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GLIMPSES INTO the KNOWLEDGE, ROLE, and USE of CHURCH FATHERS in RUS' and RUSSIAN MONASTICISM, LATE 11T H to EARLY 16 T H CENTURIES
ROUND UP THE USUALS AND A FEW OTHERS: GLIMPSES INTO THE KNOWLEDGE, ROLE, AND USE OF CHURCH FATHERS IN RUS' AND RUSSIAN MONASTICISM, LATE 11t h TO EARLY 16 t h CENTURIES David M. Goldfrank This essay originated at the time that ASEC was in its early stages and in response to a requestthat I write something aboutthe church Fathers in medieval Rus'. I already knew finding the patrology concerning just the original Greek and Syriac texts is nothing short of a researcher’s black hole. Given all the complexities in volved in the manuscript traditions associated with such superstar names as Basil of Caesarea, Ephrem the Syrian, John Chrysostom, and Macarius of wherever (no kidding), to name a few1 and all of The author would like to thank the staffs of the Hilandar Research Library at The Ohio State University and, of course, the monks of Hilandar Monastery for encouraging the microfilming of the Hilandar Slavic manuscripts by Ohio State. I thank the Dumbarton Oaks Research Library and Collection; and Georgetown University’s Woodstock Theological Library as well as its Lauinger Library Reference Room for their kind help. Georgetown University’s Office of the Provost and Center for Eurasian, East European and Russian Studies provided summer research support. Thanks also to Jennifer Spock and Donald Ostrowski for their wise suggestions. 1 An excellent example of this is Plested, Macarian Legacy. For the spe cific problem of Pseudo-Macarius/Pseudo-Pseudo-Macarius as it relates to this essay, see NSAW, 78-79. Tapestry of Russian Christianity: Studies in History and Culture. -
Sunday, April 18, 2021: Saint Mary of Egypt Fifth Sunday of Great
HOLY TRINITY ORTHODOX CHURCH Elmira Heights, NY – 607-732-3980 – www.holytrinityorthodoxchurch.org Sunday, April 18, 2021: Saint Mary of Egypt Fifth Sunday of Great Lent – Tone 4 PASCHA DONATIONS APPRECIATED! Since we are not to distribute paper materials such as envelopes on the candle desk at this time, we are announcing that donations for PASCHA FLOWERS and the PASCHA AGAPE MEAL are welcome and most sincerely appreciated! If you are able and inclined to make a donation, beyond your pledged or regular giving toward the parish’s ministry operations, then please either: - Mail a check to the rectory, 140 Horseheads Blvd., Elmira Heights NY 14903, with your check clearly marked “PASCHA” - Give your donation to Fr. David or to Kevin Gomez, our Treasurer, with your check clearly marked “PASCHA” - Give online: Visit https://htocehny.breezechms.com/give/online - Then click where it says, “Give to General Fund” and select “Give to Pascha 2021” instead. Thank you for your generosity! SERVICES AND ACTIVITIES: Most Services May Be Joined by Live Stream at Web Address www.facebook.com/htocelmiraheights or go to www.YouTube.com and search for “Holy Trinity Church Elmira Heights NY” Today: St. Mary of Egypt – Fifth Sunday of Lent 8:40 AM 3rd and 6th Hours 9:00 AM Divine Liturgy followed by Lenten Fellowship Hour Downstairs Church School, and Teen Group, During Fellowship Hour Tuesday, April 20 6:30 PM Parish Council Meeting, in the Church Wednesday, April 21 5:30 PM Private Confession Available 6:30 PM Liturgy of the Pre-Sanctified Gifts Friday, -
1 Liturgical Year 2020 of the Celtic Orthodox Church Wednesday 1St
Liturgical Year 2020 of the Celtic Orthodox Church Wednesday 1st January 2020 Holy Name of Jesus Circumcision of Our Lord and Savior Jesus Christ Basil the Great, Bishop of Caesarea of Palestine, Father of the Church (379) Beoc of Lough Derg, Donegal (5th or 6th c.) Connat, Abbess of St. Brigid’s convent at Kildare, Ireland (590) Ossene of Clonmore, Ireland (6th c.) ♦ Liturgy: Wis 3:10-19 Eph 3:1-7 Lk 6:5-11 Holy Name of Jesus: ♦ Vespers: Ps 8 and 19 ♦ 1st Nocturn: Ps 64 1Tm 2:1-6 Lk 6:16-22 ♦ 3rd Nocturn: Ps 71 and 134 Phil 2:6-11 ♦ Matins: Jn 10:9-16 ♦ Liturgy: Gn 17:1-14 Ps 112 Col 2:8-12 Lk 2:20-21 ♦ Sext: Ps 53 ♦ None: Ps 148 1 Thursday 2 January 2020 Seraphim, priest-monk of Sarov (1833) Adalard, Abbot of Corbie, Founder of New Corbie (827) John of Kronstadt, priest and confessor (1908) Seiriol, Welsh monk and hermit at Anglesey, off the coast of north Wales (early 6th c.) Munchin, monk, Patron of Limerick, Ireland (7th c.) The thousand Lichfield Christians martyred during the reign of Diocletian (c. 333) ♦ Liturgy: Wis 4:1-6 Eph 3:8-13 Lk 8:24-36 Friday 3 January 2020 Genevieve, virgin, Patroness of Paris (502) Blimont, monk of Luxeuil, 3rd Abbot of Leuconay (673) Malachi, prophet (c. 515 BC) Finlugh, Abbot of Derry (6th c.) Fintan, Abbot and Patron Saint of Doon, Limerick, Ireland (6th c.) ♦ Liturgy: Wis 4:7-14a Eph 3:14-21 Lk 6:46-49 Saturday 4 January 2020 70 Disciples of Our Lord Jesus Christ Gregory, Bishop of Langres (540) ♦ Liturgy: Wis 4:14b-20 Eph 4:1-16 Lk 7:1-10 70 Disciples: Lk 10:1-5 2 Sunday 5 January 2020 (Forefeast of the Epiphany) Syncletica, hermit in Egypt (c. -
The Image of Justinianic Orthopraxy in Eastern Monastic Literature
The Image of Justinianic Orthopraxy in Eastern Monastic Literature 2 From 535 to 546, the emperor Justinian issued a series of imperial constitutions which sought to regulate the activities of monks and monasteries. Unprecedented in its scope, this legislative programme marked an attempt by the emperor to bring ascetics firmly under the purview of his government. Taken together, its rulings legislated on virtually every aspect of the ascetic life, prescribing a detailed model of ‘orthopraxy,’ or correct behaviour, to which the emperor demanded monks adhere. However, whilst it is clichéd to evoke Justinian’s status as a reformer of the law, scholars continue to view these orthopraxic rulings with some uncertainty. This is a reflection, in part, of the difficulties faced when attempting to judge the extent to which they were ever adopted or enforced. Studies of the emperor’s divisive religious policies have tended to focus instead upon matters of doctrine and, in particular, Justinian’s efforts to enforce his view of orthodoxy upon anti-Chalcedonian, monastic dissidents. This paper builds upon recent work to argue that the effects of Justinian’s monastic legislation were, in fact, widely felt.1 It will argue that accounts of the mid-sixth century by Eastern monastic authors reveal widespread familiarity with the rulings on ascetic practice contained in the emperor’s Novels. Their reception reveals the extent of imperial power over ascetics during this period, frequently presented as one in which the ‘holy man’ exercised almost boundless social and spiritual authority. I will concentrate on three main examples to illustrate this point, chosen to represent a suitable cross-section of the contemporary monastic movement: Cyril of Scythopolis’ Life of Sabas, the Life of Z‘ura in the Lives of the Eastern Saints by John of Ephesus, and the Coptic texts which detail the career of the Egyptian monastic leader, Abraham of Farshut.2 ORTHOPRAXY IN JUSTINIAN’S MONASTIC LEGISLATION Firstly, however, we must discuss Justinian’s monastic laws in greater detail. -
The Holy Psalmody of Kiahk Published by St
HOLY PSALMODY OF Kiahk According to the orders of the Coptic Orthodox Church First Edition }"almwdi8a Ecouab 8nte pi8abot ak <oi 8M8vrh+ 8etaucass 8nje nenio+ 8n+ek8klhsi8a 8nrem8n<hmi M St. George & St. Joseph Coptic Orthodox Church K The Holy Psalmody of Kiahk Published by St. George and St Joseph Church Montreal, Canada Kiahk 1724 A. M., December 2007 A. D. St George & St Joseph Church 17400 Boul. Pierrefonds Pierrefonds, QC. CANADA H9J 2V6 Tel.: (514) 626‐6614, Fax.: (514) 624‐8755 http://www.stgeorgestjoseph.ca Behold, from henceforth all generations shall call me blessed. For he that is mighty hath done to me great things; and holy is His Name. Luke 1: 48 - 49 Hhppe gar isjen +nou senaermakarizin 8mmoi 8nje nigene8a throu@ je afiri nhi 8nxanmecnis+ 8nje vh etjor ouox 8fouab 8nje pefran. His Holiness Pope Shenouda III Pope of Alexandria, and Patriarch of the see of saint Mark Peniwt ettahout 8nar,hepiskopos Papa abba 0enou+ nimax somt Preface We thank the Lord, our God and Saviour, for helping us to start this project. In this first edition, our goal was to gather pre‐translated hymns, and combine them with Midnight Praises in one book. God willing, our final goal is to have one book where the congregation can follow all the proceedings without having to refer to numerous other sources. We ask and pray to our Lord to help us complete this project in the near future. The translated material in this book was collected from numerous sources: Coptichymns.net web site Kiahk Praises, by St George & St Shenouda Church The Psalmody of Advent, by William A. -
