| Taft R., «A Note on Some Manuscripts of the Liturgy of Saint John Chrysostom,» OCP 35 (1969). Taft R., The Great Entrance. A History of the Transfer of Gifts and Other Preanaphoral Rites of the Liturgy of St. John Chrysostom (OCA 200, 2nd revised ed. Rome: PIO 1994) Taft R., «The Pontifical Liturgy of the Great Church according to a Twelfth-Century Diataxis in Cod. British Mu. Add.34060,» I: OCP 45 (1979) 279–307. II: 46 (1980) 89–124. Taft R., «Byzantine Liturgical Evidence in the Life of St. Marcianthe fficonomos: Concelebration and the Preanaphoral Rites,» OCP 48 (1982) 159–170. Taft R., «Russian Liturgy, a Mirror of the Russian Soul,» in: Studi albanologici... (Studi albanesi, Studi e testi VI, Florence 1986) 413–435. Taft R., «The Inclination Prayer before Communion in the Byzantine Liturgy of St. John Chrysostom: A Study in Comparative Liturgy,» Ecclesia Orans 3 (1986) 29–60. Taft R., «The Dialogue before the Anaphora in the Byzantine Eucharistic Liturgy. I: The Opening Greeting,» OCP 52 (1986) 299–324. II: «The Sursum corda,» OCP 54 (1988) 47–77. III: «Let us give thanks to the Lord – It is fitting and right’,» OCP 55 (1989) 63–74. Taft R., «The Authenticity of the Chrysostom Anaphora Revisited. Determining the Authorship of Liturgical Texts by Computer,» OCP 56 (1990) 5–51. Taft R., A History of the Liturgy of St. John Chrysostom, vol IV: The Diptychs (OCA 238, Rome: PIO 1991). Taft R., «The Interpolation of the Sanctus into the Anaphora: When and Where? A Review of the Dossier» Part I, OCP 57 (1991) 281–308. Part II, OCP 58 (1992) 82–121. Taft R., «Reconstituting the Oblation of the Chrysostom Anaphora: An Exercise in Comparative Liturgy,» OCP 59 (1993) 387–402. Taft R., «The Precommunion Elevation of the Byzantine Divine Liturgy,» OCP 62 (1996) 15–52. Taft R., «The Lord’s Prayer in the Eucharistic Liturgy: When and Why?», Ecclesia Orans 14 (1997) 137–155. Wagner G., Der Ürsprung der Chrysostomusliturgie, Munster, 1973. Winkler G., Die Interzessionen der Chrysostomus Anaphora in ihrer geschichtlichen Entwichlung, OCP 36 1970), 37 (1971). Того же автора см. другие работы в разных журналах. |
| Eastern Orthodox make strong showing at March for Life/Православие.Ru Eastern Orthodox make strong showing at March for Life Washington, D.C., January 27, 2014 L-R: Bishop John (Abdallah), Bishop Mark (Maymon), Archbishop Nathaniel (Popp), and Metropolitan Tikhon (Mollard) March for Life President Jeanne Monahan addressed concerns that the annual pro-life walk was too heavily Catholic, reaching out to evangelical Protestants. But based on the participation of Eastern Orthodox Christians in this year " s events, marchers may have been forgiven for believing the whole march breathed with the other lung. Every major event, and several minor ones, featured distinguished clergy from the world " s second largest Christian denomination. Archpriest John Jillions, the chancellor of the Orthodox Church in America (OCA), represented his church at the “National Memorial for the Preborn and their Mothers and Fathers,” an annual interdenominational prayer service held at Constitution Hall. The most visible participation came as Orthodox clergy filled the stage at the March for Life, which began with an invocation given by Bishop Demetrios (Kantzavelos), the Greek Orthodox bishop of Chicago. He prayed that the public witness would reach “civil authorities who have legislated against the rights of the