| Andreyev I.M. Russia’s Catacomb Saints (Святые русских катакомб). Platina, 1983. Включает жизнеописание И.М.Андреева, составленное отцом Серафимом, и множество собранных им материалов о новомучениках. Averky, Archbishop. The Apocalypse of St.John: An Orthodox Commentary (Апокалипсис Ев. Апостола Иоанна: Православное Толкование). Platina, 1985. Включает Объяснения О. Серафима На Книгу Апокалипсис И Его Статьи О Жизни Архиепископа Аверкия. 2-е Изд., Испр.: 1995. Barsanuphius and John, Saints. Guidance Toward Spiritual Life (Прпп.Варсануфий и Иоанн. Руководство к духовной жизни). Platina, 1990; 2-е изд.: 2002. Gregory of Tours, St.Vita Patrum. Предисловие иеромонаха Серафима (Роуза) о христианстве и монашестве в Древней Галлии (Франции) веков. Platina, 1988. Herman of Alaska, St.Litde Russian Philokalia. Platina, 1988. Vol.3. John Maximovitch, Archbishop. The Orthodox Veneration of the Mother of God (Православное почитание Божией Матери). Platina, 1978; 2-е изд.: The Orthodox Veneration of Магу the Birthgiver of God (Православное почитание Богородицы Марии)/Предисл. иеромонаха Серафима (Роуза) о богословии архиепископа Иоанна. 1994 . Metrophanes, Schemamonk. Blessed Paisius Velichkovsky (Блаженный Паисий (Величковский)) /Предисл. и служба прп.Паисию сост. иеромонахом Серафимом (Роузом) . Platina, 1976; 2-е изд.: 1994. Nazarius of Valaam, Elder. Little Russian Philokalia (Малое Русское Добротолюбие). Platina, 1983. vol.2; 2-е изд.: 1996. Paisius Velichkovsky St. Little Russian Philokalia. Forestville (California): St.Paisius Abbey, 1994. Vol.4. Включает «Преподобнаго Паисия (Величковского) Крины сельные и Свиток». Pomazansky, Protopresbyter Michael. Orthodox Dogmatic Theology (Православное догматическое богословие)/Примеч., прилож. и жизнеописание автора составлены иеромонахом Серафимом (Роузом) . Содержит доклад о «догмате искупления». Platina, 1984; 2-е изд.: 1994; 3-е изд.: 2005. Fr.Seraphim Rose, and Fr.Herman Podmoshensky. Blessed John the Wonderworker (Блаженный Иоанн Чудотворец). Platina, 1987. В книгу включено первое житие (prima vita) свт. Иоанна Максимовича и другие статьи о.Серафима. |
| The Philokalia: The Complete Text. Compiled by St. Nicodemos of the Holy Mountain and St. Makarios of Corinth. Vol. 1. London: Faber and Faber, 1979. –. The Philokalia: The Complete Text. Vol. 2. London: Faber and Faber, 1981 . –. The Philokalia: The Complete Text. Vol. 3. London: Faber and Faber, 1984. –. The Philokalia: The Complete Text. Vol. 4. London: Faber and Faber, 1995. Pomazansky, Protopresbyter Michael. Orthodox Dogmatic Theology. Platina, Calif.: St. Herman of Alaska Brotherhood, 1983. Third ed., 2005. Prayer Book. Jordanville, N. Y.: Holy Trinity Monastery, 1960. Red Pine (Bill Porter). Lao Tzus Taoteching. San Francisco: Mercury House, 1996. Ren Jiyu. The Book of Lao Zi. Beijing: Foreign Languages Press, 1993. Rose, Fr. Seraphim. «The Chinese Mind.» The Orthodox Word, nos. 187– 88 (1996). –. Genesis, Creation, and Early Man. Platina, Calif.: St. Herman of Alaska Brotherhood, 2000. Second ed., 2011. –. The Soul After Death. Platina, Calif.: St. Herman of Alaska Brotherhood, 1980. Third ed., 1993. –. (Eugene Dennis Rose). «Emptiness and Fullness in the Lao Tzu.» Master’s thesis, University of California, Berkeley, 1961. Rose, Fr. Seraphim, and Fr. Herman Podmoshensky, Blessed John the Wonderworker. Platina, Calif.: St. Herman of Alaska Brotherhood, 1987. Ross, John. The Original Religion of China. Edinburgh: Oliphant Anderson & Ferrier, 1909. «Saint John Maximovitch of Tobolsk.” The Orthodox Word, no. 11 (1966). Sampson (Seivers), Elder. “Discussions and Teachings of Elder Sampson.» The Orthodox Word, no. 177 (1994). The Septuagint with Apocrypha: Greek and English. London: Samuel Bagster & Sons, Ltd. Reprint. Peabody, Mass.: Hendrickson Publishers, 1986. Seraphim of Sarov, St. Little Russian Philokalia. Vol. 1.4th ed. Platina, Calif.: St. Herman of Alaska Brotherhood, 1996. Shien, Gi-ming. “The Basic Teachings of Taoism.» 1954. Original typescript, from the collection of Fr. Seraphim Rose. –. «Being and Nothingness in Greek and Ancient Chinese Philosophy.» Philosophy East and West, Vol. 1, no. 2 (July 1951). |
