| P. 165-193; idem. Die Anfänge der Evangelientradition. Wuppertal, 1977; Dodd C. H. Historical Tradition in the Fourth Gospel. Camb., 1963; Bornkamm G. Der Auferstandene und der Irdische: Mt 28. 16-20//Zeit und Geschichte/Hrsg. E. Dinkler. Tüb., 1964. S. 171-192; Bea A. Die Geschichtlichkeit der Evangelien. Paderborn, 1966; Boman Th. Die Jesusüberlieferung im Lichte der neueren Volkskunde. Gött., 1967; Roloff J. Der Johanneische «Lieblingsjünger» und der Lehrer der Gerechtigkeit//NTS. 1968/1969. Vol. 15. P. 129-151; Perrin N. What is Redaction Criticism? Phil., 1969; Güttgemanns E. Offene Fragen zur Formgeschichte des Evangeliums: Eine methodologische Skizze d. Grundlagenproblematik d. Form- und Redaktionsgeschichte. Münch., 1970; Unnik W. C., van. Remarks on the Purpose of Luke " s Historical Writing (Luke 1:1-4)//Sparsa Collecta: The Coll. Essays of W. C. van Unnik. Leiden, 1973. Vol. 1. P. 6-15; Frankem ö lle H. Jahwebund und Kirche Christi: Stud. zur Form- und Traditionsgeschichte des «Evangeliums» nach Matthäs. Münster, 1974; Culpepper R. A. The Johannine School. Missoula (Mont.), 1975; Ellis E. E. New Directions in Form Criticism//Jesus Christus in Historie und Theologie/Hrsg. G. Strecker. Tüb., 1975. S. 299-315; K ü mmel W. G. Einleitung in das Neue Testament. Hdlb., 197618; Meier J. P. Law and history in Matthew " s gospel: a redactional study of Mt. 5, 17-48. R., 1976. (AnBib; 71); Chilton B. D. Targumic Transmission and Dominical Tradition//Gospel Perspectives. 1980. Vol. 1. P. 21-45; Carson D. A. Historical Tradition in the Fourth Gospel: After Dodd, What?//Gospel Perspectives. 1981. Vol. 2: Stud. of History and Tradition in the Four Gospels. P. 83-145; Gundry R. H. Matthew: A Comment. on His Literary and Theological Art. Grand Rapids, 1982. P. 194-195; M ü ller P.-G. Der Traditionsprozess im NT. Freiburg i. Br., 1982; Pals D. L. The Victorian «Lives» of Jesus. San Diego, 1982; Bauckham R. The Liber Antiquitatum Biblicarum of Pseudo-Philo and the Gospels as Midrash//Gospel Perspectives. |
| Following the death of Archbishop Theodosius of Australia and New Zealand, the Synod of Bishops appointed Bishop Paul, Vicar of the German Diocese, to replace him. Archimandrite Mark was then elevated to the episcopacy and appointed Bishop of Munich and Southern Germany. The hierarchal consecration was performed on November 30, 1980 at the Synodal Cathedral of Our Lady of the Sign in New York. In accordance with ecclesiastical law, during the nomination, Archimandrite Mark read a sermon through which he threaded his concern for how he was to lead his flock. Warm words were spoken about his spiritual proximity to the great Serbian ascetic and theologian Archimandrite Justin (Popovic, +1979) and affinity for the Holy Mt Athos. His Eminence Metropolitan Philaret (Voznesensky, +1985) officiated at the consecration, along with Archbishop Vitaly (Oustinov, +2006) of Montreal and Canada; Archbishop Anthony (Medvedev, +2000) of San Francisco and Western America; Bishop Laurus (Shkurla, +2008) of Syracuse and Holy Trinity Monastery; Bishop Paul and Bishop Gregore (Grabbe, +1995) of Manhattan. After the consecration, Vladyka Mark moved with a small group of monks to the Monastery of St Job of Pochaev in Munich. The monastery underwent reconstruction and renovation. Since 1981, it has published the Vestnik Germanskoj Eparkhii [Messenger of the German Diocese], a publishing house was set up for Russian- and German-language materials, as well as a candle and incense factory. The monastery follows the Mt Athos rule. In the fall of 1982, Bishop Mark, due to the serious illness of Archbishop Thilophius (Narko), became Bishop of Berlin and Germany, continuing to live at St Job Monastery, whence he rules the Diocese. In the mid-1980’s, Vladyka Mark was appointed Administrator of the Diocese of Great Britain as well as St Alexander Nevsky Parish in Copenhagen. In 1991, the Synod of Bishops elevated Vladyka Mark to the rank of Archbishop. In 1997, he was appointed Overseer of the Russian Ecclesiastical Mission in Jerusalem. |
