| At the Last Judgment, so St. Symeon the New Theologian writes, Christ will produce exemplary saints from every station in life and so demonstrate that it is possible for every person, whatever one’s work or employment, to attain to salvation and sainthood, rendering all excuses for what they are. Let us meditate from time to time on this teaching. Among the disciples of Jesus there were mostly Galilean fishermen and ordinary farmers. Matthew the tax collector may have been well educated and a trained professional in the Roman bureaucracy to do his job. John, the brother of James, was intellectually gifted in order to compose the magnificent Gospel of St. John, if he is indeed its author as handed down in tradition. In films Judas is sometimes portrayed as a Hamlet-lite figure, an intellectual with burning conceptual questions, but we know nothing of this from the texts of the Gospels. We have an astonishing variety of persons in the constellation of the saints, including men and women and children: from farmers to teachers, from lawyers to doctors, from ascetics to missionaries, from cooks to theologians, from charismatics to philosophers, from soldiers to kings, from deacons to bishops. St. Luke the Evangelist was a doctor. St. Paul was a missionary. St. Ignatius was a Bishop. St. Justin Martyr was a philosopher. St. Basil was a great philanthropist. St. Gregory of Nanzianzus was a preeminent theologian. St. Macarius of Egypt and St. Symeon the New Theologians were charismatics. St. John of the Ladder was an ascetic. St. Demetrios was a teacher. St. Theodore the Recruit was a soldier. St. Constantine the Great was an emperor. Born in a pagan family (ca. 272 AD), St. Constantine established a career in the military proving to be an exceptional leader and skillful politician. His life was one of continuous struggle for power and dominance, far from a solitary and peaceful climate conducive to sainthood. His inner circle involved intrigues for succession, including members of the imperial family who were executed as real or imagined plotters, under the reign of Constantine. |
| Protopresbyter Thomas Hopko, Dean Emeritus of Saint Vladimir’s Orthodox Theological Seminary, Crestwood, NY, and noted Orthodox Christian priest, theologian, preacher, and speaker, fell asleep in the Lord on the afternoon of March 18, 2015. Protopresbyter Thomas Hopko, Dean Emeritus of Saint Vladimir’s Orthodox Theological Seminary, Crestwood, NY, and noted Orthodox Christian priest, theologian, preacher, and speaker, fell asleep in the Lord on the afternoon of March 18, 2015. Father Thomas was the beloved husband of Matushka Anne [Schmemann] Hopko. They were married on June 9, 1963. Together, Father Thomas and Anne are the parents of five children, sixteen grandchildren, and three great-grandchildren. Thomas John Hopko was born in Endicott, NY, on March 28, 1939, the third child and only son of John J. Hopko and Anna [Zapotocky] Hopko. He was baptized and raised in Saint Mary’s Carpatho-Russian Orthodox Greek Catholic Church and educated in Endicott public schools, graduating from Union-Endicott High School in 1956. Father Thomas graduated from Fordham University in 1960 with a bachelor’s degree in Russian studies. He graduated with a theological degree from Saint Vladimir’s Orthodox Theological Seminary in 1963, from Duquesne University with a master’s degree in philosophy in 1969, and earned his doctorate degree in theology from Fordham University in 1982. Ordained to the Holy Priesthood in August 1963, Father Thomas served the following parishes as pastor: Saint John the Baptist Church, Warren, OH (1963–1968); Saint Gregory the Theologian Church, Wappingers Falls, NY (1968–1978); and Saint Nicholas Church, Jamaica Estates, NY (1978–1983). Father Thomas was honored with the clerical rank of Archpriest in 1970 and the rank of Protopresbyter in 1995. Beginning in 1968, Father Thomas began his long service to Saint Vladimir’s Orthodox Theological Seminary. Over the years, Father Thomas held the following positions: Lecturer in Doctrine and Pastoral Theology, 1968–1972; Assistant Professor of Dogmatic Theology, 1972–1983; Associate Professor of Dogmatic Theology, 1983–1991; Professor of Dogmatic Theology, 1991–1992; Dean, Rector of Three Hierarchs Chapel, and Professor of Dogmatic Theology, 1992–2002. |
