92 . Liber Graduum ( ) е codicibus syriacis./Ed. Kmosko М. P. 1926. CCVI. 1168. (Patrologia Syriaca. P. 1, vol. III). Исследования 93 . Aveta M. Ad instar angclorum. Per un’analisi storico-religiosa dell’antropologia del «LiberGraduum»//CrSt 1987. 8. 481–500. 94 . Baker A. The Gospel of Thomas and the Syriac Liber Graduum//New Testament Studies. 1965. 12. 49–55. 95 . Baker A. Fasting to the world//J. of Biblical Literature. 1965. 84. 291–294. 96 . Bäss P. Der Liber Graduum – Ein Messalianisches Buch?//Zs. der Deutschen morgenlandischen Gesellschaft. Suppl. 1969. 1. 368–374. 97 . Böhlig A. Zur Rhetorik im Liber Graduum//IV SympSyr 5 .21). 297–305. 98 . Davids A. J. M. Von der Anonymitat zur Pseudonymität. Der Liber Graduum und das Corpus Macarianum//Zs. der Deutschen morgenländischen Gescllschaft. 1969. Suppl. 1. 375–379. 99 . Desprez V. L’ascétisme mésopotamien au IV е siècle. III. Le «Livre des Degrés»//La Lettre de Ligugé. 1992. 262. 16–29. 100 . Gribomont J. Liber Graduum//Dizionario degli Istituti di Perfezione. 1978. 5. 441–442. 101 . Guillaumont A. Nësteuein ton kosmon//Bulletin de l’Institut Français d’Archéologie Orientale. Cairo. 1962. 61. 15–23. 102 . Guillaumont A. Les «arrhes de 1’esprit» dans le Livre des Degrés//Mémorial Mgr Khouri-Sarkis/Ed. Graffin F. Louvain. 1969. 107–114. 103 . Guillaumont A. Situation et signification du «Liber Graduum» dans la spiritualité syriaque//I SympSyr 5 .18). 311–325. 104 . Hausherr l. Quanam aetate prodierit «Liber Graduum»//OCP 1935. 1. 496–502. 105 . Kitchen R. A. The Gattung of the Liber Graduum. Implications for a sociology of asceticism//IV SympSyr 5 .21). 173–182. 106 . Kowalski A. Il sangue nel Liber Graduum//Sangue e antropologia biblica nella letteratura cristiana. 1982. 3. 1193–1205. 107 . Kowalski A. Die Gebet im Liber Graduum//OCP 1989. 55. 273–281. 108 . Kowalski A. Perfezione e giustizia di Adamo nel’Liber Graduum. Roma 1989. (OCA 232). Halleux A. de//Muséon. 1990. 103. 184–187. 109 . Vööbus A. Liber Graduum. Some aspects of its significance for the history of early Syrian asceticism//Papers of the Estonian Theol. Society in exile. 1954. 7. 108–128. |
While in Tikhvin, Metropolitan Herman, Archbishop Job and members of the OCA delegation were guests at a dinner in their honor hosted by the governor, mayor and other officials. Father Sergei Garklavs was presented with keys to a house in the city of Tikhvin as a sign of gratitude for the years he served as the Tikhvin Icon’s guardian. Patriarch Aleksy also awarded Fathers Sergei and Alexander Garklavs the Order of Saint Sergius for their efforts in returning the icon. In commemoration of the icon’s return, the Garklaves presented an icon of Saints Tikhon and John Kochurov holding a model of Chicago’s Holy Trinity Cathedral to the Dormition Monastery. Metropolitan Herman, Archbishop Job, and members of the OCA delegation attended the Vigil on Saturday, July 10 at Saint Petersburg’s massive Cathedral of Saint Isaac. Earlier in the day, they prayed before the relics of the Blessed Xenia of Saint Petersburg and visited a number of other churches. The following morning, they concelebrated the Divine Liturgy with Metropolitan Vladimir in the Cathedral of the Kazan Icon of the Mother of God, after which Metropolitan Vladimir once again thanked Metropolitan Herman for the return of the Tikhvin Icon, and presented with a large hand-painted copy of the Tikhvin icon which will hang in a prominent location at the Chancery of the Orthodox Church in America. Metropolitan Vladimir wished Metropolitan Herman and the delegation a safe journey back to the US. Metropolitan Vladimir also presented to Mr. John Mindala, OCA photographer, the order of St. Alexander Nevsky in recognition of his efforts to produce high quality prints and images of the Tikhvin icon for use by the Orthodox Church in America and Russian Orthodox Church. Other members of the OCA delegation included Protopresbyter Robert Kondratick, OCA Chancellor; the Very Rev. David Brum; Archimandrite Zacchaeus [Wood], OCA Representative to the Moscow Patriarchate; Archdeacons Alexei Klimitchev and Isidore [Brittain]; and Messrs. Peter Ilchuk, Alexis Liberovsky, Jason Vansuch, and Joel Wilson. Also attending the various services associated with the icon’s historic return was a group of three-dozen pilgrims on a trip especially arranged byF.O.S. Tours for the Orthodox Church in America, led by Mr. David Lucs. |
