| Even so, Father, for so it seemed good in Your sight: or at least when He says: Father, I thank You that You have heard Me. But I knew that You hear Me always. But though our Lord made a distinction between these four kinds of prayers as to be offered separately and one by one according to the scheme which we know of, yet that they can all be embraced in a perfect prayer at one and the same time He showed by His own example in that prayer which at the close of S. John " s gospel we read that He offered up with such fullness. From the words of which (as it is too long to repeat it all) the careful inquirer can discover by the order of the passage that this is so. And the Apostle also in his Epistle to the Philippians has expressed the same meaning, by putting these four kinds of prayers in a slightly different order, and has shown that they ought sometimes to be offered together in the fervour of a single prayer, saying as follows: But in everything by prayer and supplication with thanksgiving let your requests be made known unto God. Philippians 4:6 And by this he wanted us especially to understand that in prayer and supplication thanksgiving ought to be mingled with our requests. Chapter 18. Of the Lord " s Prayer. And so there follows after these different kinds of supplication a still more sublime and exalted condition which is brought about by the contemplation of God alone and by fervent love, by which the mind, transporting and flinging itself into lovefor Him, addresses God most familiarly as its own Father with a piety of its own. And that we ought earnestly to seek after this condition the formula of the Lord " s prayer teaches us, saying Our Father. When then we confess with our own mouths that the God and Lord of the universe is our Father, we profess immediately that we have been called from our condition as slaves to the adoption of sons, adding next Which art in heaven, that, by shunning with the utmost horror all lingering in this present life, which we pass upon this earth as a pilgrimage, and what separates us by a great distance from our Father, we may the rather hasten with all eagerness to that country where we confess that our Father dwells, and may not allow anything of this kind, which would make us unworthy of this our profession and the dignity of an adoption of this kind, and so deprive us as a disgrace to our Father " s inheritance, and make us incur the wrath of His justice and severity. |
| Psychologically the reversion to Scholasticism and to Romanizing moods is thoroughly understandable and explainable in connection with the reforms of the Chief Prokurator of the Holy Synod under Nicholas I, Count Pratasov. Yet this return to the Romanizing formulations of the 17th and 18th centuries, to the Orthodox Confession of Peter Mogila, to the works of St. Dmitrii of Rostov, or to Stefan Iavorskii’s Rock of Faith proved fruitless because it offered no creative exit from the historical difficulties of Russian theology. The inclination to Protestantism could only be overcome by a return to the historical sources of Eastern Orthodoxy, by a creative restoration of that once existing organic continuity and cultural tradition and not by hasty and scholastic assessments of ready-made “solutions” of Western thought. In this sense Philaret accomplished incomparably more of the actual “Churchification” [“ Verkirchlichung”] of Russian “school theology” than did Pratasov and his advisors. The Dogmatics by Makarii Bulgakov, an eminent historian of the Russian Church and later the Metropolitan of Moscow, remained – despite all its merits –a dead book, a memorial to lifeless scholarship, uninspired by the true spirit of the Church: once again precisely a Western book. The return to a truly genuine and living Christianity was possible only by the historical path, not by the path of scholasticism. It is possible only by the living, albeit sometimes contradictory, experience of the history of the Church which contains embryonically the sought-for synthesis, and not by a hasty “systematization” based on alien sources. This “historical method” was the path of Russian theology at the end of the previous century. This method (see, for example, the Dogmatic Theology of Bishop Silvester) was the most important achievement of the Russian theological heritage. 