| John Anthony McGuckin Iconography, Styles of PHILIP ZYMARIS Christian art, while initially linked to the artistic style of Antiquity, baptized the existing forms with a new religious content. The methods worked out to accomplish this led to the evolution of different styles of iconography. These styles evolved over three major productive periods of Byzantine history. These three periods may be defined as the Early Byzantine (4th-8th centuries), the Middle Byzantine (867–1204), and the Late Byzantine (1204–1453). These periods of Byzantine art also laid the foundation for all the various schools of Orthodox iconography that continued to develop after the fall of the Byzantine Empire. EARLY BYZANTINE PERIOD The acceptance of Christianity as the official faith of the Byzantine Empire freed Christian art from its previous attachment to symbolic representations common in the catacombs and sarcophagi of Late Antiquity. The grand building programs of Constantine (4th century) and later of Justinian (6th century) fostered the development of an explicitly Christian iconographical style. Art of this early period represented two main tendencies: a Hellenistic and an oriental style. The former, based on Hellenistic naturalism, was dominant in the centers of Greek culture such as Constantinople. In this style classical forms were imbued with a Christian spirituality as can be seen in the renowned Pantocrator icon (6th century) at St. Catherine’s Monastery, Sinai. Atypical example ofthe oriental or ascetic style, originating in the eastern reaches of the empire and Egypt, can be seen in the icon of Christ and St. Menas (in the Louvre collection). Typical of this style are bright colors, strongly marked outlines, and isocephaly of rigid, frontal, and symmetrical figures – features that are common to the art of Syria and Egypt. MIDDLE BYZANTINE PERIOD The defeat of iconoclasm and the ascendancy of the Macedonian dynasty in the second half of the 9th century was a turning point for Byzantine art. During this period a renewed interest in classical models is evident. Yet, at the same time, the desire to point to the spiritual dimension beyond, and the transformed life of the kingdom, leads to a departure from classical three-dimensional depictions and an emphasized tendency towards reverse perspective that becomes a hallmark of Byzantine iconography. This is evident in even the earliest mosaics of Hagia Sophia that are typical of this early Macedonian Renaissance style. |
| Р.Ф. Тафт Список сокращений ALW – Archiv fr Liturgiewissenschaft BZ – Byzantinische Zeitschrift CSCO – Corpus Scriptorum Christianorum Orientalium CSEL – Corpus Scriptorum Ecclesiasticorum Latinorum CSHB – Corpus Scriptorum Historiae Byzantinae DACL – Dictionnaire dArchéologie Chrétienne et de Liturgie EL – Ephemerides Liturgicae GCS – Die griech. christl. Schriftsteller der ersten drei Jahrhunderte JLW – Jahrbuch für Liturgiewissenschaft JTS – Journal of Theological Studies LMD – La Maison-Dieu LQF – Liturgiegeschichtliche Quellen und Forschungen LThK – Lexikon für Theologie und Kirche Mu – Le Muséon OC – Oriens Christianus OCA – Orientalia Christiana Analecta OCP – Orientalia Christiana Periodica OP – Ordo Predicatorum (Орден доминиканцев) OrSyr – LOrient Syrien OS – Ostkirchliche Studien OSB – Ordo Sancti Benedicti (Орден бенедектинцев) OSBM – Ordo Sancti Basilii Magni (Чин св. Василия Великого ) PG – Migne, Patrología Graeca PIOS – Pontificium Institutum Orientalium Studiorum, Rome PL – Migne, Patrología Latina PO – Patrologia Orientalis POC – Proche-Orient Chrétien REB – Revue des Études Byzantines SC – Sources Chrétiennes SJ – Societas Jesu (Общество Иисуса) Tr – Traditio ZkTh – Zeitschrift für katholische Theologie ВАС – Византийская литургия свт. Василия Великого ГРИГ – Греческая литургия свт. Григория Богослова ЗЛАТ – Византийская литургия свт. Иоанна Златоуста ИАК – Греческая литургия св. апостола Иакова МАРК – Александрийская греческая литургия св. Марка ПЕТР – Итало-греческая литургия св. апостола Петра ПРЕЖД – Византийская литургия Преждеосвященных Даров Список опубликованных трудов, упоминаемых в сокращенной форме Anaphorae Syriacae Anaphorae Syriacae quotquot in codicibus adhuc repertae sunt cura Pontificii Instituti Studiorum Orientalium editae et latine versae. Vol. III, Romae, 19391973. Arabatzoglou Arabatzoglou G. M. Φωτιεος Βιβλιοθκη τοι pσημα κα διωτικ γγραφα κα λλα μνημεα σχετικ πρς τν στοραν το οκουμενικο πατριαρχεου μετ γενικν κα εδικνν προλεγομνων. 2 vols. Constantinople, 19331935. |
