DOCSLIB.ORG

SAINT LUKE the EVANGELIST GREEK ORTHODOX CHURCH July 5, 2015

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
SAINT LUKE the EVANGELIST GREEK ORTHODOX CHURCH July 5, 2015 SAINT LUKE THE EVANGELIST GREEK ORTHODOX CHURCH july 5, 2015 fifth sunday of matthew aint Athanasius of Athos, in holy Baptism named Abraham, was born in the city of Trebezond. He was orphaned Sat an early age, and being raised by a certain good and pious nun, he imitated his adoptive mother in the habits of monastic life, in fasting and in prayer. Doing his lessons came easily and he soon outpaced his peers in study. After the death of his adoptive mother, Abraham was taken to Constantinople, to the court of the Byzantine em- peror Romanus the Elder, and was enrolled as a student under the renowned rhetorician Athanasius. In a short while the student attained the mastery of skill of his teacher and he himself became an instructor of youths. Reckoning as the true life that of fasting and vigilance, Abraham led a strict and abstinent life, he slept little and then only sitting upon a stool, and barley bread and water were his nourishment. When his teacher Athanasius through human weakness became jealous of his student, blessed Abraham gave up his teaching position and went away. During these days there had arrived at Constantinople St Michael Maleinos (July 12), igumen of the Kyminas monastery. Abraham told the igumen about his life, and revealed to him his secret desire to become a monk. The holy Elder, discerning in Abraham a chosen vessel of the Holy Spirit, became fond of him and taught him much in ques- tions of salvation. One time during their spiritual talks St Michael was visited by his nephew, Nicephorus Phocas, a military officer and future emperor. Abraham’s lofty spirit and profound mind impressed Nicephorus, and all his life he regarded the saint with reverent respect and with love. Abraham was consumed by his zeal for the monastic life. Having forsaken everything, he went to the Kyminas monastery and, falling down at the feet of the holy igumen, he begged to be received into the monastic life. The igumen fulfilled his request with joy and tonsured him with the name Athanasius. With long fasts, vigils, bending of the knees, with works night and day Athanasius soon attained such perfection, that the holy igumen blessed him for the exploit of silence in a solitary place not far from the monastery. Later on, having left Kyminas, he made the rounds of many desolate and solitary places, and guided by God, he came to a place called Melanos, at the very extremity of Athos, settling far off from the other monastic dwellings. Here the monk made himself a cell and began to live an ascetical life in works and in prayer, proceeding from exploit to exploit towards higher monastic attainment. The enemy of mankind tried to arouse in St Athanasius hatred for the place chosen by him, and assaulted him with constant suggestions in thought. The ascetic decided to suffer it out for a year, and then wherever the Lord should direct him, he would go. On the last day of this year’s length of time, when St Athanasius set about to prayer, a heavenly light suddenly shone upon him, filling him with an indescribable joy, all the thoughts dissipated, and from his eyes welled up graced tears. From that moment St Athanasius received the gift of tenderness , and he became as strongly fond of the place of his solitude as he had formerly loathed it. During this time Nicephorus Phocas, having had enough of military exploits, remembered his vow to become a monk and from his means he besought St Athanasius to build a monastery, i.e., to build cells for him and the brethren, 1510 audubon drive • columbia, missouri, 65201 • tel. 573.817.0050 / fax 573.449.8452 email: [email protected] • web: