| Margrander E.C. Vilatte, Joseph Rene (Archbishop Mar Timotheus)//The New Schaff – Herzog Encyclopedia of Religious Knowledge edited by Samuel Macauley Jackson...: In 12 vol. Vol. XII. Grand Rapids, MI: Baker Book House, 1950. P. 187–189. Our Father among the Saints, Raphael, Bishop of Brooklyn: Good shepherd of the lost sheep in America (Saint Raphael Hawaweeny)/By Bishop Basil (Essey). Englewood: Antiochian Orthodox Christian Archdiocese of North America, 2000. Service Book of the Holy Orthodox-Catholic Apostolic (Greco-Russian) Church compiled, translated and arranged from the old Church-Slavonic Service Books of the Russian Church, and collated with the Service Books of the Greek Church by Isabel Florence Hapgood. Boston; New York: Houghton, Mifflin and Company, 1906. The blessed memory of Metropolitan Theophilus//1951 Year Book and Church Directory of the Russian Orthodox Greek Catholic Church of North America. N.Y.: Metropolitan Council Publications Committee, 1951. P. 32–34. The Orthodox Church in America and other writings by St. Alexis, Confessor and Defender of Orthodoxy in America/Translated and edited by George M. Soldatow. Minneapolis: AARDM Press, 1996. – (AARDM archive series: founders, beautifiers, builders and witnesses of the orthodox faith in North America.) Tikhon (Bellavin). Archbishop Tikhon " s reply to Bishop Grafton of Fon du Lac, Wis.//Russian Orthodox American Messenger, 1905, November suppl., p.370–374. Tikhon (Bellavin). The Archbishop " s Notice to the Presiding Bishop of the P. E. Church//Russian Orthodox American Messenger, 1905, November suppl., p.366–369. Сокращения АВПРИ Архив внешней политики Российской империи. АПВ Американский православный вестник. ЖМП Журнал Московской Патриархии. M Москва. ПГПИ Псковский государственный педагогический институт. ПСТБИ Православный Свято-Тихоновский богословский институт. ПСТГУ Православный Свято-Тихоновский гуманитарный университет. ПЦВ Прибавления к Церковным ведомостям, издаваемым при Святейшем Правительствующем Синоде. |
| 34 See: Mansvetov, Metropolitan Cyprian... 137–141; Muretov, A Historical Survey... 233–236; M. Mandalà, La protesi della liturgia nel rito bizantino-greco, Grottaferrata 1935, 73–96. 35 See: M. Bernatsky, M. Zheltov, «Questions and Answers of Elias, Metropolitan of Crete: A Testimony of the Byzantine Liturgical Practice in the Beginning of the 12 th Century» [original title in Russian: Бернацкий M.M., Желтов M., диак. «Вопросоответы митр. Илии Критского: свидетельство об особенностях совершения Божественной литургии в начале XII века " ], in: Вестник Православного Свято-Тихоновского Гуманитарного Университета, I: Богословие, философия 14, Moscow 2005, 23–53. 36 " Proskinitarij» of Arsenij Suxanov (ed. N. Ivanovsky) [original title in Russian: «Проскинитарий» Арсения Суханова/Под редакцией Н. И. Ивановск ого ]. (Saint-Petersburg, 1889: Православный Палестинский сборник, T. 21=Vol. 7, Fasc. 3), 291. The most recent study of the «Proskinitarij» belongs to Sr. Vassa (Larin): V. Larin, The Hierarchal Divine Liturgy in Arsenij Suxanov’s Proskinitarij: Text, Translation, and Analysis of the Entrance Rites (OCA, in print). Taking the opportunity, I am giving many thanks to Sr. Vassa for her help with improving the English language of this article. 37 As well as many of the other excerpts from dossier No. 137. It seems that enormous volumes of Dmitrievsky’s Описание... are in fact collections of excerpts, ordered by Dmitrievsky himself, but actually prepared by anonymous copyists. 38 V. Zagrebin, «The Prosodic Diacritical Marks in the Medieval Serbian Manuscripts...» [original title in Russian: Загребин В.Μ. «Просодические надстрочные знаки в средневековых сербских рукописях: периодизация их употребления, форма и функции, генезис " ], in: Idem, Исследования памятников южнославянской и древнерусской письменности, Moscow; Saint-Petersburg 2006, 27–100. 