| В.Я. Саврей Summary The Cappadocian school is a circle of like-minded persons with whom the Golden Age of Patristics is linked. The circle " s founders were the greatest Christian thinkers in the second half of the fourth century St Basil the Great, St Gregory the Theologian and St Gregory of Nyssa. In science they have been called " the great Cappadocians» because of the province of Cappadocia in the East Asia Minor where their bishoprics were located. Besides them, there also were St Amphilochius of Iconium, St Peter of Sebaste, St Macrina the Younger, etc; and it was at various times connected with a number of outstanding figures of the epoch, namely: Libanius of Antioch, St Ephraem Syrus, St John Chrysostom, Deaconess Olympias. St Basil the Great (c. 330–379 AD) and St Gregory the Theologian (326–389) got a splendid education in Athens, where they shared their studies with the future Roman Emperor Julian the Apostate; then they studied the Bible and Origen " s works on their own, living in a hermitage. Later on St Basil became Bishop of Caesarea, the then metropolis of Cappadocia, and consecrated St Gregory, who wanted to lead a solitary existence, Bishop of Sasima against his will. St Basil " s younger brother, the second Gregory (c. 335–394 AD) became Bishop of Nyssa. The time after the Council of Nicaea (325 AD) was a period of acute dogmatic contradictions, and St Basil " s main task was to consolidate the Orthodox teaching for which purpose one needed to have worked out a generally accepted set of philosophical and theological terms. The Cappadocians used to be called the Neo-Nicenes for their commitment to the Nicene Creed and, at the same time, an innovative approach to language; as well as the Neo-Alexandrians for their following the main principles of the Alexandrian school after St Athanasius the Great. The Cappadocian school set itself a goal of creating precise doctrinal formulae which should not be reconsidered after their acceptance by the General Council and be the basis for a further development of theological thought. |
| Gregory of Nyssa, St (c.330 – c.395): Greek Father. Extracts from his writings: From Glory to Glory, ed. J. Danielou and H. Misurillo (London, 1962; St Vladimir’s Seminary Press, New York, 1979). Gregory Palamas, St (1296–1359): Archbishop of Thessalonica, Greek Father, defender of the Hesychast tradition of prayer. See J. Meyendorf, A Study of Gregory Palomas (London, 1964; St Vladimir’s Seminary Press, New York, 1974) and St Gregory Palamas and Orthodox Spirituality (St Vladimir’s Seminary Press, New York, 1974). Gregory the Theologian, St (329–89): commonly known in the west as ‘Gregory of Nazianzus’, one of the three ‘Great Hierarchs’. His celebrated Theological Orations may be found in Eng. tr. in Nicene and Post-Nicene Fathers, second series, vol. vii (Oxford, 1894). Hermas (2nd century): author of The Shepherd, to be found in J.B. Lightfoot (tr.), The Apostolic Fathers (London, 1891). Ignatii (Brianchaninov), Bishop (1807–67): Russian spiritual writer, author of On the Prayer of Jesus (London, 1952) and The Arena (Madras, 1970), both translated by Archimandrite Lazarus (Moore). Ioannikios, St (c.754 – c.846): Greek ascetic, monk at Mount Olympus in Asia Minor, opponent of the Iconoclasts. Irenaeus of Lyons, St (c.130 – c.200): Greek Father, a native of Asia Minor; knew St Polycarp of Smyrna; in later life Bishop of Lyons. Besides a long work Against the Heresies, he wrote a short Demonstration of the Apostolic Preaching, tr. J.A. Robinson (London, 1900). Isaac the Syrian, St (late 7th century): Bishop of Nineveh, Syriac Father. His Mystic Treatises are tr. by A.J. Wensinck (Amsterdam, 1923). Isaias of Sketis, St (died 489): Greek monk, first in Egypt and subsequently in Palestine. John Chrysostom, St (c. 347 – 407): Archbishop of Constantinople, Greek Father, one of the three ‘Great Hierarchs’. The best known of his many writings is On the Priesthood, tr. G. Neville (London, 1964; St Vladimir’s Seminary Press, New York, 1977). John Climacus, St (?579 – ?649): also known as ‘John of the Ladder’; Greek spiritual writer, abbot of Sinai, author of The Ladder of Divine Ascent, tr. Archimandrite Lazarus (Moore) (London, 1959). |
