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| Dean of St. Vladimir’s from 1962 until his death in 1983, he was instrumental in educating a generation of Orthodox priests. During his tenure, the seminary achieved wide recognition as a center of Orthodox theological studies. In 1970, he was active in the establishment of the Orthodox Church in America as an autocephalous church, which at that time became officially independent from the Russian Orthodox Church, and dedicated itself to the unity of Orthodox ethnic jurisdictions in this country. While committed to the cause of an Orthodox Church that would be united and American in character, Fr. Alexander always remained concerned with the fate of believers in the Soviet Union. For 30 years, his sermons were broadcast in Russian on “Radio Liberty” and gained Fr. Alexander a broad following across the Soviet Union. Alexander Solzhenitzyn, who while still in the Soviet Union was one of his admirers, remained his friend after emigrating to the West. Father Alexander published over a dozen books which received wide circulation, including For the Life of the World; Introduction to Liturgical Theology; Ultimate Questions; Church, World, Mission; and numerous articles and tracts. For the Life of the World, a popular volume on Christian faith as reflected in liturgy, has been translated into numerous languages and remains one of the most popular works on Christianity for the general public. He completed a major study on the Eucharist only weeks before his death. May Fr. Alexander’s memory be eternal! svots.edu 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. |
| When the episcopal delegates from Antioch, who arrived too late to attend the opening ofthe council but who were sympathetic to Nestorius, heard about the outcome, they too convened their own council and condemned Cyril. The Roman church legates, who arrived even later, took the side of Cyril and supported the decisions of the first council. As a result of this predicament, Emperor Theodosius II decided to intervene and hold discussions at Constantinople, putting both Cyril and Nestorius under house arrest at Ephesus, and holding all the bishops there through the long summer. Eventually, he too took the side of Cyril of Alexandria. For several years afterwards, Antioch and Alexandria remained out of communion, but a reconciliation was brokered in 433 with the Formula of Union (in Cyril’s Letters as “Let the Heavens Rejoice”), according to which they agreed that Christ was one person (hypostasis) with two natures (physeis), one human and one divine. Nestorius’ deposition was confirmed and he was sent back to Antioch (eventually to be condemned to exile, as he would not cease protesting the justness of his cause). The Council of Ephesus was recognized as of ecumenical status at Chalcedon in 451, and set the terms of the fundamental Christology of the church, determining the agendas of the next three ecumenical councils to come. It was the last of the ecumenical councils to be adopted by the Oriental Orthodox Churches. SEE ALSO: Christ; Ecumenical Councils; Episcopacy; St. Cyril of Alexandria (ca. 378–444); Theotokos, the Blessed Virgin REFERENCES AND SUGGESTED READINGS Aprem, M. (1978) The Council of Ephesus of 431. Trichur, Kerala: Mar Narsai Press. McGuckin, J. A. (2004) St. Cyril of Alexandria and the Christological Controversy. Crestwood, NY: St. Vladimir’s Seminary Press. Margull, H. H. (ed.) (1966) The Councils of the Church, History and Analysis. Philadelphia: Fortress, Press. Tanner, N. P. and Albergio, G. (eds.) (1990) Decrees of the Ecumenical Councils. London: Sheed and Ward. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