| П. написал 1-е послание игум. Феодосию (Маслову), настоятелю скита Цыбукан (BMNN. 2119.2.22. Fol. 47-48; 2119.3.82. Fol. 34-34v; Jai. Bibl. Mold. Mitr. N 117. Fol. 173-174v; Жгун, Жгун, сост. 2004. С. 266-267; Они же, сост. 2014. С. 332-335). В том же году в ответ на критику противников практики исихастской молитвы П. составил важное апологетическое сочинение о молитве, в котором собраны и систематизированы высказывания мн. преподобных отцов, в основном паламитов, а также прп. Нила Сорского (на слав. яз.: BMNN. 2119.2.22. Fol. 69-98v; 2119.3.82. Fol. 51-75; Jai. Bibl. Mold. Mitr. N 117. Л. 208-251; РГБ. 214.146. Л. 8-45; Житие и писания. 1847. С. 170-210; Жгун, Жгун, сост. 2004. С. 203-236; Они же, сост. 2014. С. 490-542; на рус. яз.: Об умной или внутренней молитве. 1902. С. 1-47; Четвериков. 1988. С. 149-170 (частично); на польск. яз.: O modlitwie umysu. 1995. S. 29-67; на румын. яз.: Cuvinte i scrisori duhovniceti. 1999. Vol. 2. P. 127-161; на англ. яз.: Seraphim (Rose). Little Russian Philokalia. 1994. P. 17-54). До 1772 г. П. отправил послание к иером. Никифору (Феотоки) в ответ на просьбу прислать учеников в качестве наставников для воспитания юношей в Ясской гимназии. П. отказал, смиренно сославшись на несовершенство братьев и неготовность к такому служению (BMNN. 2119.2.22. Fol. 198-200; 2119.3.82. Fol. 178-179v; Жгун, Жгун, сост. 2007. С. 169-171; Они же, сост. 2014. С. 444-449). В 1772 г. П. написал 2-е послание к свящ. Димитрию (Bucur. Acad. Romana. Bibl. slav. 577. Fol. 40-42v; BMNN. 2119.3.70. Fol. 89-90; РГБ. 214.140. Л. 11 об.- 12; 214.142. Л. 94-96 об.; BMN. 95. Fol. 36v - 38; Житие и писания. 1892. С. 237-238; Жгун, Жгун, сост. 2014. С. 418-422). В 1775 г. П. направил послание к братьям, трудившимся в монастырском метохе Некшаны (Bucur. Acad. Romana. Bibl. rom. 1962. Fol. 6-11; НАРМ. 2119.2.32. Л. 29-31 об.; 2119.2.33. Л. 20 об.- 22 об.; BMNN. 2119.3.70. Fol. 96-99v; Жгун, Жгун, сост. 2007. C. 219-224). В том же году, когда община была вынуждена перейти из Драгомирны в мон-рь Секу, П. |
| 1102 Братство прп. Германа Аляскинского после кончины отца Серафима опубликовало их в книге «Малое Русское Добротолюбие» (Little Russian Philokalia. Vol.4: St.Paisius Velichkovsky, 1994). 1104 Заметим, что о. Серафим предварил слова «взошел еси к вершинам молитвы» словами «облекшись смирением». Он всегда с великой осторожностью относился к духовной практике: ведь человек, вообразивший, что он взошел к вершинам молитвы, может быть на самом деле в состоянии прелести, питаемой тщеславием. 1110 См.: The Complete Works of Swami Vivekananda Calcutta, 1989. Об эволюции см. также: Swami Vivekananda on Darwin, Evolution and the Perfect Man; What Is Enlightenment?//2002. Spring – Summer. Р.58–63, 150–151. Хотя в « Православии и религии будущего» об этом не говорится, гуру XX в. Шри Ауробиндо также был активным пропагандистом современного эволюционизма в рамках индуистской метафизики. 1111 Fr.Seraphim Rose. Orthodoxy and the Religion of the Future. 5 th edition. Platina (California), 2004. Р.35. 1113 Fr.Seraphim Rose. Gods Revelation to the Human Heart Р.42. Русский пер. см.: Божие откровение человеческому сердцу. С.39. 1145 Fr.Seraphim Rose. Orthodoxy and the Religion of the Future. Р.21. Этот случай также упоминается в летописи Братства прп.Германа. 