www.saintlukecolumbia.org at the small entrance we sing Ἀπολυτίκιον. Ἦχος δ. apolytikion. Mode 4. ὸ φαιδρὸν τῆς Ἀναστάσεως κήρυγμα, ἐκ τοῦ hen the women Disciples of the Lord had TἈγγέλου μαθοῦσαι αἱ τοῦ Κυρίου Μαθήτριαι, Wlearned from the Angel the joyful message of καὶ τὴν προγονικὴν ἀπόφασιν ἀπορρίψασαι, τοῖς the Resurrection and had rejected the ancestral deci- Ἀποστόλοις καυχώμεναι ἔλεγον· Ἐσκύλευται ὁ sion, they cried aloud to the Apostles triumphantly: θάνατος, ἠγέρθη Χριστὸς ὁ Θεός, δωρούμενος τῷ Death has been despoiled, Christ God has risen, κόσμῳ τὸ μέγα ἔλεος. granting His great mercy to the world. Ἀπολυτίκιον του οσιου. Ἦχος γ. apolytikion of the ascetic. Ἦχος 3. ὴν ἐν σαρκὶ ζωήν, σοῦ κατεπλάγησαν, Ἀγγέλων ngelic hosts on high were filled with wonder- Tτάγματα, πῶς μετὰ σώματος, πρὸς ἀοράτους Ament, seeing your life in the flesh: how with your συμπλοκάς, ἐχώρησας πανεύφημε, καὶ κατετραυ- body you courageously went out to wrestle with in- μάτισας, τῶν δαιμόνων, τὰς φάλαγγας· ὅθεν Ἀθα- visible foes; and to the demonic hordes you inflicted νάσιε, ὁ Χριστὸς σε ἠμείψατο, πλουσίαις δωρεαῖς· serious wounds. Therefore, Athanasios, you received Διὸ Πάτερ, πρέσβευε Χριστῷ τῷ Θεῷ, σωθῆναι τὰς from the Master Christ, a wealth of gifts. Holy Father, ψυχὰς ἡμῶν. intercede on our behalf with Christ our God, to save our souls.. Ἀπολυτίκιον του ναου. πλ. α´. Apolytikion for the Church. Mode 5. ουκάν τον πανύμνητον καὶ ἅγιον ἀπόστο- he holy Apostle, the All-hymned Luke, * who is Λλον, τὸν τῆς Ἐκκλησίας γνωστὸν συνθέτην Tacknowledged by the Church of Christ * as the re- τῶν Πράξεων τῶν Ἀποστόλων, τόν τε σεμνὸν τοῦ corder of the Acts of the Apostles, * and the splendid Εὐαγγελίου Χριστοῦ ὑπομνηματιστήν, ἀξίως τιμή- author of the Gospel of Christ. * Let us praise with sa- σωμεν ὕμνοις ὁσίοις, ὡς νοσημάτων ἀνθρωπίνων cred hymns as a physician, * who heals the infirmities καὶ φυσικῶν ἀσθενειῶν θεραπευτήν, τὸν καθαίρο- of man, * and the ailments of nature, * who cleanses ντα πληγὰς τοῦ πνεύματος, καὶ ἀδιαλείπτως πρε- spiritual wounds, and prays unceasingly for our souls. σβεύοντα ὑπὲρ τῶν ψυχῶν ἡμῶν. Κοντάκιον. Ἦχος β´. Kontakion. Mode 2. ροστασία τῶν Χριστιανῶν ἀκαταίσχυντε, rotection of Christians unshamable, mediation Πμεσιτεία, πρὸς τὸν Ποιητὴν ἀμετάθετε, μὴ Pwith the Creator immovable, we sinners beg you, παρίδῃς, ἁμαρτωλῶν δεήσεων φωνάς, ἀλλὰ do not despise the voices of our prayers, but antici- πρόφθασον, ὡς ἀγαθή, εἰς τὴν βοήθειαν ἡμῶν, pate, since you are good, and swiftly come unto our τῶν πιστῶς κραυγαζόντων σοι· Τάχυνον εἰς aid as we cry out to you with faith: Hurry to interces- πρεσβείαν, καὶ σπεῦσον εἰς ἱκεσίαν, ἡ προστα- sion, and hasten to supplication, O Theotokos who τεύουσα ἀεί, Θεοτόκε, τῶν τιμώντων σε. defend now and ever those who honor you. THE READINGS OF THE DAY epistle reading gospel reading The letter of paul to the Matthew 8:28-34; 9:1 galatians 5:22-26; 6:1-2 rethren, the fruit of the Spirit is love, joy, t that time, when Jesus arrived on the other peace, patience, kindness, goodness, faith, side, into the country of the Gergesenes, Bgentleness, and self-control. Against such Atwo men possessed by demons met him things there is no law! Those who belong to Christ there, coming out of the tombs. They were ex- have crucified the flesh with its passions and lusts. tremely violent, so much that nobody could pass If we live by the Spirit, let us also walk by the Spirit! that way. Behold, they cried out, saying, “What do Let us not become arrogant, challenging and en- we have to do with you, Jesus, Son of God? Have vying one another. Brethren, even if someone is you come here to torment us before the time?” caught in some fault, you who are spiritual must Now there was a herd of many pigs feeding at some restore such a person in a spirit of gentleness. But