| Шутак Г. Пребывание Его Высокопреосвященства, Высокопреосвященнейшего Тихона, Архиепископа Алеутского и Северо-Американского, в Штате Колорадо//АПВ, 1905, т. IX, 15, с. 288–291. Щедрый дар//АПВ, 1901, т. V, 5, с. 106. Щенснович Э.Н. Письмо Его Преосвященству, Преосвященнейшему Тихону, Епископу Алеутскому и Северо-Американскому, от Командира броненосца «Ретвизана» Э.Н. Щенсновича//АПВ, 1904, т. VIII, 12, с. 243. Я. К истории созыва Всероссийского Церковного Собора. М.: Синод, тип., 1917. Bensin В. М. Russian Orthodox Church in Alaska 1794–1967... Sitka: Published by the Russian Orthodox Greek Catholic Church of North America, Diocese of Alaska, 1967. Benzin B.M . My recollections//Orthodox America 1794–1976. Development of the Orthodox Church in America/Ed. Constance J. Tarasar, John H. Erickson. Syosset: OCA. Department of History and Archives, 1975. P. 112. Christmas at the Graeco-Russian Church...//The San Francisco Call. – 1899. – 7 January. Detailed Timeline Vita of Archbishop Arseny. S. 1.: The Canonization Committee of the Orthodox Church in Canada, 2004. Doumouras A. Greek Orthodox Communities in America Before World War I//St. Vladimir’s Seminary Quarterly, 1967, v. 11, 4, p. 172–192. Easter celebrated by devout Russians...//The San Francisco Call. – 1900. – 23 April. Greet Russian Archbishop. His First Service Since Moving His Headquarters Here//The New York Times. – 1905. – 9 October. Gregersen С.Е. The architecture of Holy Trinity Cathedral//A history of Holy Trinity Russian Orthodox Cathedral of Chicago. 1892–1992/Edited by Anatoly Bezkorovainy. Chicago: Holy Trinity Russian Orthodox Cathedral, 1992. P. 131– 140. Head of the Russian Church in America...//The San Francisco Call. – 1898. – 14 December. Jeffrey J. In the Presence of the Saint. Saint Mark’s Parish, Denver and Saint Tikhon, Enlightener of North America...//The Lion. Unofficial Newsletter for Members Only of St. Mark’s Parish, Denver, Colorado, 2004, v. C X X IX , 4/5, p. 1–2. Kishkovsky L. Archbishop Tikhon and the North American Diocese 1898–1907//Orthodox America 1794–1976. Development of the Orthodox Church in America/Ed. Constance J. Tarasar, John H. Erickson. Syosset: OCA. Department of History and Archives, 1975. P. 83–101. |
| Metropolitan Ilarion of Volokolamsk visits OCA chancellery, meets with head of the Greek Archdiocese in America August 31, 2010 On August 30, 2010, DECR chairman Metropolitan Ilarion of Volokolamsk, who is in the USA on a working visit with the blessing of His Holiness Patriarch Kirill of Moscow and All Russia and on invitation of His Beatitude Metropolitan Jonah of All America and Canada, visited the chancellery of the Orthodox Church in America in Syosset near New York. At the chancellery’s chapel, His Beatitude Metropolitan Jonah said a brief thanksgiving, with His Eminence Ilarion attending. After the service, the DECR chairman had a meeting with Metropolitan Jonah, Bishop Tikhon of Philadelphia and Eastern Pennsylvania, Bishop Michael of New York and New Jersey; Archpriest Alexander Garklavs, chancellor; Archpriest Leonid Kishkovsky, director of foreign and inter-church relations, Archpriest John Behr, rector of St. Vladimir’s Seminary; Archpriest Chad Hatfield, chancellor of the seminary, and Archpriest Alexander Rentel, secretary of the seminary’s academic council. They discussed issues concerning the development of Orthodoxy in the American continent. The DECR chairman spoke about his participation in the Preparatory Commission for the Holy and Great Council of the Orthodox Church and a number of inter-Orthodox events. As a token of Metropolitan Ilarion’s visit to the OCA chancellery, Metropolitan Jonah presented him with an icon of St. Herman of