| Florovsky’s contributions to Orthodox theology are a reflection of his character as a scholar that overcame the temptation of over-specialization. Thus, his first and primary achievement was his call for a neo-patristic synthesis, meaning “a deeper search of the existential meaning of patristic theology and a synthesis that requires rare creative abilities and a synthetic charisma” (Zizioulas 1997: 15). The key for all Christian theology, according to Florovsky, is the person of Christ, and his insistence on that matter is probably an outcome of his opposition to the Sophiology of Florensky and Bulgakov. SEE ALSO: Bulgakov, Sergius (Sergei) (1871–1944); Contemporary Orthodox Theology; Ecumenism, Orthodoxy and; Florensky, Pavel Alexandrovich (1882–1937); Sophiology REFERENCES AND SUGGESTED READINGS Blane, A. (ed.) (1993) Georges Florovsky: Russian Intellectual and Orthodox Churchman. Crestwood, NY: St. Vladimir’s Seminary Press. Florovsky, G. (1972–9) The Collected Works, vols. 1–5 of 14 vols. Belmont, MA: Nordland. Florovsky, G. (1987–9) The Collected Works, vols. 6–14. Vaduz, Liech: Buchervertriebsanstalt. Gudziak, B. (2000–1) “Towards an Analysis of the Neo-Patristic Synthesis of Georges Florovsky,” Logos 41–2: 197–238. Klimoff, A. (2005) “Georges Florovsky and the Sophiological Controversy,” St. Vladimir’s Theological Quarterly 49: 67–100. Kunkel, C. (1991) Totus Christus: die Theologie Georges V Florovskys. Gottingen: Vandenhoeck and Ruprecht. Nichols, A. (1999) “George Florovsky and the Idea of Tradition,” in Light from the East: Authors and Themes in Orthodox Theology. London: Sheed and Ward, pp. 129–224. Shaw, L. (1990) An Introduction to the Study of Georges Florovsky. Unpublished PhD thesis, University of Cambridge. Zizioulas, J. (1997) “Fr. Georges Florovsky: The Ecumenical Teacher (in Greek),” Synaxi 64: 13–26. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| Christ the Bridegroom – The Matin services of the evenings of Palm Sunday, and Holy Monday, and Holy Tuesday, anticipating the events of the next day, share a common theme devoted to the Bridegroom Services derived from the Parable of the Ten Virgins that calls for preparedness at the Second Coming, for the “thief comes in the middle of the night”” (Math. 26:1-13). The Mysterion or Sacrament of Holy Unction is celebrated on Holy Wednesday, commemorating Christ’s anointing with myrrh. The service ends with the priest anointing the faithful with Holy Oil. Also, remembered is that on this day Judas betrayed Christ, which led to the tradition from Apostolic times of fasting on Wednesday throughout the year. Holy Thursday begins with the celebration of vespers and the Divine Liturgy of St. Basil with a Reserved Holy Communion in representation of the earthly presence of Christ realized at the Last Supper. In the evening, anticipating the Matins of Friday morning, the Holy Passion service of the reading of the Twelve Gospel is conducted. In these readings Christ’s last instructions to his disciples is presented, as well as the prophecy of the drama of the Cross, Christ’s prayer, and His new commandment. The twelve readings are: St. John 13:31 through 18:1 St. John 18:1 through 29 St. Matthew 26:57 through 75 St. John 18:28 through 19:16 St. Matthew 27:3 through 32 St. Mark 15:16 through 32 St. Matthew 27:33 through 54 St. Luke 23:32 through 49 St. John 19:38 through 42 St. Mark 15:43 through 47 St. John 19:38 through 42 St. Matthew 27:62 through 66. Epitaphios – Great and Holy Friday begins with reading of the Royal Hours leading up to Vespers of Friday afternoon during which the removal of the Body of Christ from the Cross is commemorated. The priest removes the Body of Christ, the Epitaphios, from the Cross, wraps it in a white cloth and carries it into the altar. In an evening service, called the Lamentations at the Tomb, the priest carries the Epitaphios, the painted or embroidered cloth representation of Christ, from the altar around the church before placing it in the Sepulcher, a bier symbolizing the Tomb of Christ. This procession, with the faithful carrying lighted candles, represents Christ’s descent into Hades. |
