| 506. Review of Lorene Hanley Duquin, They Called Her the Baroness. The Life of Catherine de Hueck Doherty. (New York: Alba House, 1995) OCP 62 (1996) 517-519. 507. Review of Dmytro Blazhejowskyj, Historical Schematism of the Eparchy of Peremysl, including the Apostolic Administration of Lemkischyna (1828-1939). Published in commemoration of the 400th anniversary of the Union of Berestja (Lviv, Kamenyar 1995) OCP 62 (1996) 537-538. 1997 г. 508. “The Lord’s Prayer in the Eucharistic Liturgy: When and Why?” EOrans 14 (1997) 137-155. 509. Beyond East and West. Problems in Liturgical Understanding. Second revised and enlarged edition (Rome: EOC 1997) 318 pp. (2nd, revised and enlarged edition of no. 88). 510. (), The Armenian Christian Tradition. Scholarly Symposium in Honor of the Visit to the Pontifical Oriental Institute, Rome, of His Holiness Karekin I, Supreme Patriarch and Catholicos of All Armenians, December 12, 1996, edited by Robert F. Taft, S.J. (OCA 254, Rome: PIO 1997) 197 pp. 511. “The Armenian ‘Holy Sacrifice (Surb Patarag)’ as a Mirror of Armenian Liturgical History,” in R.F. Taft (ed.), The Armenian Christian Tradition. Scholarly Symposium in Honor of the Visit to the Pontifical Oriental Institute, Rome, of His Holiness Karekin I, Supreme Patriarch and Catholicos of All Armenians, December 12, 1996 (OCA 254, Rome: PIO 1997) 175-197. 512. “Ufficio Divino nelle Chiese orientali,” in Dizionario degli istituti di perfezione (Rome: Edizioni Paoline 1997) vol. IX, 1447-1449. 513. “«Piccoli uffici» in Oriente,” in Dizionario degli istituti di perfezione (Rome: Edizioni Paoline 1997) vol. IX, 1463-1464. 514. “Maria SS. Madre di Dio,” in C. Giraudo, G. Marani, F. Rossi de Gasperis, M.I. Rupnik, T. Spidlik, R.F. Taft, Omelie di Natale, a cura di G. Marani (Betel—brevi saggi spirituali 4, Rome: Lipa 1997) 43-57. 515. “The Origins and Development of the Byzantine Communion Psalmody” part I, SOC 1/1-2 (1997) 108-134. 516. “John of Ephesus and the Byzantine Chant for Holy Thursday,” OCP 63 (1997) 503-509. |
| Сходны ли с истиной эти понятия о состоянии связанного духом, судите сами по собственным словам апостола: «я ни на что не взираю и не дорожу своею жизнью, только бы с радостью совершить поприще мое и служение, которое я принял от Господа Иисуса, проповедать Евангелие благодати Божией ( Деян. 20, 24 ). Филарет, митрополит Московский ( 114, 516–517 ). Как тело душою, так душа Духом Святым оживляется ( 104,619 ). Дух Святой через слово Божие действует в сердцах ( 104, 619 ). Дух Святой на сердцах верующих пишет закон ( 104, 619 ). Видишь, что когда огонь коснется ладана или какого другого благоуханного вещества, курится дым и восходит приятное благоухание, – так же бывает, когда сердца человеческого коснется благодать Святого Духа. Тогда восстанет в этом сердце воздыхание и истинная молитва, как благоухание, вызванное огнем, и восходит ввысь к Небесному Отцу, и обретает у Него благодать и милость. Это учит нас просить у Бога Духа Святого, чтобы он возбуждал в сердцах наших истинную молитву. Святитель Тихон Задонский ( 113, 405 ). Внимание и умиление признаются даром Святого Духа. Только Дух может остановить волны ума, разбегающиеся повсюду ( 108, 148 ). Явление духовной любви к ближнему – признак обновления души Святым Духом ( 108, 128 ). Что воздух для жизни тела, то Дух Святой для жизни души. Душа посредством молитвы дышит этим святым, таинственным воздухом ( 108, 141 ). Действие Святого Духа, от которого являются высокие молитвенные состояния, непостижимо для плотского ума ( 108, 150 ). Вход в Царство Небесное, которое Святым Крещением насаждено в сердце каждого христианина, есть развитие этого Царства действием Святого Духа ( 108, 154 ). Божественный и пренебесный Дух, сделавшись как бы душою человека, молится и плачет о нем... ( 108, 164 ). Руководителем христианина должен быть Дух Святой, как руководителем ветхого человека – плоть, кровь и дух лукавый ( 108, 501 ). Кто углубляется постоянно в Писание, изучает его в смирении духа, испрашивая у Бога разумения молитвой; кто направляет по евангельским заповедям все сокровенные движения души, тот непременно становится причастником живущего в них Святого Духа ( 109, 3 ). |