| Endnotes Quoted in Archbishop Basil Krivocheine, In the Light of Christ (Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1986), p. 386. Clark Carlton, The Life: The Orthodox Doctrine of Salvation (Salisbury, Mass.: Regina Orthodox Press, 2000), pp. 163-64. Harry M. Boosalis, Orthodox Spiritual Life according to St. Silouan the Athonite (South Canaan, Pa.: St. Tikhon’s Seminary Press, 2000), p. 19. St. John Chrysostom, Homilies on Romans, in The Nicene and Post-Nicene Fathers (Peabody, Mass.: Hendrickson Publishers, 1994), First Series, vol. 11, Homily 20, p. 496. Ibid. Abbess Thaisia: An Autobiography (Platina, Calif.: St. Herman of Alaska Brotherhood, 1989), pp. 167-69. St. John Chrysostom, Homilies on Romans , Homily 20, p. 497. St. Isaac the Syrian, Ascetical Homilies , Homily 2, quoted in St. Ignatius Brianchaninov, The Arena: An Offering to Contemporary Monasticism (Jordanville, N.Y., Holy Trinity Monastery, 1983), pp. 169-70. St. John Chrysostom, Homilies on Romans , Homily 20, pp. 497-98. Ibid., p. 498. Ibid. See, for example, St. Gregory Palamas, “Topics of Natural and Theological Science,” and Nikitas Stithatos, “On Spiritual Knowledge,” in The Philokalia, vol. 4 (London: Faber and Faber, 1995), pp. 357, 139-40). St. Diadochos of Photiki, “On Spiritual Knowledge and Discrimination,” in The Philokalia, vol. 1 (London: Faber and Faber, 1979), p. 260. St. Theophan the Recluse, The Path of Prayer (Newbury, Mass.: Praxis Institute Press, 1992), pp. 6-7. St. Theophan the Recluse, The Spiritual Life and How to Be Attuned to It, third edition (Safford, Arizona: St. Paisius Serbian Orthodox Monastery, 2003), pp. 191-93. Cf. Fr. Seraphim Rose, “ In Step with Sts. Patrick and Gregory of Tours ,” The Orthodox Word, no. 136 (1987), pp. 272-73. Abbot Jonah (Paffhausen), “A Vision of Contemporary Monasticism: Valaam and Fr. Sophrony, from Psychology to Spirituality,” Divine Ascent, no. 9 (2004), pp. 9-10. Source: Orthodox Christian Information Center Code for blog Since you are here… |
| c. 1296–1359 St Gregory Palamas, Archbishop of Thessaloniki, defender of the Hesychasts c. 1314–92 St Sergius of Radonezh, founder of Holy Trinity monastery near Moscow c. 1322–90 St Nicolas Cabasilas, lay theologian, Hesychast 1340–96 St Stephen of Perm, scholar and missionary to the Zyrians 1341, 1347, 1351 Councils in Constantinople uphold Gregory Palamas " s teaching Patriarchate of Pe (Serbia) established by St Sava Battle of Kulikovo: Russian prince St Dimitri Donskoi defeats Tartars Battle of Kosovo: Serbian prince St Lazar defeated by Turks 1433–1508 St Nil Sorsky, Hesychast, «Non-Possessor» 1438–9 Council of Florence-Ferrara: official end of schism between Rome and Eastern Churches (but overturned in 1484) 1439–40 – 1515 St Joseph of Volokolamsk, abbot, «Possessor» Autocephaly of Church of Russia Constantinople falls to Turks Serbia falls to Turks Ottoman Turks occupy Syria and Egypt 1572–1638 Cyril Loukaris, author of Calvinist-leaning «Confession» 1573–81 Lutheran scholars in correspondence with Patriarch Jeremias II First Patriarch of Russia elected Union of Brest: creation of uniate church in Ukraine; establishment of lay " brotherhoods» in Kiev to defend Orthodoxy 1597–1646 Peter Mogila, Westernising metropolitan of Kiev 1625–72 Various «Orthodox confessions» Liturgical reforms of Patriarch Nikon of Moscow: " Old Believer» schism