| Cyril of Alexandria, St (died 444): Greek Father, noted for his devotion to the Virgin Mary, whom he honoured with the title ‘Theotokos’. Cyril of Jerusalem, St (c.315–86): Greek Father, author of Lectures on the Christian Sacraments, tr. F.L. Cross (London, 1951; St Vladimir’s Seminary Press, New York, 1977). Diadochus of Photike, St (mid 5th century): Greek spiritual writer. His chief work appears in The Phtiokalia, tr. G.E.H. Palmer, P. Sherrard and K. Ware, vol. i (London, 1979). Dimitrii of Rostov, St (1651–1709): Russian bishop, celebrated as a preacher and writer. Dionysius the Areopagite, St (c. 500): Greek mystical theologian; author of The Divine Names and The Mystical Theology, tr. C.E. Rolt (London, 1920). Dostoevsky, Feodor (1821–81): Russian novelist. The figure of Starets Zosima, in the novel The Brothers Karamazov, is based in part upon St Tikhon of Zadonsk and Fr Ambrose of Optino. Elchaninov, Archpriest Alexander (1881–1934): priest of the Russian emigration in France, author of The Diary of a Russian Priest (London, 1967). Ephrem the Syrian, St (c.306–73): Syriac Father. For a se1ection of his hymns, see S. Brock, The Harp of the Spirit (Fellowship of St Alban and St Sergius, London, 1975). Eriugena, John Scotus (c.810 – c.877): Irish scholar and philosopher. Evagrius of Pontus (346–99): monk at Sketis in Egypt, ascetical and mystical writer. His 153 Texts on Prayer are included in The Philokalia, vol. i (London, 1979). Evdokimov, Paul (1901–70): Russian lay theologian, professor at the Orthodox Theological Institute of St Sergius in Paris; author of L " Orthodoxie (Paris, 1959), The Struggle with God (Paulist Press, N.Y., 1966), etc. Festal Menaion, The: Orthodox service book containing the texts for Christmas, Epiphany and other fixed feasts in the annual calendar. Eng. tr. by Mother Mary and Archimandrite Kallistos Ware (London, 1969). Florovsky, Archpriest George (born 1893): theologian of the Russian emigration. Four volumes of his Collected Works have so far appeared (Nordland Publishing Company, Belmont, Mass., 1972–6). |
| St Euthymius (Takaishvili) Saint Ekvtime (Euthymius) Taqaishvili, called the “Man of God,” was born January 3, 1863, in the village of Likhauri, in the Ozurgeti district of Guria, to the noble family of Svimeon Taqaishvili and Gituli Nakashidze. He was orphaned at a young age and raised by his uncle. From early childhood St. Ekvtime demonstrated a great passion for learning. Having completed his studies at the village grammar school, he enrolled at Kutaisi Classical High School. In 1883 he graduated with a silver medal and moved to St. Petersburg to continue his studies in the department of history-philology at St. Petersburg University. In 1887, having successfully completed his studies and earned a degree in history, St. Ekvtime returned to Georgia and began working in the field of academia. His profound faith and love for God and his motherland determined his every step in this demanding and admirable profession. In 1895 Ekvtime married Nino Poltoratskaya, daughter of the famous Tbilisi attorney Ivan Poltoratsky, who was himself a brother in-law and close friend of St. Ilia Chavchavadze the Righteous. From the very beginning of his career St. Ekvtime began to collect historical-archaeological and ethnographical materials from all over Georgia. His sphere of scholarly interests was broad, including historiography, archaeology, ethnography, epigraphy, numismatics, philology, folklore, linguistics, and art history. Above all, St. Ekvtime strove to learn more about Georgian history and culture by applying the theories and methodologies of these various disciplines to his work. In 1889 St. Ekvtime established the Exarchate Museum of Georgia, in which were preserved ancient manuscripts, sacred objects, theological books, and copies of many important frescoes that had been removed from ancient churches. This museum played a major role in rediscovering the history of the Georgian Church. In 1907 St. Ekvtime founded the Society for Georgian History and Ethnography. Of the many expeditions organized by this society, the journey through Muslim (southwestern) Georgia was one of the most |