126 , pp. 128 – 233. IV In the history of Western Theology of the previous centuries the influence of German idealistic philosophy was one of the most significant phenomena, not only in Evangelical circles but also – suffice it to mention the Roman Catholic school at Tübingen – to a very significant extent in the works of Roman Catholic theology and scholarship, especially in Germany. This influence of German Idealism was strong in the Russian theological schools, although here it was more of a philosophical, than theological, concern. The influence of philosophical idealism was almost not at all apparent in the genuine theological literature, genuine in the strictest sense of the term. This is partially explained by the strictness of censorship. We know from the memoirs of contemporaries that many of the Academy professors were inclined to a philosophical interpretation of the data of Revelation rather than to a strictly theological interpretation. |
| The Fourth Ecumenical Council had condemned the Monophysite heresy, which falsely taught that in the Lord Jesus Christ there was only one nature (the divine). Influenced by this erroneous opinion, the Monothelite heretics said that in Christ there was only one divine will (“thelema”) and only one divine energy (“energia”). Adherents of Monothelitism sought to return by another path to the repudiated Monophysite heresy. Monothelitism found numerous adherents in Armenia, Syria, Egypt. The heresy, fanned also by nationalistic animosities, became a serious threat to Church unity in the East. The struggle of Orthodoxy with heresy was particularly difficult because in the year 630, three of the patriarchal thrones in the Orthodox East were occupied by Monothelites: Constantinople by Sergius, Antioch by Athanasius, and Alexandria by Cyrus. Saint Maximus traveled from Alexandria to Crete, where he began his preaching activity. He clashed there with a bishop, who adhered to the heretical opinions of Severus and Nestorius. The saint spent six years in Alexandria and the surrounding area. Patriarch Sergius died at the end of 638, and the emperor Heraclius also died in 641. The imperial throne was eventually occupied by his grandson Constans II (642-668), an open adherent of the Monothelite heresy. The assaults of the heretics against Orthodoxy intensified. Saint Maximus went to Carthage and he preached there for about five years. When the Monothelite Pyrrhus, the successor of Patriarch Sergius, arrived there after fleeing from Constantinople because of court intrigues, he and Saint Maximus spent many hours in debate. As a result, Pyrrhus publicly acknowledged his error, and was permitted to retain the title of “Patriarch.” He even wrote a book confessing the Orthodox Faith. Saint Maximus and Pyrrhus traveled to Rome to visit Pope Theodore, who received Pyrrhus as the Patriarch of Constantinople. In the year 647 Saint Maximus returned to Africa. There, at a council of bishops Monotheletism was condemned as a heresy. In 648, a new edict was issued, commissioned by Constans and compiled by Patriarch Paul of Constantinople: the “Typos” (“Typos tes pisteos” or “Pattern of the Faith”), which forbade any further disputes about one will or two wills in the Lord Jesus Christ. Saint Maximus then asked Saint Martin the Confessor (April 14), the successor of Pope Theodore, to examine the question of Monothelitism at a Church Council. The Lateran Council was convened in October of 649. One hundred and fifty Western bishops and thirty-seven representatives from the Orthodox East were present, among them Saint Maximus the Confessor. The Council condemned Monothelitism, and the Typos. The false teachings of Patriarchs Sergius, Paul and Pyrrhus of Constantinople, were also anathematized. |
| -. We Shall See Him as He Is. Translated from Russian by Rosemary Edmonds. Rev. ed. Essex, England: Stavropegic Monastery of Saint Joh n the Baptist, 1988. 237 p. Translation of Videt Boga kak on jest. Theokistos the Stoudite. Faith Healing in Late Byzantium: The posthumous Miracles of the Patriarch Athanasios I of Constantinople by Theokistos the Stoudite. Edited by Alice-Mary Maffry Talbot. Brookline, MA: Hellenic College Press, 1983. 162 p. (The Archbishop Iakovos library of ecclesiastical and historical sources; n. 8.) Includes Greek text and English translation. Theophan, the Recluse, Saint, Bishop of Tambov and Shatsk, 1815–1894. The Heart of Salvation: The Life and Teachings of Russia’s Saint Theophan the Recluse. Translated by Esther Williams; edited with commentary by Robin Amis and an introduction by George A. Maloney. Newbury, MA: Robertsbridge, England: Praxis Institute Press. 