Shipnes Uta 2502M 12188.Pdf (420.7Kb)
COMMUNITY, SOLITUDE, PATRIARCHY, AND PROTO-FEMINISM IN THE OLD ENGLISH LIFE OF ST. MARY OF EGYPT by JEFFREY PAWLING SHIPNES Presented to the Faculty of the Graduate School of The University of Texas at Arlington in Partial Fulfillment of the Requirements for the Degree of MASTER OF ARTS IN HUMANITIES THE UNIVERSITY OF TEXAS AT ARLINGTON May 2013 Copyright © by Jeffrey Pawling Shipnes 2013 All Rights Reserved !!" " Dedication This thesis is dedicated to my grandfathers, without whom, in many ways, I would not be here. !!!" " Acknowledgements First I would like to thank Dr. Jacqueline Stodnick for introducing me to Old English and Medieval Studies. It has been a good fit. I’d also like to thank her for chairing my committee. Dr. Jonathon Davis-Secord has helped me in numerous ways, most importantly in developing a viable thesis statement. I learned much about the Humanities in the two classes I took from Dr. Lewis Baker. Indeed, I am indebted to all the teachers I have had at UT Arlington. I would also like to thank Dr. Susan Hekman, who made the (unfortunately now defunct) Humanities Program at UT Arlington possible. Last, I would especially like to thank Justin Lerberg, whose help in writing revision after revision of my thesis was essential. March 18, 2013 !#" " Abstract COMMUNITY, SOLITUDE, PATRIARCHY, AND PROTO-FEMINISM IN THE OLD ENGLISH LIFE OF ST. MARY OF EGYPT Jeffrey Pawling Shipnes, M.A. The University of Texas at Arlington, 2013 Supervising Professor: Jacqueline Stodnick This thesis examines the binaries of community/solitude and patriarchy/proto-feminism in the Old English Life of St. -
A Tribute to SAC's First Registrar Fr Macarius Wahba
ⲕⲟⲓⲛⲱⲛⲓⲁThe Newsletter of SAC Issue 8, December 2020 A Tribute to SAC’s first registrar Fr Macarius Wahba STUDENT REFLECTIONS Congratulations to SAC HIGHLIGHTS OF 2020 Graduates 2020 SAC’s Free Short Online VCE STUDENTS TAKE ON Courses CERT. III IN CHRISTIAN MINISTRY & THEOLOGY ⲕⲟⲓⲛⲱⲛⲓⲁ The Newsletter of SAC Issue 8, December 2020 ISSN 2205-2763 (Online) Published by SAC Press 100 Park Rd, Donvale, VIC 3111 Editor: Lisa Agaiby Graphic Design: Bassem Morgan Photo Credits: Bassem Morgan, Shady Nessim, John McDowell, Fr Jacob Joseph, Benjamin Ibrahim, Siby Varghese, Andrea Sherko, Cecily Clark, and Fr Nebojsa Tumara © SAC – A College of the University of Divinity ABN 61 153 482 010 CRICOS Provider 01037A, 03306B www.sac.edu.au/koinonia Feedback: [email protected] ⲕⲟⲓⲛⲱⲛⲓⲁ is available in electronic PDF format CONTENTS A Message from the Principal 3 A Tribute to SAC’s First Registrar Fr Macarius Wahba 4 Congratulations to all our SAC Graduates in 2020! 5 Introducing our New Academic Dean: Prof. John Mcdowell 6 Introducing our First Lecturer in Missiology: Fr Dr Jacob Joseph 7 Introducing our Tutor: Shady Nessim 8 Priesthood Ordination of Rev. Fr Jonathan Awad 9 Highlights of 2020 10 VCE Students Take on Cert. III in Christian Ministry & Theology 10 SAC Offers Free Short Online Courses 12 Online Public Lectures 13 International Conferences 14 Manuscript Project at the Monastery of St Paul the Hermit – An Update 15 Student Reflections 16 Reflections on “Coptic Iconography I” by Siby Varghese 16 Reflections on “Coptic Iconography I” by Benjamin Ibrahim 17 Reflections on “Philosophy For Beginners” by Andrea Sherko 18 Reflections on “Atheism” by Andrew E. -
Conversations an E-Journal from the Uniting Church Centre for Theology & Ministry 1 Morrison Close Parkville, VIC, 3052 [email protected]