| См.: Theodore de Petra. Vie de St. Theodose. 42–44. Theodore de Petra. Vie de St. Theodose. 44. Theodore de Petra. Vie de St. Theodose. 43–44. Theodore de Petra. Vie de St. Theodose. 44. Прп. Иоанн Кассиан Римлянин. Собеседования египетских подвижников. 7. 12 (рус. пер.: Указ. изд. С. 288, 289). Прпп. Варсонофий Великий и Иоанн. Руководство к духовной жизни. 385 (рус. пер.: Указ. изд. С. 263–264). Callinicos Vie d’Hypatios. XXVIII. 40–46. Палладий. Лавсаик. 18. Свт. Афанасий Великий. Житие преподобного Антония. 64. Блж. Феодорит Кирский. История боголюбцев. II. 6 (дополнение из сирийской версии). Theodore de Petra. Vie de St. Theodose. 42. “Кто изнемогает, с кем бы и я не изнемогал? Кто соблазняется, за кого бы я не воспламенялся?” ( 2 Кор 11, 29 )…Для немощных был как немощный, чтобы приобрести немощных. Для всех я сделался всем, чтобы спасти по крайней мере некоторых” ( 1 Кор 9, 22 ). Theodore de Petra. Vie de St. Theodose. 44. Theodore de Petra. Vie de St. Theodose. 44. Прп. Феодосий говорит: “Оплошности, которые мы совершили” (Ibid. 42. 1. 20). (Здесь и далее курсив Ларше. — Ред.). Ibid. 43.1. 14. Theodore de Petra. Vie de St. Theodose. 43.1. 16–20. Такой оборот очень характерен для святоотеческих творений: отцы не отделяют себя от своих учеников, к которым обращены их упреки и советы, и употребляют при обращении к ним первое множественное лицо. Callinicosyie d’Hypatios. XXVIII. 55. Ibid. XII. 7. Theodore de Petra. Vie de St. Theodose. 42.1. 6–9. Callinicos. Vie d’Hypatios. XII. 7. Следует заметить, что безумным он стал не по причине телесной болезни, но из-за занятий магией (см.: Ibid. XII. 4). Ibid. XII. 10. См.: Callinicos. Vie d’Hypatios. XL. 13–14. Vie de St. Athanase 1’Athonite. 46. Не следует забывать, что само присутствие духовных мужей вызывает у бесов страх, причиняет им страдание и заставляет их бежать от них. Причины этого объяснил прп. Антоний (Свт. Афанасий Великий. Житие преподобного Антония. 30). Блж. Феодорит Кирский. История боголюбцев. XIII. 9 (рус. пер.: Указ. изд. С. 221). |
| In 909, when Viking raids on Mercia began, most of St. Oswald’s relics were translated from Bardney to Gloucester in Gloucestershire by Ethelflaed, daughter of Alfred the Great. The Priory of St. Oswald was founded in Gloucester and it existed till the Reformation. Surprisingly, a part of this tenth century priory has survived to this day (along with several other former monasteries in this city as well as its magnificent eleventh century Cathedral), and a Saxon cross was discovered there not long ago. St. Oswald’s head was later translated to Durham Cathedral and laid in the same tomb where St. Cuthbert’s relics rested. His head is believed to be there to this day. In late medieval times an arm of the saint was translated to Peterborough Monastery (now Peterborough Cathedral in Cambridgeshire) where the chapel in which the relic was held has survived, and there is a Roman Catholic church of St. Oswald in this city. Some minor relics were also kept in Ely (Cambridgeshire) and even abroad—in Ireland and many European monasteries and cathedrals, especially in Germany. Saint Oswald " s church, Bad Kleinkirchheim, Carinthia, one of many churches and place names which commemorate Oswald St. Oswald was considered to be not only one of universally venerated saints in England, but also one of the universal and most famous saints of all Europe. The baptismal name “Oswald” is still very popular in many countries of Europe. Seventy ancient churches were dedicated to St. Oswald in England, and taking into account modern Anglican and new Roman Catholic churches in England, the total