| ---. “Epistulae festales.” In Opera omnia. Edited by J.-P. Migne. Patrologiae Cursus Completus; Series Graeca, vol. 26. Paris: Migne, 1865. Augustine of Hippo. “Confessionum libri tredecim.” In Aurelii Augustini opera. Edited by Lucas Verheijen. Corpus Christianorum, Series Latina, vol. 27. Tumhout, Belgium: Typographi Brepols Editores Pontificii, 1981. ---. “Contra Julianum Pelagianum.” In Opera omnia. Edited by J.-P. Migne. Patrologiae Cursus Completus, Series Latina, vol. 44. Paris: Migne, 1865. ---. “De civitate Dei.” In Aurelii Augustini opera. Edited by Bernardus Dombart and Alphonsus Kalb. Corpus Christianorum, Series Latina, vols. 47, 48. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1955. ---. “De diversis quaestionibus octoginta tribus.” In Aurelii Auguttini opera. Edited by Almut Mutzenbecher. Corpus Christianorum, Series Latina, vol. 44a. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1975. ---. “De doctrina christiana.” In Aurelii Augustini opera, pp. 1–167. Edited by J. Martin. Corpus Christianorum, Series Latina, vol. 32. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1962. ---. “De fide et symbolo.” In Sancti Aureli Augustini opera. Edited by Joseph Zycha. Corpus Scriptorum 1 5 8 Ecclesiasticorum Latinorum, vol. 41. Vienna, Austria: F. Tempsky, 1900. ---. “De Genesi ad litteram imperfectus liber.” In Sancti Aureli Augustini opera. Edited by Joseph Zycha. Corpus Scriptorum Ecclesiasticorum Latinorum, vol 28, pt. 1. Vienna, Austria: F. Tempsky, 1894. ---. “De Genesi ad litteram libri duodecim.” In Sancti Aureli Augustini opera. Edited by Joseph Zycha. Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 28, pt. 1. Vienna, Austria: F. Tempsky, 1894. ---. “De Genesi contra Manichaeos.” In Opera omnia. Edited by J.-P. Migne. Patrologiae Cursus Completus, Series Latina, vol, 34. Paris: Migne, 1865. ---. “De natura et gratia.” In Sancti Aureli Augustini opera. Edited by Carl Franz Urba. Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 60. Vienna. Austria: F. Tempsky, 1913. |
| New York, 1895–1889 (second series). St Germanus of Constantaninople, The Boundaries of Life. trans. & ed. by C. Garton & L.G. Westernik. Buffalo, n.d. (Anthusa Monograph, 7). (St) Gregorii Nysseni opera (9 vols.). ed. by W. Jaeger. Leiden, 1960–1972. (St) Gregory of Nyssa and Macarius: Two Rediscovered Works of Ancient Christian Literature, ed. by W. Jaeger. Leiden, 1954. St Gregory of Nyssa, The Life of Saint Macrina. trans. with Intro. by K. Corrigan. Saskatoon, 1987. ------ The Catechetical Oration, ed. by J.H. Srawley. Cambridge (Eng.), 1956 (Greek text). ------ The Life of Moses, trans. with Intro, by A.J. Malherbe & E.Ferguson. New York, 1987. ------ Song of Songs, trans. with Intro, by C. McCambley. Brookline. 1987. St John Climacus. The Ladder of Divine Ascent. Boston, 1991. Sources Chretienne. ed. by J. Daniélou. Paris, 1955. 2. Secondary sources: books Armstrong, A.H., ed., The Cambridge History of Late Greek and Early Medieval Philosophy. Cambridge (Eng.), 1967. St Augustine and Christian Platonism. Villanova (Pa.), 1967. ------- Hellenic and Christian Studies. Hampshire (Eng.), 1990. Aulén, G., Christus Victor: An Historical Study of the Main Types of the Idea of the Atonement, trans. by A.G. Herbert. London, 1931. Azkoul, M., The Influence of the Augustine of Hippo on the Orthodox Church. Lewiston (NY), 1991. Baker, D., ed., The Orthodox Churches and the West. Oxford, 1967. Balas, S.D., Мετουσα θεο: Man’s Participation in God’s Perfections According to St Gregory of Nyssa. Rome, 1966. Balthasar, Hans Urs von. Présence et Pensée: Essai sur la Philosophie Religieuse de Grégoire de Nysse. Paris, 1951. Bigg, C., The Christian Platonists of Alexandria. Oxford, 1893. Boman, T., Hebrew Thought Compared with Greek, trans. by J.L. Moreau. Philadelphia, 1961. Bouyer, L., Liturgical Piety. Notre Dame [Ind], 1955. ------- The Spirituality of the New Testament and the Fathers, trans. by M.R. Ryan. New York, 1963. Bréhier, E., Les idées philosophiques et religieuses de Philon d’Alexandrie. |
