| The early Christian period is marked by the multitude of female martyrs who – even with their blood – helped the message of Christianity reach contemporary society. In the New Testament ( Lk. 8.2–3 ) we encounter references to women as sponsoring patrons of the early missionary efforts of Christianity. Priscilla and Aquila, a notable couple within the Pauline circle, probably sustained in a most decisive way the activity of St. Paul. The earliest reference to a deaconess is encountered in the Pauline Epistle to the Romans (16.1) and refers to Phoebe, a young sister from Kenchreae (near Corinth) whom Paul commends to the Romans. In the same chapter of his epistle, Paul refers to another nine women out of a whole of twenty-four notable people mentioned; among them, the above-mentioned Priscilla, the scholarly missionary and patron of the churches in Corinth and Ephesus. The notable female disciple Junia (mentioned together with Andronicus) is explicitly referred to as an Apostle; and she along with many other women (such as the explicitly named Mary, Tryphosa, Tryphaena, Persis, and so on) recall for us the early, apostolic, Christian environment where women played a vital role in the life of the church and its proclamatory mission. It seems that the role of the deaconess designated an ordained member of the church with specific duties and obligations. Sixty-four inscriptions from the Eastern Roman Empire testify to the existence of ordained deaconesses, while a few others refer to female presbyters (the meaning of which is not entirely clear). Part of the body of Christian texts which did not find their way into the New Testament, such as the apocryphal Acts of Paul and Thecla, recount the fascination of the young betrothed virgin who for three days and three nights, without eating or drinking, remained fastened to the window like a spider listening to the words of Paul (Kraemer 1988; Lipsius and Bonnet 1891). According to the Acts, Thecla followed Paul and when thrown to the lions she was miraculously saved. |
| John Anthony McGuckin Chrismation SERGEY TROSTYANSKIY Chrismation is the second sacrament of the Orthodox Church, part of the initiation (baptismal) mysteries. Through Chrismation one is anointed with specially consecrated oil of myrrh ( Ex. 30.25 ) in order to receive the gift of the “Seal of the Holy Spirit.” In Orthodoxy Chrismation normally takes place immediately after the baptism of water. It is an organic part of the baptismal mystery and is performed as its fulfillment. Chrismation conforms the initiate to Christ, “the anointed one” and opens the door to deification, in Christ, by the transfiguring grace of the Holy Spirit, who is the Illuminator and Sanctifier. St. Cyril of Jerusalem, in his baptismal catecheses of the 4th century, noted that by becoming partakers of Christ we are called “Christs,” since we receive the anti-type of the gift of the Holy Spirit. Thus, after being baptized with the sanctified waters, one receives this anti-type in the form of Chrismation, the same Holy Spirit with which the Savior was anointed in his earthly ministry by the Father. The sealing of the believer with Holy Chrism renders them into prophets, priests, and kings. The ancients widely practiced two types of anointing: social anointing and symbolic anointing. The Scriptures present the first type of anointing as being performed primarily as a sign of hospitality. In addition it was performed for healing purposes and also for the preparation of the dead for burial. In the two evangelical stories of the anointing of Jesus, the first concerning Jesus in the house of Simon the Pharisee ( Lk. 7.38–50 ) and the other relating the sign Mary of Bethany gave ( Jn. 12.3 ), we can see several of these strands coming together (also with allusions to the other type of anointing symbol). The sinful woman anoints Jesus when his host has neglected that honor, and he accepts it as a symbol of the redemption God brings through love. The anointing Mary offers (which carries overtones ofmessianic status) is rebuffed as a messianic symbol and accepted as a symbol of burial precisely because the evangelist knows that no human can ever anoint Jesus as the Messiah, rather it is a gift of the Father. For this reason, when the myrrh-bearing women come to anoint the Lord, they are unable to achieve their goal: in his resurrection the mysteries of glorification have already taken place. |