distance from them. The demons begged him, say- watch out for yourself in order not to be tempted. ing, “If you cast us out, allow us to go away into the Bear each others’ burdens, and thus fulfill the law herd of pigs.” He said to them, “Go!” The demons of Christ. came out and went into the herd of pigs: and be- hold, the whole herd of pigs rushed down the cliff into the sea and died in the water. Those who fed them fled and went into the city where they told everything, including what had happened to those who were possessed with demons. Behold, the en- tire city came out to meet Jesus. When they saw him, they begged that he would depart from their borders. Jesus entered into a boat, crossed over [the lake] and came into his own town. If Peter’s weeping wiped out such a great sin, how can you not cancel your sin through tears? For it was not a small accusation to deny his Master; it was great and severe, and yet the tears utterly destroyed die sin. Therefore, “cry for your sin; do not cry simply or pretentiously, but weep bitterly like Peter. Let your tears gush forth from the depths of your soul so that, in this way, the Master may have pity on you and forgive your trespass. —st john chrysostom” announcements Saturday, January 25, Great Vespers, 5pm upcoming church services: NO GREAT VESPERS THIS WEEK welcome fr. doug church attire Please warmly welcome Fr. Doug, Proistamenos of There is no allowance for Church “summer- St. Nicholas Church in St. Louis, who is substitut- wear.” An Orthodox Christian should always come ing for Fr. Michael today. to Church dressed in modest attire (in every sea- fr. michael away son), so as not to draw attention to him/herself, be- coming a distraction to others. Traditionally wom- Fr. Michael will be away until July 11. If you have en wear dresses or skirts of at least knee length; an emergency, please call Fr.
Load more

Recommended publications
  • The Chronicle of Novgorod 1016-1471
    - THE CHRONICLE OF NOVGOROD 1016-1471 TRANSLATED FROM THE RUSSIAN BY ROBERT ,MICHELL AND NEVILL FORBES, Ph.D. Reader in Russian in the University of Oxford WITH AN INTRODUCTION BY C. RAYMOND BEAZLEY, D.Litt. Professor of Modern History in the University of Birmingham AND AN ACCOUNT OF THE TEXT BY A. A. SHAKHMATOV Professor in the University of St. Petersburg CAMDEN’THIRD SERIES I VOL. xxv LONDON OFFICES OF THE SOCIETY 6 63 7 SOUTH SQUARE GRAY’S INN, W.C. 1914 _. -- . .-’ ._ . .e. ._ ‘- -v‘. TABLE OF CONTENTS PAGE General Introduction (and Notes to Introduction) . vii-xxxvi Account of the Text . xxx%-xli Lists of Titles, Technical terms, etc. xlii-xliii The Chronicle . I-zzo Appendix . 221 tJlxon the Bibliography . 223-4 . 225-37 GENERAL INTRODUCTION I. THE REPUBLIC OF NOVGOROD (‘ LORD NOVGOROD THE GREAT," Gospodin Velikii Novgorod, as it once called itself, is the starting-point of Russian history. It is also without a rival among the Russian city-states of the Middle Ages. Kiev and Moscow are greater in political importance, especially in the earliest and latest mediaeval times-before the Second Crusade and after the fall of Constantinople-but no Russian town of any age has the same individuality and self-sufficiency, the same sturdy republican independence, activity, and success. Who can stand against God and the Great Novgorod ?-Kto protiv Boga i Velikago Novgoroda .J-was the famous proverbial expression of this self-sufficiency and success. From the beginning of the Crusading Age to the fall of the Byzantine Empire Novgorod is unique among Russian cities, not only for its population, its commerce, and its citizen army (assuring it almost complete freedom from external domination even in the Mongol Age), but also as controlling an empire, or sphere of influence, extending over the far North from Lapland to the Urals and the Ob.
