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Repentance As Divine Communion in St. Symeon the New Theologian´S Hymns of Divine Love
International Journal of Orthodox Theology 11:1 (2020) 7 urn:nbn:de:0276-2020-1025 John Anthony McGuckin Repentance as Divine Communion in St. Symeon the New Theologian´s Hymns of Divine Love Abstract Much English language scholarship on St. Symeon the New Theologian has, perhaps understandably, been intri- gued by and focused on the saint's narrative of his luminous visions of the Lord. But this has often served to Archpriest John Anthony distract readers from the primary McGuckin is the Nielsen thrust of the most rhapsodic and ec- Professor of Byzantine static of all his writings, the Hymns Theology Emeritus at Uni- of Divine Love. This paper argues that on Theological Seminary, New York, Professor of this major teaching is the doctrine of Early Christian Thought in radical repentance that the saint the Theological Faculty of espouses: and he does it in such a way Oxford University, Rector as to redirect the flow of earli- of St. Gregory's Orthodox Mission in St. Anne's on er Christian teaching on the develop- Sea in England, and a ping stages of the spiritual life in a Fellow of the British Royal profoundly innovative manner. Historical Society. 8 John Anthony McGuckin Rather than seeing re-pentance as a 'beginner's stage' in spiri- tuality, to be succeeded by 'unitive' and 'contemplative' stages (as in many manuals of spiritual theology which suppose they thus reproduce Pseudo-Dionysios) Symeon appears to pro- ject radical and heartfelt repentance as the royal road to the deepest level of communion with Christ. For him, repentance is one of the highest spiritual states, not the lowest. -
Chapter 2 Orthodox Church Life A. Church Etiquette an Orthodox
chapter 2 Orthodox Church Life A. Church Etiquette The Church is the earthly heaven in which the heavenly God dwells and moves. An Orthodox Church is that part of God’s creation which has been set apart and “reclaimed” for the Kingdom of God. Within its walls, the heavenly and earthly realms meet, outside time, in the acts of worship and Sacrifice offered there to God. Angels assist the Priest during the Divine Liturgy, and Saints and members of the Church Triumphant participate in the Ser- vices. The Blessed Theotokos, the Mother of God, is also present and, of course, our Lord Jesus Christ is invisibly present wher- ever two or three gather in His Name, just as He is always present in the reserved Eucharist preserved on the Holy Table of most Orthodox Churches. Given these very significant spiritual realities, we should al- ways approach an Orthodox Church with the deepest attitude of reverence. Even when passing an Orthodox Church on foot or in a car, we always cross ourselves out of respect for the presence of God therein. It is, indeed, unthinkable that we should ever pass in front of an Orthodox Church without showing such rev- erence. Therefore, it is obvious that we must approach our meeting with the heavenly realm during Divine Services with careful and proper preparation. When preparing for Church, we should always dress as we would for a visit to an important dignitary. After all, we are about to enter into the very presence of God. Therefore, casual apparel is not appropriate. For example, shorts should never be St. -
Downloaded from Brill.Com10/02/2021 08:54:04PM Via Free Access Ethiopians and the Others: Cultures of the Christian Orient in the Middle Ages 292 Makarov
