| Таблица 3 Часы дня Кафизмы Часы ночи Кафизмы Как мы видим, в течение суток вся Псалтирь прочитывалась полностью. Известно, что в V–VII веке в среде египетского монашества существовал чин прочтения всей Псалтири за один раз. Об этом свидетельствует рассказ о Ниле Синайском из «Повествования отцев Иоанна и Софрония», апофтегмы аввы Серапиона и «Повесть зело полезная об авве Филимоне». Около VII века стал распространяться модифицированный вариант изложенной практики, предполагающий вычитку всей Псалтири в течение суток, а не за один прием . Таким образом, распределение кафизм в течение суток согласно Sin. iber. 34 могло быть обусловлено модифицированной практикой египетских отшельников. Стоит отметить, что кафизмы в упоминаемом памятнике были привязаны к богослужению часов . Ввиду вышеизложенного, вполне вероятно, что назначение чтения кафизмы на часах – проявление палестинского архаизма, когда кафизмы употреблялись на каждом богослужении суточного круга, носившем название часов. Указанная практика, вероятно, своими корнями уходит в ежедневное молитвенное правило египетских монахов. Таким образом, наличие исключительно 18-ой кафизмы на великопостных вечернях и кафизм на часах – два богослужебных архаизма палестинского происхождения. Проявление первого из них привело к тому, что кафизма, читаемая как рядовая на вечерни за пределами Великого поста, переносится на утреню, чтобы не нарушать последовательное чтение Псалтири за богослужением. Типикон. М., 1954 (репр. воспр. изд.: М., 1906). Л. 31 на об., 32. Mateos J.La psalmodie variabele dans l’office Byzantin//Acta philosophica et theologica. T. II. Romae, 1964. P. 329. Дмитриевский А.Что такое κανν τς ψαλμωδας, так нередко упоминаемый в жизнеописании преподобного Саввы Освященного?//Руководство для сельских пастырей. 1889. 38.С. 72. Frøyshov S. L’Horologe “Georgien” du Sinaiticus Ibericus 34. T. I. Edition et traduction. Paris, 2004. P. 21. Например, Типикон прп. Георгия Мтацминдели (ΧΙ в.) и Мессинский Типикон (1131 г.). См.: Кекелидзе К., прот.Литургические грузинские памятники в отечественных книгохранилищах. Тифлис, 1908.С. 276; Arranz M.Le Typicon du Saint-Sauveur à Messine (Series: OCA, 185). Roma, 1969.P. 204. |
| 11 . Basilius Caesariensis. De baptismo libri duo//Patrologiae cursus completus. Series Graeca/Ed. J.P. Migne. T. 31. – Paris: Imprimerie Catholique, 1885. – Col. 1513–1628. [TLG. 2040. 052]. 12 . Basilius Caesariensis. Epistulae/Ed. Y. Courtonne. Vol. 1. – Paris: Les belles lettres, 1957. – P. 1–100. [TLG. 2040. 004]. 13 . Basilius Caesariensis. Epistulae/Ed. Y. Courtonne. Vol. 2. – Paris: Les belles lettres, 1961. – P. 101–218. [TLG. 2040. 004]. 14 . Basilius Caesariensis. Regulae morales//Patrologiae cursus completus. Series Graeca/Ed. J.P. Migne. T. 31. – Paris: Imprimerie Catholique, 1885. – Col. 692–869. 15 . Callistus et Ignatius Xanthopuli. Methodus et régula cum Deo accuratisma//Patrologiae cursus completus. Series Graeca/Ed. J.P. Migne. T. 147. – Paris: Imprimerie Catholique, 1865. – Col. 635–812. 16 . Cyrillus Alexandrinus. Adversus Nestorium//Patrologiae cursus completus. Series Graeca/Ed. J.P. Migne. T. 76. – Paris: Imprimerie Catholique, 1859. – Col. 9–249. 17 . Cyrillus Alexandrinus. Commentarii in Lucam (in catenis)//Patrologiae cursus completus. Series Graeca/Ed. J.P. Migne. T. 72. – Paris: Imprimerie Catholique, 1864. – Col. 476–949. 18 . Cyrillus Alexandrinus. De Trinitate//Patrologiae cursus completus. Series Graeca/Ed. J.P. Migne. T. 77. – Paris: Imprimerie Catholique, 1859. – Col. 1119–1174. 