| Divine Liturgy of St. Joh n Chrysostom. Abridged and arranged for use of the faithful by the Most Reverend Theodotus. NY: Archdiocesan Office of the Holy Orthodox Church in America, 1952? 26 p. “Authorized for use by the Holy Synod, Holy Orthodox Church in America (Eastern Catholic and Apostolic).” The Divine Liturgy of St. Joh n Chrysostom. Wallasey, Wirral: Anargyroi Press, 1994. 128 p. The Greek text with a rendering in English. Divine Liturgy of Saint Joh n Chrysostom: With Transliteration. He Theia Leitourgia tou Hagiou Ioannou tou Chrysostomou. A new translation by members of the Faculty of Hellenic College, Holy Cross Greek Orthodox School of Theology. Brookline, MA: Holy Cross Orthodox Press, 1992. Greek and English texts on opposite pages. Divine Prayers and Services of the Catholic Orthodox Church of Christ. Compiled and arranged by Seraphim Nassar. 3d ed. Englewood, NJ: Antiochian Orthodox Christian Archdiocese of North America, 1979. 1123 p. Euchologion. Book of Needs [abridged]. Compiled and edited by a Monk of St. Tikhon’s Monastery. South Canaan, PA: St. Tikhon’s Seminary Press, 1987. iv, 408 p. Euchologion. Book of Needs of the Holy Orthodox Church, With an Appendix Containing Offices for the Laying on of Hands. Done into English by G. V. Shann. NY: AMS Press, 1969. xxxix, viii, 260, 28 p. “A translation, with some omissions, of the Slavonic service book entitled Trebnik, printed in Moscow, 1882.” Reprinted from the 1894 London ed. Feast of Palms: The Services of Lazarus Saturday and Palm Sunday. Prepared by David Anderson and Joh n Erickson. Introduction by Paul Lazor. Syosset, NY: Department of Religious Education, Orthodox Church in America, 1981. 99 p. Festal Menaion; or, The Book of Services for the Twelve Great Festivals and the New-Year’s Day. Translated from a Slavonian ed. of last century . . . by Nicholas Orloff. NY: AMS Press, 1969. 330 p. Reprint: London: J. Davy, 1900. Festal Menaion. Translated from the original Greek by Mother Mary and Archimandrite Kallistos Ware; with an introduction by Georges Florovsky. London: Faber, 1969. 564 p. (The Service books of the Orthodox Church.) |
| Chapter 24.– That in that Virtue in Which Regulus Excels Cato, Christians are Pre-Eminently Distinguished. Our opponents are offended at our preferring to Cato the saintly Job, who endured dreadful evils in his body rather than deliver himself from all torment by self-inflicted death; or other saints, of whom it is recorded in our authoritative and trustworthy books that they bore captivity and the oppression of their enemies rather than commit suicide. But their own books authorize us to prefer to Marcus Cato, Marcus Regulus. For Cato had never conquered Cæsar; and when conquered by him, disdained to submit himself to him, and that he might escape this submission put himself to death. Regulus, on the contrary, had formerly conquered the Carthaginians, and in command of the army of Rome had won for the Roman republic a victory which no citizen could bewail, and which the enemy himself was constrained to admire; yet afterwards, when he in his turn was defeated by them, he preferred to be their captive rather than to put himself beyond their reach by suicide. Patient under the domination of the Carthaginians, and constant in his love of the Romans, he neither deprived the one of his conquered body, nor the other of his unconquered spirit. Neither was it love of life that prevented him from killing himself. This was plainly enough indicated by his unhesitatingly returning, on account of his promise and oath, to the same enemies whom he had more grievously provoked by his words in the senate than even by his arms in battle. Having such a contempt of life, and preferring to end it by whatever torments excited enemies might contrive, rather than terminate it by his own hand, he could not more distinctly have declared how great a crime he judged suicide to be. Among all their famous and remarkable citizens, the Romans have no better man to boast of than this, who was neither corrupted by prosperity, for he remained a very poor man after winning such victories; nor broken by adversity, for he returned intrepidly to the most miserable end. |