    [Show full text]
  • Orthodox Mission Methods: a Comparative Study
    ORTHODOX MISSION METHODS: A COMPARATIVE STUDY by STEPHEN TROMP WYNN HAYES submitted in fulfilment of the requirements for the degree of DOCTOR OF THEOLOGY in the subject of MISSIOLOGY at the UNIVERSITY OF SOUTH AFRICA Promoter: Professor W.A. Saayman JUNE 1998 Page 1 ACKNOWLEDGMENTS I would like to thank the University of South Africa, who awarded the Chancellor's Scholarship, which enabled me to travel to Russia, the USA and Kenya to do research. I would also like to thank the Orthodox Christian Mission Center, of St Augustine, Florida, for their financial help in attending the International Orthodox Christian Mission Conference at Holy Cross Seminary, Brookline, MA, in August 1996. To Fr Thomas Hopko, and the staff of St Vladimir's Seminary in New York, for allowing me to stay at the seminary and use the library facilities. The St Tikhon's Institute in Moscow, and its Rector, Fr Vladimir Vorobiev and the staff, for their help with visa applications, and for their patience in giving me information in interviews. To the Danilov Monastery, for their help with accom­ modation while I was in Moscow, and to Fr Anatoly Frolov and all the parishioners of St Tikhon's Church in Klin, for giving me an insight into Orthodox life and mission in a small town parish. To Metropolitan Makarios of Zimbabwe, and the staff and students of the Makarios III Orthodox Seminary at Riruta, Kenya, for their hospitality and their readiness to help me get the information I needed. To the Pokrov Foundation in Bulgaria, for their hospitality and help, and to the Monastery of St John the Forerunner in Karea, Athens, and many others in that city who helped me with my research in Greece.
    [Show full text]
  • The System of Divine Service Quotations in the Life of Stephen of Perm
    Svetlana Shumilo Chernihiv, Ukraine [email protected] THE SYSTEM OF DIVINE SERVICE QUOTATIONS IN THE LIFE OF STEPHEN OF PERM Epiphanius the Wise, the Russian fi eenth-century hagiographer, is well-known as an unexcelled stylist. A monk of the Holy Trinity— St. Sergius Lavra, and one of the most learned and multi-talented peo- ple of his time, he was the author of at least two saints’ Lives — Sergius of Radonezh and Stephen of Perm. Moreover, the authorship of A Word on the Life and Repose of Demetrius Ivanovich, Tsar of Russia is most o en ascribed to this same hagiographer. The unique style of his works has elicited and continues to elicit the interest of researchers. The analysis of the particularities of his work, in the opinion of L. A. Dmitriev, is “the critical, central problem in the study of the Russian hagiography linked with the second wave of South Slav infl uence.”1 One of the most interesting particularities of Epiphanius’ style was his broad use of various quotations, reminiscences and allusions in ha- giographical prose. The Life of Stephen of Perm (LSP), to which our work is dedicated, is one of the most extended Slavonic lives wri en in the special, fl owery style characteristic of the epoch of the second wave of South Slav infl uence. An important function in the creation of this style is carried out by quotation; it plays a style-forming role in the Life of Stephen of Perm. In this text the author most o en resorts to two literary sources: the Bible and the texts of the Divine services.
    [Show full text]
  • 627 Copyright © 2019 by Academic Publishing House Researcher S.R.O
    European Journal of Contemporary Education, 2019, 8(3) Copyright © 2019 by Academic Publishing House Researcher s.r.o. All rights reserved. Published in the Slovak Republic European Journal of Contemporary Education E-ISSN 2305-6746 2019, 8(3): 627-637 DOI: 10.13187/ejced.2019.3.627 www.ejournal1.com WARNING! Article copyright. Copying, reproduction, distribution, republication (in whole or in part), or otherwise commercial use of the violation of the author(s) rights will be pursued on the basis of international legislation. Using the hyperlinks to the article is not considered a violation of copyright. The History of Education The Development of the School Education System in Vologda Governorate (1725–1917). Part 3 Aleksandr А. Cherkasov a , b , *, Sergei N. Bratanovskii c , d, Larisa A. Koroleva e, Ludmila G. Zimovets f a International Network Center for Fundamental and Applied Research, Washington, USA b Volgograd State University, Volgograd, Russian Federation c Plekhanov Russian University of Economics, Moscow, Russian Federation d Institute of State and Law of RAS, Moscow, Russian Federation e Penza State University of Architecture and Construction, Penza, Russian Federation f Sochi State University, Sochi, Russian Federation Abstract This paper explores the process of the origination and development of the school education system in Vologda Governorate in the period 1725–1917. This part of the set is focused on the development of the region’s public education system in the period 1860–1900. The authors draw upon a set of works covering prerevolutionary pedagogy, as well as a pool of contemporary Russian scholarly literature. In conducting the research reported in this paper, the authors employed both general methods of research, including concretization and summarization, and traditional methods of historical analysis.