19 . Cyrillus Alexandrinus. Epistolae//Patrologiae cursus completus. Series Graeca/Ed. J.P. Migne. T. 77. – Paris: Imprimerie Catholique, 1859. – Col. 9–390. 20 . Cyrillus Alexandrinus. Glaphyra in Pentateuchum//Patrologiae cursus completus. Series Graeca/Ed. J.P. Migne. T. 69. – Paris: Imprimerie Catholique, 1864. – Col. 9–677. 21 . Cyrillus Alexandrinus. Homilia XVIII//Patrologiae cursus completus. Series Graeca/Ed. J.P. Migne. T. 77 – Paris: Imprimerie Catholique, 1859. – Col. 767–800. 22 . Cyrillus Hierosolymitanus. Catecheses//Patrologiae cursus completus. Series Graeca/Ed. J.P. Migne. T. 33. – Paris: Imprimerie Catholique, 1886. – Col. 331–1164. 23 . Diadochus Photicensis. Capitula centum de perfection spirituali/Éd. Edouard des Places, s. j.//Sources chrétiennes. Vol. 5. – Paris: Cerf, 1968. – P. 84–163. |
| The Praktikos and Chapters on Prayer, trans. J. E. Bamberger OCSO, Kalamazoo, MI: Cistercian Publications, 1981. Evagrius Scholasticus Ecclesiastical History, trans. M. Whitby, Translated Texts for Historians, 33, Liverpool: Liverpool University Press, 2000. Gregory Akindynos Discourse before Patriarch John XIV , trans. (Spanish) J. N. Cañellas in C. G. and V. Conticello (eds.), La théologie byzantine et sa tradition, vol. II, Turnhout: Brepols, 2002. Gregory of Nazianzus Epistle 101, trans. L. Wickham in St Gregory of Nazianzus, On God and Christ, Crestwood, NY: SVS Press, 2002, pp. 155–66. Oration 2, In Defence of His Flight To Pontus, trans. NPNF, series 2, vol. 7, pp. 204–27. Oration 14, On the Love of the Poor, trans. B. E. Daley, SJ, Gregory of Nazianzus, London and New York: Routledge, 2006, pp. 75–97; also trans. M. Vinson, St Gregory of Nazianzus. Select Orations, Washington, DC: CUA Press, 2003, pp. 39–71. Oration 21, On the Great Athanasius, trans. NPNF, series 2, vol. 7, pp. 269–80. Oration 31, The Fifth Theological Oration, On the Holy Spirit, trans. L. Wickham in St Gregory of Nazianzus, On God and Christ, Crestwood, NY: SVS Press, 2002, pp. 117–47; NPNF, series 2, vol. 7, pp. 318–28. Oration 38, On Theophany, trans. NPNF, series 2, vol. 7, pp. 345–52. Oration 40, On Holy Baptism, trans. NPNF, series 2, vol. 7, pp. 360–77. Oration 42, The Last Farewell, trans. NPNF, series 2, vol. 7, pp. 385–95. Oration 43, Panegyric on St Basil, trans. NPNF, series 2, vol. 7, pp. 395–422. Oration 45, The Second Oration on Easter, NPNF, series 2, vol. 7, pp. 422–34. Gregory of Nyssa Against Eunomius, trans. NPNF, series 2, vol. 5, pp. 33–248. Great Catechism, trans. NPNF, series 2, vol. 5, pp. 473–509. Homilies on Ecclesiastes, ed. and trans. P. Alexandre in Grégoire de Nysse, Homélies sur l’Écclésiaste, SC 416, Paris: Éditions du Cerf, 1996. Homily on the Beatitudes, trans. A. Meredith in Gregory of Nyssa, London and New York: Routledge, 1999, pp. 91–9; see also H. R. Drobner and A. Viciano (eds.), Gregory of Nyssa: Homilies on the Beatitudes. An English Version with Commentary and Supporting Studies. Proceedings of the 8th Intl. Colloquium on Gregory of Nyssa, Leiden, Boston and Cologne: Brill, 2000. |