| The Upbringing of Children A Christian upbringing lays a moral and spiritual foundation in a child, while a scholastic education aims at developing his mental abilities. These are two different activities. There is no reason to think that scholastic education automatically facilitates the moral development of a child. Some people may be very educated but ill-bred and unspiritual. On the other hand, totally uneducated peasants can be highly spiritual and moral people. Bishop Alexander (Mileant) 24 January 2005 Introduction The following sources were used: “The Religious upbringing of Children,” by Archpriest Sergey Schukin; “The Orthodox Upbringing of Children in Our Days,” by Bishop Gregory Grabbe; and other Orthodox articles. All aspects of a man”s life – his character, sense of responsibility, good and bad habits, ability to cope with difficulties, and his piety – are shaped primarily during his childhood. The bright memories of his childhood can strengthen and warm a man during trying times, and, contrarily, those who have not had a happy childhood can in no way remake it. When we meet an orphan who has never had parental affection, or a step-son or step-daughter whose broken spirits are a result of difficulties at home, or those left to the care of strangers, we can sense in them the imprint of painful early impressions. The absence of a religious upbringing unfailingly manifests itself in a person”s character – a sort of fissure can be perceived in his spiritual makeup. A child is extraordinarily receptive to religious impressions. He is instinctively drawn toward everything that opens up the beauty and meaning of life. Take this away from him and his soul will become dulled and he will feel lonely in an unfriendly and cruel world. Something similar happens with the physical appearance of a child. If he lives in dismal, damp surroundings, he will grow underdeveloped, ailing and without joy. In both cases of malady, physical or spiritual, the fault lies with the parents. On the other hand, when we consider prominent and successful people, people of great integrity and energy, we see that the majority of them came from large, hard-working families, brought up in religious traditions. |
| Материал из Православной Энциклопедии под редакцией Патриарха Московского и всея Руси Кирилла Содержание ГРИГОРИЙ I ВЕЛИКИЙ [Двоеслов; лат. Gregorius Magnus] (ок. 540, Рим - 12.03.604, там же), свт. (пам. 12 марта; в совр. католич. Церкви 3 сент.- день интронизации), папа Римский (3 сент. 590 - 12 марта 604), отец и учитель Церкви. Жизнь Источниками жизнеописания Г. В. являются: 1. Сочинения самого святителя, в частности «Собеседования (Диалоги) о жизни и чудесах италийских отцов и о бессмертии души» ( Greg. Magn. Dial. I [Praef.]; III 36; IV 16, 21), «40 Бесед на Евангелия» (In Evang. 38. 15), многочисленные письма. Свт. Григорий Великий. Гравюра. 1600 г. (Sacchi. Vitis pontificum. 1626) (РГБ) Свт. Григорий Великий. Гравюра. 1600 г. (Sacchi. Vitis pontificum. 1626) (РГБ) 2. Сочинения церковных писателей. Самые древние свидетельства о Г. В. приводятся его современником св. Григорием Турским в «Истории франков» ( Greg. Turon. Hist. Franc. X 1), завершенной в 594 г., св. Исидором , еп. Севильским, в соч. «О знаменитых мужах» ( Isid. Hisp. De vir. illustr. XL 53-56), написанном ок. 610 г., а также в Liber pontificalis (LP. Vol. 1. P. 312-314). Св. Беда Достопочтенный посвятил Г. В. неск. глав в «Церковной истории англов» ( Beda. Hist. Angl. I 23, 24, 27-32; II 1), законченной в 731 г. Во 2-й пол. VIII в. Павел Диакон (Варнефрид) упоминал о святителе в «Истории лангобардов» ( Paul. Diac. Hist. Langobard. III 13, 20, 24, 25; IV 5, 8, 9, 18, 19, 29). 3. Древние лат. Жития Г. В.: 1-е написано ок. 700 г. в Англии неизвестным монахом мон-ря Уитби ( Colgrave B. The Earliest Life of Gregory the Great. Camb., 1985), 2-е - Павлом Диаконом во 2-й пол. VIII в., известно в 2 редакциях, краткой (BHL, N 3639) и расширенной (с позднейшими интерполяциями; BHL, N 3640; PL. 75. Col. 41-59), 3-е, пространное, составлено в Риме по указанию папы Иоанна VIII в 872-873 гг. Иоанном Диаконом (в 4 кн.; PL. 75. Col. 59-242). Существуют неск. греч. анонимных Житий Г. В. (BHG, N 720-721f). 4. В Новое время сведения о Г. |