It is also important for the OCA to engage in periodic face-to-face discussions, which are far better in strengthening ties than mere phone calls, e-mails, and casual encounters at other gatherings. OCA.ORG: What are your general impressions of the Czech-Slovak Church? FR. E: It was a bit of whirlwind. We, of course, had an opportunity to spend a lot of time with Metropolitan Krystof. We also meet Archbishop Juraj from southern Slovakia and Bishop Joakim, Vicar in Moravia. In Prague, we met the Ukrainian ambassador to the Czech Republic, while were welcomed by the Mayor of Brno, the Czech Republic’s second largest city. We were struck by the youthfulness of the Church’s hierarchs, Chancellor, Secretary, and numerous clergy. The Czech-Slovak Church is clearly a “young Church.” We were equally impressed with the three monasteries we visited, which offered a glimpse into the incredible life that they are developing. Many of the monastics come from various places in Czech and Slovakia as well as other central and eastern European countries. There is definitely a growing monastic movement, not unlike that found in North America. Finances, of course, are a difficulty, but the monasteries offer a wonderful witness to the faith. We were surprised by the similarities between the Czech-Slovak Church and the OCA, as I mentioned earlier. Just as the OCA went through a transitional period decades ago which resulted in the widespread use of the English language in worship, they are striving to introduce the use of Czech and Slovak, in addition to Church Slavonic. A revival of traditional iconography mirrors that found in North America. And they too are seeking to find their voice in an extremely secular country. [It is said that the Czech Republic is one of the world’s five most secular countries.] Involvement of youth in Church life is a priority as well. But we saw that Metropolitan Krystof is a dynamic and beloved leader who is working through these, and related, issues. It was also interesting to note that the Czech-Slovak Church also embraces a substantial number of converts, not unlike the OCA and other North American Orthodox jurisdictions. Curiously, this movement began much earlier than in North America, in the aftermath of World War I. There were villages throughout Bohemia and Moravia that saw a rise in Orthodox population through the conversion of local people. One village, we were told, had three churches – Roman Catholic, Protestant, and Orthodox. Amazingly, all three were established by the same man, who converted eventually to Orthodox Christianity. |
Bishop Stephen (Lasko) was appointed by the Church in Albania in 1965 to be Metropolitan Theophan’s successor. In 1971Bishop Stephen led his flock into the newly formed Orthodox Church in America (OCA), within which it became a distinct diocese. This move finally resolved the canonical status of the majority of Albanian parishes in America. In 2013, the Albanian diocese of the OCA, under the leadership of Bishop Nikon of New England, had about a dozen parishes. Meanwhile, Bishop Mark’s diocese continued its existence within the Patriarchate of Constantinople. After the fall of the extremely atheistic Communist government in Albania in 1990, this very small group of parishes helped significantly with the restoration of the Church in Albania, which had been virtually destroyed by the Communists. In 2013this jurisdiction was led by Bishop Ilia (Katre), who began his tenure in 1982. The Bulgarian Orthodox in America Bulgarian immigration to America became significant after 1903, when several thousand Bulgarians arrived as the result of an insurrection in Macedonia. Being quite scattered, they generally attended Russian churches, although as early as 1907 the first Bulgarian parish was established in Madison, Illinois. Gradually, other parishes were formed, and apparently, in 1909, a small Mission was organized for them within the Russian Missionary Diocese. However, in the 1918 listing of the parishes of the Russian Diocese in America there is only one parish that is designated as “Boulgarian” – in Toronto, Ontario. In 1922, the five Bulgarian parishes in North America came under the care of the Mother Church in Sofia, Bulgaria. Bishop Andrey (Velichky) became the first bishop for this diocese in 1938. In 1949, the Russian Church in Exile oversaw the establishment of several parishes for recent Bulgarian immigrants. In 1976, most of the parishes of this Bulgarian Church in Exile joined the Orthodox Church in America (OCA), becoming a constituent diocese of the OCA. Its hierarch, Bishop Kyrill (Yonchev) (1920–2007), became the OCA’s Bishop of Pittsburgh (r. 1976–2007). At that time the Bulgarian diocese consisted of about 15 parishes. In 2013, it had about 20 parishes under the leadership of Bishop Alexander (Golitzin) of Pittsburgh (b. 1948), who was consecrated as Bishop of Toledo and the Bulgarian Diocese of the OCA in 2012. |
