| 233//St. John Chrysostom, Discourses on the Gospel of the Apostle John the Theologian, Discourse 5 (4), Works, Volume 8, Book One, St. Petersburg, 1902, p. 49-50.//St. John Chrysostom, Discourses on the devil, Discourse 2 (5), Works, Volume 2, Book One, St. Petersburg, 1896. p. 291-292. On other reasons for physical death see: Priest G. Dyachenko, Consolation and Comforting of the Dying, Helper and Protector, Volume 1, Moscow, Publishing House of Holy Pskov-Pechersky Monastery, 1993. p. 356-358.//Innocent, Archbishop of Kherson and Tavrich. Homily on the Thursday of Bright Week, Writings, Volume 4. St. Petersburg, 1870. p. 395, 397.//Further reading on St. Innocent: Innocent (Borisov), Orthodox Theological Encyclopaedia, Published under the editorship of Professor A.P. Lopukhin, Volume 5, Petrograd, 1904; p. 954-962.//N.I. Barsov. Innocent (1800–1857), Christianity, Encyclopaedic Dictionary, Volume 1, Moscow, “ Great Russian Encyclopaedia” [ Bolshaya Rossiyskaya Entsiklopedia], 1993; p. 613-614. Innocent, Archbishop of Kherson and Tavrich, Homily on the Thursday of Bright Week. op. cit., p. 402. For the classical opinions of the Church Fathers on the death of children see: St. Basil the Great, To the wife of Nectarios, Letter 6, Works, Volume 3, St. Petersburg, Soikin Publishing House, 1911, p. 13-14.// St. Basil the Great, Homily 5, In Honour of the Martyr Julitta, Works, Volume 2, St. Petersburg, Soikin Publishing House, 1911, p. 112.//St. Basil the Great, To Nectarius, Letter 5, Works, Volume 3, St. Petersburg, Soikin Publishing House, 1911, p. 12.//St. John Chrysostom, On patience and on not weeping bitterly over the dead. Works, Volume 9, Book 2, St. Petersburg, 1903, p. 931. St. Ephrem the Syrian, On the Fear of God and the Last Judgement, Discourse 137, Works, Part 4, Holy Trinity - St. Sergius Lavra, 1900, p. 105. The Bases of the Social Concept of the Russian Orthodox Church, Moscow, 2001, p. 91.//On mitigating circumstances see also: Monk Ippolitus, On the fate of infants who died without being baptised for some reason or who were stillborn and also on what kind of prayers should be said for them, Kiev, 1911, p. 6-7.//On the fact that we always have the chance to repent of even the most terrible of sins see: The Life of St. Mary of Egypt, Lives of Saints, Book Eight, April, Moscow, 1906, p. 1-16. |
| 367 p. Mineya avgust, chast’ tretya [Minea August, part three]. Moscow, Publishing House of the Moscow Patriarchate, 1989. 381 p. Mineya oktyabr [Minea October]. Moscow, Publishing House of the Moscow Patriarchate, 1980. 839 p. Molitvy Gospodu Bogu, Presvyatoi Bogoroditse, svyatym ugodnikom Bozhiim, chtomyya na molebnykh i inykh posledovaniyakh [Prayers to the Lord God, the Most Holy Theotokos, the holy saints of God, read at prayer and other rites]. Petrograd, 1915. 664 p. Pociechina H.A., Kravetsky A. G. (ed.). Minei: obrazecz gimnograficheskoj literatury i sredstvo formirovaniya mirovozzreniya pravoslavnyx [Menaia: An Example of Hymnographic Literature and a Tool to Shape the Orthodox Worldview]. Olsztyn, Centrum Bada Europy Wschodniej, 2013. 202 p. Popov A.V. Pravoslavnye russkie akafisty, izdannye s blagosloveniya Svyateishego Sinoda. Istoriya ikhproiskhozhdeniya i tsenzury, osobennosti soderzhaniya ipostroeniya [Orthodox Russian Akathists, published with the permission of the Holy Synod. The history of their origin and censorship, features of their content and construction]. Kazan, 1903. 636 p. Popov A.V. Pravoslavnye russkie akafisty [Orthodox Russian Akathists]. Moscow, Publishing House of the Moscow Patriarchate, 2013. 656 p. Sluzhba izhe vo svyatykh ottsu nashemu Ioasafu, episkopu Belgorodskomu [Service to our Holy Father Joasaph, Bishop of Belgorod]. St. Petersburg, Synodal Printing House, 1911. 50 p. 1 Герман (Вайнберг Александр Адамович), 8.10.1885 (Херсонская губ., г. Елизаветград) – 24.05.1942 (Казахстан, Акмолинское отделение Карлага). Окончил математическое отделение Санкт-Петербургского университета, а затем поступил в Санкт-Петербургскую духовную академию, где принял монашеский постриг с именем Герман (1913) и был рукоположен в иерея (1914). После академии он преподавал в Житомирском училище пастырства имени о. Иоанна Кронштадтского . 5.02.1926 – епископ Масальский, викарий Калужской епархии (по 1927); 5.02.1929 епископ Бугурусланский, викарий Самарской епархии; 16.04.1930 – епископ Алма-Атинский; 10.12.1932 арестован. |
