Coptic Lectionary Cycle Annual Lectionary
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GLIMPSES INTO the KNOWLEDGE, ROLE, and USE of CHURCH FATHERS in RUS' and RUSSIAN MONASTICISM, LATE 11T H to EARLY 16 T H CENTURIES
ROUND UP THE USUALS AND A FEW OTHERS: GLIMPSES INTO THE KNOWLEDGE, ROLE, AND USE OF CHURCH FATHERS IN RUS' AND RUSSIAN MONASTICISM, LATE 11t h TO EARLY 16 t h CENTURIES David M. Goldfrank This essay originated at the time that ASEC was in its early stages and in response to a requestthat I write something aboutthe church Fathers in medieval Rus'. I already knew finding the patrology concerning just the original Greek and Syriac texts is nothing short of a researcher’s black hole. Given all the complexities in volved in the manuscript traditions associated with such superstar names as Basil of Caesarea, Ephrem the Syrian, John Chrysostom, and Macarius of wherever (no kidding), to name a few1 and all of The author would like to thank the staffs of the Hilandar Research Library at The Ohio State University and, of course, the monks of Hilandar Monastery for encouraging the microfilming of the Hilandar Slavic manuscripts by Ohio State. I thank the Dumbarton Oaks Research Library and Collection; and Georgetown University’s Woodstock Theological Library as well as its Lauinger Library Reference Room for their kind help. Georgetown University’s Office of the Provost and Center for Eurasian, East European and Russian Studies provided summer research support. Thanks also to Jennifer Spock and Donald Ostrowski for their wise suggestions. 1 An excellent example of this is Plested, Macarian Legacy. For the spe cific problem of Pseudo-Macarius/Pseudo-Pseudo-Macarius as it relates to this essay, see NSAW, 78-79. Tapestry of Russian Christianity: Studies in History and Culture. -
1 Liturgical Year 2020 of the Celtic Orthodox Church Wednesday 1St
Liturgical Year 2020 of the Celtic Orthodox Church Wednesday 1st January 2020 Holy Name of Jesus Circumcision of Our Lord and Savior Jesus Christ Basil the Great, Bishop of Caesarea of Palestine, Father of the Church (379) Beoc of Lough Derg, Donegal (5th or 6th c.) Connat, Abbess of St. Brigid’s convent at Kildare, Ireland (590) Ossene of Clonmore, Ireland (6th c.) ♦ Liturgy: Wis 3:10-19 Eph 3:1-7 Lk 6:5-11 Holy Name of Jesus: ♦ Vespers: Ps 8 and 19 ♦ 1st Nocturn: Ps 64 1Tm 2:1-6 Lk 6:16-22 ♦ 3rd Nocturn: Ps 71 and 134 Phil 2:6-11 ♦ Matins: Jn 10:9-16 ♦ Liturgy: Gn 17:1-14 Ps 112 Col 2:8-12 Lk 2:20-21 ♦ Sext: Ps 53 ♦ None: Ps 148 1 Thursday 2 January 2020 Seraphim, priest-monk of Sarov (1833) Adalard, Abbot of Corbie, Founder of New Corbie (827) John of Kronstadt, priest and confessor (1908) Seiriol, Welsh monk and hermit at Anglesey, off the coast of north Wales (early 6th c.) Munchin, monk, Patron of Limerick, Ireland (7th c.) The thousand Lichfield Christians martyred during the reign of Diocletian (c. 333) ♦ Liturgy: Wis 4:1-6 Eph 3:8-13 Lk 8:24-36 Friday 3 January 2020 Genevieve, virgin, Patroness of Paris (502) Blimont, monk of Luxeuil, 3rd Abbot of Leuconay (673) Malachi, prophet (c. 515 BC) Finlugh, Abbot of Derry (6th c.) Fintan, Abbot and Patron Saint of Doon, Limerick, Ireland (6th c.) ♦ Liturgy: Wis 4:7-14a Eph 3:14-21 Lk 6:46-49 Saturday 4 January 2020 70 Disciples of Our Lord Jesus Christ Gregory, Bishop of Langres (540) ♦ Liturgy: Wis 4:14b-20 Eph 4:1-16 Lk 7:1-10 70 Disciples: Lk 10:1-5 2 Sunday 5 January 2020 (Forefeast of the Epiphany) Syncletica, hermit in Egypt (c. -
The Image of Justinianic Orthopraxy in Eastern Monastic Literature
