| Elder Ambrose (1812—1891) In 1990 only Elder Ambrose had been glorified by the Orthodox Church in Russia (1988), while in April of 1990 all the Optina Elders were glorified by the Russian Orthodox Church Abroad. With the fall of Communism in Russia and the consequent freedom experienced by the Church there, preparations were undertaken for the glorification of all the Elders by the entire Russian Orthodox Church. During the restoration work on the Optina Church of the Kazan Icon of the Theotokos, which had been almost totally destroyed, the relics of Elders Moses and Anthony and those of Archimandrite Isaac (Antimonov) were uncovered and later placed in that church. At about the same time the relics of Elder Nectarius, which had been uncovered in 1989 in the village of Kholmishche and brought to Optina, were placed in the Optina Church of the Entrance of the Theotokos into the Temple. The local canonization of all fourteen Elders took place in Optina on June 13,1996. Two years later, in June of 1998, the relics of the remaining Elders were uncovered (except those of Elder Nikon, who reposed in exile in the far north, and those of Archimandrite Isaac [Bobrikov], who was executed by the Communists and whose relics have not been found) and later that year placed in the newly rebuilt Optina Church of the Vladimir Icon of the Theotokos. Finally, on August 7, 2000, in connection with the glorification of the New Martyrs and Confessors of Russia, all the Optina Elders were universally canonized by the Russian Orthodox Church in the newly rebuilt Cathedral of Christ the Savior in Moscow. From the introduction to Elder Leonid of Optina, ( St. Herman of Alaska Brotherhood, 2002) The Prayer of the Optina Elders Besides the written Lives, and the many letters of spiritual instruction, a beautiful and powerful prayer was left to us by the holy elders of Optina. This prayer has become so essential to many people’s everyday lives that they often paste it into their prayer books, to be read every day along with the other morning prayers. |
| Many of his later essays have been published posthumously (in Russian) as From the Watersheds of Thinking (1990). In his aesthetics, Florensky was associated with the Russian Symbolists, and some of his more important essays on the theory and history of art have been translated into English. SEE ALSO: Bulgakov, Sergius (Sergei) (1871–1944); Russia, Patriarchal Orthodox Church of REFERENCES AND SUGGESTED READINGS Bychkov, V. (1993) The Aesthetic Face of Being: Art in the Theology of Pavel Florensky, trans. R. Pevear and L. Volokhonsky. Crestwood, NY: St. Vladimir’s Seminary Press. Florenskij, P. (1995) “Christianity and Culture,” in R. Bird (ed.) Culture and Christian Unity: Essays by Pavel Florenskij and Lev Lopatin. New Haven: The Variable Press. Florenskij, P. (1995) The Trinity: St. Sergius Lavra and Russia, trans. R. Bird. New Haven: The Variable Press. Florensky, P. (1986) “Mysteries and Rites,” trans. R. Pevear and L. Volokhonsky. St. Vladimir’s Theological Quarterly 30, 4. Florensky, P. (1993) “The Point,” Geografitty 1, 1: 28–39. Florensky, P. (1996) Iconostasis, trans. D. Sheehan and O. Andrejev. Crestwood, NY: St. Vladimir’s Seminary Press. Florensky, P. (1997) The Pillar and Ground of the Truth: An Essay in Orthodox Theodicy in Twelve Letters, trans. B. Jakim. Princeton: Princeton University Press. Florensky, P. (2002) Beyond Vision: Essays on the Perception of Art, ed. N. Miller, trans. W. Salmond London: Reaktion Books. Florensky, St. P. (1999) Salt of the Earth: An Encounter with a Holy Russian Elder, trans. R. Betts. Platina, CA: St. Herman of Alaska Brotherhood. McGuckin, J. A. (2009) “Fr. Pavel Florensky (1882–1937) on Iconic Dreaming,” in J. Gattrall and D. Greenfield (eds.) Alter Icons: The Russian Icon and Modernity. University Park: Pennsylvania State University Press, pp. 207–23. Slesinski, R. (1984) Pavel Florensky: A Metaphysic of Love. Crestwood, NY: St. Vladimir’s Seminary Press. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. |
