| Of the hundreds of homilies, there exists the Lenten series entitled Hexaemeros which provide valuable parabolic moral teachings. These would articulate the moral chassis which would form the underpinnings of his Christian philanthropic worldview. Philanthropy Emerges From Worship, Prayer, and Ascetic Practice As with Basil’s delving into the monastic life, his approach to high academic theology does not remain merely in the theoretical. He makes it relevant precisely because he makes it applicable to the lives of the common members of society. Thus, in doing so, he makes it a ministry which reflects the Incarnation of Jesus Christ coming in the flesh and of life in communion with the Holy Trinity. This can be seen in his homily Sermon to the Rich where he instructs the hearer to treat the needs of other as we would treat our own, regardless of what those needs are. 5 In the realm of liturgical theology, Basil is attributed with many prayers within the Eastern and Western rites. Most notably however are two that stand out above the rest and they come down to us through the Byzantine liturgical tradition: the Divine Liturgy of St. Basil the Great and the “Kneeling Prayers” at Pentecost Vespers. To what extent, these are the exact words penned by Basil verbatim is not the question that is important, the fact that they are attributed to him is reflective of his enduring influence and legacy of his focus on the synthesis of good liturgy through the formalization of liturgical prayers and hymnography with a sound theological basis. Throughout all of these works, Basil’s deep concern for the sick, the suffering, the hurting, the poor, the disadvantaged, and the oppressed is present throughout. Inn the anaphora (Eucharistic prayer) attributed to him in the Liturgy, the celebrant prayers, “defend the widows; protect the orphans; liberate the captives; heal the sick…For You, Lord, are the helper of the helpless, the hope of the hopeless, the Savior of the afflicted, the haven of the voyager, and the physician of the sick. Be all things to all, You know each person, his requests, his household, and his need.” 6 |
| 14 Quoted by Eusebios, in his Ecclesiastical History, 5, 24, 12-17. According to ancient custom and practice, the faithful consumed only one frugal meal in the afternoon during fast days. The Great Week fast was observed by all with great solemnity. The length and the severity of the fast depended on local usage. In time, fasting practices would be influenced greatly by the monastic experience. For a discussion on the practice of fasting, see The Lenten Triodion, trans. Mother Mary and Kallistos Ware (London, 1978), pp. 28-37. C. Enisleides, Θεσμς τς Νηστεας (Athens, 1969). J. F. Wimmer, Fasting in the New Testament (New York, 1982). 15 See Dionysios of Alexandria, Letter to Basileiades, PG 10.1273-76. 16 The Great Fast with its rich liturgical material developed over a long period of time. Two practices in the early Church were especially significant in its development. The one pertained to the preparation of catechumens for baptism and the other to the reconcilliation of lapsed Christians to the Church Both practices were related to the Paschal feast. 17 The forty day fast developed along different lines in the East and the West. For most of the East the two fast periods, though related, were separate and distinct. In the Western tradition, however, the forty days include the six day fast of Holy Week. The Great Fast seeks to make the Christian mindful of his/her dependence on God. It prepares each person for the worthy celebration of Pascha by calling all to repentance and to a deeper conversion of the heart. The Great Fast finds its completion in the solemn celebrations of the Great Week. For an excellent study on the formation and development of the Great Fast see Evangelos Theodorou, H Μορφωτικ ξα το σχοντος Τριωδου (Athens, 1958). See also A. Schmemann, Great Lent (Crestwood, 1974); and Archimandrite Kallistos, “στορικ πισχπησις το Τριωδου,” Να Σιν 24 (1934). 18 Adolf Adam, The Liturgical Year (New York, 1981), English translation by M. J. O " Connell, p. 63. 19 The daily cycle of worship contains the following services: Midnight (Mesonyktikon), Orthros, Hours (First, Third, Sixth, Ninth), Vespers, and Compline (Apodeipnon). For a brief explanation of these services see A. Calivas, Come Before God (Brookline, 1986). For a comprehensive study on the development of the daily office, see Robert Taft, The Liturgy of the Hours in East and West (Collegeville, Paul F. Bradshaw, Daily Prayer in the Early Church (New York, 1982). Also see Ioannis Fountoules, Ketyeva AMoveytxk (Thessalonike, 1977). |