    [Show full text]
  • An Occult Version of Early Medieval History of Russia and Description Of
    The Journal of the Hakluyt Society January 2017 An Occult Version of the Early Medieval History of Russia and Description of Arctic Navigation Routes in the Pskov Chronicle of 1689 by A. V. Chernetsov and A. A. Turilov The Manuscript Department of the State Historical Museum (GIM, Moscow) holds a notable example of later Russian chronicle writing that contains a unique and extensive legendary account of the initial opening up of the Russian north, including a description of Arctic navigation routes. The Pskov Chronicle (entitled ‘The Book at the Beginning of the Primordial World According to the Alphabet [Abecediary]’) is extant in only one copy, dated 1689 (GIM, I. E. Zabelin Collection, No. 460/468 (129)‒Q). Zabelin (1820–1908) was one of the founders and organizers of the Historical Museum in Moscow; he was also a famous historian of Moscow, a specialist on the history of everyday life, habits and customs, an archaeologist, and a connoisseur and collector of manuscripts.1 The text of the Pskov Chronicle is a typical example of the late ‘legendary’ mode of Russian chronicle writing (such as The Tale of Slovensk the Great).2 The Chronicle begins with highlights of world (i.e. Biblical) history from Adam and Noah onwards, and written legends recounting the early history of the Slavs. The latter mostly repeat stories borrowed from the Tale of Slovensk. Thereafter the narrative focuses mainly on the history of the Pskov region, and primarily on the main character of the Chronicle, Princess Olga. The date of the text (or the extant copy) is mentioned in the introduction (fol.
    [Show full text]
  • Perm and Ob-Ugric Relations in Terms of Folklore Data
    https://doi.org/10.7592/FEJF2019.76.uliashev PERM AND OB-UGRIC RELATIONS IN TERMS OF FOLKLORE DATA Oleg Uliashev Leading Research Fellow Department of Folklore, Institute of Language, Literature, and History Komi Science Centre of the Russian Academy of Sciences, Russia Email: [email protected] Abstract: This article examines ethnocultural and ethnogenetic relations be- tween the Komi, Khanty, and Mansi peoples in the recent historical past on the basis of folklore, ethnographic, and historical sources; assumptions are made as to the formation of some of the Khanty groups on the basis of Komi, Khanty, and Mansi components. Keywords: Asyka, ethno-local group, Komi of the Vishera River, mos’, Pam, pastǝr, por, Yaz’va-Komi INTRODUCTION TO THE PROBLEMATICS The Permic and Ob-Ugric languages belong to different branches of the Uralic languages, but at the same time, the Komi and the Ob-Ugric peoples have strong kin and cultural relations that are much closer than those with the peoples of their own language groups (Zherebtsov 1982; Kyzlasov 1984; Napolskikh 1991, 1998; Konovalova 1999; Belavin 2000; Martynova & Pivneva 2001; Hekel 2001: 54, 59–62; Krachkovsky 2004; Napolskikh 2007, 2008; Kosarev 2008). The disproportion of lexical borrowings reflects the predominant influence of the Komi on the Ob-Ugric peoples, starting from the Late Middle Ages: in the Komi language, there are 25–30 words of Ob-Ugric origin, while in the Ob-Ugric languages, the number of borrowings from the Komi language amounts to 200– 400 words. In the Ob-Ugric languages, there are even some sacral terms bor- rowed from the Permic (not Udmurt) dialects: Mansi карт, east-Khanty кәрт ‘sacrificial blood’ (< pre-Permic гôрд ‘blood’) or Ob-Ugric Калтась, Каттась (< pre-Permic *Кылдысь-инь ‘female deity of child-bearing, fertility, and fate’; *кылдiсь ‘the one who determines fate and gives birth’ + *инь ‘mother, wife, woman’ > Udm.
    [Show full text]
  • THREE ACTIVITIES for SPRING* Here Are Three Activities from the Department of Christian Education, One Based on a Saint’S Feastday and Two Based on Bible Readings
    *THREE ACTIVITIES FOR SPRING* Here are three activities from the Department of Christian Education, one based on a saint’s feastday and two based on Bible readings. All three appear on the Orthodox Church calendar in the spring. But they could be used at any time of the year, and with various age groups. Answers follow the activities. (Note: Bible activities use the Revised Standard Version.) SAINT STEPHEN OF PERM (Feastday April 26) The life of the saint is told here in 26 narrative statements for students to read in turn. They might present the reading to the parish, or to other church school classes. It can also be used in class to learn about Saint Stephen. His icon, a map showing the region of Perm, or internet pictures of that area and of the Zyrian people would be good accompaniments to the reading. 1. Saint Stephen of Perm was born in Russia in the year 1340. The Church was important to him from the time he was very young. 2. Stephen read the Epistle during services and helped his father take care of the church. During these years he met and talked with many of the Zyrian people, who lived in northeastern Russia. 3. Later, Stephen became a monk at the Monastery of Saint Gregory the Theologian in Roskov, Russia. The monk Stephen made an important decision: he would try to bring the pagan Zyrian people to faith in Jesus Christ. 4. He prepared for this work by learning the Zyrian alphabet. Then he translated some Church books into the language of the Zyrian people.