| When the Lord was speaking with Abraham about the future (a point which you did not ask about) we find that He did not enumerate seven nations, but ten, whose land He promised to give to his seed. Genesis 15:18–21 And this number is plainly made up by adding idolatry, and blasphemy, to whose dominion, before the knowledge of God and the grace of Baptism, both the irreligious hosts of the Gentiles and blasphemous ones of the Jews were subject, while they dwelt in a spiritual Egypt. But when a man has made his renunciation and come forth from thence, and having by God " s graceconquered gluttony, has come into the spiritual wilderness, then he is free from the attacks of these three, and will only have to wage war against those seven which Moses enumerates. Chapter 23. How it is useful for us to take possession of their lands. But the fact that we are bidden for our good to take possession of the countries of those most wicked nations, may be understood in this way. Each fault has its own special corner in the heart, which it claims for itself in the recesses of the soul, and drives out Israel, i.e., the contemplation of holy and heavenly things, and never ceases to oppose them. For virtues cannot possibly live side by side with faults. For what participation has righteousness with unrighteousness? Or what fellowship has light with darkness? 2Corinthians 6:14 But as soon as these faults have been overcome by the people of Israel, i.e., by those virtues which war against them, then at once the place in our heart which the spirit of concupiscence and fornication had occupied, will be filled by chastity. That which wrath had held, will be claimed by patience. That which had been occupied by a sorrow that works death, will be taken by a godly sorrow and one full of joy. That which had been wasted by accidie, will at once be tilled by courage. That which pride had trodden down will be ennobled by humility: and so when each of these faults has been expelled, their places (that is the tendency towards them) will be filled by the opposite virtues which are aptly termed the children of Israel, that is, of the soul that sees God: and when these have expelled all passions from the heart we may believe that they have recovered their own possessions rather than invaded those of others. Chapter 24. How the lands from which the Canaanites were expelled, had been assigned to the seed of Shem. |
| But as to those permanent miracles of nature, whereby we wish to persuade the sceptical of the miracles of the world to come, those are quite sufficient for our purpose which we ourselves can observe or of which it is not difficult to find trustworthy witnesses. Moreover, that temple of Venus, with its inextinguishable lamp, so far from hemming us into a corner, opens an advantageous field to our argument. For to this inextinguishable lamp we add a host of marvels wrought by men, or by magic – that is, by men under the influence of devils, or by the devils directly – for such marvels we cannot deny without impugning the truth of the sacred Scriptures we believe. That lamp, therefore, was either by some mechanical and human device fitted with asbestos, or it was arranged by magical art in order that the worshippers might be astonished, or some devil under the name of Venus so signally manifested himself that this prodigy both began and became permanent. Now devils are attracted to dwell in certain temples by means of the creatures (God " s creatures, not theirs), who present to them what suits their various tastes. They are attracted not by food like animals, but, like spirits, by such symbols as suit their taste, various kinds of stones, woods, plants, animals, songs, rites. And that men may provide these attractions, the devils first of all cunningly seduce them, either by imbuing their hearts with a secret poison, or by revealing themselves under a friendly guise, and thus make a few of them their disciples, who become the instructors of the multitude. For unless they first instructed men, it were impossible to know what each of them desires, what they shrink from, by what name they should be invoked or constrained to be present. Hence the origin of magic and magicians. But, above all, they possess the hearts of men, and are chiefly proud of this possession when they transform themselves into angels of light. Very many things that occur, therefore, are their doing; and these deeds of theirs we ought all the more carefully to shun as we acknowledge them to be very surprising. |