Nicholas Mesarites As A CompilerScrinium 12 Of (2016) Andronicus 291-307 Camaterus 291 Journal of Patrology and Critical Hagiography www.brill.com/scri Theology for Rent: Nicholas Mesarites as a Compiler of Andronicus Camaterus Dmitry I. Makarov The Urals State M.P. Mussorgsky Conservatoire, Yekaterinburg, Russia [email protected] Abstract Nicholas Mesarites (ca. 1163/1164 – post 1214) was rather a “theologian of transition”, than an independent thinker. Yannis Spiteris discovered in 1977 that the entire chapter on the primacy of Rome in Mesarites’ treatise The Account of the Political and Ecclesiastical Events of the Year 1214 turned out to be a large quote from the Sacred Arsenal (1173–1174) by Andronicus Camaterus. We have enlarged Spiteris’ observations by discovering that Chs. 35–50 of the treatise are a large quotation (with the elements of a paraphrase) of the triadological section of the Arsenal, which was centered on the Filioque. We can conclude that Mesarites’ piece might have served as a florilegium and a channel of trans- mission of Camaterus’ ideas concerning the interpenetration of the Persons within the Holy Trinity and the inadmissibility of confounding their hypostatic properties, like the Holy Spirit’s hypostatic projection by the Father, with the natural ones. Keywords Nicholas Mesarites – Andronicus Camaterus – Sacred Arsenal – The Account of the Political and Ecclesiastical Events of the Year 1214 – Filioque – Holy Trinity – Byzantine anti-Latin polemics – Gregory of Cyprus – John Veccus – Gregory Palamas * -
December 24, 2017 29Th Sunday After Pentecost
We would like to welcome all parish visitors and invite you to join us after the Liturgy for Coffee hour. ORTHODOX CHURCH OF THE MOTHER OF GOD OCA – Diocese of New York & New Jersey The Most Reverend Michael, Archbishop of NY & the Diocese of NY/NJ V. Rev. Dr. Matthew Searfoorce, Temporary Rector Sub-Deacon Edward Dawson Sub-Deacon Vlashi Parish Council President: Andrew Romanofsky Parish Council Vice President: Dean Inferrera HYMNS OF THE DAY Resurrectional Troparion in the Tone 4 When the women disciples of the Lord learned from the angel the joyous message of thy Resurrection, they cast away the ancestral curse and elatedly told the apostles: “Death is overthrown! Christ God is risen, granting the world great mercy!” Troparion for Forefathers in Tone 2 Great are the accomplishments of faith, for the three Holy Youths rejoice in the fountain of flames as though in the waters of rest; and the Prophet Daniel appeared a shepherd to the lions as though they were sheep. So by their prayers, O Christ God, save our souls! Troparion of the Forefeast in Tone 4 Mary was of David’s seed, so she went with Joseph to register in Bethlehem. She bore in her womb the Fruit not sown by man. The time for the birth was at hand. Since there was no room at the inn, the cave became a beautiful palace for the Queen. Christ is born, raising up the image that fell of old. Kontakion for Forefathers in Tone 1 Rejoice, O Bethlehem! Prepare thyself, O Ephratha! The Lamb is on her way to give birth to the Chief Shepherd she carries in her womb. -
An Analysis of the Rhetoric of St. John Chrysostom with Special Reference to Selected Homilies on the Gospel According to St
Loyola University Chicago Loyola eCommons Master's Theses Theses and Dissertations 1949 An Analysis of the Rhetoric of St. John Chrysostom with Special Reference to Selected Homilies on the Gospel According to St. Matthew Henry A. Toczydlowski Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_theses Part of the Classical Literature and Philology Commons Recommended Citation Toczydlowski, Henry A., "An Analysis of the Rhetoric of St. John Chrysostom with Special Reference to Selected Homilies on the Gospel According to St. Matthew" (1949). Master's Theses. 702. https://ecommons.luc.edu/luc_theses/702 This Thesis is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Master's Theses by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1949 Henry A. Toczydlowski AN AN!LYSIS OF THE RHETORIC OF ST. JOHN CHRYSOSTOK WITH SPECIAL REFERENCE TO SELECTED HOMILIES ON mE GOSPEL ACCORDING TO ST. MATTHEW' by Henry A. Toozydlowski A Thesis Submitted in Partial Fulfillment of the Requ1r~ents tor the Degree of Master of Arts in Loyola University June 1949 LIFE Henry A. Toczydlowski was born in Chicago, Illinois, October 20, Be was graduated trom Quigley Preparatory Saainary, Chicago, Illinois, June, 1935, and trom St. Mary ot the Lake Seminary, Mundelein, Ill1Doil, June, 1941, with the degree ot Master ot Arts, and ot Licentiate .t Sacred Theology. He waa ordained priest by Hia Eminenoe Saauel Cardinal &tritoh, Kay 3, 1941. -
