| Some rare books in the Russian Presidential Library have become accessible to the general public St. Petersburg, July 15, 2015 The Russian Presidential Library has digitalized the materials connected with the history of Valaam and made them accessible to the general public on the website. These form a collection called “The History of the Russian Orthodox Church” which is one of the largest among the 400,000 books in the first national electronic library, reports its official website. The 1892 book, entitled A Travel to Valaam, to the Holy Monastery, and a Detailed Overview of All its Sights , which went through various editions has been digitalized and is now accessible. “In favorable weather of a July day, we, prompted by the religious feeling, prepared for our long-awaited journey from St. Petersburg to Valaam in order to pray to the Lord with due reverence, to venerate the saints of God whose incorrupt relics rest there, and to enjoy the nature of this holy island with its peaceful atmosphere – far from the hustle and bustle of the big city,” the travel sketch runs. These words, amazingly, have much in common with the situation today, when Valaam is again a popular pilgrimage center. The history of the island and its monastery is closely linked with the history of the Russian state system, the development of relations between the state and the Russian Orthodox Church. “Monks settled there from the time of Sts. Sergius and Herman of Valaam, who presumably lived on this island as early as in the 10th century; therefore, Valaam Monastery has existed for nearly nine centuries!” a passage below runs. “Valaam Monastery developed, its community grew, and finally it became very prosperous… But there were periods of harsh trials for it. Thus, in 1578 Swedes invaded Karelia and then attacked Valaam Monastery, plundered its brethren’s scanty belongings, burned down their humble cells, and murdered the monks by sword. Abbot Macarius (Makary) with 34 monks fell victim to the Swedes’ swords for their firmness in confession of the Orthodox faith… Later, in 1611, Swedes again razed Valaam Monastery to the ground. It seemed that terrible year would suppress the monastic life in Valaam by bloodshed forever. But 100 years passed, and, owing to Peter the Great, this light of monasticism was restored on its holy cliffs.” |
| Washington DC, 1947. Grillmeier, A., Christ in Christian Tradition (vol.1): From the Apostolic Age to Chalcedon (451). trans. by J. Bowden. Atlanta, 1975. Hanson, A.T., Jesus Christ in the Old Testament. London, 1965. Hanson, R.P.C.. Origen’s Doctrine of Tradition. London, 1954. ---------- Allegory and Even: A Study of the Sources and Significance of Origen’s Interpretation of Scripture. Richmond (Va.), 1959. Harnack, Adolf von, The History of Dogma (vols. 1/2). trans. by N. Buchanan. London, 1910. Harris, R.B., ed., The Significance of NeoPlatonism. Norfolk (Va.)., 1976. Hefele, K.J., A History of the Councils of the Church (5 vols.). trans. by W.R. Clark. Edinburgh, 1872–1896. Hein, К., Euchrist and Excommunication: A Study in Early Christian Doctrine and Discipline. Franfort, 1973. Hilt, F., Des heiligen Gregor von Nyssa, Lehre von Menchen. Wurzburg, 1889. Hoskyns, E.C., The Fourth Gospel. London, 1947. Idel, M., Kabbalah: A New Perspective. New Haven, 1988. Inge, W.P., The Philosophy of Plotinus (2 vols.). London, 1923. Jaeger, W., Early Christianity and the Greek Paideia. Cambridge (Mass.), 1961. ----------- Paideia: The Ideas of Greek culture (2 vols.). trans. by G. Highet. New York, 1962. Knox, W.L., Some Hellenistic Elements in Primitive Christianity. London, 1944. Koch, H., Pronoia und Paideusis: Studien ueber Origens und sein Verhaeltniss zum Platonismus. Berlin, 1932. Krumbacher, F., Geschichte der byzantinische Literatur. Munich, 1897. Lee, E.K., The Religious Thought of St John. London, 1950. Lossky, V., The Vision of God, trans. by A. Moorhouse. Clayton (wis.), 1963. ----------- The Mystical Theology of the Eastern Church, trans. by Fellowship of Sts Alban & Sergius. London, 1957. ----------- The Image and Likeness of God, ed. by J.H. Erickson & T.E. Bird. New York, 1974. Lovejoy, A.O., The Great Chain of Being. New York, 1960. Lyons, J.A., The Cosmic Christ in Origen and Teilhard de Chardin: A Comparative Study. Oxford, 1982. Mardec, G., Saint Ambroise et les Philosophie. |
| The entrance of some American Orthodox clergy and laity into the activities of the National Council of Churches and the World Council of Churches provided them with an opportunity not only to cooperate with Western Christians in social activities and theological dialogue but also to work together in providing a unified Orthodox witness. The participation of American Orthodox theologians in ecumenical organizations and conferences became more pronounced and more formal especially after 1950. We have taken note of some early positive contacts between Orthodox and Western Christians. While in California, Father John Veniaminov visited Roman Catholic missions about the year 1836. In the early decades of the twentieth century, both Metropolitan Meletios of the Greek Orthodox Archdiocese and Archbishop Tikhon of the Russian Orthodox Archdiocese sought to maintain cordial relationships with bishops in the Protestant Episcopal Church. An Anglican-Orthodox