| впервые пространно излагается учение о персоне 205 ). Жизнь в условиях Запада требовала от отца Софрония более тесного участия в апологетической полемике Православной Церкви с другими христианскими конфессиями. Это обстоятельство усугубило необходимость более чуткого догматического анализа всякого явления в духовной жизни. Поскольку отца Софрония часто приглашали на различные встречи, ассамблеи и приемы, он представлял православную точку зрения на многие проблемы, волнующие современных западных христиан: женский вопрос 206 , взаимоотношения Востока и Запада 207 , понимание святости, роль иконы и др. В 1962 году он принял участие во Второй всемирной патристической конференции в Оксфорде, на которой выступил с докладом «О необходимости трех отречений у преподобных Иоанна Кассиана Рисмлянина и Иоанна Лествичника ». К середине 1970-х годов вышел в свет новый, дополненный перевод книги «Старец Силуан» на английском языке, в 2-х частях: «Monk of Mt. Athos» и «Wisdom from Mt. Athos» В предисловии ко 2-ой части отец Софроний развивает несколько иной подход к писаниям старца Силуана, а именно, с точки зрения учения о персоне 208 , которое было в центре его богсоловского внимания тех лет. После книги «Старец Силуан», второй фундаментальной работой стала книга отца Софрония «His Life Is Mine» которая отражает переломный момент в его богословском становлении. В этой книге отец Софроний впервые излагает свой личный аскетический опыт. При этом тематика книги затрагивает вопросы, выходящие за рамки сугубо монашеских интересов. Книга адресована более широкому кругу читателей. Это своего рода квинтэссенция богословских идей отца Софрония позднего периода. В книге отец Софроний поднимает проблемы персоны 209 , богопознания 210 , антропологии 211 , а также развивает ранее возникшие темы: молитва за весь мир, сущность страданий, Гефсиманская молитва , созерцание нетварного света. Отец Софроний выводит на первый план понятие соизмеримости между Богом и человеком, которое составляет ядро его антропологии 212 . |
| Sergius better than the Josephites. Thus, in Russia two camps were forming—one more connected with the powerful of this world, poised to influence them for the greater good of an Orthodox land, and the other more inward-looking, wary of owning any property at all—never mind peasants—as incompatible with monasticism, and loathe to get involved in politics. St. Maxim the Greek, a non-possessor. He was imprisoned in Volokolamsk under Metropolitan Daniel. Also supporting the non-possessors was St. Maxim the Greek (1480-1556), who was invited to Moscow from Vatopedi Monastery on Mt. Athos to translate and correct ecclesiasticl texts. Maxim the Greek (Michael Tivoulis in the world) was a learned monk who received his education from the Italian humanists, and became friends with the scholastic Girolamo Savonarola, a Dominican friar. The Dominicans, like the Franciscans, were also trying at that time to reform the Church in the West with a return the Gospel poverty. Savonarola was a vocal critic of the excesses of the clergy at the time, and was eventually put to death. Michael became an ascetic under his influence, then left Italy for Mt. Athos, where he was given the monastic name Maxim. Maxim’s formation made him naturally lean toward St. Nilus’s school. He also suffered persecution for his convictions, and was imprisoned at Volokolamsk Monastery, where he nevertheless fruitfully produced many instructive texts. But we have no comment from St. Maxim or St. Nilus on the tendency taking hold at the time in northern Europe and England to dissolve monasteries altogether and confiscate their property. There were many wars being fought in Europe, and revenues needed to be found. An article in Wikipedia on the dissolution of the monasteries in England and Europe describes how this happened: Martin Luther In 1521, Martin Luther had published " De votis monasticis " ( " On the monastic vows " ), a treatise which declared that the monastic life had no scriptural basis, was pointless and also actively immoral in that it was not compatible with the true spirit of Christianity. |
| He answered her, saying, “This throne is intended for your maidservant, who sewed vestments for twelve priests with her own hands. You are already the possessor of great treasure in this world.” And he pointed her in a different direction. Having awakened, Holy Queen Tamar immediately took to her work and with her own hands sewed vestments for twelve priests. History has preserved another poignant episode from Queen Tamar’s life: Once she was preparing to attend a festal Liturgy in Gelati, and she fastened precious rubies to the belt around her waist. Soon after she was told that a beggar outside the monastery tower was asking for alms, and she ordered her entourage