| XI. Характеристика XIV в. в церковной истории. Церкви балканских народов. Дальнейшее правление династии Палеологов. Интеллектуальная жизнь в Византии Александр Дворкин. Очерки по истории Вселенской Православной Церкви. Литература: Obolensky, The Byzantine Commonwealth; Obolensky, Byzantium and the Slavs; Meyendorff J. Byzantium and the Rise of Russia: A Study of Byzantino-Russian Relations in the Fourteenth Century. Cambridge, 1981; Meyendorff J. A Study of Gregory Palamas. N.Y., 1974; Meyendorff J. St. Gregory Palamas and Orthodox Spirituality. N.Y., 1974; Meyendorff, Byzantine Theology; Мейендорф, Введение; Papadakis; Ostrogorsky, History of the Byzantine State; Острогорски, Buзahmuja и словени; Runciman, The Fall of Constantinople; Runciman, The Great Church in Captivity. 1. В Западной Европе XIV в. был чрезвычайно тяжелым. Он характеризовался социальными беспорядками, страшной эпидемией бубонной чумы - «черной смерти» и бесконечной разрушительной войной между Францией и Англией. Все эти события глубоко травмировали тогдашнее общество и оказали на него деструктивное воздействие. В конце концов они привели к глубокому демографическому кризису. Несколько раз возвращавшиеся волны «черной смерти» и непрекращавшаяся Столетняя война значительно сократили население Европы и ожесточили его. По словам тогдашнего историка, «как никогда ранее, даже больше, чем в эпоху крушения Римской империи, западные народы прошли через долину сени смертной». Деревни разрушались и исчезали с лица земли, города приходили в запустение, цивилизация отступала. Все эти несчастья не обошли стороной и Восточную Европу. И тем не менее в ее истории временем великих катастроф был XIII в., а XIV в. стал временем восстановления. Восстановление это не было возвращением к старому, но, скорее, трансформацией, преображением, которое базировалось на прошлом, было его развитием. Можно сказать, что семена новой истории, долго спавшие в почве, наконец проросли в XIV в. Византийская империя, вернувшаяся в старую столицу после 60-летнего изгнания, переживала время неслыханного культурного расцвета. Однако ее политическое существование было призрачным. Могущественная сверхдержава ушла в невозвратное прошлое: Византия стала лишь одним из многих балканских государств. Ее территория сокращалась все больше и больше, стягиваясь вокруг Константинополя и Салоник, да и сам Константинополь был полуразрушенным городом, сохранявшим лишь отсвет былого величия. Земель больше не было, торговля перешла в руки энергичных итальянских республик, армия стала лишь кучкой наемников. |
| New Book: St. Gregory Palamas " Apodictic Treatise on The Procession of The Holy Spirit, Available From Uncut Mountain Press/Православие.Ru New Book: St. Gregory Palamas " Apodictic Treatise on The Procession of The Holy Spirit, Available From Uncut Mountain Press A new book, Apodictic Treatise on The Procession of The Holy Spirit , by the incomprable St. Gregory Palamas is now available for pre-order from Uncut Mountain Press : " This towering figure of Orthodox spiritual life and teaching, the boast of Thessaloniki and spokesman for the Holy Mountain of Athos, is well known to students of Orthodox theology for his defense of the Hesychasts and exposition of the teaching of the Fathers on the Divine Energies and Theosis. What is not known, and with regard to which there is often great ignorance, even among Orthodox theologians in the West, is that the great hesychast was also a great defender of the Faith and Dogma of the Holy Trinity and a strident polemicist against the heresy of the filioque . Now the divine wisdom of the theologian of Grace applied and embraced by the Church for more than half a millennium is available in the English language for all lovers of the Holy Trinity to be edified and enlightened. For the first time, St. Gregory’s masterpiece, Apodictic Treatise on the Procession of the Holy Spirit , is available in English from Uncut Mountain Press. " Since its inception in 2000, Protopresbyter Peter Heers " Uncut Mountain Press has gained a solid reputation as a provider of Patristic and patristically-minded Orthodox texts, including The Truth of Our Faith by Elder Cleopa (Ilie), Apostle to Zaire: The Life and Legacy of Blessed Father Cosmas of Grigoriou, and St. Nikodemos the Hagiorite " s Exomologetarion: A Manual of Confession , Concerning Frequent Communion, and Confession of Faith, among others. The book can be pre-ordered now and will be available in February 2016. 25 сентября 2015 г. Предыдущий Следующий Смотри также Light for the World: the Life of St. |
