| Origen on The Jews. Studies in Church History, vol. 29 (Christianity & Judaism), Oxford, 1992, 1 - 13. Reprinted in: E Ferguson (Ed). Recent Studies in Church History. vol 2.Garland Publishing. Hamden. CT. 1999. The Influence of the Isis Cult on St. Cyril of Alexandria " s Christology. Studia Patristica, 24, Leuven, 1992, 191 - 199. Influenta cultului lui Isis asupra Hristologiei Sfantului Chiril al Alexandriei. Altarul Banatalui (Revista Arhiepiscopiei Timisoarei). Anul. XIV. (LIII). serie noua. Nr. 1-3; Jan-Mar. 2003. 39-46. The Theology of Images and the Legitimation of Power in Eighth Century Byzantium. St. Vladimir " s Theological Quarterly. vol. 37, No. 1, January, 1993, 39 - 58. Martyr Devotion in the Alexandrian School (Origen to Athanasius). Studies in Church History, vol. 30 (Martyrs & Martyrologies), Oxford, 1993, 35-45. Reprinted in: E Ferguson (Ed). Recent Studies in Church History. vol. 5.Garland Publishing. Hamden. CT. 1999. Signs of the Kingdom. ch.10 in: The Kingdom of God and Human Society, (Ed.) R.S. Barbour, Edinburgh, 1993, 190 - 207. St. Cyril of Alexandria: Homily on the Feast of St. John The Theologian. Sourozh (Journal of the Russian Orthodox Church in England). vol. 51. Fall. 1993. 34-35. Perceiving Light from Light in Light. The Trinitarian Theology of St. Gregory The Theologian. (Commemorative Volume for his 16th Centenary), Greek Orthodox Theological Review (Brookline, Mass.) vol. 39. 1-2, 1994, 7-32. Structural Design & Apologetic Intent in Origen " s Commentary on John. Origeniana Sexta, [Origen and the Bible] (Edd. G. Dorival & A. Le Boulluec) Bibliotheca Ephemeridum Theologicarum Lovaniensium, CXVIII, [Leuven Univ. Press ], Peeters, Leuven, 1995, 441 - 457 Variations on a Theme: Monasticism in the Latin & Byzantine Experience. Medieval Life. No. 2, Spring 1995, 5-8, & ibid. No. 3. Autumn 1995, 3-5. St. Symeon the New Theologian and Byzantine Monasticism. in: Mount Athos & Byzantine Monasticism. Ed. A. Bryer. Variorum Press, Aldershot, 1996. 17-35. |
| Сергий Радонежский. — М.: Молодая гвардия, 2003. 2.Жизнеописание достопамятных людей земли русской. — М.: Московский рабочий. —1992. 3.Концевич И.М. Стяжание Духа Святого в путях Древней Руси. — М.: Издательский отдел Московского Патриархата, 1993. 4.Ложкина Н.А. Две эпохи православного Возрождения. в 2-х томах. — Санкт-Петербург: Р-КОПИ, 2013. 5.Мейендорф Иоанн, протопресвитер. История церкви и восточнохристианская мистика. — М.: Институт Ди-Дик, Православный Свято-Тихоновский Богословский институт, 2000. 6.Прохоров Г.М. Русь и Византия в эпоху Куликовской битвы. — СПб.: Алетейя, 2000. 7.Прохоров Г.М. Келейная исихастская литература (Иоанн Лествичник, Авва Дорофей, Исаак Сирин, Симеон Новый Богослов, Григорий Синаит) в библиотеке Троице-Сергиевой Лавры с XIV по XV bb.//Труды Отдела древнерусской литературы. — Л.: Наука, 1974. — Т. 28 8.Прохоров Г.М. Древняя Русь как историко-культурный феномен. — СПб.: Издательство Олега Абышко, 2010. 9.Флоренский П.А. Троице-Сергиева Лавра и Россия//Троице-Сергиева Лавра: Сергиев Посад, 1919. List of literature: 1.Борисов NS Sergius of Radonezh. - M: Molodaya Gvardiya, 2003. 2.Жизнеописание memorable people of the Russian land. M: Moscow worker. -1992. 3.Концевич IM an Acquisition of the Holy spirit in the paths of Ancient Russia. - M: Publishing Department of the Moscow Patriarchate, 1993. 4.Lozhkina N.A. Two epochs of the Orthodox Revival. in 2 volumes. - St. Petersburg: R-MINES, 2013. 5.Meiendorf John, Protopresbyter. The history of the Church and East-Christian mysticism. - M: Institute Di dick, Orthodox St. Tikhon Theological Institute, 2000. 6.Прохоров G.M. Rus and Byzantium in the age of the Kulikovo battle. SPb.: Aleteja, 2000. 7.Прохоров G.M. Cell Hesychast literature (John Climacus, Abba Dorotheus, Isaac the Syrian, St. Symeon the New Theologian, Gregory the Sinaite) in the library of Trinity-Sergius Lavra, the XIV-XV centuries)//Proceedings of the Department of old Russian literature. - HP: Nauka, 1974. 8.Прохоров AN Ancient Russia as a historical and cultural phenomenon. |
