| 771 Velkovska E. Funerali in Oriente//Scientia liturgica. Manuale di liturgia, IV: Sacramenti e Sacramentali. Casale Monferrato, 1998. P. 353–363=Eadem. Funeral Rites in the East//Handbook for Liturgical Studies. Vol. IV: Sacraments and Sacramentals. Collegeville (MN), 2000. P. 345–354. 772 Idem. Funeral Rites according to the Byzantine Liturgical Sources//Dumbarton Oaks Papers. Washington (DC), 2001. Vol. 55. P. 21–51. 773 Arranz M. Le preghiere per i defunti nella tradizione costantinopolitana: I sacramenti della restaurazione dell’antico Eucologio costantinopolitano, II-6//Orientalia Christiana Periodica. R., 1997. Vol. 63. P. 99–117. 774 ΧριστοδολοΝ Θ., πρωτ. νεκρσιμη κολουθα κατ τος χειρογρφους κδικες 10ου – 12ου ανος. T. 1: Γενικ εσαγωγ, κατλογοι, πνακες. T. 2: Εσαγωγικ, κωδικολογικ κα παλαιογραφικ κεμενα. θναι, 2005. 775 Galadza P. The Evolution of Funerals for Monks in the Byzantine Realm: From the Tenth to the Sixteenth Century//Orientalia Christiana Periodica. R., 2004. Vol. 70. P. 225–257. 776 Напр., Hutcheon R. A Comparison of Death Imagery in Gregory of Nyssa’s Vita Macrinae and the Byzantine Funeral Hymnography//Logos: A Journal of Eastern Christian Studies. Ottawa, 2000–2001. Vol. 41–42. P. 239–267. 777 Bruni V. I funerali di un sacerdote nel rito bizantino secondo gli eucologi manoscritti di lingua greca/Pubblicazioni dello Studium Biblicum Franciscanum, Collectio Minor 14. Jerusalem, 1972. P. 158. 781 L’eucologio Barberini gr. 336/S. Parenti, E. Velkovska, eds. R., 2000 2 . (Bibliotheca «Ephemerides liturgicae». «Subsidia»; 80). P. 264–270; Χριστοδολου. Op. cit. T. 1. Σ. 487–489. 784 Изд. Nahtigal R. (ed.) Euchologium Sinaiticum. Starocerkvenoslovanski spomenik, II. Tekst s komentarijem. Lubljana, 1942. P. 143–150. 786 Kraemer J. C. J. Excavations at Nessana, Vol. 3. Princeton, 1958. P. 310; Feissel D. Chroniques d’épigraphie byzantine (1987–2004). P., 2006. 787 Bruni. I funerali di un sacerdote. P. 146–151; Kubiska J. Inscriptions grecques chrétiennes (Faras IV). Warszawa, 1974. P. 36–53. |
| Information about the Christian life of the Daco-Romanians after 600 is scant. However, there are archeological vestiges of the 7th to 10th centuries that certify its continuity on the ancient territory of Romania: ruins of churches at Niculitel and Dinogetia, in the north of Dobrogea, the small rock churches at Basarabi near Constanta, the church ruins at Dabaca (Cluj district) and at Morisena-Cenad (Timis district). In the 13th century the Romanians had bishops of their own, as can be seen from a letter of Pope Gregory IX of 1234, as well as from other records. After the founding of the two Romanian principalities of Wallachia or Muntenia (ca. 1330) and Moldavia (ca. 1359), metropolitan sees were established in the capitals of both countries. Since Dacia, south of the Danube river, was known as Greater Wallachia, in 1359 the ecumenical patriarchate acknowledged the metropolitanate of Ungro-Wallachia for Dacia north of the Danube, having its seat in Curtea de Arges, and Bishop Iachint of Vicina became its first metropolitan. At the beginning of the 16th century two other diocesan sees were founded, subject to the metropolitanate, at Ramnic and Buzau, which have continued to the present day. In 1401 the ecumenical patriarchate acknowledged a second Romanian metropolitanate, that of Moldavia, with its seat at Suceava. At the beginning of the 15th century, two suffragan dioceses were founded at Roman and at Radauti, and later in 1598 another one at Husi. In Transylvania, under the rule of the Hungarian Catholic kings, three Romanian diocesan seats were created even though the Romanians were not officially recognized as a nation by the political authorities of the time. At the end of the 15th century St. Stephen the Great, prince of Moldavia, founded a diocesan see at Vad in the district of Cluj. The Romanian Orthodox metropolitanate of Transylvania did not have a permanent residence. Hence the metropolitan resided at Hunedoara, at Feleac in the vicinity of Cluj (at the end of the 15th century), at Geoagiu and at Lancram, near Alba Iulia (in the middle of the 16th century), and then at Alba Iulia. |