| Tweet Нравится Philokalia published in Portuguese Moscow, April 14, 2017 Photo: Pravoslavie.ru Portuguese publishing house “Paulinas” has released the book Pequena Filocalia (“Small Philokalia”). The 800-page tome includes works of the great monastic teachers translated into Portuguese: St. Anthony the Great, Evagrius Ponticus, St. Macarius the Egyptian, St. John Cassian, St. Hesychios of Sinai, St. Mark the Ascetic, St. Maximus the Confessor, St. Symeon the New Theologian, St. Gregory of Sinai, St. Gregory Palamas, and other fathers of the Church. The Patristic works were translated from ancient Greek by Portuguese translator António de Almeida and compiled and edited for publication by Igumen Arseny (Sokolov), representative of the Moscow Patriarchate to the Patriarchate of Antioch and All the East. Editor for the “Paulinas” publishing house Rui Oliveira expressed confidence that the book will not only be read with interest by Portuguese-speaking readers, but for many of them will be the opening of the Orthodox ascetic tradition. The Philokalia of St. Macarios of Corinth (1731–1805) and St. Nicodemos of the Holy Mountain 1749–1809) was first published in Venice in 1782. Since the eighteenth century, this collection has been the foundational work for all Orthodox spirituality, both Greek and Slavic. Since the time of publication of this book containing 1206 pages in the Greek original and representing over thirty authors, it has been printed in abridged forms and translated into various languages—most notably Slavonic, Russian, modern Greek, Romanian, English, French, and Italian. 14 апреля 2017 г. Рейтинг: 7 Голосов: 3 Оценка: 1 2 3 4 5 6 7 8 9 10 Квитанция Реквизиты для юридических лиц Реквизиты для переводов из-за границы Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты Квитанция Реквизиты для юридических лиц Реквизиты для переводов из-за границы Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf BASIL THE GREAT BASIL THE GREAT, bishop, theologian, monk, St. (ca. 330–379). Born of an aristocratic family in central Asia Minor, eldest of the Cappadocian Fathers, the older brother of Gregory of Nyssa and childhood friend of Gregory of Nazianzus (qq.v.), Basil and the latter Gregory received the best education available in the ancient world, having been trained both in rhetoric and, at the then “university town” of Athens, in philosophy. Raised as a Christian and from youth enamored with the great Christian thinker of the previous century, Origen (q.v.), Basil’s intellectual and spiritual life represented a continuation of the latter’s great task, the integration of Christian life and experience with the best of ancient Greek thought. He and Gregory of Nazianzus compiled a selection of quotes from Origen, bearing on prayer and the spiritual life, called the Philokalia. He was also significantly influenced by the nascent monasticism (q.v.), visiting Egypt as a young man and even attempting a not-altogether-successful experiment at the monastic life with his friend, Gregory. His life of active contribution to the Church began with his appointment as bishop to the metropolitan see of Cappadocia (q.v.), Caesarea, in 370. The nine years of life remaining to him he exhausted in a ministry of extraordinary effort and remarkable accomplishments. Basil continued his lifelong interest in monasticism as a bishop, and the responses he wrote in reply to questions on the monastic life (the Longer and Shorter Rules), with their emphasis on communal life and social service, have exercised great influence in the history of cenobitic monasticism. His treatises On the Holy Spirit and the three Against Eunomius, written in reply to the attack on the teaching of the Trinity (q.v.)-the great ecclesiastical and imperial crisis of the era-laid down the main lines of Greek triadology. This work and his efforts to reconcile “Semiarians” to Orthodoxy would be confirmed at the Ecumenical Council of Constantinople (qq.v.) in 381, and expanded on by his brother and his friend, the two Gregories. |