| -. Writings from the Philokalia On Prayer of the Heart. Translated from the Russian text Dobrotolubiye, by E. Kadloubovsky and G.E.H. Palmer, with a new foreword and the original introduction and biographical notes. London: Faber and Faber, 1951. 420 p. Photius I, Saint, Patriarch of Constantinople, ca. 820-ca. 891. On the Mystagogy of the Holy Spirit. Translation by Holy Transfiguration Monastery. Astoria, NY: Studion Publishers, 1983. 213 p. English and Greek. Translation of Mystagogia Spiritus Sancti. Rousseau, Philip. Pachomius: The Making of a Community in Fourth-Century Egypt. Berkeley: University of California Press, 1985. xvi, 217 p. (The Transformation of the classical heritage; 6.) Bibliography: p. 193–212. Scupoli, Lorenzo, 1530–1610. Unseen Warfare: The Spiritual Combat and Path to Paradise of Lorenzo Scupoli. Edited by Nicodemus of the Holy Mountain and revised by Theophan the Recluse; translated by E. Kadloubovsky and G.E.H. Palmer; introduction by H. A. Hodges. Crestwood, NY: St. Vladimir’s Seminary Press, 1987. 280 p. Sergiev, Ioann Ilich (Fr. Joh n of Kronstadt). Spiritual Counsels of Father Joh n of Kronstadt: Select Passages from My Life in Christ. Edited and introduced by W. Jardine Grisbrooke. Cambridge, England: Clarke; Crestwood, NY: St. Vladimir’s Seminary Press, 1981. xxxi, 230 p. Sherrard, Philip. Athos, the Holy Mountain. Photographs by Takis Zervoulakos. Woodstock, NY: Overlook Press, 1985. 176 p. -. Athos: the Mountain of Silence. With color photographs by Paul du Marchie v. Voorthuysen. NY: Oxford University Press, 1960. vii, 110 p. Bibliography: p. 107–108. Simonopetra, Mount Athos. Stelios Papadopoulos, ed. Athens: ETBA, Hellenic Industrial Development Bank SA, 1991. 395 p. Translated from the Greek. Sofronii, Archimandrite. His Life Is Mine. Translated from the Russian by Rosemary Edmonds. London: Mowbrays, 1977. 128 p. -. The Monk of Mount Athos: Staretz Silouan, 1866–1938. Translated from the Russian by Rosemary Edmonds. Revised ed. Crestwood, NY: St. Vladimir’s Seminary Press, 1975. 124 p. “A revised edition, with additional material, of The Undistorted Image which was published in 1958 and based on a translation and adaptation of the original (1948) Russian text, Staretz Silouan, published Paris, 1952.” |
| It was therefore truly said that man is cleansed only by a Principle, although the Platonists erred in speaking in the plural of principles. But Porphyry, being under the dominion of these envious powers, whose influence he was at once ashamed of and afraid to throw off, refused to recognize that Christ is the Principle by whose incarnation we are purified. Indeed he despised Him, because of the flesh itself which He assumed, that He might offer a sacrifice for our purification – a great mystery, unintelligible to Porphyry " s pride, which that true and benignant Redeemer brought low by His humility, manifesting Himself to mortals by the mortality which He assumed, and which the malignant and deceitful mediators are proud of wanting, promising, as the boon of immortals, a deceptive assistance to wretched men. Thus the good and true Mediator showed that it is sin which is evil, and not the substance or nature of flesh; for this, together with the human soul, could without sin be both assumed and retained, and laid down in death, and changed to something better by resurrection. He showed also that death itself, although the punishment of sin, was submitted to by Him for our sakes without sin, and must not be evaded by sin on our part, but rather, if opportunity serves, be borne for righteousness» sake. For he was able to expiate sins by dying, because He both died, and not for sin of His own. But He has not been recognized by Porphyry as the Principle, otherwise he would have recognized Him as the Purifier. The Principle is neither the flesh nor the human soul in Christ but the Word by which all things were made. The flesh, therefore, does not by its own virtue purify, but by virtue of the Word by which it was assumed, when the Word became flesh and dwelt among us. John 1:14 For speaking mystically of eating His flesh, when those who did not understand Him were offended and went away, saying, This is an hard saying, who can hear it? He answered to the rest who remained, It is the Spirit that quickens; the flesh profits nothing. John 6:60–64 The Principle, therefore, having assumed a human soul and flesh, cleanses the soul and flesh of believers. |