to wait. Having finished dressing, she went out to the tower but found no one there.Terribly distressed, she reproached herself for having denied the poor and thus denying Christ Himself. Immediately she removed her belt, the cause of her temptation, and presented it as an offering to the Gelati Icon of the Theotokos. During Queen Tamar’s reign a veritable monastic city was carved in the rocks of Vardzia, and theGod-fearingGeorgian ruler would labor there during the Great Fast. The churches of Pitareti, Kvabtakhevi, Betania, and many others were also built at that time. Holy Queen Tamar generously endowed the churches and monasteries not only on Georgian territory but also outside her borders: in Palestine, Cyprus, Mt. Sinai, the Black Mountains, Greece, Mt. Athos, Petritsoni (Bulgaria), Macedonia, Thrace, Romania, Isauria and Constantinople. The divinely guided Queen Tamar abolished the death penalty and all forms of bodily torture. A regular, secret observance of a strict ascetic regime — fasting, a stone bed, and litanies chanted in bare feet — finally took its toll on Queen Tamar’s health. For a long time she refrained from speaking to anyone about her condition, but when the pain became unbearable she finally sought help. The best physicians of the time were unable to diagnose her illness, and all of Georgia was seized with fear of disaster. Everyone from the small to the great prayed fervently for Georgia’s ruler and defender. The people were prepared to offer not only their own lives, but even the lives of their children, for the sake of their beloved ruler. |
| Popoarele rus i polonez sunt unite prin experiena celui de al doilea rzboi mondial i perioada represaliilor, generat de regimurile totalitare. Conducându-se de ideologia ateist, aceste regimuri au luptat cu toate formele de religiozitate i au dus o lupt îndeosebi de crunt cu cretinismul i cu Bisericile noastre. Victime au fost milioane de oameni nevinovai, despre acest fapt amintesc numeroasele locuri de executare a sentinei i mormintele, care se afl atât pe pmântul rusesc, cât i pe cel polonez”, - se vorbete în adresare. În aceast adresare, destinat politicienilor, activitilor sociali, savanilor, oamenilor de cultur i art, celor credincioi i celor necredincioi, se conine chemarea la dezvoltarea dialogului, la restabilirea încrederii reciproce i la apropierea dintre popoarele rus i polonez în faa responsabilitii cretine comune i a necesitii de soluionare a acelorai sarcini în etapa contemporan. Dup semnarea documentului, Preafericitul Patriarh al Moscovei i al întregii Rusii Kiril s-a adresat ctre cei prezeni: „Înaltpreasfinia Voastr, dragi prini, frai i surori! Mai întâi de toate, a vrea s mulumesc pe toi cei prezeni pentru întâlnirea cald pe pmântul polonez. Actualmente, în lume, mai mult ca oricând în istoria omenirii, relaiile dintre state i popoare sunt determinate de considerente pragmatice i se bazeaz pe interes reciproc. Bisericile nu pot nega importana acestor factori, dar „nu numai cu pâine va tri omul” (Mt. 4:4). Bunstarea economic, furit pe tendina egoist de a folosi pe cei apropiai i pe cei deprtai doar în calitate de surs de venit, în consecin va aduce deziluzii i suferine. Pentru a evita aceasta, în domeniul relaiilor internaionale este necesar conduita conform „regulei de aur”: „Ci toate câte voii s v fac vou oamenii, asemenea i voi facei lor” (Mt. 7:12). La nivel internaional se depun eforturi susinute în vederea apropierii popoarelor noastre, ceea ce, fr îndoial, corespunde intereselor noastre economice. Îns doar considerentele de ordin economic nu sunt suficiente pentru furirea relailor freti dintre rui i polonezi. Anume de aceea noi, cretinii, suntem chemai s aducem o contribuie deosebit în procesul foarte dificil al concilierii ruso-poloneze. |