| The tomb containing the new discoveries is a modest sized, carefully carved rock cut cave tomb typical of Jerusalem in the period from 20 BCE until 70 CE. The tomb was exposed in 1981 by builders and is currently several meters under the basement level of a modern condominium building in East Talpiot, a neighborhood of Jerusalem less than two miles south of the Old City. Archaeologists entered the tomb at the time, were able to briefly examine it and its ossuaries, take preliminary photographs, and remove one pot and an ossuary, before they were forced to leave by Orthodox religious groups who oppose excavation of Jewish tombs. The ossuary taken, that of a child, is now in the Israel State Collection. It is decorated but has no inscriptions. The archaeologists mention “two Greek names” but did not notice either the newly discovered Greek inscription or the Jonah image before they were forced to leave. The tomb was re-sealed and buried beneath the condominium complex on what is now Don Gruner Street in East Talpiot. The adjacent “Jesus tomb,” was uncovered by the same construction company in 1980, just one year earlier. It was thoroughly excavated and its contents removed by the Israel Antiquities Authority. This tomb’s controversial ossuaries with their unusual cluster of names (that some have associated with Jesus and his family) are now part of the Israel State Collection and have been on display in various venues, including the Israel Museum. These ossuaries will be in an exhibit running from late February through April 15 at Discovery Times Square. In 2009 and 2010, Tabor and Rami Arav, professor of archaeology at the University of Nebraska at Omaha, working together with Jacobovici, obtained a license to excavate the current tomb from the Israel Antiquities Authority under the academic sponsorship of the University of North Carolina at Charlotte. Because of its physical location under a modern building (making direct access nearly impossible), along with the threat of Orthodox Jewish groups that would protest any such excavation, Tabor’s team determined to employ a minimally invasive procedure in examining the tomb. |
| The fourth patriarch of the Romanian Orthodox Church was Justin Moisescu, who carried out his responsibilities from June 19, 1977 until his death on July 31, 1986. It was through his special care that the church attained a notable level of development in the administrative, theological, and cultural fields, as well as in foreign ecclesiastic relations. On November 16, 1986 the leadership of the Romanian patriarchate was entrusted to His Beatitude Teoctist Arapasu. He was elected for this ministry, having served for four decades as a high prelate at the head of some of the most important dioceses of the Romanian Orthodox Church: in Bucharest as an assistant bishop to the patriarch; at Arad as diocesan bishop; at Craiova as a metropolitan; at the Jassy seat as metropolitan. He was also locum tenens for the metropolitan of Sibiu during the vacancy there. On September 30, 2007 the sixth patriarch of the Romanian Orthodox Church was enthroned: His Beatitude Patriarch Daniel (metropolitan of Moldavia and Bucovina from 1990 to 2007). Under his leadership the new bylaws for the organization and functioning of the Romanian Orthodox Church were finalized. He created a new media system for the church, laid the cornerstone of the new patriarchal cathedral in Bucharest while consolidating the structures of the current one, established over a dozen social, cultural, charitable, and educational programs, created new dioceses in the country, and canonized several new Romanian saints. As of September 1, 2008 the Romanian patriarchate was made up of six metropolitan sees in the country and three metropolitan sees abroad (there are about 12 million Romanians living outside Romania), with forty-one eparchies: the Metropolitan See of Muntenia and Dobrogea at Bucharest, the Metropolitan See of Moldavia and Bucovina at Jassy, the Metropolitan See of Transylvania at Sibiu, the Metropolitan See of Cluj, Alba, Crisana and Maramures at Cluj, the Metropolitan See of Oltenia at Craiova, the Metropolitan See of Banat at Timisoara, the Metropolitan See of Bessarabia at Chisinau (Republic of Moldova), the Metropolitan See for Germany, Central and North Europe at Nurnberg, Germany, and the Metropolitan See for Western Europe at Paris. There is also the Romanian Orthodox archdiocese in the Americas based at Chicago. Other dioceses are in Hungary, at Gyula, in Serbia and Montenegro (Dacia Felix) at Varset, and the Romanian Orthodox diocese for Australia and New Zealand at Melbourne. |
