DOCSLIB.ORG

+ P^Fkqp=Mbqbo=^Ka=M^Ri=Loqelalu

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

+ p^fkqp=mbqbo=^ka=m^ri=loqelalu=`ero`e= A Parish of the Orthodox Church in America 305 Main Road, Herkimer, New York, 13350 • 315-866-3272 Archpriest John Udics, Rector • e-mail: [email protected] Deacon Demetrios Richards • e-mail: [email protected] Parish Web Page: www.cnyorthodoxchurch.org Glory to Jesus Christ! Glory to Him Forever! September 28, 2014 16th Sunday after Pentecost Divine Liturgy 9:30 am October 4 Saturday Great Vespers 4:00 pm October 5 17th Sunday after Pentecost Divine Liturgy 9:30 am Saints of the Day: Venerable Chariton the Confessor, Abbot of Palestine (350). Venerable Cyril, Schemamonk and Maria, Schemanun (1337) (parents of Saint Sergius of Radonezh). Martyr Anna (1925). New Martyr Hilarion, Virgin-martyr Michaela (1937). Virgin-martyr Tatiana (1942). Synaxis of the Saints of the Kievan Caves Monastery, venerated in the near caves of Venerable Anthony: Anthony the Founder (1073) - Prochorus the Gardener and Wonderworker (1107) - John the Faster (12 c.) - Juliana the Virgin, Princess of Ol'shansk (c.1550) - Monkmartyrs Basil and Theodore (1098) - Polycarp, Archimandrite of the Kievan Caves (1182) - Varlaam, Abbot of the Kievan Caves (1065) - Damian the Presbyter and Healer (1071) - Nicodemus the Prosphora-baker (12 c.) - Lawrence the Hermit, Bishop of Turov (12 c.) - Athanasius the Hermit (c.1176) - Gerasim the Black-Robed (12 c.) - Luke, Steward of the Kievan Caves (13 c.) - Agapit the Unmercenary Physician (c.1095) - Theophilus the Clear-sighted and John the God-pleasing (12 c.) - Nectarios (12 c.) - Gregory the Iconographer (12 c.) - Hieromartyr Kuksha, Enlightener of the Vyati (12 c.) - Alexis the Hermit (13 c.) - Sava the God-pleasing (13 c.) - Sergius the Obedient (13 c.) - Mercurius, Bishop of Smolensk (1239) - Pimen the Muchailing (1110) - Nestor the Chronicler (c.1114) - Monkmartyr Evstratius (1097) - Elladius the Hermit (12-13 c.) - Jeremiah the Clairvoyant (11 c.) - Monkmartyr Moses the Hungarian (c.1031-1043) - John the Much-ailing (1160) - Mark the Grave-Digger (12 c.) - Nikola Svyatosha, Prince of Chernigov (1143) - Martyr Gregory the Wonderworker (1093) - Onysimus the Hermit (12-13 c.) - Matthew the Clairvoyant (11 c.) - Isaiah the Wonderworker (1115) - Abraham the Lover of Labor (12-13 c.) - Niphont, Bishop of Novgorod (1156) - Sylvester the Wonderworker (12 c.) - Pimen the Faster (12 c.) - Onuphrius the Silent (12 c.) - Anatolius the Hermit (12 c.) - Alipy the Iconographer (1114) - Sisois the Hermit (12-13 c.) - Theophilus the Hermit (12- 13 c.) - Arethas the Hermit (c.1195) - Spiridon the Prosphora-baker (12 c.) - Onysiphorus the Confessor (1148) - Simon, Bishop of Suzdal (12 c.) - Nikon, Abbot of Kievan Caves (1088) - Theophan the Faster (12 c.) - Macarius (12 c.) - Monkmartyr Anastasius the Deacon (12 c.) - 12 Master Architects (11 c.) - Abraham the Hermit (12-13 c.) - Isaac the Hermit (c.1190) - Martyr John the Infant (11-12 c.) - Elias of Murom (c.1188) - Nikon the Lean (12 c.) - Ephraim, Bishop of Pereyaslavl' (c.1098) - Tito the Hieromonk (1190). Venerable Chariton, Monk, of Syanzhema Lake (Vologda) (1509). Venerable Herodion, Abbot, of Iloezersk (1541). Prophet Baruch (6 c. B.C.). Martyrs Alexander, Alphius, Zosimas, Mark, Nicon, Neon, Heliodorus, and 24 others in Pisidia and Phrygia (4 c.). Martyrdom of Saint Wenceslaus, Prince of the Czechs (935). Saint Juliana, Princess of Olshansk. Martyr Eustace of Rome. Saint Faustus, Bishop of Riez (495). Saint Leoba, Abbess of Bischofsheim, English missionary to Germany (779). Saint Alkison, Bishop of Nicopolis (Preveza) in Epirus (561). Saint Auxentius the Alaman, Wonderworker of Cyprus (12 c.). Saint Neophytus the Recluse of Cyprus (1214). Saint Machan, disciple of Saint Cadoc. Saint Conwall, Priest, of Scotland (630). Saint Machan, Bishop, of Scotland. Saint Lioba of Bischoffsheim, Abbess and Virgin (d. 779). Saint Tetta Abbess of Wimborne (772) Please remember in your prayers: Suffering Christians of Egypt, Syria, the Middle East and Ukraine. Bishop BOULOS Yazigi, Bishop YOHANNA Ibrahim, of Aleppo. Archimandrites Athanasy, Nectarios, Pachomy. Archpriests Alvian, Eugene, Leonid, John, Jason, John, Vincent. Priests Jacobus, Leonid, Vasil, Vasil. Deacons Mark, Demetrios, Philip. Mother Raphaela Meriam, Dimitri, Nina, Daniel, Catherine, Helen, Anna, Peter, Helen, Michael, Stephanie, Zara, Nolan, Emelie, Connie, Michael, Ed, Nettie, Maria, Michael, John, James, Nancy, Susan, Daniel, Aaron, Mark, Jennifer, Nina, Nadine, Michael, Anna, Gregory, Marianna, Mykola, Helen, Isaiah, Jamie, Albert, Kevin, Robert, Robert, Andrew, David, Warren, Vincent, Diane, Abigail. God Grant Many Years! Prayers for the health of Bishop DANIEL, Mother Raphaela’s brother Steve, Eric John Stehnach, John and Norma Stehnach, Bishop MICHAEL, nephew Jonathan Matthew Gomes, cousin Bruce Morgenthaler, Paisius Whitesides were offered today at Liturgy and Moleben by Father John Udics. Memory Eternal. Prayers for the repose of the souls of John and Ann Garbera were