Alaska with particles of the saint’s relics. Metropolitan Ilarion also visited the Greek Orthodox Archdiocese of North America to hold a working meeting with Archbishop Demetrios of America. In their talk, which was also joined by Archpriest Mark Arey, secretary of the Archdiocese, and Archpriest Seraphim Gan, secretary of the Russian Orthodox Church Outside Russia’s Holy Synod, they discussed a wide range of issues concerning relations between various Orthodox jurisdictions in North America. Archbishop Demetrios spoke about the work of the North American Bishops’ Assembly, which met for its first session in May 2010. The head of the Greek Archdiocese also shared remembrances of his trips to Russia and meetings with the late Patriarch Alexy II of Moscow and All Russia and the then DECR chairman Metropolitan Kirill, now Patriarch of Moscow and All Russia. Metropolitan Ilarion, on his part, spoke about the development of church life in Russia and other countries under the canonical jurisdiction of the Moscow Patriarchate. As a token of their meeting, the head of the Greek Archdiocese presented the DECR chairman with a bishop’s staff and two volumes of his works in English. DECR Communication Service 31 августа 2010 г. ... Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Metropolitan Tikhon discusses persecution of Christians with Billy Graham Association representative His Beatitude, Metropolitan Tikhon welcomed the Rev. Viktor Hamm, Executive Assistant of the Billy Graham Evangelistic Association, at the Chancery of the Orthodox Church in America on Thursday, November 10, 2016. During the course of the meeting, the Rev. Hamm extended an invitation to Metropolitan Tikhon to attend and address the World Summit in Defense of Persecuted Christians, slated to convene in Washington, DC May 11-13, 2017. The Summit will bring together hundreds of Orthodox Christian, Evangelical and Catholic leaders and advocates and victims of persecution from around the world to address the growing legal, social and political problems associated with the persecution of Christians in today’s world. His Eminence, Metropolitan Hilarion [Alfeyev] of Volokolamsk, who chairs the Department of External Church Relations of the Moscow Patriarchate, will be among those addressing the Summit’s plenary session. Discussions focused on the plight of persecuted Christians throughout the world. Photo: http://oca.org The Rev. Hamm explained that the Summit’s goals including raising global awareness of the ongoing persecution of Christians; demonstrating solidarity with all who are suffering because of their faith in Jesus Christ; exploring ways of reducing the discrimination, marginalization, harm and death perpetrated against Christians; communicating a Biblical understanding of Christian living in a hostile world; and celebrating faith in Jesus Christ as Savior and Lord. Discussions focused on raising awareness of the suffering of Christians, particularly in the Middle East and other challenging regions, and mutual cooperation in addressing this and related areas of concern. Also participating in the meeting were Archpriest John Jillions, OCA Chancellor; Archpriest Eric G. Tosi, Secretary; and Protopresbyter Leonid Kishkovsky, Director of External Affairs . The Orthodox Church in America 11 ноября 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии T.D. 11 ноября 2016, 18:00 Graham " s men are dangerous Zionists and supporters of " opposition " (terrorism) against the legitimate goverment of Syria, Prsident Assad, who has always treated Christians respectfully. Read Lindsay Graham " s speaches. They hate him because he tells the truth about their " chemicals against his own people " lie and because Assad has stated that Pres. V. Putin is the only superpower leader protecting christendom. Мы в соцсетях Подпишитесь на нашу рассылку |
