| 35 In the course of time the words Μεταβαλν τ Πνεματ σου τ γ from CHR began to be sporadically added to BAS. This addition, despite its incompatibility with the Greek syntax and the sense of the phrase, became the norm from the fifteenth century on, first among the Greeks and then, under their influence, among the Russians, Georgians, and the other Orthodox nations. But after the rigid criticisms of this addition by Nicodemus Hagioreta (Pedalion, commentary on canon 19 of the Council of Laodicea) the Greeks gradually removed these words from their editions of BAS. The Russians, among others, still have them; see Nicholas Desnov, «Some More Words in the Well-Known Greek-Russian Differences with Regard to the Liturgies of Sts. Basil the Great and John Chrysostom» [original title in Russian: Деснов H., прот. Ещё несколько слов об известных расхождениях между русскими и греками в литургиях святителей Василия Великого и Иоанна Златоуста ], Богословские труды 31 (1992): 86–96. 36 See Stefanos Alexopoulos, «The Influence of Iconoclasm on Liturgy: A Case Study», in Worship Traditions in Armenia and the Neighbouring Christian East, ed. Roberta R. Ervine, AVANT Series 3 (Crestwood, NY: St. Vladimir’s Seminary Press, 2006), 127–137. 37 See § 27–32 of his Commentary on the Divine Liturgy: Nicholas Gabasilas, Explication de la Divine liturgie, trad. et notes de S. Salaville, texte grec par R. Bornert, J. Gouillard, et P. Perichon, Sources Ghretiennes 4bis (Paris: Les Editions du Gerf, 1967), 172–206. 38 See Markus Biedermann, «Die Lehre von der Eucharistie bei Nikolaos Kabasilas», Ostkirchliche Studien 3 (1954): 29–41; Bornert, Les commentaires byzantins, 233–237; Gouillard’s article in Nicholas Gabasilas, Explication, 31–36; McKenna, The Eucharistic Epiclesis, 76–78; Lambert Mellis, Die eucharistische Epiklese in den Werken des Nikolaos Kabasilas und des Symeon von Thessaloniki (Doktoraldissertation) (Roma: Pontificia Universita Lateranense, 1977), 148–196; navrelchgov (οδπουλος), καθγιασμος... 50–59; Gostel Habelea, «Die Erklarung der Gottlichen Liturgie nach Nikolaos Kabasilas», Ostkirchliche Studien 51 (2002): 249–293, here 276–283. |
| St. John Chimchimeli the Philosopher Commemorated on February 10 Little information about the life of Saint John of Chimchimeli has been preserved, but we know that he was a great translator, philosopher, and defender of the Georgian Christian Faith. John received his education in present-day Bulgaria, at the literary school of the famous Petritsoni (now Bachkovo) Georgian Monastery. One historian writes: “In his eulogy on the death of Saint Demetre the King, John the Philosopher of Chimchimeli brilliantly describes the glory, honor, and heroism of this holy man’s life.” Saint John translated many exegetical compositions, including two commentaries on the Book of Ecclesiastes, one by Metrophanes of Smyrna (Metropolitan of Smyrna (857-880). His Commentary on Ecclesiastes is preserved only in Georgian.) and the other by Olympiodorus of Alexandria. (A 6th-century deacon who wrote a series of commentaries on the books of the Bible, not to be confused with the neoplatonist philosopher also of the 6th century.) He also translated An Explanation of the Gospel According to Saint Mark and An Explanation of the Gospel According to Saint Luke , both by Blessed Theophylactus of Bulgaria. The works of our Holy Father John of Chimchimeli are fundamental to the canon of Georgian theological literature. In his work Pilgrimage , the eminent eighteenth-century historian Archbishop Timote (Gabashvili) mentions John of Chimchimeli among the holy fathers portrayed in the frescoes at the Holy Cross Monastery in Jerusalem. In the second half of the 19th century the historian Mose Janashvili wrote, in his History of the Georgian Church , that John of Chimchimeli directed a literary school in the village of Gremi in Kakheti. According to Janashvili, students at Saint John’s school were instructed in philosophy and theology as well as in the Greek, Syrian, and Arabic languages. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| 184 Основная литература по Литургии Василия Великого включает следующие труды: Fenwick J. The Anaphoras of St. Basil and St. James: An Investigation into their Common Origin; Bebis G. S. Introduction to the Liturgical Theology of St. Basil the Great. P. 273– 285; Bobrinskoy B. Liturgie et ecclésiologie trinitaire de Saint Basile. P. 1–32; Budde A. Die ägyptische Basilios-Anaphora: Text − Kommentar − Geschichte; Dalmais I.