| Theodore of Mopsuestia, c. 350–428 Honoratus of Arles, fl. 425, d. 429/430 John Cassian, c. 360–432 Fastidius, c. Fourth-fifth centuries Hesychius of Jerusalem, fl. 412–450 Eucherius of Lyins, fl. 420–449 Valerian of Cimiez, fl. C. 422–439 Sixtus III of Rome (pope), regn. 432–440 Cyril of Alexandria, 375–444; fl. 412–444 Pseudo-Victor of Antioch, fifth century Ammonius, c. fifth century Peter Chrysologus, c. 405–450 Leo the Great of Rome (pope), regn. 440–461 Theodoret of Cyr. 393–466; fl. 447–466 Basil of Selucia, fl. 440–468 Salvian the Presbyter of Marseilles, c. 400-c. 480 Hilary of Arles, c. 401–449 Euthymius (Palestine), 377–473 Diadochus of Photice. c. 400–474 Gennadius of Constantinople, d. 471; fl. 458–471 Pseudo-Dionysius the Areopagite, c. 482-c. 532; fl c. 500 Symmachus of Rome (pope), regn. 498–514 Jacob of Sarug, 451–521 Philoxenus of Mabbug, c. 440–523 Fulgentius of Ruspe, c. 467–532 Severus of Antioch, c. 465–538 Caesarius of Arles, 470–542 Dorotheus of Gaza, fl. c. 525 Cyril of Scythopolis, b. 525; fl. c. 550 Paschasius of Dumium, c. 515-c. 580 Leander, c. 545-c. 600 Oecumenius, sixth century Gregory the Great (pope), 540–604; regn. 590–604 Isidore of Seville, c. 560–636 Sahdona (Marryrius), fl. 635–640 Braulio of Saragossa, c. 585–651 Maximus the Confessor, c. 580–662 Isaac of Nineveh, d.c. 700 Bede the Venerable, 673–735 John of Damascus, c. 645-c. 749 Isho’dad of Merv, fl. c. 850 Symeon the New Theologian, c. 949–1022 Theophylact of Ohrid, c. 1050-c. 1108 1 5 Biographical Sketches & Short Descriptions f Select Anonymous Works This listing is cumulative, including all the authors and works cited in this series to date. Alexander of Alexandria (fl. 312–328). Bishop of Alexandria and predecessor of Athanasius, upon whom he asserted considerable theological influence during the rise of Arianism. Alexander excommunicated Arius, whom he had appointed to the parish of Baucalis, in 319. His teaching regarding the eternal generation and divine substantial union of the Son with the Father was eventually confirmed at the Council of Nicea (325). |
| В них раскрывается и глубина его личности, и высота его подвига, и та предельная, искренняя любовь, которой он любил Бога: «Я хочу умереть из-за любви (к Нему), зная, что я не умру» . Он пишет о том, что познал на собственном опыте, — чуткий читатель ощущает это и доверяет словам святого Авва Симеон звал за собой всех неравнодушных к стяжанию святости и обожения тысячу лет назад — продолжает он это дело и сейчас, через свои писания: богословские, огласительные и нравственные слова, послания, благодарения, ёмкие сотницы и гимны. Его эпистолярное наследие обширно и богодухновенно: он пишет о том, что познал на собственном опыте, — чуткий читатель ощущает это и доверяет словам святого. Хочется пожелать всем жаждущим видения Света во мраке жизни прийти к его созерцанию вместе с этим прекрасным Световидцем, Божественным Симеоном. В заключение приводим русскоязычную библиографию трудов преподобного Симеона Нового Богослова. Приводим также список литературы, посвященной исследованию трудов прп. Симеона Нового Богослова на русском языке: Completion of International Conference: Saint Symeon the New Theologian/URL: (22.10.2022). Более подробно о жизни святого см. Кривошеин Василий, архиеп. Преподобный Симеон Новый Богослов (949–1022). YMCA-PRESS, Париж, 1980./URL: (дата обращения 22.10.2022). Владыка Василий много потрудился в исследовании творчества прп. Симеона: он положил начало переводу полного собрания сочинений святого отца с последующей его публикацией во французской серии Sources Chrétiennes издательства Cerf. Номера выпусков серии, содержащие творения прп. Симеона в оригинале с параллельным французским переводом: N51, 96, 104, 113, 113, 122, 129, 156, 174, 196. Гимн 1/ Симеон Новый Богослов, преподобный. Творения. В 3 т. Т. 3. Божественные гимны. — СТСЛ, 2017. C. 74–75. Гимн 1/ Симеон Новый Богослов, преподобный. Творения. В 3 т. Т. 3. Божественные гимны. — СТСЛ, 2017. C. 74–75. Гимн 27/Божественные гимны, с. 205. Мейендорф И., прот. Византийское богословие. |