offered at Liturgy and Litiya today at the request of the Garbera Family. Memory Eternal. Prayers for the repose of the souls of Harry, Mary, Anna, Katherine, Theodore and Frank of the Stryjek Family were offered at Liturgy and Litiya today at the request of Stephanie Litwen. Memory Eternal. Prayers for the repose of the souls of Anne and Michael Sokerka were offered at Liturgy and Litiya today at the request of Mary Ann and Ed Mamrosch. Memory Eternal. Prayers for the repose of the soul of Matushka Maria Tkachuk were offered at Liturgy and Litiya today at the request of Father John Udics. SAINT LIOBA (LIOBGYTHA) OF BISCHOFFSHEIM, ABBESS AND VIRGIN. Born at Wimborne, Dorsetshire, England; died at Schornsheim (near Mainz), Germany, c. 779. Saint Lioba's mother, descended of an illustrious family and closely related to Saint Boniface (f.d. June 5), had been barren for a long time before the saint was born. Nevertheless, Ebba immediately offered her to God and raised her in piety. She received her first education at Minster-in-Thanet. While Lioba was still young, she was placed in the care of the king's sister Saint Tetta (f.d. today) at the Benedictine convent in Wimborne (Winburn or "fountain of wine"). Lioba matured spiritually and emotionally under Tetta's tutelage, and eventually took the religious veil. Tetta also ensured that she had a good education. Letters to Boniface reveal that Lioba understood and wrote verse in Latin. She limited her reading, however, to books that would stir her spirit to love of God. She knew by heart the divine precepts of the Old and New Testaments, the principal canons of the Church, the holy maxims of the Fathers, and the rules of the monastic life. Boniface kept in touch with his young relative through frequent correspondence. Recognising her virtue and abilities, in 748, he requested of her bishop and abbess that she be sent to him with about 30 pious companions to undertake charitable work with women in Germany. Although Tetta regretted the loss of her protégé, she could not refuse. Upon their arrival in Germany, Boniface settled the women religious at Tauberbischofsheim ("bishop's home," possibly his own previous residence). Lioba's zeal attracted so many vocations that her convent was populating many other foundations throughout the country. Lioba's convents were one of the most powerful factors in the conversion of Germany. The saint organised her convents in the true monastic tradition with a combination of manual labour (in scriptorium, kitchen, bakery, brewery, and garden), intellectual study (all had to learn Latin), community devotions, and leisure. No extreme austerities were permitted to interfere with the corporate life established by the Rule. Her love of God was so appealing. She was always ready to set her hand to any task she might ask of others and did it with cheer and modesty. It is said that she was beautiful, that her countenance was angelic, and that her nuns loved her. Perhaps this is so because Lioba took to heart Saint Paul advice: "Do nothing out of selfishness or out of vainglory; rather, humbly regard others as more important than yourselves" (Philippians 2:3) and "anticipate one another in showing honour" (Romans 12:9b). Thus, Lioba often washed the feet of her sisters in emulation of her Lord. The corporal acts of mercy were her delight, especially extending hospitality to strangers and caring for the poor. She was always patient, kind, and accessible to all who needed her. Nevertheless, kings and princes honoured and respected her, especially Pepin the Short, Blessed Carloman (f.d. August 17) and Charlemagne. Charlemagne often called her to court at Aix-la-Chapelle (Aachen) to seek her advice. His wife, Blessed Hildegard (f.d. April 30), loved her deeply and always heeded her advice, as did some of the bishops. Before his martyrdom, Saint Boniface commended Lioba and her community to the care of Saint Lullus (f.d. October 16) and his monks at Fulda, and requested that her bones be buried next to his at their deaths that they might be raised at the resurrection and spend eternity together. It is said that the tender affection uniting Boniface and Lioba forms one of the most charming episodes in church history. Following Boniface's death in 754, Lioba frequently visited Fulda. By special dispensation, she would be allowed with two elder sisters to join in the choir. Upon the advice of Lullus, Lioba resigned her offices in her old age and retired to the convent at Schornsheim, where she redoubled her prayer and penance. Occasionally she would answer Empress Hildegard's plea to visit her, but return to her cell as quickly as she could. On her last visit, she embraced the queen, kissed her on her garment, forehead, and mouth, then said: "Farewell, precious part of my soul; may Christ, our Creator and Redeemer, grant that we may see each other without confusion in the day of judgement." After her death, Lioba was interred at Fulda, on the north side of the high altar, near the tomb of Saint Boniface.
Recommended publications
  • Ukrainian Orthodox Calendar