The Image of Justinianic Orthopraxy in Eastern Monastic Literature 2 From 535 to 546, the emperor Justinian issued a series of imperial constitutions which sought to regulate the activities of monks and monasteries. Unprecedented in its scope, this legislative programme marked an attempt by the emperor to bring ascetics firmly under the purview of his government. Taken together, its rulings legislated on virtually every aspect of the ascetic life, prescribing a detailed model of ‘orthopraxy,’ or correct behaviour, to which the emperor demanded monks adhere. However, whilst it is clichéd to evoke Justinian’s status as a reformer of the law, scholars continue to view these orthopraxic rulings with some uncertainty. This is a reflection, in part, of the difficulties faced when attempting to judge the extent to which they were ever adopted or enforced. Studies of the emperor’s divisive religious policies have tended to focus instead upon matters of doctrine and, in particular, Justinian’s efforts to enforce his view of orthodoxy upon anti-Chalcedonian, monastic dissidents. This paper builds upon recent work to argue that the effects of Justinian’s monastic legislation were, in fact, widely felt.1 It will argue that accounts of the mid-sixth century by Eastern monastic authors reveal widespread familiarity with the rulings on ascetic practice contained in the emperor’s Novels. Their reception reveals the extent of imperial power over ascetics during this period, frequently presented as one in which the ‘holy man’ exercised almost boundless social and spiritual authority. I will concentrate on three main examples to illustrate this point, chosen to represent a suitable cross-section of the contemporary monastic movement: Cyril of Scythopolis’ Life of Sabas, the Life of Z‘ura in the Lives of the Eastern Saints by John of Ephesus, and the Coptic texts which detail the career of the Egyptian monastic leader, Abraham of Farshut.2 ORTHOPRAXY IN JUSTINIAN’S MONASTIC LEGISLATION Firstly, however, we must discuss Justinian’s monastic laws in greater detail. -
The Holy Psalmody of Kiahk Published by St
HOLY PSALMODY OF Kiahk According to the orders of the Coptic Orthodox Church First Edition }"almwdi8a Ecouab 8nte pi8abot ak <oi 8M8vrh+ 8etaucass 8nje nenio+ 8n+ek8klhsi8a 8nrem8n<hmi M St. George & St. Joseph Coptic Orthodox Church K The Holy Psalmody of Kiahk Published by St. George and St Joseph Church Montreal, Canada Kiahk 1724 A. M., December 2007 A. D. St George & St Joseph Church 17400 Boul. Pierrefonds Pierrefonds, QC. CANADA H9J 2V6 Tel.: (514) 626‐6614, Fax.: (514) 624‐8755 http://www.stgeorgestjoseph.ca Behold, from henceforth all generations shall call me blessed. For he that is mighty hath done to me great things; and holy is His Name. Luke 1: 48 - 49 Hhppe gar isjen +nou senaermakarizin 8mmoi 8nje nigene8a throu@ je afiri nhi 8nxanmecnis+ 8nje vh etjor ouox 8fouab 8nje pefran. His Holiness Pope Shenouda III Pope of Alexandria, and Patriarch of the see of saint Mark Peniwt ettahout 8nar,hepiskopos Papa abba 0enou+ nimax somt Preface We thank the Lord, our God and Saviour, for helping us to start this project. In this first edition, our goal was to gather pre‐translated hymns, and combine them with Midnight Praises in one book. God willing, our final goal is to have one book where the congregation can follow all the proceedings without having to refer to numerous other sources. We ask and pray to our Lord to help us complete this project in the near future. The translated material in this book was collected from numerous sources: Coptichymns.net web site Kiahk Praises, by St George & St Shenouda Church The Psalmody of Advent, by William A. -
Criticism of the Church
Criticism of the Church By: Richard B. Sorensen November 1, 2010, updated November 23, 2020 [email protected] www.richardsorensen.com www.unholygrail.net If you say that the history of the Church is a long succession of scandals, you are telling the truth, though if that is all you say, you are distorting the truth ~ Gerald Vann To a large degree, the Bible and the church have been lumped together in people’s minds and the frustration that some have felt with the actual “institutions of Christianity” have made them question and throw out the church, the Bible, and even Christianity itself. Many of the criticisms are overblown, but the church does have things to answer for. Here are some examples: For centuries the Catholic Church was a secular political power that vied with other governments for control and supremacy. Ignoring the separation enforced in the Old Testament between priests (religious leaders) and kings (secular leaders), and the New Testament pattern of multiple elders to avoid the tendency toward dictatorship, the Catholic Church centralized power by establishing the Papacy and the Vatican in the fourth century, with the Pope being the supreme leader. Subsequent popes sought to expand their authority, and at times there were vicious battles to seize the Papal ring. This is in contrast to Scriptures such as James 3:16-17: “For where jealousy and selfish ambition exist, there is disorder and every evil thing. But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy.” Many individual pastors and priests were lights for God, but the central leadership became corrupt and hypocritical. -