| http://korma.hram.by/?page_id=12 http://korma.hram.by/?page_id=62 http://korma.hram.by/?page_id=60 и Стрешина: http://korma.hram.by/?page_id=24 http://korma.hram.by/?page_id=52 http://korma.hram.by/?page_id=57 Ангелина 24 апреля 2013, 18:56 К огромному сожалению, не нашла на этом замечательном сайте в месяцеслове жития и иконы святого праведного Иоанна Кормянского. И в списке святых с именем Иоанн... Уважаемая редакция сайта, исправьте, пожалуйста, это недоразумение! С уважением, р.Б. Ангелина, редактор интернет-сайта http://korma.hram.by/ Ангелина 17 ноября 2012, 16:52 Уважаемые админы! Исправьте, пожалуйста, ошибку: " Он был канонизирован Белорусским экзархатом Русской Православной Церкви в 2000 г. как местночтимый святой. " КАНОНИЗАЦИЯ ПРОТОИЕРЕЯ ИОАННА ГАШКЕВИЧА «За период с 1991 года по настоящее время (август 1997 года, - А.Д.) засвидетельствовано под клятвою на Святом Евангелии много чудесных явлений покойного о. Иоанна в видениях, и исцеления самих, получивших таковые, в чем являюсь и я свидетелем их показаний. (…) Святые мощи старца Иоанна, источая исцеления и врачуя болезни, продолжают привлекать жаждущих помощи Божией через его молитвенное предстательство». (Из рапорта настоятеля Свято-Покровского храма игумена Стефана (Нещерета) http://korma.hram.by/?page_id=22 " СВЯТОЙ СИНОД БЕЛОРУССКОЙ ПРАВОСЛАВНОЙ ЦЕРКВИ, внимательно изучив жизнь, подвижнические труды, молитвенные подвиги и священнослужение протоиерея Иоанна Гашкевича, ПОСТАНОВИЛ: 1. Протоиерея Иоанна Гашкевича причислить к лику местночтимых святых Белорусской Православной Церкви. ... Деяния Синода БПЦ от 30 апреля 1998 года, г. Минск " А вот рассказ священника-очевидца: http://korma.hram.by/?page_id=69 С уважением, р.Б. Ангелина, редактор интернет-сайта " Святой праведный Иоанн Кормянский " (http://korma.hram.by/). Ангелина 17 ноября 2012, 16:38 По милости Божией, я приезжаю в Корму с июля 1999 года. За это время была свидетельницей множества чудес по молитве ко святому батюшке Иоанну, многое произошло со мной и с моими близкими. |
| This Mediator, having spoken what He judged sufficient first by the prophets, then by His own lips, and afterwards by the apostles, has besides produced the Scripture which is called canonical, which has paramount authority, and to which we yield assent in all matters of which we ought not to be ignorant, and yet cannot know of ourselves. For if we attain the knowledge of present objects by the testimony of our own senses, whether internal or external, then, regarding objects remote from our own senses, we need others to bring their testimony, since we cannot know them by our own, and we credit the persons to whom the objects have been or are sensibly present. Accordingly, as in the case of visible objects which we have not seen, we trust those who have, (and likewise with all sensible objects,) so in the case of things which are perceived by the mind and spirit, i.e., which are remote from our own interior sense, it behooves us to trust those who have seen them set in that incorporeal light, or abidingly contemplate them. Chapter 4.– That the World is Neither Without Beginning, Nor Yet Created by a New Decree of God, by Which He Afterwards Willed What He Had Not Before Willed. Of all visible things, the world is the greatest; of all invisible, the greatest is God. But, that the world is, we see; that God is, we believe. That God made the world, we can believe from no one more safely than from God Himself. But where have we heard Him? Nowhere more distinctly than in the Holy Scriptures, where His prophet said, In the beginning God created the heavens and the earth. Genesis 1:1 Was the prophet present when God made the heavens and the earth? No; but the wisdom of God, by whom all things were made, was there, Proverbs 8:27 and wisdom insinuates itself into holy souls, and makes them the friends of God and His prophets, and noiselessly informs them of His works. They are taught also by the angels of God, who always behold the face of the Father, Matthew 18:10 and announce His will to whom it befits. Of these prophets was he who said and wrote, In the beginning God created the heavens and the earth. And so fit a witness was he of God, that the same Spirit of God, who revealed these things to him, enabled him also so long before to predict that our faith also would be forthcoming. |