| In addition to their visit to New Valaam, Metropolitan Tikhon will celebrate the Divine Liturgy at the women’s Lintula Monastery of the Holy Trinity, where he and the OCA delegation will be welcomed by Abbess Mikaela and the sisterhood. Liturgical celebrations and a presentation on the life of the OCA also will be held at Oulu’s Holy Trinity Cathedral, where the delegation will be hosted by His Eminence, Metropolitan Elia, a graduate of Saint Vladimir’s Seminary. See related story . In Joensuu, the delegation will be welcomed at the Theological Department at the University of Eastern Finland by Prof. Matti Kotiranta, Department Head, and other university representatives and seminarians and at the city’s Saint Nicholas Church, while in Kuopio they will visit the Archdiocesan headquarters, the Church Museum and Saint Nicholas Cathedral. Other planned visits include meetings with Lutheran Archbishop Kari Mäkinen and the Dean of the Lutheran Diocese of Oulu; with Anita Lehikoinen, Permanent Secretary in the Ministry of Education and Culture, and Riitta Kaivosoja, Director General of the Ministry’s Department for Art and Cultural Policy; and with representatives of the Finnish Ecumenical Council. The Orthodox Church of Finland is an autonomous Church within the jurisdiction of the Patriarchate of Constantinople. According to the Finnish Church’s web site , it was after Finland gained its independence as a consequence of the Russian Revolution that the Orthodox Church acquired the status of a national Church alongside Finland’s Lutheran Church. In 1921, Saint Patriarch Tikhon of Moscow granted autonomy to the Finnish Church. In view of the political turmoil in the Soviet Union and the difficulties of maintaining contacts, however, the Orthodox Synod of Finland applied to be accepted under the protection of the Ecumenical Patriarchate of Constantinople. On July 6, 1923, the Ecumenical Patriarchate issued a Tomos recognizing the Finnish Church as an autonomous archbishopric. Today, the Finnish Church consists of three dioceses with some 60,000 souls and remains one of two religious bodies legally recognized as a national church in Finland. For many years, the Finnish Church has enjoyed a close relationship with the Orthodox Church in America, in part due to the fact that Saint Herman and his missionary companions came from the Valaam Monastery in Russian Karelia. During World War II, the monastery was evacuated, with many monks relocating to Finnish Karelia, where they established the New Valaam Monastery. |
| One might wonder whether this concern for parachurch versus church isn " t consistent with a trajectory of scholarly studies that have examined a trend toward more traditional religiosity by many Americans, especially since the 1960s. 352 It has even been argued not only that conservative denominations were better at communicating what mattered religiously, but that the «demand» that conservative denominations placed on their adherents actually attracted members. 353 Not all have found this thesis convincing, however, and have offered counter-examples and explanations. 354 My findings here likewise question the thesis. Although the development of the EOC itself might be seen as lending support to that thesis, and one could argue that without such rigid conservativism, the former EOC members never would have become Orthodox, the full trajectory of the EOC-turned-Orthodox does not support it. The EOC " s entrance into Orthodoxy actually required a journey of becoming less sectarian, authoritarian, and morally rigid. During much of its existence, though, the EOC remained in tension between the poles of sectarianism and Orthodoxy. One clergyman of the EOC who was ready and willing to make the shift into the Orthodox Church well before Gillquist was Arnold Berstein who, in 1981, wanted to leave to join the Orthodox Church in America as a layman. 359 The EOC was not yet prepared for such a maneuver, as Gillquist wanted the Orthodox Church in America (OCA) to accept the EOC clergy as OCA clergy, as though being transferred from one Orthodox jurisdiction to another. Jon Braun believed having EOC clergy leave to become laymen would hurt the EOC " s standing. When it became clear to EOC leadership that they could not prevent Bernstein from leaving, Robert Guio, an EOC bishop, wrote to Bernstein, in which he enclosed a letter of apology that Bernstein was to sign and asked Bernstein to write the central leadership (Gillquist, Jon Braun, and Jack Sparks) an additional letter of apology. |