Fellowship was established in the United States in 1934 and served as the American counterpart to the more famous Fellowship of Sts. Sergius and Alban, begun in England in 1928. Both organizations reflected the conviction held by many at the time that Anglicanism and Orthodoxy had much in common and that these points of agreement deserved greater study. These early attempts at building positive relationships and establishing opportunities for dialogue were frequently damaged, however, by covert and overt attempts by some Protestants to bring Orthodox Christians into their fold and also by the harsh reaction of some Roman Catholics to the entrance of Eastern-Rite Catholics into the Orthodox Church. The mutual respect and understanding that would later become part of the ecumenical movement were not always central to the relationship among Christian groups in America in the early decades of this century. The National Council of Churches of Christ in the U.S.A. was founded in 1950. As a cooperative ecumenical association, it initially reflected a merger of the earlier Evangelical Alliance, founded in 1867, and the Federal Council of Churches of Christ, founded in 1908. Although the new council was dominated by Protestant denominations and Protestant perspectives from the beginning, it was viewed by some as an American counterpart to the World Council of Churches, which was established in 1948. |
| Giuseppino Fantini made a radical decision soon after his second trip to the USSR: in 1979 the former Methodist became Orthodox. In 1980 he became a monk, and at the end of the same year—a priest (the ordination was performed by Bishop Seraphim (Rodionov), vicar of the Exarchate of the Moscow Patriarchate in Western Europe). Unfortunately, the religious situation in Milan at that time changed for the worse: Archimandrite Evlogy left the Russian Orthodox Church and went into schism, subsequently going from one uncanonical jurisdiction to the next. At the present time Evlogy heads the self-proclaimed “Milan Synod.” Fr. Dimitri, realizing the perniciousness of schism, always remained faithful to the Russian Church. The Providence of God was evident in this: the young Hieromonk Dimitri set off on the path of priestly service just at the time that Archimandrite Evlogy began to bring into reality his idea of leaving the canonical jurisdiction. For a while Batiushka served in the Romanian church in Milan (and also in the Church of All Saints in Modena and in the Zurich parish before Archimandrite Gury (Shalimov) was assigned there), but later he was able to found the parish of Sts. Sergius of Radonezh and Seraphim of Sarov in Milan, in the jurisdiction of the Moscow Patriarchate. His first liturgy in the rented quarters of the new church (in a residential building in Milan) was served in November 1985. Fr. Dimitri himself painted the icons for the church and the iconostasis. In 1996 the community moved to the Church of St. Vicentius (on Giorgio Giulini St.), which to this day houses the Romanian parish. After the move, the name of St. Vicentius of Saragossa (a fourth century Spanish hieromartyr who suffered for the Faith during the persecutions of Emperor Diocletian) was added to the name of the community. The church on Giulini Street has remained the place for their services to the present day, because there is as yet, unfortunately, no opportunity to build their own church in the community of the Moscow Patriarchate. |
| Church of Sts Sergius and Bacchus in Ma " loula destroyed by militants Ma " loula, September 29, 2013 Militants have destroyed the ancient Christian Church of Holy Martyrs Sergius and Bacchus in Ma " loula and have stolen or demolished its world-famous icons. A correspondent of ITAR-TASS agency saw it for himself on September 29. This construction, which was the oldest in the Middle East, had been built in the early 4th century. There was a convent here lately; but after the coming of the terrorists and militants of Al-Nusra Front a month ago the sisters found refuge in the Convent of St. Thecla, Equal-to-the-Apostles, where at the present time they are taking shelter from the militants together with 40 orphaned children. It is still impossible to come up to this convent because of the heavy fire of snipers who do not even spare journalists. The Church of Sts Sergius and Bacchus became " guilty " because of the building of the " Safir " hotel near it, where earlier numerous Christian pilgrims and tourists used to stay, but then Muslim extremists took their positions there. The Syrian army has almost leveled the hotel to the ground but the militants are still taking cover in its cellars and in neighboring grottos, converted into cells. Where monks used to live in ancient times, now there is sustained artillery fire. A unique icon of Sts. Sergius and Bacchus painted in the 13th century, which was situated just at the entrance, has been lost forever. The iconostasis and its central icon, painted in the 13th century, have been destroyed together with the icons of the Mother of God and Christ " the Archpastor " . The latter always evoked the surprise of researchers because it depicted Christ in a long robe of silk with golden threads which is more typical to Damascus of the 18th century than to the period of the beginnings of Christianity. There is no altar of Sts. Sergius and Bacchus any more. It was semicircular with a low edge—the legacy of pagan altars. Now only debris remains of it. |