| John Anthony McGuckin Florence, Council of (1438–1439) DIMITRI CONOMOS After roughly three-and-a-half centuries of schism, the churches of the East and West met in the Council of Florence between 1438 and 1439 to discuss unity. Meeting first at Ferrara, a transfer to Florence was soon effected because of plague and because the city fathers there were willing to defray the costs. On the Latin side there was a genuine desire to end the schism, but they also desired to extend the jurisdiction of the papacy over all Christendom. The Greeks also had the genuine Christian desire for church union, but also what made them accept the West as a venue was the fact that Constantinople, with a population of less than 50,000 inhabitants, was then in terminal decline. The Turks had conquered most of its ancient empire; surrounding it on all sides, they were now only awaiting the opportunity to deliver the coup de grace. The Byzantine Empire was in most urgent need of help to be able to defend itself. Hope for that lay only in the West. The one institution there that might channel effective aid was the papacy, which had launched and directed so many Crusades of European Christianity. The Byzantine emperor believed that the pope was able to speak for all Latins and raise immediate military help against the Ottomans. The best way of winning papal support would be the union of the churches. So the Greeks came to Florence in 1439 to discuss unity with the Latins. Indeed, it was not only the Greek Church that came but also the Oriental Church, for the Council of Florence was, to all appearances, the most ecumenical of councils. Emperor John VIII Palaeologos attended, as did Joseph, Patriarch of Constantinople, accompanied by twenty Greek metropolitans, as well as bishops from Russia, Georgia, and Moldo-Wallachia. Moreover, five of the Greeks were procurators of the oriental patriarchates, nominated as delegates by those patriarchates themselves. Delegates from Ethiopia were sent by Emperor Zara Yacqob at the pope’s request. |
| Пособия Acta sanctorum ex latinis et graecis aliorumque gentium monumentis collecta. Editio Bollandiani. Allatius Leo. De ecclesiae occidentalis atque orientalis perpetua consensione libri tres. Colon. 1648. Arcudius Petrus. De concordia ecclesiae occidentalis et orientalis in septem sacramentorum administratione. Lutetiae Parisiorum. 1672. Augusti Wilhelm. Denkwürdigkeiten aus der christlichen Achäologie. Leipzig. 1828. Band. 9. Billot Ludovic. De ecclesiae sacramentis. Romae. 1901. Binterim Ant. Jos. Die vorzüglichsten Denkwürdigkeiten der Christ-katholischen Kirche. Mainz. Band. 4. Theil. 3. Beth Karl. Die orientalische Christenheit der Mittelmeerländer. Berlin. 1902. Dalleus Io. De duobus latinorum ex unctione sacramentis confirmatione et extrema ut vocant unctione. Genev. 1659. Denzinger Henr. Ritus orientalium, coptorum, sirorum et armenorum. Virceburg. 1863. Denzinger Непг. Enchiridion symbolorum et definitionum. Virceburg. 1856. Du Cange. Glossarium ad scriptoris mediae et infimae Graecitatis. Paris. 1688. Einig Petr. Tractatus de sacramentis. Treveris. 1901. Geitler Lav. Euchologium Glagolski spomenic manastira sinai Brda. Zagrebu. 1882. Gihr Nik. Die heiligen Sacramente der katholischen Kirche. Freib. 1903. Gläser. Die Krankenölung in ihrer biblischen und historischen Begründung. Regensburg. 1831. Gaume I. Catechisme de perseverance ov historique, dogmatique, moral et liturgique de la Religion depuis 1 " origine du monde jusqu’a nos jours. Paris. 1845. Galenus Matth. Catecheses Christianae. Lugdun. 1593. Goar lac. Εχολγιον, sive rituale Graecorum complectens ritus et ordines. Venetiis. 1730. Hahn G.L. Die Lehre von den SaCramenten in ihrer geschichtlichen Entwikelung innerhalb der abenländischen Kirche bis zum Consil Von Trient. Breslau. 1864. Hase Karl. Handbuch der protestantischen Polemik. Leipzig. 1871. Heimbucher M. Die heilige Oelung mit besonderer Rücksicht auf d. prakt. Seelsorge. Regensburg. 1888. J. Kern. De sacramento extremae unctionis. Tract. dogm. 1906. |
