| Wash., 1976; idem. Joseph, Son of Jacob//ABD. 1992. Vol. 3. P. 976-981; Seybold D. A. Paradox and Symmetry in the Joseph Narrative//Literary Interpretations of Biblical Narratives/Ed. K. R. R. Gros-Louis, J. S. Ackerman, T. S. Warshaw. Nashville, 1974. P. 59-73; Donner H. Die literarische Gestalt der alttestamentlichen Josephsgeschichte. Hdlb., 1976; Daube D. Typology in Josephus//JJS. 1980. Vol. 31. N 1. P. 18-36; Savage M. Literary Criticism and Biblical Studies: A Rhetorical Analysis of the Joseph Narrative//Essays on the Comparative Method/Ed. C. D. Evans, W. W. Hallo, J. B. White. Pittsburgh, 1980. P. 79-100; Hollander H. W. Joseph as an Ethical Model in the Testaments of the Twelwe Patriarchs. Leiden, 1981; Haag H. «Der Aufstieg Josefs im Haus des Ägypters//Fontes atque Pontes/Hrsg. M. Görg. Wiesbaden, 1983. P. 205-214; Bassler J. M. Philo on Joseph: The Basic Coherence of De Iosepho and De Somniis II//JJS. 1985. Vol. 16. N 2. P. 240-255; Cooper J. S. Sargon and Joseph: Dreams Come True//Biblical and Related Studies/Ed. A. Kort, S. Morschauser. Winona Lake, 1985. P. 33-39; Hilgert E. The Dual Image of Joseph in Hebrew and Early Jewish Literature//Biblical Research. 1985. Vol. 30. P. 5-21; White H. C. The Joseph Story: A Narrative Which ‘Consumes " Its Content//Semeia. Atlanta, 1985. Vol. 31. P. 49-69; Ahuviah A. On the Real Joseph//Beth Mikra. Jerusalem, 1985/1986. Vol. 31. N 104-107. P. 271-280; Aejmelaeus A. The Traditional Prayers in the Psalms. Schmidt L. Literarische Studien zur Josephsgeschichte. B.; N. Y., 1986; Aberbach M. Joseph and His Brothers - in the Light of the History of the Israelite Tribes//Beth Mikra. 1986/1987. Vol. 32. N 108/111. P. 114-120; Naor M. The Story of Joseph the Righteous (Gen 37. 28-45. 4)//Ibid. P. 224-234; Osman A. Stranger in the Valley of the Kings: The Identification of Yuya as the Patriarch Joseph. L., 1987; King J. R. The Joseph Story and Divine Politics: A Comparative Study of a Biographic Formula from the Ancient Near East//JBL. |
| Chapter 40.– How It is Said that Jacob Went into Egypt with Seventy-Five Souls, When Most of Those Who are Mentioned Were Born at a Later Period. Seventy-five men are reported to have entered Egypt along with Jacob, counting him with his children. In this number only two women are mentioned, one a daughter, the other a grand-daughter. But when the thing is carefully considered, it does not appear that Jacob " s offspring was so numerous on the day or year when he entered Egypt. There are also included among them the great-grandchildren of Joseph, who could not possibly be born already. For Jacob was then 130 years old, and his son Joseph thirty-nine and as it is plain that he took a wife when he was thirty or more, how could he in nine years have great-grandchildren by the children whom he had by that wife? Now since, Ephraim and Manasseh, the sons of Joseph, could not even have children, for Jacob found them boys under nine years old when he entered Egypt, in what way are not only their sons but their grandsons reckoned among those seventy-five who then entered Egypt with Jacob? For there is reckoned there Machir the son of Manasseh, grandson of Joseph, and Machir " s son, that is, Gilead, grandson of Manasseh, great-grandson of Joseph; there, too, is he whom Ephraim, Joseph " s other son, begot, that is, Shuthelah, grandson of Joseph, and Shuthelah " s son Ezer, grandson of Ephraim, and great-grand-son of Joseph, who could not possibly be in existence when Jacob came into Egypt, and there found his grandsons, the sons of Joseph, their grandsires, still boys under nine years of age. But doubtless, when the Scripture mentions Jacob " s entrance into Egypt with seventy-five souls, it does not mean one day, or one year, but that whole time as long as Joseph lived, who was the cause of his entrance. For the same Scripture speaks thus of Joseph: And Joseph dwelt in Egypt, he and his brethren, and all his father " s house: and Joseph lived 110 years, and saw Ephraim " s children of the third generation. Genesis 50:22–23 That is, his great-grandson, the third from Ephraim; for the third generation means son, grandson, great-grandson. |