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| En franзais, trois periodiques m " ont ete particulierement utiles: la revue Istina et le bulletin Vers l " unite chretienne, publies l " un et l " autre a Paris par le centre d " etudes «Istina»; et la revue Irenikon, editee par les Benedictins de Chevetogne, en Belgique, et dont la «chronique religieuse» fait autorite. J " ai utilise les Informations catholiques internationales, Paris, et le bulletin du Service oecumenique de Presse et d " Information, Geneve. Les commentaires du P. Wenger et du P. Scrima dans la Croix et le Monde m " ont beaucoup aide pour l " interpretation des evenements. J " ai puise dans les longues chroniques que Mgr Basile Krivocheine a consacrees aux conferences pan-orthodoxes, dans le Messager de l " exarchat du patriarche russe en Europe occidentale, publie a Paris, conferences que j " avais moi-mkme presentees dans l " hebdomadaire Reforme, a Paris. Contacts, revue franзaise de l " Orthodoxie, qui рагаот a Paris, a donne plusieurs chroniques sur ces evenements, et reproduit en particulier une etude du P. Georges Khodre sur le voyage d " Athenagoras Ier au Proche-Orient en 1959. AlMontada, publie a Beyrouth, donne, entre autres, le point de vue (tres eclairant sur Upsal) du Mouvement de Jeunesse orthodoxe du Patriarcat d " Antioche. En roumain, Biseri-ca Ortodoxa Romana a donne en 1967 un proces-verbal detaille de la rencontre, a Bucarest, du patriarche Athenagoras et du patriarche Justinien. Le P. Jean Meyendorff, dans le St. Vladimir " " s Seminary Quarterly, Crestwood, Tuckahoe (New-York) a publie une excellente mise au point du dialogue entre l " Orthodoxie et les Eglises non-chalcedoines. Чтобы понять Халкидон, нужно увидеть его в контексте труднейшей диалектики первых Соборов, где от антиномии к антиномии понемногу высветлялась тайна Христа. Коль скоро Бог действительно сошел к нам, Христос должен быть homoousios («единосущен» в смысле тождественности) со безначальным Отцом, истоком и основой божественности; таким было направленное против Ария решение Собора в Никее (325). |
| В 1925 центр высшего богословского образования был основан в Париже, ставшем столицей русской эмиграции. Там, в течение больше чем сорока лет, блестящая группа ученых, имевших самые разные истоки, преуспевала в поддержании, несмотря на трудные материальные условия, очень высокого уровня богословской работы и замечательной продуктивности . После Второй мировой войны группа профессоров Свято–Сергиевского института присоединилась к профессорам Свято–Владимирской семинарии в Нью–Йорке (основанный в 1937). Свято–Сергиевский институт издал двенадцать томов Православной мысли. Другое важное богословское и философское периодическое издание, Путь, редактировалось в Париже Н.А. Бердяевым и Б.П. Вышеславцевым (шестьдесят один выпуск, 1925–40). С 1953 года профессура Свято–Владимирской семинарии издавала St. Vladimir " s Seminary Quarmerly (no–ahrлuйcku). Таким образом, богословская работа, ставшая невозможной в России, не только смогла продолжаться в изгнании, но было обучено новое поколение богословов, способное воспринять традиции их преподавателей. С 1944 года в результате некоторого «потепления» в церковно–государственных отношениях, в СССР был вновь открыт ряд богословских школ, и начались первые попытки возобновления богословских исследований и даже публикации академических работ . Этому возрождению, однако, серьезно препятствовала, если не полностью прервала, новая волна преследований, которая началась в 1959 году; и условия, снова, стали крайне шаткими . Священное Писание По нескольким причинам библейские исследования представляют самую слабую область в современном русском богословии. Перед русской революцией, свободное обсуждение проблем, вытекающих из критического и исторического подхода к Библии подвергалось жестокой цензуре, если не полностью запрещалось в официальном академическом богословии. Уверен, одаренные библейские ученые были; и, как отмечал А.В. Карташов: " Качественно… академическая продукция русских богословских школ в библейской области было на уровне мировой науки. |
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| John Anthony McGuckin Royal Doors DAN SANDU The two, often elaborate, doors in the center of the iconostasis in Eastern Orthodox churches. They are called royal because Christ the Emperor mystically passes through them, and because the Byzantine emperor entered through these doors together with the patriarch or a bishop prior to the start of the Holy Eucharist. They are a sign of the unity of the two Testaments which are the pathway to the Kingdom of God, the Holy of Holies represented in the church by the Sanctuary. On the royal doors there is a diptych icon of the annunciation, which symbolizes the fact that this event opened the gates of Heaven to humanity. The