| Es ist bewundernswert, dass das größte Ereignis der Geschichte, welches die Propheten des Alten Testaments verkündeten und welches sogar die hervorragenden Denker des Altertums vorahnten, sich so bescheiden und äußerlich unbemerkbar vollzog. Bethlehem schlief. Jerusalem schlief. Ganz Judäa schlief. Der Allmächtige Herr – der König der Könige und Herrscher des Weltalls – ist der Welt nicht mit festlichen Klängen des Hörnerschalls (Ps 150, 3) und des allgemeinen Jauchzens offenbart worden, sondern demütig und sanftmütig, in der Nachtruhe einer armen Höhle, indem Er von der Engelschar und wenigen Hirten gelobt wurde, die kamen, um das Ereignis zu sehen, das der Herr kundgetan hat (Lk 2, 15). Im Anfang seines irdischen Weges will der Herr gleich wie „in den Grenzen der Demütigung das Tugendbild zeigen“ - denkt der hl. Johannes Chrysostomos nach. So edel agiert nur die vollkommene Liebe, die nicht das Ihre sucht (1 Kor 13, 4-5), die sich nicht zur Schau stellt und keine Ehre und keinen Ruhm fordert, sondern bereit ist, um des Nutzens der Nächsten willen alle Strapazen und Bedrängnisse zu ertragen. „Genau deswegen, - fährt der Kirchenlehrer fort, - nimmt der Herr meinen Leib an, damit ich Sein Wort einpassen kann, und, indem Er mein Fleisch annimmt, mir Seinen Geist gibt, um mir den Lebensschatz durch das Geben und durch die Annahme zu vermitteln“ (Weihnachtshomilie). Dadurch ist uns wohl die überreiche Liebe Gottes offenbart worden, dass wir den wahren Lebensschatz bekamen – den Herrn selbst, denn aus Ihm und durch Ihn und auf Ihn hin ist alles (Röm 11, 36). Liebe ist der wahre Grund und die Triebkraft göttlicher Handlungen. Gott brachte die Welt ins Sein und schuf den Menschen, indem Er ihn ausgiebig mit Gaben beschenkte. Aus Liebe kam Er, um den Menschen zu retten, als jener aus der Gemeinschaft mit seinem Schöpfer schied. Nach der Bestimmung des Schöpfers besteht der ganze Sinn des menschlichen Lebens darin, dass wir einander lieben (Jo 14, 34). Wie aber kann dies in der Welt, wo es so viel Übel und Hass gibt, erreicht werden? Dafür ist es vor allem notwendig, sein eigenes Herz zu öffnen und es Gott zu geben. |
| Assuming the editorship of the Quarterly is a task equally exciting and daunting. «For which of you, intending to build a tower, does not first sit down and estimate the cost, to see whether he has enough to complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it will begin to ridicule him, saying, «his fellow began to build and was not able to finish " » ( Lk. 14:28–30 ). We rely, in this project, on those giving of their time to provide anonymous reviews of the submissions, on the members of the Advisory Board, on the support of the Seminary and its faculty, on donors and benefactors, as well as on a worldwide network of scholars and students of Orthodox theology. If the Quarterly is to confirm – by its cargo, as it were – the generous designation «flagship periodical of Orthodox scholarship», this can only be the fruit of a collaborative enterprise. We invite your contributions, suggestions, and support. Michael Zheltov Abstract At all times the Eucharist has been at the center of liturgical life in all of the Orthodox churches; the Russian Church was no exception. The article presents a survey of the basic attitudes and perceptions associated with the eucharistic liturgy in the various periods of the history of the russian Church, from its beginnings until our times. In particular, the article focuses on the development of the devotional practices as a precondition for the reception of communion and highlights the significant changes in the practice and understanding of the Eucharist throughout the history of the Russian Church. Keywords Russian Orthodox Church, Eucharist, liturgy, liturgical history, communion This article represents a broad overview and analysis of eucharistic practices and eucharistic theology in the Russian Orthodox Church throughout various periods of its history. The picture that emerges from the primary sources is quite dissimilar from the models that we may find either in classic dogmatic textbooks of the Synodal era (1721–1917) or in the twentieth century «neopatristic» theological works. It turns out that the place that the perception of the Eucharist and the participation in it occupied in the large-scale panorama of the Russian religious life in different eras was not exactly the same as we observe today. Therefore, a conscientious scholarly study of the history of the Russian Church and of its spiritual legacy must avoid anachronistic projections of later practices and understandings upon the evidence of earlier sources. The Origins |
| Peacemaking and Conflict Resolution in the Church Has there ever been a parish council free from conflict? Who has not experienced rancorous divisions among fellow parishioners? Who does not know Orthodox families who have gone through acrimonious divorces? We can shrug it off, saying such conflict is “normal” and do our best to survive it. But in reality conflict often leaves behind enduring damage – severed relationships, broken ties, people left scarred and embittered. Although Christ proclaims, “Blessed are the peacemakers, for they shall be called the children of God,” too often we see the children of the Church embroiled in destructive conflict and controversy. Has there ever been a parish council free from conflict? Who has not experienced rancorous divisions among fellow parishioners? Who does not know Orthodox families who have gone through acrimonious divorces? We can shrug it off, saying such conflict is “normal” and do our best to survive it. But in reality conflict often leaves behind enduring damage – severed relationships, broken ties, people left scarred and embittered. Should we Christians not do better than this? Wouldn’t it be wonderful if we could respond to conflict in gracious and constructive ways? Might we learn how to handle conflict so as to build relationships rather