| We settled in a big wooden house: downstairs were a chapel, kitchen, refectory and print shop, and bedrooms upstairs. The house had two additions, but with unfinished interiors. When the monastery was founded, the question arose: how was it to survive financially? The local population was comprised of dairy farmers. Fr Panteleimon came from peasant stock, so farmland and cows were nothing new for him, and he took the chance on setting up a dairy. This provided income and also the opportunity to concentrate on publishing religious literature, which he strived to do. He built a big barn: downstairs was for cows, and upstairs a hayloft. This barn stands to this day. By the time we came, there were 500 acres for various needs relating to the dairy: grazing meadows, sowing various crops, including corn for the silo. Near the barn were a few other buildings: a two-storey house, a chicken house, etc. The print shop was in its nascent form, but Fr Panteleimon acquired two linotype machines already: one with Russian and English type, the other with masters for Church Slavonic and Russian typefaces, and a small press. There was another used press which needed fixing. Fr Nektary, a jack of all trades, fixed it. Soon the periodical Pravoslavnaya Rus [Orthodox Russia] was published, edited by Bishop Seraphim. It had previously been published in Carpathian Russia, but Vladyka Seraphim did not stay long in Holy Trinity Monastery and in 1950, moved to an estate donated by Prince Serge Belosselsky-Belozersky to the diocese, where the Synod had an office, having moved from Germany to the US. He named this place the Kursk-Root Hermitage. We then began publishing books. In 1947, Archbishop Vitaly tonsured both Vasilies to the rassophore, calling one Laurus (later First Hierarch of ROCOR), and the other Florus, and the next year, tonsured three rassophores, fr Laurus, Fr Florus and me to the mantle. In 1948, the seminary opened. The first year was entirely composed of monks, and as they went from year to year, they remained exclusively monastic. The building of the church had already begun, and by the time we arrived, the basement level was almost finished and had a roof, and with the coming of the next spring, construction on the upper church began. |
| Hieromonk Serapion (Mitko), November 28, 2008 On November 28, 2008, unidentified people set fire to the house of the head of the missionary department of the Diocese of Yaroslavl and vice-rector of the Yaroslavl Theological Seminary, Hieromonk Serapion (Mitko). His house was situated in the Petrovo village, Yaroslavl district, near the regional centre. The house set on fire almost immediately on three sides. The priest managed to get out into the street. According to the priest, later eye-witnesses reported seeing a car without numbers with three men inside in the outskirts of the village. After the house set on fire, these people dropped out of sight. Church of the Holy Hierarch Nicholas in Birulevo, Moscow, November 30, 2008 On November 30, 2008, an explosion occurred at the Church of the Holy Hierarch Nicholas in Birulevo, Southern district of Moscow. Representatives of the law enforcement agencies reported that, according to preliminary data, this was a self-made explosive device. Two persons were injured as a result of explosion. The church building was not damaged by the explosion. Priest Vasily Smolyak, November 19, 2007 Priest Vasily Smolyak was killed in Beltsy city, Moldova, on November 19, 2007. The eighty-five year-old priest was found in his home with his throat cut. According to eye witnesses, the murderer dropped out of sight upon seeing the priest’s daughter approaching. A detective dog handler followed the trace with a dog that ended at the Reut River, but soon policemen in Belsk arrested the murderer at a railway station in the Ungheni region. It was a native of Fîntînia village, Drochia region, twenty-nine year-old Ruslan Nikorich, who had previously spent six years in prison for theft. In March, 2008, he had been sentenced by the court of primary jurisdiction to twenty-two years of imprisonment for homicide committed with special cruelty. The judge found groundless the investigation data that Nikorich intended to rob the priest, and concluded that the motive for murder was revenge. Fr. Vasily Smolyak had served the Church for fifty-five years. During the last ten years he had had a well-earned retirement. |