Biblical Trinity Doctrine and Christology Translation of L
Ludwig Neidhart: Biblical Trinity Doctrine and Christology translation of L. Neidhart, Biblische Trinitätslehre und Christologie, published online on http://catholic-church.org/ao/ps/Trinitaet.html, translated by the author, published online on http://catholic-church.org/ao/ps/downloads/TrinityChristology.pdf © Dr. Ludwig Neidhart, Hannover 1990 (original German Version) © Dr. Ludwig Neidhart, Augsburg 2017 (extended German Version and English translation) corrected and extended Version January 09, 2021 Contents: 1. Unity in Essence and Personal Distinction between Father and Son......................................................3 2. The Unity in Essence between the Father and the Son: Ten Biblical Arguments..................................8 3. The Holy Spirit or Holy Ghost..................................................................................................................18 4. The Triune God..........................................................................................................................................21 5. Trinity and Incarnation.............................................................................................................................29 6. Development of the Doctrine of Trinity and Incarnation......................................................................31 7. Summary and Graphic Presentation of the Concepts of Trinity and Incarnation..............................48 8. Discussion: Is the Son subordinated to the Father?...............................................................................50 -
Gateway to the Syriac Saints: a Database Project Jeanne-Nicole Mellon Saint-Laurent Marquette University, [email protected]
Marquette University e-Publications@Marquette Theology Faculty Research and Publications Theology, Department of 1-1-2016 Gateway to the Syriac Saints: A Database Project Jeanne-Nicole Mellon Saint-Laurent Marquette University, [email protected] Published version. Journal of Religion, Media and Digital Culture, Vol. 5, No. 1 (2016): 183-204. Permalink. © 2016 St. John's College. Used with permission. 183 http://jrmdc.com Gateway to the Syriac Saints: A Database Project Jeanne-Nicole Mellon Saint-Laurent Marquette University, USA Contact: [email protected] Keywords: Syriac; hagiography; late antiquity; saints; manuscripts; digital humanities; theology; religious studies; history Abstract: This article describes The Gateway to the Syriac Saints, a database project developed by the Syriac Reference Portal (www.syriaca.org). It is a research tool for the study of Syriac saints and hagiographic texts. The Gateway to the Syriac Saints is a two-volume database: 1) Qadishe and 2) Bibliotheca Hagiographica Syriaca Electronica (BHSE). Hagiography, the lives of the saints, is a multiform genre. It contains elements of myth, history, biblical exegesis, romance, and theology. The production of saints’ lives blossomed in late antiquity alongside the growth of the cult of the saints. Scholars have attended to hagiographic traditions in Greek and Latin, but many scholars have yet to Journal of Religion, Media and Digital Culture Volume 5, Issue 1 (2016) https://jrmdc.com 184 discover the richness of Syriac hagiographic literature: the stories, homilies, and hymns on the saints that Christians of the Middle East told and preserved. It is our hope that our database will give scholars and students increased access to these traditions to generate new scholarship. -
