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| 58 . Bees N. А. Συμβολ ες τν στοραν τν μονν τν Μετερων// Βυζαντς 1909. 1. 191–332. 59 . Bogiatzides I. Τ χρονικν τν Μετερων. 1–2.//EEBS 1924. 1. 139–175; 2//EEBS 1925. 2. 149–182. 60 . Darrouzès J. Notes pour servir à l’histoire de Chypre// Κυπριακα σπουδα. 1956 (1957). 20. 61 . Drakos E. I. Μονα λληνικα Λακεδαιμονιακα. I. τν 40 Μαρτρων// ερς Σνδεσμος. 1903 7. 158 f. 62 . Eustratiades S. ν Φιλαδελφ μον τς περαγας Θεοτκου τς Σκοτεινς//Hell 1930. 3. [С изд. типикона]. 63 . Laurent V. Une nouvelle fondation monastique des Choumnos: La Nea Moni de Thessalonique//REB 1955. 13. 109–130. 64 . Millet G. Les monastères et les églises de Trébizonde//BCH 1895. 19. 419–459. 65 . Nicol D. M. Meteora. The rock monasteries of Thessaly. L. 2 1975. 66 . Papadopulos-Kerameus A. ν τ νησ Σωζοπλεως μον ωννου το Προδρμου// ΒΒ 1900. 7. 661–695. 67 . Papageorgiou Ρ. Ν. ν Θεσσαλονκ μον τν Βλαταων κα τ μετχια ατς// ΒΖ 1899. 8. 402–428. 68 . Pargoire J. Mont Saint-Auxence. Étude historique et topographique//Bibliothèque Hagiographique Orientale. P. 1904. 4. 15–129. 69 . Paschaides S. A., Strates H. F. D. Τ μοναστρια τς Μακεδονας Ζσης Θ. Α. Ανατολικ Μακεδονα. Θεσσαλονκη. 1996. 508. [ Αριστοτλειο Πανεπιστμιο Θεσσαλονκης Κντρο Βυζαντινν Ερευνν]. 70 . Petit L. Le Monastere de Notre Dame de Pitié//Изв. Рус. Археол. Об-ва в Константинополе. Одесса; София 1900. 6. 1–153. 71 . Rigo А. Il monte Galesion (Alaman Dag) e i suoi monasterï da S. Lazzaro (m. 1053) alia conquista turca//CrSt 1995. 16. 11–43. 72 . Rigo A. Il Monte Ganos e i suoi monasteri//OCP 1995. 61(1). 235–248. 73 . Rigo A. Jalâl ad-din Rûmie l’abate di S. Caritone//Östliches-Westliches. Studien zur vergleichenden Geistes- und Religionsgeschichte. Hommage an Cyrill J. C. von Korvin-Krasinski/Hrsg. Sladek M. Heidelberg 1995. 173–194. 74 . Rigo A. La «Cronaca delle Meteore». La storia dei monasteri della Tessaglia tra XIII e XVI secolo. Firenze 1999. (Orientalia Venetiana. 8). |
| Лит.: Григорович-Барский В. Г. Странствования по св. местам Востока с 1723 по 1747 г. СПб., 1886. Ч. 2. С. 262-265; Παπαγεωργου Α. Ιδιζουσαι βυζαντινα τοιχογραφαι το ΙΓ ανος ν Κπρου//Πρακτικ το Πρτου Διεθνος Κυπριολογικο Συνεδρου. Λευκωσα, 1972. Σ. 201-212; idem. Η Μον του Αγου Ιωννη του Λαμπαδιστο στον Καλοπαναγιτη//Αρχαιολογικο χροι και μνημεα της Κπρου στον κατλογο της παγκσμιας πολιτιστικς κληρονομας. Λευκωσα, 1999. Σ. 48-53; idem (Papageorgiou A.). The Monastery of Saint John Lampadistis in Kalopanayotis. Nicosia, 2008; Boyd S. The Church of the Panagia Amasgou, Monagri, Cyprus, and its Wallpaintings//DOP. 1974. Vol. 28. P. 277-328; Young S. H. Byzantine Painting in Cyprus during the Early Lusignan Period: Diss./Pennsylvania State Univ. [Univ. Park], 1983; Γκιολς Ν. Ο λειτουργικς πηγς τς Ανληψης στ να το Αγου Ηρακλειδου τς Μονς το Αγου Ιωννη το Λαμπαδιστ//Πρακτικ το Δευτρου Διεθνος Κυπριολογικο Συνεδρου. Λευκωσα, 1986. Τ. 2. Σ. 513-521; Παναγιωτδη Μ. Τεχνοτροπικς σχσεις τς ζωγραφικς τς Κπρου κα τς Πελοποννσου κατ τ 13o ανα//Ibid. Τ. 2. Σ. 561-566; Weyl Carr A., Morocco L. J. A Byzantine Masterpiece Recovered the 13th Cent. Murals of Lysi, Cyprus. Austin (Tex.), 1991; Parthog G., der. Byzantine and Medieval Cyprus: A Guide to the Monuments. New Barnet, 1995. P. 168-172; Stylianou A. and J. The Painted Churches of Cyprus. Nicosia, 19972. Р. 292-320; Καππας Δ. Χ. Τα μοναστρια της Κπρου. Λεμεσς, 1998. Σ. 147-150; Constantinides E. Monumental Painting in Cyprus during the Venetian Period, 1489-1570//Medieval Cyprus: Studies in