| The Footnotes Readers who wish to pursue a deeper investigation of the patristic works cited in this commentary will find the footnotes especially valuable. A footnote number directs the reader to the notes at the bottom of the right-hand column, where in addition to other notations (clarifications or biblical cross references) one will find information on English translations (where available) and standard original-language editions of the work cited. An abbreviated citation (normally citing the book, volume and page number) of the work is provided except in cases where a line-by-line commentary is being quoted, in which case the biblical references will lead directly to the selection. A key to the abbreviations is provided on pages xv-xvi. Where there is any serious ambiguity or textual problem in the selection, we have tried to reflect the best available textual tradition. For the convenience of computer database users the digital database references are provided to either the Thesaurus Lingua Graecae (Greek texts) or to the Getedoc (Latin texts) in the appendix found on pages 177–82. Abbreviation ACW Ancient Christian Writers: The Works of the Fathers in Translation. Mahwah, N.J.: Paulist Press, 1946. J.B. Lightfoot and J.R. Harmer, trans. The Apostolic Fathers. Edited by M. W. Holmes. 2nd ed. Grand Rapids, Mich.: Baker, 1989. Dana Miller, ed. The Ascetical Homilies of Saint Isaac the Syrian. Boston, Mass.: Holy Transfiguration Monastery, 1984. A. Roberts and J. Donaldson, eds. Ante-Nicene fathers. 10 vols. Buffalo, N.Y.: Christian Literature. 1883–1896. Reprint. Grand Rapids. Mich.: Ecrdmans. 1951–1956. Reprint, Peabody. Mass.: Hendrickson, 1994. St. Athanasius. The Resurrection Letters. Paraphrased and introduced by Jack N. Sparks. Nashville: Thomas Nelson, 1979. Corpus Christianorum. Series Latina. Turnhout. Belgium: Brepols, 1953. Corpus Scriptorum Christianorum Orientalium. Louvain, Belgium. 1903. Corpus Scriptorum Ecclesiasticorum Latuinorum. Vienna. 1866. J. A. Aassemani, ed. Sancti Patris Nostri Ephraem Syri Opera Omnia. Rome, 1737. |
| 1 Petavius. Opus de theologicis dogmaticis (Петавий. Сочинение о догматах богословия), т. I, кн. 1, гл. 12 и 13; т. 3, гл. 5 (изд. Thomas, 1864. pp. 145—160; 273—276). 2 M.Jugie. Статьи Palamas («Палама») и Palamite («Паламитство») в «Dictionnaire de theologie catholique» de Vacant et Mangenot, т. 11, стлб. 1735—1776 и 1777—1818. Его же: De theologia palamitica («О богословии паламитском») в его Theologia dogmatica christianorum orientalium («Догматическое богословие восточных христиан»), т. 2 (1933), стр. 47—183 (труд чисто доктринальный по своему характеру), а также несколько статей в «Echos d " Orient». М.Жюжи дает такую оценку богословию св. Григория Фессалоникийского: «И все же по попущению Божию это учение, в котором позволительно видеть наказание, было навязано как официальный догмат» (статья Palamas, стлб. 1817). S.Guichardan. Le problème de la simplicite divine en Orient et en Occident aux XIV et XV [e] siècles: Gregoire Palamas, Duns Scot, Georges Scholarios (С.Гишардан. Проблема божественной простоты на Востоке и на Западе в XIV и XV веках: Григорий Палама, Дунс Скот, Георгий Схоларий). Лион, 1933. Этот труд, весьма упрощенно истолковывающий учение, глубоко чуждое образу мыслей самого критика, заслужил справедливые упреки в рецензии В. Грумеля («Echos d " Orient», 38, 1935, стр. 84—96). 3 Основными биографическими источниками являются два «Жития» св. Григория Паламы, написанные двумя константинопольскими патриархами – св. Филофеем († 1376) и Нилом († 1387); оба они были учениками Паламы (P.G., т. 151, стлб. 551—656; 656—678). Среди исследований, посвященных жизни и деятельности Паламы, см. главным образом труд Г.Папамихаила «Св. Григорий Палама» (на греч. яз.). Александрия, 1911. Биографическая справка имеется и в уже упомянутой статье о.Жюжи, а также в статье Ф.Майера. Palamas в «Realencyklopädie fur protestantische Theologie», т. 14, стр. 599—601. Кроме того, ценные сведения можно найти в A.A.Vasiliev. Histoire de l " Empire Byzantin (Париж, 1932) (т. 2, гл. 9); этот труд дает общую картину политической, культурной и религиозной жизни Византии XIV и XV вв.; стр. 362—369 посвящены св. Григорию Паламе и так называемым «паламитским» Соборам. [Основным трудом о св. Григории Паламе является в настоящее время книга о.Иоанна Мейендорфа «Введение в изучение Григория Паламы» (Jean Meyendorff. Introduction à l " etude de Gregoire Palamas), Париж, 1959.] |