| –. «Nothingness in the Philosophy of Lao Tzu.» Philosophy East and West. Vol. 1, no. 3 (October 1951). Solzhenitsyn, Aleksandr. The Gulag Archipelago. Vol. 2. New York: Harper and Row, 1975. Sophrony (Sakharov), Archimandrite. His Life Is Mine. Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1977. -. Saint Silouan the Athonite. Essex, England: Stavropegic Monastery of St. John the Baptist, 1991. –. We Shall See Him as He Is. Essex, England: Stavropegic Monastery of St. John the Baptist, 1988. Stakhovich, Nun Maria, and Sergius Bolshakoff. Interior Silence: Elder Michael, the Last Great Mystic of Valaam. Platina, Calif.: St. Herman of Alaska Brotherhood, 1992. Staniloae, Dumitru. Orthodox Spirituality. South Canaan, Penn.: St. Tikhon " ». Seminary Press, 2002. –. Theology and the Church. Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1980. Symeon the New Theologian. The First-Created Man. Platina, Calif.: St. Herman Brotherhood, 1994. -. St. Symeon the New Theologian: The Discourses. The Classics of Wester it Spirituality Series. New York: Paulist Press, 1980. Sze, Mai-mai. The Way of Chinese Painting. New York: Random House, 1956. Theophan the Recluse, St. The Path of Prayer: Four Sermons on Prayer. Newbury, Mass.: Praxis Institute Press, 1992. –. The Path to Salvation: A Manual of Spiritual Transformation. Platina, Calif.: St. Herman of Alaska Brotherhood, 1996. –. The Spiritual Life and How to Be Attuned to It. Platina, Calif.: St. Herman of Alaska Brotherhood, 1995. Thompson, Laurence G. Chinese Religion: An Introduction. The Religious Life of Man Series. 2d edition. Encino, Calif.: Dickenson Publishing Co., 1975. –. The Chinese Way in Religion. The Religious Life of Man Series. Belmont, Calif.: Wadsworth Publishing Co., 1973. Waley, Arthur., trans. The Book of Songs. Boston: Houghton Mifflin Co., 1937. –. Three Ways of Thought in Ancient China. London: George Allen & Unwin, 1939. Reprint. Stanford, Calif.: Stanford University Press, 1982. –. The Way and Its Power: A Study of the “Tao Te Ching» and Its Place in Chinese Thought. New York: Grove Press, 1958. |
| 1372 . Βαρσανουφου κα ωννου ραταποκρσεις Κεμενο, μετφραση, σχλια π τν Ζαχαριδου Σ. А- Γ. Θεσσαλονκη, 1988–1989 ( λληνες πατρες τς κκλησας. Φιλοκαλα τν νηπτικν κα σκητικν 10 А, В, Γ). 1373 . Barsanuphius and John. Questions and Answers/Crit. ed., transl. Chitty D. J.//PO 31(3). 449–616 (5–172) [только главы 1–124]. Βαρσαννουφου κα ωννου, Κεμενα διακριτικ κα συχαστικ ( ρωταποκρσεις). κδ. τοιμασα ερ ς Μονς γου ωννου Προδρμου Καρα. Т. А, Β. θναι, 1997. 1374 . Новейшее крит. изд.: Barsanuphe et Jean de Gaza. Correspondance/Introd., texte crit., notes Neyt F., Angelis-Noah P. de, trad. Regnault L. 1: Aux solitaires. T. 1: Lettres 1–71. P., 1997. (SC 426); T. 2: Lettres 72–223. P., 1998. (SC 427). 2: Aux cénobites. T. 1: Lettres 224–398. P., 2000. (SC 450); T. 2: Lettres 399–616. P., 2001. (SC 451). 3: Aux laïcs et aux évêques. Lettres 617–848. P., 2002. (SC 468). Древние переводы 1375 . Graf G. Geschichte. 