| 439 Lucas, «Enfants Terribles,» 9 and Request for Transfer to the OCA by the Ben Lomond Presbytery, February 12,1998, available at (accessed January 24, 2013). 441 Request for Transfer to the OCA by the Ben Lomond Presbytery, February 12, 1998, available at (accessed January 24, 2013). 442 Metropolitan Philip to Petitioning Presbytery, February 14,1998, available at (accessed January 24, 2013). The claim to laicize Anderson is quite peculiar, since Anderson was simply a priest the OCA had loaned to the Antiochian Archdiocese. Technically, Metropolitan Philip could only renege the loan and send Anderson back to the OCA, where it would be up to Metropolitan Theodosius to decide what to do with Anderson (whether to discipline him or assign him to an OCA parish). 443 See The Opinion of the Superior Court of Santa Cruz for Metropolitan Philip v. Steiger (2000) 82 Cal. App. 4th 923 Cal. Rptr. 2d 605] available at (accessed January 22, 2013). 444 Fr. David Anderson, however, returned not to the OCA, but to the Roman Catholic Church, and serves as an Eastern Catholic priest. 446 Archpastoral Directive, August 7, 2008. This was seen as a restatement of the earlier 2003 directive. One of the puzzling aspects to this directive, however, was Philips contention that «it has been clear since the disintegration of Orthodox unity which existed in North America since 1917, that the Arabic-speaking Orthodox people in North America have been exclusively under the pastoral care of the Self-Ruled Antiochian Archdiocese of North America. Similarly, the Greek speaking Orthodox people ... have always been under the pastoral care of the Greek Orthodox Archdiocese of America.» There never was jurisdictional unity in America prior to 1917 even though one could argue there should have been. See Matthew Namee, " The Myth of Past Unity,» paper delivered at St. Vladimir " s Seminary, June 20, 2009, available at (accessed January 25, 2013). More puzzling, though, is the reference to languages and ethnicities, since the overwhelming majority of the Ben Lomond parishioners were former members of the EOC and, therefore, not ethnically Arab. Such a phyletistic approach is at odds with the narrative so often portrayed (of a metropolitan who unites and sees no room for ethnic division). See, for example, Bishop Josephs words claiming Metropolitan Philip never forgets that «we are an Orthodox Christian community, rather than a member of this or that ethnicity.» See «Metropolitan PHILIP in View of His Bishops,» available at http://www.antiochian.org/node/18574 (accessed January 24, 2013). Likewise, this was a theme in Gillquist’s book Metropolitan Philip: His Life and His Dreams. See, especially, Philip " s 1984 sermon where he himself decried ethnic jurisdictionalism. |
| While in Tikhvin, Metropolitan Herman, Archbishop Job and members of the OCA delegation were guests at a dinner in their honor hosted by the governor, mayor and other officials. Father Sergei Garklavs was presented with keys to a house in the city of Tikhvin as a sign of gratitude for the years he served as the Tikhvin Icon’s guardian. Patriarch Aleksy also awarded Fathers Sergei and Alexander Garklavs the Order of Saint Sergius for their efforts in returning the icon. In commemoration of the icon’s return, the Garklaves presented an icon of Saints Tikhon and John Kochurov holding a model of Chicago’s Holy Trinity Cathedral to the Dormition Monastery. Metropolitan Herman, Archbishop Job, and members of the OCA delegation attended the Vigil on Saturday, July 10 at Saint Petersburg’s massive Cathedral of Saint Isaac. Earlier in the day, they prayed before the relics of the Blessed Xenia of Saint Petersburg and visited a number of other churches. The following morning, they concelebrated the Divine Liturgy with Metropolitan Vladimir in the Cathedral of the Kazan Icon of the Mother of God, after which Metropolitan