Moscow Patriarchate abolished by Peter the Great 1722–94 St Paisius Velichkovsky, translator of the Philokalia into Slavonic (1793) Schism in Antioch: " Melkites» unite with Rome 1749–1809 St Nikodimos of the Holy Mountain: publication of the Philokalia and the Rudder 1759–1833 St Seraphim of Sarov, monk, spiritual father Russian mission to Alaska: St Herman Greece liberated from Ottoman empire " Slavophile» movement in Russia; Alexei Khomiakov, 1804–60 Ottoman massacres in Syria prompt emigration of Christians 1853–1900 Vladimir Soloviev, religious philosopher Russian mission to Japan: St Nicholas (Kasatkin) of Tokyo late 19th century |
| -. The Patriarch and the Prince: The Letter of Patriarch Photios of Constantinople to Khan Boris of Bulgaria. Edited by Despina Stratoudaki White and Joseph R. Berrigan. Brookline, MA: Holy Cross Orthodox Press, 1982. 102 p. (The Archbishop Iakovos library of ecclesiastical and historical sources; n. 6.) Bibliography: p. 91–95. -. Patriarch Photios of Constantinople: His Life, Scholarly Contributions, and Correspondence Together with a Translation of Fifty-Two of His Letters. Despina Stratoudaki White, ed. and comp. Brookline, MA: Holy Cross Orthodox Press, 1982. 234 p. (The Archbishop Iakovos library of ecclesiastical and historical sources; n. 5.) Bibliography: p. 204–222. Select Library of Nicene and Post-Nicene Fathers of the Christian Church. First series. Edited by Philip Schaff in connection with a number of patristic scholars of Europe and America. Grand Rapids, MI: Eerdmans, 1978–1979. 14 v. English translations, with notes. Reprint of the 1886–1890 ed. published by Christian Literature Co., New York. Includes bibliographical references and indexes. See especially: 9. St. Chrysostom: On the Priesthood; Ascetic Treatises; Select Homilies and Letters; Homilies on the Statues. 10. St. Chrysostom: Homilies on the Gospel of St. Matthew. 11. St. Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans. 12. St. Chrysostom: Homilies on the Epistles of Paul to the Corinthians. 13. St. Chrysostom: Homilies on Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon. 14. St. Chrysostom: Homilies on the Gospel of St. Joh n and the Epistle to the Hebrews. Select Library of Nicene and Post-Nicene Fathers of the Christian Church. Second series. Translated into English with prolegomena and explanatory notes, under the editorial supervision of Philip Schaff and Henry Wace. NY: The Christian literature company, 1890–1900. 14 v. Vols. 1–7 edited by Schaff and Wace. Vols. 9 and 14: New York, C. Scribner’s sons; [etc., etc.] See especially: 1. Eusebius: Church History, Life of Constantine the Great, and Oration in Praise of Constantine. 1890. 2. Socrates, Sozomenus: Church Histories. 1890. 3. Theodoret, Jerome Gennadius, Rufinus: Historical Writings, etc. 1892. 4. St. Athanasius: Select Works and Letters. 1892. 5. Gregory of Nyssa: Dogmatic Treatises, etc. 1893. 7. St. Cyril of Jerusalem. St. Gregory Nazianzen. 1894. 8. St. Basil: Letters and Select Works. 1895. 9. St. Hilary of Poitiers, Joh n of Damascus, 1899. 10. St. Ambrose: Select Works and Letters. 1896. 11. Sulpitius Severus. Vincent of Lerins. Joh n Cassian, 1894. 12. Leo the Great. Gregory the Great. 1895. 13. Part II. Gregory the Great. Ephraim Syrus. Aphrahat. 1898. 14. The Seven Ecumenical Councils. 1900. |