unborn, jurists who have adjudicated against life, physicians who have not healed but have brought harm and death, parents who have made choices to end life in the womb – some callous and self-interested, others tragic and conflicted,” and “young persons raised in a culture that espouses a right for some to kill.” Bishop Demetrios, who also participated in the 2014 Chicago March for Life, said that supporting the right to abortion is based in “profound ignorance.” “Forgive them, Lord, for they know not what they do,” he said. He was joined on stage by the ruling hierarchy of the OCA (Metropolitan Tikhon, Bishop Melchisedek, Bishop Mark, Bishop Michael), as well as representatives of the Romanian Orthodox Church, Antiochian Orthodox Church, Armenian Orthodox Church, Syriac Orthodox Church, and a representative of the U.S. Catholic bishops. |
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| Pegon J., Componction, DS 2 (1953) 1312–1321. Schmémann A., Le grand carême, in Spiritualité orientale 13 (1974) 36ss: La radieuse tristesse. Побег от мира Alszeghy Z., Fuite du monde (Fuga mundi), DS 5 (1964) 1575–1605. Gauthier A., Corrispondcnza, DIP 3 (1976) 166–168. Gribomont J., Le renoncement au monde dans l " idéal ascétique de saint Basile, in Irénikon 31 (1958) 282–307, 460–475. Hausherr I., L’hésychasme. Étude de spiritualité, OCP 22 (1956) 5–40, 247–285; OCA 176 (1966) 163–237; в частности cc. 19–40 (=177–198). Savramis D., Max Webers Beitrag zum besseren Verständnis der ostkirchlichen «aussenweltlichen» Askese, in Kölner Zeitschrift für Soziologie und Sozialpsychologie 15, спец. ном. 7 (1963) 334–358. èpidlik T., Stare nel mondo о fuggire il mondo? in Vita consacrata 13 170–177. Бедность Biedermann H. M., Economia monastica orientale, DIP 3 (1976) 1011–1020. Carpentier R., États de vie, DS 4,2 (1961) 1406–1428. Dmitrewski M. von, Die christliche freiwillige Armut, Berlin 1913. Giet S., Les idées et l " action sociales de saint Basile, Paris 1941. Hardick L., Pauvreté – étude théologique, EF 3 (1966), cc. 376–382. Hausherr I., Vocation chrétienne et vocation monastique selon les Pères, in Laïcs et vie chrétienne parfaite, Roma 1963, cc. 33–115; Etudes de spiritualité orientale, OCA 183 (1969) 403–485. Journet Ch., Propriété chrétienne et pauvreté chrétienne, Fribourg (Suisse) 1951. Melia E., Aspects de la pauvreté, in Le Messager Orthodoxe (Paris), 21–22 (1963) 19–29. Sodano A., I béni terreni nella vita dei giusti secondo san Giovanni Crisostomo, Brescia 1955. Solicn ас A., Pauvreté chrétienne – Pères de l " Église et moines des origines, DS 12,1 (1984) 634–647. Trilling W., Pauvreté – étude biblique, EF 3 (1966) 371–375. Zincone S., Ricchezza e povertà nelle omelie di Giovanni Crisostomo, L’Aquila 1973. Исихазм Adnès C., Hésychasme, DS 7,1 (1969) 381–399. Hausherr I., L’hésychasme. Étude de spiritualité, OCP 22 (1956) 5–40, 247–285; переизд. в сб.: Hésychasme et prière (где помещены и другие статьи на ту же тему), ОСА 176 (1966) 163–237; с некоторыми изменениями в кн.: Solitude et vie contemplative d " après l’hésychasmè, Etiolles 1962 (факсим. изд.). |
