М. кратки и динамичны, его проповедание вряд ли было спонтанным; вероятнее всего, он заранее делал необходимые наброски и готовил цитаты. В частности, в его проповедях встречаются довольно пространные выдержки из сочинений свт. Амвросия, особенно из «Изъяснения Евангелия от Луки» (Expositio Evangelii secundum Lucam; CPL, N 143) и «Шестоднева» (Exameron; CPL, N 123). У свт. Амвросия М. заимствовал трактовку мн. библейских сюжетов и образов, напр. притчи о горчичном зерне (см.: Maxim. Taurin. Serm. 24-25; ср.: Ambros. Mediol. In Luc. VII 175-179), толкование 1-го искушения Христа диаволом в пустыне (см.: Maxim. Taurin. Serm. 51; ср.: Ambros. Mediol. In Luc. IV 16-18) и т. п. Подобно свт. Амвросию, М. сопоставляет роль Евы в грехопадении Адама и роль служанки в отречении ап. Петра (см.: Maxim. Taurin. Serm. 75. 3; ср.: Ambros. Mediol. In Luc. X 75). Иногда, следуя свт. Амвросию, М. развивал его мысли и предлагал довольно неожиданные прочтения событий священной истории. Так, опираясь на толкование свт. Амвросием истории с Улиссом и сиренами ( Ambros. Mediol. In Luc. IV 2), М. рассматривает спасение Улисса через древо (т. е. деревянную мачту корабля, к к-рой тот был привязан, чтобы не впасть в безумие от песен сирен) как прообраз человеческого спасения через животворящее древо Креста Христова ( Maxim. Taurin. Serm. 37. 2). В др. проповеди (Ibid. 57; также ср.: Ibid. 58) он толкует суд над Сусанной , без вины обвиненной старцами (см.: Дан 13. 1-64), как прообраз суда над Спасителем, указывая в т. ч. и на вербальные сходства в повествованиях Книги прор. Даниила и Евангелия от Матфея. Подобно тому как прор. Даниил воскликнул: «Чист я от крови ее!» (Дан 13. 46), Пилат провозгласил: «Невиновен я в крови Праведника Сего» (Мф 27. 24). Показательным примером оригинальной и неожиданной интерпретации в проповедях М. отдельных библейских образов является объяснение слов из Псалтири: «Гортань их - открытый гроб» (Пс 5. 10). М. сопоставляет их с открывшимся после Воскресения гробом Иисуса Христа. В псалме метафора «открытый гроб» служит для характеристики врагов праведника и несет заведомо негативный смысл, тогда как у М. «открытый гроб» понимается как гортань евангелистов и в конечном счете как Свящ. Писание: «Верно говорит пророк, ибо открытый гроб Христа - это гортань евангелистов, через которую воспевают то, что принадлежит вечной сокровищнице Писаний» ( Maxim. Taurin. Serm. 39. 2; обзор наиболее типичных для проповедей М. образов и метафор см.: Conroy. 1965). |
| Второе послание к Коринфянам. 14. 1–2. Видения. 1//Писания мужей апостольских… Habere jam non potest Deum patrem, qui Ecclesiam non habet matrem. – De unitate Ecclesiae 5–6; ср.: Ep. 74. 7. 19-я ода Соломона. Перевод В.В. Василика. См.: Василик В.В. Происхождение канона. История. Богословие. Поэтика. СПб.: Издательство Санкт-Петербургского университета, 2006. С. 79. Перевод о. Леонида Грилихеса см.: Оды Соломона/Пер. Л. Грилихеса. М., 2004. См.: Аверинцев С.С. От берегов Босфора до берегов Евфрата. М., 1988. С. 70. О «Деяниях Иуды Фомы» см. не потерявшую своего значения работу Е.Н. Мещерской «Деяния Иуды Фомы» (М., 1984). De unitate. Eccl. 6; Test. adv. Jud. II 19; Ep. 69. 2. De unit. Eccl. 7–8. Ibid. Ep. 70. 3; 71. 1. Ep. 54. 3; 55. 25. Ep. 55. Ep. 55. 27. Cypr. Carth. Ep. 63. 13. Soden H., von. Sententiae LXXXVII episcoporum: Das Protokoll der Synode von Karthago am 1. September 256//NGWG. 1909. S. 285. Против ересей. III. 3. 2. Ad hanc enim ecclesiam propter potiorem principalitatem necesse est omnem convenire ecclesiam. Adversus haereses. Русский перевод дается по изданию: Ириней Лионский , святитель. Против ересей. СПб., 1900. С. 22. Eusebius Caesariensis . Historia ecclesiastica. 5. 24. 11. locus Petri. – Ep. 55. 8. Petri cathedra. – Ep. 59. 14. Ibid. Bévenot. «Primatus Petro datur». 1954. hoc erant utique et ceteri quod fuit Petrus. – De unit. Eccl. 4. Ep. 71. 3. Ibid. Manente concordiae vinculo et perseverante catholicae Ecclesiae individuo sacramento, actum suum disponit et dirigit unusquisque episcopus rationem propositi sui Domino redditurus. – Epistula 52. 