DOCSLIB.ORG

An Appraisal of Metropolitan Hilarion Alfeyev’S Jesus Christ : His Life and Teaching , Vol

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
An Appraisal of Metropolitan Hilarion Alfeyev’S Jesus Christ : His Life and Teaching , Vol An Appraisal of Metropolitan Hilarion Alfeyev’s Jesus Christ : His Life and Teaching , Vol. 1, The Beginning of the Gospel John Fotopoulos Journal of Orthodox Christian Studies, Volume 3, Number 1, 2020, pp. 89-98 (Review) Published by Johns Hopkins University Press DOI: https://doi.org/10.1353/joc.2020.0005 For additional information about this article https://muse.jhu.edu/article/757665 [ This content has been declared free to read by the pubisher during the COVID-19 pandemic. ] ESSAY REVIEW An Appraisal of Metropolitan Hilarion Alfeyev’s Jesus Christ: His Life and Teaching, Vol. 1, The Beginning of the Gospel JOHN FOTOPOULOS his book is the first in a series of volumes in English translation of the Rus- sian language Начало Евангелия (Nachalo Evangeliia), written by Metro- politan Hilarion Alfeyev, chairman of the Department of External Relations Tof the Moscow Patriarchate. Alfeyev states that this series is not a conventional biography, while also claiming that the series has “a biographical character since its central theme is the human story of Christ” (xi, emphasis Alfeyev’s). Alfeyev explains that his aim is “to reproduce the living image of Jesus on the basis of the sources available and to present his teaching as it is reflected in the Gospels” (xii). He adds that it is important for him to “prove to the reader that Jesus was precisely the One whom the Church accepts him to be” (xiv), while also stating that he is “interested primarily in the human story of the Son of God, his earthly biography, which begins with his birth” (xv). Alfeyev pledges that his study of the Gospels will seek out above all “that which relates directly” to Jesus’s “person, character, biogra- phy, and teaching” (xiii). Alfeyev opens the present book with an eight-page foreword and then divides the volume into eight chapters. Chapters 1–2 (In Search of the “Historical Jesus”; The Sources) primarily address Alfeyev’s approach to the Gospels and his views on gospel composition. Chapters 3–8 (The Son of Man; The Son of God; The Prophet of Naza- reth of Galilee; Jesus and the Disciples; Jesus and His Opponents: The Beginning of the Conflict; Jesus: His Way of Life and Character Traits) survey aspects of Jesus’ life as understood by Alfeyev’s particular reading of the Gospels. Metropolitan Hilarion Alfeyev, Jesus Christ: His Life and Teaching, vol. 1, The Beginning of the Gos- pel (Yonkers, NY: St. Vladimir’s Seminary Press, 2018), 578 pp. ISBN: 978-0-88141-608-4. Journal of Orthodox Christian Studies 3.1: 89–98 © 2020 Johns Hopkins University Press 90 JOURNAL OF ORTHODOX CHRISTIAN STUDIES Alfeyev states that his series of books is written primarily for: [a] “non-believ- ers, those who doubt and who are hesitant,” while also giving answers to “those who believe that Jesus never even existed”; [b] “those who admit that Jesus existed, but do not believe that he is God”; and [c] those who may identify as Christians “but relate to the Gospel narratives skeptically or view the Gospels through the prism of the criticism to which it [sic] was subjected in the works of Western specialists on the New Testament in the nineteenth and twentieth centuries” (xii–xiii). Although Alfeyev (a specialist on St. Symeon the New Theologian [ad 949– 1022]) does occasionally give a nod to historical-critical scholarship on the New Testament (47), he regularly rejects the methods and positions held by the major- ity of New Testament scholars. Alfeyev promises to stand “firmly on the soil of the Gospel text as the fundamental source of reliable information on Jesus” (49), but a significant weakness of the book is that Alfeyev generally approaches Jesus and the four Gospels using an uncritical hermeneutic that is prone to harmonizing and historicizing disparate gospel material. Consequently, many of the historical and exe- getical arguments that Alfeyev makes are unconvincing, while other such arguments exhibit imaginative conjecture rather than insightful New Testament interpretation. Given Alfeyev’s context in Russia, where the post-Soviet vestiges of atheism are still present, one might argue that Alfeyev’s intended readers and aims may be pastorally significant. But since Alfeyev’s context is unique to the Russian situation and does not correspond to any English-language audience, it is difficult to see how this trans- lation serves as much more than an attempt to countermand the very methods and findings of contemporary New Testament scholarship. Alfeyev asserts the four Gospels’ “essential similarity” and argues that the Gos- pels’ contradictions actually support “the reality of the events described,” whereas if the Gospels were a “hoax” the four evangelists “would certainly have made sure to check their information with each other” (13). Indeed, Alfeyev claims that the Gospels’ “differences bear witness to the fact that there was no collusion between the evangelists” (13). Alfeyev supports his position by approvingly quoting