    [Show full text]
  • Who Are the Orthodox Christians? a Historical Introduction MARY B
    Cambridge University Press 978-0-521-68338-8 - The Cambridge Companion to Orthodox Christian Theology Edited by Mary B. Cunningham and Elizabeth Theokritoff Excerpt More information Who are the Orthodox Christians? A historical introduction MARY B. CUNNINGHAM and ELIZABETH THEOKRITOFF The Orthodox Church consists historically of the local Churches of the Eastern Roman empire, including Constantinople, Alexandria, Antioch and Jerusalem, as well as the Churches that came into being as a result of their missions. During the first millennium of Christianity, this com- munion included the Church of Rome. It is important to remember that the Orthodox and Roman Catholic Churches, as well as Rome’sProtestant offshoots, all share a common ancestry in the one, universal Christian communion of the early centuries. The Christian mission, as it is described by Luke in Acts and in Paul’s Epistles, spread rapidly through the territories of the Roman empire. Orthodox tradition holds that it spread beyond the Roman world even in the apostolic period, with St Thomas travelling as far as southern India, converting many people along the way. Most of the more distant missions, such as Georgia, Armenia and Ethiopia, however, were probably achieved in the fourth or fifth centuries after the Roman empire had finally adopted Christianity as its state religion, following the conversion of Constantine I. By this time, the Church, which had earlier been an illegal, minority organ- isation within a predominantly pagan society, was slowly becoming the dominant force in shaping government laws and social traditions. The Roman empire, consisting of its Eastern and Western halves, became a fullyChristianstate:itwasbelievedtobesanctionedbyGod,withits emperors or kings fulfilling special duties as God’s representatives in the secular realm.
    [Show full text]
  • Mai.-June 1964 Subscription: $3.00 Per Year the SCOPE AND
    MaI.-June 1964 Subscription: $3.00 per year'---=-'-- V~o_l_._XV~, Nos. 5-6 THE SCOPE AND VITALITY OF ORTHODOX MISSIONARY ACTIVITY by Carnegie Samuel Calian The substance of this article first appeared in The International Review of Missions Vol. LII} No. 205 (January 1963), under the title "Eastern Orthodoxy's Renewed Concern for Mission". Permission has been obtained from the IRM for the publication 'of this re­ vised and expanded account. Dr. Calian currently is Visiting Professor of .Theol ogy at The Theological Seminary of the University of Dubuque} Dubuque, Iowa. Special attention is called to the many other works quoted or to which reference is made in the footnotes. Orthodoxyl is no less missionary-minded than are Protestantism and Roman Catholic­ ism. This will come as a surprise to the majority of Protestants and Roman Catholics. It has long been assumed and accepted that Orthodox churches are nationalist churches and therefore lack the missionary concern necessary for them to break out from these self-imposed boundaries. 2 Archbishop Iakovas, head of the Greek Or t hodox Archdiocese of North and South America and one of the presidents of the World Council of Churches, presided over that now historic session of the Third Assembly of the World Council of Churches which saw the Councilrs integration with the International Missionary Council. His presence at this session was a symbolic and significant indication that Orthodoxy is taking seriously its missionary responsibility in the Body of Christ. Signs of Vitality There are some noteworthy signs of renewal and vitality regarding missionary con­ cern within Orthodoxy which can be examined.