Art, Architecture, and History in Memory of D. Mouriki/Ed. N. Patterson Sevcenko, Ch. Moss. Princeton, 1999. P. 263-284; Emmanuel M. Monumental Painting in Cyprus during the Last Phase of the Lusignan Dinasty 1374-1489//Ibid. P. 241-251; Ιερ Μον Αγου Ιωννη το Λαμπαδιστ. Λρνακα, 2000; Frigerio-Zeniou S. L " Art ‘Italo-byzantin " à Chypre au XVIe siècle: Trois témoins de la peinture religieuse: Panagia Podithou, La Chapelle Latine et Panagia Iamatikê. Venise, 1998. P. 201-202; eadem. Fresques du XVIe siècle à Chypre: Donneés pour une nouvelle datation//Πρακτικ το Τρτου Διεθνος Κυπριολογικο Συνεδρου. Λευκωσα, 2001. Τ. 2. Σ. 441-445; Τριανταφυλλπουλος Δ. Δ. Βενετα και Κπρος Σχσεις τους στην Τχνη//Πρακτικ του Διεθνος Συμποσου «Κπρος - Βενετα, κοινς ιστορικς τχες». Venice, 2002. Σ. 315-316; Δομτιος, μον. Οδοιπορικ στις αγιογραφημνες εκκλησες της Κπρου. Λευκωσα, 2005. Σ. 103-113; Weyl Carr A. Art//Cyprus: Society and Culture 1191-1374/Ed. A. Nicolaou-Konnari, Ch. Schabel. Leiden, 2005. P. 285-328. |
| Greek Orthodox Church’s consecration will feature holy relics SOURCE: mdjonline.com A once-in-a-lifetime experience will be taking place at Holy Transfiguration Greek Orthodox Church: the ancient tradition of consecration. The consecration ceremony will be on April 27 at 8 a.m., ending with a celebratory luncheon. Holy Transfiguration Greek Orthodox Church has been in the Marietta community since 1999, opening a new sanctuary in January 2004. The church regularly reaches out to the community, most notably in the Marietta Greek Festival the weekend after Mother’s Day every year. “Quite simply, consecration is a service by which we set aside the church and the ground around the church for God,” said Pastoral Assistant Paul Lundberg. This service is one of the major sacraments of the orthodox church. The consecration will be led by Metropolitan Alexios of Atlanta, who will be assisted by Bishop Sevastianos of Zela, and the Rev. Fr. Panayiotis Papageorgiou, protopresbyter, Ph. D. The Rev. Panayiotis Papageorgiou stands in Holy Transfiguration Greek Orthodox Church in 2007 There are many important rituals that go along with the consecration service. “In the early centuries, we celebrated divine lithurgy on the tombs of martyrs,” Lundberg said. “Now we use relics. It’s very important that we remember the history of the church.” The day before the consecration ceremony, the Holy Relics of the Saints, Panteleimon the Great Martyr and Healer, Kyrikos the Martyr and the Holy Fathers martyred at the Monastery of St. Savvas near Jerusalem will be delivered to the church. These relics play an important part in the ceremony. First, the church grounds will be declared sacred through prayer, and the altar table will be washed and anointed with myrrh. Then, the holy relics will be placed and sealed in the altar table. Afterwards, the four Icons of the Evangelists will be placed at the four corners of the altar table, which will then be covered with the savano, which is a white cloth symbolizing the shroud that Christ’s body was wrapped in. Then any other holy articles will be placed on the altar table. Last, the Unwaning Light, the oil lamp that constantly burns on the altar table, will be lit and the walls of the church will be anointed with holy myrrh. Then the sanctuary will have been baptized, sanctified and dedicated to God for use as an Orthodox Christian House of Worship. The church is located at 3431 Trickum Road in Marietta. “This is a great opportunity to witness the ancient traditions of the early Christian church,” Lundberg said. “We’re welcoming all who are interested.” 