Patriarch Kirill of Moscow who compares the four evangelists to several people who witness a road accident and thus have similarities and differences in the evidence that they report (13–14). However, such a four-witnesses-to-a- traffic-accident understanding of the Gospels’ composition promoted by Alfeyev does not stand up to close scru- tiny. Such an approach disregards the evangelists’ use of oral and written sources for the Gospels’ composition, the Gospels’ literary genres, and the evangelists’ com- position of their Gospels in ways that address the needs of their particular church communities. Although Alfeyev does briefly raise the issue of the Gospels’ theolog- ical function as well as the issues of narrative and interpretation within the Gos- pels (14–20), his discussion is muddled and the entire volume does not sufficiently appreciate the narrative arrangement and presentation of material within each gos- pel (referred to by narrative critics as “the story as discoursed”). Rather, in general Alfeyev attempts to explain the great amount of agreement (including verbatim agreement) between the Synoptic Gospels (Matthew, Mark, and Luke) as resulting JOHN FOTOPOULOS / AN APPR AISAL of Alfeyev’S Jesus Christ: HIS Life and Teaching 91 from eyewitness testimony and ensuing oral traditions, while also advocating for such an explanation as the source of material in the Gospel of John (19–20). A basic obstacle to such an explanation is that there are occurrences in the Gospels that no others are recorded as witnessing, such as when the veil of the Temple (inside Jeru- salem) was torn in two upon Jesus’ death (outside Jerusalem), or the details of Jesus’ prayer to the Father before his arrest while the disciples were asleep and thus could not have heard his words—details that the evangelists never narrate Jesus sharing with anyone. One particular occurrence in the Gospels that no others witnessed, Jesus’s forty-day period of temptation in the wilderness, and the devil’s subsequent dialogue with Jesus, is explained by Alfeyev by saying he is prompted “to perceive this story not as a historical account, but as a portrayal of a singular spiritual experi- ence that Jesus had in the wilderness and which was a consequence of his extended fast” (300). Although Alfeyev does not understand this as a historical account, he does see the story as a historical tradition coming directly from Jesus himself “who related this experience to the disciples” (300). Even so, Alfeyev does not adequately consider the compositional implications of the verbatim agreement of Matthew and Luke’s temptation accounts, the significant differences between their accounts and Mark’s temptation account, versus the presentation of Jesus in John’s Gospel where there is no temptation in the wilderness and Jesus’s unity with God makes tempta- tion irrelevant—if not unthinkable—for Jesus. Alfeyev does concede that there were no eyewitness disciples that could have “documented” the events recorded in the birth narratives of Matthew 1–2 and Luke 1–2 (19–20), but he goes on to “suggest that the source for the opening chapters of Luke’s Gospel is Jesus’s mother, Mary, while the information contained in the open- ing chapters of Matthew’s Gospel can be attributed to Joseph” (20). Such an expla- nation does not sufficiently take into account many of the irreconcilable details in Matthew’s and Luke’s birth narratives or the narrative function of each birth account within its respective gospel. To be fair, Alfeyev does state that the two birth narratives cannot be completely harmonized (235) and that the cause of differences in the nar- ratives “is primarily how each of the evangelists understands the events” from a theo- logical perspective (236). However, Alfeyev later asserts (259–65) that differences in the birth narratives “testify to the presence of two witnesses, upon whose evidence the two parallel stories are based” (264), i.e., Mary and Joseph. Alfeyev even goes so far as to claim that the “thoughts of Joseph (Mt. 1.20),” as well as Joseph’s dreams, testify “that the most credible source of information for Matthew is Joseph,” and that Joseph had given details of Jesus’ birth to Jesus’ brothers (such as James the brother of the Lord) who subsequently conveyed those details to Matthew (261). Alfeyev supports this conjecture by referring the reader to the apocryphal Protevangelium of James, containing traditions surrounding Jesus’s birth that Alfeyev posits “could in some parts go back to the brother of the Lord, and through him to Joseph” (262). Alfeyev states, “In spite of its openly apocryphal character, the work is valuable in that it is the first attempt at synchronizing the two divergent Gospel accounts of Jesus’s birth” (262). This statement is illuminating because it helps to further show Alfeyev’s 92 JOURNAL OF ORTHODOX CHRISTIAN STUDIES general approach to the four canonical Gospels that regularly seeks to harmonize differences between the Gospels rather than allowing the evangelists to tell the story of Jesus in their own way, with their own available traditions, with their own theo- logical motifs, and in order to address the needs of their respective churches.