Conversations an E-Journal from the Uniting Church Centre for Theology & Ministry 1 Morrison Close Parkville, VIC, 3052 [email protected]
Conversations An e-journal from the uniting church Centre for Theology & Ministry 1 Morrison Close Parkville, VIC, 3052 [email protected] Accountability in Discernment: Our Life and Death is in Our Neighbour Introduction ‘Discernment’ is something of buzz word. Reports of it abound in church circles accompanied by wry smiles: that someone has discerned ‘their’ call to study overseas, to offer new programs in inspiring locations. It has even become a lunchtime joke: ‘Have you discerned your sandwich options?’ While Christian tradition is clear that all of these choices, from diet to institutional investment to individual vocation, are indeed matters for discernment, applying the buzz word rightly is no laughing matter. Against a wide‐spread assumption that discernment is an individual concern into which the Christian community should not intrude or even enquire too closely, the monastic tradition points to an accompanying vocabulary of other terms. Ancient catch‐cries from the Christian tradition link ‘discernment’ powerfully to ‘humility’, ‘obedience’, ‘accountability’, and ‘the infinite horizon of God’s Reign’. Woven together these qualities and attitudes give a rich texture to the patterns of faithful discernment. These less marketable but deeply resonant terms offer checks and balances to the tendency to see discernment as a personal matter for an individual and God. Authentic discernment is a spiritual gift and fruit of humility, made possible by a loving community. This article explores the monastic understanding of discernment and the role of accountability in ensuring good decisions. It identifies two paradoxes. Firstly, while individuals who seek God are called to ask above all ‘Who am I?’, they never discover their true selves alone, as self‐authorising mavericks, but always in community and in the neighbour. -
Bulletin-2019-02-17
IMMACULATE CONCEPTION OF MARY PARISH HH – Hitch Hall MH – Maher Hall February 17, 2019 SB – School Basement R – Rectory CH – Church Sixth Sunday in Ordinary Time WH – Waldeisen Hall Date Observance Mass Time & Intention Server(s) Readings Event/Meeting 5:30 pm Mon Gn 4:1-15, 25; Nancy Smith Stockdale Morgan Feb 18 Mk 8:11-13 by Fr. Mike Tues Gn 6:5-8, 7-15, 10; Free Store Feb 19 Mk 8:14-21 4:30 pm – 7 pm SB 5:30 pm Wed Gn 8:6-13, 20-22; Contemporary Choir Ethel Witzl Morgan Feb 20 Mk 8:22-26 6: 45 pm CH by Altar & Rosary Society Thur Peter Damian, Gn 9:1-13; Feb 21 Bishop & Doctor Mk 8:27-33 5:30 pm Fri The Chair of St. Peter 1 Pt 5:1-4; Mary Ann Duhon Morgan Feb 22 the Apostle Mt 16:13-19 by Martha J. Klein Confessions 5:30 pm Sat Polycarp, Heb 11:1-7; 9 am -10 am CH Deceased Members of Burkhart Feb 23 Bishop & Martyr Mk 9:2-13 Free Store the Witzl Family 9:30 am – noon SB 8:30 am 8:30 am People of the Parish Brown 1 Sm 26:2, 7-9, 12-13, 22-23; Sun Seventh Sunday 11 am 11 am 1 Cor 15:45-49; Feb 24 in Ordinary Time Deceased Family Members Wilson Lk 6:27-38 of Bob & Kathy Doerr Compton Sanctuary Lamp – Benjamin Blankenship Holy Family Candle – Special Intention COLLECTION REPORT th Week Ending • AFE – Our next session will be March 7 . -
Immoveable Feasts
Immoveable Feasts There are numerous feasts which always fall on the same day of the month every year. These are called the immoveable feasts. For example, the Nativity of our Lord (Christmas) always falls on December 25, and the Dormition of the Mother of God always falls on August 15. The cycle of immoveable feasts begins on September 1, the beginning of the Church Year, and ends on August 31. While the centre of the moveable feasts is Pascha (Easter), the centre of the immoveable feasts is the Nativity of our Lord (Christmas). Sometimes, the cycle of immoveable feasts is called the Christmas Cycle. Below is a listing of the more important feast days through the Church Year. For a complete listing for every day of the year, please refer to the Church Calendar. September 1 Beginning of the Indiction, that is, the New Year; Commemoration of Our Holy Father Symeon