OCA services were initially held in English in the bell tower Church of St. Symeon the Stylite at St. Daniel's Monastery until a suitable church could used by the OCA in Russia. The lot fell on St. Catherine's Church in-the-Fields because of its central location and size. On St. Catherine's Day 1994 the first prayer service in the church in more than sixty years was conducted jointly by the primate of the Russian Orthodox Church His Holiness Alexy II, Patriarch of Moscow and All Russia and the primate of the Orthodox Church in America His Beatitude Theodosius, Archbishop of Washington and Metropolitan of All America and Canada. Fr. Daniel Hubiak was appointed rector of the recently returned church. Among the worshippers at this joyous occasion was Mikhail Vladimirovich Przhevalsky, grandson of the famous Russian explorer. Mr. Przhevalsky, now deceased, shared with the younger generation of new parishioners his memories of being an altar boy at St. Catherine's before its closure by the communists. His most vivid recollections are of the visits to the parish by Patriarch Tikhon, who had earlier spent ten years of his episcopal career as head of the Russian Orthodox Church in the USA. It was St. Tikhon who gave his blessing to the first translations of the liturgical services from Church Slavonic into English and it was St. Tikhon who first considered the possibility of an autocephalous American Church. And now it was the turn of a living eyewitness to describe how this saintly bishop preached the word of God in a church that would come to represent the interests of Orthodox Americans in Moscow some seventy years later. The OCA's mission is to minister to English-speaking Orthodox Christians in Moscow. Among the regular parishioners there have been Americans, English, Australians, Dutch and Belgians, as well as Orthodox Christians from the conventionally more traditional Orthodox countries such as Greece, Serbia and Romania. The growing community is, of course, made up overwhelmingly of Russians of all ages and backgrounds. The OCA representation church in Moscow provides for them a unique window upon world-wide Orthodox, a means of coming to know the truth of the Orthodox adage that it is the faith, not nationality, that brings people together. St. Catherine's OCA Church has become a byword in Moscow for the unity and the universality of the Holy Orthodox faith. |
Одно воздержание прилично неповинным, а другое – повинным и кающимся. Для первых движения похоти в теле бывают знаком к восприятию особенного воздержания, а последние пребывают в нем даже до смерти и до самой кончины не дают своему телу утешения, но борются с ним без примирения. Первые хотят сохранять всегда благоустройство ума, а последние душевным сетованием и истаяванием умилостивляют Бога (прп. Иоанн Лествичник , 57, 107–108). Источник. ...Время веселия и утешения пищею для совершенного есть отложение всякого попечения; для подвижника – время борьбы, а для страстного – праздник праздников и торжество торжеств (прп. Иоанн Лествичник , 57, 108). В сердцах чревоугодников – сновидения о снедях и яствах; в сердцах же плачущих – сновидения о последнем Суде и о муках (прп. Иоанн Лествичник , 57, 108). Источник. Будь господин над своим чревом, прежде нежели оно тобою возобладает, и тогда будешь принужден со стыдом воздерживаться. Впадшие в ров беззаконий, о которых я не хочу говорить, понимают, что я сказал; целомудренные же опытом сего не познали (прп. Иоанн Лествичник , 57, 108). Будем укрощать чрево помышлением о будущем огне. Повинуясь чреву, некоторые отрезали наконец сокровенные свои члены, и умерли двоякою смертию. Будем внимательны, и мы увидим, что объедение есть единственная причина потоплений, с нами случающихся... (прп. Иоанн Лествичник , 57, 108). Источник. Ум постника молится трезвенно, а ум невоздержного исполнен нечистых мечтаний. Насыщение чрева иссушает источники слез: а чрево, иссушенное воздержанием, рождает слезные воды (прп. Иоанн Лествичник , 57, 108). Источник. Кто служит своему чреву и между тем хочет победить дух блуда, тот подобен угашающему пожар маслом (прп. Иоанн Лествичник , 57, 108). Источник. Когда чрево утесняется, тогда смиряется и сердце; если же оно упокоено пищею, то сердце возносится помыслами (прп. Иоанн Лествичник , 57, 108). Источник. Испытывай себя в первый час дня, в полдень, за час до принятия пищи и узнаешь таким образом пользу поста. Поутру помысл играет и скитается; когда же настал шестой час, он немного ослабевает, а во время захождения солнца окончательно смиряется (прп. Иоанн Лествичник , 57, 108). Источник. |
