DOCSLIB.ORG

A Happy and Holy Christmas and a Blessed New Year 2021

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
A Happy and Holy Christmas and a Blessed New Year 2021 A Happy and Holy Christmas and A Blessed New Year 2021 “God is not accustomed to refusing a good gift to those who ask for one. Since he is good, and especially to those who are faithful to him, let us hold fast to him with all our soul, our heart, our strength, and so enjoy his light and see his glory and possess the grace of supernatural joy.” Saint Ambrose, Bishop of Milan, 4th Century Melkite Catholic Eparchy of Australia and New Zealand A Happy and Holy Christmas and A Blessed New Year “If God is with us, who can be against us?” (Rm 8:31) “If God is with us, who can be against us?” (Rm 8:31) My Dear Brothers and Sisters in Christ, The Peace of our Lord and Saviour Jesus Christ be with you. At the very core of our Christian Faith is the firm, indeed unshakable, conviction that the crucified Jesus of Nazareth was raised up by God, and it is only in his Name that salvation is to be found. (Acts 4:10-12) St Paul puts it concisely in his first Letter to the Corinthians “… if Christ has not been raised, our preaching is useless and so is your faith.” (15:14) In several places in the canonical Gospels, Jesus foretells his death and resurrection, “And he began to teach them that the Son of man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again.” (Mk 8:31) Both the evangelists Luke and John record three occasions when Jesus raised dead individuals – the son of the widow of Nain (Lk 7:11-17), the daughter of Jairus (Lk 8:49-56) and Lazarus “of the four days.” (Jn 11:1-44) These – and there may have been others – were signs given in anticipation of his own glorious resurrection at the third day. However, unlike the recipients of these prefiguring signs, the Lord, who had entered into the mystery of death, came forth from the holy tomb in a state of being that we cannot understand. He was the same Jesus, but he was different. The favoured description of the Risen Lord is that he was “glorified”. His risen body was no longer bound by space and time. And our response can only be that of Thomas, “My Lord and my God.” (Jn 20:24-30) Lazarus was raised up (ἐγεὶρω) to die again, as were the widow’s son and Jairus’ daughter. The glorified Lord came forth freed of all the physical limitations of this world, and never to die again, “For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him.” (Rm 6:9) In a poetic way we often speak of “resurrection” as a renewal or a restoration of things. The light that shone forth from the holy tomb that first Pascha has touched every aspect of the created reality, the entire cosmos. Because of the Glorious Resurrection we can be certain “that nothing can separate us from the love of God…” (Rm 8:38) At present we are experiencing what, for many, is a time of darkness, even death. However, we know that ahead there is an unfading and unfailing light – and that this Light is the Lord, Jesus Christ, Risen in Glory. As the liturgical year unfolds, let us keep our hearts and minds fixed firmly on our Lord Jesus Christ “our sure and certain hope, an anchor for our souls.” (Heb 6:19) May each of us, Clergy and Faithful, who together constitute our Holy Eparchy, find great strength and courage in the year that lies ahead. Each day