| John Witte, Jr. and Frank Alexander (New York: Columbia Univ. Press, 2005) 1:685-711 and 2:537-558. The two volumes received the Choice Outstanding Academic Titles Award for 2006. Ivana Noble, Doctrine of Creation within the Theological Project of Dumitru Stniloae , Prague, Czech Republic; Communio Viatorum, Volume 2007, XLIX, Number 2, pp. 185--209. Библиография работ автора: на английском языке Catholicism after the War , Sibiu, 1932 Life and teachings of Gregory Palamas , Sibiu, 1938 Orthodoxy and Romanianism , Sibiu, 1939 The standing of Mr. Lucian Blaga on Christianity and Orthodoxism , Sibiu, 1942 Jesus Christ or man " s restoration , Sibiu, 1943 Philokalia (translation); vol. 1: Sibiu, 1946; vol. 2: Sibiu, 1947; vol. 3: Sibiu, 1948; vol. 4: Sibiu, 1948; vol. 5: Bucharest, 1976; vol. 6: Bucharest, 1977; vol. 7: Bucharest, 1978; vol. 8: Bucharest, 1979; vol. 9: Bucharest, 1980. Uniatism in Transylvania, an attempt to dismember the Romanian people , Bucharest, 1973 Treaty of Orthodox Dogmatic Theology , Bucharest, 1978 Dieu est Amour , Geneve, 1980 Theology and the Church , New York, 1980 Praying, freedom, holiness , Athens, 1980 Priere de Jesus et experience de Saint Esprit , Paris, 1981 Orthodox Spirituality , Bucharest, 1981 Moral Orthodox Theology , vol. 2, Bucharest, 1981 St. Gregory of Nyssa - Writings (translation), Bucharest, 1982 Orthodoxe Dogmatik , 1985 Le genie de l " orthodoxie , Paris, 1985 Spirituality a communion in Orthodox lithurgy , Craiova, 1986. God " s eternal face , Craiova, 1987 St. Athanasius the Great - Writings (translation), Bucharest, 1987 Orthodox Dogmatic Theology Studies (Christology of St. Maximus the Confessor, Man and God, St. Symeon The New Theologian, Hymns of God " s love) , Craiova, 1991 St. Cyril of Alexandria - Writings (translation), Bucharest, 1991 Библиография работ автора на языке оригинала: Lucrri оп volum: Viaa i activitatea patriarhului Dosoftei al lerusalimului i legturile lui cu rile rombnemi, Cernui, 1929 169 p. |
| St Symeon the New Theologian:‘Let each one of us keep in mind the benefit of fasting… For this healer of our souls is effective, in the case of one to quieten the fevers and impulses of the flesh, in another to assuage bad temper, in yet another to drive away sleep, in another to stir up zeal, and in yet another to restore purity of mind and to set him free from evil thoughts. In one it will control his unbridled tongue and, as it were by a bit, restrain it by the fear of God and prevent it from uttering idle and corrupt words. In another it will invisibly guard his eyes and fix them on high instead of allowing them to roam hither and thither, and thus cause him to look on himself and teach him to be mindful of his own faults and shortcomings. Fasting gradually disperses and drives away spiritual darkness and the veil of sin that lies on the soul, just as the sun dispels the mist. Fasting enables us spiritually to see that spiritual air in which Christ, the Sun who knows no setting, does not rise, but shines without ceasing. Fasting, aided by vigil, penetrates and softens hardness of heart. where once were the vapors of drunkenness it causes fountains of compunction to spring forth. I beseech you, brethren, let each of us strive that this may happen in us! Once this happens we shall readily, with God’s help, cleave through the whole sea of passions and pass through the waves of the temptations inflicted by the cruel tyrant, and so come to anchor in the port of impassibility. ‘My brethren, it is not possible for these things to come about in one day or one week! They will take much time, labor, and pain, in accordance with each man’s attitude and willingness, according to the measure of faith and one’s contempt for the objects of sight and thought. In addition, it is also in accordance with the fervor of his ceaseless penitence and its constant working in the secret chamber of his heart that this is accomplished more quickly or more slowly by the gift and grace of God. But without fasting no one was ever able to achieve any of these virtues or any others, for fasting is the beginning and foundation of every spiritual activity’. — Symeon the New Theologian: the Discourses, pub. Paulist Press. pp. 168-169. |