602. “Introducing the New Series: Anaphorae Orientales,” OCP 67 (2001) 555-558. 603. “Questions on the Eastern Churches” 1: “ECJ Question Box Rules,” “Prayers Before Communion in the Byzantine Eucharist,” “Clergy Communion at the Byzantine Presanctified Liturgy,” ECJ 8/1 (2001) 123-126 (=123-4, 124-5, 125-6). 604. (Co-editor), Acts of the International Congress Comparative Liturgy Fifty Years after Anton Baumstark (1872-1948), Rome, 25-29 September 1998, edited by Robert F. Taft, S.J. and Gabriele Winkler (OCA 265, Rome: PIO 2001). 605. Co-author with Gabriele Winkler, “Introduction,” Acts of the International Congress Comparative Liturgy Fifty Years after Anton Baumstark (1872-1948), Rome, 25-29 September 1998, edited by Robert F. Taft, S.J. and Gabriele Winkler (OCA 265, Rome: PIO 2001) 9-29. 606. “Anton Baumstark’s Comparative Liturgy Revisited,” in Acts of the International Congress Comparative Liturgy Fifty Years after Anton Baumstark (1872-1948), Rome, 25-29 September 1998, edited by Robert F. Taft, S.J. and Gabriele Winkler (OCA 265, Rome: PIO 2001) 191-232. 607. “Liturgia oriental,” in Diccionario histórico de la Compañía de Jesús. Biografico-tematico, ed. C.E. O’Neill, J.M. Domínguez (Rome/Madrid 2001) 3:2880-2882. 608. “The Liturgy in the Life of the Church,” Logos 40 (1999) 187-229 (reprint of no. 583—appeared in 2001). 609. Review of Michael Kunzler, Archieratikon. Einführung in Geist und Gestalt der bischöflichen Liturgie im byzantinischen Ritus der griechisch-katholischen Kirche der Ukraine (Paderborn: Bonifatius Druck Buch Verlag 1998), OCP 67 (2001) 226-230. 610. Review of Andreas Heinz, Die Eucharstiefeier in der Deutung syrischer Liturgieerklärer. Die Liturgiekommentare von Georg dem Araberbischof (†724), Mose bar Kepha (†903), Dionysius bar Salibi (†1171) (Sophia. Quellen östlicher Theologie, Hrsg. von Andreas Heinz, Bd. 33, Paulinus Verlag, Trier, 2000), OCP 67 (2001) 506-507. 2002 г. 611. “P. Robert Taft, S.J.—Biography,” CCOr 3/3 (2001) – 4/1 (2002) 90-94. |
Skipping over a great deal of history and grossly oversimplifying, these four waves did not successfully create a single Orthodox administration in this country. As the churches here grew, new churches were established, and more cohesive structures connecting the various churches developed—usually along ethnic lines. This is why a phone book may have “Russian Orthodox,” “Greek Orthodox,” or “Albanian Orthodox” entries. In 1970, many of the Russian churches (both from the original mission and from immigration) desired a uniquely American-run administration, independent of Russia. It was hoped that all of the other groups of Orthodox people would be excited about this idea of “The Orthodox Church in America” and all join together in a single infrastructure. A few Romanian, Bulgarian, and Albanian churches shared this idea, but many Orthodox in America were not thrilled with what is now known as the OCA. After squabbles in the 1920s and 1940s within the Russian churches, the creation of the OCA deepened the existing schism with the Russian Orthodox Church Outside of Russia (ROCOR)—a schism that has since been healed, thank God. (There are a few intramural arguments about the timing and canonical propriety of Moscow creating the OCA, but that discussion is for another time and place.) To this day, there is a multiplicity of “jurisdictions” in this country, with many overlaps and unfortunate situations out of line with canonical norms. Still, we remain a single Church, a genuine expression of the universal Body of Christ, united in our sacraments and faith, and guided by the one Holy Spirit. Administrative unity is on the horizon now. Over the years, several groups have been established to work toward this end; most recently the Episcopal Assembly of Canonical Orthodox Bishops of North and Central America was established to determine the way forward, and bind our many people, ethnicities, and clergy together more tightly—and over time, to correct any canonical irregularities that may exist. |