1991? xxi. 183 p. Bibliographical references: p. 177–178. -. The Path of Prayer. Edited by Robin Amis. Robertsbridge, England: Praxis Institute Press, 1992. xiii, 78 p. Tradition of Life: Romanian Essays in Spirituality and Theology. Arthur M. Allchin, ed. Fellowship of St. Alban and St. Sergius, 1971. 73 p. (Studies Supplementary to Sobornost, n. 2.) Ware, Kallistos. The Power of the Name: The Jesus Prayer in Orthodox Spirituality. London: Marshall Pickering, 1989. 48 p. (Christian spirituality series.) Includes bibliographical references (p. 48). Way of a Pilgrim; and, The Pilgrim Continues His Way. Translated from the Russian by R. M. French. NY: Seabury Press. 1965. x, 242 p. (A Seabury paperback, SP18.) IV. Canon Law Acts and Decrees of the Synod of Jerusalem, Sometimes Called the Council of Bethlehem, Holden Under Dositheus, Patriarch of Jerusalem in 1672. Translated from the Greek with an appendix containing the confession published with the name of Cyril Lucar condemned by the Synod and with notes by J.N.W.B. Robertson. NY: AMS Press, 1969. vii, 215 p. Reprint of the London ed., 1899. Translation of Aspis orthodoxias e apologia kai elenchos pros tous diasyrontas ten Anatoliken Ekklesian. |
| ---. “De virginitate.” In Gregoire de Nysse. Traite de la virginite. Edited by M. Aubineau. Sources Chretiennes, vol. 119. Paris: Cerf, 1966. ---. “Dialogus de anima et resurrectione.“ In Patrología Cursus Completus; Series Graeca, vol.. 46. Edited by J.-P. Migne. Paris: Migne, 1863. ---. “Oratio catechetica magna.“ In The Catechetical Oration of Gregory of Nyssa. Edited by J. Strawley. Cambridge: Cambridge University Press, 1903. Irenaeus. “Adversus haereses (liber 5).” In Contre les heresies [par] Irenee de Lyon, livre 5, vol. 2. Edited by A. Rousseau, L. Doutreleau and C. Mercier. Sources Chretiennes, vol, 153. Paris: Cerf, 1969. Isaac of Nineveh. “Asketica.” In Isaak – Asketika. Edited by Nikephoros Hieromonachos. Athens, 1895. Jerome. “In die dominica Paschac.” In Tractatus sancti Hieronymi presbyteri in librum Psalmorum. Edited by D Germanus Morin. In S. Hieronymi preibyicri opera. Corpus Christianorum, Series Latina, vol. 78. Tumhout, Belgium: Typographi Brepols Editores Pontificii, 1958. ---. “Liber quaestionum hebraicarum in Genesim.“ In S. Hieronymi presbyteri opera. Edited by Paul de LaGarde. Corpus Christianorum, Series Latina, vol. 72. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1959. ---. “Tractatus lix in Psalmos.” In Tractatus sancti Hieronymi presbyteri in librum Psalmorum. Edited by D Germanus Morin. In S. Hieronymi presbyteri opera. Corpus Christianorum, Series Latina, vol. 78. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1958. ---. “Tractatus in Marci Euangelium.” In Tractatus sancti Hieronymi presbyteri in librum Psalmorum. Edited by D Germanus Morin. In S. Hieronymi presbyteri opera. Corpus Christianorum, Series Latina, vol. 78. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1958. ---. “Tractatuum in Psalmos Series Altera.” In Tractatus sancti Hieronymi presbyteri in librum Psaimorum. Edited by D Germanus Morin. In S. Hieronymi presbyteri opera. Corpus Christianorum, Series Latina, vol. 78. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1958. |
| Liturgical Chants. Compiled by Laurence Mancuso. New Canaan, CT: Franciscan Friars, 1962-. Preface signed Laurence Mancuso. Liturgy of St. Mark. Edited from the manuscripts with a commentary by Geoffrey J. Cuming. Rome: Pontificium Institutum Studiorum Orientalium, 1990. xliii, 155 p. (Orientalia christiana analecta; 234.) “Geoffrey J. Cumming, a select bibliography”: p. 147–149. Bibliography: p. xvii-xxii. Greek text with English commentary. Liturgy of the Presanctified Gifts. Prepared by Paul Lazor. Introduction by Thomas Hopko. Rev. ed. NY: Department of Religious Education, Orthodox Church in America, 1978. 63 p. Matins. Arranged for three-part singing. Arranged and compiled by Igor Soroka. [s.l.: s.n.], 1979. 156 p. Matins of Holy Saturday With the Praises and Psalm 119 . Prepared by David Anderson and Joh n Erickson. Introduction by Alexander Schmemann. Syosset, NY: Department of Religious Education, Orthodox Church in America, 1982. 101 p. Menaion of the Orthodox Church: Collected Services, Together with Selected Akathist Hymns. Translated by Isaac E. Lambertsen. Liberty, TN (Rt. 1, Box 205, Liberty 37095): St. Joh n of Kronstadt Press, 1987. 