| From Nicaea, Archbishop Sava returned to Mount Athos, where he profusely donated to the monasteries. In Hilandar, he addressed the question of administration: “he taught the hegumen specially how to, in every virtue, show himself as an example to others; and the brothers, once again, he taught how to listen to everything the hegumen said with the fear of God”, as witnessed by Teodosije. From Hilandar, Sava travelled to Thessaloniki, to the monastery of Philokalos, where he stayed for some time as a guest of the Metropolitan of Thessaloniki, Constantine the Mesopotamian, with whom he was a great friend ever since his youth. His stay was of great benefit as he transcribed many works on law needed for his church. Upon his return to Serbia, he had great engagement regarding the organization of the Serbian church, especially regarding the structure of bishoprics, those that were situated on locales at the sensitive border with the Roman Catholic West. At the assembly in ia in 1219, Sava “chose, from his pupils, God-understanding and God-fearing and honorable men, who were able in managing by divine laws and by tradition of the Holy Apostles, and keep the apparitions of the holy God-bearing fathers. And he consecrated them and made them bishops” (Domentijan). Sava gave the newly appointed bishops law books and sent them to bishoprics in all parts of Serbia. It is not known how many bishoprics he founded. The following bishoprics were under his administration: Zeta (Zetska), seated at Monastery of Holy Archangel Michael in Prevlaka near Kotor; Hum (Humska), seated at Monastery of the Holy Mother of God in Ston; Dabar–Bosna (Dabrobosanska), seated at Monastery of St. Nicholas on the Lim; Moravica (Moravika), seated at Monastery of St. Achillius in the Moravica region; Budimlja (Budimljanska), seated at Monastery of St. George; Toplica (Toplika), seated at Monastery of St. Nicholas in the Toplica region; Hvosno (Hvostanska), seated at Monastery of the Holy Mother of God in the Hvosno region; ia (ika), seated at ia, the seat of the Church; Raška (Raške), seated at Monastery of Holy Apostles Peter and Paul in Pe; Lipljan (Lipljanska), seated at Lipljan; Prizren (Prizrenska), seated at Prizren. Among his bishops were Ilarion and Metodije. In the same year Sava published Zakonopravilo (or “St. Sava’s Nomocanon”), the first constitution of Serbia; thus the Serbs acquired both forms of independence: political and religious. |
| R. D. Oram, G. P. Stell. Edinb., 1991. P. 17-25; Wilson P. A. St. Ninian and Candida Casa: Literary Evidence from Ireland//TDGNHAS. Ser. 3. 1964. Т. 41. P. 156-185; idem. St. Ninian: Irish Evidence Further Examined//Ibid. 1969. Т. 46. P. 140-159; Fahy D. The Historical Reality of St. Ninian//The Innes Rev. 1964. Vol. 15. N 1. P. 35-46; Boyle A. St. Ninian and St. Monenna//Ibid. 1967. Vol. 18. N 2. P. 147-151; idem. Saint Ninian: Some Outstanding Problems//Ibid. 1968. Vol. 19. N 1. P. 57-70; idem. The Miracula Nynie Episcopi//Ibid. P. 71-74; idem. St. Ninian or Ringan//Ibid. N 2. P. 173-175; idem. St. Ninian and the Life of St. Monenna//AnBoll. 1973. T. 91. P. 21-30; Boyle L. Niniano//BiblSS. T. 9. Col. 1012-1014; Thomas Ch. Ardwall Isle: The Excavation of an Early Christian Site of Irish Type//TDGNHAS. Ser. 3. 1966. Т. 43. P. 84-116; idem. Topographical Notes: 3. Rosnat, Rostat, and the Early Irish Church//Ériu. Dublin, 1971. Т. 22. P. 100-106; idem. Christianity in Roman Britain to AD 500. Berkeley; Los Ang., 1981. P. 275-294; idem. The Early Christian Inscriptions of Southern Scotland//Glasgow Archaeological J. 1991/1992. Т. 17. P. 1-10; idem. Whithorn " s Christian Beginnings. Whithorn, 1992; Kirby D. P. Bede and the Pictish Church//The Innes Review. 1973. Т. 24. N 1. P. 6-25; Macquarrie A. The Date of St. Ninian " s Mission: A Reappraisal//Records of the Scottish Church History Society. 1987. Т. 23. P. 1-25; Brooke D. St. Ninian and the Southern Picts//TDGNHAS. Ser. 3. 1989. Т. 64. P. 21-42; Broun D. The Literary Record of St. Nynia: Fact and Fiction?//The Innes Rev. 1991. Т. 42. N 2. P. 143-150; Hill P. Whithorn: The Missing Years//Galloway: Land and Lordship. Edinb., 1991. P. 27-44; idem. Whithorn and St. Ninian: The Excavation of a Monastic Town, 1984-91. Stroud, 1997; Dilworth M. Whithorn Priory in the Late Middle Ages. Whithorn, 1994; Gough-Cooper H. Some Notes on the Name «Ninian»//TDGNHAS. Ser. 3. 1997. Т. 72. P. 5-10; Sperber I. Lives of St. Finnian of Movilla: British Evidence//Down: History and Society/Ed. |