| (1983) The Harp of the Spirit: 18 Poems of St Ephrem, London. (1984a) Syriac Perspectives on Late Antiquity, London. (1985) The Luminous Eye: the spiritual world vision of St Ephrem, Rome. (1989) «From Ephrem to Romanos», StPatr, XX, 139–151. – (1992a) The Luminous Eye. The Spiritual World Vision of Saint Ephrem the Syrian, Kalamazoo. – (1999) «St Ephrem in the Eyes of Later Syriac Liturgical Tradition», Hugoye: Journal of Syriac Studies, 2/1 (http://syrcom.cua.edu/Hugoye/Vol2N01/HV 2N 1Brock.html). Bruns P. (1990) «Arius hellenizans? Ephräm der Syrer und die neoarianischen Kontroversen seinerzeit», ZKG, 101, 2157. Bundy D. (1986) «Language and the knowledge of God in Ephrem Syrus» The Patristic and Byzantine Review, 91103. Burkitt F. C. (1904) St. Ephraems use of separate Gospels, London, p. 187191. Cramer W. (1965) Die Engelvorstellung bei Ephram dem Syrer (OCA 173). Dalmais I.-H. (1987) «Saint Éphrem et la tradition spirituelle des églises araméennes», Connaissance des Pères de Eglise, 26, 825. – (1989) «La vie monastique comme ascèse virginale d’après S. Ephrem et les traditions liturgiques syriennes», A. M. Triacca et A. Pistoia (éds), Liturgie, conversion et vie monastique, Roma, p. 7386. Darling R. (1984) «The ‘Church from the Nations’ in the exegesis of Ephrem», VI Symposium Syriacum, p. 111121. De Halleux A. (1972) «Une clé pour les hymnes d’Éphrem dans le ms Sinai syr. 10», LM, 85,171199. ----- (1973) «Mar Éphrem théologien», PdO, 4, 3554. (1974) La transmission des Hymnes d’Éphrem d’apres le ms. Sinaï syr. 10, Roma, p. 2163 (OCA 197). – (1983a) «Saint Éphrem le syrien», Revue Théologique de Louvain, 14,328355. – (1983b) «An analysis of the biblical quotations of Ephrem», An Exposition of the Gospel (Armenian Version) (CSCO 443; Subs. 66). Louvain. – (1984) «Ephräm der Syrer», M. Greschat (ed.)> Gestalten der Kir- chengeschichte, Bd. I, Stuttgart, S. 284301. – (1992) À propos du sermon ephremien sur Jonas et la penitence des Ninivites, Festgabe J. Assfalg, Munchen, S. 155160. |
| Сергию»). Кострюков А.А. К истории разделения между Московской Патриархией и Североамериканской митрополии. (Вестник ПСТГУ. 2011. II: Вып. 3 (40) С. 46-59). Обращение к архиепископу Евдокиму, Святейшему Патриарху Тихону и к Поместному Собору Русской Правосланой Церкви. Иерей Павел Безкишкин. Брошюра. Байон, 1919. 2-й доклад митрополиту Горьковскому Сергию (Страгородскому) Временного Экзарха Московской Патриархии архиепископа Вениамина. Рукопись. OCA archives. Сборник документов «Митрополит Вениамин». Деяния Архиерейского Собора русских православных епископов в Северной Америке, состоявшегося 21 и 22-го февраля 1933 года, в Свято-Тихоновском монастыре, в Саут-Канаан – Пенсильвания, а также Акты Деяний архиереев от 1-го мая, 8. 11 и 12-го Сентября 1933 года, под Председательством Высокопреосвященнейшего митрополита Платона. Издано протопресвитером Василием Кувшиновым. Сиэттл, Ваш. 1936 года. Кострюков А.А. К истории разделения между Московской Патриархией и Североамериканской митрополии. (Вестник ПСТГУ. 2011. II: Вып. 3 (40) С. 46-59). Кострюков А.А. К истории разделения между Московской Патриархией и Североамериканской митрополии. (Вестник ПСТГУ. 2011. II: Вып. 3 (40) С. 46-59). Его Высокопреосвященству, Высокопреосвященному Сергию митрополиту Горьковскому, Заместителю Патриаршаго Местоблюстителя, Временного Экзарха Московской Патриархии, Архиепископа Вениамина доклад. Рукопись. OCA archives. Сборник документов «Митрополит Вениамин». (Далее: 3-й доклад митр. Сергию) Деяния Архиерейского Собора русских православных епископов в Северной Америке, состоявшегося 21 и 22-го февраля 1933 года, в Свято-тихоновском монастыре, в Саут-Канаан – Пенсильвания, а также Акты деяний архиереев от 1-го мая, 8. 11 и 12-го Сентября 1933 года, под Председательством Высокопреосвященнейшего митрополита Платона. Издано протопресвитером Василием Кувшиновым. Сиэттл, Ваш. 1936 года См., например, статью священника Александра Мазырина «Причины неприятия политики митрополита Сергия (Страгородского) в церковных кругах (по материалам полемических произведений конца 1920-х – 1930-х гг.)» http://www.bogoslov.ru/text/1578803.html Обращение митрополита Феофила к пастве по случаю неудавшихся (главным образом, по его личной вине) переговоров с митрополитом Ленинградским Григорием. |
