| The liturgical tradition received by the Russian Church after the Baptism of Rus’ in 988 was of Byzantine origin. But it was not purely Constantinopolitan; rather, it relied on a corpus of liturgical and patristic translations into the Slavonic language made by St Clement of Ohrid († 916) and his co-workers, who were active in the first half of the tenth century in the Western Bulgarian lands, in a region of modern Macedonia and Albania 7 . There can be no doubt that the Byzantine formularies of the eucharistic liturgy held a prominent place in this corpus – just as the ordinarium and propria of the Latin Mass did in the late ninth-century corpus of translations made by Sts Cyril and Methodius 8 . In the oldest extant Slavonic manuscripts we find partly-preserved Slavonic translations of the two Constantinopolitan eucharistic formularies, of St Basil and of St John Chrysostom 9 , along with translations of different pieces from the Latin Sacramentary, and from the Jerusalemite formulary of the Divine Liturgy ascribed to St James 10 . The Slavs’ proper understanding of the eucharistic service was safeguarded by several didactic texts translated by the creators of Slavonic literacy. These included the set of Mystagogical Homilies of St Cyril (or John) of Jerusalem, the Historia Mystagogica (in the oldest manuscripts it bears the name of St Basil the Great, in the later ones the name of St Germanos I of Constantinople 11 ), and eucharistic miracle-stories from the Apophthegmata Patrum 12 . To these St Clement of Ohrid added a few homilies by himself, which witness to the perception of the Eucharist as seen through the eyes of a tenth-century Orthodox hierarch and ecclesiastical author 13 . The eucharistic formularies of St Basil and of St John Chrysostom translated by Clement and his associates contained regular prayers from the Euchologion of Constantinople, supplemented by certain additional ones 14 . Some of them are also found in the Greek Euchologia from Southern Italy, some others appear to have no Greek prototype. Thus, the oldest stratum of liturgical tradition of those Slavs who were adhering to the Eastern rite appears to be Western-Byzantine – like that of the South-Italian Greeks – and not purely Constantinopolitan. When Rus’ was baptized in the late tenth century, this stratum spread to Rus’ and formed the initial layer of its own tradition 15 . |
| Which having been done, that impious Nestorius was lawfully and deservedly adjudged to be opposed to Catholic antiquity, and contrariwise blessed Cyril to be in agreement with it. And that nothing might be wanting to the credibility of the matter, we recorded the names and the number (though we had forgotten the order) of the Fathers, according to whose consentient and unanimous judgment, both the sacred preliminaries of judicial procedure were expounded, and the rule of divine truth established. Whom, that we may strengthen our memory, it will be no superfluous labour to mention again here also. Chapter 30. The Council of Ephesus. These then are the men whose writings, whether as judges or as witnesses, were recited in the Council: St. Peter, bishop of Alexandria, a most excellent Doctor and most blessed martyr, St. Athanasius, bishop of the same city, a most faithful Teacher, and most eminent Confessor, St. Theophilus, also bishop of the same city, a man illustrious for his faith, his life, his knowledge, whose successor, the revered Cyril, now adorns the Alexandrian Church. [This marks Vincentius " s date within very narrow limits – after the Council of Ephesus, and before Cyril " s death. Cyril died in 444.] And lest perchance the doctrine ratified by the Council should be thought peculiar to one city and province, there were added also those lights of Cappadocia, St. Gregory of Nazianzus, bishop and Confessor, St. Basil of Cæsarea in Cappadocia, bishop and Confessor, and the other St. Gregory, St. Gregory of Nyssa, for his faith, his conversation, his integrity, and his wisdom, most worthy to be the brother of Basil. And lest Greece or the East should seem to stand alone, to prove that the