| At Llandegla, the practice seems to have given way in the early 19th century to the offering of coins. (see note 14). I’ve seen gardens and gateposts in Antrim decorated with sections of hexagonal black basalt columns, and likewise mottled sandstone on the Gower Peninsula: it’s simply a matter of what’s available, and no-one (yet) imputes any other significance to the practice. They’re even thrown into the penguin pool at Bristol Zoo. The report and conclusions of future archaeological investigation of the site should make interesting reading. To date, few Welsh holy wells have been archaeologically excavated, and those that have (e.g. Ffynnon Degla at Llandegla; ffynnon Seiriol at Penmon, and Ffynnon Feuno at Aberffraw) have revealed little of note other than a layer of white quartz and calcite pebbles at Llandegla. The Roman well at Odell, Oxfordsire, however, had a human skull deliberately inserted into its lining, and the Roman-British well shrine at Springhead, Kent had the bodies of four infants built into its fabric, two of whom had been decapitated. See Rattue, James: Holy Wells and Headless Saints, at http://people. The healing rite practiced at Ffynnon Deilo, Llandeilo Llwydiarth, involved drinking the well’s water from a human skull, believed to be that of St Teilo. See also, however, T. G. Hulse’s article, “St Teilo and the Head Cult”, in Source, New Series 2, Winter 1994. In pouring cold water (so to speak) on the alleged pagan “head cult” connected with wells, Hulse discusses a wholly Christian eyewitness account, from mediaeval Wales, of healing through drinking water containing earth taken from this same saint’s skull. Following many adventures, including a sojourn in Australia, it’s now housed in a reliquary at Llandaff Cathedral, near Cardiff. That the practice of drinking from a skull was not confined to sacred relics is suggested by the similar use of a mediaeval nobleman’s cranium at Dolgellau, Gwynedd in the hope of curing whooping cough (see Jones, francis, op. |
| The linguistic preparation of Chinese students as a form of missionary activity was examined in her presentation by Ye.A. Vasina (senior lecturer at the department of theory and methodology of translation at Moscow State University, senior lecturer at the department of the Chinese, Vietnamese, Burmese, Thai, Lao and Khmer languages at the Moscow State Institute for International Relations), while the study of Chinese at the Russian spiritual mission as the foundation for the translating of theological texts was touched upon by A.V. Lebedeva (senior lecturer at the department of Chinese philology at the faculty of Eastern Studies at Saint Petersburg State University). Also giving presentations were Chinese postgraduate students at Moscow State University Konstantin Tchou Jutsi (department of church history at the faculty of history) and Yulia Tjan Siuaniu (department of the philosophy of religion and religious studies at the faculty of philosophy). Konstantin touched upon the distorted notions of Orthodoxy within Chinese society, while Yulie informed the audience with a comparison of the concepts of equality in Confucianism and Christianity. Priests carrying out their pastoral service in various parts of China Father Ioann Scholokov (Shanghai), Father Andrei Bukhteyev (Dalian) and Father Kirill Shkarbul (Taipei) shared their experience of the modern-day life of the Orthodox communities in China in their online presentations. They all noted the presence of unfading interest in Orthodoxy among the Chinese. After the presentations a discussion was held on the topics and the practical steps that were to be taken with regard to Orthodoxy becoming a Chinese phenomenon. DECR Communication Service /Patriarchia.ru Календарь ← 12 апреля 2024 г. (30 марта ст.ст.) пятница Прп. Иоанна Лествичника (649). Свт. Софрония, еп. Иркутского (1771). Прор. Иоада (X в. до Р. Х.). Апп. Сосфена, Аполлоса, Кифы, Кесаря и Епафродита (I). Св. Еввулы, матери вмч. Пантелеимона (ок. 303). Прп. Иоанна безмолвника (VI). Прп. Зосимы, еп. Сиракузского (ок. 662). |