| Furuli’s conclusion is far from being the “most natural” explanation of the short overlaps between the reigns of some NeoBabylonian rulers. Nor have scholars rejected it because it “would have destroyed Ptolemy’s chronology,” as if the king list popularly but erroneously named “Ptolemy’s Canon” were the only or best evidence we have about the NeoBabylonian reigns. The best evidence is provided by much earlier documents, including the cuneiform tablets, many of which are contemporary with the NeoBabylonian period itself. The principal reason why modern scholars so highly regard the abovementioned king list, more correctly known as the “Royal Canon,” used by Claudius Ptolemy and other ancient astronomers, is the fact that it agrees with the chronology established by earlier sources, including the cuneiform documents contemporary with the NeoBabylonian and Persian periods. These earlier sources include the lengths of NeoBabylonian reigns attested by Berossus’ Babyloniaca, the Uruk king list, and NeoBabylonian royal inscriptions; by prosopographical evidence provided by contemporary cuneiform documents, chronological interlocking joints provided by a number of contemporary tablets, synchronisms with the chronology of the contemporary 26 th Egyptian dynasty, numerous NeoBabylonian absolute dates established by at least ten astronomical cuneiform tablets, and also the Biblical information about the length of the reign of king Nebuchadnezzar. (2 Kings 24:12 aware of this enormous burden of evidence see no reason to accept Furuli’s farfetched explanation of the brief overlaps of a few days, weeks, or months between some of the reigns of the NeoBabylonian rulers. In fact, most of the “odd dates” quoted by Furuli are not odd at all. Fresh collations have shown that most of them either contain scribal errors or have been misread by modern scholars, or have turned out to be modern copying, transcription, or printing errors. Furuli cautions against accepting dates uncritically, pointing out on page 54 that “dates that fall outside the traditional schemes must be ver clear in order to be accepted.” That is why it is necessary to have supposedly “oddly dated” tablets collated afresh. Furuli quotes three examples from scholarly works of tablets that were found to have been misread by modern scholars. |
| And although he calls them gods, nevertheless, when he says that they were made by such men as we certainly ought not to be, he shows, whether he will or not, that they are not to be worshipped by those who do not resemble these image-makers, that is, by prudent, faithful, and religious men, at the same time also making it manifest that the very men who made them involved themselves in the worship of those as gods who were not gods. For true is the saying of the prophet, If a man make gods, lo, they are no gods. Jeremiah 16:20 Such gods, therefore, acknowledged by such worshippers and made by such men, did Hermes call gods made by men, that is to say, demons, through some art of I know not what description, bound by the chains of their own lusts to images. But, nevertheless, he did not agree with that opinion of the Platonic Apuleius, of which we have already shown the incongruity and absurdity, namely, that they were interpreters and intercessors between the gods whom God made, and men whom the same God made, bringing to God the prayers of men, and from God the gifts given in answer to these prayers. For it is exceedingly stupid to believe that gods whom men have made have more influence with gods whom God has made than men themselves have, whom the very same God has made. And consider, too, that it is a demon which, bound by a man to an image by means of an impious art, has been made a god, but a god to such a man only, not to every man. What kind of god, therefore, is that which no man would make but one erring, incredulous, and averse to the true God? Moreover, if the demons which are worshipped in the temples, being introduced by some kind of strange art into images, that is, into visible representations of themselves, by those men who by this art made gods when they were straying away from, and were averse to the worship and service of the gods – if, I say, those demons are neither mediators nor interpreters between men and the gods, both on account of their own most wicked and base manners, and because men, though erring, incredulous, and averse from the worship and service of the gods, are nevertheless beyond doubt better than the demons whom they themselves have evoked, then it remains to be affirmed that what power they possess they possess as demons, doing harm by bestowing pretended benefits – harm all the greater for the deception – or else openly and undisguisedly doing evil to men. |