39 Fol. 178 r : in line 7 of the Slavonic text I give наруквици instead of наруквнци in line 21 – врьху instead of врьху мь in lines 24–25 – instead of fol. 178 v : in line 26 of the Slavonic text I give все instead of исе; fol. 179 r : in lines 10–11 of the Slavonic text I give instead of in line 20 – та instead of та; fol. 179 v : in line 9 of the Slavonic text I give тамо instead of таме тХме; three times I also inserted a letter, these instances are marked by square brackets in the text. Square brackets are also used when I add something to the Russian notes of Dmitrievsky or of the copyist. I am very grateful to Roman Krivko who read the Slavonic text and gave a number of important advises. |
| Также см.: Официальный отдел//АПВ, 1905, т. IX, 18. с. 370 340 Шипов И.П., директор Департамента государственного казначейства Министерства финансов в 1902–1905 гг. 341 Service Book of the Holy Orthodox-Catholic Apostolic (Greco-Russian) Church compiled, translated and arranged from the old Church-Slavonic Service Books of the Russian Church, and collated with the Service Books of the Greek Church by Isabel Florence Hapgood. Boston : New York: Houghton, Mifflin and Company, 1906. 342 «22-го Окт. сего года, за Архиерейским служением. Его Высокопреосвященством, Высокопреосвященнейшим Тихоном, Архиепископом Алеутским и Северо-Американским, рукоположен после присоединения к православию во диакона, а в воскресенье 23-го Окт. – во пресвитера бывший епископальный священник, доктор богословия Инграм Нафанаил Ирвин. Новорукоположенный о. Ирвин причислен к причту Нью-Йоркского Кафедрального Собора в должности миссионера для американцев». (Официальный отдел//АПВ. 1905, т. IX, 21, с. 430.) 343 Из перепечатанного газетой «Свобода. Часопись для руського народа в Америии» сообщения американской газеты: «Бруклин. 19 вере. Днесь перед полицийным судом на Ботлер стрите представ, яко обвинувачуваный, православный епископ Рафаил Гаввавини з чотырма своими прихильниками. Епископ зобрав своих прихильников и, узброивши ся револьверами, вони напали на дом, де мешкав Магазера, у котрого як раз в той час було колька его прихильников. Прихильники епископа з ним на чолс легко прорвали ся в дом, але посля короткой битвы их зводтам выгнали на улицю и тут почала ся стрелянина. Выпущено було 50 выстрелов, але только один из партии ворожои епископу зостав раненый кулею в ногу. Неведомо, чим скончила ся бы ця битва, як бы не прибегла полиция и атакуючи не пустили ся в ростечь. Але полисмен злапав епископа, бо довга ряса перешкоджала ему утекати, его одвезено до арештного дому, де вон и пересидев до следуючого утра. Усилия его приятелев и его женки взяти его под залог не привели не до чого, бо его обвинувачовано в узброеном нападении. Доказано, що епископ мав при собе заладованый револьвер, котрый вон выкинув, як утекав вод полисмена. В цю справу вмешав ся росийский конзул. Ему удало ся уговорити полицийного комисаря выпустити на волю епископа...» |
| 138 Cf. Τρεμπλας, Α τρες Λειτουργαι, 129–130. To this one could add the custom for laity to make a full prostration after the ekphonesis «Τ για τος γοις», which is observed in some places; but this prostration is prescribed nowhere and seems to be a late development. 139 On this rite, see John J. Yiannias, «The Elevation of the Panaghia», Dumbarton Oaks Papers 26 (1972): 226–236. 140 Such a prohibition is made, for example, by Symeon of Thessalonica; see Steven Hawkes-Teeples, The Praise of God in the Twilight of the Empire: The Divine Liturgy in the Commentaries of Symeon of Thessalonika († 1429), unpublished doctoral dissertation (Roma: Fontificio Istituto Orientale, 1997), 231. 142 See a recent study of the Byzantine Presanctified Liturgy by Stefanos Alexopoulos, The Presanctified Liturgy in the Byzantine Rite: A Comparative Analysis of its Origins, Evolution, and Structural Components, Liturgia condenda 21 (Leuven: Feeters, 2009). 