| Saint Ninian of Whithorn, Apostle of the Southern Picts, Wonderworker Commemorated August 26/September 8 Dmitry Lapa Saint Ninian (Ninia), a Briton by origin, is one of the most venerated saints of Scotland. He is commemorated as “Apostle of the Southern Picts.” Although few details of the life and activities of St. Ninian are known, in addition to ancient traditions several early written pieces of evidence about the saint have survived. Our great authority, the Venerable Bede mentions St. Ninian in his Ecclesiastical History of the English People (731). In the ninth century, an anonymous author wrote an account of St. Ninian’s miracles. Ailred of Rievaulx in the twelfth century and the Irish archbishop James Usher of Armagh early in the seventeenth century wrote about St. Ninian as well. The future saint was most probably born in the second half of the fourth century—perhaps in about 360. He belonged to the so-called “Roman-British” tradition of early British Christianity. His native land was most likely Cumbria; at least it is nearly certain that he was born south of Hadrian’s Wall in today’s northern England. His father, according to some sources, was a local Christian ruler. While still very young, St. Ninian very clearly began to feel a calling to Christianize his native country. According to tradition, after the saint went to study in Rome, he then visited Gaul where at his monastery in Tours he met St. Martin—a great missionary and father of monasticism of Gaul. There is an opinion that St. Ninian was consecrated bishop either in Rome or Gaul (and, if the latter, the consecration was probably performed by St. Martin himself). Remains of St. Ninian " s Chapel on Whithorn. Inspired by St. Martin’s example, in about 394 St. Ninian returned to Scotland where he made the Whithorn peninsula in the present-day region of Dumfries and Galloway (south-western Scotland) the centre of his missionary activities. From here the hierarch successfully preached to the Southern Picts and converted many of them to Christ. He obviously preached to Irish settlers in Scotland as well and his work among them was fruitful. There is no doubt that St. Ninian established his see at Whithorn and also founded a church and a monastery dedicating it to St. Martin. Historians suppose that it was St. Martin who sent skilled masons from Gaul to help Ninian build the church at Whithorn. Whithorn derives its name from the main monastery church whose walls had been built of stone covered with lime plaster, which was a great rarity in Britain at that time. The very name “Whithorn” can be translated as “lime washed church”, or “white house”, and throughout the medieval period this splendid church together with the whole diocese was known as “Candida Casa” (“white house” in Latin). The church was built in a Roman fashion and according to the best standards of the time. |
| тип текста и textus receptus имеют гармонизированный вариант Аса ( Metzger B. A Textual Commentary on the Greek NT. L.; N. Y., 1971. P. 1). В Мф 2. 15 в старосир. версии слова «реченное пророком» расширены до «реченное устами Исаии пророка», т. е. переводчик (или переписчик греч. протографа) конкретизировал цитату - возможно, по образцу Мф 2. 17, где вводная формула цитаты из пророческого текста сопровождается указанием на имя прор. Иеремии. В самой цитате из Книги прор. Иеремии в ряде рукописей было также сделано гармонизирующее уточнение: к словам «рыдание и вопль великий» в «кодексе Ефрема», кодексе Безы, Королевском и Вашингтонском кодексах, в минускулах 0233 и f13, а также в старосир. и гераклейской версиях было добавлено слово «плач» по образцу Иер 38. 15 согласно Септуагинте. Большой интерес представляет собой передача в рукописной традиции возгласа на кресте, который автор Евангелия от Матфея, как и др. евангелисты-синоптики, приводит в транскрибированной форме (Мф 27. 46). В кодексе Безы форма σαβαχθανι, передающая арам. была выправлена по древнеевр. тексту: (> древнеевр. ). В Синайском и Ватиканском кодексах, напротив, «гебраизирующая» форма ηλι, соответствующая древнеевр. тексту Пс 21. 2, заменена формой ελωι, представленной в Мк 15. 34 и восходящей к арам. Ап. Матфей. Миниатюра из Евангелия архиеп. Эббона Реймсского. 20–30-е гг. IX в. (Epernay. Bibl. municip. 