| 261. Ep. lib.II, CXLIII, col.265B. 262. Ep. lib.II, CCXXIX, col.317D320A. 263. Ep. lib.II, CCII, col.305D. 264. " De octo spiritibus malitiae " , cap.XVIII, col.1164A. 265. " Peristeria " , sectio XII, cap.XI, col.961C. 266. Ep. lib.II, LVIII, Aetio monacho, col.225B. 267. Ep. lib.II, LI, col.221C. 268. Ep. lib.III, CCIII, Zoasimo Cigario, col.305D308A. 269. Ep. lib.I, CCCXXVI, Theodoto comiti, col.200D201A. 270. " Capita paraenetica " , c.98, col.1257B. 271. " De volunt. paupertate " , cap.X, col.981D984A. 272. Ep. lib.I, CLXXX, col.152C. 273. " Tract. ad Eulogium " , cap.X, col.1105D. 274. Ep. lib.III, CXXI, Eurycli presbytero, col.440B. 275. " Peristeria " , sectio II, cap.I, col.817B. 276. Ep. lib.III, CCLXVIII, col.517BC. 277. " De oratione " , col.1200A. 278. Ep. lib.III, CCCXIX, col.537C. 279. Ep. lib.III, CCLII, Gerontio monacho, col.508A509A. 280. " De volunt. paupertate " , cap.XXVII, col.1004A. 281. " De oratione " , cap.III, col.1168CD. 282. " De volunt. paupertate " , cap.XXVIII, col.1004B. 283. " De oratione " , cap.XXVIII, col.1173A. 284. См.: Иннокентий, архиепископ. Пострижение в монашество. Вильна, 1899. 285. Взгляд на монашеский постриг как на таинство был весьма распространен в аскетической литературе как до преп. Нила, так и после него. Так, например, блаж. Иероним называет монашеский постриг " вторым крещением " . Сходные мысли мы находим у преп. Феодора Студита, преп. Симеона Нового Богослова, Евстафия Фессалоникийского, блаж. Симеона Фессалоникийского, Иоанна Антиохийского и др. 286. Epism. lib.I, CCXLII, col.172 B. 287. Epist. lib.II, XCI, XCII, Amphilochio monacho, Migne, gr.s., t.LXXIX, col.241BC. 288. Epist. lib.II, XCVI, Philumeno enclisto, col.244B. 289. " De monastica exercitatione " , cap.XX, col.745C. 290. Epist. lib.I, CCXLI, col.172C. 291. " De monastica exercitatione " , cap.XLI, col.769D772A. Мысль о необходимости строгого послушания в монашеской жизни мы находим также у преп. Антония Великого, свт. Василия Великого, преп. Ефрема Сирина, преп. Иоанна Кассиана, преп. Иоанна Лествичника, аввы Дорофея и у других аскетов. |
| 261. Ep. lib.II, CXLIII, col.265B. 262. Ep. lib.II, CCXXIX, col.317D–320A. 263. Ep. lib.II, CCII, col.305D. 264. " De octo spiritibus malitiae " , cap.XVIII, col.1164A. 265. " Peristeria " , sectio XII, cap.XI, col.961C. 266. Ep. lib.II, LVIII, Aetio monacho, col.225B. 267. Ep. lib.II, LI, col.221C. 268. Ep. lib.III, CCIII, Zoasimo Cigario, col.305D–308A. 269. Ep. lib.I, CCCXXVI, Theodoto comiti, col.200D–201A. 270. " Capita paraenetica " , c.98, col.1257B. 271. " De volunt. paupertate " , cap.X, col.981D–984A. 272. Ep. lib.I, CLXXX, col.152C. 273. " Tract. ad Eulogium " , cap.X, col.1105D. 274. Ep. lib.III, CXXI, Eurycli presbytero, col.440B. 275. " Peristeria " , sectio II, cap.I, col.817B. 276. Ep. lib.III, CCLXVIII, col.517BC. 277. " De oratione " , col.1200A. 278. Ep. lib.III, CCCXIX, col.537C. 279. Ep. lib.III, CCLII, Gerontio monacho, col.508A–509A. 280. " De volunt. paupertate " , cap.XXVII, col.1004A. 281. " De oratione " , cap.III, col.1168CD. 282. " De volunt. paupertate " , cap.XXVIII, col.1004B. 283. " De oratione " , cap.XXVIII, col.1173A. 284. См.: Иннокентий, архиепископ. Пострижение в монашество. Вильна, 1899. 