number is now even more. There are important churches of St. Oswald in most parts of England, including the churches in both Heavenfield near Hexham and in Oswestry, associated with the Oswald’s victory over pagans and with his martyrdom. Some place-names, like Oswaldtwistle in Lancashire and Kirkoswald in Cumbria, preserve his memory as well. Outside England today St. Oswald is also venerated in Germany (where over twenty churches are dedicated to him), France, northern Italy, Ireland, Scotland, Portugal, the Czech Republic, the Netherlands, Austria, Switzerland, Slovenia and Australia. A portion of St. Oswald’s relics is most likely kept at Hildesheim in Germany, Lower Saxony. |
| Аскетизм был ключевой компонентой жизни общежительного монашества (которое само часто рассматривалось как подражание апостольской бедности) с самого раннего времени его возникновения в IV в. Имелась длительная традиция (как мы видели), рекомендовавшая бедность и отречение от земных благ (в числе других земных удовольствий) как «совет совершенства» — необязательный для того, чтобы получить спасение, но дающий более высокую форму духовной жизни для тех, кто способен этого достичь. Дебаты по поводу нищенства вспыхнули с новой силой из-за быстрого роста численности доминиканского и особенно францисканского орденов в конце XIII в. Геральд Абвильский16 был характерным представителем тех, кто утверждал, что позиция сторонников нищенства является еретической. Они повторяли старое высказывание времен патристики, что не деньги, но любовь к деньгам является корнем всего зла. Даже Христос и апостолы не отказались от всей собственности, и настаивать на том, что такой отказ необходим для достижения нравственного совершенства, есть акт великого нечестия (infamat Christum). Церковь и ее представители нуждаются в собственности для того, чтобы выполнять свою работу, справедливо платить тем, кто работает на церковь; ресурсы необходимы для помощи нуждам бедных, и обладание необходимым ни в коей мере не лишает способности к совершенствованию. На самом деле, дебаты относительно собственности нищенствующих орденов случайным образом породили одну из самых важных дискуссий о природе и пределах (частной) собственности в следующем веке — и мы вернемся к ней в следующей главе. Langholm 1992: 173[] Albert, «Комментарий к „Политике“», цит. по: Langholm 1992: 174[] Aquinas, ST I–II q4 a7 responsio; здесь и далее цитаты из «Суммы теологии» приводятся по: Фома Аквинский 2006; Фома Аквинский 2013[] Aquinas, ST II–II q66 a1 responsio[] Aquinas, ST II–II q66 a2 responsio. — Курсив мой[] Aquinas, ST II–II q66 a2 responsio[] Aquinas, ST I–II q105 a2 responsio[] Aquinas, ST II–I q105 a2 responsio; Числа 33:53[] Aquinas, ST II–II Q57 a3 responsio[] Aquinas, ST II–II q57 a2 ad2[] Aquinas, ST II–II q66 a2 ad.2 и ad.3[] В конечном счете (лат.) — Прим. науч. ред.[] ST II–II q66 a7 ad.3[] См. Nussbaum 1990, van Duel and Yap 2011 и с. 80 выше[] См., к примеру, Maritain 1951[] цитируется в Langholm 1992: 278[] Vox medii aevi Другие публикации на портале: © 2007-2024 Портал Богослов.Ru. Издатель: БОГОСЛОВ.RU Адрес издателя: 141300 Московская область, город Сергиев Посад, территория Троице-Сергиевой Лавры. Все права защищены. Свидетельство о регистрации СМИ Эл ФС77-46659 от 22.09.2011 При копировании материалов с сайта ссылка обязательна в формате: Источник: Портал Богослов.Ru . Мнение редакции может не совпадать с мнением авторов публикаций. Редакция открыта к сотрудничеству и готова обсудить предложения. |