| Fathers Speak, Saint Basil the Great, Saint Gregory of Nazianzus, Saint Gregory of Nyssa. Selected Letters and Life-Records. Translated from the Greek and introduced by Georges A. Barrois; with a foreword by Joh n Meyendorff. Crestwood, NY: St. Vladimir’s Seminary Press, 1986. 224, p. Germanos I, Saint, Patriarch of Constantinople, d. ca. 733. Germanos on Predestined Terms of Life. Greek text and English translation by Charles Garton and Leendert G. Westerink. Buffalo: Department of Classics, State University of New York at Buffalo, 1979. xxix, 82 p. (Arethusa monographs; 7.) Peri horon zoes in English and Greek. Text and translation on facing pages. Gregory Palamas, Saint, 1296–1359. The One Hundred and Fifty Chapters. Critical edition, translation [of Capita 150] and study by Robert E. Sinkewicz. Toronto, Ontario, Canada: Pontifical Institute of Mediaeval Studies, 1988. x, 288 p. (Studies and texts; 83.) English and Greek. List of the 150 chapter headings inserted. Gregory, of Nyssa, ca. 335-ca. 394. The Biographical Works of Gregory of Nyssa: Proceedings of the Fifth International Colloquium on Gregory of Nyssa, Mainz, 6–10 September 1982. Andreas Spira, ed. Cambridge, MA: Philadelphia Patristic Foundation, 1984. viii, 274 p. (Patristic monograph series; n. 12.) English, French, German, and Spanish. -. The Easter Sermons of Gregory of Nyssa: Translation and Commentary: Proceedings of the Fourth International Colloquium on Gregory of Nyssa, Cambridge, England, 11–15 September, 1978. Edited by Andreas Spira and Christoph Klock with an introduction by G. Christopher Stead. Cambridge, MA: Philadelphia Patristic Foundation; Winchendon, MA: Distributed by Greeno, Hadden, 1981. x, 384 p. (Patristic monograph series; n. 9.) -. From Glory to Glory: Texts from Gregory of Nyssa’s Mystical Writings. Selected and with an introduction by Jean Danielou; translated and edited by Herbert Musurillo. Crestwood, NY: St. Vladimir’s Seminary Press, 1979. xiv, 298 p. Reprint of the 1961 ed. published by Scribner, NY. |
| And therefore that marriage, worthy of the happiness of Paradise, should have had desirable fruit without the shame of lust, had there been no sin. But how that could be, there is now no example to teach us. Nevertheless, it ought not to seem incredible that one member might serve the will without lust then, since so many serve it now. Do we now move our feet and hands when we will to do the things we would by means of these members? Do we meet with no resistance in them, but perceive that they are ready servants of the will, both in our own case and in that of others, and especially of artisans employed in mechanical operations, by which the weakness and clumsiness of nature become, through industrious exercise, wonderfully dexterous? And shall we not believe that, like as all those members obediently serve the will, so also should the members have discharged the function of generation, though lust, the award of disobedience, had been awanting? Did not Cicero, in discussing the difference of governments in his De Republica, adopt a simile from humannature, and say that we command our bodily members as children, they are so obedient; but that the vicious parts of the soul must be treated as slaves, and be coerced with a more stringent authority? And no doubt, in the order of nature, the soul is more excellent than the body; and yet the soul commands the body more easily than itself. Nevertheless this lust, of which we at present speak, is the more shameful on this account, because the soul is therein neither master of itself, so as not to lust at all, nor of the body, so as to keep the members under the control of the will; for if they were thus ruled, there should be no shame. But now the soul is ashamed that the body, which by nature is inferior and subject to it, should resist its authority. For in the resistance experienced by the soul in the other emotions there is less shame, because the resistance is from itself, and thus, when it is conquered by itself, itself is the conqueror, although the conquest is inordinate and vicious, because accomplished by those parts of the soul which ought to be subject to reason, yet, being accomplished by its own parts and energies, the conquest is, as I say, its own. For when the soul conquers itself to a due subordination, so that its unreasonable motions are controlled by reason, while it again is subject to God, this is a conquest virtuous and praiseworthy. Yet there is less shame when the soul is resisted by its own vicious parts than when its will and order are resisted by the body, which is distinct from and inferior to it, and dependent on it for life itself. |