1 Bd. P. 406 [относительно араб. перевода]; Garitte G. Catalogue des manuscrits géorgiens littéraires du Mont Sinaï 14 .120). 116–117 [относительно груз. перевода]; Barsanuphe et Jean de Gaza. Correspondancë recueil complet/Trad. du grec [par Regnault L. et Lemaire P.] et du géorgien [par Outtier B.] par les moines de Solesmes. 1 Solesmes, 1972. 2 Sablé-sur-Sarthe 1993. 574. Zanetti U.//AB 1993. 111 (3–4). 418–419. [Греч. и груз. тексты во франц. пер.]. Переводы на совр. языки Франц. пер.: 4 .1374, 1375. Нем. пер.: 1376 . Dietz М. Von Reichtum des Schweigens. Ein Zeugnis der Ostkirche, Geistliche Antwortbriefe der Schweigemönche Barsanuphe und seines Schülers Johannes (6. Jahrh.), ausgewählt und zum ersten Male ins Deutsche übersetzt. Zürich; München; Paderborn; Wien 1963. Итал. пер.: 1377 . Teresa Lovato M. F., Mortari L. Barsanufio e Giovanni di Gaza. Epistolario. Roma 1991. (Collana dei Testi Patristici. 93). Англ. пер.: 1378 . Fr. Seraphim Rose. Saints Barsanuphius and John. Guidance toward spiritual life. Answers to the questions of Disciples. St. Herman of Alaska Brotherhood. California, 1990 пер. – в крит. изд. Д. Читти 4 .1373). |
| Probably never have people been more unhappy than the people of our days, even with all the outward conveniences and gadgets our society provides us with. People are suffering and dying for the lack of God — and we can help give God to them. The love of many has truly grown cold in our days — but let us not be cold. As long as Christ sends us His Grace and warms our hearts, we do not need to be cold. If we are cold and indifferent; if our response to the need for a Christian answer to those who are miserable is only: ’Who cares? Let someone else do it; I don’t feel like it’ (and I have heard Orthodox people say those very things!) — then we are the salt that has lost its savor and is good for nothing but to be thrown out (cf. Matt. 5:13). " ’ May these words warm our hearts, so that we will go forth and bear witness to the Orthodox Gospel with love — a love that flows from our relationship with Jesus Christ, and from the Grace He bestows on us in His Church. Cf. Matthew 24:14. Hieromonk Damascene, Father Seraphim Rose: His Life and Works (Platina, Calif.: St. Herman of Alaska Brotherhood, 2003), p. 314. I.e., St. John of Shanghai and San Francisco. He was glorified as a saint in 1994 by the Russian Orthodox Church Outside of Russia. Letter of Fr. Seraphim to Fr. Neketas Palassis, St. Thomas Sunday, April 23/May 6, 1973. Quoted in Father Seraphim Rose: His Life and Works, p. 314. Athanasios Rakovalis, Talks with Father Paisios (Thessaloniki, 2000), p. 137. 2Cf. Fr. Seraphim Rose, " The Holy Fathers of Orthodox Spirituality I, " The Orthodox Word, no. 58 (1974), p. 195. Fr. Seraphim Rose, " The Search for Orthodoxy " (a talk given at the 1981 St. Herman Summer Pilgrimage), The Orthodox Word, no. 226 (2002), pp. 252-53. Fr. Seraphim Rose, " Living the Orthodox Worldview " (a talk given at the 1982 St. Herman Summer Pilgrimage), The Orthodox Word, no. 105 (1982), pp. 169-70. Fr. Dumitru Staniloae, Orthodox Spirituality (South Canaan, Penna.: St. Tikhon’s Seminary Press, 2002), p. 373. The Catholic Encyclopedia, 1911 edition, vol. 6, p. 705. See St. Maximus the Confessor, " Four Hundred Texts on Love " 3:27, in The Philokalia, vol. 2 (London: Faber and Faber, 1981), p. 87. Preparatory Prayers for Holy Communion. Father Seraphim Rose: His Life and Works, p. 396. Fr. Seraphim took this phrase from Friedrich Nietzsche and from the character Kirillov in Fyodor Dostovevsky’s The Possessed. Fr. Seraphim Rose, " The Search for Orthodoxy, " p. 253. Hieromonk Damascene (Christensen) 6 сентября 2007 г. ... Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Probably never have people been more unhappy than the people of our days, even with all the outward conveniences and gadgets our society provides us with. People are suffering and dying for the lack of God — and we can help give God to them. The love of many has truly grown cold in our days — but let us not be cold. As long as Christ sends us His Grace and warms our hearts, we do not need to be cold. If we are cold and indifferent; if our response to the need for a Christian answer to those who are miserable is only: ‘Who cares? Let someone else do it; I don’t feel like it’ (and I have heard Orthodox people say those very things!) — then we are the salt that has lost its savor and is good for nothing but to be thrown out (cf. Matt. 5:13).”‘ May these words warm our hearts, so that we will go forth and bear witness to the Orthodox Gospel with love — a love that flows from our relationship with Jesus Christ, and from the Grace He bestows on us in His Church. Orthodox Word, No. 250, 2006 Cf. Matthew 24:14. Hieromonk Damascene, Father Seraphim Rose: His Life and Works (Platina, Calif.: St. Herman of Alaska Brotherhood, 2003), p. 314. I.e., St. John of Shanghai and San Francisco. He was glorified as a saint in 1994 by the Russian Orthodox Church Outside of Russia. Letter of Fr. Seraphim to Fr. Neketas Palassis, St. Thomas Sunday, April 23/May 6, 1973. Quoted in Father Seraphim Rose: His Life and Works, p. 314. Athanasios Rakovalis, Talks with Father Paisios (Thessaloniki, 2000), p. 137. 2Cf. Fr. Seraphim Rose, “The Holy Fathers of Orthodox Spirituality I,” The Orthodox Word, no. 58 (1974), p. 195. Fr. Seraphim Rose, “The Search for Orthodoxy” (a talk given at the 1981 St. Herman Summer Pilgrimage), The Orthodox Word, no. 226 (2002), pp. 252-53. Fr. Seraphim Rose, “Living the Orthodox Worldview” (a talk given at the 1982 St. Herman Summer Pilgrimage), The Orthodox Word, no. 105 (1982), pp. 169-70. Fr. Dumitru Staniloae, Orthodox Spirituality (South Canaan, Penna.: St. |
| From The Orthodox Word, Vol. 38, No. 5 (226—Sept.-Oct. 2002), pp. 233-241. Copyright 2001 by the St. Herman of Alaska Brotherhood, Platina, California. Used with permission. Thomas Anderson, the son of Fr. Vladimir Anderson of Willits, California, stayed here at the monastery off and on between the years 1972 and 1975. One thing that stood out in his memory from those years was Fr. Seraphim’s lack of concern for food. “Fr. Seraphim didn’t enjoy food or care what it tasted like,” Thomas told me not long ago. “He just ate to get enough energy to keep going, like fueling up a car. He ate whatever was put in front of him, without putting anything else on it, not even salt and pepper. And when it was his turn to cook, he pre-’ pared the most simple and basic food possible. When he cooked spaghetti, for example, it was just tomato paste and pasta, with no spices in the tomato paste.” How different is this image of Fr. Seraphim from what we know of his early, pre-Orthodox days as a gourmandizer! In his later years, Fr. Seraphim’s apparent obliviousness to the taste and quality of food became the subject of jokes here at the monastery. One incident was related to me by Fr. Paul Baba, who is now a priest of the Antiochian Orthodox Archdiocese living in Iowa [now transferred to Sacramento, CA—Webmaster]. (This incident was not included in the old version of Fr. Seraphim’s biography, but it will