    [Show full text]
  • On Conservation and Restoration of Cultural Heritage of Perm Krai
    World Applied Sciences Journal 31 (9): 1630-1634, 2014 ISSN 1818-4952 © IDOSI Publications, 2014 DOI: 10.5829/idosi.wasj.2014.31.09.14485 On Conservation and Restoration of Cultural Heritage of Perm Krai Anna Alexandrovna Shamarina and Natalya Fridrihovna Bolshakova Perm National Research Polytechnic University, Komsomolsky av.29, Perm region, 614990, Perm, Russia Abstract: Restoration of the historical heritage of Perm krai is highlighted, in particular the famous Pyskorsky Transfiguration stavropegic monastery, 2nd class is considered which is one of the oldest monasteries in Perm krai. Foundation of this monastery dates back to the mid -16th century and is connected with the name of the ancient family Stroganoff. Historical data and information on the current state of this architectural monument is provided. According to historians and clerics there are no holistic studies available that take into account all the data on the Pyskorsky monastery. It makes this study relevant and valuable. The Orthodox Churches are the best in the architectural heritage of our fathers. Key words: Authenticity Restoration Conservation Monastery Fortress Spirit of place Stavropegic Perm diocese INTRODUCTION Authenticity of architectural monuments is their compliance with original appearance. Authenticity The aim of our research is to restore historic and means accuracy of proportions, details, style, cultural heritage of Perm krai, in particular, Holy- materials, special techniques and the author’s style Transfiguration (Spaso-Preobrazhensky) stavropegic of the original appearance of the building. Opposition of male monastery which has undergone a number of authenticity is a copy or a replica. transformations. Today it is a complex of Holy- The charter of ICOMOS offers the following Transfiguration cathedral of the city Perm, which was classification: housing a local lore museum for a long time.
    [Show full text]
  • NORTHERN RUSSIAN MONASTIC CULTURE Jennifer B. Spock
    NORTHERN RUSSIAN MONASTIC CULTURE Jennifer B. Spock The breakup of the Soviet Union awoke a renewed fascination in Russian Orthodoxy that reanimated interest in monasticism and its cultural impact on Russian history. Yet the modern period had produced little rigorous research into early Russian Orthodox monasticism as a spiritual way o f life. Among other things, the organic quality of Orthodox monastic life requires a discussion of monasteries’ regional contexts and the role of the leader/teacher. Regional context and spiritual leadership reveal differences among similar types o f communities (such as differences among various cenobia, or among various sketes) in social make-up, economic function, and even pious forms. Another important direction to pursue is to move away from a focus on one type of text toward the integration of the variety of sources contained in monastic libraries and archives. Introduction Monastic life aids the search for a spiritual ideal.1 Christian ceno- bitic monasticism structures a religious life for the purpose of 1 My work on pre-Petrine monasticism owes much to the help of many organizations and institutions. My dissertation was supported in part by a grant from the International Research & Exchanges Board (IREX) with funds provided by the National Endowment for the Humanities, the United States Information Agency, and the U. S. Department of State. This Tapestry of Russian Christianity: Studies in History and Culture. Nickolas Lupinin, Donald Ostrowski and Jennifer B. Spock, eds. Columbus, Ohio: Department of Slavic and East European Languages and Cultures and the Resource Center for Medieval Slavic Studies, The Ohio State University, 2016,229-259.
    [Show full text]
  • Forest Myths: a Brief Overview of Ideologies Before St
    FOREST MYTHS: A BRIEF OVERVIEW OF IDEOLOGIES BEFORE ST. STEFAN* Pavel F. Limerov Abstract: The article discusses forest and solar myths in Komi mythology in the era prior to Christening in the 14th century. After adopting Christianity the forest became to be regarded as the abode of heathens and dark devilish forces. In the medieval Komi calendar, the year was divided into two major periods – the elk season and the bear season, and into nine months, according to the season of hunting, and, the pagan religion. In the 19th century the Orthodox calendar had already been adapted to the hunting activities, and the agricultural activities had assumed the principal position in the southern areas of the Komi settlement. Folklore and archaeological materials provide evidence of the existence of at least two basic mythological systems in the prehistoric mythology of the Komi, one of which is connected with a calendar legend about the hunt on a Sun elk, and the other with a cosmogonic myth about a water bird extracting the earth from the bottom of the primordial ocean. The bronze pendants and metal clasps from Perm reflected the structure of the Universe, expressed in animal symbols. Particular groups of zoomorphic images in turn symbolized the structure of a ethno-social group, or the shaman’s journey across the heaven to two heavenly keepers of the world. The article examines the widespread motives about Chudes, goddess with three faces and four breasts, Sun elk, Mother Earth, etc. Keywords: animal symbolism, hunting calendar, Komi mythology, Chudes, Sami, solar myth, totemism, shamans journey, Earth Mother, Orthodox K.
    [Show full text]