27 сент. 1974г. 1146 B.A.Robinson. New Age Spirituality//Ontario Consultants on Religious Tolerance. Ontario (Canada), 1995. 1147 Alison Lentini. Lost in the Supermarket: Pop Music and Spiritual Commerce//SCP Newsletter. 1999. 22:4–23:1. Р.25. 1148 См.: Monk Innocent. Potters Field: Harry Potter and the Popularization of Witchcraft//The Orthodox Word. 2001. Р.241–255; Linda Harvey. How Sorcery Chic Permeates Girl-Culture//SCP Newsletter, 2002–2003. 27:2. Р.1–15; Hieromonk Damascene. New Developments in the Formadon of the Religion of the Future//The Orthodox Ward. 2004. Р.225–227. 1153 Catherine Sanders. Mathew Fox’s Masses//SCP Newsletter. 2002. Spring. 26:3. Р.4. 1154 См.: Craig Branch. Re-imagining God//Watchman Expositor. 1994. 11:5. Р.4–6, 19; Parker T.Williamson. Sophia Upstages Jesus at Re-imagining Revival//The Presbyterian Layman. 1998. May – June. 31:3; Parker T.Williamson. Staying Alive: Re-imagining Gather//The Presbyterian Layman. 2004. July. Р.9. |
| See the life of St Isaaky the Recluse of the Kiev-Caves, God’s Fools . Synaxis Press, Chilliwack, B.C., Canada, 1976, p 21. Hyperconsciousness , p 292-293, 2nd ed. Kadloubovsky, E. and Palmer, G., Early Fathers from the Philokalia , " St Isaac of Syria, Directions on Spiritual Training, " Faber and Faber, London, 1959. (hereafter referred to as Early Fathers ). Early Fathers , p 140, paragraphs 114, 115, 116. Saint Seraphim of Sarov , pp 61-62 (Rus. ed.), cited in the notes translated from the Russian, see above. Philokalia , Vol 3, p 322, para 103 (Greek ed.). Early Fathers , p 297, 47 Op. cit. , p 105, para 71. Works of St. Isaac the Syrian , 3rd ed., Sermon 8, p 37. Philokalia , Vol 2, p 467, para 49. Here we must note that the quoted dictum of St Isaac the Syrian—that a spiritual vision is unexpected—should not be understood as an absolute law for all instances of such visions. By way of an exception to the cited dictum, but as completely exceptional phenomena, certain holy ascetics have had such unusual visions which were anticipated by them; but they had a presentiment as an unconscious prophecy, as a prophecy about what unavoidably must happen. Such an exceptional instance, as it were, a prophecy of a miracle which was going to happen, occurred with St Serge of Radonezh at the end of his life. This instance is described in detail in the Russian work, Hyperconsciousness , p 377. (The bibliography was not available to the author. It was cited in the notes translated from the Russian, see above.) See footnote 13, Ch 1, pp 13-22. " Go by two " s to various regions of the earth, preaching peace to people and repentance for the remission of sins. " Guerier, p 27 (cf Mk.6:7-12.) Guerier, p 115. Khrapovitsky, Antony, Confession: A Series of Lectures on the Mystery of Repentance . Holy Trinity Monastery Press, Jordanville, N.Y., 1975. Guerier, p 127 (our emphasis). Op. cit. , p 129. Op. cit. , pp 103-104. Brown, Raphael, The Little Flowers of St. Francis . Image Books, Garden City, N.Y., 1958, p 60. |
| ... In reprisal for the Athonite monks " support of the Greek Insurrection, Turkish garrisons were housed on the Holy Mountain at the expense of the monasteries. Located at the southwestern tip of the Athonite peninsula, between the Sketes of St. Anne and St. Basil. New Skete is a dependency of the Monastery of St. Paul and is located on its land. See Elder Paisios of Mount Athos, Elder Hadji-Georgis the Athonite, (Thessalonica: Holy Convent of the Evangelist John the Theologian, 1996), pp. 80-84. Xerophagy: A diet consisting of only vegetables and grains cooked without oil. Later this was renamed the Cell of the Holy Resurrection. It is located at the top of Little St. Anne " s Skete. Because of the elder " s strict adherence to the canons, few could bear the heavy penances