    Ukrainian Orthodox Calendar

    АВОСЛАВ ПР НИ Й THODO Й R X И O К К N C А Ь A A I L Л С N E Е I Н Н N Ї A D Д А R A Р А K 2021 R К Р U У Personal Information - Особиста Iнформацiя Name - Iм’я Address - Адреса Phone - Телефон Parish - Парафiя Published by THE UKRAINIAN ORTHODOX CHURCH OF THE USA PO Box 495 South Bound Brook, NJ 08880 USA 1 From 1950 our Church has published the Ukrainian Orthodox Calendar. It has become not only a source of spiritual nourishment, but also the official directory UOC of the USA of the Ukrainian Orthodox Church in the USA. Metropolitan In order to better serve the faithful of the Orthodox Eastern Eparch Church our Calendar features: His Eminence Antony • directories of parishes and clergy • necrology of the clergy of UOC of the USA Consistory President • highlights of the past year Western Eparch • information about business services who His Eminence Archbishop Daniel contribute to the mission of our Church • Calendar Minea in English and Ukrainian languages Office of Public Relations Rev. Ivan Synevskyy The editorial board of the Ukrainian Orthodox Calendar 2021 prays that the readers of our almanac Calendar-Minea Preparation will find in it a true witness to the mission of our V. Rev. Pavlo Bodnarchuk Church in (modern) society. We look forward to receiving spiritual, historical and cultural articles for publication in future calendars. The Ukrainian Orthodox Calendar 2021 is an official publication of the Ukrainian Orthodox Church of the Submissions should be sent to the USA and is distributed only by the Consistory.
  • September 27, 2020 from the Fathers