1) Ап. Матфей. Миниатюра из Евангелия архиеп. Эббона Реймсского. 20–30-е гг. IX в. (Epernay. Bibl. municip. 1) Гармонизация может затрагивать не только ветхозаветные цитаты, но и параллельные места внутри самого текста Евангелия от Матфея, а также параллели с текстами др. синоптиков. Ст. Мф 4. 10 в ряде рукописей, включая унциалы D, L, Z и С (2-й руки), и в Textus Receptus гармонизирован по Мф 16. 23: к слову «отойди» добавлено «позади Меня» (в синодальном переводе - «отойди от Меня»). Вторая заповедь блаженства (Мф 5. 4) в Синайском кодексе была исправлена позднейшей рукой по образцу Лк 6. 21: к слову «плачущие» была сделана приписка «ныне». |
| Материал из Православной Энциклопедии под редакцией Патриарха Московского и всея Руси Кирилла КАНЦИЙ, КАНЦИАН И КАНЦИАНИЛЛА Мученики Канций, Канциан и Канционилла. Миниатюра из «Золотой легенды» Иакова из Варацце. 1445–1461 гг. (Macon. Bibl. municip. 3. Fol. 176v) Мученики Канций, Канциан и Канционилла. Миниатюра из «Золотой легенды» Иакова из Варацце. 1445–1461 гг. (Macon. Bibl. municip. 3. Fol. 176v) [Канцианы; лат. Cantius, Cantianus, Cantianilla] († нач. IV в.), мученики, пострадали близ г. Аквилея (Италия). Мученичество Канция, Канциана и Канцианиллы известно в неск. редакциях (BHL, N 1543-1549; см.: ActaSS. Mai. T. 7. P. 420). Опубликованы 3 редакции (с существенными расхождениями), а также гомилия на день памяти мучеников (BHL, N 1549), вероятно составленная св. Максимом Тавринским. Вопросы, связанные с датировкой редакций Мученичества и восстановлением лит. истории произведения, остаются нерешенными. Б. Момбрицио опубликовал редакцию Мученичества (BHL, N 1547), представленную в рукописях как послание свт. Амвросия Медиоланского епископам Италии. В начале кратко говорится о пользе, к-рую приносит изучение деяний святых. Далее составитель рассуждает о том, что сходство имен Канция, Канциана и Канцианиллы не было случайным, поскольку у мучеников было единое призвание и они одновременно приняли смерть: «Неудивительно, что у тех, кто схожим образом пострадал, были схожие имена» (nec mirum si similes sint nomine, qui sunt similes passione). Затем без к.-л. предварительных сведений сообщается о прибытии мучеников из Рима в Аквилею. Презид (наместник провинции) Дульцитий (Дульцизий) и комит Сисинний послали к ним агентов (apparitores) с приказом явиться и воскурить благовония в честь богов (ut diis tura ponerent). Мученики отказались, заявив, что являются христианами. Дульцитий и Сисинний донесли об этом рим. императорам Диоклетиану (284-305) и Максимиану (286-305). Императоры предоставили им полномочия (dederunt auctoritatem) принудить христиан к поклонению богам, а в случае отказа вынести смертный приговор. |
| St. Cyril of the White Lake and St. Paul of Obnora and other pupils of the holy abbot of Radonezh founded many monasteries in the Northern and Eastern parts of Russia, keeping the practice of thorough obedience combined with intense inner prayer. The XVth century text ‘A Precept of an Elder to His Disciples on the Monastic Life’, dedicated specifically to the principles of spiritual guidance and the relationship of an elder with his disciples, originates from the disciples of St. Serge 35 . Spiritual guidance concerned not only the monastic order but also lay people. For example, St. Cyril in his Last Spiritual Letter calls Prince Andrew of Mozhaysk his ‘spiritual son who had been confessing his sins to him’ 36 . St. Nilus of Sora, who was tonsured in St. Cyril " s monastery and spent several years in Mount Athos, set forth the theoretical fundamentals of spiritual guidance in detail 37 , showing his familiarity with Greek patristic literature. It can be said that he established a whole ascetic school which included at least three generations of elders and their disciples who labored ascetically