be in the new one.) During the last years of Fr. Seraphim’s life, Fr. Paul—who was then in his late teens—used to make frequent pilgrimages to the monastery along with his young Orthodox friends. This group of young pilgrims knew that the taste of food meant nothing to Fr. Seraphim, so they thought they would play a practical joke. One day they brought up to the monastery a treat of vanilla ice cream. After one of the meals in the refectory, they gave a scoop of the ice cream to all the brothers, but to Fr. Seraphim they gave a scoop of mashed potatoes. Everyone was relishing their ice cream, but Fr. Seraphim just sat there eating his mashed potatoes, not saying a word or giving the slightest indication that anything was amiss. Watching this, the pilgrims were amazed, and afterwards they felt sorry for what they had done. (same issue of The Orthodox Word, p. 229) |
| Chrysostom, St. J. (1975). Homily 38, On the Gospel of St. John, Wm. B. Eerdmans (trans.), Grand Rapids, Michigan. Dunlop, J.B. (1988). Staretz Amvrosy, Notable & Academic Books, Belmont, Massachusetts. Grisbrooke, W.J. (1966). Spiritual Counsels of Father John of Kronstadt, James Clarke & Co. Ltd., London. Holy Nativity Convent (trans.) (1996). The Elder Moses of Optina, Holy Nativity Convent, Boston, Massachusetts. Holy Transfiguration Monastery (trans.) (1984). The Elder Joseph of Optina, Holy Transfiguration Monastery, Boston, Massachusetts. Kavelin, Fr. L. (1995), Elder Macarius of Optina, St. Herman of Alaska Brotherhood, Platina, California. Rose, Fr. S. (1984). Heavenly Realm: Lay Sermons, St. Herman of Alaska Brotherhood, Platina, California. Rose, Fr. S. (trans. and editor) (1975). The Northern Thebaid, St. Herman of Alaska Brotherhood, Platina, California. Sederholm, Fr. C. (1990). Elder Leonid of Optina, St. Herman of Alaska Brotherhood, Platina, California. Sederholm, Fr. C. (1994). Elder Anthony of Optina, St. Herman of Alaska Brotherhood, Platina, California. Thaisia, Abbess (1989). Abbess Thaisia of Leushino, St. Herman of Alaska Brotherhood, Platina, California. Vlachos, Archimandrite H. (1994). Orthodox Psychotherapy, The Science of the Fathers, Birth of the Theotokos Monastery, Levadia, Greece. Wertz, J. (trans.) (1996). Blessed Euphemia of Serbia, St. Herman of Alaska Brotherhood, St. Paisius Abbey. Young, The Rev’d Fr. A. (1986). The Teaching of the Holy Fathers on Illness, Nikodemos Orthodox Publication Society, Redding, California. This principle is clearly stated in the New Testament. See, for example, I John 4:16, 18: “God is love; and he that dwelleth in love dwelleth in God, and God in him… There is no fear in love; but perfect love casteth out fear.” “Through the bearing of tribulation one learns patience and hope (Rom. 5:1-3); the greater one’s suffering, the greater is one’s consolation in Christ, and the better one is able to console others in distress (II Cor. |
| Sederholm, Fr. Clement, Elder Leonid of Optina, St. Herman of Alaska Brotherhood, Platina, Calif., 1990. Seraphim (Rose), Fr., and Fr. Herman (Podmoshensky), Blessed John the Wonderworker, St. Herman of Alaska Brotherhood, Platina, Calif., 1987. The Spiritual Instructions of St. Seraphim of Sarov, St. Herman of Alaska Brotherhood, Platina, Calif., 1978. Symeon the New Theologian, St., The Sin of Adam, St. Herman of Alaska Brotherhood, Platina, Calif., 1979. Reprinted as The First-Created Man, 1994. Uekskuell, K., “Unbelievable for Many but Actually a True Occurrence,” in Orthodox Life, July-August, 1976. Vasilios (Bakogiannis), Archimandrite, After