| With the Descent of the Holy Spirit the Seventy Apostles preached in various lands. Some accompanied the Twelve Apostles, like the holy Evangelists Mark and Luke, or St. Paul’s companion Timothy, or Prochorus, the disciple of the holy Evangelist John the Theologian , and others. Many of them were thrown into prison for Christ, and many received the crown of martyrdom. There are two more Apostles of the Seventy: St. Cephas, to whom the Lord appeared after the Resurrection (1 Cor. 15:5-6), and Simeon, called Niger (Acts 13:1). They also were glorified by apostolic preaching. There are discrepancies and errors in some lists of the Seventy Apostles. In a list attributed to St. Dorotheus of Tyre (June 5) some names are repeated (Rodion, or Herodion, Apollos, Tychicus, Aristarchus), while others are omitted (Timothy, Titus, Epaphras, Archippus, Aquila, Olympas). St. Demetrius of Rostov consulted the Holy Scripture, the traditions passed down by the Fathers, and the accounts of trustworthy historians when he attempted to correct the mistakes and uncertainties in the list in compiling his collection of Lives of the Saints. The Church in particular venerates and praises the Seventy Apostles because they taught us to honor the Trinity One in Essence and Undivided. In the ninth century St. Joseph the Hymnographer composed the Canon for the Synaxis of the Seventy Apostles of Christ. From: OCA.org In the longer Life of the Seventy Apostles by St. Dimitry of Rostov, we have more information on these early preachers of our Christian faith: Saint James, Brother of the Lord I. Saint James, Brother of the Lord (Commemorated October 23) The holy Apostle Paul refers to James in the Epistle to the Galatians, saying, I went up to Jerusalem to see Peter, but other of the apostles saw I none, save James the Lord’s brother. Saint James was appointed Bishop of Jerusalem by the Lord Himself. The Jews hurled him from the pinnacle of the Temple for preaching Christ. He was injured, but not killed, when he struck the pavement below, so one of the Pharisees shattered his skull with a club, finishing him. |
| St. John’s relics were then washed with diluted white wine and rose water, according to Orthodox tradition. Once the relics dry, they will be clothed in schema vestments and placed in a reliquary. They will then be transferred the monastery’s main church during a procession on Friday, November 8, followed by the All-Night Vigil. The Divine Liturgy will be served the next morning, after which the relics will be place in their designated spot in the church. St. John’s biography: John was born on February 14, 1873 in the Tver province of Russia into a peasant family. He graduated from the parish school of the village of Il’inskoe. In 1889, he entered Valaam Monastery. After spending four years in the Skete of Saint Herman of Valaam, he was conscripted into the army for another four years. Released from military service, he temporarily returned home before returning, in 1901, to Valaam. John was given obedience for two years at the metochion of the Valaam Monastery in St. Petersburg. Later, he wrote that the city had a bad influence on him and that he, weak in spirit, could not accommodate the urban bustle. In 1906, John became a novice at Valaam Monastery and, on May 22, 1910, he was tonsured a monk with the name of Hyacinth. After repeated petitions, Hyacinth returned to the monastery and lived initially in Prophet Elias Skete, then later in the Skete of Saint John the Baptist. On October 19, 1921, he was appointed abbot of Saint Tryphon of Pechenga Monastery. Then on November 13, he was ordained a hierodeacon and on November 15 a hieromonk. At that time, the monastery was within the territory of the newly independent Finland. In 1932, Hyacinth returned to Valaam and, in 1933, he was tonsured in Great Schema with the name John and began to live in seclusion in the Skete of Saint John the Baptist. In 1938, he was elected the spiritual father of the monastery. In 1940, Fr. John was evacuated with the other brethren to Finland during the Winter War between the Soviet Union and Finland. The elder reposed on June 5, 1958, in the New Valaam Monastery in Finland. |