| 286. Review of Brian D. Spinks, The sanctus in the eucharistic prayer (Cambridge/New York/Port Chester/Melbourne/Sydney 1991), OCP 59 (1993) 282-286. 287. Review of Kathleen Hughes, R.S.C.J., The Monk’s Tale. A Biography of Godfrey Diekmann, O.S.B. (Collegeville: The Liturgical Press 1991), OCP 59 (1993) 286-288. 288. Review of Dmytro BlaÏejowskyj, Hierarchy of the Kyivan Church (861-1990) (Rome 1990), OCP 59 (1993) 310-312. 289. Review of The Ukrainian Religious Experience. Tradition and the Ukrainian Cultural Context. Edited by David J. Goa (Edmonton 1989), Religious Studies Review 19 (1993) 77. 290. Review of George Guiver, C.R., Company of Voices. Daily Prayer and the People of God (New York 1988), OCP 59 (1993) 568-569. 291. Review of Enrico Mazza, La mistagogia. Una teologia della liturgia in epoca patristica (BELS 46=Collana Studi di liturgia, n.s. 17, Rome 1988); id., Mystagogy. A Theology of Liturgy in the Patristic Age (New York 1989), OCP 59 (1993) 569-570. 1994 г. 292. A History of the Liturgy of St. John Chrysostom, vol. II: The Great Entrance. A History of the Transfer of Gifts and Other Preanaphoral Rites (OCA 200, 3rd ed. Rome: PIO 1994) (репринт 39 сновымназваниемсерии). 293. “The Oblation and Hymn of the Chrysostom Anaphora. Its Text and Antecedents,” in Miscellanea di studi in onore di P. Marco Petta per il LXX compleanno, vol. IV=BBGG n.s. 46 (1992) 319-345 (published 1994). 294. “The Synaxarion of Evergetis in the History of Byzantine Liturgy,” in M. Mullett and A. Kirby (eds.), The Theotokos Evergetis and Eleventh-Century Monasticism. Papers of the Third Belfast Byzantine International Colloquium, 1-4 May 1992 (Belfast Byzantine Texts and Translations, 6.1, Belfast 1994) 274-293. 295. “The Society of Jesus and the Christian East: Realities, Prospects, Reflections,” Diakonia 27 (1994) 144-164. 296. (Co-editor), Il 75° anniversario del Pontificio Istituto Orientale. Atti delle celebrazioni giubilari, 15-17 ottobre 1992, a cura di Robert F. Taft, S.J., e James Lee Dugan, S.J. (OCA 244, Rome: PIO 1994) 318 pp. |
| With these words, our guest speaker Dr. Margaret Barker commenced the 29th annual Father Alexander Schmemann Memorial Lecture, transporting her audience into the liturgical world of the first Jewish Temple—a world remarkably familiar to Orthodox Christian worshipers. Her lecture was titled " Our Great High Priest: The Church as the New Temple. " The audience listened with intense interest as Dr. Barker described with vivid imagery the furnishings, appointments, and keepers of that temple—the anointing oil, cherubim, bread of the presence, seven-branched lampstand, Melchizedek priest-king, and so forth—as they were drawn deeper and deeper into its ancient liturgical life. As Dr. Barker focused on the structure of the first temple and on the figure of the high priest within that temple, she led her audience along " the trail that leads from Solomon " s Temple to the Christian Church, " her premise being that both the first temple and its high priest were restored by the coming of Jesus Christ. " The Christian community was the temple of the Messiah, " she noted, " the original temple restored, and it was a living temple. " Further on, she stated, " There is good evidence in the gospels that Jesus did see himself as the great high priest, and that his ministry was shaped by that ideal. " Upon her closing words, " Christians are the anointed ones of the restored temple, and our covenant is the eternal covenant entrusted to the ancient temple priesthood, renewed by our great High Priest [Jesus Christ], " the audience exploded with sustained applause in gratitude for her presentation. At the close of her talk, His Beatitude Metropolitan Jonah, primate of the Orthodox Church in America (OCA), presented Dr. Barker with a beautiful icon of " Christ the High Priest. " Other hierarchs in attendance at the lecture were His Grace The Right Rev. Benjamin, bishop of San Francisco and the West (OCA), and His Grace The Right Rev. Maxim, bishop of the Western Diocese of the Serbian Orthodox Church of North and South America. |