21. скрыть способы оплаты Смотри также Комментарии М 14 сентября 2019, 13:53 Спасибо за интересную статью! Вадим К. Василию 4 октября 2018, 11:32 Конечно, в отношении римского папы речь до 11 в. всегда шла о первенстве чести, но оно понималось в иных случаях довольно широко, на что ссылались и ссылаются до сих пор католики. С чем мы всегда были с ними категорически несогласны это в том, что это первенство абсолютно, а не обусловлено верностью рим. папы Преданию Церкви. Что касается экклесиологии сщмч. Киприана, то это не она похожа на экклесиологию Шмемана, а наоборот. Конечно, каждый законный епископ Церкви со своей паствой, какой бы малой она ни была, есть и часть кафолической Церкви и она сама в то же время. Это не учение Шмемана, а учение Церкви издревле, которое находим не только у сщмч. Киприана, но и у св. Климента Римского. |
| Epistola de utraque abdicatione, 495–502. Epistola ad impcratorem de privilegiis Ecclesiæ, 503–4. Epistola ad imperatorem de Niphone Cyziceno, 503–506. Epistola de electione Cyziceni ad patriarchs turn, 505–10. Epistola ad imperatorem de deicidis Judæis, 509–512. Epistola ad imperatorem de educatione liberorum et subditorum, 511–14. Epistola de congregandis presbyteris, 513–14. Bandurii notitia in qua hæ insunt epist. atque Index 84 episiolarum Athanasii ex codice regio, 471–80 et latine, 1638–40. De necessaria episcoporum residentia epistolæ octo, latine, ex Turriano, 513–28. ATHANASIUS CORINTHIORUM ep., s. X, 106. E quatuor libris Zoti Jacobiti (de manducatione Christi) 1023–24. Notitia Lequien, 1021–22. ATHANASIUS METR. CYZICENUS, s. XIV, 151 . Attestalio, 692. ATHANASIUS LEPANTHRENUS, s. XIV, 148. Epistola ad Nicephorum Gregoram, 92–3, græce. ATHENAGORAS, s. II, 6. Legatio pro christianis, 899–972. De resurrectione mortuorum, 973–1024. Noite conjecturæ et emendationes ad utrumque, 1743–54, 1755–60 1761–66]. Noite scholia in librum de Resurrectione, 1807–16 Index græcitalis, 1605–10. Index script. laudatorum, 1819–20 Index analyticus, 1611–78 Maran præfatio ad tomum 6. ATTICUS СР., ср., 406–25, 65. Epistola ad patres Concilii africani, latine (Labbe), 649–50. Epistola ad Cyrillum (hujus, 75), 77, 347–52. [Epistola ad Petrum et Ædesium, Niceph. Callisti, XIV, с 27. Epistola ad Calliopen Socrates, VII, 25.] AA.SS. Notitia, 637–50. AUGUSTINUS Hipponensis ep. 428. Fg ex libro de Trimitate, græce par M, Pianudem 147, 113–38. Vide Anonyma I. AUTORIANUS. Vide ARSENIUS A. AUXENTIUS archimandrita, s. V. Hymnus, in vita ejus, 114, 1415–16. В BALSAMON. Vide THEODORUS B. BARLAAM de SEMINARIA, 1348, 151. Contra Latinos: De primatu papa; (græce, Salmasius), 1255–80. Pro Latinis (latine, Canisius); De unione Romanæ Ecclesiæ, 1255–71. De primatu Ecclesiæ Romanæ et processione Spiritus S., 1271–82. Epistola ad Demetrium Cydonium de processione Spiritus S., 1301–9. Ad Alexium Calochetum pro unione, latine, 1309–14. |
| О вере [Defide] Толкование на Евангелие от Луки Толкование на Псалмы Толкование на Псалом 118 Ambrosiast. Толкование на I Послание к Коринфянам Толкование на Послание к Римлянам Ammon.Joh. Аммоний Александрийский.Толкование на Евангелие от Иоанна Ep.syn. Соборное послание Фрагменты Гомилии Mesopent. Слово на Преполовение Пятидесятницы [OratioinMesopentecosten] Anast.S.Hod. Ans.Cur.d.h. Apoll. Аполлинарий Лаодикийский Fid.inc. О вере и воплощении [Defideetincamatione] Fid.sec.pt. Подробное исповедание веры [Fidessecundum partem;] Фрагменты Арий Александрийский Ep.Alex. Послание к Александру Ep.Eus. Послание к Евсевию Arnob.Nat. Арнобий Сиккийский.