285. Взгляд на монашеский постриг как на таинство был весьма распространен в аскетической литературе как до преп. Нила, так и после него. Так, например, блаж. Иероним называет монашеский постриг " вторым крещением " . Сходные мысли мы находим у преп. Феодора Студита, преп. Симеона Нового Богослова, Евстафия Фессалоникийского, блаж. Симеона Фессалоникийского, Иоанна Антиохийского и др. 286. Epism. lib.I, CCXLII, col.172 B. 287. Epist. lib.II, XCI, XCII, Amphilochio monacho, Migne, gr.s., t.LXXIX, col.241BC. 288. Epist. lib.II, XCVI, Philumeno enclisto, col.244B. 289. " De monastica exercitatione " , cap.XX, col.745C. 290. Epist. lib.I, CCXLI, col.172C. 291. " De monastica exercitatione " , cap.XLI, col.769D–772A. Мысль о необходимости строгого послушания в монашеской жизни мы находим также у преп. Антония Великого, свт. Василия Великого, преп. Ефрема Сирина, преп. Иоанна Кассиана, преп. Иоанна Лествичника, аввы Дорофея и у других аскетов. |
| This supposed opposition engendered a false view on the hostility between the trends of Sts. Joseph and Nilus. In actuality, both trends legitimately coexisted within the Russian monastic Tradition, complementing each other. As is evidenced from the Rule of St Joseph, its basis was complete non-acquisitiveness, and renunciation of the very concepts of " yours-mine. " The years passed. The monastery flourished with construction work and the efforts of St Joseph. As he grew old, he prepared himself for eternal life. Before his end he received the Holy Mysteries, then summoned all the brethren. He gave them his peace and blessing, and peacefully fell asleep in the Lord on September 9, 1515. The funeral oration to St. Joseph was composed by his nephew and disciple, the monk Dositheus Toporkov. The first Life of the saint was written in the 1540’s by a disciple of St Joseph, Bishop Sava the Black of Krutitsa, with the blessing of Macarius, Metropolitan of Moscow and all Russia (+1564). It entered into the Great Menaion Readings compiled by Macarius. A second edition of the Life was written by the Russified Bulgarian writer, Lev the Philologue, with the assistance of St. Zenobius of Otensk (October 30). Local veneration of St. Joseph was established at the Volokolamsk monastery in December of 1578, on the hundred year anniversary of the founding of the monastery. On June 1, 1591, the church-wide celebration of his memory was established under Patriarch Job. St. Job, a disciple of the Volokolamsk saint, tonsured St. Germanus of Kazan, and was a great admirer of St. Joseph. He wrote the Service to St. Joseph, which was included in the Menaion. Another disciple of Sts. Germanus and Barsanuphius was also the companion and successor to Patriarch Job, Hieromartyr Patriarch Hermogenes (February 17), a spiritual leader of the Russian people in the struggle for liberation under the Polish incursion. The theological works of St Joseph comprise an undeniable contribution within the treasury of the Orthodox Tradition. As with all Church writings inspired by the grace of the Holy Spirit, they continue to be a source of spiritual life and knowledge, and they have their own theological significance and pertinence. |
| The Ben Lomond crisis would likewise raise the question of obedience and directly confront the anti-traditional tendencies latent within a former EOC parish in Ben Lomond, California. The crisis itself is better documented than the Joseph Allen affair, with some key documents online and one brief scholarly treatment having been published about a decade ago. 430 Not too long after the Joseph Allen affair, the AEOM realized the former EOC leadership had differing views on issues and could no longer function the way it used to function. In 1995, the AEOM requested that Metropolitan Philip disband the AEOM as an independent vicariate and integrate the parishes into the archdiocesan structure, which he agreed to do. 431 This placed Ben Lomond under the direct supervision of Bishop Basil, and then, in 1995, under the direct supervision of a new bishop, Bishop Joseph. The parish encountered a series of difficulties that precipitated a division, beginning in September of 1996, when Bishop Joseph informed Hardenbrook that he (Bishop Joseph) would need to relocate or laicize many of its 29 clergymen and regularize the parish " s liturgical practices. 