2 v. Menaion tou Ianouariou-Dekemvriou periechon hapasan ten anekousan auto akolouthian meta tes prosthekes tou Typikou. Ekd. nea kai epimemelemene. Athens: Phos, 1982–1984 printing. 12 v. (Ekklesiastike vivliotheke “phos”.) Oktoechos. The Parakletike: Being the Eight Tone Cycle (Octoechos) of the Holy Orthodox Church: Tone One. Bussy-en-Othe, France: Orthodox Monastery of the Veil of Our Lady, 1978. 81 p. Orthodox Liturgy: Being the Divine Liturgies of S. Joh n Chrysostom and S. Basil the Great and the Divine Office of the Presanctified Gifts: Together with the Ordering of the Holy and Divine Liturgy, the Office of Preparation for the Holy Communion, the Prayers of Thanksgiving After the Holy Communion. NY: Oxford University Press, 1982. vi, 226 p. The Paschal Service. Prepared by Joh n Erikson and Paul Lazor. Introduction by Paul Lazor. Latham, NY: Department of Religious Education, Orthodox Church in America, 1986. |
| 151 Palmer’s Notes of a Visit (already quoted); An Appeal to the Scottish Bishops and Clergy, and generally to the Church of their Communion, Edinburgh, 1849 (published without the name of the author; gives the full story of Palmer’s negotiations in Russia up to the date of publication) ; Roundell Palmer, Eari of Selborne, Memorials, Part I, Family and Personal, 1766 – 1865, vols. 1 & 2, London, 1896; Part II, Personal and Political v. 1, 1898 (by a brother of W. Palmer); Russia and the English Church, etc., ed. by W. J. Birkbeck, London, 1895 (see below); Fr. Basile Fortunatov, “Reminiscences of W. Palmer”, in Doukhovnaia Beseda, 1867 (in Russian; contains some unpublished letters by Palmer); A. Mouraviev, “Profession de foi de Palmer”, in Question religieuse d’Orient et d’Occident, v III, Paris; Frederick Meyrick, Memories of Life at Oxford, and Experiences in Italy, Greece, Turkey, Germany, Spain and Elsewhere, New York, 1905, p. 79 f. (M. went with Palmer to Greece) ; R. D. Middleton, Magdalen Studies, S.P.C.K., 1936, chap, on Palmer, p. 99 – 114; cf Shaw, The Early Tractarians, chap. on the Palmer Episode, p. 150 – 176 (and Bibliography); Bolshakov, op. cit., 77 if. (incomplete); S. Tyszkiewicz, S. J., “Un épisode du mouvement d’Oxford: La mission de William Palmer”, in Études, v. 136, 1913. It is very probable that a review of Mouravieff’s History of the Church of Russia (translated by Blackmore, Oxford, 1842) in The Christian Remembrancee, October, 1845, p. 241 – 331, was by Palmer: the Nikon episode singled out and discussed at great length. In any case, it could be written only by a person very well acquainted with the subject. 152 First published only in 1864, in Russian, in Pravoslavnoe Obozrenie [The Orthodox Review], and again in the 2nd volume of Khomiakov’s Works, Prague, 1867. Enghsh translation (by an unknown person), Bruxelles, 1864; another translation by W. J. Birkbeck, in his Russia and the English Church, ch. XXIII, p. 192 ff. New edition, S.P.C.K., 1948. Two German translations should be mentioned: by Baroness v. Rahden, Berlin, 1870, and in the anthology, О estliches Christentum, ed. by Hans Ehrenberg and N. v. Bubnoff, v. II, Munchen, 1923. |
| Paris, 1950. -------- The Philosophy of Plotinus, trans. by J. Thomas. Chicago, 1985. Brock, S. The Luminous Eye; The Spiritual World Vision of St Ephrem. Rome, 1985. Casel, O., The Mystery of Christian Worship, ed. by B. Neunheuser. London, 1962. Cherniss, F. H., The Platonism of Gregory of Nyssa. Berkeley, 1930. Copelston, F., A History of Philosophy (7 vols.). Garden City (NY), 1962–1966. Crouzel, H., Origéne et la “Conaissance Mystique.” Paris, 1960. Daniélou, J., From Shadows to Reality: Studies in the Biblical Typology of the Fathers, trans. by W. Hibberd. London, 1960. ------- The Bible and the Liturgy. Notre Dame, 1956. ------- Origen. trans. by W. Mitchell. New York, 1955. ------- The Lord of History: Reflections on the Inner Meaning of History. trans. by N. Abercrombie. London, 1958. D " Arcy, M.C., etc., St Augustine: His Age, Life and Thought. New York, 1957. DeFaye, E. Origen and His Work, trans. by F. Rothwell, New York, 1929. DeLubac, H., The Sources of Revelation, trans. by L. ÓNeill. New York, 1968. ------- The Splendour of the Church, trans. by M. Mason. New York, 1955. Dodd, C.H., The Interpretation of the Fourth Gospel. Cambridge (Eng.), 1954. Doerrie, H. Altenburger, M. & Schramm, U., Gregor von Nyssa und Die Philosophie. Leiden, 1976. Farrar, F.W., History of Interpretation. Grand Rapids, 1961. Fairweather, W., Jesus and the