144 See his article «The Holy Chalice of the Presanctified Liturgy» [original title in Russian: Карабинов И.А. Святая Чаша на литургии Преждеосвящённых Даров], Христианское чтение 6 (1915): 737–753; 7–8 (1915): 953–964. Karabinov’s conclusions were reproduced in an article by Nikolay Uspensky, which was thereafter translated into English and is usually cited by Western authors, while the genuine study of Karabinov remains regrettably unknown. 145 See Humphrey William Codrington, «The Syrian Liturgies of the Presanctified», Journal of Theological Studies 4 (1903): 69–82; 5 (1904): 369–377 and 535–545. 146 See Alexopoulos, The Presanctified, 248–252. Mikhail Bernatsky is currently working on an extensive article on this. 147 On this rite, see: Sergey Muretov, A Historical Study of the Rite of the Prothesis... [original title in Russian: Муретов С.Д. Исторический обзор чинопоследования проскомидии до «Устава литургии» Константинопольского Патриарха Филофея: Опыт историко-литургического исследования] (Moscow, 1895); Marco Mandalà, La protesi della liturgia nel rito bizantino-greco (Grottaferrata: Scuola tipografica italo-orientale S. Nilo, 1935). |
| Семенов 1893b – Семенов В. Греческий источник «Изречений Исихия»//ЖМНП. 1893. Ч. 288. Отд. 2. С. 84–93. Semenov V. Grecheskiy istochnik “Izrecheniy Isikhiya” [Semenov V. Grecheskii istochnik “Izrechenii Isikhiia” (The Greek source of “Sayings of Hesychius”)//Zhurnal ministerstva narodnogo prosveschenia (Journal of the ministry of popular education). 1893. Chast’ 288. Otdel 2. P. 84–93.] Ткачев 2011 – Ткачев Е. В. Исихий Иерусалимский //ПЭ. 2011. Т. 27. С. 257– 276. [Tkachev E. V. Isikhiy Ierusalimskiy (Hesychius of Jerusalem)//Pravoslavnaia entsiklopediia (Orthodox encyclopedia). 2011. Tom 27. P. 257–276.] Ткачев 2018 – Ткачев Е. В. Нил Анкирский //ПЭ. 2018. Т. 51 (в печати). [Tkachev E. V. Nil Ankirskiy (Nilus of Ancyra)//Pravoslavnaia entsiklopediia (Orthodox encyclopedia). 2018. Tom 51. (v pechati).] Baumstark 1968 – Baumstark A. Geschichte der syrischen Literatur mit Ausschluß der christlich-palästinensischen Texte. Bonn, 1968. Bettiolo 1978 – Bettiolo P. La versione siriaca dell’Asceticon di s. Nilo: Tradizione manoscritta e rapporto al testo Greco//Symposium Syriacum, 1976: Célebré du 13 au 17 septembre 1976 au Centre culmurel “Les Fontaines” de Chantilly (France). R., 1978 (OCA 205). P. 149–161. Guérard 1981 – Guérard M.–G. Nil d’Ancyre//DS. 1981. Vol. 11. P. 345–356. Wright 1871 – Wright W. Catalogue of Syriac manuscripts in the British Museum, acquired since the Year 1838. L., 1871. T. 2. Abstract Syriac sayings of Saint Nilus of Sinai/Introduction, translation from Syriac and commentary by priest Alexander Polkhovsky This publication is devoted to a collection of Syriac sayings, called “Pearls” ( ,( published by the Italian syrologist P. Bettiolo and attributed to St. Nilus of Sinai, or the Hermit († 430), which has never before been translated into Russian. The scarcity of information concerning the life and literary activity of the Saint Nilus known to modern patristic science, is the reason that the personality of this Christian writer remains largely mysterious. The purpose of this article is to introduce the issue of the origin of the Syrian apothegms, which largely depend on the ancient Greek prototype and, nevertheless, as it will be shown below, can be recognized as authentic and in parallel with the maxims coexisting with the Greek collection. The comparative method applied to both collections of sayings – Syrian and Greek – will help to see clearly how they relate to each other and what the degree of dependence of the first collection is on the latter. |