Против язычников Asc.Is. Вознесение Исаии Apol.Const. Апология к Константину Apol.sec. Вторая апология против ариан Слова против ариан О постановлениях Никейского собора О мнениях Дионисия Ep.Aeg.Lib. Послание к епископам Египта и Ливии Ep.Afr. Послание к африканским епископам Ep.fest. Праздничные послания Ep.Serap. Послания к Серапиону Апология бегства [Apologia defugasua] Слово против язычников [Contragentes] О воплощении Слова О соборах в Аримине и Селевкии Томос к антиохийцам V.Ant. Житие Антония [Vita Antonii] Ps.Ath. Псевдо-Афанасий Apoll. О воплощении против Аполлинария Четвертое слово против ариан Exp.fid. Изложение веры [Expositio fidei] Athenag. Прошениезахристиан [Legatio pro Christianis] О воскресении мертвых Августин Гиппонский О душе и ее происхождении [Deanimaateiusorigine] О крещении против донатистов ОградеБожием [De civitate dei] Исповедь Corrept. Обупрекеиблагодати [De correptione et gratia] Doctr. christ. Охристианскомучении Duab.anim. Одвухдушахпротивманихеев [De duabus animabus contra Manichaeos] Enchir. Энхиридион Письма Ep.fund. Против послания манихея, именуемого Основным Ep.Joh. Толкование на INocлahue Иоанна Evjoh. Толкование на Евангелие от Иоанна Faust. Против манихея Фавста Fid.et.symb. О вере и символе [Defideetsymbolo] ПротивФортуната Gen. ad. litt. ОкнигеБытиябуквально [De Genesi ad litteram] Gest. Pelag. |
| Прежде нежели что произошло, Бог имел Его советником, так как Он есть Его Ум и Мысль. Когда же Бог восхотел сотворить то, что Он определил, Он родил это Слово, вне проявленное (προφορικς), перворожденное всей твари; не так, однако, чтобы Сам лишался Слова, но Он родил Слово и вместе со Словом всегда пребывал» (Theoph. Antioch. Ad Autol. 2, 22//PG. T. 6. Col. 1088B; р. п.: C. 156). Слово рождено для творения. Bor «имел Его исполнителем (πουργς) Своих творений и через Него всё сотворил» (Theoph. Antioch. Ad Autol. 2, 10//PG. T. 6. Col. 1064C; р. п.: C. 145). Оно называется началом, потому что властвует 235 над всем, что чрез Него создано. Слово выступало также во всех Богоявлениях. Это Слово, которое есть Бог, и от Бога рождено, Отец Вселенной когда хочет, посылает в какое-либо место, и Оно, посланное Богом, когда является, бывает слышимо и видимо и находится в известном месте». Сам Отец необъятен и не является ни на каком месте; посему вместо Него и под Его видом является Слово, как, например, Лтаму (Theoph. Antioch. Ad Autol. 2, 22//PG. T. 6. Col. 1088A; р. п.: C. 156). Ho особенно ясно учение Феофила o Святом Духе, Которого и называет часто Премудростью. Феофила обычно упрекают 236 в том, что он отождествляет Святого Духа со Словом, на том основании, что у Феофила Слово называется и Духом и Премудростью и Ему приписывается также вдохновение Пророков, как приписывается оно Святому Духу; но, вероятно, наименования «Дух» и «Премудрость» Феофил применяет к Логосу, как общие предикаты Божества (Theoph. Antioch. Ad Autol. 1, 3//PG. T. 6. Col. 1028C; р. п.: C. 129), вдохновение же рассматривается, как общее дело Духа и Сына (cp.: Barnab. Ер., 5//PG. Т. 2. Col. 735–736; р. п.: С. 31); по крайней мере, так он рассматривает и творение мира (Theoph. Antioch. Ad Autol. 1, 7; 2, 10//PG.T. 6. Col. 1036A, 1064C-1065B; р. п.: C. 132–133, 145–146). Более серьёзные данные говорят за то, что Феофил различал Второе и Третье Лица Святой Троицы. Это видно: 1) из самого термина «Троица» (Theoph. |
| St. John Chrysostom sets the principles of attitude to those separated from the body of the Church. He speaks about the necessity of knowing whether they kept the Orthodox faith while in schism and whether their ordinations are valid. These two factors must not be neglected as well as canonical rules on ordinations, because otherwise anyone can declare himself a priest and the rites for the ordination to the Holy Orders may be turned down. The issue of receiving the “Eustathian clergy” was making church life in Antioch harder for a long time. We know that the schism was healed during the time of Bishop Alexander I (414-424) of Antioch from Theodoret’s “Ecclesiastical History” (Book V, ch.35) So, the church conflict in Antioch lasted for almost eighty-five years, from 330 to 414. Reference to St. Meletius at the Seventh Ecumenical Council In the ensuing centuries, church hierarchs, theologians, and canonists repeatedly referred to the events in Antioch as to an important example of the overcoming of schisms, though these events were interpreted and assessed differently. For instance, the issue of receiving heretics in the Church was discussed at the Seventh Ecumenical Council in view of overcoming the heresy of iconoclasm. It must be explained, however, that