    September 27, 2020 from the Fathers

    HIS EMINENCE, ARCHBISHOP ALEXANDER OF TOLEDO: RECTOR REV. FR. GREGORY BRUNER: DEAN (779) 875-1084 | [email protected] 738 GLENWOOD ROAD. ROSSFORD, OHIO 43460 | HTTP://WWW.STGEORGEROSSFORD.ORG September 27, 2020 16th Sunday After Pentecost - Tone 7 Martyr Callistratus and his Company Apostles Mark, Aristarchus, and Zenus of the Seventy From the Fathers... “A Christian's ... duty is to "take up his cross." The word "cross" means sufferings, sorrows, and adversities. To take up one's cross means to bear without grumblings everything unpleasant, painful, sad, difficult and with love, with joy and with courageous strength." - St. Innocent of Alaska Welcome Visitors! We are delighted to have visitors worship with us, and we pray that you will be blessed through your O suffering martyr Callistratus,/ with thy mind illumined participation with us. In the Orthodox Church, the by the light of piety,/ without wavering thou didst trod the reception of Holy Communion is a mark of path to heavenly blessedness,/ conquering all the snares of membership in the Church. Only those who have been the Enemy./ Therefore we praise thee, honoring thy sacred united to the Orthodox Church through Baptism or memory,// O most blessed one. Chrismation, and have prepared themselves through regular Confession, prayer and fasting are permitted to O divinely-wise martyr Callistratus,/ enriched by the Word partake of Holy Communion. We encourage visitors to of Life, / thou didst guide to life those who once were dead participate in our prayers and hymns and to join us in in the curse through ignorance./ They died with zeal, O venerating the Cross and receiving blessed bread at the glorious one, for the Resurrection of us all,/ and truly we conclusion of the Divine Liturgy.
  • Apostolic Discourse and Christian Identity in Anglo-Saxon Literature

    Apostolic Discourse and Christian Identity in Anglo-Saxon Literature

    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Illinois Digital Environment for Access to Learning and Scholarship Repository APOSTOLIC DISCOURSE AND CHRISTIAN IDENTITY IN ANGLO-SAXON LITERATURE BY SHANNON NYCOLE GODLOVE DISSERTATION Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in English in the Graduate College of the University of Illinois at Urbana-Champaign, 2010 Urbana, Illinois Doctoral Committee: Professor Charles D. Wright, Chair Associate Professor Renée Trilling Associate Professor Robert W. Barrett Professor Emerita Marianne Kalinke ii ABSTRACT “Apostolic Discourse and Christian Identity in Anglo-Saxon Literature” argues that Anglo-Saxon religious writers used traditions about the apostles to inspire and interpret their peoples’ own missionary ambitions abroad, to represent England itself as a center of religious authority, and to articulate a particular conception of inspired authorship. This study traces the formation and adaptation of apostolic discourse (a shared but evolving language based on biblical and literary models) through a series of Latin and vernacular works including the letters of Boniface, the early vitae of the Anglo- Saxon missionary saints, the Old English poetry of Cynewulf, and the anonymous poem Andreas. This study demonstrates how Anglo-Saxon authors appropriated the experiences and the authority of the apostles to fashion Christian identities for members of the emerging English church in the seventh and eighth centuries, and for vernacular religious poets and their readers in the later Anglo-Saxon period. iii ACKNOWLEDGMENTS I am indebted to many people for their help and support throughout the duration of this dissertation project.
  • Women In/And Early Ecclesiastical Culture an Overview