432 On November 14, a Thursday, Bishop Joseph met with the parish clergy and informed them that none of them could exist as «part-time» clergy so those who were working secular jobs either needed to cease that work, with the possibility of being transferred, or accept to be laicized. 433 Many clergy interpreted this as a rejection of the Pauline model of a worker-priest. 434 On Holy Friday during the following spring, Bishop Joseph visited the parish and informed them he did not want to laicize any of the clergy after all, even though Hardenbrook had been meeting with the clergy for months to help with their discernment. 435 Bishop Joseph then asked Hardenbrook, after the meeting, to join him for lunch but since it was Holy Friday, Hardenbrook was keeping a strict fast, in conformity with Orthodox praxis. In fact, Hardenbrook and his parish had been emphasizing the ascetic tradition within Orthodox Christianity, including keeping the liturgical fasts, and this invitation to lunch affected Hardenbrook " s view of Bishop Joseph. |
| Соединяясь в Богослужении с другими книгами, он всегда имеет первенство, поскольку его службы предшествуют службам прочих книг. Эти достоинства Октоиха весьма важны для чад Православной Церкви. Древнее происхождение его может укреплять их веру в неизменность древнего Богослужения нашей Церкви. Учение, содержащееся в нем, может убедить их в той непреложной истине, что наша Церковь есть истинно вселенская, от рода в род словом, писанием и своими священными песнями неизменно передающая истинное учение Веры и деятельности Христианской. 3 Constit. Apost. lib. VIII, с. 34, Binham. Orig. Eccl. lib. XIII,’e. IX, § pag. 300, Edit, secund. Halae Magd. 1754 ann 7 Basil, de spirit. S.ad. Amphil. c. 29, p. 86, Tom III, edit. Paris. 1839, Binh. or. Eccl. lib. XII, с. X. § IX, p. 324. 8 Const. Apost. lib. VII, c. 48, Binh. orig. Eccl. ibid.–Эmo следующее славословие: «Хвалите, отроцы, Господа, хвалите имя Господне. Хвалим Тя, славословим Тя, великия ради славы Твоея, Господи, Царю, Отче Христа, Агнца непорочнаго, вземлющего грех мира. Тебе подобает хвала, Тебе подобает слава, Богу и Отцу через Сына в Духе всесвятом, во веки веков, Аминь». 12 Instit. Cassian. lib. II, с. 57, Edit. Paris 1642 an. Joan. Bonae de divin. Psalm, p. 30, Edit, Colon. Agripnin. 1677 an. Const. Ap. lib. II, c. 57. 15 Это славословие читается так: «Слава в вышних Богу и на земли мир, в человецех благоволение, песнями прославляем Тя, благодарим Тя, славословим Тя, покланяемся Тебе, истинному Богу, Единому нерожденному, Единому неприступному, велнкия ради славы Твоея, Господи Царю Небесный, Боже, Отче Христа, Агнца непорочного, вземлющего грехи мира. Прими молитву нашу, седяй на Херувимех. Яко Ты един Свят, Ты един Господь Иисуса Христа, Бога всей сотворенной твари, Царя нашего, через Него же Тебе слава, честь и поклонение». Const, Ар. lib. VII, с. 47. Binh. Or. Eccl. lib. XIII, с. X, p. 324. 21 Consil. Antioch. Epist. SSnod. apud Euseb. lib. VII, c. SO. дам. Xp. Том. Ill, стр. 5a. 23 В одних из Египетских монастырей во время ночных собраний пели 20, а в других 30, 40, 50 и псалмов (Cass. lib. II, с. et. 5); в иных всякий час пели по 6 псалмов или умножали псалмы по числу часов; в 3-й час пели 3 псалма, в 6-й 6; и так далее (Binham. Orig. Eccl. lib. XXIV с. I, § VII). |