| 470-560.//Archbishop Sergiy (Spassky), Complete Eastern Menologion, Volume 3, Holy East, Moscow, 1997. p. 37-38. St. Gregory the Theologian, Homily 38: ‘On Theophany’ or ‘On the Birth of our Saviour’, Works, Volume 1, St. Petersburg, Soikin Publishing House; without date; p. 528.//St. Gregory the Theologian, On the vanity and inconstancy of life, and on our common end, Works, Volume 2, St. Petersburg, Soikin Publishing House, without date, p. 77-78. St. Gregory the Theologian, Homily 21, On the Great Athanasius, Archbishop of Alexandria, Works, Volume 1, St. Petersburg, Soikin Publishing House, without date; p. 320.//St. Gregory the Theologian, Homily 10: ‘On the nature of Man’, Works, Volume 2; St. Petersburg, Soikin Publishing House, without date, p. 42. See St. Gregory the Theologian, Homily 7: Panegyric on his brother Caesarius, Works, Volume 1, St. Petersburg, Soikin Publishing House, without date, p. 174. Further reading on St. Gregory of Nyssa: The Life of Our Holy Father Gregory of Nyssa, Lives of Saints, Book Five, January, Moscow, 1994, p. 292-298. F.V. Farrar, The Life and Works of the Holy Fathers and Teachers of the Church, Moscow, 2001; Volume 2, p. 87-88.//Compare also: Orthodox Theological Encyclopaedia, St. Petersburg, 1903, Volume 4; p. 638.// The Oxford Dictionary of the Christian Faith, edited by F. L. Cross, D. D., Oxford University Press, 1983, p. 599-600. Metropolitan Macarius (Oksiyuk), The Eschatology of St. Gregory of Nyssa, Moscow, Palomnik, 1999, p. 258.//V. Nesmelov, The Teaching of St. Gregory of Nyssa on Man, The Dogmatic System of St. Gregory of Nyssa, St. Petersburg, 2000, p. 374. St. Gregory of Nyssa, On the Soul and the Resurrection, Works, Part 4, Moscow, 1862, p. 226. St. Gregory of Nyssa, On the Soul and the Resurrection, Works,op. cit. p. 315.//On the composition of human nature before and after the Fall see St. Theophan the Recluse, ‘Commentary on the First Epistle to the Thessalonians’ in Collected Works ‘Commentary on the Epistles of Apostle Paul to the Philippians and Thessalonians’, Moscow, 1895, p. |
| This description corresponds with that of the two oldest archaeological finds of ancient house churches — those at Megiddo (Palestine) and Dura Europos (Syria), which both date to the 3rd century AD (early-to-mid 200s at latest). Both churches-within-households had a place for baptism (like the central pool mentioned above), an area for the general assembly of people, and a small area for the Eucharistic rite itself (often an elevated platform with a table/altar). A large, mosaic inscription in Greek at the Megiddo house church reads: “The God-loving Aketous has offered this table to the God Jesus Christ, as a memorial,” a seemingly obvious reference to the Eucharist, given the words “table” and “memorial.” It gets even more interesting at Dura Europos, where the extensive discovery has yielded not only abundant examples of Iconography throughout the house church structure (e.g. frescoes of Christ as the Good Shepherd, Christ walking on water, the Samaritan woman at the well, and the myrrh-bearing women at the empty tomb), but also some fragmentary manuscripts in the Hebrew language that show a continuity with the Eucharistic liturgy of the first century Didache and the more developed Apostolic Constitutions . A Greek-language “harmony” of the Gospels (in fragments), that is distinct from the Diatessaron , has also been found at this site. The Eucharistic anaphora in the Didache, which has been dated as early as AD 50-60, reads: Thou, O Lord, Almighty, hast created all things for the sake of Thy name, hast given food and drink to the children of men for enjoyment, but to us Thou hast granted spiritual food and drink for eternal life through Jesus, Thy servant. For all these things we thankfully praise Thee, because Thou art powerful. Thine is the glory forever. Amen. The Didache , 10 The Hebraic fragment uncovered at Dura Europos also includes an anaphora, and it has a strikingly similar composition: Blessed be the Lord, King of the Universe, who created All things, apportioned food, appointed drink for all the children of flesh with which they shall be satisfied; But granted to us, human beings, to partake of the food of the myriads of his angelic bodies. For all this we have to bless with songs in the gatherings of [the] people. |