    Women In/And Early Ecclesiastical Culture an Overview

    Chapter 1 Women in/and Early Ecclesiastical Culture An Overview This book seeks not to defi ne or locate a true female subject for the early Middle Ages, were that even possible, but to examine subject possibilities as they evolved through the dynamics of ecclesiastical reform and then resistance to reform measures within an extremely complex intermingling of two distinct cultures—Germanic and Mediterranean. More specifi cally, this study focuses intently on the mirroring and rupturing that occur in the formation of female Christian subjects during three of the least stable and most productive moments of reform and resistance in the Germanic early Middle Ages: the early Carolingian reform movement under Charlemagne (ca. 742–814), with particular attention to Alcuin (ca. 735–804); the Alfredian and Benedictine reform movements in Anglo- Saxon England (in the late ninth through eleventh centuries); and, fi nally, the impressive career of Hrotsvit von Gandersheim, in the midst of the Ottonian renaissance and monastic reforms of tenth-century Saxony. These diverse Germanic cultures during three distinct moments of eccle- siastical development exhibit radically different possibilities for the materi- alization and dematerialization of culturally intelligible female subjects. To understand what happened in Germania, we need fi rst to consider how women’s roles changed in early ecclesiastical culture in the Medi- terranean regions and how these roles were introduced into Germanic regions. We need to understand the confl icting perceptions of women’s status in the early Church as contextualized in the late antique Medi- terranean regions and also to consider the gendering of the imago Dei implicit in early Judeo-Christian perceptions of the relationship between body and soul.
  • JANUARY 2007 MONDAY 1 (19 Dec.) Martyr Boniface at Tarsus in Cilicia (+290), and Righteous Aglae (Aglaida) of Rome

    JANUARY 2007 MONDAY 1 (19 Dec.) Martyr Boniface at Tarsus in Cilicia (+290), and Righteous Aglae (Aglaida) of Rome

    JANUARY 2007 MONDAY 1 (19 Dec.) Martyr Boniface at Tarsus in Cilicia (+290), and Righteous Aglae (Aglaida) of Rome. Martyrs Elias, Probus, and Ares, in Cilicia (+308). Martyrs Polyeuctus at Caeasarea in Cappadocia, and Timothy the deacon. St. Boniface the Merciful, bishop of Ferentino (VI cent.). St. Gregory, archbishop of Omirits (+c. 552). St. Elias, wonderworker of the Kyiv Caves (+c. 1188). Heb. 11, 17-23, 27-31 Mk. 9, 42 - 10, 1 TUESDAY 2 (20 Dec.) Prefestive of the Nativity of Christ. Hieromartyr Ignatius the God-bearer, bishop of Antioch (+107). St. Philogonius, bishop of Antioch (+c. 323). St.Daniel, archbishop of Serbia (+1338). Venerable Ignatius, archimandrite of the Kyiv Caves (+1435). Heb. 4, 14 – 5, 10 Mt. 5, 14-19 WEDNESDAY 3 (21 Dec.) Virgin-martyr Juliana and with her 500 men and 130 women in Nicomedia (+304). Martyr Themistocles of Myra and Lycia (+251). Repose of St. Peter, metropolitan of Kyiv and all- Rus’-Ukraine (1326). Heb. 7, 26 – 8, 2 Lk. 6, 17-23 THURSDAY 4 (22 Dec.) Great-martyr Anastasia, and her teacher Chrysogonus, and with them martyrs Theodota, Evodias, Eutychianus, and others who suffered under Diocletian (+c. 304). Gal. 3, 23-29 Lk. 7, 36-50 FRIDAY 5 (23 Dec.) Holy ten martyrs of Crete: Theodulus, Euporus, Gelasius, Eunychius, Zoticus, Pompeius, Agathopusus, Basilidus and Evarestes (III cent.).St. Niphon, bishop of Cyprus (IV cent.). St. Paul, bishop of Neo-Caesaraea (IV cent.). 1 January 2007 The Royal Hours: First Hour: Micah 5, 2-4 Heb. 1, 1-12 Mt. 1, 18-25 Third Hour: Baruch 3, 36 – 4, 4 Gal.
  • SEPTEMBER 2017 Speed • Caretaker: Jason Leon PASTORAL MESSAGE • GOYA Advisors: Dr

    SEPTEMBER 2017 Speed • Caretaker: Jason Leon PASTORAL MESSAGE • GOYA Advisors: Dr