| Ibid. p. 85. Παπαθανασου, Το « Κατ ’ Ακριβειαν » Βπτισμα , σ. 298. Ware, Eustratios Argenti, p. 85. Metropolitan Hierotheos (Vlachos) of Nafpaktos writes: “The Church can receive this or that heretic by the principle of economy, without any implication that She recognizes as a Church the community that previously baptized him.” Ekklesiastike Parembase, no. 71 (December 2001) [In Greek]. Translated and printed from Orthodox Tradition, Vol. XX, No. 2, pp. 40-43. π. Ιω. Ρωμανδου, Το προπατορικν αμρτημα, Αθνα 1989, σ. 173. It is precisely this horizontal, geographically-focused, secularizing universalism which also sets the tone of modern ecumenism. Μαντζαρδη, Γεωργου, Χριστιανικ Ηθικ (Θεσσαλονκη: Πουρναρ, 2002), σ. 275. Ibid. Ibid. Florovsky, Fr. George, The Boundaries of the Church (Collected Works, Vol. XIII, p. 36). “Strictly speaking, the theological premises of St. Cyprian’s teaching have never been disproved. Even St. Augustine was not so very far from St. Cyprian. He argued with the Donatists, not with St. Cyprian himself, and he did not confute St. Cyprian; indeed, his argument was more about practical measures and conclusions. In his reasoning about the unity of the Church, about the unity of love, as the necessary and decisive condition of the saving power of the sacraments, St. Augustine really only repeats St. Cyprian in new words.” Ibid. p. 42. For St. Augustine, this is so because “division withers love and without love salvation is impossible.” Laux, Fr. John, Catholic Apologetics (Rockford, Illinois: Tan, 1990), p. 126. Adam, Karl, The Spirit of Catholicism (New York: Macmillan, 1943), p. 160. “The assertion that the Catholic Church of later centuries has developed the ideas of St. Cyprian and St. Augustine, that she has ‘continually sharpened the principle of exclusiveness and so continually narrowed Catholicism’ (Heiler) is in contradiction with the plain facts of history. For the truth is that the later Church corrected the original rigorism of the ancient African theologians and maintained that God’s grace worked even outside the Catholic body. Non-Catholic sacraments have the power to sanctify and save, not only objectively, but also subjectively” (p. 192). |
| Лит.: Putignani N. Istoria della vita, de " miracoli e della traslazione del gran taumaturgo S. Nicola. Napoli, 1771; Антонин (Капустин), архим. Св. Николай, еп. Пинарский и архим. Сионский//ТКДА. 1869. 6. С. 445-497; он же. Перенесение мощей свт. и чудотв. Николая из Ликии в Италию//Там же. 1870. 2. С. 396-427; он же. Еще о свт. Николае Мирликийском//Там же. 1873. 12. С. 241-288; Schnell E. Sanct Nicolaus, der heilige Bischof und Kinderfreund, sein Fest und seine Gaben. Brünn, 1883-1886. 6 Bde; Birch de Gray W. The Legendary Life of St. Nicholas//JBAA. 1886. Vol. 42. N 2. P. 185-201; 1888. Vol. 44. N 3. P. 222-234; Burgdorffer N. De Legende van den hl. Nikolaas. Amst., 1942; Whitmore E. R. St. Nicholas, Bishop of Myra (St. Nicholas of Bari): The Genesis of Santa Claus. Wash., 1944; Tschizewskij D. Der hl. Nikolaus. Recklinghausen, 19572; Babudri F. San Nicola di Bari e il suo patronato sul mare nella storia e nel folklore internazionale. Bari, 1964; Rahmer A. Nikolauslegende: Leben und Legenden des hl. Bischofs von Myra. Münch., 1964; Groot A., de. St. Nicholas: A Psychoanalytic Study of His History and Myth. The Hague, 1965; Del Re N., Celletti M. C. Nicola, vescovo di Mira, santo//BiblSS. Vol. 9. Col. 923-948; Hotz W. St. Nikolaus von Myra. Darmstadt, 1974; Heiser L. Nikolaus von Myra: Heiliger der ungeteilten Christenheit. Trier, 1978; Jones C.W. St. Nicholas of Myra, Bari, and Manhattan: Biography of a Legend. Chicago; L., 1978; Sartory G., Sartory T. Der hl. Nikolaus: Die Wahrheit der Legende. Freiburg i. Br.; Basel; W., 1981; M ü ller R. St. Nikolaus: Der Heilige der Ost- und Westkirche. Freiburg i. Br.; Basel; W., 1982; The Life of St. Nicholas of Sion/Ed. I. Šev enko, N. P. Šev enko. Brookline (Mass.), 1984; Cioffari G. San Nicola nella critica storica. Bari, 1987; Martino L. Le reliquie di S. Nicola. Bari, 1987; Paludet L. G. Ricognizione delle reliquie di S. Nicolà. Vicenza, 1994; Blom A. Nikolaas van Myra en zijn tijd. Hilversum, 1998; Claude H., Kevers-Pascalis C., Thiriet M. St. Nicolas. Nancy, 1998; Бугаевский А. В., Владимир (Зорин), архим. Свт. Николай, архиеп. Мирликийский, Великий