Gregory II of Cyprus and an Unpublished Report to the Synod Papadakis, Aristeides Greek, Roman and Byzantine Studies; Summer 1975; 16, 2; Proquest Pg
Gregory II of Cyprus and an Unpublished Report to the Synod Papadakis, Aristeides Greek, Roman and Byzantine Studies; Summer 1975; 16, 2; ProQuest pg. 227 Gregory II of Cyprus and an Unpublished Report to the Synod Aristeides Papadakis HE PATRIARCHATE of Gregory II of Cyprus (1283-1289) forms T some six years of stormy church history. Yet even so, the restoration of Orthodoxy and the formal liquidation of the Union of Lyons under Gregory make his patriarchate an important divide both historically and theologically in the history of the Byzan tine Church. Gregory, the one hundred and sixteenth patriarch of Constantinople, was in fact the moving force of the dogmatic decisions embodied in the Tomus of the Council of Blachernae, 1285, that repudiated the unionist theology of John Beccus and the <peace' of Lyons.1 And although unionism could never again be ignored in Byzantine intellectual history, the Council did a great deal to heal the Church's ills2 and mend the division within Byzantium that, according to Pachymeres, had become as profound as that which only yesterday had divided Greeks and Latins.3 As is well known, despite the external crisis, political and material exhaustion and instability, the second half of the XIII century wit nessed one of the most impressive intellectual outbursts known to Byzantium-the so-called second Byzantine renaissance. Gregory of Cyprus was in the forefront of this revival of antiquity, as were so many other churchmen of the imperial court. His industry, skill and elegance were not unnoticed. Gregoras observes that "he brought to 1 The editio princeps of the Tomus, based on Paris.gr. -
New Europe College Black Sea Link Program Yearbook 2014-2015 Program Yearbook 2014-2015 Black Sea Link
New Europe College Black Sea Link Program Yearbook 2014-2015 Program Yearbook 2014-2015 Black Sea Link ANNA ADASHINSKAYA ASIYA BULATOVA NEW EUROPE COLLEGE DIVNA MANOLOVA OCTAVIAN RUSU LUSINE SARGSYAN ANTON SHEKHOVTSOV NELLI SMBATYAN VITALIE SPRÎNCEANĂ ISSN 1584-0298 ANASTASIIA ZHERDIEVA CRIS Editor: Irina Vainovski-Mihai Copyright – New Europe College ISSN 1584-0298 New Europe College Str. Plantelor 21 023971 Bucharest Romania www.nec.ro; e-mail: [email protected] Tel. (+4) 021.307.99.10, Fax (+4) 021. 327.07.74 DIVNA MANOLOVA Born in 1984, in Bulgaria Ph.D. in Medieval Studies and in History, Central European University, 2014 Dissertation: Discourses of Science and Philosophy in the Letters of Nikephoros Gregoras Fellowships and grants: Visiting Research Fellow, Brown University, Department of Classics (2013) Doctoral Research Support Grant, Central European University (2013) Medieval Academy of America Etienne Gilson Dissertation Grant (2012) Junior Fellow, Research Center for Anatolian Civilizations, Koç University (2012–2013) Junior Fellow in Byzantine Studies, Dumbarton Oaks Research Library and Collection (2011–2012) Participation in international conferences in Austria, Bulgaria, France, Hungary, Italy, Spain, Switzerland, Turkey, United Kingdom, and United States of America. Publications and translations in the fields of Byzantine Studies, History of Medieval Philosophy, and History of Medieval Science. WHO WRITES THE HISTORY OF THE ROMANS? AGENCY AND CAUSALITY IN NIKEPHOROS GREGORAS’ HISTORIA RHŌMAÏKĒ Abstract The present article inquires -
Mística Ciudad De Dios»