Greeks: Early Christianity in the Tidewater of Hellenism. Edinburgh, 1924. Florovsky, G., The Eastern Fathers of the Fourth Century (The Collected Works, vol. 7). trans. by C. Edmunds. Belmont (Mass.), 1987. Gilson, E.. Being and Some Philosophers. Toronto, 1952. ----------- The Christian Philosophy of St Augustine. New York, 1960. The Spirit of Medieval Philosophy, trans. by A.H.C. Downes. New York, 1940. Goodenough, E.R., An Introduction to Philo Judaeus. New Haven, 1940. Grant, F.C.. Ancient Judaism and the New Testament. New York, 1959. Grant. R.M.. The Letter and the Spirit. London, 1957. Goggin, T.A., The Times of Saint Gregory of Nyssa as Reflected in the Letters and the Contra Eunomium. |
| Today again we are experiencing a difficult time when senseless people seek to divide us, to deprive us of peace and accord by sowing enmity and hatred among brothers. These people, on the basis of momentary moods and egoistic aspirations, make dangerous decisions having long-term and sometimes even indelible consequences. But wise people understand that their life and good works can become a part of God’s design for the salvation of the world. That is why they always keep eternity in mind and look mentally to history, learning lessons from it and finding answers in it to the most important problems of today. We all need to look for these answers, overcoming the negative information noise produced by the mass media. And we can find them also in the examples of great personalities who made a beneficial influence on the development of our people and who are canonized by the Church. Prince Vladimir Equal-to-the-Apostles is one of them as he laid the saving faith of Christ in the foundation of the life of the peoples in historical Rus’. May the Merciful Lord the Lover of Mankind, through the intercession of St. Vladimir, help us to stand steadfast in Orthodoxy, guarding ourselves, just as His apostles did, by purity, by knowledge, by longsuffering, by kindness, by the Holy Spirit, by sincere love (2 Cor. 6:6). Amen. +Kirill Patriarch of Moscow and All Russia Tweet Donate Share Code for blog Patriarch Kirill: St. Vladimir’s Choice Changed the Whole Course of Our History Patriarch Kirill of Moscow and All Russia Message by Patriarch Kirill on the occasion of the millennium of the demise of the Holy Prince Vladimir Equal-to-the-Apostles 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. |
| Cassian, John. Iohannis Cassiani Conlationes XXIIII. Iohannis Cassiani opera Pars II. Edited by Michael Perschenig. Corpus Scriptorum Ecclesiasticorum Latinotum, vol. 13. Vienna, Austria: C. Geroldi Filium, 1886. Clement of Alexandria. “Paedagogous.” In Le pedagogue [par] Clement d " Alexandrie. 3 vols. Edited by M. Harl, H. Marrou, C. Matray and C. Mondesert. Sources Chretiennes, vols. 70, 108, 158. Paris: Cerf, 1960,1965,1970. ---. “Protrepticus.“ In Le protreptique, 2nd ed. Edited by C. Mondesert. Sources Chretiennes, vol. 2. Paris: Cerf, 1949. ---. “Stromata.” In Clemens Alexandrinus, vols. 2, 3rd ed., and 3, 2nd ed. Edited by O. Stahlin, L. Fruchtel and U. Treu. Die griechischen christlichen Schriftsteller 52 (15), 17. Berlin: Akademie-Verlag, 1960, 1970. Clement of Rome. „Epistula i ad Corinthios.” In Clement de Rome: Epitre aux Corinthiens. Sources Chretiennes, vol. 167. Paris: Cerf, 1971. Commodian. “Carmen de duobus populis (Carmen apologeticum).“ In Commodiani carmina. Edited by Joseph Martin. Corpus Christianorum, Series Latina, vol. 128. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1960. Cyprian. “De mortalitate.“ In Sancti Cypriani episcopi opera. Edited by C. Moreschini and M. Simonetti. Corpus Christianorum, Series Latina, vol. 3a. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1972. ---. Sancti Cypriani eptscopi epistularium. Edited by G. F. Diercks. Corpus Christianorum, Series Latina, vol. 3c. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1994. Cyril of Jerusalem. “Catecheses ad illuminandos 1–18.” In Cyrilli Hierosolymorum archiepiscopi opera auae supersunt omnia, 2 vols. Edited by W. C. Reischl and J. Rupp. Munich: Lentner, 1848, 1860. ---. “Procatechcsis.” In Cyrilli Hierosolymorum archiepiscopi opera quae supersunt omnia, vol. 1. Edited by W. C. Reischl and J. Rupp. Munich: Lentner, 1848. Diadochus of Photike. “Capita Centrum de perfectione Spirituali.” In Oeuvres. Edited by E. Des Places. Sources Chretiennes, vol. 5. Paris: Cerf, 1966. |
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