| ‘Bellingshausen’ is the Soviet-Russian Antarctic station on the King George (Waterloo) Island. It is named after Faddey Bellingshausen (1778-1852), a Russian seafarer, admiral and the discoverer of Antarctica. It was founded by the Soviet Antarctic Expedition on February 22, 1968. It is the northernmost, that is, the closest to the equator, Russian Antarctic station. As of 2015, there are eight year-round and five seasonal specialists working at it. The Chilean Antarctic expedition ‘Frei’ (Presidente Eduardo Frei Montalva) is located in the immediate vicinity of the Bellingshausen Station. The idea to build a permanent church in Antarctica was put forward in the 1990s by the head of the Russian Antarctic Expedition (RAE), Valery Lukin and the captain of the Metelitsa women’s team, Valentina Kuznetsova. It was supported by His Holiness Patriarch Alexy II. The Church in Antarctica Foundation was established at the same time. The church was designed by Svetlana Rybak and constructed by Alexander Schmidt. It was built of cedar and larch logs by a team of carpenters from Gorno-Altaysk at the Kyzyl-Ozek village. The building was let ‘settle down’ for a year; then it was disassembled and transported by trucks to Kaliningrad and from it to Antarctica, where it was re-assembled by an 8-member team of within 60 days. The wooden carved iconostasis was made by masters from Dmitrov near Moscow. A small residential house was built close by for the clergy. The seat of the future church was blessed in January 2002. The church itself was consecrated and dedicated to the Holy Trinity on February 15, 2004, by the abbot of the St. Sergius Monastery of the Holy Trinity Bishop Feognost of Sergiev Posad together with clergy and in the presence of pilgrims and benefactors. The church of the Holy Trinity is the only church acting on permanent basis in Antarctica. Hieromonk Kallistrat (Romanenko), now Bishop of Gorno-Altaysk and Chemal, who was at that time a monk of the St. Sergius of the Trinity, was the first rector of the Antarctic church. He spent over a year on the island and left for Russia in March 2005. |
| Beginning in 1977, the Georgian Church has revived greatly under the leadership of Catholicos-Patriarch Ilia (Ghudushauri-Shiolashvili) II (b. 1933), sparked by his open critique of Soviet ideology. By 2003there were 550 parishes with 1100 clergy, along with 65 monasteries. In 2013about 80% of the population was Orthodox, with the Church still being led by Catholicos-Patriarch Ilia. As of 2013, the Church in Georgia had about 3.6 million members, who made up about 84% of the population, according to the 2002census. The Church has about 33dioceses, with some 550 parishes served by 730 priests. Finland In 1918 the Orthodox Church of Finland became the second “established” (State-supported) Church in Finland, after the Lutheran Church. Due to heavy pressure from the State, the Finnish Church is the only Orthodox Church that always celebrates Pascha on the same date as Western Easter. In 1923the Church in Finland was granted a fully autonomous status by the Patriarchate of Constantinople, although this was not accepted until 1957 by the Church of Russia, which had missionized the region in the Middle Ages. The local bishops of the Finnish Church are elected by the general assembly of clergy and laity; only the Archbishop’s election must be ratified by the Ecumenical Patriarchate. After WWII, when eastern Finland (Karelia) was annexed by the Soviet Union, 75% of the Orthodox there fled to the western part of the country, where the government generously helped them restore normal church life. The New Valamo Monastery has become a place of pilgrimage for the whole nation, and in many other ways the small Orthodox Church contributes to the religious and cultural life of Finland. Archbishop Paavali (Paul) (Olmari) (r. 1960–1987) was an especially beloved primate of the Church of Finland. He was followed by Archbishop John (Rinne) (r. 1987–2001), who was a convert from Lutheranism. He was the first western convert to become the head of any Orthodox Church in the world. Upon his death, Archbishop John was followed by Archbishop Leo (Makkonen) (b. 1948). Archbishop Leo was still leading his Church in 2013. |