PAG. 3 P. BENITO MENDÍA, OFM (+) Vice-Postulador de la Causa P. ANTONIO M. ARTOLA ARBIZA, CP Prof. emérito de la Universidad de Deusto-Bilbao EL PROCESO ECLESIÁSTICO DE LA «MÍSTICA CIUDAD DE DIOS» DE LA VEN. M. MARÍA DE JESÚS DE ÁGREDA Prólogo del Dr. J. I. Tellechea Idígoras (+), Prof. emérito de la Universidad Pontificia de Salamanca Epílogo de S. E. R. D. Vicente Jiménez, Arzobispo de Zaragoza Segunda edición modificada PONTIFICIA ACADEMIA MARIANA INTERNATIONALIS Città del Vaticano 2015 4 Licencia de la orden Visto y aprobado para su publicación Eddy Vásquez, C.P. Consultor Provincial de la Zona Andina Lima, 31.07.2014 Licencia del Ordinario D. VICENTE JIMÉNEZ ZAMORA, Arzobispo de Zaragoza, después de haber examinado el libro: La Ven. M. María de Ágreda y la Inmaculada Concepción, El Proceso Eclesiástico a la «Mística Ciudad de Dios», cuyos autores son el P. Benito Mendía, OFM (+) y el P. Antonio María Artola Arbiza, CP; por el presente CONCEDO la licencia eclesiástica para que pueda imprimirse. Dado en Zaragoza, 13 de marzo de 2015 Vicente Jiménez Zamora Arzobispo de Zaragoza Vicente Jiménez Zamora Arzobispo de Zaragoza 5 A la Comunidad de MM. Concepcionistas de Ágreda, herederas del carisma inmaculista de su Fundadora, modelo heroico de sumisión al Magisterio de la Iglesia en la aceptación sincera de las penosas decisiones romanas contrarias a la Mística Ciudad de Dios 6 PRÓLOGO Al término de la lectura de este singular estudio, no sé por qué me han venido a la memoria horas infantiles en que ayudaba a mi madre a desenredar una madeja de lana para, al fin, convertirla en ovillo utilizable para hacer punto. -
John Chrysostom and the Mission to the Goths: Rhetorical and Ethical Perspectives
Page 1 of 10 Original Research John Chrysostom and the mission to the Goths: Rhetorical and ethical perspectives Author: This study examines the role of John Chrysostom as bishop-missionary to the Goths in 1 Chris L. de Wet Constantinople. After Theodosius declared Nicene orthodoxy to be the only valid and Affiliation: legal faith, a potent programme to establish orthodoxy in Constantinople had begun, with 1Department of New bishops like Gregory Nazianzen and Nectarius promoting the cause. During and shortly after Testament and Early Christian Chrysostom’s arrival in Constantinople, most of the Arians were Goths, and Chrysostom Studies, University of South became personally involved in their affairs. In the light of this, the study specifically looks Africa, South Africa at how Chrysostom constructs and negotiates barbarian identity, with special emphasis on Correspondence to: the rhetorical and ethical dimensions of his involvement; with emphasis on the trajectories Chris de Wet provided by Foucault and De Certeau for understanding rhetoric, ethics and identity. It is specially asked whether Chrysostom could escape the classical Graeco-Roman habitus of Email: [email protected] barbarism and the normativity of the free, male Roman body. Postal address: PO Box 17585, Randhart, A forgotten memory of stone in Istanbul Alberton 1457, South Africa Orhan Pamuk writes the following in his prolific yet pensive Istanbul (2004): Dates: The city into which I was born was poorer, shabbier, and more isolated than it had ever been before Received: 09 Jan. 2012 in its two-thousand-year history. For me, it has always been a city of ruins and of end-of-empire Accepted: 06 Feb. -
The Revival of Political Hesychasm in Greek Orthodox Thought: a Study of the Hesychast Basis of the Thought of John S
ABSTRACT The Revival of Political Hesychasm in Greek Orthodox Thought: A Study of the Hesychast Basis of the Thought of John S. Romanides and Christos Yannaras Daniel Paul Payne, B.A., M.Div. Mentor: Derek H. Davis, Ph.D. In the 1940s Russian émigré theologians rediscovered the ascetic-theology of St. Gregory Palamas. Palamas’s theology became the basis for an articulation of an Orthodox theological identity apart from Roman Catholic and Protestant influences. In particular the “Neo-Patristic Synthesis” of Fr. Georges Florovsky and the appropriation of Palamas’s theology by Vladimir Lossky set the course for future Orthodox theology in the twentieth century. Their thought had a direct influence upon the thought of Greek theologians John S. Romanides and Christos Yannaras in the late twentieth century. Each of these theologians formulated a political theology using the ascetic-theology of Palamas combined with the Roman identity of the Greek Orthodox people. Both of these thinkers called for a return to the ecclesial-communal life of the late Byzantine period as an alternative to the