| Through Sts Nikita and Paphnutius of Borov threads a spiritual legacy to St Joseph of Volokolamsk and others of his disciples, and through Cyril of White Lake to Nil Sorsky, to Herman, Sabbatius and Zosima of Solovki. The Church venerates also disciples and co-ascetics of St Sergius, whose memories are not specifically noted within the “Mesyatseslov” lists of saints under their separate day. We remember that the first to arrive for St Sergius at Makovets was the Elder Basil the Gaunt (“Sukhoi”), called such because of his incomparable fasting. Second was the monk Yakuta, i.e. Yakov (James), of simple peasant stock, who without a murmur spent long years at the monastery on errands of drudgery and difficult obedience. Among the other disciples of St Sergius were his fellow countrymen from Radonezh the Deacon Onesimus and his son Elisha. When twelve monks had gathered and the constructed cells were fenced in by an high enclosure, the abba appointed Deacon Onesimus as gate-keeper, since his cell was farthest from the entrance to the monastery. Under the protective shadow of the Holy Trinity monastery the igumen Metrophanes spent his final years. It was he who had tonsured St Sergius into the angelic schema and guided him in monastic efforts. The grave of the blessed Elder Metrophanes became the first in the monastery cemetery. In the year 1357 Archimandrite Simon arrived at the monastery from Smolensk. He had resigned his venerable position as head of one of the Smolensk monasteries, to become a simple obedient of the God-bearing Radonezh igumen. In recompense for his great humility, the Lord granted him to share in the miraculous vision of St Sergius about the future increase of his monastic flock. With the blessing of the abba, the Blessed Elder Isaac the Silent took upon himself the deed of prayerful silence; his silence was more instructive than any words for the monks and those outside. Only one time after a year of silence did the monk Isaac open his mouth -- to testify, how he had seen an angel of God serve together at the altar with St Sergius, during the Divine Liturgy. |
| Sts. Cyril, schemamonk, and Maria, schemanun, parents of St. Sergius of Radonezh Commemorated on January 18 Saint Cyril and his wife Maria were the parents of Saint Sergius of Radonezh (September 25). They belonged to the nobility, but more importantly, they were devout and faithful Christians who were adorned with every virtue. When the child in Maria’s womb cried out three times in church during Liturgy, people were astonished. Although frightened at first, Maria came to see this event as a sign from God that her child would become a chosen vessel of divine grace. She and her husband agreed that if the child was a boy, they would bring him to church and dedicate him to God. This child, the second of their three sons, was born around 1314. He was named Bartholomew at his baptism. Because of civil strife, Saint Cyril moved his family from Rostov to Radonezh when Bartholomew was still a boy. Later, when their son expressed a desire to enter the monastic life, Saints Cyril and Maria asked him to wait and take care of them until they passed away, because his brothers Stephen and Peter were both married and had their own family responsibilities. The young Bartholomew obeyed his parents, and did everything he could to please them. They later decided to retire to separate monasteries, and departed to the Lord after a few years. It is believed that Saints Cyril and Maria both reposed in 1337. Forty days after burying his parents, Bartholomew settled their estate, giving his share to his brother Peter. He then went to the monastery when he was twenty-three years old, and was tonsured on October 7 with the name Sergius (in honor of the martyr Saint Sergius who is commemorated on that day). As everyone knows, Saint Sergius of Radonezh became one of Russia’s greatest and most revered saints. Saint Cyril was glorified by the Orthodox Church of Russia in 1992. He is also commemorated on September 28, and on July 6 (Synaxis of the Saints of Radonezh). Saint Maria was glorified by the Orthodox Church of Russia in 1992. She is also commemorated on September 28, and on July 6 (Synaxis of the Saints of Radonezh). The Orthodox Church in America 26 января 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| The world in which we live is in many ways similar to the worlds of the 14th and 20th centuries, in which Sts. Sergius and John lived: again we live amidst enmity and bloody conflicts. Our world is also being torn apart by human sin and various vices, as well as apathy towards God’s commandments. What do St. Sergius, and his spiritual heir, St. John of Kronstadt, have to teach us? We must have a spirit of humility, a heart full of contrition over our sins, and true spiritual life; true prayer, and not only wishes and requests! We have to be bearers of the spirit of joyous transformation in God. We must learn to trust the Church of Christ and learn from the Church herself: from her teachings and traditions, from her divine services, and from the word of God. We must not hide our holy faith! Each one of us must protect their soul amidst