| John was born on February 14, 1873 in the Tver province of Russia into a peasant family. He graduated from the parish school of the village of Il’inskoe. In 1889, he entered Valaam Monastery. After spending four years in the Skete of Saint Herman of Valaam, he was conscripted into the army for another four years. Released from military service, he temporarily returned home before returning, in 1901, to Valaam. John was given obedience for two years at the metochion of the Valaam Monastery in St. Petersburg. Later, he wrote that the city had a bad influence on him and that he, weak in spirit, could not accommodate the urban bustle. In 1906, John became a novice at Valaam Monastery and, on May 22, 1910, he was tonsured a monk with the name of Hyacinth. After repeated petitions, Hyacinth returned to the monastery and lived initially in Prophet Elias Skete, then later in the Skete of Saint John the Baptist. On October 19, 1921, he was appointed abbot of Saint Tryphon of Pechenga Monastery. Then on November 13, he was ordained a hierodeacon and on November 15 a hieromonk. At that time, the monastery was within the territory of the newly independent Finland. In 1932, Hyacinth returned to Valaam and, in 1933, he was tonsured in Great Schema with the name John and began to live in seclusion in the Skete of Saint John the Baptist. In 1938, he was elected the spiritual father of the monastery. In 1940, Fr. John was evacuated with the other brethren to Finland during the Winter War between the Soviet Union and Finland. The elder reposed on June 5, 1958, in the New Valaam Monastery in Finland. Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. |
| 6. You are pleased when people help you when you are in need. Therefore strive yourself, as much as you can, to help your neighbor in all of his needs. For alms (all good deeds) doth deliver from death, and shall purge away all sin. Those that exercise alms and righteousness shall be filled with life (Tobit 12:9) the Word of God tells us. Here we must follow a special rule Namely: a) We must first, before helping other people help those whom God’s foresight has united us with, i.e., parents, relatives, authorities, benefactors, those under our authority, and fellow believers. St. Paul says concerning the first group, But if any provide not for those of his own house, he hath denied the Faith, and is worse than an infidel (1 Tim. 5:8). Concerning fellow believers the Apostle teaches: As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of Faith (Gal 6:10). b) Among the above, before others, come to the assistance of those who are especially in need, that is the ill and disabled. Even if you cannot give them what they specifically need, then at least visit them, serve them in some way, and comfort them. Act in this way even if they are totally ungrateful to you, for Love does not seek its own (1 Cor. 13:5), and the Lord will reward you. 7. Having assisted those among your living neighbors, do not deny those among your departed neighbors. Pray for all the departed, and especially for those who died suddenly and without proper preparation, and while still in serious sins. Remember them more often and offer what alms you can for their salvation. Many of our departed neighbors, especially those who reposed without proper preparation, need our help incomparably more than those among the living who are extremely impoverished, because the reposed are now incapable of helping themselves. Only we the living can offer them help. 8. Our love for ourselves can be and, unfortunately, often is truly misplaced. How many people desire and strive for earthly goods, great honor, respect, prosperity. Therefore our Lord Jesus Christ was so pleased to place a specific condition on our love for our neighbor; He commanded that we should love our neighbor as He loved us. This is my commandment, That ye love one another, as I have loved you (John 15:12). Love one another as I have loved you (John 13:34). The Lord Jesus Christ so loved us, the faithful, His Church, that He gave Himself for it; That He might sanctify it. .. That He might present it to Himself…not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish (Eph. 5:25-27). He strove and strives to create in all of us firm faith in God the Father and in Himself (John 3:16), to offer us a true knowledge of God (John 1: 18; 17:3), to inspire us to love Him (John 17:26), to lovingly and zealously fulfill the commandments of God (John 14; 21, 23, 24) and to lead us to eternal life (John 3:16). |