Load more

Recommended publications
  • Bulgakov Handbook
    October 21 G.† Our Ven. Father Hilarion the Great He was born in Palestine, near Gaza City, studied the sciences and was baptized in Alexandria. When he was 15 years old, Hilarion heard about Ven. Anthony the Great and admiring "Anthony's spiritually divine, virtuous way of life" went to him. Having returned home with a blessing from Ven. Anthony, Hilarion found that his parents died and, "despising all worldly pleasures", distributed all his remaining inherited estate to the poor and in a certain deserted place was devoted entirely to prayer and abstinence. St. Hilarion struggled a lot with unclean thoughts, who confused his mind and inflamed his body; but he exhausted his body with work and drove away these thoughts by prayer and meditation on God. The holy hermit suffered much from demons and more than once while standing in prayer heard the crying of children, sobbing of women, roaring of lions and other wild animals, awful noises and confusion presented by the demons. But he did not fear the "demonic traps" and through fervent prayer conquered the "gloomy enemy powers". Once, robbers set upon the holy ascetic, but he by the power of his word convinced them to leave their vice and to lead a good life. Soon all of Palestine heard about the holy hermit's life and many began to come to him for healing of body and soul, but others wished to save their soul under his direction. With his blessing many monasteries were built in Palestine, and going from one monastery to another, he established a strict ascetic paradigm of life in them, having become the same kind of trainer for those seeking salvation in Palestine as Ven.
    [Show full text]
  • ABSTRACT the Apostolic Tradition in the Ecclesiastical Histories Of
    ABSTRACT The Apostolic Tradition in the Ecclesiastical Histories of Socrates, Sozomen, and Theodoret Scott A. Rushing, Ph.D. Mentor: Daniel H. Williams, Ph.D. This dissertation analyzes the transposition of the apostolic tradition in the fifth-century ecclesiastical histories of Socrates, Sozomen, and Theodoret. In the early patristic era, the apostolic tradition was defined as the transmission of the apostles’ teachings through the forms of Scripture, the rule of faith, and episcopal succession. Early Christians, e.g., Irenaeus, Tertullian, and Origen, believed that these channels preserved the original apostolic doctrines, and that the Church had faithfully handed them to successive generations. The Greek historians located the quintessence of the apostolic tradition through these traditional channels. However, the content of the tradition became transposed as a result of three historical movements during the fourth century: (1) Constantine inaugurated an era of Christian emperors, (2) the Council of Nicaea promulgated a creed in 325 A.D., and (3) monasticism emerged as a counter-cultural movement. Due to the confluence of these sweeping historical developments, the historians assumed the Nicene creed, the monastics, and Christian emperors into their taxonomy of the apostolic tradition. For reasons that crystallize long after Nicaea, the historians concluded that pro-Nicene theology epitomized the apostolic message. They accepted the introduction of new vocabulary, e.g. homoousios, as the standard of orthodoxy. In addition, the historians commended the pro- Nicene monastics and emperors as orthodox exemplars responsible for defending the apostolic tradition against the attacks of heretical enemies. The second chapter of this dissertation surveys the development of the apostolic tradition.