the issue of receiving the iconoclast bishops was considered exclusively in relation to their involvement in the iconoclast strife rather than to the validity of their ordinations. A decision was made for each bishop individually after examining the extent of his involvement in the iconoclast controversy. The “Meletius case” was mentioned at the first session of the Council by a representative of Pope Hadrian I, presbyter Peter: “According to historians, St. Meletius had been ordained by the Arians; but he said the word “consubstantial” from the ambo, and his ordination was not repudiated.” This assertion was also supported by the Sicilian bishops We can see in the minutes of the session that the words of the representative of Rome were not discussed. St. Tarasius of Constantinople, who chaired the Council, did not respond to them at all. There is no true story of St. Meletius’ ordination in these words, and it is quite evident that presbyter Peter put three events, namely, Meletius’ ordination, his election to the See of Antioch and his expulsion, in one storyline. The Roman legate says that St. Meletius had been ordained by the Arians, but right after his ordination he professed the Nicene Creed from the ambo and was immediately expelled. Presbyter Peter, probably, narrated the story described by Theodoret and Sozomen from memory. As we have shown above, St. Meletius was appointed to the See of Antioch when he was a bishop and professed his faith not immediately after ordination. Also, he did not use the word “consubstantial” in his sermon delivered in Antioch. |
| It was in Antioch that the followers of the Saviour of the world were first called Christians. Holding fast to their confession (cf. Heb 4:14), which was taught to her by the holy apostles, the Church of Antioch has sealed the unconquerable power of faith by the blood of her many faithful. Over centuries, the Christian community with its centre in the great God’s city of Antioch was a major community in the world and has won fame by the assembly of renowned bishops, theologians and zealots. Through the labours of your late-lamented predecessors, Patriarchs of Antioch Alexander, Theodosius, Elias and Ignatius, the Orthodox Church of Antioch has extended her salutary mission far beyond Syria, Lebanon, and other countries of the East. The present flock of the Holy Church of Antioch includes Arab diaspora of Western Europe, America and Australia, as well as thousands of people who were converted to Orthodoxy thanks to the sermon preached by your Church with the true apostolic zeal. Now the Lord is entrusting this numerous flock to the care of Your Beatitude. You are taking upon yourself high and responsible primatial ministry at the hard time for Christians in the Middle East. Again their faith is being put on trial, while the conditions of life in their native land are becoming even more difficult. Under the circumstances, all people fulfilling church obedience are being crucified with Christ, but at the same time are ‘receiving wages and gathering fruit for eternal life’ (Jn 4:36). The Primate’s ministry is especially hard, as he must represent and defend the Church for which he cares in relations with the world that is not always friendly. The Holy Church of Antioch is not in solitude under these difficult circumstances. Fraternal relations binding the followers of Christ by Gospel’s love are vividly manifested in the time of troubles. The Church of Syria and Lebanon guided by Your Beatitude can always count on the support of the Russian Orthodox Church as it had been in the past not once. |