Vladimir once again thanked Metropolitan Herman for the return of the Tikhvin Icon, and presented with a large hand-painted copy of the Tikhvin icon which will hang in a prominent location at the Chancery of the Orthodox Church in America. Metropolitan Vladimir wished Metropolitan Herman and the delegation a safe journey back to the US. Metropolitan Vladimir also presented to Mr. John Mindala, OCA photographer, the order of St. Alexander Nevsky in recognition of his efforts to produce high quality prints and images of the Tikhvin icon for use by the Orthodox Church in America and Russian Orthodox Church. Other members of the OCA delegation included Protopresbyter Robert Kondratick, OCA Chancellor; the Very Rev. David Brum; Archimandrite Zacchaeus [Wood], OCA Representative to the Moscow Patriarchate; Archdeacons Alexei Klimitchev and Isidore [Brittain]; and Messrs. Peter Ilchuk, Alexis Liberovsky, Jason Vansuch, and Joel Wilson. Also attending the various services associated with the icon’s historic return was a group of three-dozen pilgrims on a trip especially arranged byF.O.S. Tours for the Orthodox Church in America, led by Mr. David Lucs. |
| 13 . Augustinus. De Genesi ad litteram inperfectus liber//Corpus Scriptorum Ecclesiasticorum Latinorum. Vol. 28.1/Ed. by J. Zycha. Vienna; Leipzig, 1894. 14 . Augustinus. De Genesi contra Manichaeos//Corpus Scriptorum Ecclesiasticorum Latinorum. Vol. 91/Ed. by D. Weber. Vienna, 1998. 15 . Augustinus. De libero arbitrio//Corpus Christianorum Series Latina. Vol. 29/Ed. by W. M. Green. Turnhout, 1970. 16 . Augustinus. De Trinitate//Corpus Christianorum Series Latina. Vol. 50/Ed. by W. J. Mountain. Turnhout, 1970. 17 . Augustinus. De vera religione//Corpus Christianorum Series Latina. Vol. 32/Ed. by J. Martin. Turnhout, 1982. 18 . Augustinus. Enarrationes in Psalmos//Corpus Christianorum Series Latina. Vol. 3840/Eds. by E. Dekkers, J. Fraipont. Turnhout, 1956. 19 . Augustinus. Enchiridion ad Laurentium de fide et spe et caritate//Corpus Christianorum Series Latina. Vol. 46/Ed. by E. Evans. Turnhout, 1969. 20 . Augustinus. In Iohannis Evangelium Tractatus CXXIV//Corpus Christianorum Series Latina. Vol. 36/Ed. by R. Willems. Turnhout, 1990. 21 . Augustinus. Retractationes//Corpus Christianorum Series Latina. Vol. 57/Ed. by A. Mutzenbecher. Turnhout, 1984. 22 . Beda Venerabilis. De natura rerum//Corpus Christianorum Series Latina. Vol. 123A/Ed. by C. W. Jones. Turnhout, 1975. P. 189234. 23 . Boethius. De consolatione philosophiae//Corpus Christianorum Series Latina. Vol. 94/Ed. by L. Bieler. Turnhout, 1984. 24 . Booth E. Heidegger and Saint Augustine on Time//New Blackfriars. 2004. Vol. 85. No. 998. P. 399425. 25 . Carter J. W. St. Augustine on Time, Time Numbers, and Enduring Objects//Vivarium. 2011. Vol. 49. No. 4. P. 301323. 26 . Gregorius Nyssenus. Apologia in Hexaemeron//PG. Vol. 44. Col. 61–124 . 27 . Guitton J. Le temps et l’eternité chez Plotin et saint Augustin. Paris, 1959. 28 . Hernandez W. A. St. Augustine on Time//International Journal of Humanities and Social Science. 2016. Vol. 6. No. 6. P. 3740. 29 . Knuuttila S. Time and creation in Augustine//The Cambridge companion to Augustine. Cambridge, 2001. P. 103115. |