| Saint Vladimir’s Seminary and the International Society for Orthodox Church Music (ISOCM) are pleased to present, by God’s grace, the Summer Music Institute! Attend in person June 14–18, 2022 on the campus of St. Vladimir’s Seminary in Yonkers, NY audit option also available). The Summer Music Institute will bring together church musicians of all skill levels—from beginners to professionals—for hands-on workshops, lectures, and liturgical services. Singers, conductors, and composers will engage in sessions with internationally-recognized faculty. This Institute accommodates both Slavic and Byzantine liturgical musical traditions and will provide skills and resources for adapting four-part music to a small choir, as well as adapting chant for a large choir. The focus is on: The week will culminate with two Divine Liturgies which will integrate Slavic and Byzantine musical traditions and feature large and small choirs. For the first time since the pandemic, the Institute will offer in person attendance, singing together and in fellowship. We also offer a virtual audit option, with dedicated instruction for off-site participants. Full information for the Music Institute Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Also by this author Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. © 2008-2024 Pravmir.com |
| 118 Current scholarship is so convinced by the «4 th -century insertions» theory, that, for example, Paul Bradshaw sees the presence of an Institution narrative and epiclesis in the anaphora of the so called Apostolic Tradition as a crucial argument for his 4 th -century redating of the current form of the document (see: Bradshaw P.F. Redating the Apostolic Tradition: Some Preliminary Steps, in: J.F. Baldovin, N. Mitchell, (eds.) Rule of Prayer, Rule of Faith: Essays in Honor of Aidan Kavanagh. (Collegeville (Minnesota), 1996). P. 3–17; idem. Eucharistic Origins. (London et al., 2004); idem, Johnson M.E., Phillips L.E. The Apostolic Tradition: A Commentary. (Minneapolis, 2002)). 119 By this term I mean here not the prayer texts themselves, but precisely such an overall structure of a Eucharistic rite, when it contains only two prayers. 122 See footnotes 64, 67, 80, 91; also footnote 100 (thanksgiving prayer). Athanasius’ affection for the teaching of Hermas’ «The Shepherd» (mentioned by name in Epistula ad Afros episcopos – PG 26. Col. 1037) on creation ex nihilo should also be considered – the corresponding Hermas’ (and Philo’s) expression is cited in the anaphora almost verbatim, cf. footnote 65. 124 Taft R.F. The Authenticity of the Chrysostom Anaphora Revisited: Determining the authorship of liturgical texts by computer, in: Orientalia Christiana Periodica. Vol. 56 (1990). P. 5–51. 125 The anaphoras from the papyrus from Dêr-Balyzeh, from the Euchologion of Sarapion, from the Sunnarti fragments; – the identification of some other prayer fragments as parts of other unknown anaphoras is doubtful to a certain degree. 126 The anaphora of Thomas from the Euchologion of the White Monastery (other original Coptic anaphoras from this famous collection do not belong to the Egyptian anaphoral type). See: Zentgraf K. Eucharistische Textfragmente einer koptisch-saidischen Handschrift, in: Oriens Christianus. Bd. 41 (1957). S. 67–75; Bd. 42 (1958). S. 44–54; Bd. 43 (1959). |