| 100-101. Origen, On Principles. Against Celsus, St. Petersburg. Vivliopolis, 2008. Book 3 (5); p. 327-328.//Further reading on Origen: Ritter Adolf Martin, Dogma und Lehre in der Alten Kirche, Christentum und Wissenschaft bei Origenes. Handbuch der Dogma und Theologiegeschichte. Band 1. Vandenhoeck und Ruprecht in Goettingen, 1999, p. 116-125. Archimandrite Kiprian (Kern), Origen, Anthropology of St. Gregory Palamas, Moscow, Palomnik, 1996; p. 125. Priest-martyr Methodius, ‘The feast of the ten virgins’ or ‘On virginity’. Discourse 9, Chapter 2. See Collected Works: Writings of St. Gregory the Wonderworker and St. Methodius, bishop and martyr, Moscow: Palomnik, 1996; p. 115.//Further reading on St. Methodius of Olympus: Archbishop Mikhail (Chub), Holy priest-martyr Methodius and his theology. Theological works, No 10. Moscow, 1973; p. 8-24. See V.N. Lossky, Original Sin, A Study of Mystical Theology in the Eastern Church. Dogmatic Theology. Theological Works, No. 8, Moscow, 1972. p. 163. Further reading on St. Basil the Great: Archbishop Filaret (Gumilevsky), Historical Teaching on the Church Fathers. Volume 2. Holy Trinity - St. Sergius Lavra, 1996; p. 127-158.// St. Basil the Great. His Life and Work. Works of Basil the Great, Archbishop of Caesarea in Cappadocia. Volume 1. St. Petersburg. Soikin Publishing House, 1911; p. I-XXIII. St. Basil the Great, Homily 9: On God not being the cause of evil; Works, Volume 2, St. Petersburg, Soikin Publishing House, 1911; p. 156. St. Basil the Great, Homily 13: To Holy Baptism; Works, Volume 2, St. Petersburg, Soikin Publishing House, 1911; p 193 St. Basil the Great, Homily on Psalm 115, Works, Volume 1, St. Petersburg, Soikin Publishing House, 1911; p. 218-219. Further reading on St. Gregory the Theologian: Gregor von Nazianz, Die fuenf theologischen Reden, herausgegeben von Joseph Barbel, Patmos – Verlag, Duesseldorf, 1963. p. 5-36.//F.V. Farrar, St. Gregory the Nazianzus, Life and Works of Holy Fathers and Teachers of the Church, Volume 1, Published by Stretensky Monastery, 2001; p. |
| Hays, John H. Amos, His Time and Preaching: The Eighth Century Prophet. Nashville: Abingdon, 1988. Hiers, Richard H. «Day of the Lord.» ABD, 2:8284. Hill, Andrew. Malachi. AB. New York: Doubleday, 1987. Killers, Delbert R. Micah. Philadelphia: Fortress Press, 1984. House, Paul R. Old Testament Theology. Downers Grove, IL: InterVarsity, 1998. House, Paul R. The Unity of the Twelve. Sheffield: Almond Press, 1990. House, Paul R. Zephaniah. A Prophetic Drama. Sheffield: Almond Press. 1988. Hubbard, David. Joel and Amos. Downers Grove, IL: InterVarsity, 1989. Hubbard, David. With Bands of Love: Lessons from the Book ofHosea. Grand Rapids: Eerdmans, 1969. llugenberger, Gordon P. Marriage as a Covenant: Biblical Law and Ethics as Developed from Malachi. Grand Rapids: Baker, 1998. Janzen, J. Gerald. «Eschatological Symbol and Existence in Habakkuk.» CBQ4A (1982): 394414. Janzen, J. Gerald. «Habakkuk 2:2–4 in the Light of Recent Philological Advances.» HTR 73 (1980): 5378. Jerernias, Jorg. The Book of Amos. OTL. Trans, by D.W. Scott. Louisville, KY: Westminster John Knox, 1998. Johnson, D.E. «Fire in God " s House: Imagery from Malachi 3 in Peter " s Theology of Suffering ( 1Pet4:12–19 ).«7£T529 (1986): 285294. Judisch, Douglas. «The Historicity of Jonah.» CTQ63 (1999): 144157. Kaiser, Walter. Malachi: God " s Unchanging Love. Grand Rapids: Baker 1984. Kaiser, Walter.Micah-Malachi. WBC. Dallas: Word, 1992. Kidner, Derek. Love to the Loveless: The Story and Message of Hosea. Downers Grove, IL: InterVarsity, 1991. King, Greg A. «The Day of the Lord in Zephaniah.» BSac 152 (1995): 1632. King, Greg A. «The Remnant in Zephaniah.» BSac 151 (1994): 414427. King, Philip J. Amos, Hosea, Micah: An Archaeological Commentary. Philadelphia: Westminster, 1988. King, Philip J. «The Eighth, the Greatest of Centuries?»/BL 108 (1989): 1315. Knight, G.A.F. Hosea: Introduction and Commentary. London: SCM Press, 1960. Kobayashi, Y. «Elkosh.» ABD, 2:476. Ksclman, J.S. «Zephaniah, Book of.» ABD, 6:10771080. |