-H. Quelques grands thèmes théologiques des anaphores orientales. P. 179–195; Engberding H. Das eucharistische Hochgebet der Basileiosliturgie: Textgeschichtliche Untersuchungen und kritische Ausgabe; Engberding H. Das anaphorische Fürbittgebet der Basiliusliturgie//Oriens Christianus. Bd. 47. S. 16–52; Bd. 49. S. 18–37; Engberding H. Das anaphorische Fürbittgebet der syrischen Basiliusliturgie//Oriens Christianus. Bd. 50. S. 13–18; Engberding H. Das anaphorische Fiirbittgehet der älteren armenischen Basiliusliturgie//Oriens Christianus. Bd. 51. S. 29–50; Hutcheon C. R. ‘A Sacrifice Of Praise’: A Theological Analysis of the PreSanctus of the Byzantine Anaphora of St. Basil. P. 3–23; Ligier L. Célébration divine et anamnèse dans la première partie de l’anaphore ou canon de la messe orientale. P. 225– 252; Lubatschiwskij M. J. Des heiligen Basilius liturgischer Kampf gegen den Arianismus: Ein Beitrag zur Textgeschichte der Basiliusliturgie. S. 20–38; Winkler G. Die BasiliusAnaphora: Edition und Übersetzung der ersten und zweiten armenischen Rezension mit detailliertem Kommentar anhand aller Versionen im Vergleich mit anderen orientalischen Überlieferungen. 185 Engberding H. Das eucharistische Hochgebet der Bssileiosliturgie. Textgeschichtliche Untersuchungen und kritische Ausgabe. S. LXXV–LXXVI. 187 Raes A. L’authenticité de la liturgie byzantine de Saint Basile. P. 161; Bouyer L. Eucharist: Theology and Spirituality of the Eucharistic Prayer. P. 291. 188 Cuming G. J. Pseudonymity and Authenticity, with Particular Reference to the Liturgy of St John Chrysostom//SP 15 (1984). (P. 532–538). P. 537. |
| Martyr Menas of Alexandria Commemorated on December 10 The Holy Martyrs Menas, Hermogenes, and Eugraphus suffered for their faith in Christ under the emperor Maximian (305-313). Saint Menas was sent by the emperor from Athens to Alexandria to suppress the riots that had arisen between the Christians and the pagans. Distinguished for his gift of eloquence, Menas instead openly began to preach the Christian Faith and he converted many pagans to Christ. Learning of this, Maximian sent Hermogenes to Alexandria to place the saints on trial. Moreover, he gave orders to purge the city of Christians. Hermogenes, although he was a pagan, was distinguished by his reverent bearing. And struck by the endurance of Saint Menas under torture and by his miraculous healing after the cruel torments, he also came to believe in Christ. Maximian himself then arrived in Alexandria. Neither the astonishing stoic endurance of Saints Menas and Hermogenes under torture, nor even the miracles manifested by God in this city, mollified the emperor. Instead, they vexed him all the more. The emperor personally stabbed Saint Eugraphus, the secretary of Saint Menas, and then gave orders to behead the holy Martyrs Menas and Hermogenes. The relics of the holy martyrs, cast into the sea in an iron chest, were afterwards found (see February 17) and transferred to Constantinople in the ninth century. The emperor Justinian built a church in the name of the holy Martyr Menas of Alexandria. Saint Joseph the Hymnographer (April 4) composed a Canon in honor of these holy martyrs. Troparion — Tone 8 Having slain the fiery ragings and fierce movements of the passions though their ascetic labors,/the Martyrs of Christ, Menas, Hermogenes, and Eugraphus, received grace to dispel the afflictions of the infirm and to work wonders both while alive and after death./It is a truly great wonder that bare bones pour forth healing./Glory to our only God and Creator. Kontakion — Tone 4 The Lord snatched you from the temporal army making you a fellow inheritor of the eternal, O Menas;/together with Hermogenes and Eugraphus with whom you suffered,/you are granted an incorruptible crown. The Orthodox Church in America 13 декабря 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| Here the following question can be justifiably asked: how can we talk about unity when our brothers are doing everything to trample upon this unity? The Russian and Antiochian Churches, alas, have had the same bitter experience: we have not forgotten about the Ecumenical Patriarch’s meddling in the business of the Ukrainian schism. In such cases we must remember if not our love, then at least canon law, which precisely regulates all similar procedures. I hope that on the threshold of the Pan-Orthodox Council, Jerusalem will forget about its Greek politics, that the Ecumenical Throne would fulfill