let us find time to be quiet and still, to listen. In these moments even in the challenges that confront us we will hear him speak to our hearts, “It is I. Do not be afraid.” (Jn 6:20) As we set out upon another year’s journey, let us keep before us the exhortation of the Apostle Peter, “Each of you has been blessed with one of God’s many wonderful gifts to be used in the service of others. So, use your gift well.” (1 Peter 4:10) With my paternal blessing and with prayers assured, Robert Rabbat Eparch JANUARY Sunday Monday Tuesday Wednesday Thursday Friday Saturday 31 1 St Basil the Great 2 Pope Sylvester Sunday of the Prodigal Son Circumcision of our Lord Saturday before Theophany Jesus Christ السبت قبل الظهور اﻻلهي ختان الرب أحد اﻻبن الشاطر 1 Corinthians 6:12-20 Colossians 2:8-12 1 Timothy 3:13-4:5 Luke 15:11-32 Luke 2:20-22, 40-52 Matthew 3:1-6 3 4 5 6 7 8 9 Paramony of Theophany Theophany of our Lord كانون الثاني - يناير Synaxis of John the Baptist St Dominica Saturday after Theophany عيد الظهور اﻹلهي بارمون الظهور اﻹلهي Sunday before Theophany Synaxis of the 70 disciples 2021 ّ السبت بعد الظهور اﻻلهي السابق المجيد يوحنا المعمدان )الغطاس( )الغطاس( اﻷحد قبل الظهور اﻻلهي December 2020 2 Timothy 4:5-8 1 Corinthians 4:9-16 1 Corinthians 9:19-27 Titus 2:11-14, 3:4-7 Acts 19:1-8 2 Corinthians 4:6-15 Ephesians 6:10-17 S M T W T F S Mark 1:1-8 John 1:18-28 Luke 3:1-18 Matthew 3:13-17 John 1:29-34 John 3:22-33 Matthew 4:1-11 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 10 11 12 13 14 15 16 20 21 22 23 24 25 26 27 28 29 30 31 Sunday after Theophany St Theodosios St Tatiana Sts Ermylos and Stratonicos Leave-taking of Theophany St Paul of Thebes Veneration of the Chains of Peter the Apostle وداع الظهور اﻻلهي اﻷحد بعد الظهور اﻻلهي Ephesians 4:7-13 Hebrews 13:7-16 1 Corinthians 9:2-12 2 Timothy 2:1-10 Hebrews 10:32-38 Galatians 5:22-6:2 Acts 12:1-11 February 2021 Matthew 4:12-17 Luke 3:19-22 John 10:39-42 Luke 20:1-8 Luke 12:32-40 Luke 12:32-40 John 21:14-25 S M T W T F S 1 2 3 4 5 6 St Anthony 7 8 9 10 11 12 13 17 the Great 18 19 20 21 22 23 14 15 16 17 18 19 20 th 21 22 23 24 25 26 27 15 Sunday after Holy Cross Sts Athanasios and Cyril St Macarios the Egyptian St Euthymios the Great St Maximos the Confessor St Timothy the Apostle St Clement of Ancyra اﻷحد الخامس عشر بعد الصليب 28 Liturgical Symbols: Hebrews 13:17-21 Hebrews 13:7-16 1 Peter 3:10-22 2 Corinthians 4:6-15 1 Peter 4:12-5:5 2 Peter 1:1-10 2 Timothy 2:11-19 Luke 19:1-10 Matthew 5:14-19 Mark 12:18-27 Luke 6:17-23 Mark 12:38-44 Mark 13:1-8 Luke 18:2-8 Church Major Feasts Abstain from meat Australia Day Fast from midnight until noon 24 25 26 27 28 29 30 Lenten Season Publican & Pharisee Sunday St Gregory the Theologian St Xenophon and relatives Relics of John Chrysostom St Ephrem the Syrian Relics of St Ignatius The Three Hierarchs ّ :Clergy Ordination Date أحد ّالفر ّيسي والعشار Deacon Michael Suliman 30/1/2011 Deacon Sam Gennaoui 30/1/2011 2 Timothy 3:10-15 Hebrews 7:26-8:2 2 Peter 2:9-22 Hebrews 7:26-8:2 1 John 1:8-2:6 1 John 2:7-17 Hebrews 13:7-16 Deacon Georges Tadourian 30/1/2011 Luke 18:10-14 John 10:9-16 Mark 13:14-23 John 10:9-16 Mark 13:31-14:2 Mark 14:3-9 Matthew 5:14-19 “If God is with us, who can be against us?” (Rm 8:31) FEBRUARY Sunday Monday Tuesday Wednesday Thursday Friday Saturday 1 2 3 4 5 6 Presentation of our First Saturday of the Preparation