| ëpidlik T., Gesù Cristo «Uomo dei dolori» nell " arte iconografica orientale e occidentale, in Asprenas 25 (1978) 431–436. Подражание Христу Adnès C, Imitation du Christ. Réflexions théologiques, DS 7,2 (1971), 1587–1597. Agouris S., Подражание Христу (на греч. яз.), in Ecclesia 41 (1964) 168–172, 200–204. Cothenet Г., Imitation du Christ. Dans l " Écriture, DS 7,2 (1971) 1536–1562 (библиогр.). Grégoire de Nazianze, cc. 107 слл. Hausherr I., L " imitation de Jésus-Christ dans la spiritualité byzantine, in Mélanges... F. Cavallera, Toulouse 1948, cc. 231–259; OCA 183 (1969) 217–245. Ledeur Г., Imitation du Christ. Tradition spirituelle, DS 7,2 (1971) 1562–1587 (библиогр.). Бог Alfaro J., Dieu – Père, EF 1, cc. 355–363. Festugière A. J., La révélation d " Hermès Trismégiste, vol. II. Le Dieu cosmique, Paris 1949. Maas W., UnverKnderlichkeit Gottes. Zum Verhältnis griechisch-philosophischer und christlicher Gotteslehre, München-Paderborn-Wien 1974. Marchei W. – Ansaldi J., Paternité de Dieu, DS 12,1 (1984) 413–437. Nemeshegui C., La Paternité de Dieu chez Origène, in Bibliothèque de théologie, Histoire de la théologie II, Tournai 1960. Nemeshegui C., Le Dieu d " Origène et le Dieu de l " Ancien Testament, in Nouvelle revue théologique 80 (1958) 495–509. Prestige G. L., God in patristic thought, London 1936; 1952. Schultze B., Das Gottesproblem in der Osttheologie, Münster 1967. Пресвятая Троица Aeby G., Les missions divines de saint Justin à Origène, Fribourg (Suisse) 1958. Chevalier I., La présence de la Trinité par la sanctification, d’après les Pères grecs, in La vie spirituelle 55 (1938) Daniélou J., La Trinité et le mystère de l’existence, Bruxelles 1968. Ferlay Ph., Prêcher la Trinité. Affirmation trinitaire et prédication du salut, Lyon 1973. Galtier C., De SS. Trinitate in se et in nobis, Roma 1953. Galtier C., L’habitation en nous des trois Personnes, Roma 1928. Margerie B. de, La Trinité chrétienne dans l’histoire, in Théologie historique 31 (1975). Rius-Camps J., El dinamismo trinitario en la diuinizaciôn de los seres racionales segun Origenes, OCA 188 (1970). |
| Hamon A, Coeur (Sacré), DS 2 (1953) 1023–1046. Ivânka E. von, Apex mentis, in Zeitschrift für Theologie und Kirche 72 (1950) 129–176. Le coeur, in Etudes Carmélitaines 1950. Lefèvre A., Cor et cordis affectus. Usage biblique, DS 2 (1953), 2278–81. Lot-Borodine M., La doctrine du coeur théandrique et son symbolisme dans l’oeuvre de Nicolas Cabasilas, in Irénikon 13 (1936) 652–673. Maxsein A., Philosophia cordis. Das Wesen der Personalität bei Augustinus, Salzburg 1966. Pourrat C., Affective ( spiritualité ), DS 1 (1937) 240–246. Špidlik T., El corazôn en la spiritualidad del oriente cristiano, in R. Vekemans (ed.), Cor Christi.., Bogota 1980, cc. 145–157. Špidlik T., H cuore nella spiritualità russa, in R. Faricy – E. Malatesta (ed.), Cuore del Cristo: cuore dell’uomo, Napoli 1982, cc. 49–73. Špidlik T., Il Cuore, simbolo di unione, in Vita consacrata 13 (1977) 329–344. Špidlik T., La doctrine spirituelle de Théophane le Reclus. Le Coeur et l’Esprit, OCA 172 (1965). Špidlik T., The heart in Russian spirituality, in The héritage of early Church... in honour of V. Florovsky, OCA 195 (1973) 361–374. Вышеславцев Б., Сердце в христианской и индийской мистике, Париж, 1929. Зеньковский В. В., Об иерархическом строе души, Научные Труды Русского Народного Университета в Праге, II, 1929. Флоренский П., Столп и утверждение истины, ор. cit., сс. 267 слл. Тело Aubineau M., Incorruptibilité et divinisation selon saint Irénée, RSR 46 (1956) 25–52. Bovis A. de, La sagesse de Sénèque, Paris 1948. Castro Albarran A. de, Concepto pagano y c.oncepto cristiano de nuestro cuerpo, Madrid 1942. Courcelle C., Tradition platonicienne et tradition chrétienne du corps-prison (Phédon 62b; Cratyle 400c), in Revue des études latines 43 (1965) 40–43. Deckers A., Kenntnis und Pflege des Körpers bei Clemens von Alexandrcia, Innsbruck 1936. Dupuis J., «L’Esprit de l’homme». Etude sur Vanthropologie religieuse d’Origène, Paris 1967, cc. 42 слл.: Antagonisme de la chair et du pneuma. Festugière A. J., L’enfant d’Agrigente, Paris 1950. |