29 апреля 2013 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| " The mosque nearby and the neighbors of the church are all helping. We are still in need of mattresses, blankets, food and most important is petrol, as we suffer blackouts. If there is no electricity we cannot have water also, " said the archbishop. Since the start of the offensive, more than 100,000 Palestinians – about 6 per cent of Gaza " s entire population - have sought shelter with the United Nations Relief and Works Agency (UNRWA), crowding into 70 schools, the organization said. Refugees streaming from Shejaia in the eastern part of Gaza City to the church in the southwestern area of al-Zaytun said they did not know where else they could go now. " We have escaped from our houses and came here and they bombed the church. Where should we go? Let them tell us where we should go, " insisted Jawaher Sukkar, who fled with her children. Accusing Israel of targeting civilians, she said: " The shells chased us as we ran ... can you imagine, a boy falling the ground and his mother cannot stop to pick him up? " One possible reason for the shelling close to the church is that Israel " s military believes militants have used cemeteries to launch rockets fired at its cities and to hide weaponry. Despite the overcrowding and danger, Alexios said there has been some joy in the church in the midst of tragedy. " Yesterday, a woman gave birth to a baby, a new life. Man should be hopeful.. There is death but also there is life too, " he said with a smile. (Editing by Jeffrey Heller and Tom Heneghan) 30 июля 2014 г. Предыдущий Следующий Смотри также Palestinian Christians: Who are They? Archpriest Panayiotis Papageorgiou, Ph.D Palestinian Christians: Who are They? Archpriest Panayiotis Papageorgiou, Ph.D Most Americans today correlate Palestinians with Moslems and terrorism as the conflict flares up from time to time. In this political and military clash between the Israeli Jews and the Palestinian Moslems, the plight of the Palestinian Christians is completely lost. Christian Mother Jalila Ayyad Killed in Gaza " Christians Caught in the Crossfire " is Becoming A Sad Cliche as Violence Increases Throughout the Middle East Christian Mother Jalila Ayyad Killed in Gaza " Christians Caught in the Crossfire " is Becoming A Sad Cliche as Violence Increases Throughout the Middle East Mrs. Jalila Ayyad was killed this weekend during an Israeli bombing raid on Gaza, the first person from the tiny Christian community to die in the most recent violence. Her son was seriously injured. A Plea for Peace in Gaza from an Orthodox Christian in Palestine Maria C. Khoury, Ed. D. A Plea for Peace in Gaza from an Orthodox Christian in Palestine Maria C. Khoury, Ed. D. The signs that say “Death to Arabs” and the signs in Jerusalem that say in Hebrew “There are no innocent people in Gaza,” are shocking. Комментарии © 1999-2015 Православие.Ru |
| 18 Petros N. Papageorgiou, Zu Theodoretos und Georgios Burizes в «Byzanminische Zcitichrift» herausg von Prof. Karl Krumbacher II (Leipzig 1893), 2–3, S 585–589 (cp «Theologischer Jahresbericht» herausg von Prof. H. J. Koltzmann XIII [Braunschweig 1894], S. 195). 20 См. и в письмах блаж. Феодорита 149 (стр. 225) и 158 (стр.267–268), а также ср. 195 (стр. 328–319). 22 См. Synodicon, сар. LXXIX , CLXXXVIII-CLXXXIX и примечания кним Балюза у Migne, gr. ser. t.LXXXIVI col.688. 