the storm of evil and passions which rise up against the truth. I congratulate you, dear ones, with these two glorious jubilees. Our Western American Diocese, which turned 80 this year, will come together to celebrate these days of St. Sergius and St. John in the St. Seraphim of Sarov church in Monterey, California. I call upon all who are able to make the effort to come to Monterey for the Divine Liturgy on October 4, to take part in the procession and meal that follow, and in the general singing of the akathist to St. Sergius. Two relics will come to Monterey for this celebration: a piece of the relics of St. Sergius of Radonezh – a blessing to our diocese from His Holiness Kyrill, Patriarch of Moscow and All Russia – and the belt of St. John of Kronstadt, which is kept in the cathedral church in San Francisco. May the Lord, by the intercession of our most-pure Lady Theotokos and Ever-Virgin Mary, and by the prayers of St. Sergius of Radonezh and St. John of Kronstadt, bless us, give us zeal, strength and love, and strengthen, unite, and increase our diocese to His glory, and the benefit of His Holy Church. † KYRILL Archbishop of San Francisco and Western America |
| Sts. Sergius and John both loved their Fatherland, and loved the pious Russian people. St. Sergius lived in the Time of Troubles, a time of civil wars among princes and of the Tatar yoke, and St. John in the time of free-thinking, blasphemy, apathy, and turning away from the ways of the Church. The “Abbot of the Russian Land” changed the world through his prayers, labors, example, and meekness. By his prayers the victory was obtained over the Tatars, the people came together and found hope and meaning in their lives. He and his disciples founded dozens of monasteries. To this day, the Trinity cathedral of the Trinity-Sergius Lavra, where his relics are kept, is the heart of Russia. “The Pastor of All Russia” John fiercely upbraided the sins of man, like the prophets Elias and John the Baptist, fearlessly speaking the truth directly. At the same time, he was a self-denying and compassionate pastor to his flock. In the words of St. John (Maximovitch): “ Towards the end of his life [St. John of Kronstadt] became a prophet, foreseeing the future trials [in Russia], if repentance and correction of life did not begin”. One of his greatest accomplishments was the rebirth of the ancient tradition of frequent communion of the Holy Mysteries of Christ. Both of these saints have become symbols of Orthodoxy for us, Russian Orthodoxy. For us, the children of the Russian Orthodox Church Outside Russia, these symbols are close to our hearts and dear to us and thus we are celebrating these two anniversaries together with the fulness of the Russian Church. But Sts. Sergius and John are not only symbols: they are alive to this very day. Even today they interact with all people that honor them and appeal to them. Even today they are with their beloved Russian flock and all the children of the Russian Church in all parts of the world. St. John of Kronstadt constantly repeated that in God, we all constitute a whole: the angels, the saints, and Christians working out their salvation, both the living and the dead. |
| Will the ancient monasteries on the Obnora and throughout the whole of Great Russia return to life? Or does soulless “museumification”—a special form of extermination, await them? Nothing seems to be easier: the monasteries should be returned to the Church for her to revive them. However, today the Church is not entirely capable of restoring everything that the state (at the time still unrepentant of its sins) suddenly decided to return to her. Besides, the formal act of reopening a monastery does not yet mean its revival as a center of spiritual enlightenment. It is only the first, and not the hardest, step towards it. Holy Russia, as a spiritual phenomenon, as a factor of rebirth, was built first and foremost upon the foundation of ascetic labor of self-denial. Sts. Sergius of the Nurma, Gennadius of Lyubim, Paul of Obnora, Cornelius of Komel, Sylvester of Obnora were great builders of Holy Russia. They followed the path they had found and were ready to give their lives for the sake of their faith. So let us follow them along the forgotten Obnora Road, remembering the words of St. John Climacus: “Springs do not stop streaming even when there is no one who thirsts…” From The Journal of the Moscow Patriarchate, No. 3, 1993. N. B orisov Edited by OrthoChristian.com From the editor: The Obnora monasteries today. The Holy Resurrection Monastery of St. Sylvester of Obnora has been returned to the Church, and restoration work is under way. Services are held in the church. The St. Gennadius Monastery of the Transfiguration of the Savior was returned to the Church in 1997, and the brotherhood is in the process of restoring it, although they are as yet unable to live there. The St. Sergius of Nurma Monastery of the Savior is also being restored. The Holy Trinity-St. Paul of Obnora Monastery has also been resettled by monks, and a wooden chapel now stands on the place of the destroyed church of Sts. Paul of Obnora and Sergius of Radonezh. The monastery complex is being restored. The Monastery of St. Cornelius of Komel is still in ruins. |
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