| 5. This leads to a consideration of the practical question: How can the Church in fact unite the two approaches into one synthesis? Is there any way in the Church’s life in which the synthesis of the historical with the eschatological approaches is realized? The early Church seems to offer the answer to this question by pointing towards the eucharist. There is, indeed, no other experience in the Church’s life in which the synthesis of the historical with the eschatological can be realized more fully than in the eucharist. The eucharist is, on the one hand, a “tradition” (παρδοσις) 375 and a “remembrance” (νμνησις). 376 As such it activates the historical consciousness of the Church in a retrospective way. At the same time, however, the eucharist is the eschatological moment of the Church par excellence, a remembrance of the Kingdom, as it sets the scene for the convocation of the dispersed people of God from the ends of the earth in one place, 377 uniting the “many” in “one” 378 and offering the taste of the eternal life of God here and now. 379 In and through the same experience, therefore, at one and the same moment, the Church unites in the eucharist the two dimensions, past and future, simultaneously as one indivisible reality. This happens “sacramentally,” i.e. in and through historical and material forms, while the existential tension between the “already” and the “not yet” is preserved. 380 In the consciousness of the ancient Church this is further emphasized through the use of the epiclesis in the eucharist: the “words of institution” and the entire anamnetic dimension of the Church are placed at the disposal of the Spirit, as if they could not constitute in themselves a sufficient assurance of God’s presence in history. This makes the eucharist the moment in which the Church realizes that her roots are to be found simultaneously in the past and in the future, in history and in the eschata. The result of the recognition of this unique function of the eucharist in the Early Church was to make the eucharist the milieu and the context in which the basic concrete manifestation of apostolic continuity would take place. 381 This centrality of the eucharist has been preserved in the liturgical and canonical tradition of the Orthodox Churches, but Orthodox theology has very often disregarded it, thus making the synthesis between “historical” and “eschatological” problematic. III. Concrete Consequences for the Life of Church |
| (StAnselm; 99. Analecta Liturgica; 12); Taft R. A Tale of Two Cities: The Byzantine Holy Week Triduum as a Paradigm of Liturgical History//Time and Community: In Honor of Th. Talley/Ed. J. N. Alexander. Wash., 1990. P. 21-41; Quinlan A. Triodion Sinait. Gr. 734-735: Diss. R., 1991; Fenwick J. R. K. The Anaphoras of St. Basil and St. James: An Investigation into Their Common Origin. R., 1992. (OCA; 240); Bermejo Cabrera E. La proclamación de la Escritura en la liturgia de Jerusalén: Estudio terminológico del «Itinerarium Egeriae». Jerusalem, 1993. (SBF. Coll. Maj.; 37); Eger. Itiner./Ed. P. Maraval. P., 1997. (SC; 296); Hebdomadae Sanctae Celebratio: Conspectus Historicus Comparativus/Ed. A. G. Kollamparampil. R., 1997. (BEL.S; 93); Tovey Ph. The Liturgy of St. James as Presently Used. Camb., 1998; Ray W. August 15 and the Development of the Jerusalem Calendar: Diss. Notre Dame (Ind.), 2000; Garcia del Valle C. Jerusalén, la liturgia de la Iglesia Madre. Barcelona, 2001; Пентковский А. М. К-польский и иерусалимский богослужебные уставы//ЖМП. 2001. 4. С. 70-78; он же. Иерусалимский типикон в К-поле в Палеологовский период//Там же. 2003. 5. С. 77-87; Morozowich M. M. Holy Thursday in the Jerusalem and Constantinopolitan Traditions: The Liturgical Celebration from the IV to the XIV Cent.: Diss. R., 2002; Frøyshov S. L " Horologe «géorgien» du Sinaiticus ibericus 34: Diss. P., 2003; Verhelst S. Les lieux de station du lectionnaire de Jérusalem//Proche-Orient chrétien. 2004. Vol. 54. P. 13-70, 247-289; Καζαμας Α. Η θεα λειτουρϒα το ϒου Ιακβου το Αδελροθου κα τ να σινατικ χειρϒραφα. Θεσσαλονκη, 2006. Рубрики: Ключевые слова: ГЕОРГИЯ МТАЦМИНДЕЛИ ТИПИКОН богослужебный устав, составленный на груз. языке ок. 1042 г. деканом (впосл. игуменом) афонского Иверского мон-ря прп. Георгием Святогорцем (Мтацминдели) († ок. 1065) АКАФИСТ 1. Хвалебно-догматическое песнопение ко Пресв. Богородице; 2. жанр позднейших церковных песнопений Богородице АКОЛУФ в древней Римско-католической и Армянской Церквах - церковнослужитель, помогающий священнослужителям совершать богослужение |