| 35 См. I. Hausherr, Paul Evergétinos a-t-il connu Syméon le Nouveau Théologien?, OCP 23 (1957), cc. 58–79; Études de spiritualité orientale, OCA 183, Roma 1969, cc. 262–283. 37 Cm. W. Classen, Eintritt des Christentums in die Welt, der Sieg des Christentums auf dem Hintergründe der untergehenden antiken Kultur, Gotha 1930; M. Spanneut, Le stoïcisme, cc. 57 слл. 38 См. R. Bultmann, Das Urchristentum im Rahmen der antiken Religionen, in Erasmus Bibliothek, Zürich 1949. 39 См. A. Causse, Essai sur le conflit du christianisme primitif et de la civilisation, Paris 1920; L. Rougier, Celse ou conflit de la civilisation antique et du christianisme primitif, Paris 1926. 40 T. Zielinski, La Sybille, trois essais sur la religion et le christianisme, в серии Christianisme, C. L. Couchoud, Paris 1924; M. C. Nilsson, Geschichte der griechischen Religion, t. 2, München 1950; M. Eliade, Traité d’histoire des religions, Paris 1959. 41 Cm. Th. Boman, Das hebräische Denken im Vergleich mit dem griechischen, 5 изд., Göttingen 1968. 43 См. A. Grillmeier, Hellenisierung-Judaisierung des Christentums als Deuteprinzipien der Geschichte des kirchlichen Dogmas, in Scholastik 33 (1958), cc. 321–355; 528–558. 44 I. Hausherr противопоставляет «примитивную духовность» «интеллектуа- листской духовности», наследнице Платоновой психологии, склонной к созерцанию, см. с. слл. 49 См. N. Nyldahl, Philosophie und Christentum. Eine Interpretation der Einleitung zum Dialog Justin, in Acta Theol. Danica 9, Copenhagen 1966. 50 См. E. de Faye, Clément d’Alexandrie, 2 изд., Paris 1906; см. GCS 4, с. 790 слл. (Указатель). 58 Н. Dörries, Symeon von Mesopotamien. Die Mberlieferung der messalianischen «Makarios»-Schrifen, Leipzig 1941. 61 I. Hausherr, Dogme et spiritualité orientale, RAM 23 (1948), cc. 3–42; Êt. de spiritualité orientale, OCA 183, Roma 1969, cc. 145–179; K. Hörmann, Leben in Christus. Zusammenhänge zwischen Dogma und Sitte bei den Apostolischen Vätern, Wien 1952. 67 Первое изд. Венеция, 1782; последнее Афины, 1957–1963; наиболее полным |
| LEROY J. ATHANASE=Leroy J. S. Athanase l " Athonite et la Regie de S. Benoit//RAM. 29. 1953. P. 108–122 LEROY J. CONVERSION=Leroy J. La conversion de St. Athanase l " Athonite à l " idéal cénobitique et l " influence studite//Le millénaire du Mont Athos, 963–1063: Etudes et mélanges. Chevetogne, 1964. Vol. I. P. 101– 120. LEROY J. REFORME STUDITE=Leroy J. La réforme studite//Il monachesimo orientale. OCA. Rome, 1958. 153. LEW=Brightman F. E. Liturgies Eastern and Western. Vol. I: Eastern Liturgies. Oxford, 1896. LIETZMANN H. Liturgie des Theodor=Lietzmann H. Die Liturgie des Theodor von Mopsuestia. Berlin, 1923. Репринт: Lietzmann H. Kleine Schriften, 3//Texte und Untersuchungen. Berlin, 1962. 74. S. 71–97. LIETZMANN H. MESSE=Lietzmann H. Messe und Herrenmahl//Arbeiten zur Kirchengeschichte. Bonn, 1926. 8.; Berlin, 1955.3 MAJESKA=Majeska G. P. Russian Travelers to Constantinople in the Fourteenth and Fifteenth Centuries//DOS. Washington, 1984. 19. MALINGREY=Jean Chrysostome Dialogue et Homélie/Malingrey A.-M. (ed.)