secular vision of the modern West. The resulting paradigm developed by their thought has led to the formation of what has been called the “Neo- Orthodox Movement.” Essentially, what the intellectual and populist thinkers of the movement have expressed in their writings is “political hesychasm.” Romanides and Yannaras desire to establish an Orthodox identity that separates the Roman aspect from the Hellenic element of Greek identity. The Roman identity of the Greek people is the Orthodox Christian element removed from the pagan Hellenism, which, as they argue, the Western powers imposed on the Greek people in the establishment of the modern nation-state of Greece in 1821. -
The Kingdom of God, the Highest Good Herman Bavinck Translated by Nelson D
TBR 2 (2011): 133–170 The Kingdom of God, The Highest Good Herman Bavinck Translated by Nelson D. Kloosterman * INTRODUCTION [28] Amid all the distress surrounding the discipline of theology today, it is undoubtedly a heartening phenomenon that the science identified as Ethics seems to be enjoying an unheralded resurgence of interest, compared to former times. This does not mean, of course, that everything in this discipline is flourishing. Not all of the causes to which Ethics is indebted for this resurgence are heartwarming. The way in which people try to dislodge the firm foundations of this discipline, or seek to caricature and deny its eternal principles, is far from encouraging. But that people are curious about the moral life and attempt to clarify its nature, principle, and essence, do provide reasons for rejoicing and gratitude, I think. Formerly, the discipline of Ethics received sparse attention, consisting mostly of explaining the doctrines of virtues and duties. Simply knowing what kind of persons we must be is inadequate, *The following essay is a lecture that Bavinck delivered to the Student Corps of the Theological School in Kampen—Fides Quaerit Intellectum—on 3 February 1881. The lecture was originally serialized in De Vrije Kerk: Vereeniging van Christelijke Gereformeerde Stemmen 7 (April–August 1881): 4:185–92; 5:224– 34; 6:271–77; 7:305–14; 8:353–60. These articles were republished as a single essay in the collection of Bavinck essays prepared by his brother, C.B. Bavinck, Kennis en Leven (Kampen: Kok, 1922), 28–56. The pagination from Kennis en Leven is provided in brackets: [ ]. -
Pope Gregory X and the Crusades
1 POPE GREGORY X AND THE CRUSADES A THESIS SUBMITTED FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN THE SCHOOL OF HISTORY AT QUEEN MARY, UNIVERSITY OF LONDON BY PHILIP BRUCE BALDWIN UNDER THE SUPERVISION OF DR. THOMAS ASBRIDGE 2 FOR MY PARENTS 3 ABSTRACT This study examines the crusading movement during the reign of Pope Gregory X in the latter part of the thirteenth century, before the Latin presence in the Levant came to an end. It seeks to demonstrate the important position of this little-known pope, who formed the bridge between what can now be seen as two separate eras in the crusading period, namely, the era of the traditional passagium generale, and the ‘new’ era of the passagium particulare. To do this, it will study Western and Muslim sources to understand the condition of the Holy Land during Gregory’s pontificate to see the effect it had on the manner in which he organised his crusade, using both traditional and ‘new’ methods. By drawing on sources from crusading in Iberia, it will show that Gregory approached the crusade flexibly, and was not, as commonly described by historians, wholly obsessed with the Holy Land. It also seeks to dispel one of the more popular myths surrounding Gregory, which is that he wanted to change the government of the kingdom of Jerusalem by putting Charles of Anjou in charge there. A study of the Angevin chancery records – little used by crusade historians – will demonstrate that it was not Gregory’s idea, but rather Charles’ own. Finally, using Gregory’s papal registers and chronicle evidence, this study will attempt to imagine the crusade that would have occurred had Gregory not died prematurely.