Western and Latin world also have always held the same belief, there were read in the Council certain Epistles of St. Felix, martyr, and St. Julius, both bishops of Rome. And that not only the Head, but the other parts, of the world also might bear witness to the judgment of the council, there was added from the South the most blessed Cyprian, bishop of Carthage and martyr, and from the North St. Ambrose, bishop of Milan. These all then, to the sacred number of the decalogue, were produced at Ephesus as doctors, councillors, witnesses, judges. And that blessed council holding their doctrine, following their counsel, believing their witness, submitting to their judgment without haste, without foregone conclusion, without partiality, gave their determination concerning the Rules of Faith. A much greater number of the ancients might have been adduced; but it was needless, because neither was it fit that the time should be occupied by a multitude of witnesses, nor does any one suppose that those ten were really of a different mind from the rest of their colleagues. Chapter 31. The Constancy of the Ephesine Fathers in driving away Novelty and maintaining Antiquity. |
| 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. |
| The Typikon of Iviron monastery also shows liturgical traces of the ritual practice of the Stoudion monastery in Constantinople. In the 12th century at the time of David IV, the Palestinian monastic Typikon of Mar Sabas was introduced and became widely used in Georgia. Gradually, the Typikon of Mar Sabas was enriched by elements introduced from the Athonite Typikon and the synthesis remained as common practice until the mid 18th century, when it was corrected after the model of the Slav Typikon by Catholicos Anthony, during his stay in Russia. There are also Georgian Typika surviving from the ancient founders (Ktetors) such as Gregory of Khandzta (9th century) in the monastery of Tao- Klarjeti, Euthymios the Athonite (11th century) at Iviron, from Gregory Bakurianisdze (11th century) in the Petritsoni monastery in Bachkovo, Bulgaria, and the Typikon of the Vahani Caves (13th century) in south Georgia. Until the 10th century, Georgian lectionaries had a particular style of arranging their readings of Holy Scripture. The style is illustrated in the 7th-century Typikon from Jerusalem. Since the Church of Georgia generally followed Jerusalemite practice until after the 10th century, the most widely used liturgy was that of the Holy Apostle James, which was gradually replaced by the liturgies of St. Basil the Great and St. John Chrysostom. St James’ Liturgy has been preserved in four Georgian versions (9th-11th centuries), all of them based on the Greek text composed between the sixth and seventh ecumenical councils. Euthymios the Hagiorite commented: The Liturgy of St. James is indeed the true one which was first used in Greece and also in our churches. When St. Basil and blessed John Chrysostom composed liturgies, people chose them because they were short and thus forgot St. James. Now all celebrate the Liturgy of St. Chrysostom, and the Liturgy of St. Basil during the Great Lent, but all those who wish to celebrate the liturgies of St. James and St. Peter are completely right to do so. |
| It is speculated that this church may have been erected by Cadfan before his departure to Bardsey. Cadfan is the patron of this little village. The holy well of St. Cadfan which is still full and has clear water is situated just outside Llangadfan. A road was going to be built over this well in the nineteenth century, but thanks to the intervention of a local clergyman an arch was installed and the holy site saved from destruction. St. Cadfan " s holy well in Llangadfan (taken from Megalithic.co.uk) Among the sites that bear the name of St. Cadfan let us mention the village of Rhosgadfan in Gwynedd, more known as the birthplace of the most prominent twentieth-century Welsh female author and novelist Kate Roberts (1891-1985), along with a number of places in the vicinity of Tywyn, through which, according to tradition, he travelled to Llangadfan: Pistyll Gadfan (“the waterfall of Cadfan”), Llwbyr Gadfan (“Cadfan’s path”), Eisteddfa Gadfa (“Cadfan’s seat”), Dol Gadfan (“Cadfan’s meadow”), and Buarth Gadfan (“Cadfan’s enclosure”). Church of St. Cadfan in Poullan-sur-Mer, Brittany One of the chapels of Llangathen Church of St. Cathen in the county of Carmarthenshire in South Wales is dedicated to our saint, and nearby is the spot called Llethr Codfan (“Cadfan’s slope”). Outside Wales St. Cadfan is also venerated in Brittany, France, where, for example, he is the patron of the parish church in Poullan-sur-Mer under the name “Cadoan” (Finistere); a statue of him can also be found at the chapel of St. Venec in Briec (Finistere). However, modern research supposes that it is another obscure saint with the same name who lived in France, not St. Cadfan of Bardsey. But our St. Cadfan is definitely commemorated and honored by the faithful of the Finistere and Cote-d’Armor departements to this day. Orthodox Christians celebrate his memory on November 1/14, and Catholics and Anglicans commemorate him on November 1 which is also All Saints’ Day in these denominations. Предыдущий Следующий Смотри также Holy Hierarch Dyfrig (Dubricius) of Wales Dmitry Lapa Holy Hierarch Dyfrig (Dubricius) of Wales Commemorated November 14/27 Dmitry Lapa St. |
| Note that none of these ideas taken to their extreme would be beneficial. On one hand, if monks were to entirely abandon their vow of poverty, they would be no monks, and therefore bring no benefit to the Church. Metropolitan Daniel, a follower of St. Joseph, would later persecute the non-possessor monasteries, even confiscating them—a rather ironic turn of events considering their extremes of non-possessiveness. However, for all the moral attractiveness of non-possessiveness it has to be admitted that if taken to an extreme it could threaten the normal functioning of the ecclesiastical and civil organism under real-life historical conditions. Land holdings allowed the monasteries to conduct broad pastoral, charitable, and enlightenment activities, and were a beneficial influence upon life in society. Furthermore, acquisitiveness can be a holy thing—it depends upon the acquisition. St. Seraphim of Sarov, for example, was a diligent acquirer of the Holy Spirit, and thousands have been saved because of it. The Church has not answered our question, and yet it has. Nilus of Sora, Maxim the Greek, and Joseph of Volokolamsk have all been canonized saints. Furthermore, both spiritual leaders—St. Joseph of Volokolamsk, of the “possessors”, and St. Nilus of Sora of the “non-possessors”, left their own spiritual, social, and monastic legacies in Russian Orthodox Church tradition. St. Joseph’s most well known disciples were also canonized: St. Macarius, Metropolitan of Moscow, and St. Gurius, enlightener of Kazan. St. Nilus left timeless instructions in Orthodox monasticism that are still used as fundamental texts. Therefore, the Orthodox Church apparently has not chosen one saint’s movement over the other, and some sources show that St. Nilus and St. Joseph held each other in the highest esteem. The principle of the possessors prevailed in Russia until the time of Empress Catherine the Great, who reigned from 1762–1796. Although the German-born Empress Catherine accepted Orthodoxy as required, her mentality concerning monasteries remained decidedly Western and Protestant, or more precisely, irreligious. |
| Oxf.; N. Y., 2002. P. 495-566; Breeze A. C. St. Cuthbert, Bede, and the Niduari of Pictland//Northern History. 2003. Vol. 40. P. 365-368; Clancy T. O. Magpie Hagiography in 12th-Cent. Scotland: The Case of «Libellus de nativitate sancti Cuthberti»//Celtic Hagiography and Saints " Cults/Ed. J. Cartwright. Cardiff, 2003. P. 216-231; Kitzinger E. The Coffin-Reliquary of St. Cuthbert// Idem. Studies in Late Antique, Byzantine and Medieval Western Art. L., 2003. Vol. 2. P. 672-800; Gneuss H., Lapidge M. The Earliest Manuscript of Bede " s Metrical Vita S. Cudbercti//Anglo-Saxon England. 