| The year of St. Theodore’s death is unknown, but it is probable that he died in the second half of the fifteenth century at a great old age (S. M. Soloviev in his History of Russia gives the year of his death as 1483). The saint was buried in the Far Caves of St. Theodosius (He is also commemorated on the Synaxis of the Monastic Fathers of the Far Caves, August 28/September 10). His glorification apparently took place at the end of the sixteenth century, since in the year 1638 the hieromonk Athanasius Kal’nophysky testified that, “St. Theodore rests in the Theodosiev Cave, where his body was discovered incorrupt.” (From OCA.org ). St. Yaropolk, prince of Vladimir, Volhynia Also Commemorated November 22/December 5 St. Yaropolk Holy Prince Yaropolk Izyaslavich, in Holy Baptism Peter, was the grandson of Yaroslav the Wise, and great-grandson of St. Vladimir. He shared the sad fate of his father, the Kievan Great Prince Izyaslav, expelled by his brothers from Kiev. Yaropolk journeyed on various missions for his father to the Polish king, the German emperor, and the Bishop of Rome St. Gregory VII (1073-1085). Upon the death of Great Prince Svyatoslav in 1078, Prince Izyaslav was restored to his principality, and Yaropolk received Vyzhgorod. After the death of his father, he was given as his appanage the city of Vladimir-Volhynia, from which the Rostislavichi attempted to displace him. On the way from Vladimir to Zvenigorod-Galitsk, Yaropolk was treacherously murdered by Neryadets, one of his retainers (+1086). The murderer had been bribed by the Rostislavichi. The body of Yaropolk was transferred to Kiev and on December 5 was buried at the monastery of St. Demetrius in the Church of St. Peter, which he himself had begun to build. Many Church memorials, beginning with the Chronicle of St. Nestor, testify that the murdered Prince Yaropolk is to be venerated in the rank of saints well-pleasing to God. (From OCA.org ). 23 октября 2015 г. Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Bearing Witness to Orthodoxy: St. Catherine " s OCA Church in Moscow/Православие.Ru Bearing Witness to Orthodoxy: St. Catherine " s OCA Church in Moscow Fr. Christopher Hill The Church of St. Catherine-in-the-Fields, Moscow Zamoskvorechie ( " the-area-beyond-the-River-Moscow " ) epitomizes Orthodox Moscow, the Russian capital famed before the 1917 Revolution for its " forty-times-forty " churches. The quite courtyards and nineteenth-century manor houses, occasionally broken by the characteristic onion domes of Russian Orthodox churches, convey more than anywhere else in Moscow the atmosphere of a patriarchal way of life, of the Moscow of her priests, of bells calling the faithful to vespers or the Divine Liturgy, the smell of incense and the sonorous chanting of Old Church Slavonic. The names of the churches are indicative of the merchant guilds who patronized first their construction and then their maintenance: the Resurrection Church of the Barrel Makers, St. Nicholas " Church of the Blacksmiths, the Resurrection Church of the Coin Minters... If one walks southwards from the Kremlin along Zamoskvorechie " s most important thoroughfare Bolshaya Ordynka St. (until the sixteenth century the highway to the Tartar " Orda " or Golden Horde headquarters) one will encounter one such church before reaching the end of the street, St. Catherine " s Church " na Vspolie " ( " in-the-Fields " ), built in the mid-eighteenth century on the territory of the region " s cosmetics guild. The cosmetics merchants " settlement was originally established in the sixteenth