    SAINT GEORGE GREEK ORTHODOX CHURCH CHURCH STAFF • Parish Priest: Fr. Michael Constantinides The Trophybearer • Chanter: Deacon Paul VOLUME 7 ISSUE 8 SEPTEMBER 2017 Speed • Caretaker: Jason Leon PASTORAL MESSAGE • GOYA Advisors: Dr. Vicky Pyevich/Anne “Whoever desires to come after Me, let him deny himself, and take up his cross and follow Me.” This mes- Kirpatrick sage was given by Christ to the people and to the disciples. The Disciples lead people, yet the disciples are • HOPE/JOY Advisors: part of the people of God. There are no special rules for leaders versus those who are led. What should Pres. Maria Constanti- they deny? Not the good things, but sin, the predisposition towards evil and the evil passions and desires that nides/Candice Elias sometimes govern us. In other words, they need to put to death the old man. The old man is separated from God and from his fellow man and thus paradoxically lives in death. The old man died in baptism, yet we • After Church Club: resurrect him when we sin. We must get rid of him. Loukia Constantinides This must be a voluntary action. God does not force us but calls us to good things and not evil, to rewards • Outreach and Evangelism and not punishment. Man is free to choose yet there are ramifications to his choices. Brethren, the Christian Chair: Angela Spurgetis life is not a bowl of cherries. St. John Chrysostom tells us: “for although it be in my power, as Son of God, to • Parish Council President: hinder you from having any trial at all of those hardships, yet such is not my will for your sake, that you may Mary Rankin yourself contribute something and be more approved.’ God does not smooth everything over for us He • Philoptochos President: does not remove trials and tribulations, but rather He explains costs of discipleship which are self-denial, car- Susan Coin rying one’s cross (that is suffering) and obedience to Christ.
  • Inhaltsübersicht

    Inhaltsübersicht

    Inhaltsübersicht. Grstes Suri). I. Römische Zeit 1 Die Chatten oder Hessen 1. — Der Psahlgraben 3. — Romani- sierung 4. — Christentum 5, Fränkische Zeit 7 Das Hessenland 10. — St. Goar, St. Fridolin 11. — Die Schotten 13. — St. Kilian 15. — Sächsischer und fränkischer Hessengau 18. II. Der hl. Bonifatius in Hessen 19 Erste Romreise, St. Willibrord 19. — Charakter des Hessenvolkes 21. — Deren Religion 25. — Bonifatius als Missionär 33. — Karl Martell 34. — Zweite Romreise 35. — Bischofsweihe 36. — Briefe Gregors II39. — Die Donnereiche bei Geismar 41. — Kirchenbauten 43. — Schwierig­ keiten 45. III. Die Gründung der Klöster Fritzlar und Amöneburg ... 51 Missionäre in Thüringen 51. — Frauen aus England 54. — Gregor III 55. — Fritzlar 55. — Amöneburg 59. — Dritte Rouireise 60. — Karlmann und Pippin 62. Errichtung des hessischen Bistums Buraburg 63 Megiugaud 65. — Einführung des Pfarrsystems 66. IV. Die ersten deutschen Synoden .......... 67 Deutsche« Nationalkonzil 69. — Synode zu Liptinä 71. — Ver­ zeichnis abergläubischer und heidnischer Gebräuche 72. — Abschwörungs- formel 76. Gründung und Exemptiou des Klosters Fulda 77 Sturms Ortsbesichtigung 77. — Urkunde über Fuldas Grenzen 80. — Leben der Mönche 83. — Schule 8">. — Lateinische und deutsche Sprache 87. — Fuldas Exemption 90. — Generalkonzil 90. — Boni­ fatius zum Erzbifchof von Köln ernannt 91. — Bischof Gewilib von Mainz 92 — Bonifatius Erzbifchof von Mainz 94. V. Missionsreise ins Friesenland 96 Pipins Erhebung zur Königswürde 96. — LulluS Bischof vou Mainz 99. — Bonifatius reist nach Friesland 101. Martyrertod des hl. Bonifatius 102 . Übertragung der Leiche nach Fulda 103.' — Seine Verehrung 106. Bibliografische Informationen DEUT« digitalisiert durch NATIO http://d-nb.info/361304366 B BLIC VIII Inhaltsübersicht. VI. Kirchliche Zustände in Hessen unter Lullus und seinen unmittel- baren Nachfolgern 107 Krieg gegen die Sachsen 108, — Lullus, Musterbild eines Bischofs 109.
  • Venerable Chariton the Confessor