Чудотворец. М., 2001; Faszination Nikolaus: Kult, Brauch und Kommerz/Hrsg. A. Döring. Essen, 2001; «Правило веры и образ кротости…»: Образ свт. Николая, архиеп. Мирликийского, в визант. и слав. агиографии, гимнографии и иконографии/Ред.: А. В. Бугаевский. М., 2004; Почитание свт. Николая Чудотворца и его отражение в фольклоре, письменности и искусстве. М., 2007; Добрый кормчий: Почитание свт. Николая в христианском мире/Ред.: А. В. Бугаевский. М., 2011; En Orient et en Occident, le culte de St. Nicolas en Europe, Xe-XXIe siècle: Actes du colloque de Lunèville et Saint-Nicolas-de-Port, 5-7 dèc. 2013/Ed. V. Gazeau e. a. P., 2015. |
| Throughout its history the monastery has attracted to it, or the area around it, certain major ascetics. Prominent among them are the figures of St. Gregory Palamas, the great hesychast theologian, and his teacher St. Nicodemus, St. Joasaph of Meteora, and St. Sabbas, the ‘fool for Christ’s sake’, whose life was written by his pupil St. Philotheus Coccinus, Patriarch of Constantinople, stand out. These were followed a little later by St. Macarius Macres, subsequently abbot of the Pantocrator Monastery in Constantinople (1431), while during the early years of Turkish rule it sheltered for a while the former Ecumenical Patriarch, Gennadius Scholarius. Around the year 1500, another Patriarch of Constantinople, St. Niphon, accompanied by his disciples the martyrs Macarius and Joasaph, betook himself to the monastery. It was at this period also that the polymath St. Maximus the Greek, the great missionary to the Russians, was a monk at Vatopaidi. According to the latter’s testimony, the monastery at that time followed a semi-coenobitic way of life; it functioned, that is to say, as a lavra. The oldest act converting it into a coenobium at this period dates from 1449. How long it remained idiorrhythmic is unknown. In the year 1574, the monastery was again converted into a coenobium, on the initiative of Silvester, Patriarch of Alexandria. The setting up of the Athonite School in 1748 was Vatopaidi’s greatest contribution to the interests of the enslaved nation. The building of the school and its operation were undertaken in full by the monastery at a period when it faced major economic problems because of the crippling taxation imposed by the Turkish authorities. The Athonite School was the biggest Greek school in the Greek world under Turkish occupation, the number of pupils reaching 200. Its first headmaster was the hierodeacon Neofytos Kafsokalyvitis. In 1750, the Patriarch of Constantinople, Cyril V (1748-1757), issued a sigillium in which he announced to the Christian world the founding of the school and sought financial support for it. At the same time, the monastery sent to Thessaloniki the hieromonk Joasaph with sacred relics to collect subscriptions for the school. After the resignation of Neofytos, the running of the school was taken over by the ‘Great Teacher of the Nation’ Evyenios Voulgaris, while the teachers included the hierodeacons Kyprianos Kyprios, afterwards Patriarch of Alexandria (1766-1783), Nikolaos Tzertzoulis and Panayotis Palamas. Among the more famous of the school’s pupils were St. Cosmas of Aetolia, the national hero Righas Ferraios, the scholar and writer Sergios Makraios, the teacher losipos Misiodax, and the theologian Athanasios of Paros. St. Nicodemus the Athonite and Adamantios Koraes were among those who toiled to ensure its smooth operation. |