| Theodore of Studios St., Theopaschite Clause, Theophany, Thomas Christians, Tisserant Eugene, Triodion, Trisagion, Typikon, Twelve Great Feasts, Uniatism, Unity Brothers, Unmixed Chalice, West-Syrian Rite, Zeon, Zone.” 487. Orientalia Christiana Analecta Norms and Regulations for Preparing and Submitting Manuscripts (OCA, Rome: EOC 1995) 43 pp. 488. “The Minister of Holy Communion in the Eastern Traditions,” in G. Karukaparampil (ed.), Tuvaik. Studies in Honour of Rev. Jacob Vellian (Syrian Churches Series XVI, Kottayam 1995) 1-19. 489. “Liturgie und Eucharistie. I. Der Osten,” in J. Raitt (ed.), Geschichte der christlichen Spiritualität, Bd. II: Hochmittelalter und Reformation (Würzburg 1995) 423-434 (German version of no. 122—very unsatisfactory translation, published without possibility of corrections by the author). 490. “Respectful of the Church, Responsible to the Truth,” National Jesuit News (October 1995) 8-9. 491. “Church and Liturgy in Byzantium: The Formation of the Byzantine Synthesis,” in C.C. Akentiev (ed.), Liturgy, Architecture, and Art in the Byzantine World. Papers of the XVIII International Byzantine Congress (Moscow 8-15 August 1991) and Other Essays Dedicated to the Memory of Fr. John Meyendorff (Vizantinorossika—Byzantinorossica, vol. I, Publications of the St. Petersburg Society for Byzantine and Slavic Studies, St. Petersburg 1995) 13-29. 492. Review of Henryk Paprocki, Le mystère de l’eucharistie. Genèse et interprétation de la liturgie eucharistique byzantine (Paris: Cerf 1993), OC 79 (1995) 233-236. 1996 г. 493. “Praying to or for the Saints? A Note on the Sanctoral Intercessions—Commemorations in the Anaphora: History and Theology,” in M. Schneider, W. Berschin (eds), Ab Oriente et Occidente (Mt 8,11). Kirche aus Ost und West. Gedenkschrift für Wilhelm Nyssen (St. Ottilien: EOS-Verlag 1996) 439-455. 494. “The Precommunion Elevation of the Byzantine Divine Liturgy,” OCP 62 (1996) 15-52. 495. (Редактор), The Christian East. Its Institutions & Its Thought. A Critical Reflection. Papers of the International Scholarly Congress for the 75th Anniversary of the Pontifical Oriental Institute, Rome, 30 May—5 June 1993, edited by Robert F. Taft, S.J. (OCA 251, Rome: PIO 1996). |
| protopresbyter Thomas Hopko Скачать epub pdf Volume III – Church History Introduction Volume 3 of The Orthodox Faith, entitled Church History, is a succinct overview of Christian history century by century. It presents the most important historical events, leading personalities, and significant doctrinal, liturgical, spiritual, and ecclesiastical developments in the Eastern Orthodox Church, giving the traditional Orthodox perspectives on the historical data. It also includes major events, personalities, and developments in the Christian West, both Roman Catholic and Reformed. The century by century format allows the reader to see what was happening at the same time in different places. The recent centuries that deal with Orthodoxy in North America, and especially with the pre-history and history of the Orthodox Church in America (OCA), are treated at greater length because of their nearness to us in time and place, their complexity and importance, and the variety of interpretations that exist today about what occurred. As an OCA publication, this volume provides the OCA’s understanding and interpretation of the historical events. First Century Christ and the Apostles The first century of the Christian era begins with the birth of Jesus Christ from the Virgin Mary in Bethlehem. Christ lived, preached, did mighty acts, was crucified, rose again, and ascended into Heaven in the first several decades of the first century. After His Ascension into Heaven, God sent the Holy Spirit upon Christ’s disciples on the Feast of Pentecost (Acts 2), empowering them to take Christ’s Gospel to the ends of the known world. During His life on earth, Jesus selected disciples-first the Twelve ( Mt 10.2–4 ) and then the Seventy ( Lk 10.1 ). He trained them to be the leaders of His Church. After Pentecost, the Apostles preached the Gospel of Christ far and wide. We do not know exactly where all the Apostles traveled, but we know a good deal about the missionary journeys of Saint Paul, which are recorded in the Book of Acts (chs. 13–28). In his extensive travels Saint Paul founded many churches in Asia Minor and Greece. All the Twelve Apostles (including Saint Matthias, who took Judas’s place-Acts 1.15–26) except Saint John, as well as many of the Seventy, died as martyrs for their faith in Christ. |
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