in the Trans-Volga Region 38 . Among the best known Russian hesychasts we find also the names of St. Stephen of Perm (1340–1396), St. Andrei Rublev (1360–1428) –– whose masterpieces are believed to be fruits of the hesychast tradition despite attempts to blame hesychasm for suppressing creativity 39 , St. Paisios of Moldova, the Optina elders and St. Seraphim of Sarov. St. Paisios of Moldova and a Wave of Spiritual Revival in Russia Although the holy Tradition of the Church can never be interrupted altogether there are periods when it is greatly weakened in its influence on our ecclesiastic life. And the XVII–XVIIIth centuries could be judged as the worst in Russian history for the practice of spiritual guidance 40 . It is through Paisios Velichkovsky (1722–1794), who was to become St. Paisios of Moldova, that a wave of spiritual revival gradually spread all over Russia. Father Paisios spent over 15 years (1746–1763) in Athos. Throughout his life he collected and translated the texts of the Greek ‘Philokalia’ and became, so to speak, the God-father of many Russian elders. His attention was directed mostly to obedience, ‘noetic’ prayer, reading of the Church Fathers and frequent disclosure of thoughts. These principles proved to be very fruitful. St. Paisios’ monastery hosted monks of over 10 nationalities and by the end of the XVIIIth century 41 they numbered as many as 10,000. It was the largest monastery in the Eastern Orthodox Church of that time. The very number of the saints who can trace their lineage back to these holy spiritual leaders is proof of the fruitfulness of their methodology of personal spiritual guidance 42 . |
| – Hieromonk Damascene St. Herman of Alaska Monastery Platina, California October, 2003 BIBLIOGRAPHY ORTHODOX SOURCES (IN ENGLISH) Adamnan, St., Life of St. Columba, tr. by Wentworth Huyshe, London, George Routledge and Sons, Ltd., 1939. Ambrose, St., “Death as a Good,” in Seven Exegetical Works, tr. by Michael P. McHugh, Catholic University of America Press, 1972. – “On Belief in the Resurrection,” in The Nicene and Post-Nicene Fathers, Second Series, vol. 10, Eerdmans Publishing Co., Grand Rapids, Mich., 1969. Anonymous Monk of Whitby, The Earliest Life of Gregory the Great, tr. by Bertram Colgrave, University of Kansas Press, Lawrence, Kansas, 1968. Athanasius the Great, St., Life of St. Anthony the Great, Eastern Orthodox Books, Willits, Calif., 1976. Augustine, Blessed, “Care for the Dead,” in Treatises on Marriage and Other Subjects, The Fathers of the Church, vol. 27, New York, 1955. – The City of God, Modern Library ed., New York, 1955. – “The Divination of Demons,” in Treatises on Marriage..., New York, 1955. Basil the Great, St., Exegetic Homilies, Catholic University of America Press, 1963. Bede, Venerable, A History of the English Church and People, tr. by Leo Sherley-Price, Penguin Books, Baltimore, 1968. Cavarnos, Constantine, The Future Life According to Orthodox Teaching, Center for Traditionalist Orthodox Studies, Etna, Calif., 1985. Cyril of Jerusalem, St., Catechetical Lectures, Nicene and Post-Nicene Fathers, Second Series, vol. 7, Eerdmans Publishing Co., Grand Rapids, Mich., 1973. Chrysostom, St. John, Homilies on St. Matthew, Nicene and Post-Nicene Fathers, Eerdmans Publishing Co., Grand Rapids, Mich., 1973. Climacus, St. John, Ladder of Divine Ascent, tr. by Archimandrite Lazarus Moore, Eastern Orthodox Books, Willits, Calif., 1977 – Ladder of Divine Ascent, revised ed. by Holy Transfiguration Monastery, Boston, 1979. Damascene, St. John, Exact Exposition of the Orthodox Faith, The Fathers of the Church, New York, 1958. Dorotheus of Gaza, St. Abba, Discourses and Sayings, tr. by Eric P. Wheeler, Cistercian Publications, Kalamazoo, Mich., 1977. |
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