| In the Orthodox tradition services are usually quite long, and the Divine Liturgy may last for two or three hours. There is a lot of singing and reciting, many “psalms, hymns, and spiritual songs” (Col 3,16) are sung. All of this is not intended to make our life more difficult and our presence in the church boring. It is because we need time to leave the human realm and to enter the divine kingdom, and we need inspiration to be transported there in our mind and heart. “We who mystically represent the Cherubim and sing the thrice-holy hymn to the life-creating Trinity, let us lay aside all earthly cares.” These words from a liturgical hymn which is sung at every Liturgy vividly depict the state of mind and heart which we are called to attain during the celebration of the Eucharist. But there is a huge distance between who we are and who we are called to be. And, indeed, few people who achieve the state of deification. The goal is too sublime, and much spiritual effort is needed to achieve it. We have, however, some striking examples of the saints who achieved this goal and even described their experience in their writings. St Symeon the New Theologian, who lived in the tenth and the beginning of the eleventh century, was one of them. He was a poet and a mystic, and in his writings he described the many visions of the divine light which he experienced. He strongly believed that it is the Eucharist that unites humans most fully with God and makes them deified. He writes: “Purified by repentance and by floods of tears, partaking of the divinized body as of God himself, I myself become a god by this unspeakable union.” In the Eucharist, Symeon argues, we are united with Christ in the same way as he is united with his Father. “Through holy communion”, he claims, “we become sons of the heavenly Father and brothers of Christ.” He explains: “The Son of God, who received human flesh from us, gives us instead of it his divinity through the communion of his divinized flesh; by this exchange we become his relatives.” |
| The Veil and Christ We also know that the writers of the Gospels linked the veil to the Incarnation of Christ. When Jesus dies on the cross, the veil also “dies,” ripped in two (Matthew 15:38 and Luke 23:45). St. Paul, in his Letter to the Hebrews, also seems aware of this connection. Therefore, brethren, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh… (Hebrews 10:19-20 RSV) But this tradition lives on. The Orthodox Church Preserves this Tradition On March 25 th , the Orthodox celebrates the Annunciation, a celebration of the angel Gabriel coming to the Virgin Mary to announced that she will bear a son and call him Emmanuel (Luke 1:26-38). Now, the Gospel of Luke doesn’t say where Gabriel visited Mary nor does it say what Mary was doing when the angel appeared. However, in Orthodox iconography, we see that the Virgin is in the Temple. And what is she doing? She’s sewing a new veil for the Temple! In other words, just as she learned that God would become Incarnate, she was working on the very Old Testament symbol of Incarnation! Thus the link between the veil and an enfleshed God carries on within the Orthodox Church. The Incarnation Before Christmas! So, did the Jews celebrate Christmas before the birth of Christ? Well, it’s true they didn’t sing Christmas carols, but if by Christmas you mean: did the Jews celebrate God becoming Incarnate? Then, yes, they did! After being freed from Egyptian slavery, God commanded the Israelites to build a Tabernacle, and later the first Temple. Within this Temple was the Holy of Holies, which was where the glory of God descended upon the world and how God lived among his people. The Holy of Holies was separated from the rest of the Temple by a veil, which represented all of created matter. The high priest also wore vestments that were made from the same materials as the veil, thus the high priest, who represented God, become the Lord wrapped in created matter. In all, it foreshadowed the Christmas story, a story of God wrapping himself in created matter to become human. An Orthodox saint, Symeon the New Theologian, pulls it all together very well. The priest coming out of the sanctuary and his descent into the nave signifies the descent of Christ from heaven and his humility. ( On Prayer And it’s this humility that brings about our salvation! Christ is born! Glorify Him! —————————- Temple Theology: An Introduction (London: Society for Promoting Christian Knowledge, 2004). Translated by G.A. Williamson (New York: Penguin Books, 1970). Translated by Ralph Marcus (Cambridge, M.A.: Harvard University Press, 1953). Translated by H. St. J. Thackeray (Cambridge, M.A.: Harvard University Press, 1961). Translated by Charles Duke Yonge, (accessed, December 20, 2016). Translated by H.N.L. Simmons (Brookline, M.A.: 1984). |