| It is a sad fact of life that small sins are as unavoidable as dust in the air. Just as it is necessary to wash every day and to clean one's room, it is equally necessary to repent constantly for one's daily failings. Who would consider himself holier or more perfect than Christ's Apostles? Yet even they did not regard themselves as being sinless. " In many things we offend all, " wrote St. James the Apostle (Jas. 3:2). " If we say that we have not sinned, then we make Him a liar, and His word is not in us...If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, " wrote St. John the Apostle (1 John 1:10, 8-9). St. Paul the Apostle is painfully aware of his own unworthiness: " Christ Jesus came into the world to save sinners; of whom I am chief " (1 Tim. 1:15). Note that he does not say " I was, " but " I am, " evidently because he continued to repent for having once persecuted believers. Tradition tells us that the Apostle Peter's eyes were always somewhat reddened, for, when he heard roosters crow at night, he would wake up, remember his denial of Christ and begin to weep. St. John the Apostle teaches Christians to look after their spiritual state in these words: " My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world....But if we walk in the light...the blood of Jesus Christ His Son cleanseth us from all sin....And every man that hath this hope in Him purifieth himself, even as He is pure " (1 John 2:1-2; 1:7; 3:3). Similarly, St. Paul writes: " Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God " (2 Cor. 7:1; cf. Heb. 9:13-14). Clearly, in these passages the Apostles are not summoning pagans to repentance, but Christians, and the words they use, " cleanseth " and " let us cleanse, " suggest that moral purity has its gradations, as does sinfulness. For the same reason another scripture says: " He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still: and he that is holy, let him be holy still " (Rev. 22:11). |
| I know that some might find this to be a revolutionary idea, but I think all Orthodox people should be at every service on Holy Friday. This might mean taking a day off from work (gasp!). The Crucifixion of our Lord and His Resurrection go together, and we shouldn’t separate them. As we consider Christ’s betrayal during His earthly life, how can we avoid betraying Him in our hearts and minds as we maneuver our way through daily life in the contemporary world? Truly, we are all Judas and we are all Peter. One of the difficult sayings of the Lord is that we should be in the world, but not of the world (cf. John 17: 13-16). This is a very difficult thing to do. The struggle of life raises the question of how we can avoid compromise when we work with people, relate to neighbors, and live in a world that is often so anti-Christian. St. Paul makes this issue very personal and intimate. He tells us that at every moment we face a choice. We can follow the lead of our flesh or we can follow the lead of the Spirit. This why even St. Paul said that he had to die daily (1 Corinthians 15:31). At each moment of life, we can follow the Lord or betray Him. We are all Judas. Thankfully, Holy Week teaches us that even betrayal is forgiven, even a betrayal that has been done multiple times. We are all Peter. So what we must not do is give in to despair. The devil would tell us that our betrayal is too deep, or has been repeated too often, to hope for God’s love and forgiveness. This is a great lie and, when we hear it in our souls, we should remind the devil of the Prodigal Son and of the forgiveness of St. Peter. I would also say that a life of faithfulness is very possible, but it is a matter of love. The Lord said, if ye love Me, keep My commandments (John 14:15). So, my betrayals demonstrate the shallowness of my love for Jesus. What lessons can those who already lead a conventionally pious Orthodox life – e.g., who go to church, keep the fasts, read their prayers, etc. – learn from the example of the life of St. Mary of Egypt? |