Conversations An e-journal from the uniting church Centre for Theology & Ministry 1 Morrison Close Parkville, VIC, 3052 [email protected] Accountability in Discernment: Our Life and Death is in Our Neighbour Introduction ‘Discernment’ is something of buzz word. Reports of it abound in church circles accompanied by wry smiles: that someone has discerned ‘their’ call to study overseas, to offer new programs in inspiring locations. It has even become a lunchtime joke: ‘Have you discerned your sandwich options?’ While Christian tradition is clear that all of these choices, from diet to institutional investment to individual vocation, are indeed matters for discernment, applying the buzz word rightly is no laughing matter. Against a wide‐spread assumption that discernment is an individual concern into which the Christian community should not intrude or even enquire too closely, the monastic tradition points to an accompanying vocabulary of other terms. Ancient catch‐cries from the Christian tradition link ‘discernment’ powerfully to ‘humility’, ‘obedience’, ‘accountability’, and ‘the infinite horizon of God’s Reign’. Woven together these qualities and attitudes give a rich texture to the patterns of faithful discernment. These less marketable but deeply resonant terms offer checks and balances to the tendency to see discernment as a personal matter for an individual and God. Authentic discernment is a spiritual gift and fruit of humility, made possible by a loving community. This article explores the monastic understanding of discernment and the role of accountability in ensuring good decisions. It identifies two paradoxes. Firstly, while individuals who seek God are called to ask above all ‘Who am I?’, they never discover their true selves alone, as self‐authorising mavericks, but always in community and in the neighbour. -
GREAT LENT Service As Almsgiving
GREAT LENT Service as Almsgiving INTERNATIONAL ORTHODOX CHRISTIAN CHARITIES Weekly Spiritual Reflections this idea. This service is an expression of Service as Almsgiving Christ’s love for all humankind; here, the work of love is caring for the physical and The Work of Love emotional needs of people who have survived disaster or who face adversity, offering “The one who loves God cannot help but hope for renewed life amid hardship. love also every man as himself … The one who loves God surely loves his neighbor During Great Lent, we trace the path as well.” —St. Maximus the Confessor, of Christ to the Cross and, ultimately, Four Hundred Texts on Love Resurrection. At the same time, as we journey through this holy season, we do the work His Eminence Metropolitan Nicolae of prayer, fasting, and almsgiving. If service Romanian Orthodox Metropolia is a form of almsgiving, then this, too, is of the Americas & Liaison Bishop the work of love. to IOCC from the Assembly of Canonical Orthodox Bishops In these pages, staff members of IOCC of the United States of America consider the service that they offer daily as they live their vocation. I invite you St. Maximus the Confessor teaches that we to consider ways that their service is also find God as we comprehend His love for yours, as well as ways that you might do us and learn to love each other. Because the work of love in relation to your God loves us, we can—indeed, we must— neighbors, near and far. love others. And “the work of love,” the saint writes, “is the deliberate doing Let us keep always before us the example of good to one’s neighbor.” of Christ, who washed His disciples’ feet and completed the ultimate work of IOCC’s mission to serve persons in great love, trampling down death by death and need, without discrimination, reflects bestowing life. -
SYNAXARION, COPTO-ARABIC, List of Saints Used in the Coptic Church
(CE:2171b-2190a) SYNAXARION, COPTO-ARABIC, list of saints used in the Coptic church. [This entry consists of two articles, Editions of the Synaxarion and The List of Saints.] Editions of the Synaxarion This book, which has become a liturgical book, is very important for the history of the Coptic church. It appears in two forms: the recension from Lower Egypt, which is the quasi-official book of the Coptic church from Alexandria to Aswan, and the recension from Upper Egypt. Egypt has long preserved this separation into two Egypts, Upper and Lower, and this division was translated into daily life through different usages, and in particular through different religious books. This book is the result of various endeavors, of which the Synaxarion itself speaks, for it mentions different usages here or there. It poses several questions that we cannot answer with any certainty: Who compiled the Synaxarion, and who was the first to take the initiative? Who made the final revision, and where was it done? It seems evident that the intention was to compile this book for the Coptic church in imitation of the Greek list of saints, and that the author or authors drew their inspiration from that work, for several notices are obviously taken from the Synaxarion called that of Constantinople. The reader may have recourse to several editions or translations, each of which has its advantages and its disadvantages. Let us take them in chronological order. The oldest translation (German) is that of the great German Arabist F. Wüstenfeld, who produced the edition with a German translation of part of al-Maqrizi's Khitat, concerning the Coptic church, under the title Macrizi's Geschichte der Copten (Göttingen, 1845). -
St. Mary of Egypt April 1 When Mary Was Only Twelve Years Old, She Left Her Parents and Departed to Alexandria, Where She Lived a Depraved Life for Seventeen Years
St. Mary of Egypt April 1 When Mary was only twelve years old, she left her parents and departed to Alexandria, where she lived a depraved life for seventeen years. Then, moved by curiosity, she went with many pilgrims to Jerusalem, that she might see the Exaltation of the venerable Cross. Even in the Holy City she gave herself over to every kind of licentiousness and drew many into the depth of perdition. Desiring to go into the church on the day of the Exaltation of the Cross, time and again she perceived a certain invisible power preventing her entrance, whereas the multitude of people about her entered unhindered. Therefore, wounded in heart by this, she decided to change her way of life and reconcile herself to God by means of repentance. Invoking our Lady the Theotokos as her protectress, she asked her to open the way for her to worship the Cross, and vowed that she would renounce the world. And thus, returning once again to the church, she entered easily. When she had worshipped the precious Wood, she departed that same day from Jerusalem and passed over the Jordan. She went into the inner wilderness and for forty-seven years lived a most harsh manner of life, surpassing human strength; alone, she prayed to God alone. Toward the end of her life, she met a certain hermit named Zosimas, and she related to him her life from the beginning. She requested of him to bring her the immaculate Mysteries that she might partake of them. According to her request, he did this the following year on Holy and Great Thursday. -
St. Mary of Egypt Mission Report (Rev. March 2017)
St. Mary of Egypt Orthodox Mission & Chapel Mission Statement: To respond to the call of our Lord Jesus Christ through prayer and the offering of love and charitable service to the stranger and those in need Mission Report (Revised 2017) St. Mary of Egypt & St. Michael Orthodox Center 4345 State Road, Cleveland, Ohio 44109 Old Brooklyn neighborhood P.O. Box 5757, Cleveland, Ohio 44101-0757 +1 (440) 473-3885 www.saintmaryofegypt.org www.facebook.com/stmaryofegyptom History Rev. Mother Theonymphie Foundress of St. Mary of Egypt ☦ September 1, 2013 St. Mary of Egypt was founded in 1992 as a charitable organization to serve the poor with the blessing of His Eminence Metropolitan Maximos of Pittsburgh and under the direction of Sister Triantaphyllitsa Vasilakis (tonsured to the Small Schema in 2000 as Mother Theonymphie). Since its founding, St. Mary of Egypt has undergone several name changes, while operating under the mission statement established in 1993: “To provide charitable and humane assistance to the needy.” Our organization was initially conceived as a charity directing aid to women and children in need; however, from the beginning, help was also extended to men, elderly and families. In 2000, the St. Mary of Egypt Orthodox Mission acquired the new title “Mission & Monastery.” 2014 was a year of transition and accomplishment. With the passing of our Abbess and director in 2013, the Board was restructured and bylaws rewritten to support our change from a monastery-based mission to a lay mission. On March 3, 2014, “St. Mary of Egypt Orthodox Mission and Chapel” became our official name, as registered with the Ohio Secretary of State.