| Another witness that I’d like to quote in this connection, along with Florovsky perhaps the greatest theologian in the Russian emigration during the 20th Century, is Vladimir Lossky who died in 1958. He argues powerfully that all theology is essentially mystical. Far from being mutually opposed, theology and mysticism support and complete each other. One is impossible without the other. In the mystical experience is a personal working out of the common faith. Theology is an expression for the profit of all of that which can be experienced by everyone. Vladimir Lossky He goes on to point out that the three writers to whom par excellence the Orthodox Church has applied the title Theologian. The first is St. John the Divine or St. John the Evangelist, the most mystical evangelist he says. The second is St. Gregory of Nazianzus, a 4th Century writer of contemplative poetry as Lossky describes him. Finally is St. Symeon the New Theologian, an 11th Century singer of union with God. All theology then is mystical, and we might add that all theology is liturgical. If there’s an essential connection between theology and prayer, then that does not only mean inner prayer, it means, and perhaps much more importantly, the public prayer of the Church – the Liturgy and the Divine Office. So that is a general approach to theology and a general answer to the question, “What is theology?” It is linked to prayer, liturgical, and mystical. But also, it involves the rigorous use of our reasoning brain; of our power of articulate speech. Mystical does not mean irrational. Developing this approach to: “What is theology,” I’d like to think in terms of four words. The first is charisma. The second is mysterion. The third is catharsis. And the fourth key word is hesychia. So my four key words are charisma meaning gift or grace, mysterion meaning mystery, catharsis meaning purification, and heyschia meaning silence or stillness of the heart. So let’s think about those four characteristics a little bit more. Theology is a gift, a free and underserved gift, and a gift of grace. Theology, in other words, signifies not our human inquiry into the being and life of God, but rather God’s disclosure of Himself or His self-revelation. Theology is not so much us searching out and examining God, but rather God searching us and examining us. |
| Having led a heavenly life on earth, like the great desert saints of antiquity, even in these latter times of spiritual desolation, St. Seraphim is an instructor and an inspirer of the true Christian life. His Spiritual Instructions—like his celebrated Conversation with Motovilov on the Acquisition of the Holy Spirit—contain no new teaching, but simply repeat in modern times the age-old Christian teaching of the great Fathers whom he constantly cites: Sts. Basil the Great , Gregory the Theologian , John Chrysostom , Macarius the Great, Dionysius the Areopagite , Ambrose of Milan , Isaac the Syrian , Symeon the New Theologian, the Fathers of the Philokalia . These, with the Holy Scriptures, the Lives of Saints , and the Church services—all in the context of the living Sarov tradition of spiritual life—are his sources, and he is a faithful transmitter of their teaching: fear of God; heedfulness to oneself; not trusting the impulses of one " s own heart but becoming so immersed in God " s word that one learns to " swim in the law of the Lord " ; working out one " s salvation with patience, humility, repentance, forgiveness; acquiring the Spirit of peace, the Holy Spirit, which is the end of all our spiritual labors; placing first God and His love, which kindles our cold hearts and inspires us to follow Him, to know and to love Him. This teaching is not complex; but in our own days, when the love of many has grown cold and the salt is going out of Christianity, it is almost impossible to follow. Only with great humility on our part—which we can learn from the profound humility of " poor Seraphim, " as he called himself—can we hope to receive and apply this teaching of the true Christian spiritual life to our own poor Christian lives. By the prayers of our holy Father Seraphim, may we understand his words and practice them, according to our strength, for the salvation of our souls! Originally published as the introduction to Little Russian Philokalia Vol. 1: St. Seraphim of Sarov , St. Herman Press (2008), pp. 13-17. |
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