557. “L’apport des liturgies d’Orient à l’intelligence du culte chrétien,” in Paul De Clerck (ed.), La liturgie, lieu théologique (Sciences théologiques et religieuses, Paris: Beauchesne 1999) 97-122. 558. Review of Metropolitan Andrei Sheptytsky, Words of the Servant of God (Seniors Club, Ukrainian Catholic Brotherhood of Canada, Toronto: The Basilian Press 1995) OCP 65 (1999) 203-204. 559. Review of Paul Robert Magosci, Our People. Carpatho-Rusyns and their Descendants in North America (Multicultural History Society of Ontario, Toronto: University of Toronto Press 1994) OCP 65 (1999) 208. 560. Review of Opportunity Realized. The Greek Catholic Union’s First One Hundred Years 1892-1992 (Greek Catholic Union of the U.S.A., Beaver, Pennsylvania 1994) OCP 65 (1999) 210-211. 561. Review of L’Eucologio Barberini gr. 336 (ff. 1-263). Edizione a cura di Stefano Parenti ed Elena Velkovska (BELS 80, Rome: Edizioni liturgiche 1995) OCP 65 (1999) 227-231. 562. Review of Nicolau Cabàsilas, La Vida en Crist. Introducció d’Antonis Fyrigos, Traducció de Nolasc del Molar (Clàssics del Cristianisme 42, Barcelona: Edicions Proa 1993) OCP 65 (1999) 253-254. 2000 г. 563. “Orientalische-Katholische Theologie: Fällige Wiedergeburt nach langwieriger Schwangerschaft.” Festvortrag zur Eröffnung des Collegium Orientale in Eichstätt, 31. Oktober 1999, CCOr 2/1 (2000) 10-31. 564. (Соредактор), Crossroad of Cultures. Studies in Liturgy and Patristics in Honor of Gabriele Winkler, edited by Hans-Jürgen Feulner, Elena Velkovska, and Robert F. Taft, S.J. (OCA 260, Rome: PIO 2000) 744 pp. 565. “Introduction. Gabriele Winkler at Sixty. Vita et Opera,” in Crossroad of Cultures. Studies in Liturgy and Patristics in Honor of Gabriele Winkler, edited by Hans-Jürgen Feulner, Elena Velkovska, and Robert F. Taft, S.J. (OCA 260, Rome: PIO 2000) 11-29. 566. “The bhmativkion in the 6/7th c. Narration of the Abbots John and Sophronius (BHGNA 1438w). An Exercise in Comparative Liturgy,” in Crossroad of Cultures. Studies in Liturgy and Patristics in Honor of Gabriele Winkler, edited by Hans-Jürgen Feulner, Elena Velkovska, and Robert F. Taft, S.J. (OCA 260, Rome: PIO 2000) 675-692. |
His Holiness mentioned an educational project of Ss. Cyril and Methodius Theological Institute of Postgraduate Studies – the Summer Institute that offers hospitality to representatives of various Churches who want to learn more about the life of the Russian Orthodox Church. Participating in the Summer Institute programme in Moscow last June was a delegation of the OCA clerics and laypeople led by Bishop Daniel of Santa Rosa. Having noted an important role of the Moscow Representation of the Orthodox Church in America and the Russian Orthodox Church’s Representation in New York, Patriarch Kirill pointed out that the year 2019 marks the 25th anniversary of the OCA Metochion in Moscow. His Holiness expressed his willingness to endorse a project of restoration of the church of the OCA Moscow Representation by contacting representatives of the Moscow city authorities. “We have also received your request concerning the canonization of Archpriest Pyotr Postnikov who had served at this church and had been executed at the Butovo shooting range,” His Holiness added, “We will refer this case to the Canonization Commission which will examine the circumstances surrounding the death of Archpriest Pyotr. We will share with you all the information and I hope nothing will prevent us from complying with your request.” “I am satisfied with the work of our Representation in New York,” Patriarch Kirill also said and noted that Bishop Matthew of Sourozh, the acting representative, had been given a lofty, honourable and important responsibility to maintain and promote brotherly relations between the two Churches. “It is gratifying to see that the Orthodox Church in America is developing. May it continue – God willing,” His Holiness Patriarch Kirill said. His Beatitude Metropolitan Tikhon of All America and Canada expressed his joy over an opportunity to take part in the celebrations marking the 10 th anniversary of the 2009 Local Council of the Russian Orthodox Church that elected the 16th Patriarch for the Moscow Throne. “I had a privilege, along with His Eminence Archbishop Benjamin of San Francisco to represent the Orthodox Church in America at those enthronement ceremonies. And it as, therefore, a double joy for me to be here this week,” Metropolitan Tikhon said. |
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