century by order of Tsarina Anastasia Romanovna, while an adjacent church dedicated to St. Catherine was built by order of Tsarina Irina Feodorovna. A seventeenth-century chronicler tells us that in 1612, during the Time of Troubles when the Russian dynasty was threatened by Polish and Lithuanian adventurers, the site became a battleground between Russian soldiers and Lithuanian hetman Jan Karl Khotkevich. Having endured defeat once at the hands of the Russians, the redoubtable hetman dug himself and his troops into a fortification on St. Catherine " s parish territory. In the afternoon of 24 August 1612 the Russians attacked and drove the invaders out: " the bloodshed was great and awesome1, writes a contemporary eyewitness, " and out of shame the enemy scuttled all the way back to Lithuania " . |
| Chabot J. B., Littérature syriaque, Paris 1934. Hayek M., Maronite (Église), DS 10 (1980) 631–644. Leloir L., Martyrius (Sahdona), DS 10 (1980) 737–742. Ortiz de Urbina I., Patrologia syriaca, Roma 1965. Также см. библиографию в ku.-.Handbuch der Ostkirchenkunde, с. 778. Podipara С. I., Die Thomas-Christen, in Das östliche Christentum, 18 (1967); Rubens-Duval, La littérature syriaque, Paris 1907. Syrienne (Église), DThC Tables générales III, 4108–4111. Tisserant E., Syro-malabare (Église), DThC 14,2 (1941) 3089–3162. Vööbus A., History of Ascetism in the Syrian Orient, CSCO 184, 197, Subsidia 14,17, Louvain 1958–60. Vööbus A., Syriac and Arabie Documents Regarding Legislation Relative to Syrian Ascetism. Edited, Translated and Furnished with Literary Historical Data, Stockholm 1960. Ziadé I, Syrienne (Église), DThC 14,2 (1941) 3017–88. Армянские авторы Amadouni G., Le rôle historique des hiéromoines arméniens, in Monachesimo orientale, OCA 153 (1958) 279–305. Boettiger L. A., Armenian Legends and Festivals, Minneapolis 1920. Dulaurier E., Histoire, dogmes, traductions et liturgie de l’Église Arménienne.., Paris 1857. Handbuch der Ostkirchenkunde, с. 778 (библиогр.). Hausherr L, Arménienne (spiritualité), DS 1 (1937) 862–876 (библиогр.). Mécérian J., Histoire et institution de l’Êglise arménienne, Beirut 1965. Ormanian M. – Poladian T., The Church of Armenia, London 19552. Грузинские авторы Наиболее полным исследованием по истории грузинской христианской книжности является книга К. Кекелидзе K’art’uli literaturis istoria (История грузинской литературы), I, Тифлис 1923, 1941, 1951, 1960; в сокращ. вар. издана под ред. J. Karst, Littérature géorgienne chrétienne, Paris 1934; нем. переложение 2-го изд. под ред. М. Tarchnisvili, Geschichte der kirchlichen georgischen Literatur, Città del Vaticano 1955. Garitte G., Géorgienne (littérature spirituelle), DS 6 (1967) 244–256. Lang D. M., Lives... of Georgian Saints, London 1956. Tarchnisvili Μ., Il monachesimo georgiano nelle sue origini e sviluppi, in Monachesimo orientale, OCA 153 (1958) 307–319. |
| " We need to show by our own lives, that this is not true, " he continued. " All conflicts are caused by the passions of human beings, so we as Christians need to live our lives in peace, in prayer, and in repentance. " Then, we can then speak to civil authorities, not being swayed by political opinion or by the media, but living by truth in the love of Jesus Christ,” concluded Metropolitan Tikhon. Dignitaries gathered to honor Patriarch John X Special guests in attendance at the Academic Convocation included: His Eminence Metropolitan Joseph, Archbishop of New York and Metropolitan of all North America, Antiochian Orthodox Christian Archdiocese of North America Archpriest Thomas Zain, Vicar General; Archpriest George Kevorkian, Hierarchical Assistant; and Archpriest Joseph Antypas of the Antiochian Orthodox Christian