| The great spiritual abilities of the young monk were evidenced in the Church reading and singing. He was musically talented and possessed a voice that " in church singing and reading was like that of a swallow, wondrously harmonious, delighting the ears of those who heard him. " St. Paphnutius assigned Joseph as ecclesiarch. Joseph spent about seventeen years in the monastery of St. Paphnutius. The strict monastic obedience under the guidance of the experienced abbot was an excellent spiritual school for him, giving him the education needed to become an instructor and guide of monastic life. Towards the end of St Paphnutius’s life, Joseph was ordained hieromonk and, in accord with the final wishes of St Paphnutius, he was appointed Abbot of the Borov monastery. St Joseph decided to transform the monastic life along strictly coenobitic principles, following the example of the Kiev Caves, Holy Trinity-St. Sergius, and St. Cyril of White Lake monasteries. However, this intention was met with strong opposition from a majority of the brethren. Only seven pious monks were of one mind with the abbot. St. Joseph decided to visit Russian coenobitic monasteries in order to seek out the best arrangement for monastic life. He arrived together with the Elder Gerasimus at the St Cyril of White Lake monastery, which itself presented a model of strict asceticism on the principles of a coenobitic monastery rule. His acquaintance with the life of these monasteries strengthened St Joseph's views. But, after returning to Borov monastery at the wish of the prince, St Joseph again encountered the brethrens’ same staunch resistance to changing their customary rule. Thus, he resolved to found a new monastery with a strict coenobitic rule. He took seven like-minded monks to Volokolamsk, his native region, to a forest known to him since childhood. The prince of Volokolamsk at the time was Boris Vasilievich, the pious brother of Grand Prince Ivan III. Having heard about the virtuous life of the great ascetic Joseph, he gladly received him and allowed him to settle on the outskirts of his principality, at the confluence of the Rivers Struga and Sestra. The selection of this spot was accompanied by a remarkable occurrence: a storm blew down the trees before the eyes of the astonished travelers, as though clearing the place for the future monastery. Here, on June 1479, the ascetics set up a cross and built a wooden church in honor of the Dormition of the Mother of God, which was consecrated on August 15, 1479. This is historically the date of the founding of the monastery of the Dormition of the Most Holy Mother of God, later named after its founder. |
| St Joseph had many other trials and tribulations, but each time the Lord tried him according to the measure of his spiritual strength. The saint angered Grand Prince Ivan III, who was reconciled with the saint only towards the end of his life, and repented of his former weakness for the Judaizers. The saint also angered the Volotsk prince Theodore, on whose lands Joseph's monastery was situated. In 1508 the saint suffered a wrongful accusation from St. Serapion, Archbishop of Novgorod (March 16), with whom, however, he soon was reconciled. In 1503, a Council at Moscow, under the auspices of St. Joseph and his disciples, adopted a " Conciliar Reply " concerning the indissolubility of church properties. " Therefore all church-acquired property is essentially the acquired property of God, pledged, entrusted, and given to God. " The legacy of the canonical works of Abbot Joseph is notably in The Nomocanon Codex, a vast codex of canonical rules of the Orthodox Church, begun by St Joseph and completed by Metropolitan Macarius. There are opinions about the different views and discord between the two great teachers of Russian monasticism at the end of the