than harm them? I believe we can – that we can learn to see conflict as a way to minister to each other and to glorify God. We can harness conflict as a transforming power toward growth and healthy change. Christ gives us a model of handling conflict constructively when a young man approaches and asks his help in settling an inheritance. Instead of behaving as a judge, Christ addresses the underlying issue: “Take heed and beware of all covetousness, for a man’s life does not consist in the abundance of his possessions.” He then illustrates this truth in the parable of the rich fool. (Lk 12:13-21) When faced with conflict, we often focus on what the other person has done wrong. In contrast, scripture and Church tradition call us to focus primarily on what is going on in our own hearts when we are at odds with another. In the Lenten prayer of St. Ephraim the Syrian, we are called first to see our own sins, and not to judge our brother. Why? Because according to scripture, the human heart is the wellspring of conflicts. “For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander.” (Mt 15:19) The heart’s central role in conflict is vividly described in the epistle of James: |
| Esto es narrado sólo por los tres primeros Evangelios. Herodes Antipas gobernaba Galilea y Perea; era hijo de Herodes el Grande, quien había ordenado el martirio de los inocentes en Belén. Casado con la hija del rey Aretas de Arabia, inició una relación extramatrimonial con Herodías. Ésta, descontenta con su matrimonio con Filipo, abiertamente se mudó al palacio habiendo antes conseguido la expulsión de la esposa legal de Herodes. El rey Aretas se sintió profundamente insultado y en nombre de su hija declaró la guerra a Herodes. Antipas debió partir a la fortaleza de Maqueronte, al este del mar Muerto, para comandar su ejército. Allí escuchó de Juan el Bautista como profeta que atraía multitudes y esperando encontrar apoyo en él para su campaña ordenó traerlo. Sin embargo, en lugar de apoyo escuchó del Bautista esta desagradable acusación: »No te es lícito tener la mujer de tu hermano» ( Mk. 6:18 ). Estas palabras irritaron especialmente a Herodías quien usó toda su influencia para incitar a Herodes para que eliminase a Juan. Temeroso del pueblo, Herodes no se atrevió a matar a Juan, y solo optó por encarcelarlo en la fortaleza de Maqueronte. Según el testimonio de san Marcos, Herodes respetaba a Juan, lo consideraba un hombre recto y santo y aceptaba más de una vez su consejo. Como toda persona de carácter débil, Herodes quiso acallar su conciencia haciendo unas cuantas buenas obras (sugeridas por el Bautista) para así compensar su pecado capital tan combatido por Juan. Herodes inclusive disfrutaba escuchar al Bautista pero no estaba dispuesto a renunciar a su pecado y finalmente, privó de su libertad a Juan en beneficio de la malvada Herodías. Así concluyó el ministerio de Juan, el último de los profetas véterotestamentarios. Partida de Nuestro Señor a Galilea. Conversación con la mujer samaritana. ( Mt. 4:12 ; Mk. 1:14 ; Lk. 4:14 ; Jn. 4:1–42 .). Los cuatro Evangelistas hablan sobre la partida del Señor a Galilea. San Mateo y san Marcos destacan que esto ocurrió luego del encarcelamiento de Juan el Bautista, mientras que san Juan agrega que el motivo de la partida de Nuestro Señor fue el rumor de que Jesús realizaba mayores milagros y convocaba mas gente que Juan el Bautista aunque, como dice el Evangelio de Juan, Jesús no bautizaba sino Sus discípulos. |
| He taught meekness and humility… He worked unprecedented miracles… People asked each other, “Who is He?” For never in Israel had there been a prophet greater than this… And they wanted to proclaim Him their king. But He did not want this. When the Pharisees and scribes saw that Christ was attracting more and more people, they feared losing their own influence, and succeeded in turning the Jews against Him. This was not difficult to accomplish. Ecstatic over His teaching and amazed at His miracles, the people did not delve deeper into the teaching, and therefore became blind instruments in the hands of Christ’s enemies. Meanwhile, Christ sternly rebuked the Pharisees and scribes for distorting the law, corrupting the people, and abusing their status. The Pharisees slandered Christ, accusing Him of violating the Law of Moses and teaching the people to do the same. The prophecy of St. Simeon the God-Receiver was coming to pass: Behold, this child is set for the fall and rising again of many (Lk. 2:34). Who fell? The proud, vain, ambitious, and self-seeking leaders of the Jewish people! They should have accepted the divine teaching of Christ before all the others and become His disciples. But their abstract thinking prevented them. The Jewish people were not capable of deeply analyzing and correctly understanding the enmity between the Pharisees and the Miracle-Worker Who had appeared. They tended to follow their leaders blindly. That is why they showed themselves capable of attacking the One Who had only done good, before Whom they stood in awe, and Whom they had decided to declare their king. That is why the Jewish people turned against their Messiah, their Savior, Whose coming had been foretold by the prophets. Scarcely attentive to the ways of God, having stifled their own higher spiritual needs, the people did not recognize in the new Teacher the Savior of the world; and at the suggestion of their leaders, betrayed Him to a shameful, cruel death. But the Lord and Savior unmurmuringly fulfilled the mission entrusted to Him of redeeming the human race. He reconciled us with God. He made us once more beloved and close to Him. |