    [Show full text]
  • St. Andrew's Roman Catholic Church
    St. Andrew’s Roman Catholic Church th 480 East 47 Avenue, Vancouver, B.C. V5W 2B4 Phone 604.327.2824 Fax 604.327.8067 [email protected] standrewsvan.com Email Website OFFICE HOURS PASTOR: REV. JOE NGUYEN ASSISTANT PASTOR: REV. TOMSON EGIRIOUS Monday to Friday – Office Manager Alma 9am- Abarquez12pm & 1pm - 5pm School Principal Peter Veltri 604.325.6317 Office Volunteers Thelma Aldaba P.R.E.P. Coordinator Ana Alayan Nita Alojado R.C.I.A. Coordinator Father Tomson WELCOME OFFICE HOURS FUNERALS, If you are new to our parish, please Tuesday to Friday – ANOINTING OF THE SICK, be sure to register, complete the 10am to 12pm & 1pm to 4pm COMMUNION FOR ELDERLY, registration form and get Sunday AND HOUSE BLESSINGS donation envelope. MASS TIMES Contact one of the priests anytime. Registration forms are available at ~IN-PERSON ~ the Information Centre, or at the entrance to the Church. Saturday (anticipated) – 5pm RELIGIOUS EDUCATION Sunday – 9am, 11am & 4pm If you are moving from the parish, Parish Religious Education Program changing address, or phone #, please ~LIVESTREAMED~ (P.R.E.P.) Classes (2 sessions) on notify the Parish Office. Office Volunteer: Kit Mykyte Saturday (anticipated) R.C.I.A. – 5pm Coordinator : BobSundays Mitchell for Grades 1 to 7, from Sunday – 11am October 2020 to June 2021. SACRAMENTS For more information, please contact Walk-Up Holy Communion Ana Alayan @ 604.872.2900. BAPTISM (Gym Parking Lot) Last Saturday of the months of - 6:15pm to 6:45pm (Saturday) January, March, May, September, and Rite of Christian Initiation of - 12:15pm to 12:45pm (Sunday) November @ 11am.
    [Show full text]
  • The Growing Influence of the Russian Orthodox Church in Shaping Russia’S Policies Abroad
    02 BLITT.DOC (DO NOT DELETE) 11/28/2011 10:25 PM RUSSIA’S “ORTHODOX” FOREIGN POLICY: THE GROWING INFLUENCE OF THE RUSSIAN ORTHODOX CHURCH IN SHAPING RUSSIA’S POLICIES ABROAD PROF. ROBERT C. BLITT* TABLE OF CONTENTS 1. Introduction ................................................................................364 2. The Russian Orthodox Church’s Foreign Policy Mandate ......................................................................................365 3. Russian Foreign Policy and Disregard for the Constitutional Obligations of Secularism, Separation, and Nondiscrimination .............................................................367 3.1. The Ideological Centrality of Orthodoxy in Russian Foreign Policy as Expressed through Euphemism ...................... 368 3.1.1. The Role of “Spirituality" in Russia’s National Security Strategy .................................................................. 368 3.1.2. A Note on Culture as a Synonym for Orthodoxy ......374 3.1.3. “Spiritual Security” & “Spiritual Revival” ..............377 3.2. Putting Rhetoric into Practice: The Ascendancy of “Spirituality” in Russia’s Foreign Policy ....................................380 3.2.1. Russian Orthodox Church-Ministry of Foreign Affairs Working Group .........................................................380 3.2.2. Russkiy Mir Foundation: A Chimera State-Church Foreign Policy Tool ................................................................383 3.2.3. Support for Days of Spiritual Culture .....................390 3.2.4. Facilitating an Exclusive
    [Show full text]
  • The Concept of “Sister Churches” in Catholic-Orthodox Relations Since
    THE CATHOLIC UNIVERSITY OF AMERICA The Concept of “Sister Churches” In Catholic-Orthodox Relations since Vatican II A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy © Copyright All Rights Reserved By Will T. Cohen Washington, D.C. 2010 The Concept of “Sister Churches” In Catholic-Orthodox Relations since Vatican II Will T. Cohen, Ph.D. Director: Paul McPartlan, D.Phil. Closely associated with Catholic-Orthodox rapprochement in the latter half of the 20 th century was the emergence of the expression “sister churches” used in various ways across the confessional division. Patriarch Athenagoras first employed it in this context in a letter in 1962 to Cardinal Bea of the Vatican Secretariat for the Promotion of Christian Unity, and soon it had become standard currency in the bilateral dialogue. Yet today the expression is rarely invoked by Catholic or Orthodox officials in their ecclesial communications. As the Polish Catholic theologian Waclaw Hryniewicz was led to say in 2002, “This term…has now fallen into disgrace.” This dissertation traces the rise and fall of the expression “sister churches” in modern Catholic-Orthodox relations and argues for its rehabilitation as a means by which both Catholic West and Orthodox East may avoid certain ecclesiological imbalances toward which each respectively tends in its separation from the other. Catholics who oppose saying that the Catholic Church and the Orthodox Church are sisters, or that the church of Rome is one among several patriarchal sister churches, generally fear that if either of those things were true, the unicity of the Church would be compromised and the Roman primacy rendered ineffective.