| Patriarch Daniel Points to Mothers of Three Holy Hierarchs as Great Models for Family Education Source: Basilica.ro Given the Solemn Year of the pastoral care of parents and children in the Romanian Patriarchate, His Beatitude Patriarch Daniel stressed that the Three Holy Hierarchs and Ecumenical Teachers received a perfect Christian education during childhood and offered their mothers as models for today’s mothers. During his sermon delivered January 30 at St Gregory the Enlightener Chapel of the patriarchal residence, the Patriarch of Romania praised Saints Nonna, Emmelia and Anthousa, the mothers of the Three Holy Hierarchs. ‘Fourth-century Christian mothers and parents, in general, were aware of the responsibility to raise their children in the faith, to make them lovers of Christ and the Church, and to urge them to be merciful,’ Patriarch Daniel said. The Patriarch noted that the education of merciful parents who taught their children to be merciful can be observed in the life of the Three Holy Hierarchs. ‘All these Three Holy Fathers, Basil the Great, Gregory the Theologian, and John Chrysostom, defended the poor, widows, people in distress, and the sick. They defended human dignity when it was humiliated by passions, greed, and injustice throughout history.’ ”The poor are the door-keepers of the kingdom . – Saint Gregory the Theologian His Beatitude underscored that ‘these Holy Fathers are teachers not only for monks, not only for theologians but for all persons, that is why they are called Great Ecumenical Teachers. In particular, their families are a model for today’s families.’ St Basil the Great’s mother: Saint Emmelia The Romanian Patriarch said that Saint Emmelia gave birth to ten children, five of whom became saints: Basil the Great, Gregory of Nyssa, Peter of Sebaste, Macrina the Younger and Theosebia the Deaconess. ‘Saint Emmelia considered giving birth and bringing up children, and above all their education in the Christian faith is the noblest work and the most beautiful sacrifice that a mother can bring.’ St Gregory the Theologian’s mother: Saint Nonna |
| John Anthony McGuckin Cappadocian Fathers JOHN A. MCGUCKIN This is the collective name given to the leading Neo-Nicene theologians of the patristic era who took on the direction of the Nicene movement after the death of St. Athanasius of Alexandria. They were closely related by family bonds or ties of close friendship, and came from the same upper echelon of ancient society, most of them demonstrating advanced rhetorical and philosophical skills which they put to the service of the church in fighting against the second generation Arians (especially Aetios and Eunomios), and thus emerged as among the greatest of all the church fathers. They have traditionally been designated as the “Three Cappadocian Fathers”: St. Basil the Great of Caesarea (330–79), St. Gregory the Theologian (of Nazianzus: 329–90) who was Basil’s lifelong and close friend, and St. Gregory of Nyssa, Basil’s younger brother (ca. 331–95). But there was also a wider circle that ought to expand the designation to include St. Macrina (a Cappadocian “Mother” who did not leave any extant writings of her own but who educated and formed her younger brother, Gregory of Nyssa, decisively and who was an important monastic founder in her own right) and also St. Amphilokios of Ikonium, who was St. Gregory the Theologian’s relative and a disciple of St. Basil, who has left important writings and canonical letters. They all came from the region of Cappadocia – present-day eastern Turkey near the Syrian border – especially the towns of Guzelyurt where Gregory Nazianzen lived; Kaisariye, the home of Basil; and Nevsehir, which was the base of St. Gregory of Nyssa. In all three places colonies of monastics grew up, many of which survived intact from the early – Middle Ages until the exchange of populations after the Greek-Turkish War of 1922. St. Basil was a major influence on the developing monastic movement and, along with Sts. Antony and Pachomius, has been regarded as the “father of monasticism” in the Eastern Church. |
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