of the Presentation Lord Jesus Christ to the Sts Simeon and Anna St Isidore of Pelusium St Agatha dead of our Lord Jesus Christ to the Temple السبت اﻻول للراقدين دخول السيد إلى الهيكل Temple 1 John 2:18-3:8 Hebrews 7:7-17 1 John 3:21-4:11 1 John 4:20-5:21 2 John 1:1-13 1 Corinthians 10:23-29 Mark 11:1-11 Luke 2:22-41 Mark 14:43-15:1 Mark 15:1-15 Mark 15:22-25, 33-41 Luke 21:8, 9, 25-27, 33-36 13 12 11 10 9 8 7 شباط - فبراير Meat-fare Sunday Prophet Zechariah Leave-taking of the Feast of St Charalampos St Blaise St Meletios Saturday of Ascetics 2021 the Presentation of Our Lord سبت جميع اﻷباء النساك أحد مرفع اللحم January 2021 S M T W T F S 1 Corinthians 8:8-9:2 3 John 1:1-15 Jude 1:1-10 Romans 14:6-9 Jude 1:11-25 Ephesians 5:8-19 Romans 14:19-23, 16:25-27 Matthew 25:31-46 Luke 19:29-40, 22:7-39 Luke 22:39-42, 45-23:1 Matthew 26:57-75 Luke 23:2-34, 44-56 John 19:25-37 Matthew 6:1-13 1 2 3 4 5 6 7 8 9 St Maron 10 11 12 13 14 15 16 the Hermit 17 18 19 20 21 22 23 14 15 16 17 18 19 20 24 25 26 27 28 29 30 Cheese-fare Sunday Beginning of Holy St Pamphilos and St Theodore St Leo, Pope of Rome 1st Akathist St Theodore the martyr 31 and Great Fast companions المدائح اﻷولى بدء الصوم المقدس الكبير أحد مرفع الجبن March 2021 S M T W T F S Romans 13:11-14, 14:1-4 Genesis 1:1-13 Genesis 1:14-23 Genesis 1:24-2:3 Genesis 2:4-19 Genesis 2:20-3:20 Hebrews 1:1-12 1 2 3 4 5 6 Matthew 6:14-21 Proverbs 1:1-20 Proverbs 1:20-33 Proverbs 2:1-22 Proverbs 3:1-18 Proverbs 3:19-34 Mark 2:23-3:5 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 21 22 23 24 25 26 27 Sunday of Orthodoxy Relics of Martyrs at Eugenios St Polycarp of Smyrna Discoveries of the Head of St Tarasios 2nd Akathist St Procopios 28 29 30 31 John the Forerunner المدائح الثانية أحد ّاﻷرثوذكسية Liturgical Symbols: Hebrews 11:24-40 Genesis 3:21-4:7 Genesis 4:8-15 Genesis 4:16-26 Genesis 5:1-24 Genesis 5:32-6:8 Hebrews 3:12-16 John 1:43-51 Proverbs 3:34-4:22 Proverbs 5:1-15 Proverbs 5:15-6:4 Proverbs 6:3-20 Proverbs 6:20-7 Mark 1:35-44 Church Major Feasts Abstain from meat St Gregory Fast from midnight until noon 28 Palamas Lenten Season Sunday of Holy Relics Clergy Ordination Date: أحد الذخائر ّالمقدسة Fr.
Load more

Recommended publications
  • The Chalcedonian Christology of St John Damascene : Philosophical Terminology and Theological Arguments
    Durham E-Theses The Chalcedonian Christology of St John Damascene : philosophical terminology and theological arguments Metallidis, George How to cite: Metallidis, George (2003) The Chalcedonian Christology of St John Damascene : philosophical terminology and theological arguments, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/1085/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 UNIVERSITY OF DURHAM DEPARTMENT OF THEOLOGY GEORGE METALLIDIS The copyright of this thesis rests with the author. No quotation from it should be published without his prior written consentand information derived from it should be acknowledged. The Chalcedonian Christology of St John Damascene: Philosophical Terminology and Theological Arguments PhD Thesis/FourthYear Supervisor: Prof. ANDREW LOUTH 0-I OCT2003 Durham 2003 The ChalcedonianChristology of St John Damascene To my Mother Despoina The ChalcedonianChristology of St John Damascene CONTENTS Page ABBREVIATIONS 7 ACKNOWLEDGMENT 12 INTRODUCTION 14 CHAPTER ONE TheLife of St John Damascene 1.