2003. Vol. 32. P. 43-54; Rollason D. Northumbria, 500-1100: Creation and Destruction of a Kingdom. Camb., 2003; idem. St. Cuthbert//RGA. 2004. Bd. 26. S. 111-119; idem., Dobson R. B. Cuthbert [St. Cuthbert] (c. 635-687)//ODNB. 2004. Vol. 14. P. 829-834; Crumplin S. Modernizing St. Cuthbert: Reginald of Durham " s Miracles Collection//Signs, Wonders, Miracles: Representations of Divine Power in the Life of the Church. Woodbridge, 2005. P. 179-191; eadem. Cuthbert the Cross-border Saint in the 12th Cent.//Saints " Cults in the Celtic World. Woodbridge, 2009. P. 119-129; Gretsch M. Aelfric and the Cult of Saints in Late Anglo-Saxon England. Camb.; N. Y., 2005; Lomas R. A. St. Cuthbert and the Border, c. 1080 - c. 1300//North-East England in the Later Middle Ages. Woodbridge, 2005. P. 13-28; Keefer S. L. Every Picture Tells a Story: Cuthbert " s Vestments in the Benedictional of St Æthelwold//Leeds Studies in English. Leeds, 2006. Vol. 37. P. 111-134; Lapidge M. The Anglo-Saxon Library. Oxf., 2006; Liddy C. D. The Bishopric of Durham in the Late Middle Ages: Lordship, Community, and the Cult of St. Cuthbert. Woodbridge, 2008; Young J. D. The Appropriation of St. Cuthbert: Architecture, History-writing, and Ecclesiastical Politics in Durham, 1083-1250//Quidditas. Laramie, 2008. Vol. 29. P. 26-49; Bailey R. N. «In Medio Duorum Animalium»: Habakkuk, the Ruthwell Cross and Bede " s Life of St. Cuthbert//«Listen, o isles, unto me»: Studies in Medieval Word and Image in Honour of Jennifer O " Reilly. |
| 4. Saracen Domination Beginning in about 637 with the fall of Jerusalem, Saracen invaders spread inexorably throughout the Middle East, the Mediterranian, North Africa, and eastward to Central Asia. While many Greek-speaking refugees came to Sicily and Southern Italy during the seventh century, these areas were also subject to continual raids and occupations by Saracens from 652 until the Norman conquest of Sicily in the late eleventh century. Beginning in 827, Muslims from Spain and Morocco began the conquest of Sicily, which took almost 140 years, due to the strenuous resistance of the local Italo-Greeks. At the same time there were also especially severe Saracen invasions of Calabria, Puglia, and Campania in 839–840, after which the Saracens occupied much of these provinces. However, in 875 the Byzantines began the reconquest of Southern Italy, which was finally accomplished ten years later. There followed the complete political and ecclesiastical reorganization of the territory. From this time on the Saracens no longer occupied Southern Italy, but periodically engaged in numerous destructive raids, resulting in the slaughter of many Christian inhabitants or their capture and sale into slavery in North Africa. In Sicily, while Christianity did survive under the Saracens, and some churches continued to function within the limits of Islamic law, there was still a systematic campaign of humiliation and proselytism which, along with the instability caused by local wars and famines, led to a certain amount of Islamization. As the Saracens moved eastward in their conquest of the island, Orthodox Italo-Greek inhabitants, among them many monastic saints, moved as well, eventually settling in Calabria or further north, especially in the Mercurion and Latinianon (northern Calabria), while still others migrated to Greece or even further east. Saints from this period who moved to Calabria include St. Elias the Younger (†903), St. Elias the Speleot († ca. 960), St. Leo-Luke of Corleone († 10th c.), and the monastic family of Sts. Christopher, Kale, Sava and Macarius († 10th c.). Those who moved further north include St. Fantinus the Younger († ca. 1000), St. Nilus the Younger of Rossano (†1004), and St. Bartholomew the Younger († ca. 1054). Finally, those who moved further east — to Greece, Constantinople, Sinai, Mount Athos and other eastern Mediterranian areas — include St.Methodius, Patriarch of Contantinople (†847), St. Joseph the Hymnographer (†886), St. Athanasius of Methone († ca. 880), and St. Symeon of Syracuse (†1035). |