| The consequences of this soteriological revolution are entirely understandable: the borderline between life according to Christ and pagan life became even more indiscernible. The same S. Bulgakov wrote: " Protestantism, as opposed to Medieval Catholicism, departs from the destruction in principle of any opposition between the ecclesiastical and secular or worldly. Worldly occupations, secular professions … are viewed as the fulfillment of religious duty, the sphere of which thus broadens to include all worldly activity. " Any ordinary labor and, it follows, earthly life itself with all its values take on a sort of religious character for the faithful. There is a clear return to paganism with its cult of everything earthly. Theological, religious, and philosophical questions arise due to this, along with philosophical systems of thought based upon a new view of the meaning of human life, and man’s relationship to earthly activities. Materialism and atheism became the logical result of this process. The Protestant Church essentially turns into just one more charitable department of the government. The concepts of an “unearthly heaven” and an “unspiritual earth” had different fates. The former, viewing the body as something contemptuous and any care for its needs as something approaching sinful, sank into the past. The second, for which material needs are not only the foremost, but in the final analysis, the only needs there are in the world, grew and developed rapidly during the modern era and is now marching triumphantly through the Christian world. The words of Christ— Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you (Mt 6:33); These ought ye to have done, and not to leave the other undone (Mt 23:23)—are increasingly forgotten. From the theological point of view, these positions could be characterized in Christological terminology as Monophysite and Nestorian, while the Orthodox point of view would be Chalcedonian. As we know, a referendum of the Fourth Ecumenical Council of 451 in Chalcedon determined that the Divine and human natures were joined in Christ “with no confusion, no change, no division, no separation.” The same Council also condemned the idea that Christ’s human nature is subsumed by His Divine nature (monophysitism), as well as the separation and autonomy of these two natures (nestorianism). In the context of the question at hand, this means that the one-sided spiritualism of the Middle Ages and the materialism of the Reformation are equally condemned. From this angle, the Chalcedonian dogma serves as a foundation for an Orthodox understanding of the nature of the Church’s social actions. |
| The First Hierarch of the Russian Orthodox Church Outside of Russia, His Eminence Metropolitan Hilarion of Eastern America and New York, in his letter, pointed to the bond between Odessa and Mt Athos, wishing for the participants of the conference “bolstered inner strength… and that God grant His many mercies for the worthy carrying out of service to God and mankind in today’s difficult times,” and also expressed support for His Beatitude Metropolitan Onouphry and the Ukrainian Orthodox Church as the sole canonical Church in Ukraine. The Exarch of the Most-Holy Sepulcher of the Lord in Cypress, His Eminence Metropolitan Timotheos also sent greetings, pointing out the bonds between Ukraine and the Holy Land, especially as Odessa was the “portal of the sea” for pilgrims of the Russian Empire going to the Holy Land. He also recalled the influence of Palestinian monasticism on the monastic traditions of the Holy Mountain of Athos, in particular the Lavra of Savva the Sanctified. The Chancellor of the UOC, His Eminence Metropolitan Antony of Borispol and Brovarsk pointed out the achievements of the Kievan monk who spent more than 30 years on Mt Athos, St Gabriel of Athos. He stressed that the theme of this conference is very important for the spiritual rebirth of the Ukrainian people and that the historic ties between the Holy Mountain and other centers of world Orthodoxy must be studied and renewed. His Eminence Metropolitan Agafangel of Odessa and Izmailsk noted the importance of researching the historic and spiritual connections between Odessa and Athos. “I wish you all Divine mercies, thanks to which we obtain the possibility not only to analyze the various sides and phases of the influence of the tradition of hesychastical prayer in the formation of our most rich Ukrainian culture, but, what is most important, to apply this wealth to spiritual life which is being discussed at this conference,” said Vladyka Agafangel. The first part of the forum concluded with the presentation of a book by SV Shumilo: “Elder Anikita: the Spiritual Path of Holiness. Materials to the Life of Hieroschemamonk Anikita (Prince Shirinsky-Shikhmatov).” |