    [Show full text]
  • I – the Triodion
    I – The Triodion ON THE ISLAND OF ZAKYNTHOS a unique ceremony takes place at the beginning of the Triodion. The book of the Triodion is placed on a stand before the icon of Christ. Before the first hymn from this book is chanted, the volume is presented to the bishop. He venerates it as if it were an icon, followed by all the clergy. Then the book is presented to the chanter who intones the first hymn. The time of the Triodion has begun. The term Triodion refers to the ten weeks leading up to Pascha as well as to the book which contains the hymns, readings and prayers proper to this season. Triodion literally means “three odes” and refers to the canons at daily Orthros which contain three rather than the usual nine odes. The Triodion as we have it today was organized by Studite monks in ninth-century Constantinople. They drew chiefly on texts from the Patriarchate of Jerusalem by a number of outstanding hymnographers, including Andrew of Crete, Cosmas of Maiuma and John of Damascus – some twenty composers in all. In general the prayers and services of the Triodion may be considered a great catechesis for the faithful, setting forth the entire scope of divine revelation through the reading of several books from the Old Testament and allusions to many others in the Great Canon and other hymns as well as patristic homilies and chants based on still other sacred texts. This catechesis is not about imparting information but about motivating us to embrace the great task of the season: repentance and the renewal of our life in Christ.
    [Show full text]
  • The Last Judgment Is Coming!
    Saint Joseph Melkite Greek Catholic Church 130 North Saint Francis Cabrini Avenue Scranton, PA 18504 Rev. Father Michael Jolly— Pastor E-Mail: [email protected] 570-213-9344 Web: http://melkitescranton.org Webmaster: Sal Zaydon Parish Office 570-343-6092 February 8, 2015 Meat Fare – The Last Judgment Tone 2 and Orthros Gospel 2 Liturgy Schedule: Sunday Orthros 8:55 am Saturday Vesper Liturgy 4 pm Sunday Divine Liturgy 10:00 am Compline Weds. 8:30PM Holy Confession—before Saturday Liturgy, after Compline and by appointment Parish Notes: Liturgy Intentions The Qurban consecrated at this weekend's liturgies was baked by Joanna Simon. Thank you Joanna. February 8, 2015 Whenever bread you bake is offered at the Divine Genevieve (Boots) Zaydon Liturgy, you and your intentions are specially remembered in the Prosthesis and the Liturgy itself. Yolande Haddad 2014 Contribution recognition letters have been sent to our contributors. Contact the parish office if you have February 15, 2015 any questions. Genevieve (Boots) Zaydon Fr. Michael will commemorate the newly deceased at all Yolande Haddad Liturgies until their 40 Day Memorial. At that point we will commemorate them according to liturgy requests. Next Sunday is Cheesefare Sunday. Today is the last day Today’s Icon: Today’s Gospel reading is Matthew that you can eat meat if you are 25:31-46, the parable of the Last Judgment. It observing the full Lenten fast. reminds us that while trusting in Christ’s love and We will have an Ice Cream mercy, we must not forget His righteous judgment when He comes again in glory.
    [Show full text]
  • Matins Served Tuesday Evening Or Wednesday Morning
    Great and Holy Wednesday Matins Served Tuesday evening or Wednesday morning Through the prayers of our holy fathers, Lord Jesus Christ, Son of God, have mercy on us. Glory to thee, our God, glory to thee. O heavenly King, the Comforter, the Spirit of truth, who art everywhere present and fillest all things, Treasury of blessings and Giver of life: come and abide in us; and cleanse us from every impurity, and save our souls, O Good One. Holy God, Holy Mighty, Holy Immortal, have mercy on us. (thrice) Glory to the Father and to the Son and to the Holy Spirit, now and ever and unto ages of ages. Amen. All-holy Trinity, have mercy on us. Lord, cleanse us from our sins. Master, pardon our transgressions. Holy One, visit and heal our infirmities, for thy Name’ s sake. Lord, have mercy. (thrice) Glory to the Father and to the Son and to the Holy Spirit, now and ever and unto ages of ages. Amen. Our Father, who art in heaven, hallowed be thy Name. Thy kingdom come. Thy will be done, on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from the evil one. [Through the prayers of our holy fathers, Lord Jesus Christ, Son of God, have mercy on us. ] Amen. Lord, have mercy. (Twelve times) Glory to the Father and to the Son and to the Holy Spirit, now and ever and unto ages of ages.