Archdiocese of North America His Eminence the Most Reverend Metropolitan Damaskinos of San Paulo and All Brazil His Eminence the Most Reverend Metropolitan Ephrem of Tripoli, Al-Koura, and Dependencies His Eminence the Most Reverend Metropolitan Saba of Bosra, Horan and Jabal al-Arab His Grace Bishop John, Auxiliary of the Diocese of Worcester and New England His Grace the Right Reverend Bishop Gregorios of the Emirates Archimandrite Parthenios, secretary to the Patriarch of Antioch and Patriarchal Archdeacon Gerasimos His Eminence Archbishop Benjamin of San Francisco and the West, Orthodox Church in America (OCA) Archpriest John A. Jillions, Chancellor of the Orthodox Church in America (OCA) Visiting at the reception after the Convocation His Grace Bishop John of Naro-Fominsk, Vicar of the Moscow Diocese His Grace Bishop Maxim, Western American Diocese of the Serbian Orthodox Church The Very Reverend Archimandrite Nathanael Symeonides, representing His Eminence Archbishop Demetrios, Primate of the Greek Orthodox Archdiocese of America St. Vladimir " s Orthodox Theological Seminary 29 июля 2015 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| P. 17–36; Croce G. La Badia Greca. P. II, 32–54, 283–296. Проницательный возмутитель спокойствия, человек неординарной эрудиции, самоучка Жан-Франсуа Шарон (1878–1959), родившийся в Кане (Франция) и позже принявший имя Кирилл Королевский, был влиятельным членом Ватиканской комиссии, учрежденной в 1936 г. для издания католический версий православных литургических книг (Tisserant E. P. 31:35). Его взгляды на мнимый «оферторий» архиерейской литургии изложены в книге Charon C. Les saintes et divines liturgies de nos saints pères Jean Chrysostome, Basile le grand et Grégoire le grand (Liturgie des Présanctifiés) en usage dans l " Eglise grecque catholique orientale. Beyrouth/Paris, 1904. P. 171–72, 183; ср. Taft R.F. Great Entrance. P. 266, прим. 41, 43. 448 Ср. Winkler G. The Achievements of the Oriental Institute in the Study of Oriental Liturgiology//OCA 244. P. 115–141. 449 Mouhanna A. Les rites de l " initiation dans l " Eglise maronite//OCA. 212. Rome, 1978. См. рецензию Г. Винклер: OC. 1981. 65. S. 227–228. 450 Harvey V. A. The Historian and the Believer. A Confrontation between the modern historian " s principles of judgment and the Christian " s will to believe. New York, 1966. P. 45ff. 452 См. прекрасную академическую биографию Abercrombie N. The Life and Work of Edmund Bishop. London, 1959. Сам Баумштарк (Werden. S. 88) считал Бишопа величайшим историком литургии своего времени и полностью разделял его взгляд на врожденный консерватизм римской литургии (ibid. 97). 453 Это сказал о Баумштарке, например, Дом Бернар Ботт в предисловии к 3-му изданию (CL vii–viii). 456 См. более детально: Baumstark A. Werden. S. 2–6.; Хамм (Hamm F. Einsetzungsberichte. S. 93) также говорит о «законах» (Entwicklungsgesetze); тогда как Энгбердинг (Basileiosliurgie. S. xxiii-iv) называет их «allgemeine textkritische Regeln [общими правилами текстуальной критики]» и «für die liturgiegeschichtliche Forschung allgemein anerkannte Regeln [в историко-литругических исследованиях признанными правилами]» – что, в общем-то, одно и то же. |