| St. Herman of Alaska – great missionary monk and wonderworker of Alaska, preached the Gospel, built schools, defended natives from mistreatment by Russian company, lived as a hermit most of his life on Spruce Island, 1st glorified American Saint Martyred Hieromonk St. Juvenaly – part of original Russian mission from Valaam, was part of the baptism of over 14,000 Alaskan natives through his missionary efforts, later killed during his Gospel ministry by natives St. Peter the Aleut, ProtoMartyr – with a group of Aleut hunters captured by the Spanish and taken to San Francisco in 1815, tortured brutally for refusing to convert to Roman Catholicism, St. Herman heard about his death and called him a new martyr St. Jacob Netsvetov – first Alaskan ordained priest, traveled over huge stretches of land to minister and preach the Gospel, after his wife reposed he went to the Alaskan interior, preaching to many people who had never heard the Gospel, during his last trip to the Yukon he baptized over 1300 natives St Innocent of Alaska, Metropolitan of Moscow – married Russian priest assigned to Alaska in 1823, learned languages and translated Gospels and services, wife reposed while he was in Russia in 1838, took monastic vows in 1840 and was made bishop of Kamchatka and the Aleutian Islands, continued traveling and working for the spread of the Gospel, later appointed Metropolitan of Moscow St. Tikhon, Patriarch of All Russia – worked tirelessly during his tenure in America as bishop, traveling, converting many, founding Churches, and founding St. Tikhon’s Monastery, worked to establish Church structure for the American diocese, returned to Russian in 1907 and elected Patriarch in 1917, harassed by the government, imprisoned and persecuted, reposed in 1925, considered a martyr (many think he was poisoned by the Bolsheviks) Hieromartyr St. Alexander Hotovitsky – married Russian priest assigned to St. Nicholas in NY, very active in the community and in publishing, built a huge new cathedral, returned to Russian in 1914, he was arrested and tried by the Soviets, eventually facing a final arrest in 1937 when he was sentenced to death and executed |
| St. Theophan the Recluse, Collection of Letters, Letter 202, First Edition, p. 256-257, Published by the Holy Dormition Pskovo-Pechersky Monastery and the “Palomnik” publishing house, 1994.//Compare: A.P. Lebedev, The Reign of the Byzantine Emperor Nicephoros II Phocas in relation to Church History (963-969), A Study of the internal history of the Byzantine Eastern Church in IX–XI centuries, Moscow, 1902, p. 278-279.//Nikodemus, Bishop of Dalmatinsko-Istriyskiy, Rules of St. Basil the Great, Rule 13, Rules of the Orthodox Church with Commentary, Volume 2, St. Petersburg, 1912, p. 394; Rules of the Holy Apostles and Fathers with Commentaries, Palomnik, 2000, p. 211. See: On those who commit suicide, There is no death, Brussels, “Life with God”, 1954, p. 42. Holderegger Adrian, Selbsttoetung (Suizid), Neues Lexikon der christlichen Moral, herausgegeben von Hans Rotter und Guenter Wirt, Wien: Tyrolia-Verlag, 1990. p. 675. The commemoration of St. Pelagia the Virgin, Lives of Saints, Book Two, October, Moscow, 1904, p. 164-165. St. John Chrysostom, A Discourse in praise of the Holy Martyr Pelagia of Antioch, Works, Volume 2, Book Two, St. Petersburg, 1896, p. 625. Month of October, day 4, Holy Martyrs Domnina and her daughters Berenice and Prosdoce, Prologue (months of September, October and November), Moscow, Published by the ‘Brothers in Faith’ [Yedinovertsy] printing press, 1875, page 145 (R M E).//See also: Archbishop Sergius (Spasskiy), Martyrs Domnina, Berenice and Prosdoce, Full Eastern Menologion, Volume 3, Holy East, parts two and three, Moscow, 1997, p. 413. St. John Chrysostom, Discourse in praise of Holy Martyrs Berenice and Prosdoce and their mother Domnina, Works, Volume 2, St. Petersburg, 1896, p. 684-685.//St. John Chrysostom. Homily on Lazarus, who was four days in the grave, op. cit., p. 690. In memory of holy ascetic Mastridia, Lives of Saints, Book Three, November, Moscow, 1902, p. 698-699. A similar story occurs in other sources. See: Blessed John Moschus. The astonishing deed of one pious woman, Chapter 60, Pratum Spirituale, Holy Trinity - St. Sergius Lavra, 1896, p. 76-77. |
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