    [Show full text]
  • Sinai, Zion, and Eden in Byzantine Hymnographic Exegesis1
    Bogdan G. Bucur PiĴ sburgh, PA “THE MOUNTAIN OF THE LORD“: SINAI, ZION, AND EDEN IN BYZANTINE HYMNOGRAPHIC EXEGESIS1 Introduction In the manifesto of the “Theophaneia School,“ Alexander Go litzin ventures the following bold statement: Theophany permeates Orthodox Tradition throughout, informing its dogmatic theology and its liturgy. That Jesus, Mary’s son, is the very One who appeared to Moses and the prophets — this is the consistent witness of the ante-Nicene Fathers, and remains founda- tional throughout the fourth century Trinitarian controversies and the later christological disputes.2 In the pages to follow, I would like to show that, aside from the his- tory of creeds, councils, and condemnations, and accompanying the patristic works of Christology or trinitarian theology, the identifi cation of the Son of Mary with “the Lord of Glory whom Moses saw of old“ is also aĜ rmed by the hymnographic tradition of the Christian East. The witness of Byzantine hymnography is extremely relevant, as no single patristic work has been read so extensively and with such uncondi- tional acceptance throughout the ages. Nevertheless, as I will show, the exegetical dimension of Byzantine hymnography is diĜ cult to de- fi ne using the categories commonly used for early Christian exegesis (“allegory,“ “typology,“ etc); I submit that a more suitable category (1) Except where indicated, the English translation of the hymns is taken from The Festal Menaion (trans. Mother Mary and Kallistos Ware; London— Boston: Faber&Faber, 1969) and The Lenten Triodion (trans. Mother Mary and Kallistos Ware; London—Boston: Faber&Faber, 1977), modifi ed only to con- form to contemporary use of pronouns and verbs.
    [Show full text]
  • Inanes Et Inficeti. Vechimea Octoihului Şi Stihurile Celor Opt Glasuri
    INANES ET INFICETI. VECHIMEA OCTOIHULUI ŞI STIHURILE CELOR OPT GLASURI DANIEL SUCEAVA* Abstract The topic of the grassroots of octaechia (h2 o3ktahci1a) as a taxonomical principle concerning the eight modes of the Byzantine music, as well as the octoechos in terms of liturgical book to which this principle has been applied (or has originated from), has undergone several periods of time while being object to research study. Since the legendary paternity of Saint John Damascene, the pioneer of the semiography and Byzantine hymnography in church tradition, passing through the reevaluation from the first decade of the last century, resulting in considering the octoechos of Severus, the Monophysit Patriarch of Antioch (5th–6th c.), as being the first certification of the hymnographical octaechia, the recent studies in which, refuting the afore-mentioned hypothesis, written proofs had been revealed, including fragments on papyrus, prior to Damascenian epoch (Greek, Georgian, Armenian, Syrian, Arabic manuscripts, some recently discovered), try to prove that the origin of the cult book, structured on the eight-week continuous sequence of the Christian liturgical calendar, is hagiopolitan (Palestinian), therefore reflecting the liturgical service of the cathedral in Jerusalem. The equivalence of the eight echoi (modes) of the psaltic theory with the harmoniai (a2rmoni1ai) of the Hellenic ancestry has been regarded from the beginning of more rigorous investigations on the phenomenology of the Byzantine musical art, as an artificial construction. But even those short dodecasyllabic poems, devoted to each echos that can be encountered within the Greek octoechoi in which the old ethos-doctrine of the Hellenic harmoniai late reflection has been seen, have been considered, by the scolars who scientifically managed to publish and decipher the Byzantine musical monuments, factical poetical improvisations lacking any real ground.
    [Show full text]
  • THE 15 Th DAY of the MONTH of AUGUST at LITTLE VESPERS On
    THE 15th DAY OF THE MONTH OF AUGUST THE DORMITION OF OUR ALL-HOLY, GLORIOUS MISTRESS, THE THEOTOKOS & EVER-VIRGIN MARY AT LITTLE VESPERS On "Lord, I have cried ...",4 stichera, in Tone I: Spec. Mel.: "Joy of the ranks of heaven ...": The assembly of the angels rejoiceth * in the immortal repose of the Mother of God; * and she, departing for the eternal mansions, is glad * and passeth over to the gladness of heaven, * to divine joy and everlasting delight. (Twice) Desiring the life on high, * thou didst abandon this one, O Theotokos, * O Maiden, flower of virginity, * who gavest birth to Christ, the Life of all. * And the assembly of the angels stood by with reverence * at thine honored burial, O Bride of God. The air is sanctified * by thy parting burial hymns; * and in thine ascent, * O Mother of God Who loveth mankind, * is an awesome miracle wrought, O Theotokos who knewest not man. * Wherefore, we, the faithful, faithfully do thee homage, * O Theotokos who knewest not wedlock. Glory ..., Now & ever ..., in Tone VI: Come ye, let us celebrate the universal dormition of the most immaculate Theotokos; for today the angels celebrate the honored repose of the Mother of God and call us mortals to gladness, that we may cry out with never-failing voices: Rejoice, O thou who hast been translated from earth and made thy habitation in the mansions of heaven! Rejoice, thou who hast brought together the choir of the disciples on light clouds! Rejoice, our hope and salvation; for we, the Christian race, unceasingly bless thee! Prokimenon of the day.