802–803; Rev.Edmund Venables, Art. «Irenaeus» в A Dictionary of Christian Biography cd. byWillam Smith and Henry Wace, vol. III (London 1882), p. 280–281. 282–283; Herzog-Hauck, Realeneyklopädie V 3 (Leipzig 1898). S 634; X V 3 (Leipzig 1903), S. 736. 738. 748–749; Н. Н. Глубоковский , Блаж. Феодорит I , стр. 165 сл. и др.; II, стр. 475–476. 476–477. 23 Для сего см. и письма блаж. Феодорита 3 (стр. 2–5), 12 (стр. 9–11), 16 (стр. 16–19) и 35 (стр. 36). 24 См. «Христианское Чтение» 1907 г., 3, стр. 381 прим. 383. 385– 391; ср. 1900 г., 8, стр. 316–317 и «Revue internationale de theologie» VIII, 31 (Juillet-Septembre 1900), p. 430. 25 Ad Ephesinum concilium variorum Patrum epistolae, ex manu-seripto Cassinensis bibliothecae codice desumptae, nune primum in publicam lucem data per F. Chr. Lupum [Wolf], Lovanii 1682, pag. 1–470. Christian Lupus (Wolf), O. S. Aug., родился 23 июля 1612 г., умер в Лувэне 10 июля 1681 года: см. F. Lichtenberger, Encyclopedie des sciences religieuses VIII (Paris 1880), p. 434; Wetzer und Welle, Kirchenlexikon, zw. Aufl., VIII (Freiburg im Breisgau 1893), Sp. 304–306. 26 Dissertatio V. de Theodoreti et Orientalium causa в Aucmarium′e y Migne, gr. ser. t. LXXXIV, col. 549 sqq. Jean Garnier (Garnerius), S. J., родился в Париже в 1612 г., умер 26 октября 1681 года: см. F. Lichtenberger, Encyclopedie V (Paris 1878), p. 411–413; Wetzer und Welte, Kirchenlexikon V 2 (Freiburg im Breisgau 1888), Sp. 104–105. 27 Novacollectio conciliorum, seu supplementum ad collectionem Ph. Labbei ed. Steph. Baluzius, Parisiis 1707, p. 679 sqq. Étienne Baluze (Stephan Baluzius) родился 23 ноября (по другим – 24 декабря) 1630 г., умер в Париже 28 июля 1718 года: см. F. Lichtenberger, Encyclopédie I (Paris 1877), p. 48; Wetzer, und Welte, Kirchenlexikon I 2 (Freiburg im Breisgau 1882), Sp. 1912–1915; A. Vacant et E. Mangenot, Dictionnaire de mhéologue catholique II (Paris 1905), col. 138–139. |
| Лит.: Papageorgiou P. N. Zum Leben des hl. David von Thessalonike//BZ. 1893. Bd. 2. S. 287-290; Vasiliev A. Life of David of Thessalonica//Traditio. N. Y., 1946. T. 4. P. 115-148; Loenertz R. -J. St. David de Thessalonique//REB. 1953. Vol. 11. P. 205-222; Laurent V. David de Thessalonique//DHGE. T. 14. Col. 121-122; Δαβδ ν Θσσαλονκ//ΘΗΕ. Τ. 4. Σ. 877; Bazoche P. David, eremita a Tessalonica, santo//BiblSS. Vol. 4. Col. 515-516; Kazhdan A. P. , Š ev enko N. P. David of Thessalonike//ODB. Vol. 1. P. 590. А. В. Волгина Гимнография Память Д. С. отмечается в Типиконе Великой ц . IX-X вв. без богослужебного последования ( Mateos. Typicon. T. 1. P. 320). В памятниках студийской традиции - Евергетидском Типиконе кон. XI в. (см.: Дмитриевский. Описание. С. 463), Мессинском Типиконе 1131 г. ( Arranz. Typicon. P. 161), слав. студийских Минеях XI-XII вв. ( Горский, Невоструев. Описание. Отд. 3. Ч. 1. С. 70) - на 26 июня, день памяти Д. С., назначается будничная служба с пением «Аллилуия» ; последование включает лишь седален, цикл стихир-подобнов и канон. В ранних (XII в.) редакциях Иерусалимского устава на 26 июня также назначается служба с Аллилуия ( Lossky A. Le Typicon byzantin: Ed. d " une version grecque (partiellement inédite): analyse de la partie liturgique: Diss.: Strasbourg, 1987. T. 2. P. 220). Более поздние редакции Иерусалимского устава повышают уровень торжественности памяти Д. С. Так, в первопечатном греч. Типиконе (Венеция, 1545) назначается пение тропаря (общий преподобному, нач.: Εν σο πτερ κριβς ( )), что исключает службу с «Аллилуия»; др. указаний Типикон не содержит. В слав. рукописях и изданиях Иерусалимского устава и соответствующих ему Миней, начиная с наиболее ранних (см., напр., серб. Минею XIV в. (Архив Македонии. М-II/4)) и заканчивая совр. изданиями, последование Д. С. включает тропарь, кондак, славники на вечерне (на «Господи, воззвах» и на стиховне) и на утрене (на стиховне). В совр. греч. изданиях последование Д. С. не имеет даже тех минимально праздничных черт, какие присутствуют в слав. изданиях, и содержит только самые необходимые элементы службы: стихиры, канон и седален. |