    Venerable Chariton the Confessor

    SAINT LUKE SERBIAN ORTHODOX CHURCH PROTECTION of the THEOTOKOS ORTHODOX CHURCH IN AMERICA - ARCHDIOCESE OF WASHINGTON Wednesday, October 14 6801 GEORGETOWN PIKE, MC LEAN, VIRGINIA 22101 www.oca.org www.wdcoca.org www.stlukemclean.org Troparion: Today the faithful celebrate the feast ARCHPRIEST JOHN VITKO – 925-667-6451 (c), 703-893-1759 (Church office) with joy illumined by your coming, O Mother of God. Beholding your pure image we fervently cry OCTOBER 11, 2020 to you: "Encompass us beneath the precious veil of your protection; deliver us from every form of evil VENERABLE CHARITON THE CONFESSOR by entreating Christ, your Son and our God that He EIGHTEENTH SUNDAY AFTER PENTECOST may save our souls.” Kontakion: Today the Virgin stands in the midst of Epistle Reading Gospel Reading the Church and with choirs of saints she invisibly 2 Corinthians 9:6-11 Luke 5:1-11 prays to God for us. Angels and bishops worship, apostles and prophets rejoice together, since for CHRIST IS IN OUR MIDST! our sake she prays to the pre-eternal God. HE IS AND EVER SHALL BE! Troparion (Resurrection) Welcome to everyone praying with us today in person. Thank you for following When the stone had been sealed by the Jews, while the soldiers were guarding our safety guidelines. May all who are in the Church and those livestreaming Thy most pure body, Thou didst rise on the third day, O Savior, granting life to experience the great joy of the Festal Divine Liturgy. the world. The powers of heaven therefore cried to Thee, O Giver of Life: “Glory to Thy Resurrection, O Christ! Glory to Thy Kingdom! Glory to Thy dispensation, Praying for All People Affected by Recent Disasters We continue to intercede in prayer for all the people affected by the recent O Thou who lovest mankind!” tropical storms, hurricanes and the current wildfires in the western U.S.
  • Saint John the Baptist Orthodox Church

    Saint John the Baptist Orthodox Church

    Saint John the Baptist Orthodox Church A Parish of the American Carpatho-Russian Orthodox Diocese, Ecumenical Patriarchate of Constantinople Reverend Dave Urban, Pastor 2688 California Avenue Very Reverend John Brancho, Pastor Emeritus Pittsburgh, Pa 15212 Timothy Martin, Reader Rectory: 412-766-4691 Matthew Peifer, Stephen Brancho, & John Radick, Cantors [email protected] Matthew Peifer, Church Council President www.OrthodoxPittsburgh.com www.facebook.com/pg/St-John-the-Baptist-Orthodox-Church-of-Northside-Pittsburgh-169297619784149 October 8, 2017 Volume III 18th Sunday after Pentecost / 1st Lukan Sunday / St. Euphrosyne (445) 9:30 am – Divine Liturgy Tone 1 Liturgical Color: Gold Epistle: 2 Corinthians 9:6-11; Gospel: Luke 5:1-11 Add’l collection for our Capital Improvement Fund / Panachida for the newly departed +Ann Sefscik SERVICES, SAINTS, AND READINGS FOR THE WEEK Thursday, October 12 – 9:30am Akathist to the Theotokos, Healer of Cancer Saturday, October 14 – 9:30am Divine Liturgy for the Feast of the Protection of the Theotokos (Pokrov) Holy Mystery of Confession available following every service. Monday Repose of the Apostle John Philippians 1:1-7 Luke 4:37-44 Tuesday Martyr Callistratus (304) Philippians 1:8-14 Luke 5:12-16 * Wednesday Venerable Chariton the Confessor (350) Philippians 1:12-20 Luke 5:33-39 Thursday Venerable Cyriacus the Hermit (556) Philippians 1:20-27 Luke 6:12-19 * Friday Hieromartyr Gregory of Armenia (335) Philippians 1:27-2:4 Luke 6:17-23 Saturday Venerable Romanus the Melodist (556) 1 Corinthians 15:58-16:3 Matthew 25:1-13 * Let us imitate Christ and the Saints and fast as they did.
  • Medieval Hagiography Revisited