he would have dispensed. Realizing this, the elder found it more profitable to receive people for revelation of thoughts, help them through spiritual counsel, and send them to a confessor for the Sacrament of Confession. " The Ladder of Divine Graces " in The Philokalia, vol. 3 (London: Faber and Faber: 1984), pp. 66-69. Aclose friend of St. Innocent of Alaska and St. Philaret, Metropolitan of Moscow, Andrew Muraviev wrote many books about his pilgrimages to holy places, including Greece, the Holy Land, the Caucasus and Northern Russia. Elder Hadji-George (Georgis) was renowned as one of the strictest ascetics of Mount Athos in the nineteenth century. Also known as the Russikon, St. Panteleimon " s Monastery is the only Russian representative among the twenty governing monasteries on Mount Athos. In 1856 Fr. Hilarion developed a close spiritual bond with Fr. Jerome, the renowned elder and confessor of St. Panteleimon " s Monastery. Fr. Jerome would walk to Little St. Anne " s Skete every year and visit Fr. Hilarion. A similar occurrence took place in the life of a contemporary Greek elder, Fr. Porphyrios. For a description and an explanation of this gift, see Constantine Yiannitsiotis, With Elder Porphyrios (Athens: The Holy Convent of the Savior, 2001), pp. 131-49. Here it is appropriate to relate Fr. Hilarion " s teaching on prayer for the reposed. One Russian monk, Fr. Barsanuphius, was once with Elder Euthymius in the Skete of St. Anne. Their conversation touched upon the death of a certain monk. Unexpectedly, Fr. Euthymius broke into tears and said, " Fr. Hilarion told me that when you hear of the death of someone, you are to leave aside your prayer rule or any concerns for your own soul, and pray and weep over that soul which is passing through the toll-houses. For we still remain among the living and can repent, but the soul of a deceased person can no longer do anything for itself and is in extreme need of prayerful aid. " Предыдущий Следующий Комментарии Войдите через FaceBook ВКонтакте Яндекс Mail.Ru Google или введите свои данные: © 1999-2015 Православие.Ru |
| Fokin, A. (2018) Metropolitan Macarius (Bulgakov) and the catholic romantic ecclesiology in Germany (by the case of Heinrich Klee’s theology), Filaretovskii al’manakh 14: 117–134. (in Russian) Gezen, A. (1884) The history of the Slavic translation of the Creed . St. Petersburg, Imp. Akademija nauk Publ. (in Russian) Hilarion (Troitsky) (2004) Works: In 3 Vols , vol. 1. Moscow: Sretenskij monastyr " Publ. (in Russian) Ivantsov-Platonov, A., prot. (1898) About the Russian Church Government . St. Petersburg, A. A. Porohovshhikov Publ. (in Russian) Karelina, L. (2021) The Doctrine of the Church of St. Sylvester Malevansky in the context of ecclesiological discussions of the last third of the XIXth – early XXth century, Trudy Kievskoi dukhovnoi akademii 34: 51–65. (in Russian) Khomyakov, A. S. (1886) Complete works: In 8 vols , Vol. 2. Moscow: Universitet Publ. (in Russian) Khondzinskii P., archpriest (2014) On the Source of the Question from a «Biographer» of the St. Sergius of Radonezh in Prince E. N. Trubetskoy’s Lecture «Speculation in colors», St. Tikhon " s University Review. Theology. Philosophy. Religious Studies 6 (57): 9–20. (in Russian) Khondzinskii P., archpriest (2017) «The Church Is Not an Academy»: Russian Non-academic Theology of the 19th Century . Moscow, St. Tikhon " s University Publ. (in Russian) Khondzinskii P., archpriest (2019) The Idea of «Personalizing» the Church in Russian Theology in the Second Half of the 19th – Early 20th Centuries, Bulletin of the Ekaterinburg Theological Seminary 4 (28): 125–130. (in Russian) Khondzinsky, P., archpriest, Kyrlezhev, A. (2019) Sobornost’ in the Russian theological tradition, Issues of Theology 1 (3): 427–440. (in Russian) Kolcherin, A., priest, Mramornov, A. (eds.) (2015) Documents of the Holy Council of the Orthodox Russian Church of 1917–1918, vol. 5: Acts of the Council from the 1st to the 36th . Moscow, Novospassk ij monastyr " Publ. (in Russian) Lavrov, V., Lobanov, V., Lobanova, I., Mazyrin, A. (2008) The Hierarchy of the Russian Orthodox Church, the Patriarchate and the State in the Revolutionary Era . Moscow, Russkaja Panorama Publ. (in Russian) |