| At the beginning of the 20th century there were no fewer than seven distinct Eastern Catholic communities in the Syrian Church, all representing another historic fragmentation of the ancient patriarchate of Antioch, and seven senior hierarchs, all claiming the right to be, and be designated as, the Antiochene patriarch. The Orthodox patriarch chose to reside at Damascus, the newer capital, the Latin patriarch of Antioch used to reside at Rome, the anti- Chalcedonian patriarch at Mardin, and in addition there were the four Eastern Catholic Syrian communities: those of the Greek Melkites, the Armenians at Antioch, the Maronites, and the Syrians. The Latin patriarch was created and installed as the incumbent hierarch by the Crusaders in 1098, and the office lasted at Rome until the mid-20th century although it had become merely an honorific title from the 14th century onwards. The various residences of the hierarchs are now more disparate. The Orthodox patriarch of Antioch has traditionally been the one ancient see among the Orthodox to have sustained the closest and oldest ecumenical ties with Rome since the era of the Great Schism, even though in recent times the patriarchate of Constantinople has had the most publicized dealings with Rome. The Orthodox recognize only one “patriarch of Antioch,” who is in communion with the other ancient patriarchates and autocephalous churches of the Orthodox Church, and who still resides at Damascus. The ancient city of Antioch is now Antakya, a small, provincial, and overwhelmingly Islamic town. The remaining jurisdictional territory presided over by the Orthodox patriarch is Syria and the Asiatic Roman provinces of Cilicia, Mesopotamia, and Isauria. Most of his faithful today are Arabic-speaking Christians. From 1724 to 1899 the Orthodox patriarch of Antioch was always a Phanariot Greek. Since that time Arabs have generally occupied the office. Today, there are just over a million Syriac-speaking Christians in the world and half a million Arabic speakers, who belong to the Antiochene patriarchate. |
| Further reading Lossky, V., In the Image and Likeness of God, ed. J. H. Erickson and T. E. Bird, Crestwood, NY: SVS Press, 1974. The Mystical Theology of the Eastern Church, Crestwood, NY: SVS Press, 1976. Orthodox Theology: An Introduction, trans. Ian and Ihita Kesarcodi-Watson, Crestwood, NY: SVS Press, 1978. Papanikolaou, A., Being with God: Trinity, Apophaticism, and Divine-Human Communion, Notre Dame, IN: University of Notre Dame Press, 2006. Yannaras, C., Elements of Faith: An Introduction to Orthodox Theology, trans. Keith Schram, Edinburgh: T. & T. Clark, 1991. On the Absence and Unknowability of God: Heidegger and the Areopagite, ed. A. Louth, trans. Haralambos Ventis, Edinburgh: T. & T. Clark, 2005. Person and Eros, trans. Norman Russell, Brookline, MA: Holy Cross Orthodox Press, forthcoming. Zizioulas, J. D., Metropolitan of Pergamon, Being as Communion. Studies in Personhood and the Church, Crestwood, NY: SVS Press, 1985. Communion and Otherness, ed. P. McPartlan, London and New York: T. & T. Clark, 2007. 16. The witness of the Church in a pluralistic world: theological renaissance in the Church of Antioch NICOLAS ABOU MRAD It is not fortuitous that the followers of Jesus were first called «Christians» in Antioch (Acts 11:19–26). It was only natural for a city that gathered believers from both Jewish and Gentile backgrounds in one eucharistic community to be linked to the very nature of Christianity. Referring to Antioch, the apostle Paul stresses in Galatians 2 the importance of the universality of the gospel of Christ, its ability to address Jews and Greeks alike, as a sine qua non for the veracity and credibility of his mission. This »pluralistic dimension» has always characterised the Orthodox Church of Antioch and shaped its theological discourse. From its first years, Antioch has had a unique experience of multiplicity and diversity; it has always represented a rich human and cultural tapestry, resulting from the encounter of the civilisations of the ancient Near East with Greek and Roman cultures. Later in its history Antioch co-existed with Islam, experiencing both the tolerant openness of the early Islamic rulers and the strict control of the Ottomans. Due to cultural and historical circumstances, the Christians of Antioch did not experience the triumphant dominance of an established Christianity such as we see in both the Byzantine world and medieval Western Europe. |
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