| 1984 Books (booklets and pamphlets) 1984a with Mark Collier, Beginning Now , Part 1: Peacemaking Theology: A Study Book for Individuals and Groups , London: Dunamis 1984b (ed. with David Nicholls) in Politics and Theological Identity: Two Anglican Essays , London: The Jubilee Group, 1984, including ‘Preface’ (with David Nicholls) and ‘Liberation Theology and the Anglican tradition’ (see 1983f); pp.5-6, 7-26 Articles and Lectures 1984c ’Butler’s Western Mysticism : Towards an Assessment’, Downside Review 102 (July), pp.197-215 1984d ’“Religious Realism”: On Not Quite Agreeing with Don Cupitt’, Modern Theology 1.1 (October), pp.3-24; reproduced in Wrestling with Angels , pp.228-254 1984e ’A Response’ in Colin Ogilvie Buchanan (ed.) Essays on Eucharistic Sacrifice in the Early Church: A Sequel to Liturgical Study no 31 , Grove Liturgical Study 40, Bramcote, Notts: Grove Books, pp.34-7 1984f ’Violence and the Gospel in South Africa’, New Blackfriars 65 (774) (December), pp.505-13 1984g ’Women and the Ministry: A Case for Theological Seriousness’, in Monica Furlong (ed.) Feminine in the Church , London: SPCK, pp.11-27 Book Reviews 1984h ’Leach’s Bible’, review of Edmund Leach and D. Alan Aycock (eds), Structuralist Interpretations of Biblical Myth , Cambridge: CUP, 1983 in RAIN (Royal Anthropological Institute News) 61 (Apr 1984), pp.11–12 1984i Review of Eric F. Osborn, The Beginning of Christian Philosophy , Cambridge: CUP, 1981, Journal of Ecclesiastical History 35 (January), pp.145-7 1985 Articles and Lectures 1985a ’The Son’s Knowledge of the Father in Origen’, in Lothar Lies (ed.) Origeniana Quarta: Die Referate des 4. internationalen Origeneskongresses (Innsbruck, 2.-6. September 1985) , Innsbrucker theologische Studien, ed E. Coreth, W. Kern, H. Rotter, 19, Innsbruck: Tyrolia Verlag, pp.146-153 Book Reviews 1985b Review of Gillian R. Evans, Augustine on Evil , Cambridge: CUP, 1982, Religious Studies 21.1 (March), pp.95-97 |
| The most important representative of the first one is the anaphora of the Liturgy of Mark, of the second one – our anaphora in question. In the light of this distinction between two different anaphoral traditions in the Egyptian liturgical milieu such anaphoras as those from the papyrus from Dêr-Balyzeh and from the Euchologion of Sarapion clearly witness an interference between both types. I have developed this idea in a paper presented at the 2007 Oxford Patristic Studies Conference (the paper is to be published in the forthcoming volumes of the «Studia Patristica» series). It should also be stressed that in his 2007 article S. Janeras, investigating the interdependence between the anaphoras from the Liturgy of Mark, from the Barcelona papyrus and from the papyrus from Dêr-Balyzeh, independently comes to similar conclusions (Janeras. Sanctus et Post-Sanctus... P. 12–13). 114 See: Niederwimmer. Op. cit.; W. Rordorf et A. Tuilier (eds.) La Doctrine des douze apôtres: Didachè. (Paris, 1978: Sources chrétiennes; 248); van de Sandt H., Flusser D. The Didache: Its Jewish Sources and its Place in Early Judaism and Christianity. (Assen; Minneapolis, 2002: Compendia Rerum Iudaicarum ad Novum Testamentum III: Jewish Traditions in Early Christian Literature; 5). See also: Metzger M. (ed.) Les Constitutions Apostoliques: T. 2. (Paris, 1986: Sources chrétiennes; 329). P. 11–39; Roca-Puig. Citas y reminiscencias... 115 Cf. this with the same shifts in the anaphora of Addai and Mari, also taken to be «archaic " » (see, for example: Gelston A. The Eucharistic Prayer of Addai and Mari. (Oxford, 1992); Spinks B. Worship: Prayers from the East. (Washington, 1993)). 116 To the listed features one more could be added: the Institution words in the anaphora are cited in an asymmetrical form (words about the bread do not parallel words about the cup), which also inclines for an earlier dating. 117 Johnson. The Prayers ... I find Maxwell Johnson’s arguments on this dating of the Euchologion fully convincing. |