| Accepter Le site utilise des cookies pour vous montrer les informations les plus récentes. En continuant à utiliser le site, vous consentez à l " utilisation de vos métadonnées et cookies. Politique des cookies Un espace spirituel unique Communication Du métropolite Hilarion de Volokolamsk, président du DREE A la conférence « Russie – Ukraine – Biélorussie : un espace civilisationnel commun ? » (1 er juin 2019, Suisse, Fribourg). La Russie, l’Ukraine et la Biélorussie forment un seul espace spirituel, inclus dans les limites de l’Église orthodoxe russe. Cet espace s’est constitué pendant un millénaire, pendant lequel les frontières de ces états apparaissaient, disparaissaient, étaient déplacées, tandis que la communauté spiriturelle est restée invariablement la même, malgré de nombreux efforts pour briser cette unité de l’extérieur. L’histoire millénaire de l’Église orthodoxe russe en témoigne. Dès le milieu du X e siècle, un diocèse russe fait son apparition dans les dyptiques de l’Église constantinopolitaine, le titre de son chef ne comprenant pas, à l’origine, la mention d’une ville : il était «τς ωσας», c’est-à-dire de la Rus’ . Avec l’adoption du christianisme par le prince Vladimir et, à sa suite, par l’ensemble de la Rus’, l’Orthodoxie devient le pilier spirituel et moral de toutes les ethnies slaves orientales, qui s’installent bientôt sur ces territoires. C’est à cette époque que commence l’histoire de la « Sainte Russie », un phénomène historique qui doit son existence au rôle puissamment unificateur de l’Église russe sur les immenses étendues de la Grande et de la Petite Russie, ainsi que de la Russie Blanche et d’autres territoires qui, à différentes époques, ont été sous son influence. « A l’origine de chaque peuple, de chaque nationalité, écrivait Dostoïevski, l’idée morale a toujours précédé la genèse de la nation, car c’est elle qui la créait ». Pour les peuples de la Sainte Russie, cette idée, c’est l’Orthodoxie. Au cours des siècles, l’Église russe est passée par bien des épreuves, tout en conservant son unité. |
| and little hope of reconciliation was left. There was an obvious disillusionment and disappointment on both sides, and even some bitterness and resentment. It is most doubtful whether the whole negotiation would have ever been disclosed, had not a third and uninvited partner joined in. Roman Catholics watched with keen concern and anxiety these unusual deliberations of the Ecumenical See with German dissenters. They utterly detested what was, in their opinion, an unlawful «appeal» from the West to the East. A copy of the first Patriarchal reply, by inadvertance or indiscretion, came into the hands of a Polish priest, Stanislaus Socolovius, and he published it, with his comments, under an offensive title: Censura Orientalis Ecclesiae: de praecipuis nostri saeculi haereticorum dogmatibus etc. (Dillingae 1582; cf. the Adnotationes by the same writer, Krakow 1582). The book had a wide circulation, as the edition was reprinted shortly at Köln and Paris (1584) and a German translation made (Ingolstadt 1585). Some other Roman polemists intervened (as, for instance, W. Lindanus, Bishop of Roeremond: Concordia discors Protestantium etc., Köln 1583). The Pope himself (Gregory XIII), through a special messenger, congratulated the Patriarch upon his noble rejoinder to the schismatics: the Patriarch could reassure the Holy Father that he was not prepared to make any concessions in the matter of faith. This unexpected and unwelcome publicity compelled the Lutherans to vindicate their cause and to publish all the documents, the Greek replies in full and their own letters. The book appeared in Wittenberg, in 1584, in two languages, Greek and Latin, with an explanatory and defensive preface by Crusius: Acta et scripta theologorum Wirtembergensium Patriarche Constantinopolitani D. Hiererniae, quae utrique ab anno MDLXXVI usque ad annum MDXXXI de Augustana Confessione inter se miserunt. It was immediately commented upon by the Catholics (by the same Socolovius and some others). An irenical approach proved to be a call to battle. And yet, in spite of all this unfortunate entanglement, there was an obvious gain: an important step had been taken, silence had been broken. |