| В.Я. Саврей Общая библиография Источники I. На древнегреческом языке и в переводе на европейские языки 1. В «Патрологии» аббата Ж.П. Миня: Basilius Magnus – PG 29–32. Gregorius Nazianzenus – PG 35–38. Gregorius Nyssenus – PG 44–46. 2. В издании Sources Chrétiennes: Basile de Césarée. Sur Saint-Esprit//SC. Vol. 17. 1947. Idem. Homélies sur l " Hexaéméron//SC. Vol. 26 bis. 1950. Idem. Sur l " Origine de l " homme//SC. Vol. 160. 1970. Idem. Contre Eunome 1//SC. Vol. 299. 1982. Idem. Contre Eunome 2–3//SC. Vol. 305. 1983. Idem. Sur le Baptême//SC. Vol. 357. 1989. Grégoire de Nazianze. La Passion du Christ//SC. Vol. 149. 1969. Idem. Lettres théologiques (Ep. 101–102)//SC. Vol. 208. 1974. Idem. Discours 1–3//SC. Vol. 247. 1978. Idem. Discours 27–31//SC. Vol. 250. 1978. Idem. Discours 20–23//SC. Vol. 270. 1980. Idem. Discours 24–26//SC. Vol. 284. 1981. Idem. Discours 4–5//SC. Vol. 309. 1983. Idem. Discours 32–37//SC. Vol. 318. 1985. Idem. Discours 38–41//SC. Vol. 358. 1990. Idem. Discours 42–43//SC. Vol. 384. 1992. Idem. Discours 6–12//SC. Vol. 405. 1995. Grégoire de Nysse. Vie de Moïse (De vita Moysis)//SC. Vol. 1. 1942. Idem. La Création de l " homme//SC. Vol. 6. 1944. Idem. Traité de la Virginité (De virginitate)//SC. Vol. 119. 1966. Idem. Vie de sainte Macrine//SC. Vol. 178. 1971. Idem. Homélies sur l " Ecclésiaste//SC. Vol. 416. 1996. Idem. Lettres//SC. Vol. 363. 1990. Idem. Discours catéchétique II SC. Vol. 453. 2000. Idem. Sur les Titres des psaumes//SC. Vol. 466. 2002. 3. Филокалия Оригена The Philocalia of Origen. A Compilation of Selected Passages from Origen " s Works Made by St Gregory of Nazianzus and St Basil of Caesarea/Transl. George Lewis. Edinburgh, 1911. II. В переводе на русский язык Библиотека отцов и учителей Церкви. Т. 4. Творения Григория Чудотворца и Мефодия, епископа и мученика. М., 1996. Св. Василий Великий . Собр. соч. Т. 1–5. М., 1993. Св. Василий Великий . О сотворении человека//Журнал Московской Патриархии. 1972. 1. С. 30–38; 3. С. 33–40. Св. Григорий Богослов . Творения. Т. 1,2. М., 2007. |
| References Akvilonov, E. (1894) The Church. Science definition of the Church and apostol’s learnind about it as a Christ’s body . St. Petersburg, A. Katanskij i Ko Publ. (in Russian) Akvilonov, E. (1896) New Testament doctrine abour the Church: experience of the dogmatic re-search . St. Petersburg, S. P. Iakovlev Publ. (in Russian) Akvilonov, E. (1905) On the Sobornost " of the Church in connection with the question of the restoration of the All-Russian Patriarchate . St. Petersburg, Uchilishche glukhonemykh Publ. (in Russian) Anthony Khrapovitsky, metropolitan (1911) Complete works: In 3 vols, 2th edition . St. Petersburg, I. L. Tuzov Publ. (in Russian) Anthony Khrapovitsky, metropolitan (2007) Selected works. Letters. Materials . Moscow, PSTGU Publ. (in Russian) Beglov, A. (2016) All-Russian Church Council 1917–1918 as a manifestation of the conciliar practice of the Church, Gosudarstvo, religiia, tserkov’ v Rossii i za rubezhom 1 (34): 51–73. (in Russian) Beglov, A. (ed.) (2017) Documents of the Holy Council of the Orthodox Russian Church of 1917– 1918, vol. 14: Documents Of the Department of monasteries and monasticism . Moscow, Novospassk ij monastyr " Publ. (in Russian) Borsch, I. (2008) Russian Science of Church Law in the First Half of the Twentieth Century: the Search for Methodology . Moscow, URSS Publ. (in Russian) Chomiakoff, A. (1872) L’Eglise latine et le Protestantisme au point de vue de l’Eglise d’Orient . 