| It is also important for the OCA to engage in periodic face-to-face discussions, which are far better in strengthening ties than mere phone calls, e-mails, and casual encounters at other gatherings. OCA.ORG: What are your general impressions of the Czech-Slovak Church? FR. E: It was a bit of whirlwind. We, of course, had an opportunity to spend a lot of time with Metropolitan Krystof. We also meet Archbishop Juraj from southern Slovakia and Bishop Joakim, Vicar in Moravia. In Prague, we met the Ukrainian ambassador to the Czech Republic, while were welcomed by the Mayor of Brno, the Czech Republic’s second largest city. We were struck by the youthfulness of the Church’s hierarchs, Chancellor, Secretary, and numerous clergy. The Czech-Slovak Church is clearly a “young Church.” We were equally impressed with the three monasteries we visited, which offered a glimpse into the incredible life that they are developing. Many of the monastics come from various places in Czech and Slovakia as well as other central and eastern European countries. There is definitely a growing monastic movement, not unlike that found in North America. Finances, of course, are a difficulty, but the monasteries offer a wonderful witness to the faith. We were surprised by the similarities between the Czech-Slovak Church and the OCA, as I mentioned earlier. Just as the OCA went through a transitional period decades ago which resulted in the widespread use of the English language in worship, they are striving to introduce the use of Czech and Slovak, in addition to Church Slavonic. A revival of traditional iconography mirrors that found in North America. And they too are seeking to find their voice in an extremely secular country. [It is said that the Czech Republic is one of the world’s five most secular countries.] Involvement of youth in Church life is a priority as well. But we saw that Metropolitan Krystof is a dynamic and beloved leader who is working through these, and related, issues. It was also interesting to note that the Czech-Slovak Church also embraces a substantial number of converts, not unlike the OCA and other North American Orthodox jurisdictions. Curiously, this movement began much earlier than in North America, in the aftermath of World War I. There were villages throughout Bohemia and Moravia that saw a rise in Orthodox population through the conversion of local people. One village, we were told, had three churches – Roman Catholic, Protestant, and Orthodox. Amazingly, all three were established by the same man, who converted eventually to Orthodox Christianity. |
| Bishop Stephen (Lasko) was appointed by the Church in Albania in 1965 to be Metropolitan Theophan’s successor. In 1971Bishop Stephen led his flock into the newly formed Orthodox Church in America (OCA), within which it became a distinct diocese. This move finally resolved the canonical status of the majority of Albanian parishes in America. In 2013, the Albanian diocese of the OCA, under the leadership of Bishop Nikon of New England, had about a dozen parishes. Meanwhile, Bishop Mark’s diocese continued its existence within the Patriarchate of Constantinople. After the fall of the extremely atheistic Communist government in Albania in 1990, this very small group of parishes helped significantly with the restoration of the Church in Albania, which had been virtually destroyed by the Communists. In 2013this jurisdiction was led by Bishop Ilia (Katre), who began his tenure in 1982. The Bulgarian Orthodox in America Bulgarian immigration to America became significant after 1903, when several thousand Bulgarians arrived as the result of an insurrection in Macedonia. Being quite scattered, they generally attended Russian churches, although as early as 1907 the first Bulgarian