| Лит.: Wilmart A. Easter Sermons of St. Augustine//JThSt. 1927. Vol. 28. N 110. P. 113-144; David P. St. Martin de Braga, est-il l " auteur d " un traite de comput pascal?//Bull. des etudes portuguaises. Lisboa, 1950. Vol. 14. P. 283-299; Nautin P. Le dossier d " Hippolyte et de Méliton dans les florilèges dogmatiques et chez les historiens modernes. P., 1953; Weller Ph. T. The Easter Sermons of St. Augustine. Wash., 1955; Lambot C. Les sermons de St. Augustin pour les fêtes de Pâques: Liturgie et archéologie//RSR. 1956. T. 30. N 3. P. 230-240; Maur H. A. Die Osterhomilien des Asterios Sophistes als Quelle für die Geschichte der Osterfeier. Trier, 1967; Vany ó L. L " Omelia anatolica sulla Pasqua nell " anno 387//Augustinianum. R., 1975. Vol. 15. P. 225-228; Cantalamessa R. La Pasqua nella Chiesa antica. Torino, 1978; idem. Il mistero pasquale in Ambrogio e in Agostino//S. Ambrogio e S. Agostino. Pavia, 1979. P. 17-31. (Atti della settimana agostiniana pavese; 7); Cattaneo E. Trois homelies pseudo-chrysostomiennes sur la Pâque, comme oeuvre d " Apollinaire de Laodiceé: Attribution et etude theologique. P., 1981; The Easter Sermons of Gregory of Nyssa/Ed. A. Spira, Ch. Klock. Camb. (Mass.), 1981; Dalmais I.-H. Paques//DSAMDH. 1984. Vol. 12. Col. 171-182; Brox N. Pascha und Passion: Eine neugefundene Exegese des Origenes (De Pascha 12, 22 - 16, 4)//Christus bezeugen: FS f. W. Trilling. Freiburg, 1990. S. 267-274; Drobner H. R. Die Deutung des alttestamentlichen Pascha (Ex 12) bei Gregor von Nyssa im Lichte der Auslegungstradition der griechischen Kirche//Studien zu Gregor von Nyssa und der christlichen Spätantike/Hrsg. H. R. Drobner, Ch. Klock. Leiden, 1990. S. 273-296; idem. Easter Homilies//Encyclopedia of Ancient Christianity. Downers Grove (Ill.), 2014. Vol. 1. P. 764-766; Daly R. J., ed. Origen: Treatise on the Passover and Dialogue with Heraclides. N. Y., 1992; Fotopoulos J. John Chrysostom: On Holy Pascha//GOTR. 1992. Vol. 37. N 1/2. P. 123-134; Papageorgiou P. The Paschal Catechetical Homily of St. |
| 868 См. обзор этой литературы в нает. издании: Лидов А. М. Иконостас: итоги и перспективы исследования. С. 13–19. 871 Вейцман К. Ранние иконы//Вейцман К.. Хадзидакие М.. Миятев К., Радойчич С. Иконы на Балканах. София; Белград. 1967. С. 14. Ил. 25–29. 872 IVeitzmann К. Icon Programmes of the 12th and 13th Centuries at Sinai//ДХАЕ. 19X4 (published 1986). P. 82–86. Fig. 15–17. 873 CM.: Weitzmann K. The monastery of Saint Catherine at Mount Sinaj. Vol. 1: The Icons. Princeton, 1976. N В 56. P. 91–93; Idem. Ikoncn aus dem Katharinenkloster auf dent Merge Sinaj. Berlin, 1980. N. 5; Chatzidakis M. Eikonis cpistylion apo to Agio Oros//ЛХАЕ. 1964. P. 377–382 (переизд.: Studies in Byzantine Art and Archeology XVII. Variorum. London. 1972); Galavaris O. Early Icons (from the 6th to 11th Century)//Sinaj: Treasures of the Monastery of Saint Catherine. Athenon. 1990. P. 99. II. 12. 875 Mouriki D. Icons from the 12th to the 15th Century//Sinai: Treasures of the Monastery of Saint Catherine. P. 106. II. 25–27. 878 Papageorginu A. Byzantines cikoncs tis Kyprou. Leukosia, 1976. S. 88. 