| The words Simeon spoke when he saw the Christ Child are known as " St. Simeon's Prayer. " This prayer is sung daily at the evening Vespers services of the Orthodox Church. In the Orthodox Church, both baby boys and baby girls are taken to the Church on the fortieth day after their birth. This is done in remembrance of the Theotokos and Joseph taking the infant Jesus to the Temple. ORTHODOX CELEBRATION OF THE FEAST OF THE PRESENTATION This Feast of our Lord is celebrated with the Divine Liturgy of Saint John Chrysostom, which is conducted on the day of the Feast and preceded by the Matins service. A Great Vespers is conducted on the evening before the day of the Feast. Scripture readings for the Feast are the following: at Great Vespers – extracts from Exodus 12:15-13:16 ; Leviticus 12 and Numbers 8 ; Isaiah 6:1-12 , and 19:1,3-5,12,16,19-21 ; at Matins – Luke 2:25-32 ; at the Divine Liturgy – Hebrews 7:7-17 and Luke 2:22-40 . HYMNS OF THE FEAST Apolytikion (First Tone) Hail Virgin Theotokos full of Grace, for Christ our God, the Sun of Righteousness, has dawned from you, granting light to those in darkness. And you, O Righteous Elder, rejoice, taking in Your arms, the Deliverance of our souls, who grants us Resurrection. Kontakion (First Tone) Your birth sanctified a Virgin's womb and properly blessed the hands of Symeon. Having now come and saved us O Christ our God, give peace to your commonwealth in troubled times and strengthen those in authority, whom you love, as only the loving one. RESOURCES The Story of the Icons by Dr. Mary Paloumpis Hallick. The Festal Menaion translated by Mother Mary (South Canaan, PA: St. Tikhon’s Seminary Press, 1969) p. 60. The Incarnate God: The Feasts of Jesus Christ and the Virgin Mary, Cathering Aslanoff, editor and Paul Meyendorff, translator (Crestwood, NY: St. Vladimir’s Seminary Press, 1995). Festival Icons for the Christian Year by John Baggley (Crestwood, NY: St. Vladimir's Seminary Press, 2000), pp. 40-47. Greek Orthodox Archdiocese of America |
| Constantin 27 октября 2016, 12:00 Christ in our midst! We are looking a way to reach Fr. Joachim Parr. We want to invite him to a confference for students and young families. You can help as? ascor_cluj@yahoo.com Mary 14 октября 2016, 07:00 Dear all, I have great news for all the faithful Christians out there! The slandering of Father Joachim is not only making him more famous around the World, but it will help his Light shine above all the mean, tormented souls who are trying to hurt him, a defender of true Orthodoxy. I have friends in Greece, Russia, Georgia, Bulgaria, and Romania who have reached out to me or some of my friends to ask about him. Lay people and clergy around the world are praying for Father Joachim. Two Saturdays ago, after this article came out, Mercy house was filled with tens of people who came from New Jersey, Long Island, and Connecticut to shower Father Joachim with their love and show their support. People believe in Father Joachim because he taught us all about LOVE and how to LOVE. mary 14 октября 2016, 06:00 I leave you all with St. John Chrysostom " s last words in mind - " " (Glory be to God for all things) - and I wholeheartedly invite you to ponder on the meaning of love and how a true Christin should act and behave. I leave the Scriptures talk for me... Leviticus 19:18 " You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD. Matthew 5:44 But I tell you, love your enemies and pray for those who persecute you, John 15:12 This is My commandment, that you love one another as I loved you. John 15:17 This is My command to you: Love one another. Romans 12:10 Be devoted to one another in brotherly love. Outdo yourselves in honoring one another. Romans 13:8 Be indebted to no one, except to one another in love, for he who loves his neighbor has fulfilled the Law. Romans 13:10 Love does no wrong to its neighbor. Therefore love is the fulfillment of the Law. Galatians 5:14 The entire Law is fulfilled in a single decree: " Love your neighbor as yourself. " Ephesians 5:2 and walk in love, just as Christ loved us and gave Himself up for us as a fragrant sacrificial offering to God. 1 Thessalonians 4:9 Now about brotherly love, you do not need anyone to write to you, because you yourselves have been taught by God to love one another. |
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