| John Anthony McGuckin Old Believers IRINA PAERT Old Believers (starovery), also known as staroobriadtsy (“old ritualists”), is a generic term for the religious dissidents who split from the Russian Orthodox Church in and after the second half of the 17th century. Church reforms carried out in the 1660s under the leadership of Patriarch Nikon created a formal reason for the dissent. The changes introduced by the reformers in accordance with the contemporary Greek practice (concerning primarily language and ritual forms) alienated a large number of Russian Orthodox who adhered to the traditional Russian ritual practice, including baptism by immersion, the sign of the cross made by two fingers (rather than three), the spelling of the name of Jesus with one “I” (Isus) rather than two, double rather than triple Alleluias, the clockwise (rather than anticlockwise) order of liturgical processions in church, the use of seven rather than five prosphoras for the Eucharist, to name just a few. Moreover, the violent state-advocated methods that characterized the reformist behavior stimulated intense apocalyptic sentiment. Mass self-immolations took place among dissenters and continued until religious toleration was declared in the 1760s. The important centers of Old Believers in Tsarist Russia were in the northern Trans-Volga regions, the border between Russia and the Polish Commonwealth, the Baltic provinces, Bessarabia, Moscow, the Urals, and Siberia. According to official data, 190,944 men and women registered as Old Believers under Tsar Peter I. However, the numerical strength of the Old Believers could not be determined precisely as many of them also formally belonged to the Orthodox Church. In 1912 there were 1,807,056 Old Believers, which made less than 2.5 percent of the population in the Russian Empire. Their geographical distribution was very uneven: while some regions had a high proportion, others had a more or less homogenous Orthodox population. However, the strength of the Old Believers lay not in their numbers but rather in their literacy, their economic power, and strong communal identity. With the exception of the period of enlightened toleration between 1763 and 1814, the Imperial government did not recognize the legal rights of the Old Believers and tried to assimilate them into the Orthodox population. It was only in 1905 that they received equal legal rights with the members of the Orthodox Church. In the Soviet Union the number of Old |
| 941 So also Bruns, Art, 24–25. Bruce, Documents, 55–56, provides suggestions for harmonizing this with the chronology of the Synoptics. We may leave aside from consideration for the moment Eileen Guilding " s proposed liturgical structure based on readings from the triennial cycle, which takes matters too far. 942 Its unity in this sense is accepted even by those who recognize redactions and displacements, e.g., MacGregor, John, xli. Ellis, Genius, develops a unity based on parallelism rather than narrative, following cues from John Gerhard " s dissertation (ix, 12); although his development of chiastic parallelism in the Fourth Gospel is brilliant, it remains more convincing in some texts than in others, and not convincing overal1. 946 Robinson, «Prologue,» 120; Parker " s citation is from «Two Editions of John,» JBL 75 (1956): 304, which Robinson also cites in Trust, 83. 948 E.g., Dunn, «John,» 299; Smith, John 400. Even an unbroken chain of attributable tradition would be viewed as mostly dependable (e.g., Eunapius Lives 458). 953 E.g., Homer I1. 2.484–492; 16.112–113; Od. 1.1; Battle of Frogs and Mice 1; Hesiod Op. 1; Apollonius of Rhodes 1.1,22; 4.1–2; Virgil Aen. 1.8; 9.525–529; [Virgil] Cata1. 9.1–2; Ovid Metam. 1.2–3; Callimachus Aetia 1.1.1–38; Musaeus Hero 1; Statius Achilleid 1.9; Pindar Nem. 3.1–5; frg. 150 (in Eustathios Commentary on Iliad 1.1); Valerius Flaccus 1.5–7; 3.15–17; Philostratus Hrk. 43.5–6; for other deities, e.g., Aelius Aristides Defense of Oratory 19.5D-6D; 20.6D; Philostratus Hrk. 25.18. This may suggest whatever comes to the author in proper meter; see Dimock, «Introduction,» 3; cf. Homer Od. 19.138. Cf. a «divine» (θεος) minstrel (Homer Od. 4.17–19). 955 Callimachus Iambi 3.193 complains that inspiration was not as respected as in earlier days, but this may well function as a plea for greater attention (like a scholar today complaining that no one heeds scholarship). 959 Sanders, Figure, 71, suggests that John wrote his entire Gospel on the premise of divine inspiration. |
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