89, eik. 55 a in; Vokotopoulos P. Byzantine Icons. Athens, [w. y.]. Cat. 131. P. 220. 880 О связи идеи закрытой алтарной преграды с программой росписи Старо Нагори- чино см.: Grabar A. Deux notes sur I " histoirc dc likonostasc d aprcs des monuments de Jugoslavie//ЗРВИ. 1961. T. 7. P. 403–411. 881 Fetmv K. Cli. Verdrangung dcr cschalologischcn Dimension der byzantinischen got- tlichcn Liturgie und ihre Folgen//Литургия, архитектура и искусство византийского мира. СПб., 1995. Т. 1. С. 46. 47 Рус, вариант данной статьи см.: Фепьми К. X. () вытеснении эсхатолог ического аспект Божественной литург ии историческим и его последствия//Журнал библейско-богословского общества имени апостола Андрея l‘W6. К» 3. С. 70. 884 Цаниленко Б. Окозрительный устав в истории богослужения русской церкви. Munchen, 1990 (Slavistische Beitrage. Т. 258). С. 10. 885 См.: Jludoe А. М. Указ. соч. С. 25–26. Явление, привлекшее внимание А. |
| Our Faith : Fasting Last Updated: Feb 8th, 2011 - 05:50:02 Dispelling Confusion About Fasting During Thanksgiving By " Orthodoxy and the World " Nov 23, 2010, 10:00 Discuss this article Printer friendly page In two days, on November, 25, America is going to celebrate Thanksgiving Day which has a very significant role in American families because it is one of the few times a year that the family gets together. Thanksgiving Day is also called a Turkey day because it usually involves a meal with turkey or at least a more elaborate meal. Most American Orthodox Christians started the Nativity Fast on November, 15. How can an Orthodox Christian navigate these family gatherings, often with family who are not Orthodox, and still keep the Nativity fast? We asked Fr. Panayiotis Papageorgiou and Fr. Sergei Sveshnikov to answer this question. Fr. Panayiotis Papageorgiou , Holy Transfiguration Greek Orthodox Church, Marietta, Georgia . Thanksgiving for Americans is a family event. The roots of the feast are found in the inclination of the human heart to offer thanks to God for the abundance of blessings He has bestowed upon us. Theologically speaking this feast is an extension of the Divine Liturgy - the Holy Eucharist (in Greek Eucharistia=thanksgiving). As Orthodox Christians, who value the unity and strength of the family, we are inclined to adopt this feast as our own, especially at a time when the institution of the family is under attack from all directions. Considering the traditional Thanksgiving meal, however, which involves turkey, ham and dairy products, Orthodox Christians trying to hold the fast of Christmas are faced with the dilemma: Should I hold the fast and go contrary to the established social and cultural norms associated with Thanksgiving Day or should I break the fast in order to facilitate the need of blending in and not making others uncomfortable with my presence? Several years ago, responding to the request of the faithful under its jurisdiction in America, the Patriarchate of Constantinople applying " economia " discreetly granted its blessing for those who live in America to break the fast on Thanksgiving Day while focusing on the unity of the family and the " eucharistic " aspects of this feast, but quickly return to the observance of the fast immediately afterwards. The non-Orthdox cultural norm is thus transformed through our theology and this pastoral approach to a positive element for the strengthening of family bonds, while keeping with the necessity of our spiritual ascesis of fasting. |
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