| TAFT R. F. AUTHENTICITY=Taft R. F. The Authenticity of the Chrysostom Anaphora Revisited. Determining the Authorship of Liturgical Texts by Computer//OCP. 1990. 56. P. 5–51. TAFT R. F. BEMA=Taft R. F. Some Notes on the Bema in the East and West-Syrian Traditions//OCP. 1968. 34. P. 326–359. TAFT R. F. BEYOND EAST AND WEST=Taft R. F. Beyond East and West. Problems in Liturgical Understanding. Washington, 1984. TAFT R. F. BYZANTINE RITE=Taft R. F. The Byzantine Rite. A Short History//American Essays in Liturgy. Collegeville, 1992. Русский перевод: Тафт Р. Византийский обряд. СПб, 2000. TAFT R. F. COMMUNION=Taft R. F. A History of the Liturgy of St. John Chrysostom, vol. VI: The Communion, Thanksgiving, and Concluding Rites//OCA. Vol. 281. Rome, 2008. TAFT R. F. COMPARATIVE LITURGY=Taft R. F. Comparative Liturgy Fifty Years after Anton Baumstark (d. 1948): A Reply to Recent Critics//Worship. 73. 1999. P. 521–540. TAFT R. F. DECLINE OF COMMUNION=Taft R. F. The Decline of Communion in Byzantium and the Distancing of the Congregation from the Liturgical Action: Cause, Effect, or Neither?//Thresholds of the Sacred: Architectural, Art Historical, Liturgical and Theological Perspectives on Religious Screens, East and West. Перевод в I томе настоящей серии. TAFT R. F. DIPTYCHS=Taft R. F. A History of the Liturgy of St. John Chrysostom. Vol. IV: The Diptychs//OCA. Vol. 238. Rome, 1991. TAFT R. F. EASTERN PRESUPPOSITIONS=Taft R. F. Eastern Presuppositions and Western Liturgical Renewal//Antiphon: Publication of the Society for Catholic Liturgy. 2000. 5:1. P. 10–22 TAFT R. F. EASTERN-RITE CATHOLICISM=Taft R. F. Eastern-Rite Catholicism Its Heritage and Vocation. Glen Rock, NJ: Paulist Press, 1963. TAFT R. F. EPICLESIS=Taft R. F. The Epiclesis Question in the Light of the Orthodox and Catholic Lex orandi Traditions/Bradley Nassif (ed.). New Perspectives on Historical Theology. Essays in Memory of John Meyendorff. Grand Rapids, Michigan/Cambridge, UK: William B. Eerdmans Publishing Co., 1996. P. 210–237. Перевод в настоящем томе. |
| 91 Mango C. Daily Life in Byzantium. – JOB. 1981. 31.1 P. 346; Cameron A. The Construction of Court Ritual: The Byzantine Book of Ceremonies. In: Cannadine D., Price S. Rituals of Royality. Power and Ceremonial in Traditional Societies. Cambridge, 1987. P. 106–136. 92 Cp. Kazhdan A., Constable ( λ People and Power in Byzantium. An Introduction to Modern Byzantine Studies. Wash., 1982. P. 60 66, 126, 134, 137, 158, 161. 94 Mateos Le Тур icon de la Grande Bglise. Ms. Sainte-Croix no. 40, X siecle. Introduction, texte critique, traduction et notes. – OCA. 1962–1963. 165–166. Vol. I-II. 95 Дмитриевский А Описание литургических рукописей, хранящихся в библиотеках православнаго Востока. Киев, 1901. Т. II. С. 1009–1111, полностью использовано в: Baldovin J> F, The Urban Character of Christian Worship. The Origins, Development and Meaning of Stational Liturgy. – OCA. Roma, 1987. 228. P. 202–204. Эти рукописи положены в основу двух докторских диссертаций, написанных под руководством М. Арранца в Папском Институте восточных исследований в Риме: первая часть этого кодекса (ff. 1–100) издана с критическим апаратом в: Duncan J. Coislin 213. Euchologe de la Grande Eglise. Rome, 1983; остальная часть (ff. 101–211), хотя все еще не опубликованная, подготовлена к печати: Maj J. М. Coislin 213. Euchologio della Grande Chiesa. Manoscritto della Biblioteca Nazionale di Parigi. Testo critico annotato dei ff. 101–211. Roma, 1990. 96 Op. Arranz Λ. L " office de l’Asmatikos Hesperinos («vepres chantces») de l’ancien Euchologe byzantin. – OCP. 1978. 44. P. 112, 115–116. 97 Taft К The Pontifical Liturgy of the Great Church according to a Twelfth-Century Diataxis in Codex British Museum Add. 34060. 1. – OCP. 45. 1979. P. 279–307; И. – OCP. 46. 1980. P. 89–124. 98 Как я уже отмечал выше, социально-историческая «контекстуализация» литургических документов – очевидная необходимость, которой историки восточного богослужения (их мало, и они все еще заняты лишь подготовительной работой в этой области знаний) все еще не уделяют должного внимания; ср.: Taft R. Response to the Berakah Award: Anamnesis. – Worship 59. 1985. P. 314–315. |
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