| Head of Russian Church Opposes ‘Mindless Copying’ of Western Values Photo: RIA Novosti, Ramil Sitdikov Patriarch Kirill said the Orthodox Church did not intend to merge with the state but advised to stop copying western ways and values as this would mean ‘an eternal lagging behind’. Speaking to Moscow State University students, the head of the Russian Orthodox Church blasted those who advocated the European way of development as, in his view “imitating and copying is always inferior to the original as it lacks the original beginning, the true authorship”. The cleric went on to suggest that such an approach was dangerous. “When you build a civilization on the foundation of imitation this means that you determine the development in such a way that it will always be dependent upon those who have given birth to the original and continues to do so” the Patriarch said. “It is dangerous to stay in the lead, at least for adults,” he concluded. Kirill added that Russia had already known examples of “senseless and often aggressive westernization”, but the true European way was not in copying, but in understanding one’s own European roots and return to these roots with understanding of all particular details in the cultural and historical environment. The Patriarch stressed that the European civilization was based on two cornerstones – Greco-Roman philosophical traditions and the Biblical Revelation. He then said that the Russian civilization, which is a direct heir to the Byzantine Empire, has managed to keep the tradition for centuries and is still viable. The head of the Russian Orthodox Church also assured his audience that the Church did not intend to become the official state religion in the Russian Federation. He added that Russia is now one of the most secular countries in Europe and stressed that the Church was not interested even in obtaining the status that some churches possess in various European countries. This time Kirill did not speak of the alleged concentrated attack on the Russian Orthodox Church, mentioned by him and other top clerics in previous statements. But the chairman of the Russian Lower House, Sergey Naryshkin, who delivered a speech at the same conference, filled this gap by saying that “when certain forces attempt to play on contradictions inside the society it is very important to know the history of our state, including the last 20 years of it.” Naryshkin apparently meant the revival of all major religions in the Russian Federation following the 70 years of repressions during Soviet times. |
| Kishkovsky L. Archbishop Tikhon in America//St. Vladimir’s Theological Quarterly, 1975, v. 19, 1, p. 9–31. Kowalczyk J. Centennial of St. Tikhon’s Monastery Recalls Humble Beginning Presided by Saints//Your Diocese Alive in Christ. The Official Magazine of the Diocese of Eastern Pennsylvania. Orthodox Church in America, 2005, v. XXI, 1, p. 3–7. Lopusma M .S., Lopusina D.M . Srbi u Americi: 1815–2010. Prvih 200 godina osvajanja SAD. Novi Sad – Beograd: Prometej; Ministarstvo za dijasporu Vlade Republike Srbije, 2010. Love inflicts a fatal wound. Russian dies because he is flouted by Tina de Spada. Her departure so affects him that heart stops its beating//The San Francisco Call. – 1902. – 5 December. Matusiak J., Kishkovsky L. Crisis and transition 1917–1922//Orthodox America 1794–1976. Development of the Orthodox Church in America/Ed. Constance J. Tarasar, John H. Erickson. Syosset: OCA. Department of History and Archives, 1975. P. 173–181. New Russian Orthodox Church is consecrated...//The San Francisco Call. – 1902. – 24 November. Opening of the Graeco-Russian Christmastide...//The San Francisco Call. – 1899. – 6 January. Ornate ritual marks service. Christmas festival celebrated at Russian church//The San Francisco Call. – 1903. – 8 January. Raising money to build a new Cathedral...//The San Francisco Examiner.