fifteenth and beginning of the sixteenth centuries, St Joseph of Volotsk and St Nilus of Sora (May 7). In historical literature, these views are usually presented as proclaiming two " contrary " currents within Russian spiritual life: external activity and inner contemplation. This is profoundly incorrect. St Joseph in his Rule synthesized these two aspects of the Russian monastic tradition, proceeding without interruption from the Athonite blessing given to St. Anthony of the Kiev Caves, through St. Sergius, and down to our own day. The Rule presupposes the need for a full inner regeneration of man, submitting one's whole life to the task of salvation and deification [Greek theosis] not only for each individual monk, but also for the collective salvation of the whole human race. Great emphasis in the Rule is placed upon the demand that monastics constantly work toward inward and church prayer— " The monk should never be on holiday. " Work, as " a collective deed, " comprised for Joseph the very essence of church life: faith, embodied in good works, is the realization of prayer. |
| I hope American Christians do not believe that this is a war of Syrian Muslims against Syrian Christians – nor even a war between native Syrians. Two-and-a-half years ago Fr. Joseph Huneycutt traveled to Syria as part of an official delegation of Christian pastors and leaders to investigate the emerging political crisis and to assess the situation of Syria’s Christians. Christian delegation to Damascus meets with President Assad of Syria in September 2011. Fr. Joseph Huneycutt stands third from Assad’s left. Photo credit: antiochian.org, The September 2011 trip was sponsored by the Antiochian Orthodox Archdiocese of North America, and a report of the delegation’s findings was issued here . Now in its third year, the Syria conflict has taken countless lives and has left much of the country destroyed. Reports seem to come in weekly detailing the struggles of Syria’s ancient Christian community. Reports of kidnapping, murder, rape, torture, and destruction of churches at the hands of rebel insurgents are now a common theme of the Syria crisis. Last December, Fr. Joseph’s parish, St. Joseph Orthodox church in Houston, hosted the “Hope, Humanity, Healing” benefit concert to spread awareness of the plight of Syria’s Christians and to raise funds for the relief of all suffering innocents of the conflict. Fr. Joseph agreed to speak with Levant Report this week: Levant Report: Thank you for agreeing to talk to us about the Christian situation in Syria. Last December, your parish, St. Joseph Orthodox church, hosted a benefit concert for the Syrian humanitarian crisis. What prompted you to put together such an event and how did the community respond? Fr. Joseph: The event came together thanks to the dream of St Joseph parishioner Lama Nashawati DeVries, a classically trained professional pianist, along with her brother Deacon George (Bassam) Nashawati, a violinist for the San Antonio Symphony. They teamed up with other Houston area performers, both within and without the parish: Christine Yacoub, Len Verrett, Mariam Haddad, Osama Raad, Tracey Parker, Dr Bill Attra and the St Romanos Chorale, and pulled together a special night of entertainment: “Hope, Humanity, Healing – A Musical Offering to Syria.” It was standing room only in the parish hall; around 250 people came out to enjoy the show and support the cause. The event raised of which the Diocese of Bosra-Hauran, Jabal al-Arab, and the Golan in southern Syria, and the St Gregory Orthodox Society for the Elderly and Orphans in Damascus were the beneficiaries. Thanks God, it was a very special evening in support of our brothers and sisters in Syria. |
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