| Mundus Intelligibilis: Eine Untersuchung zur Aufnahme und Umwandlung der Neuplatonischen Ontologie bei Augustinus. Fr./M., 1937; Chevalier I.S. Augustin et la pensee grecque: Les relations trinitaires. Fribourg, 1940; Falkenhahn W. Augustins Illuminationslehre im Lichte der jungsten Forschungen. Koln, 1948; Cayre F. La contemplation Augustinienne. Paris, 1954; Anderson J.F. St. Augustine and Being: A metaphysical essay. La Haye, 1965; ArmstongA.H. Augustine and the Christian Platonism. Villanova, 1967; Wittmann L. Ascensus: Der Aufstieg zur Transzendenz in der Metaphysik Augustins. Munchen, 1980; Bubacz B. St. Augustine’s theory of knowledge. N.Y.; Toronto, 1981); антропологическим и этическим проблемам (например: Mausbach J. Die Ethik des heiligen Augustin. 2 Bde. Freiburg, 1929; Nygren G. Das Pradestinationsproblem in der Theologie Augustins. Lund, 1956; Stelzenberger J. Conscienda bei Augustinus. Paderbom, 1959; Berlinger R. Augustins dialogische Metaphysik. Fr./M., 1962; Mader J. Die logische Struktur des personalen Denkens: Aus der Methode der Gotteserkenntnis bei Aurelius Augustinus. Wien, 1965; MaxseinA. Philosophia cordis: Das Wesen der Personality bei Augustinus. Salzburg, 1966; Schmaus M. Die psychologische Trinitatslehre des hi. Augustin. Munster, 1927; O’Connell R.J. Soundings in St. Augustine’s Imagination. N. Y., 1994; idem. The Origin of the Soul in St. Augustine’s Later Works. N. Y., 1987; idem. Imagination and Metaphysics in St. Augustine. Marquette UP, 1986; idem. Art and Christian Intelligence in St. Augustine. Oxford, 1978; idem. St. Augustine’s Confessions: the Odyssey of Soul. Cambridge (Mass.), 1969; idem. St. Augustine’s Early Theory of Man: A. D. 386–391. Cambridge (Mass.), 1968; Stein W. Sapienda bei Augustinus. Bonn, 1968; Bohm S. La temporalite dans l’anthropologie augustinienne. Paris, 1984; и др.); эсхатологии (например: Deane Н.А. The political and social ideas of St. Augustine. N. Y.; L., 1963; Markus R. Saeculum: history and society in the theology of St. |
| Because of his poor health, Archbishop Lazar wished to see St Theodosius consecrated to the episcopate, seeing in the saint a worthy successor to himself. On September 11, 1692 the election of St Theodosius as Archbishop of Chernigov was confirmed, and he was consecrated in the Dormition cathdral of the Moscow Kremlin two days later. Little information regarding St Theodosius’s administration of the Chernigov diocese has been preserved. The saint worked incessantly to raise the level of true Christian piety in his flock. He also focused on maintaining old monasteries, and founding new communities. At the very beginning of his episcopate, the the Pecheniksk women’s monastery was established with his blessing, and he himself consecrated the monastery church in honor of the Dormition of the Most Holy Theotokos. In 1694, a skete was founded near Liubech. The same year, at the Domnitsky men’s monastery, the saint consecrated a temple in honor of the Nativity of the Most Holy Theotokos. In the summer of 1695, he consecrated a majestic temple in honor of the Most Holy Theotokos, on the summit of Boldino Hill, near the ancient monastery of St Elias. Under St Theodosius there was a special enthusiasm for and strengthening of monasticism in the Chernigov diocese. The saint also devoted much attention to the clergy, and he tried to choose worthy candidates for the priesthood. He also encouraged the pastoral education of the Chernigov clergy. He invited learned monks from Kiev, among whom was St John (Maximovitch), the future Metropolitan of Tobolsk (June 10), and also a helper and successor of St Theodosius in organizing the Chernigov clergy school. Strict uprightness in regard to clergy and flock, deep compassion, concern and Christian love of peace were distinguishing features in the activity of St Theodosius. Not only did the Orthodox turn to him for help and advice, but even persons of other confessions. St Theodosius did not remain with his Chernigov flock very long. Sensing the approach of death, he summoned the administrator of the Briansk Svensk monastery, St John (Maximovitch), and appointed him Archimandrite of the Chernigov Elets monastery. |
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