| And today on the territories officially admitted as X-radiated, exposed to increased X-Ray radiation, 500 thousand of children are living. Thanks to the laboratory during this year we checked 160 thousand of children. The institute of the radiation security elaborated pectin - additive made of apple wastes, it removes radionuclides from organism - I mean not only we check the children and register the exposed ones but render real help. Seminars for inhabitants of Chernobyl zones have begun: how to treat the foodstuff, how to be attentive towards the meat of wild animals and so on and so forth - as the detectors show maximum of X-radiation in zones where people eat meat of wild animals. Unfortunately, some children are simply " shining " , sometimes it results in developing moronity. These are horrible things therefore we paid our special attention to this. And this laboratory is functioning. Quite natural for us is the life of the Sunday school - this year as before more than 200 children are attending it. We actually opened several cabinets: for ear prosthetic appliances, for selection of the ear appliances, for curing ophthalmic diseases. Also the cabinet for curing fungous diseases started its work. The massage cabinet is working, we acquired medical equipment permitting to stretch the spine - " the-day-after-tomorrow " equipment for physical therapy. Already the lab that will permit us to disinfect all instruments arrived. During the past visit to Moscow we came to an agreement that the House of Mercy would get the bath with under-water massage. We are waiting for the dentist’s microscope to arrive shortly. All this means we are having the best dentist’s equipment all over the Republic. The hotel started working and it is already bringing its fruit, not only within the House of Mercy. For us organizing different social, church and cultural events has become normal. This year we have hold the Orthodox singing festival. Listening of all choirs took place in the greenhouse of the House of Mercy. |
| Just as «hearing» Jesus connotes «heeding» him (given a frequent biblical connotation of «hear»), so knowing him (10:14) connotes «following» him (10:27), that is, obedience (1 John 2:3). 7330 Temporary following, perhaps because one saw signs (6:2), is not what John means here, for it cannot yield life (8:21, 24); following means discipleship (1:37–38, 40, 43), implying a new kind of life (8:12) and following to the death (13:36), even as one of the sheep (21:19). The image of the lamb guiding and his people following also appears in Revelation 7:17; 14:4. That the sheep would recognize and follow the shepherd but not a stranger (10:5; in this context, the thief fits the normal behavior of sheep. 7331 Domestic animals like dogs were known to be more receptive to acquaintances than to strangers (Plato Rep. 2.376A). (Greeks could tell stories, however, of another learning an animal herder " s pipe tunes and luring away the animals.) 7332 Kenneth Bailey notes that when a family buys a new sheep from others, it remains unaccustomed to the new family " s cal1. Thus when the new shepherd calls and other sheep leave the fold, it remains behind agitated and stays hungry until it can be trained. It does not respond to an unfamiliar voice. 7333 On παροιμα in 10:6, see the introductory comment on the parablés genre above. Their misunderstanding (10:6, ουκ Εγνωσαν–they did not «know» his words), however, demonstrates that they cannot hear his message (8:43)–which in turn simply demonstrates that they are not his sheep (10:3–4). On John " s misunderstanding motif, see comment on 3:4. 3F. The Fold and the Door (10:2–3, 7,9) A first-century C.E. Roman writer compares a general guarding his troops with a shepherd who sleeps securely knowing that his flock is penned safely with iron bars, protected from the hungry wolves raging fruitlessly against the fortification. 7334 Ancient Jewish sources provide less detail than we might like, but reports of Palestinian shepherds from the late nineteenth and early twentieth centuries may well preserve longstanding pastoral practice. It is unlikely that all sheepfolds were the same; variation in rank and resources would naturally produce somewhat different arrangements. One could build enclosures for sheep in various ways; one could use a cave ( 1Sam 24:3 ), 7335 a square hillside enclosure made of stone walls to keep out animals and winter wind, a roofed enclosure, or a temporary shelter using thorn-bushes for sides, or (as some think more likely here) «a yard in front of a house, surrounded by a stone wall which was probably topped with briars.» 7336 Such a sheepfold might have only one door, guarded by a porter and providing entrance to both the sheep and the house, 7337 or adjoining a house but with its own separate entrance. 7338 |
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