| Annotation The spiritual realm after death defies observation, yet mankind persists in its desire to peer beyond this threshold – a threshold through which we all must pass. “You will not die. Your body will die, but you will go over into a different world, being alive, remembering yourself and recognizing the whole world that surrounds you.” – St. Theophan the Recluse, 19th Century THE SOUL AFTER DEATH is a comprehensive presentation of the 2,000-year-old experience of Orthodox Christianity regarding the existence of the other world, addressing contemporary “after-death” and “out-of-body” experiences, the teachings of traditional Oriental religions and those of more recent occult societies. Although the mystery of what lies beyond the veil of death is not fully visible to us in this life, nonetheless, writings and teachings of ancient Christianity dating from the first century have proven timeless and straightforward, yielding sound insights into the spiritual world beyond death. From the firm foundation of Orthodox patristic teaching, Fr. Seraphim Rose offers an interpretation of the meaning of the contemporary experiences which have been publicized by Drs. Kubler-Ross, Moody, Osis and Haraldsson, and other researchers. “He who has the memory of death as his constant companion, painfully seeks to learn what awaits him after departure from this life.” – St. Symeon the New Theologian, 11th Century Principal teachings of Orthodox Christianity concerning the properties of the soul after death are presented in a clear concise manner, as taught by Church fathers and teachers of the early centuries. THE SOUL AFTER DEATH offers an undiluted draught of pristine, mystical Christianity as it has existed since the time of Christ. Preface The aim of the present book is two-fold: first, to give an explanation, in terms of the Orthodox Christian doctrine of life after death, of the present-day “after-death” experiences that have caused such interest in some religious and scientific circles; and second, to present the basic sources and texts which contain the Orthodox teaching on life after death. If the Orthodox teaching is so little understood today, it is largely because these texts have been so neglected and have become so “unfashionable” in our “enlightened” times; and our attempt has been to make these texts more understandable and accessible to present-day readers. Needless to say, they constitute a reading material infinitely more profound and more profitable than the popular “after-death” books of our day, which, even when they are not merely sensational, simply cannot go much below the spectacular surface of today’s experiences for want of a coherent and true teaching on the whole subject of life after death. |
| Archive Theological consultations between the Russian Orthodox Church and the Coptic Church begin at the Moscow Theological Academy 18 October 2023 year 20:09 On 17th October the second round of theological consultations between the Russian Orthodox Church and the Coptic Church began at the Moscow Theological Academy, reports the press service of the MTA. The conversations are being held with the blessing of His Holiness the Patriarch of Moscow and All Russia Kirill in accordance with the agreements he reached with the primate of the Coptic Church His Holiness Patriarch Tawadros II. As part of the work of the commission on bilateral cooperation between the Russian Orthodox Church and the Coptic Church there was set up in 2020 a special working group for the development of theological conversations. The members of the working group are: for the Russian Orthodox Church the secretary at the Department for External Church Relations for inter-Christian ties hieromonk Stephan (Igumnov), the deputy rector of study at the MTA Father Pavel Lizgunov and the director of the department of Oriental studies at the MTA deacon Sergei Panteleyev; for the Coptic Church the auxiliary bishop of the Los Angeles metropolitanate bishop Cyrilos and the rector of the Ss. Cyril and Athanasius of Alexandria Coptic Theological Academy Father Macarius Rephel and the representative of the Coptic Church in Russia hieromonk Daoud el-Antoni. Offering their expertise at the second round of theological conversations for the Moscow Theological Academy were honorary lecturer at the department of theology hegumen Adrian (Pashin) and senior teacher at the department of philology hieromonk Theodore (Yulaev). At the beginning of the meeting Father Pavel Lizgunov read aloud greetings from the rector of the Moscow Theological Academy and the vicar abbot of the Holy Trinity and Saint Sergius Monastery the bishop of Sergiev Posad and Dmitrov Cyril: “We are glad to see you at the grace-filled and blessed land of the Holy Trinity which is the Holy Trinity and Saint Sergius Monastery and the Moscow Theological Academy. |
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