    [Show full text]
  • Saint John the Baptist Latin Mass Community
    Saint John the Baptist Latin Mass Community An Apostolate of the Priestly Fraternity of St. Peter Fr. Michael Magiera, FSSP Chaplain Fr. Joseph Orlowski, FSSP, Assistant 1921 Maple Street N. Little Rock, AR 72114 Phone: (501) 812-9155 Emergencies: (501) 551-0269 (email) [email protected] also [email protected] Facebook: St. John the Baptist Latin Mass Community Website: www.arkansaslatinMass.com Sunday: 7am and 11:30am Mon. & Tues.: 7:15am Wed., Thur., Fri.: 6pm Saturday: 8am Weddings: Please inquire 6 months prior to intended date. Holy Days of Obligation: 7:15am & 6pm Schola: Thursdays after 6 PM Mass Choir: Sundays after 11:30 AM Mass Confession offered 30 min. before all Masses or by appointment +++ BULLETIN WEEK 41 2016 Liturgical Calendar and Mass Intentions Sun. Oct 16 22nd Sunday after Pentecost (2nd cl.) 7:00 am Pro Populo 11:30 am In gratitude for the gift of charity Mon. Oct 17 St Margaret Mary Alacoque, Virgin (3rd cl.) 7:15 am In gratitude for inspirations of the Holy Ghost Tues. Oct 18 St. Luke the Evangelist (2nd cl.) 7:15 am In gratitude for the gift of St. Joseph Wed. Oct 19 St. Peter of Alcantra, Confessor (3rd cl.) 6:00 pm Thérèse Elsinger Thurs. Oct 20 St. John Cantius, Confessor (3rd cl.) 6:00 pm Rose Elsinger Fri. Oct 21 St. Hilarion, Abbot (4th cl.) 6:00 pm Philomena Elsinger Sat. Oct 22 Saturday of Our Lady (4th cl.) 8:00 am Mr. & Mrs. Tommy Schudar Sun. Oct 23 23rd Sunday after Pentecost (2nd cl.) 7:00 am Pro Populo 11:30 am Mikayla Sanson WELCOME visitors! St.
    [Show full text]
  • Address by Metropolitan Hilarion of Volokolamsk on the First Anniversary of the Meeting in Havana Fribourg, 12 February 2017
    Address by Metropolitan Hilarion of Volokolamsk on the First Anniversary of the Meeting in Havana Fribourg, 12 February 2017 Your Eminences and Your Excellences, dear fathers, brothers and sisters, Exactly a year has passed since the meeting of Pope Francis and Patriarch Kirill of Moscow and All Russia in Havana on February 12, 2016. The anniversary of the meeting that we are celebrating today gives us an opportunity to ponder on its importance and to discuss its first outcomes and prospects of the Orthodox-Catholic relations. I would like to thank Msgr. Charles Morerod, Bishop of Lausanne, Geneva and Fribourg, and the Fribourg University leadership for arranging this event. The meeting of the Pope and the Patriarch was almost immediately and quite rightly called historic. It was the first ever meeting of a Primate of the Russian Orthodox Church and a Bishop of Rome. The journey towards it took 20 years; serious obstacles and superstitions had to be overcome so that it could take place. What also made the meeting historic was a visible expression of the level of trust and mutual understanding recently attained by our Churches, which opens up new perspectives for the Orthodox-Catholic relations. Besides, we should not lose sight of the fact that the meeting in Cuba was of the utmost public and political significance owing to the message contained in the Joint Declaration of the heads of the two Churches and addressed to the world religious and political leaders and to all people of good will. In fact, the major reason behind the meeting was the tragic situation created by the armed conflicts and actions of terrorists in the Middle East and North Africa.