the Stylite (459) and His Mother Martha; and the Synaxis of the Most Holy Mother of God of Miasenes 8 The Nativity of Our Most Holy Lady, the Mother of God and Ever-Virgin Mary 13 Commemoration of the Dedication of the Holy Church of the Resurrection of Christ Our God (335); the Forefeast of the Exaltation of the Precious and Life-Giving Cross; the Holy Priest-Martyr Cornelius the Centurion 14 The Universal Exaltation of the Precious and Life-Giving Cross 23 The Conception of the Honorable and Glorious Prophet, Forerunner and Baptist John 26 The Passing of the Holy Apostle and Evangelist John the Theologian 28 Our Venerable Father and Confessor Chariton (Pronounced “Káriton”) -
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Implementing the Principles of the Compendium of the Social Doctrine of the Catholic Church in Catholic Higher Education1 His Eminence Renato Raffaele Cardinal Martino The purpose of this discussion is to share a refl ection on the imple- mentation of Catholic Social Teaching (CST) in the ministry of Catholic higher education. In particular, I wish to highlight the Compendium of the Social Doctrine of the Church2 that was completed by the Pontifi cal Council for Justice and Peace at the request of the Servant of God, Pope John Paul II. Designed to be a user-friendly synthesis of the principles of CST, the Compendium has proven to be an extremely practical and substantial resource. It has now been translated into 40 different lan- guages and is widely available throughout the world. In a certain sense, the Social Doctrine of the Catholic Church has been called “the Church’s best kept secret.” Why is this the case? Before the publication of the Compendium, perhaps because the social teach- ings of the popes were responding to specifi c situations (such as the cir- cumstances of the workers at the end of nineteenth century examined by Pope Leo XIII in his Encyclical Rerum novarum3), a well-structured exposition of the social doctrine of the Church did not exist. It was not until 1999 that Pope John Paul II, in his exhortation Ecclesia in America4, promised a document that would synthesize the social doc- trine of the Church. He then asked the Pontifi cal Council for Justice and Peace to prepare such a document—the Compendium of the Social Doctrine of the Church—which was fi rst released on October 25, 2004. -
SYNAXARION, COPTO-ARABIC, List of Saints Used in the Coptic Church
(CE:2171b-2190a) SYNAXARION, COPTO-ARABIC, list of saints used in the Coptic church. [This entry consists of two articles, Editions of the Synaxarion and The List of Saints.] Editions of the Synaxarion This book, which has become a liturgical book, is very important for the history of the Coptic church. It appears in two forms: the recension from Lower Egypt, which is the quasi-official book of the Coptic church from Alexandria to Aswan, and the recension from Upper Egypt. Egypt has long preserved this separation into two Egypts, Upper and Lower, and this division was translated into daily life through different usages, and in particular through different religious books. This book is the result of various endeavors, of which the Synaxarion itself speaks, for it mentions different usages here or there. It poses several questions that we cannot answer with any certainty: Who compiled the Synaxarion, and who was the first to take the initiative? Who made the final revision, and where was it done? It seems evident that the intention was to compile this book for the Coptic church in imitation of the Greek list of saints, and that the author or authors drew their inspiration from that work, for several notices are obviously taken from the Synaxarion called that of Constantinople. The reader may have recourse to several editions or translations, each of which has its advantages and its disadvantages. Let us take them in chronological order. The oldest translation (German) is that of the great German Arabist F. Wüstenfeld, who produced the edition with a German translation of part of al-Maqrizi's Khitat, concerning the Coptic church, under the title Macrizi's Geschichte der Copten (Göttingen, 1845).