its duty to put a stop to the current conflict, and the Russian and Romanian Orthodox Churches would say their own word—the word of truth—about the current situation. —What would you like to say to our Russian and Ukrainian readers as a good pastor, faithful brother, and son of the Holy East? —Your land is a holy land, which you yourselves have sanctified. You have won it yourselves. Your numberless martyrs are your great treasure. Your Church was crucified, and now you are witnessing its resurrection. Preserve your people, not the stones; it is the people who are the “temples of the Holy Spirit”, breathing life by their prostrations into the stone churches. You, the living members of the Church, can preserve your faith and pass it on to future, yet unborn posterity. And of course, do not forget that far away from these lands you have brothers who love you, who have never stopped loving you even when the communists were persecuting your saints. Today, with the help of your prayers and your love, we must overcome the same trials. Do not forget us. Fares Nofal spoke with Bishop Qais (Sadiq) Translation by OrthoChristian.com Pravoslavie.ru 17 декабря 2015 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии budhi ahmad, Indonesia 5 апреля 2016, 03:00 the holy Theotokos and ever-virgin Mary, remember them in your prayers Мы в соцсетях Подпишитесь на нашу рассылку |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf LATIN RITE LATIN RITE. The use of the term “rite” here is of Roman Catholic (q.v.) provenance. It means not merely the ceremonies, but the piety, Canon Law (qq.v.), and theological self-expression of a given Christian community. “Latin rite” thus signifies all these things as applied to the Christians of the Latin tradition, i.e., Western Europe (less, of course, the Protestant nations and the Romanians). In fact the “rite” of the Western Church was not uniform in its earlier days. Right up until the Second Vatican Council it counted several local variations in terms of liturgical use, for example the Ambrosian (Milan), Mozarabic (parts of Spain), Dominican, and-much earlier-Celtic and Gallican “rites.” This century has also seen attempts on the part of local Orthodox churches to establish “Latin” or “Western rite” communities in communion with the Orthodox oikoumene, most notably by the Antiochian Orthodox Christian Archdiocese of New York and all North America (qq.v.). In general, the Latin rite (meaning in particular the liturgy of Rome) is characterized by a great sobriety and, in its pre-Vatican II days, by a markedly scriptural orientation. This is especially noticeable in the monastic offices, which, unlike the Byzantine rite’s (q.v.) love for elaborate theological poetry, are built largely on the chanting of the Psalter. Later developments, particularly the long struggles over the Trinity and Christology (qq.v.), had vastly more influence on Eastern worship than on Western. Certain changes that came into the Latin rite in the early and later medieval periods caused considerable opposition in the East when they became known, for example the use of unleavened bread in the Eucharist (q.v.), the withholding of confirmation until later in childhood accompanied by the withdrawal of the Eucharist from infants, and the withholding of the consecrated wine from the laity. Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| John Anthony McGuckin Liturgical Books JOHN A. MCGUCKIN The priest and cantor need a veritable library of books in order to complete all the ceremonies, prayer services, rituals, and blessings of the Orthodox Church, so rich is its liturgical tradition, and so varied the range of ceremonies it has established and adapted over the ages of its existence. There are several small but significant variations of style and form among the different language families of Orthodoxy, especially in relation to liturgical customs prevalent among the Greeks and the Slavs, which grew up in the course of the last millennium. English-language translations of Orthodox liturgical texts tend to fall between the three ritual forms most common today in the United States of America: that of the Antiochene patriarchate; the ritual of the Russian Church as adapted for use by the Orthodox Church in America (OCA); and the English language publications of the Greek Orthodox archdiocese, which are generally straightforward translations of the ceremonies of the Great Church of Constantinople. Many of the most important liturgical