| Giorgi Mtatsmideli was not alone in his educational activities. Many translators and copyists gathered around him. His associate and disciple, Giorgi Mtsire («Minor, or Khutses-monazoni) who left to posterity a detailed biography of Giorgi of the Holy Mount deserves special mention. Giorgi Mtsire, a follower of his teacher who accompanied him wherever he went to the day of his death, left us a convincing and vivid narrative about all the varied activities of his teacher, a narrative based on concrete facts of which he had been a witness and participant. Making a judicious selection of the basic and most important events in the life of Giorgi Mtatsmideli, Giorgi Mtsire always corroborates his own evaluation of the former " s personality and characteristic features by concrete examples, resorting to a novel method of narration: this is, if we may say so, a comparative method, the essence of which is that when describing a fact from the life of Giorgi Mtatsmideli he cites, for comparison, similar deeds of other historical personages or of saints, thus making his own opinion more weighty and convincing. Subsequently vigorous educational and literary activities were pursued in the Georgian monastery on Mt, Athos. A noteworthy figure was Giorgi Oltisari (of Oltisi) who became prior in 1065. Enjoying the support of the Empress Mary of Byzantium, sister of King Bagrat IV. and of her son Caesar Constantine, Giorgi Oltisari made considerable additions to the monastery " s landed property, at the same time pursuing literary activities; in particular, it was through his efforts that a most important collection, known as «The Athos Collection», was compiled; originally, it contained only the «lives» of the founders of the monastery, loanne and Euthymius, as well as a number of chants; subsequently it turned into a memorial collection in which the names of all prominent members of Georgian fraternities abroad were registered, to be read during mass. During the 12th century and the first part of the 13th, the Georgian monastery remained one of the most consider able ones on Mt. Athos, and was a very important centre of Georgian culture. It received gifts of money and jewels, as well as grants of land from Georgian kings, princes and other persons. Copies of manuscripts were made; new copies being done calligraphically and profusely illuminated. |
| The appeal to believers in Russia and Poland ‘to ask forgiveness for grievances inflicted on each other, for injustice and every evil deed’ does not mean oblivion, the document states. ‘Memory represents an important part of our identity. We also have the duty of memory before the victims of the past who were tortured to death and gave their lives for the faithfulness to God and their homeland on earth. To forgive means to abandon revenge and hatred, to participate in building harmony and fellowship among people, our peoples and countries, which is the basis for a peaceful future. The Russian and Polish nations are united by the experience of World War II and a period of repression generated by the totalitarian regimes. ‘Guided by the atheistic ideology, these regimes struggled with all forms of religiosity and waged especially bitter struggle with Christianity and our Churches. Victimized were millions of innocent people, the reminder of which is numerous places of executions and graves both on Russian and Polish soil, the Message states. The Message, addressed to politicians, public figures, scientists, people of arts and culture, believers and non-believers, calls for the development of dialogue, restoration of mutual trust and for rapprochement between the Russian and Polish nations in face of common Christian responsibility and the need to solve the same problems today. After the signing ceremony, Patriarch Kirill addressed the assembly: ‘Your Eminence, Dear Fathers, Brothers and Sisters, ‘First of all, I would like to thank all those present here for the warm welcome to the Polish land. ‘In the world today, more than ever before in human history, relations between states and peoples are determined by business considerations and based on mutual interests. Churches cannot deny the importance of these factors, but man shall not live by bread alone (Mt. 4:4). The economic welfare built on the egoistic desire to use those who are far and those who are near not only as sources of resources will ultimately bring disappointment and suffering. In order to avoid this, it is necessary to be guided in the sphere of international relations by ‘the golden rule’: whatever you want men to do to you, do also to them (Mt. 7:12). |
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