2nd edition, Lausanne and Vevey, B. Benda Publ. Destivelle, H. (2008) The Local Council of the Russian Orthodox Church of 1917-1918 and the Principle of Sobornost " . Moscow, Krutickoe podvor " e Publ. (in Russian) Dmitriev, A. (2018) N. P. Gilyarov-Platonov and Y. F. Samarin in the work on the publication of the theological heritage of A. S. Khomyakov, Vestnik Russkoi khristianskoi gumanitarnoi akademii 19 (3): 121–129. (in Russian) Fetisenko, O. (ed.) (2015) «I loved you with the love of a brother...»: Correspondence between Yu. F. Samarin and Baroness E. F. Raden (18611876) . St. Petersburg, Vladimir Dal " Publ. (in Russian) |
| The Greek immigrants did not follow the pattern that others did. Throughout the period of great immigration, there was very little contact between the Greek parishes and the Russian Orthodox Archdiocese. Although some authors have maintained that all Orthodox in America accepted the authority of the Russian bishop prior to 1921, there is not sufficient evidence to support this claim. 107 The vast majority of the Greek parishes were organized without any contact with the Russian bishops in America. When a parish of Greek immigrants needed a priest, the parish leaders generally appealed to the ecclesiastical authorities, either Athens or Constantinople. 108 Even the marriages of Greek immigrants in America often had to be approved by bishops in the homeland. 109 Having said this, however, it must also be stated that there is evidence of limited cooperation between some Greek priests and the Russian Orthodox Archdiocese. In the years prior to World War I, at least three priests of Greek background appear to have served under the jurisdiction of the Russian bishop. These priests were Father Michael Andreades, Father Kallinikos Kanellos, and Father Theoklitos Triantafilidis. Each of these had studied in Russia and spoke Russian as well as Greek. In the early part of the twentieth century, these priests served parishes in the western part of the United States that were composed of both Greeks and Slavs. 110 Some evidence also shows that a small number of Greek parishes turned to the Russian Orthodox Archdiocese for assistance prior to 1921. Specifically, the archives of the Russian Archdiocese contain letters from six Greek parishes that requested antimencia (altar cloths). Only one undated letter from this period was sent to the Russian Archdiocese from a Greek parish that was seeking a priest. These limited examples of Greek parishes that sought assistance from the Russian Orthodox Archdiocese are exceptions and not the norm. 111 Indeed, evidence indicates that the Russian Orthodox diocese recognized that the Greek priests and Greek Orthodox parishes were not part of its jurisdiction. On the parish listings of the Russian Orthodox diocese for 1906, the Greek Orthodox parishes are not included. Furthermore, the document notes that in addition to the listed clergymen, «there are several Greek priests who are under the Metropolitan of Athens but who, so far as Episcopal Ministrations are concerned, call upon the Orthodox Archbishop of North America.» 112 While this statement is ambiguous, it does indicate that the Russian Orthodox diocese recognized that the Greek priests in America were not fully under its jurisdiction. In this regard, it should also be noted that the Greek parishes were not listed among those belonging to the Russian Orthodox jurisdiction in lists published in 1911 and 1918. 113 |
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