books have separate entries in this encyclopedia. Chief among them are the Euchologion (altar book for the liturgy and sacraments); the Hieratikon (priest’s parts for the services); and the Horologion (book of texts and rubrics for the celebration of the services of the Hours). Among the Russians the collection of special services and blessings that might be celebrated outside of the church is known as the Trebnik (Book of Needs) and there are English versions of it in one volume or several volumes (covering a greater array of services). The Antiochene patriarchate has issued a Liturgikon in English that covers aspects of the Euchologion and the Trebnik. The special texts and prayers for the liturgical services are also to be found in the literature that follows the monthly calendar of saints, and takes its name from this as the (twelve- volume) Menaion. The book known as the Triodion contains the liturgical texts proper to Lent, and the Pentekostarion has those proper to the Paschal season up to Pentecost. The third book in this series, containing the normal range of texts for Sundays of the year, takes its name from the eight “Tones” that are used to attribute proper texts to various parts of the weekly services, namely the Oktoechos. SEE ALSO: Blessing Rituals; Canon (Liturgical); Euchologion; Hieratikon; Horologion; Menaion; Music (Sacred); Psaltes (Cantor); Triodion REFERENCES AND SUGGESTED READINGS McGuckin, J. A. (2008) The Orthodox Church: An Introduction to Its History, Theology and Spiritual Culture. Oxford: Wiley-Blackwell. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| At about the same time, Saint John Climacus (d. 649), abbot of the Monastery of Saint Catherine on Mount Sinai, wrote one of the greatest, classic works on the spiritual life, called The Ladder of Divine Ascent. This book was held in such high esteem that it gave John his last name, for “Climacus” means “of the Ladder.” Liturgical Development During his long campaign against the Persians, Emperor Heraclius recovered the True Cross of Christ, which the Persians had taken from Jerusalem in 614. On March 21, 631, he solemnly brought it to Golgotha in Jerusalem. This action dramatically helped to spread the celebration of the Feast of the Exaltation of the Cross (September 14) throughout the Christian Empire; until then this feast was celebrated mostly only in Jerusalem (see Worship). The Quinisext Council decreed that on the weekdays of Great Lent the Liturgy of the Presanctified Gifts should be served instead of the Eucharistic Divine Liturgy (Canon 52). It called for Christians to honor Christ’s resurrection by refraining from penitential kneeling on Sundays (Canon 90). This council forbade all laymen except the Emperor from entering the sanctuary of the church building (Canon 69), and it forbade the sacramental marriage of Orthodox Christians with non-Orthodox (Canon 72). It enjoined those who sing in church to refrain from “undisciplined vociferations” and from using “any melodies which are incongruous and unsuitable for the Church” (Canon 75). And it called for the excommunication of people who for no good reason miss the Divine Liturgy for “three consecutive Sundays” (Canon 80). Canon 55 of the Quinisext Council reveals a significant difference in practice between East and West concerning fasting during Great Lent, and it mandates that the Roman Church must correct her non-traditional custom: Since we understand that in the city of the Romans, in the holy fast of Lent they fast on the Saturdays [meaning abstinence from all food, and no celebration of the Divine Liturgy], contrary to the ecclesiastical observance which is traditional, it seemed good to the holy synod that also in the Church of the Romans the canon [Canon 66 of the ancient Apostolic Canons] shall immovably stand fast which says: “If any cleric shall be found to fast on a Sunday or Saturday (except on one occasion only [i.e., Great and Holy Saturday]) he is to be deposed; and if he is a layman he shall be cut off.” |