parish was established in Madison, Illinois. Gradually, other parishes were formed, and apparently, in 1909, a small Mission was organized for them within the Russian Missionary Diocese. However, in the 1918 listing of the parishes of the Russian Diocese in America there is only one parish that is designated as “Boulgarian” – in Toronto, Ontario. In 1922, the five Bulgarian parishes in North America came under the care of the Mother Church in Sofia, Bulgaria. Bishop Andrey (Velichky) became the first bishop for this diocese in 1938. In 1949, the Russian Church in Exile oversaw the establishment of several parishes for recent Bulgarian immigrants. In 1976, most of the parishes of this Bulgarian Church in Exile joined the Orthodox Church in America (OCA), becoming a constituent diocese of the OCA. Its hierarch, Bishop Kyrill (Yonchev) (1920–2007), became the OCA’s Bishop of Pittsburgh (r. 1976–2007). At that time the Bulgarian diocese consisted of about 15 parishes. In 2013, it had about 20 parishes under the leadership of Bishop Alexander (Golitzin) of Pittsburgh (b. 1948), who was consecrated as Bishop of Toledo and the Bulgarian Diocese of the OCA in 2012. |
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| 36 . Johannes Cassiani. Vigintiquatuor collationes//Patrologiae cursus completus. Series Latina/Ed. J.P. Migne. T. 49. – Paris: Imprimerie Catholique, 1862. – Col. 477–1328. 37 . Johannes Chrysostomus. Adversus Judaeos//Patrologiae cursus completus. Series Graeca/Ed. J.P. Migne. T. 48. – Paris: Imprimerie Catholique, 1862. Col. 843–942. 38 . Johannes Chrysostomus. De Melchisedech [Sp.]//Patrologiae cursus completus. Series Graeca/Ed. J.P. Migne. T. 56. – Paris: Imprimerie Catholique, 1859. – Col. 257–262. 39 . Johannes Chrysostomus. In epistulam ad Hebraeos (homiliae 1–34)//Patrologiae cursus completus. Series Graeca/Ed. J.P. Migne. T. 63. – Paris: Imprimerie Catholique, 1862. – Col. 9–236 [TLG. 2062. 168]. 40 . Johannes Chrysostomus. In Genesim//Patrologiae cursus completus. Series Graeca/Ed. J.P. Migne. T. 53. – Paris: Imprimerie Catholique, 1862. – Col. 21–385. 41 . Johannes Climacus. Scala paradise//Patrologiae cursus completus. Series Graeca/Ed. J.P. Migne. T. 88. – Paris: Imprimerie Catholique, 1860. – Col. 632–1164. 42 . Johannes Damascenus. Contra Nestorianos//Die Schriften des Johannes von Damaskos/Ed. B. Kotter. B. 4//Patristische Texte und Studien. Vol. 22. – Berlin: De Gruyter, 1981. – S. 263–288 [TLG. 2934. 010]. 43 . Johannes Damascenus. De haeresibus//Die Schriften des Johannes von Damaskos/Ed. B. Kotter. B. 4//Patristische Texte und Studien. Vol. 22. – Berlin: De Gruyter, 1981. – S. 19–67 [TLG. 2934. 006]. 44 . Johannes Damascenus. De Virtutibus et Vitiis//Patrologiae cursus completus. Series Graeca/Ed. J.P. Migne. T. 95. – Paris: Imprimerie Catholique, 1864. – Col. 81–98 45 . Johannes Damascenus. Expositio fidei//Die Schriften des Johannes von Damaskos/Ed. B. Kotter. B. 2//Patristische Texte und Studien. Vol. 12. – Berlin: De Gruyter, 1973. – S. 3–239 [TLG. 2934. 004]. 46 . Johannes Moschus. Pratum spiritualité//Patrologiae cursus completus. Series Graeca/Ed. J.P. Migne. T. 87c. – Paris: Imprimerie Catholique, 1865. – Col. 2351–3112. 47 . Macarius Magnes. Sermo 28 (recensio expletior)//Neue Homilien des Makarius/Symeon/Ed. E. Klostermann and H. Berthold. Texte und Untersuchungen. Vol. 72. – Berlin: Akademie-Verlag, 1961 – S. 160, 162, 164, 166–170 [TLG. 2109. 008]. |
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