| We have established warm and friendly relations with some representatives of the University of Belgrade, for instance, with Prof. Vladislav Puzovi who at various times came to read lectures at the KTA&S. He carried out research on the Serbs who had studied at theological schools in the imperial period, and when he came to us in Kiev we did our best to help him. Our cooperation with the University of Belgrade also takes form of publications of our respective scholars’ research papers in academic journals of the Belgrade Faculty of Theology and the Kiev Theological Academy. There are other areas of joint work. Bit by bit, we try to reconstruct the history of the Kiev theological science associated to a large extent with Serbia, since after the Revolution of 1917 many prominent historians and theologians from our Academy lived and worked in Serbia. It is true not only of hierarchs, but of some renowned professors as well. Perhaps, one of our most well-known professors was Archpriest Feodor Titov. The second half of his life was associated with Serbia, the Serbian Orthodox Church and the Serbian theological science. –You had an opportunity to lecture at the Russian Orthodox University of St. John the Theologian. At present you are lecturing at the Kiev Theological Academy. Can you compare teaching and education at theological faculties to that at theological academies? Are they complementary or separate educational institutions? –I lectured at the Russian Orthodox University of St. John the Theologian as a student with the blessing of its rector Archbishop Yevgeny, now Metropolitan of Tallinn and Estonia. That very interesting experience was very important to me, and, what is more, it was my first teaching experience. Certainly, there is a difference between Orthodox universities or theological faculties and seminaries or academies first of all in the rhythm of life, in educational process, disciplinary measures, and so on. Yet, in my judgment we should have both systems of teaching – in seminary and academy and at theological faculties. A great many people wish to pursue theological science without committing themselves to priesthood for a variety of reasons. Theological faculties are for them. We should not forget that only men can study at seminaries and academies, but there are many young girls and women wishing to acquire insight into theology. So, theological faculties are for them, too. |
| Archive Theological consultations between the Russian Orthodox Church and the Coptic Church begin at the Moscow Theological Academy 18 October 2023 year 20:09 On 17th October the second round of theological consultations between the Russian Orthodox Church and the Coptic Church began at the Moscow Theological Academy, reports the press service of the MTA. The conversations are being held with the blessing of His Holiness the Patriarch of Moscow and All Russia Kirill in accordance with the agreements he reached with the primate of the Coptic Church His Holiness Patriarch Tawadros II. As part of the work of the commission on bilateral cooperation between the Russian Orthodox Church and the Coptic Church there was set up in 2020 a special working group for the development of theological conversations. The members of the working group are: for the Russian Orthodox Church the secretary at the Department for External Church Relations for inter-Christian ties hieromonk Stephan (Igumnov), the deputy rector of study at the MTA Father Pavel Lizgunov and the director of the department of Oriental studies at the MTA deacon Sergei Panteleyev; for the Coptic Church the auxiliary bishop of the Los Angeles metropolitanate bishop Cyrilos and the rector of the Ss. Cyril and Athanasius of Alexandria Coptic Theological Academy Father Macarius Rephel and the representative of the Coptic Church in Russia hieromonk Daoud el-Antoni. Offering their expertise at the second round of theological conversations for the Moscow Theological Academy were honorary lecturer at the department of theology hegumen Adrian (Pashin) and senior teacher at the department of philology hieromonk Theodore (Yulaev). At the beginning of the meeting Father Pavel Lizgunov read aloud greetings from the rector of the Moscow Theological Academy and the vicar abbot of the Holy Trinity and Saint Sergius Monastery the bishop of Sergiev Posad and Dmitrov Cyril: “We are glad to see you at the grace-filled and blessed land of the Holy Trinity which is the Holy Trinity and Saint Sergius Monastery and the Moscow Theological Academy. |
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