| Oxford, Feast of SS Cyril and Methodius, 1980. Andrew Louth Preface to the Second Edition The text of the second edition is virtually the same as the first. All I have done is to take the opportunity to correct a few misprints. To do more would have been to embark on rewriting a book now a quarter-of-a-century old and, as the afterword makes clear, this would have resulted in a very different book, and not a second edition at all. One change I would have introduced in a more extensive revision would have been the use of more gender-inclusive language, but in my experience this involves more than an introduction of changes to ‘man’ and ‘mankind’ and would, I think, have led into deeper waters of revision that I have neither the time nor the inclination to embark on. I beg those offended by these usages to be indulgent. Durham Feast of St. Nicolas Kavasilas, 2006. Andrew Louth Acknowledgements The author and publisher gratefully acknowledge permission to reproduce the following copyright translations: John Burnaby: Extracts from De Trinitate, Books VIII–X, XIV and XV from Augustine: Later Works, vol. VIII, The Library of Christian Classics (1955). Reprinted by permission of SCM Press Ltd., London, and The Westminster Press, U.S.A. F. H. Colson et al: Extracts from Philo’s Works (10 vols. 1929–1962). Reprinted by permission of The Loeb Classical Library (Harvard University Press: William Heinemann). F. M. Cornford: Extracts from The Republic of Plato, translated by F. M. Cornford (1941), by permission of Oxford University Press. R. P. Lawson: Extracts from Origen: The Song of Songs, Commentary and Homilies, (Vol. 26, Ancient Christian Writers Series, 1957). Reprinted by permission of the Paulist Press, New York. Stephen Mackenna: Extracts from Plotinus: The Enneads (1969). Reprinted by permission of Faber & Faber Ltd., and Pantheon Books, a Division of Random House, Inc. Extracts from From Glory to Glory by Jean Danielou, translated by Herbert Musurillo. Copyright © 1961 by Charles Scribner’s Sons. Reprinted by permission of the publisher. |
| Chapter 11. How it is impossible for one who trusts to his own judgment to escape being deceived by the devil " s illusions. For often it has been proved that what the Apostle says really takes place. For Satan himself transforms himself into an angel of light, 2Corinthians 11:14 so that he deceitfully sheds abroad a confusing and foul obscuration of the thoughts instead of the true light of knowledge. And unless these thoughts are received in a humble and gentle heart, and kept for the consideration of some more experienced brother or approved Elder, and when thoroughly sifted by their judgment, either rejected or admitted by us, we shall be sure to venerate in our thoughts an angel of darkness instead of an angel of light, and be smitten with a grievous destruction: an injury which it is impossible for any one to avoid who trusts in his own judgment, unless he becomes a lover and follower of true humility and with all contrition of heart fulfils what the Apostle chiefly prays for: If then there be any consolation in Christ, if any comfort of love, if any bowels of compassion, fulfil my joy, that you be of one mind, having the same love, being of one accord, doing nothing by contention, neither by vainglory; but in humility each esteeming others better than themselves; and this: in honour preferring one another, that each may think more of the knowledge and holiness of his partner, and hold that the better part of true discretion is to be found in the judgment of another rather than in his own. Chapter 12. Why inferiors should not be despised in Conference. For it often happens either by an illusion of the devil or by the occurrence of a human mistake (by which every man in this life is liable to be deceived) that sometimes one who is keener in intellect and more learned, gets some wrong notion in his head, while he who is duller in wits and of less worth, conceives the matter better and more truly. And therefore no one, however learned he may be, should persuade himself in his empty vanity that he cannot require conference with another. For even if no deception of the devil blinds his judgment, yet he cannot avoid the noxious snares of pride and conceit. For who can arrogate this to himself without great danger, when the chosen vessel in whom, as he maintained, Christ Himself spoke, declares that he went up to Jerusalem simply and solely for this reason, that he might in a secret discussion confer with his fellow-Apostles on the gospel which he preached to the gentiles by the revelation and co-operation of the Lord? By which fact we are shown that we ought not only by these precepts to preserve unanimity and harmony, but that we need not fear any crafts of the devil opposing us, or snares of his illusions. Chapter 13. How love does not only belong to God but is God. |
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