    [Show full text]
  • John of Damascus and the Consolidation of Classical Christian Demonology
    Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (1934 -) Projects Imagining Demons in Post-Byzantine Jerusalem: John of Damascus and the Consolidation of Classical Christian Demonology Nathaniel Ogden Kidd Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Religion Commons Recommended Citation Kidd, Nathaniel Ogden, "Imagining Demons in Post-Byzantine Jerusalem: John of Damascus and the Consolidation of Classical Christian Demonology" (2018). Dissertations (1934 -). 839. https://epublications.marquette.edu/dissertations_mu/839 IMAGINING DEMONS IN POST-BYZANTINE JERUSALEM: JOHN OF DAMASCUS AND THE CONSOLIDATION OF CLASSICAL CHRISTIAN DEMONOLOGY by The Rev. Nathaniel Ogden Kidd, B.A., M.Div A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin December, 2018 ABSTRACT IMAGINING DEMONS IN POST-BYZANTINE JERUSALEM: JOHN OF DAMASCUS AND THE CONSOLIDATION OF CLASSICAL CHRISTIAN DEMONOLOGY The Rev. Nathaniel Ogden Kidd, B.A., M.Div Marquette University, 2018 This dissertation traces the consolidation of a classical Christian framework for demonology in the theological corpus of John of Damascus (c. 675 – c. 750), an eighth century Greek theologian writing in Jerusalem. When the Damascene sat down to write, I argue, there was a great variety of demonological options available to him, both in the depth of the Christian tradition, and in the ambient local imagination. John’s genius lies first in what he chose not to include, but second in his ability to synthesize a minimalistic demonology out of a complex body of material and integrate it into a broader theological system.
    [Show full text]
  • John of Damascus's Theological Methodology
    Eleutheria Volume 5 Issue 1 Unity in Christ Article 10 May 2021 John of Damascus’s Theological Methodology: An Effective Way to Answer Islamic Objections Sherene N. Khouri Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/eleu Part of the History of Religion Commons, Islamic World and Near East History Commons, and the Medieval History Commons Recommended Citation Khouri, Sherene N.. 2021. "John of Damascus’s Theological Methodology: An Effective Way to Answer Islamic Objections." Eleutheria 5, (1). https://digitalcommons.liberty.edu/eleu/vol5/iss1/10 This Article is brought to you for free and open access by the School of Divinity at Scholars Crossing. It has been accepted for inclusion in Eleutheria by an authorized editor of Scholars Crossing. For more information, please contact [email protected]. John of Damascus’s Theological Methodology: An Effective Way to Answer Islamic Objections Abstract John of Damascus, who is considered one of the three pillars of the Eastern Orthodox church, was not known in the West for a long time. Few scholars studied his work in recent years and highlighted some aspects of his Summa, which is considered the first systematic theology work in the history of Christianity. This paper will have three sections: the first section shall discuss the life and the educational background of John. The second section shall discuss and evaluate John’s theological methodology. The third section shall discuss his methodology in answering the Saracen. This paper aims to highlight John’s theological work and methodology, and evaluate his answers to the Islamic objections.