    [Show full text]
  • Orthodoxy in a New Europe: Problems and Perspectives
    Occasional Papers on Religion in Eastern Europe Volume 24 Issue 3 Article 3 6-2004 Orthodoxy in a New Europe: Problems and Perspectives Bishop Hilarion Follow this and additional works at: https://digitalcommons.georgefox.edu/ree Part of the Christianity Commons, and the Eastern European Studies Commons Recommended Citation Hilarion, Bishop (2004) "Orthodoxy in a New Europe: Problems and Perspectives," Occasional Papers on Religion in Eastern Europe: Vol. 24 : Iss. 3 , Article 3. Available at: https://digitalcommons.georgefox.edu/ree/vol24/iss3/3 This Article, Exploration, or Report is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Occasional Papers on Religion in Eastern Europe by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. ORTHODOXY IN A NEW EUROPE: PROBLEMS AND PERSPECTIVES by Bishop Hilarion (Alfayev) Bishop Hilarion (Alfayev) of Vienna and Austria has been the representative of the Russian Orthodox Church to the European Institutions (Brussels) for the past two years. He edits the Newsletter, Europaica: Bulletin of the Representation of the Russian Orthodox Church to the European Institutions, which appears periodically in English, French and German. The following paper was delivered at the Lavra of St. Peter in Salzburg on December 11, 2003, and is reprinted here from Europaica No. 35 (3/2/2004). Many people associate Europe mainly with the Catholic and Protestant traditions. Recently Islam, a religion that has attracted much attention in mass media, has been added to this list, and attempts are often made to predict the results of its growth in European countries.
    [Show full text]
  • Sample PDF of “The Church, Tradition, Scripture, Truth, and Christian Life”
    ����������������� ������������������ ���������������������� ������������������������������� ��������������������� ������������������� �������������� ������������������������������������������������������ ������������������������������� ������������������������������������������������������������ ����� ���������������� �� ����������� ����� ���� ������������ ������������������������ �������������������������������������������������������������� ����� ��������������� ������ ����� ��� ���� ������������ ��������� ������ ������������������ ������� ��� ����������� ������������� ��� ��������� ��� ��������� ���������������� ���� ������������ �� ����� ��� ���� ����� ��������� ����������� �������� ���� ������ ������������������� �������������������������������������������������������������� ����������������������������������������������������������� ������������������������������������������������������������� ��������������������������������������������������������� ����������������������������������������������������������� ���� ����� ��� ���������� ����� ����� ����� ����������� ��������� ���������������������������������������������������������� �������������������������������������������������������������� ���� �������� ����� ��� ����������� ������������� ���� ����� ������ ������������������������������������������������������ ����� ������ ���� ������� �������� ���� ����� ��� ����������� ������ ������������������������������������������������������������� ����������������������������������������������������������� ������������������������������������������������������������
    [Show full text]
  • The Service of Matins 5Th Saturday of Lent: the Akathist Hymn Hilarion the New, Herodion the Apostle of the 70, Stephen the Wonderworker
    The Service of Matins 5th Saturday of Lent: The Akathist Hymn Hilarion the New, Herodion the Apostle of the 70, Stephen the Wonderworker Maui Orthodox Christian Mission Metropolis of San Francisco Greek Orthodox Archdiocese of America Service held at Saint Theresa Church Kihei, Maui, Hawaii (Dated: March 28, 2015) Maui Orthodox Christian Mission Project for a Daily Sequential Hymnal in English Liturgical Texts courtesy from the following: Holy Cross Press 50 Goddard Avenue, Brookline, Massachusetts The Greek Orthodox Metropolis of Denver 4550 East Alameda Avenue, Denver, Colorado Fr. Seraphim Dedes 7900 Greenside Ct., Charlotte, North Carolina Contents Acknowledgements Orthros (Service of Matins) Akolouth (Fixed portion) ROYAL BEGINNING 5 Trisagion 5 THE ROYAL TROPARIA 6 Troparion of the Cross 6 Kontakion of the Cross 6 Theotokion 6 LITANY 6 HEXAPSALM (Six Psalms) 7 Psalm 3 7 Psalm 37 8 Psalm 62 9 Psalm 87 10 Psalm 102 11 Psalm 142 12 LITANY OF THE PEACE (The Great Litany) 13 Sequences (Variable portion) THEOS KYRIOS (God is Lord) 16 Mode pl. 4. 16 APOLYTIKIA AND THEOTOKION 16 Apolytikia 16 Saturday of the Akathist Hymn 16 Mode pl. 4. 16 Saturday of the Akathist Hymn 16 Mode pl. 4. 16 THE PSALTER 17 Maui Orthodox Christian Mission | www.mauimission.org 1 THE LITTLE LITANY 17 SESSIONAL HYMNS (Kathismata) 17 Kathisma I 17 Mode 1. Your tomb, O Savior. 17 PSALM 50 18 KONTAKION 19 Mode pl. 4. 19 OIKOS 19 Mode pl. 4. 19 SYNAXARION 20 KATAVASIAE OF THE THEOTOKOS 21 Mode 4e. 21 Ode i 21 Ode iii 21 Ode iv 21 Ode v 21 Ode vi 21 Ode vii 21 Ode viii 22 MAGNIFICAT 22 Mode 4.