Death, Tertios Publications, Katerini, Greece, 1995. Vassiliadis, Nikolaos P., The Mystery of Death, The Orthodox Brotherhood of Theologians “The Savior,” Athens, Greece, 1993. Znosko, Vladimir, Hieroschemamonk Feofil (Theophilus of Kiev), tr. by Lev Puhalo and Vassily Novakshonoff, Holy Trinity Monastery, Jordanville, N.Y., 1970. ORTHODOX SOURCES (IN RUSSIAN AND SLAVONIC) Athanasia Logacheva, Life of a Nun, in Soul-Profiting Reading, June, 1902. Avraam (Reidman), Schema-archimandrite, comp., The Path of the Soul After Death, “Palomnik,” Moscow, 2007. Barsanuphius and John, Sts., Guidance in Spiritual Life (in Questions and Answers), Moscow, 1855. Basil the Great, St., Complete Works, Soikin ed., St. Petersburg, 1911. Brianchaninov, Bishop Ignatius, Collected Works, vol. 3, Tuzov ed., St. Petersburg, 1883. Cassian, St. John, Conferences, tr. by Bishop Peter, Moscow, 1892. Chrysostom, St. John, Collected Works, vol. 10:1, St. Petersburg, 1904. Dudko, Priest Dimitry, Sunday Talks on the Resurrection, St. Job Brotherhood, Montreal, 1977. Ephraim the Syrian, St., Collected Works, vol. 3, Moscow, 1882. Euchologion (Book of Needs), Moscow, Synodal Printshop, 1902 (reprinted by Holy Trinity Monastery, Jordanville, N.Y., 1961), Part I. Florovsky, Rev. Georges, Ways of Russian Theology, Paris, 1937. Gregory the Great (the Dialogist), St., Homilies on the Gospels, tr. by Hieromonk Clement Sederholm, St. Petersburg, 1860. |
| The Philokalia: The Complete Text. Compiled by St. Nicodemos of the Holy Mountain and St. Makarios of Corinth. Vol. 1. London: Faber and Faber, 1979. –. The Philokalia: The Complete Text. Vol. 2. London: Faber and Faber, 1981 . –. The Philokalia: The Complete Text. Vol. 3. London: Faber and Faber, 1984. –. The Philokalia: The Complete Text. Vol. 4. London: Faber and Faber, 1995. Pomazansky, Protopresbyter Michael. Orthodox Dogmatic Theology. Platina, Calif.: St. Herman of Alaska Brotherhood, 1983. Third ed., 2005. Prayer Book. Jordanville, N. Y.: Holy Trinity Monastery, 1960. Red Pine (Bill Porter). Lao Tzus Taoteching. San Francisco: Mercury House, 1996. Ren Jiyu. The Book of Lao Zi. Beijing: Foreign Languages Press, 1993. Rose, Fr. Seraphim. «The Chinese Mind.» The Orthodox Word, nos. 187– 88 (1996). –. Genesis, Creation, and Early Man. Platina, Calif.: St. Herman of Alaska Brotherhood, 2000. Second ed., 2011. –. The Soul After Death. Platina, Calif.: St. Herman of Alaska Brotherhood, 1980. Third ed., 1993. –. (Eugene Dennis Rose). «Emptiness and Fullness in the Lao Tzu.» Master’s thesis, University of California, Berkeley, 1961. Rose, Fr. Seraphim, and Fr. Herman Podmoshensky, Blessed John the Wonderworker. Platina, Calif.: St. Herman of Alaska Brotherhood, 1987. Ross, John. The Original Religion of China. Edinburgh: Oliphant Anderson & Ferrier, 1909. «Saint John Maximovitch of Tobolsk.” The Orthodox Word, no. 11 (1966). Sampson (Seivers), Elder. “Discussions and Teachings of Elder Sampson.» The Orthodox Word, no. 177 (1994). The Septuagint with Apocrypha: Greek and English. London: Samuel Bagster & Sons, Ltd. Reprint. Peabody, Mass.: Hendrickson Publishers, 1986. Seraphim of Sarov, St. Little Russian Philokalia. Vol. 1.4th ed. Platina, Calif.: St. Herman of Alaska Brotherhood, 1996. Shien, Gi-ming. “The Basic Teachings of Taoism.» 1954. Original typescript, from the collection of Fr. Seraphim Rose. –. «Being and Nothingness in Greek and Ancient Chinese Philosophy.» Philosophy East and West, Vol. 1, no. 2 (July 1951). |
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