    [Show full text]
  • 10Th SUNDAY After PENTECOST
    TENTH SUNDAY AFTER PENTECOST NINTH SUNDAY OF MATTHEW Icon of the Transfiguration of Our Lord — August 6th 2 Vol. 58, No. 31 AUGUST 5, 2012 AD 10th SUNDAY AFTER PENTECOST Bright vestments. Tone 1. Matins Gospel # 10: John 21:1-14. On August 5: The Fore-feast of the Transfiguration of Our Lord Jesus Christ has its own propers and we also commemorate: the Holy Martyr Eusignius (360-363) of Antioch; Our ven. Frs. Fabius (+250) and Antherus (+257), popes of Rome; holy Nonna the deaconess (+374), mother of St. Gregory the Theolo- gian (+389). … For the liturgical propers for an English Divine Liturgy, we use those of Tone 1 in the blue Anthology: pp.: 329-332, in Ukrainian: p. 462, with the propers for August 5th, from the black Sacrifice of Praise: pp.: 476, combined according to Typikon instructions given on page 533, Section XXII of Sacrifice of Praise. 5:00 PM – DIVINE LITURGY (all English, recited) SATURDAY, AUG 4 + Iwanna Chirovsky (Mary Ann Kasofsky) Fr. Ivan There will be no 7:45 am MATINAL LITURGY on SUNDAY, AUG 5 9:00 AM - DIVINE LITURGY (English, Ukrainian & O. C. Slavonic; choir) +Fr. Deacon Michael Levy (Family) Fr. Yaroslav 11:30 AM – DIVINE LITURGY (English; plainchant) God’s Blessings upon Parishioners Fr. Ivan with Petitions during Augmented Litany and Prayer after Amvon Prayer, Anthology, pages 1141-1142, at the request of Leslie and Paul Bodnarchuk to mark their 30th wedding anniversary. Mnohaya Lita! Many years! ON MOST WEEKDAYS, IF THERE IS NO SCHEDULED DIVINE LITURGY, FR. IVAN AND FR. YAROSLAV CELEBRATE MATINS-UTRENIA FROM THE DIVINE OFFICE IN THE CHAPEL AT 8:00 AM.
    [Show full text]
  • Ancient Christian Chant Introduction to Prosomia Hymns
    Ancient Christian Chant Introduction to Prosomia Hymns Types of Hymns One way that ancient Christian hymns were classified is by certain types of melodies: Idiomela hymns are those hymns which have their own melody specifically arranged to that text only. These are often the longer Sticheraric hymns for special feast days. They can also be special Heirmologic hymns. Automela hymns are the pattern or special melodies for many other hymns sung during the year. They are usually identified by the first few words of the Automela (or Original) Hymn such as “Awed by the beauty”, “On this day the Virgin”, “Joseph was amazed”, etc. Prosomia hymns are those hymns which are sung to the same melody as one of the Automela hymns. In the liturgical books they will say “Tone Four. Joseph was amazed.” This means the following hymn is to be sung to the same melody as the Automelon hymn “Joseph was amazed” in Tone Four. A Prosomion hymn was originally written with the same meter as its Automelon hymn (in the original Greek). This made it much easier to sing the large volumes of variable texts throughout the year. For instance, most of the Lord I have cried Stichera, Aposticha Stichera, Kathisma (or Sessional) Hymns, Exapostilaria and Praises Stichera in the daily services of the Menaion are Prosomia and appointed to be sung to these special Automela hymns. Also, in the Canons at Matins / Orthros the Heirmos (first verse of each Ode) is the Automelon and the Troparia following it were metered the same and sung to the same melody as the preceding Heirmos.
    [Show full text]
  • Durham Research Online
    Durham Research Online Deposited in DRO: 26 February 2015 Version of attached le: Accepted Version Peer-review status of attached le: Peer-reviewed Citation for published item: Banev, Krastu (2014) Myriad of names to represent Her Nobleness' : the Church and the Virgin Mary in the psalms and hymns of Byzantium.', in Celebration of living theology : a festschrift in honour of Andrew Louth. London: Bloomsbury, pp. 75-103. T T Clark theology. Further information on publisher's website: http://www.bloomsbury.com/9780567145604 Publisher's copyright statement: Additional information: Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full DRO policy for further details. Durham University Library, Stockton Road, Durham DH1 3LY, United Kingdom Tel : +44 (0)191 334 3042 | Fax : +44 (0)191 334 2971 https://dro.dur.ac.uk ‘Myriad of Names to Represent Her Nobleness’: The Church and the Mother of God in the Psalms and Hymns of Byzantium Krastu Banev Doctrines that do not lead us into prayer are not at the deepest level theological at all, for theology is about our relationship to God..
    [Show full text]