| I do not think, indeed, that what some have thought or may think is rashly said or believed, that until the time of Antichristthe Church of Christ is not to suffer any persecutions besides those she has already suffered – that is, ten – and that the eleventh and last shall be inflicted by Antichrist. They reckon as the first that made by Nero, the second by Domitian, the third by Trajan, the fourth by Antoninus, the fifth by Severus, the sixth by Maximin, the seventh by Decius, the eighth by Valerian, the ninth by Aurelian, the tenth by Diocletian and Maximian. For as there were ten plagues in Egypt before the people of God could begin to go out, they think this is to be referred to as showing that the last persecution by Antichristmust be like the eleventh plague, in which the Egyptians, while following the Hebrews with hostility, perished in the Red Sea when the people of God passed through on dry land. Yet I do not think persecutions were prophetically signified by what was done in Egypt, however nicely and ingeniously those who think so may seem to have compared the two in detail, not by the prophetic Spirit, but by the conjecture of the human mind, which sometimes hits the truth, and sometimes is deceived. But what can those who think this say of the persecution in which the Lord Himself was crucified? In which number will they put it? And if they think the reckoning is to be made exclusive of this one, as if those must be counted which pertain to the body, and not that in which the Head Himself was set upon and slain, what can they make of that one which, after Christ ascended into heaven, took place in Jerusalem, when the blessed Stephen was stoned; when James the brother of John was slaughtered with the sword; when the Apostle Peter was imprisoned to be killed, and was set free by the angel; when the brethren were driven away and scattered from Jerusalem; when Saul, who afterward became the Apostle Paul, wasted the Church; and when he himself, publishing the glad tidings of the faith he had persecuted, suffered such things as he had inflicted, either from the Jews or from other nations, where he most fervently preached Christ everywhere? Why, then, do they think fit to start with Nero, when the Church in her growth had reached the times of Neroamid the most cruel persecutions; about which it would be too long to say anything? But if they think that only the persecutions made by kings ought to be reckoned, it was king Herod who also made a most grievous one after the ascension of the Lord. |
| «The Orthodox Doctrine of Salvation» by Archimandrite Sergius (Stragorodsky) and its criticism by Confessor of the Faith Victor (Ostrovidov) and Archbishop Seraphim (Sobolev) P. Khondsinskiy «The Orthodox Doctrine of Salvation», a well-known work by Archimandrite Sergius (Stragorodsky) that was defended by him as a master’s thesis at the Moscow Theological Academy in 1895, is still considered an etalon in Orthodox theology. Meanwhile, in the fi rst half of the 20th century, it was heavily criticized by at least two prominent members of the Church hierarchy of that time: Confessor of the Faith Victor (Ostrovidov) and Archbishop Seraphim (Sobolev). This article does not only examine their arguments, but also provides the researcher’s personal understanding of the main theses of the work by Archimandrite Sergius. The researcher’s work in this case is complicated by a large number of patristic texts, which are given by Archimandrite Sergius and the abundance of which hampers the identifi cation of his own original ideas. Nevertheless, the carried out analysis reveals that the dissertation doesn’t contain not only patristic, but any kind of a clear doctrine of the Fall, or of man’s state after the Fall, or of redemption, or of man’s assimilation of redemption fruits. Besides, the theses illustrated in the dissertation by the texts of the Holy Fathers belong not so much to them as to the fi rst Slavophiles, Archimandrite Anthony (Khrapovitsky), the teacher and the senior friend of Archimandrite Sergius, and fi nally to Immanuel Kant. Consequently, in his doctrine of freedom anticipating grace, Archimandrite Sergius comes dangerously close to Pelagianism. These fi ndings recognize the truth of complaints against the work of Archimandrite Sergius by Confessor of the Faith Viktor (Ostrovidov) and Archbishop Seraphim (Sobolev). Keywords: Sergius (Stragorodsky), Victor (Ostrovidov), Seraphim (Sobolev), Orthodox doctrine of salvation, new theology, pure love, patristic literature, Pelagianism, Metropolitan Anthony (Khrapovitsky), redemption. |
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