| “If we abandon our own desires and opinions, and endeavor to fulfill God’s wishes and understanding, we will save ourselves, no matter what our position, no matter what our circumstance. But if we cling to our own desires and opinions, neither position nor circumstance will be of help. Even in Paradise, Eve transgressed God’s commandment, and life with the Savior Himself brought the unfortunate Judas no good. As we read in the Holy Gospels, we need patience and an inclination to pious living.” “It is useless to accuse those around us and those who live with us of somehow interfering with or being an impediment to our salvation and spiritual perfection… Spiritual or emotional dissatisfaction comes from within ourselves, from inexperience and from poorly conceived opinions that we do not want to abandon, but which bring on doubt, embarrassment, and misunderstanding. All of this tires and burdens us, and brings us to a sorry state. We would do well to comprehend the Holy Fathers’ simple advice: ‘ If we will humble ourselves, we will find tranquility anywhere, without having to mentally wander about many other places, where we might have the same, or even worse, experiences.’” “One who wants to be saved must remember, must never forget, the Apostolic commandment: ‘Carry one another’s burdens, and thereby fulfill the Law of Christ.’ This commandment is of great significance; it one we must first and foremost strive to obey.” “Many desire good spiritual life in its simplest form, but only a very few actually fulfill their good intentions. These are people who steadfastly obey the words of divine Scripture that we must enter the Kingdom of Heaven by many sorrows, and who, calling upon God’s help, strive to endure without complaint the sorrows, ills, and discomforts they encounter, always keeping in mind the words of the Lord Himself that whosoever wishes to enter into life, must obey the commandments.” “The Lord’s most important commandments are Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven (Lk. 6:37) Moreover, those desirous of salvation should always keep in mind the words of St. Peter Damascene, that creation takes place between fear and hope. |
| The mystery of redemption is closely interwoven with several crucial spiritual and psychological factors. To grasp this mystery at least partially, one has first to understand the related factors, namely: (a) What the injury to human nature, which was caused by original sin, specifically consists of. (b) How the devil's will, because of our sinfulness, gained the ability to influence and even enslave our will. (c) How, on the other hand, the love of one person is capable of favorably influencing another person and ennobling him. In concurrence with this, if true love reveals itself predominantly as sacrificial service for a loved one, then the giving up of one's life for him, undoubtedly, is the highest expression of love. (d) Once the power of human love is comprehended, one has to rise to the understanding of God's infinite love, and understand how it penetrates into the believer's soul and, by this, heals and uplifts it. Evidently, all these topics are difficult to comprehend, and redemption will remain only partially understood. (e) Besides, there is another side to redemption which transcends our physical world. On the Cross there occurred a battle between the Incarnate Son of God and proud Lucifer (Satan). Under the image of a helpless body, Jesus Christ concealed His divine nature and by this overpowered Satan and his kingdom of darkness. The details of the spiritual battle between the Incarnate God and the rebellious angels are unknown. Even the Angels, according to the Apostle Peter, do not completely understand the truth of redemption (1 Pet. 1:12). It can be likened to the mysterious scroll that only the Lamb of God was worthy to open and read (Rev. 5:1-7). Ultimately, the way in which a person perceives the Savior's suffering on the Cross reveals his hidden disposition — either towards good or towards evil. The righteous Simeon foretold this fact to the Virgin Mary when she brought the Blessed Infant to the temple: " Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against … that the thoughts of many hearts may be revealed " (Lk. 2:34-35). Along with this, the redemptive death of Christ, being an event which cannot be explained with human logic, and is even " enticing for the perishing, " possesses a revitalizing power, which is felt by the believing heart. Renewed and warmed by this spiritual force, even the lowest of slaves to the most powerful of kings, and the most uneducated of peasants to the the greatest of scholars, bowed with trepidation before Golgotha. |
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