    [Show full text]
  • Excel Catalogue
    Saint John the Evangelist Parish Library Catalogue AUTHOR TITLE Call Number Biography Abbott, Faith Acts of Faith: a memoir Abbott, Faith Abrams, Bill Traditions of Christmas J Abrams Abrams, Richard I. Illustrated Life of Jesus 704.9 AB Accattoli, Luigi When a Pope ask forgiveness 232.2 AC Accorsi, William Friendship's First Thanksgiving J Accorsi Biography More, Thomas, Ackroyd, Peter Life of Thomas More Sir, Saint Adair, John Pilgrim's Way 914.1 AD Cry of the Deer: meditations on the hymn Adam, David of St. Patrick 242 AD Adoff, Arnold Touch the Poem J 811 AD Aesop Aesop for Children J 398.2 AE Parish Author Ahearn, Anita Andreini Copper Range Chronicle 977.499 AH Curse of the Coins: Adventures with Sister Philomena, Special Agent to the Pope no. Ahern Dianne 3 J Ahern Secrets of Siena: Adventures with Sister Philomena, Special Agent to the Pope no. Ahern Dianne 4 J Ahern Break-In at the Basilica: Adventrues with Sister Philomena, Special Agent to the Ahern, Dianne Pope no.2 J Ahern Lost in Peter's Tomb: Adventures with Sister Philomena, Special Agent to the Ahern, Dianne Pope no. 1 J Ahern Ahern, Dianne Today I Made My First Communion J 265.3 AH Ahern, Dianne Today I Made My First Reconciliation J 265.6 AH Ahern, Dianne Today I was Baptized J 264.02 AH Ahern, Dianne Today Someone I Loved Passed Away J 265.85 AH Ahern, Dianne Today we Became Engaged 241 AH YA Biography Ahmedi, Farah Story of My Life Ahmedi Aikman, David Great Souls 920 AK Akapan, Uwem Say You're one of the Them Fiction Akpan Biography Gruner, Alban, Francis Fatima Priest Nicholas Albom, Mitch Five people you meet in Heaven Fiction Albom Albom, Mitch Tuesdays with Morrie 378 AL Albom,.
    [Show full text]
  • Teachings of the Temple — Volume Ii Hilarion
    TEACHINGS OF THE TEMPLE — VOLUME II HILARION 2 Dedicated to Humanity tttt 3 THE TEMPLE OF THE NEW AGE The Temple of the People is an integral part of the Theosophical Movement, which is based upon a world-old body of spiritual lore called the Wisdom Religion. Man has never been without the knowledge of his nature, origin, and destiny. This knowledge is contained in the Wisdom Religion in its fullness, and is held intact by the Karmic Lords of the race, to be restated to man authoritatively, i.e., in its purity, from time to time as the cycles of evolution permit. The first half of such a restatement was made by Those Whose karmic right it was to do so, in the writings of H. P. Blavatsky, which consist chiefly of "The Secret Doctrine" (published in 1888), "Isis Unveiled," and "The Key to Theosophy." This part of the work was put forth directly by Mahatmas Morya and Koot Hoomi in the latter part of the nineteenth century, working in the century cycle. The cycle ending in 1900 A. D. was not an ordinary century cycle, for no "Secret Doctrine" or like volumes, not a movement like the theosophical was put forth in 1800 A. D. or in 1700 A. D. or in any other hundred for two thousand years. The year 1900 A. D., as well as being the close of a century cycle, was the close, approximately speaking, of a 2,000-year cycle or astrological age, the Age of Pisces, and the dawn of a new 2,000-year age, the Age of Aquarius.
    [Show full text]