| Dr. Eduard Meyer wrote in a similar vein about the canon in 1899, pointing out that, “as it belonged to the traditional material of knowledge of the astronomers, it was inherited from scholar to scholar; not even Hipparchus century B.C.E.] could have gone without the Babylonian list”. 164 The Royal Canon (“Ptolemy’s Canon”). The kinglist begins with the reign of Nabonassar in Babylon (747734 BCE) and ends with the Roman emperor Antoninus Pius (138161 CE). From F.K. Ginzel, Handbuch der matematischen und technischen Chronologic, Vol. I: Leipzig 1906), p. 139. This is the reason why Professor Otto Neugebauer termed the expression “Ptolemy’s Canon” a misnomer: It is a misnomer to call such chronological tables ‘Ptolemaic canon.’ Ptolemy’s ‘Almagest’ never contained such a canon (in spite of assertions to the contrary often made in modern literature), but we know that a βασιλεωνχρουογραφια[chronicle of kings] had been included in his ‘Handy Tables’ .... On the other hand, there is no reason whatsoever to think that royal canons for astronomical purposes did not exist long before Ptolemy. 165 The canon, or kinglist, was therefore in use centuries before Claudius Ptolemy. It was inherited and brought uptodate from one generation of scholars to the next. It should be observed that the canon not only presents a running list of kings and their reigns; in a separate column there is a running summary of the individual reigns all the way from the first king, Nabonassar, to the end of the list. This system provides a double check of the individual figures, ensuring that diey have been correctly copied from one scholar to the next. (See “The Royal Canon” on the preceding page.) From what source did the compiler(s) of the Royal Canon get the kinglist? It was evidendy compiled from sources similar to those used by Berossus. Friedrich Schmidtke explains: With respect to the dependence of the sources, the Canon of Ptol[emy] has certainly to a great extent taken its stuff from the Bab[ylonian] Chronicles]. This is clear from the characteristic αβαοτλενταετη[years of interregnum] 688681, which is also found in the Chronicle (III, 28), while the King List A at this place introduces Sennacherib instead, as well as for the two αβαοτλενταετη704703. The Canon of Ptol. like the Chronicle reproduces here the Babylonian tradition, which did not recognize Sennacherib as the legitimate king, as he had sacked and destroyed Babylon. 166 |
| On the Second Canon for Pentecost Deacon Vladimir Vasilik We are about to partake in the services for Holy Pentecost, as the Church celebrates the descent of the Holy Spirit on the Disciples. The Matins service is especially notable for Canon II, a monument of ecclesiastical poetry. We offer this commentary on that canon by liturgical scholar Deacon Vladimir Vasilik. The excerpts from the canon are from the translation by Archimandrite Ephrem Lash. We offer to our readers for their attention translations of the second canon for Pentecost. It was written in a meter that it rather rare for Byzantine Church poetry—the six-meter iambic—twelve-complex measure, where the accent falls on every second syllable. Recognized as the author is the great defender of Orthodoxy, St. John of Damascus (†753). True, the traditional manuscript shows another author—John of Arklas. This name shows up in a number of manuscripts, including the most ancient, such as the unique Triodion of the ninth century from the Manuscripts department of the Russian Academy of Sciences Library (collection of the Russian Archeological Institute, No. 109), which the author of this article studied. However, there is no contradiction here: Arkla is the name of a region located not far from Damascus (the word itself means a provincial treasure trove); and correspondingly, the nickname, “of Arkla” is a synonym of the word “Damascene”. Therefore, we have a right to suggest that the canon reflects the theology of St. John Damascene implanted in his works, including in the “Exact Exposition of the Orthodox Faith”. Many similar conformities can be found. For example, the third troparion of the fourth Ode: As many as are worshippers of the Essence with Triple Light, All be consecrated to the Godhead. For, as our Benefactor, Christ perfects supernaturally And lights a fiery torch for our salvation, Furnishing all the grace of the Spirit. Let us compare this with a fragment from the “Exact Exposition of the Orthodox Faith”: [He is] the shepherd of those who follow and are tended by Him: the radiance of those who are enlightened: the initiation of the initiated: the deification of the deified: the peace of those at discord: the simplicity of those who love simplicity: the unity of those who worship unity: of all beginning the beginning, super-essential be cause above all beginning: and the good revelation of what is hidden, that is, of the knowledge of Him so far as that is lawful for and attainable by each (Book 1, chapter 12). |
|
|