    Medieval Hagiography Revisited

    Theological Studies Faculty Works Theological Studies 2002 New Voices in the Tradition: Medieval Hagiography Revisited Marie Anne Mayeski Loyola Marymount University, [email protected] Follow this and additional works at: https://digitalcommons.lmu.edu/theo_fac Part of the Biblical Studies Commons, Catholic Studies Commons, and the History of Christianity Commons Recommended Citation Mayeski, Marie Anne. “New Voices in the Tradition: Medieval Hagiography Revisited,” Theological Studies 63 (December, 2002): 1-21. Print. This Article is brought to you for free and open access by the Theological Studies at Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in Theological Studies Faculty Works by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. Theological Studies 63 (2002) NEW VOICES IN THE TRADITION: MEDIEVAL HAGIOGRAPHY REVISITED MARIE ANNE MAYESKI [The author argues for the use of hagiographical texts to expand the evidence for the theological tradition, precisely during the early Middle Ages when more obvious sources are wanting. Her thesis is that there is sound basis for reading the lives of the saints through the lens of doctrinal theology. After giving this evidence, she then exemplifies the value of such a reading by an ecclesiological analysis of Rudolf of Saxony’s life of St. Leoba, a companion of St. Boni- face.] N THEIR INVESTIGATION of the medieval period of the tradition, Catholic I theologians have long privileged the texts and thinkers of the Scholastic age. There are many possible reasons for this privilege. The monumental accomplishment of the great Scholastics such as Bonaventure and Aquinas has understandably drawn eyes to their work and tends to dwarf other contributions.
  • Anglo-Saxon Nuns and Nunneries in Southern England

    Anglo-Saxon Nuns and Nunneries in Southern England

    'Sisters under the skin'? Anglo-Saxon nuns and nunneries in southern England Article Published Version Yorke, B. (1989) 'Sisters under the skin'? Anglo-Saxon nuns and nunneries in southern England. Reading Medieval Studies, XV. pp. 95-117. ISSN 0950-3129 Available at http://centaur.reading.ac.uk/85225/ It is advisable to refer to the publisher’s version if you intend to cite from the work. See Guidance on citing . Publisher: University of Reading All outputs in CentAUR are protected by Intellectual Property Rights law, including copyright law. Copyright and IPR is retained by the creators or other copyright holders. Terms and conditions for use of this material are defined in the End User Agreement . www.reading.ac.uk/centaur CentAUR Central Archive at the University of Reading Reading’s research outputs online 'Sisters Under the Skin'? Anglo­ Saxon Nuns and Nunneries in Southern England Barbara Yorke King Alfred's College, Winchester The history of female monastic life in Anglo-Saxon England has generally been seen as falling into lYlO distinct phases conveniently separated by the Carolingian Renaissance and the Viking invasions of the ninth century. The nunneries of the first phase are the 'double monasteries', mixed communities of nuns and monks or priests which in England always seem to have been under the control of an abbess.' Scarcely any of these double monasteries survived as nunneries into the second phase, and it is generally assumed that the Vikings delivered the coup de grace to those which were still in existence in the ninth century. The nunneries of the second phase were predominantly new foundations and most had a continuous history as communities of Benedictine nun s until the Reformation.
  • THE STORY of an ENGLISH SAINT's CULT: an ANALYSIS of the INFLUENCE of ST ÆTHELTHRYTH of ELY, C.670

    THE STORY of an ENGLISH SAINT's CULT: an ANALYSIS of the INFLUENCE of ST ÆTHELTHRYTH of ELY, C.670

    THE STORY OF AN ENGLISH SAINT’S CULT: AN ANALYSIS OF THE INFLUENCE OF ST ÆTHELTHRYTH OF ELY, c.670 – c.1540 by IAN DAVID STYLER A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of History School of History and Cultures College of Arts and Law University of Birmingham August 2019 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT This thesis charts the history of the cult of St Æthelthryth of Ely, arguing that its longevity and geographical extent were determined by the malleability of her character, as narrated within the hagiographical texts of her life, and the continued promotion of her shrine by parties interested in utilising her saintly power to achieve their goals. Arranged chronologically and divided into five distinct periods, the thesis demonstrates that this symbiotic relationship was key in maintaining and elongating the life of the cult. Employing digital humanities tools to analyse textual, archaeological, material, cartographic, and documentary sources covering the cult’s eight-hundred-year history, the study charts its development firstly within East Anglia, and subsequently across the whole country, and internationally.