//SC. T. 272. Paris, 1980. MANGO C. DAILY LIFE=Mango C. Daily Life in Byzantium//JÖB. 1981. 31.1. P. 337–353. MANGO-PARKER=Mango C., Parker J. A Twelfth-Century Description of St. Sophia//DOP. 1960. 14. MANGUEL=Manguel A. A History of Reading. New York, 1997. MANSI=Mansi J. D. Sacrorum conciliorum nova et amplissima collectio, 53 tomes in 58 vols. Firenze/Venezia, 1758–1798. Репринт: Paris/Leipzig, 1901–1927. MARTIMORT=Martimort A. G. et alii L " Eglise en priere. Introduction a la liturgie. Paris, 1961. MATEOS J. CELEBRATION=Mateos J. La célébration de la parole dans la liturgie byzantine//OCA. Roma, 1971. 191. Русский перевод: Омск, 2010. MATEOS J. DE LITURGIA=Mateos J. De Liturgia St. Joannis Chrysostomi. Romae, 1969. MATEOS J. EVOLUTION=Mateos J. Evolution historique de la liturgie de S. Jean Chrysostome. Репринт: Célébration. MATEOS J. L’ACTION DU S. ESPRIT=Mateos J. L’action du Saint-Esprit dans la liturgie dite de S. Jean Chrysostome//РОС. 1959. 9. P. 193–208. |
| Archive His Holiness Patriarch Kirill and Primate of Orthodox Church in America hold telephone conversation 22 December 2020 year 09:41 On December 21, 2020, His Holiness Patriarch Kirill of Moscow and All Russia spoke on the phone with His Beatitude Tikhon, Archbishop of Washington, Metropolitan of All America and Canada. The Primates exchanged greetings on the occasion of the upcoming feast of the Nativity of Christ, which the Orthodox Church in America will celebrate on December 25, according to the Revised Julian calendar. During the conversation, His Holiness Patriarch Kirill shared with His Beatitude Metropolitan Tikhon warm memories of his visits to America, including Alaska. As His Holiness noted, the year 2020 marks a jubilee: fifty years ago, on April 10, 1970, Patriarch Alexy I of Moscow and All Russia, of blessed memory, signed the Tomos of Autocephaly of the Orthodox Church in America. His Holiness Patriarch Kirill invited His Beatitude Metropolitan Tikhon to visit Russia when the sanitary and epidemiological situation allows it. Having expressed condolences over the demise of the former OCA Primate, Metropolitan Theodosius (Lazor), who fell asleep in the Lord on October 19, 2020, the Primate of the Russian Church shared recollections of his meetings with Metropolitan Theodosius over the years. His Holiness also offered condolences to His Beatitude Tikhon over one more loss that had befallen the Orthodox Church in America: Archbishop David of Sitka and Alaska passed away in November 2020. His Holiness mentioned, in particular, that this hierarch had been among those accompanying His Beatitude Tikhon on his visit to Moscow in 2019. His Beatitude Tikhon expressed condolences over the demise of Metropolitan Feofan of Kazan and Tatarstan, with whom he had been personally acquainted. During the conversation, His Holiness Kirill noted with gratitude the position of the Synod of the Orthodox Church in America on the situation in Ukraine. The Primates discussed how the Russian Orthodox Church and the Orthodox Church in America were coping with the restrictions caused by the ongoing coronavirus pandemic. Among other issues raised during the conversation was the completion of restoration works at the Church of St.Catherine the Great Martyr in-the-Fields – the OCA Representation in Moscow. DECR Communication Service /Patriarchia.ru Календарь ← 7 December 2023 year |
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