four corners of the double doors feature medallions of Sts. Matthew, Mark, Luke, and John, the authors of the gospel of Christ. Behind the doors there is often a velvet or cotton veil or curtain, which is opened and closed by being moved upward or to the side at specific moments during liturgical services. The royal doors are not used for regular access to the altar, and are only opened during the celebration of the mysteries, which offer redeeming grace and access to the heavenly kingdom. Only bishops and priests ever pass through them at designated moments in the liturgy. The doors are kept closed strictly outside religious ceremonies. During the morning services the royal doors are kept closed until the Great Doxology as a reminder of man’s banishment from heaven for failing to observe God’s commandment. At the intoning of the Great Doxology – the hymn of praise based on the glorification by the angelic hosts of the nativity of Christ – the doors are opened to reflect the reopening of heaven following the coming of the Son of God into the world as a man and to proclaim the blessing for the start of the Holy Eucharist. SEE ALSO: Diakonikon; Divine Liturgy, Orthodox; Iconostasis REFERENCES AND SUGGESTED READINGS Braniste, E. (2002) Liturgica Generala (General Liturgics). Galati: Editura Episcopiei Dunarii de Jos. Florensky, P. (1996) Ikonostasis. Crestwood, NY: St. Vladimir’s Seminary Press. Taft, R. F. (2004) A History of the Liturgy of Saint John Chrysostom, Vol. 2: The Great Entrance. Rome: Pontifical Oriental Institute. Plate 57 The seminarians’ chapel of Sergiev Posad Academy, near Moscow. Founded by St. Sergius of Radonezh, the monastery with its attached theological school is a center of Russian church life. Photo by John McGuckin. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
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| OCA Synod elects Archimandrite Alexander [Golitzin] as Bishop of the Bulgarian Diocese Syosset, NY, October 4, 2011 At their opening session at Saint Sergius of Radonezh Chapel here on Tuesday morning, October 4, 2011, the members of the Holy Synod of Bishops of the Orthodox Church in America elected Archimandrite Alexander [Golitzin] to the vacant See of Toledo and the Bulgarian Diocese, reports the official website of the Orthodox Church in America. Archimandrite Alexander was nominated for the vacant see at the diocese’s Fifth Congress-Sobor held in Toledo, OH on Saturday, June 9, 2011. In June 2010, the diocese initiated its search for a candidate for a successor to His Eminence, the late Archbishop Kirill. At the close of the first phase of the search, the diocesan search committee had reviewed the names of 22 possible candidates. After thorough review and discussion, the list was reduced to six names. All six men were contacted and their suitability as candidates was further reviewed. The search committee then settled on two candidates — Archimandrite Alexander and Archpriest Paul Gassios. A native of Saint Innocent Church, Tarzana, CA, Archimandrite Alexander received a BA in English from the University of California at Berkeley and an M. Div. from Saint Vladimir’s Seminary. He spent seven years pursuing doctoral studies at Oxford University in England under His Eminence, Metropolitan Kallistos [Ware]. During this time, he also spent two years in Greece, including one year at Simonos Petras Monastery on Mount Athos. After receiving his D.Phil. in 1980, he returned to the US, where he was ordained to the diaconate in January 1982 and to the priesthood two years later. In 1986, he was tonsured to monastic orders. He served OCA missions in northern California and headed the Diocese of the West’s mission committee. In 1989, he took a teaching position at Milwaukee’s Marquette University in the Theology Department, a position that he holds today. The Bulgarian Diocese of the OCA includes 19 parishes and missions and one monastery. Also active in the U.S. is the Bulgarian Orthodox Diocese of America, Canada, and Australia, which is under the jurisdiction of the Bulgarian Patriarch. His Eminence Metropolitan Joseph is the diocesan prelate. 5 октября 2011 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
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