– 1903. – 25 January. Service Book of the Holy Orthodox-Catholic Apostolic (Greco-Russian) Church, compiled, translated and arranged from the old Church-Slavonic Service Books of the Russian Church, and collated with the Service Books of the Greek Church, by Isabel Florence Hapgood. Boston – New York: Houghton, Mifflin and Co., 1906. The Founding of St. Tikhon’s Monastery in South Canaan, Pennsylvania, 1905– 1906. Part IV//Your Diocese Alive in Christ. The Official Magazine of the Diocese of Eastern Pennsylvania. Orthodox Church in America, 2005, v. X X I, 1, p. 8–12. The Founding of St. Tikhon’s Monastery in South Canaan, Pennsylvania, 1905 – 1906. Part V//Your Diocese Alive in Christ. The Official Magazine of the Diocese of Eastern Pennsylvania. Orthodox Church in America, 2005, v. XXII, 3, p. 23–29. |
| On 14-15 June 2015, Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations (DECR), paid a working visit to Rome with the blessing of His Holiness Patriarch Kirill of Moscow and All Russia. Photo: http://mospat.ru/ In the evening of June 14, Metropolitan Hilarion met with Cardinal Kurt Koch, president of the Pontifical Council for Promoting Christian Unity. They discussed various aspects of cooperation between the Moscow Patriarchate and the Holy See. Taking part in the meeting was Fr. Hyacinthe Destivelle, a staff member of the Pontifical Council for Promoting Christian Unity. Photo: http://mospat.ru/ On June 15, Metropolitan Hilarion was received by Pope Frances at the Apostolic Palace in Vatican. Metropolitan Hilarion conveyed greetings of His Holiness Patriarch Kirill of Moscow and All Russia to the head of the Roman Catholic Church. Discussed at the meeting were many issues including the dire situation facing Christian population in the Middle East and North Africa, the necessity of common actions in defence of traditional understanding of the family in modern society, and cooperation between the Roman Catholic Church and the Russian Orthodox Church in the sphere of culture. Photo: http://mospat.ru/ After the audience Metropolitan Hilarion introduced his suite to the Pope that includes archimandrite Antony (Servryuk), secretary of the administration of the Moscow Patriarchate parishes in Italy, and Mr. Miguel Palacio, a staff member of the DECR secretariat for far abroad countries. Pope Francis gave Metropolitan Hilarion and members of the Russian Church delegation a medal of his pontificate. The DECR chairman presented the head of the Roman Catholic Church a copy of the old Russian icon of the Saviour painted by protodeacon Alexy Trunin, a cleric of the Moscow church dedicated to the ‘Joy of All the Afflicted’ icon of the Mother of God. Before the audience Metropolitan Hilarion of Volokolamsk visited the Prefecture of the Papal Household, being accompanied by the prefects, and saw its exhibits, including pictures of Raphael and El Greco. Brought to Metropolitan Hilarion’s attention was the Crucifixion made of malachite and precious stones. It was presented to Pope Gregory XVI by the Emperor Nicholas I during his visit to Vatican that was the one and only visit of the Russian monarch there. |
| This is an idea that has had an extraordinarily powerful influence and appeal. Paschalis Kitromilides, for example, has gone on to explore how it might still apply in later periods as the basis of an ‘Orthodox culture’ in the Balkans; one of his papers, dealing with Greco-Russian connections in the Ottoman period, makes the connection explicit by using the title ‘From Orthodox Commonwealth to National Communities’. 32 To quote from the concluding paragraph of this paper: ‘The last figure to give expression to the idea of the Orthodox Commonwealth, Joachim III, Patriarch of Constantinople, died in the year of the outbreak of the Balkan wars.’ As Kitromilides argues, the end of the nineteenth century, with its rising national states, ‘seemed to symbolize the end or the forgetting of a thousand years of shared past for the peoples of East and South-East Europe’. The shared past he had in mind was the Orthodox world of Obolensky’s Byzantine commonwealth. It is a matter for reflection that now we have seen a resurgence of Orthodoxy in states where the Church was at best barely tolerated or at worst persecuted or forbidden, while at the same time we have also seen a resurgence of a different kind of nationalism. But the notion of an earlier Orthodox culture in which Athos played a central and benign role derives directly from the powerful image of a Byzantine commonwealth, which in Obolensky’s original book of that title ended in 1453, but which in further essays, including his equally classic Raleigh Lecture for the British Academy on ‘Italy, Mount Athos and Muscovy: The Three Worlds of Maximos the Greek’, given in 1981, he himself carried forward into the Ottoman and especially the Russian worlds. It is also a conception which has had its critics. ‘Commonwealth’ is a British idea, after all; 33 perhaps the concept lays too much stress on whether the spread of Orthodoxy really was a deliberate policy of the Byzantine state itself; ‘commonwealth’ being a political term, how can it be applied in a religious context? Jonathan Shepard has restated it in our case as a ‘force field’, with Byzantium as the centre of concentric circles of influence, and with ‘horizontal’ as well as hierarchical strands of connection. 34 In some ways this influence resembles what is nowadays sometimes called ‘soft power’. Shepard’s formulation of the reason for this influence is that the prestige and influence of Byzantium in the wider world derives from ‘its credible show of majesty and piety’. That is, the way that Byzantium itself was perceived by the wider group of neighbouring peoples was deeply connected both with the concept of the emperor and court and with its Orthodox religion. |
| Most historians attribute the introduction of the feast to Prince Andrei Bogolubsky of the late 12 th c. Now, you might be asking, if you haven’t switched to a different YouTube channel because of all this history. Why would Prince Andrei introduce a feast that the Church of Constantinople did not have? After all, the Church of Rus’ was baptised by Greek-speaking missionaries, and in fact, in the 12 th century had Greek bishops. That’s why even today we sing to our Russian bishops Eis polla eti, despota! in Greek, because originally our bishops understood that language. The thing is, that Prince Andrei is said to have tried to obtain more cultural independence for his people. He wanted his people to have their own customs, and their own, independent tradition. In fact, he even tried to elevate his own bishop, or metropolitan, named Theodore, independent of the Kievan church. But of course, the Patriarch of Constantinople, did not agree to this. So, Andrei did not succeed in establishing culture independence in his land, because in fact, culture independence does not exist. Especially not in a last 1000 years. Every tradition, you see, has been and is, influenced by other traditions. Interestingly, even this beautiful church (“Pokrova-na-Nerli” Church), which Prince Andrei had built in honour of the new feast of the Protection, was built by foreign builders from the Latin West. They were sent to Prince Andrei by Friedrich Barbarossa- the famous crusader and Emperor of the Holy Roman Empire. But that’s just a fun fact. Concerning this feast in the Greek-speaking churches today, it is commemorated on October 28 th , not October 1 st . In the Greek-speaking churches it is commemorated on the Greek national holiday called Ochi-Day . And the feast, the church feast, is associated with thanksgiving for the deliverance of the Greek nation from the Italian invasion of 1940, because of the miracles reported by many Greek soldiers, – miracles of the Holy Virgin during the Greco-Italian War of 1940-1941. But that’s enough about the historical side of this feast. |
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