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This collection of reflections contemplates the Divinity descending, acting within, and enlightening our day-to-day lives. This eminent Orthodox ethicist and pastor ponders questions that arise in our culture and answers them in an engaging style that is fully accessible to the average layperson.
This pocket-size hieratikon contains all the texts necessary for a deacon or priest in serving the daily hours of the Orthodox Church - Vespers, Compline, Midnight Office, Matins and the hours. Church Slavonic and English texts are provided in parallel, on facing pages. Also included are instructions and additional prayers for the All-Night Vigil and the services of Great Lent, the festal and Sunday prokeimena, and festal megolynaria. The cloth binding is sewn for durability and supplemented with four marking ribbons.
At the height of the tumultuous developments taking place in Central and Eastern Europe in the ninth century, two Greek missionaries from Thessalonica came to the fore. Through their work of acculturation among the Slavs, these brothers Constantine-Cyril and Methodius wrought far-reaching and lasting changes upon European life. This book looks back over the life and work of these two figures and analyzes their ecclesiastical and cultural mission. Life in ninth-century Thessalonica was strongly affected by the presence of Slav raiders presenting a problem for the Empire. To deal with it the Byzantine policymakers devised the Slavonic project and invited the brothers to play a part in it. They embarked upon careers in the service of the Church and the State, undertaking missions of vital importance to both. Their presence in the Crimea was closely bound up with several aspects of Byzantium's ecclesiastical policy and programme of acculturation, as also with the Russians' first encounter with Christianity. Working intensively, Cyril and Methodius created an alphabet for the Slavs and gave them the written word on a high intellectual level. In presenting the Slavs with an alphabet and the written word, the brothers transmitted to them the world; and thus it was in Cyril and Methodius' time, and thanks to their work, that Great Moravia reached the height of its vigour and prosperity as a central European state. The Cyrillo-Methodian tradition lived on, spreading out among the Slavic peoples and laying the foundations of their spiritual life.
In this work Olivier Clement comments on three traditional prayers. The author's intention is to discern, within the depths of the texts themselves a trinitarian revelation, the ways of communion. The other prayers are familiar in the Eastern tradition: first the prayer of the Holy Spirit which, in the Byzantine rite, precedes any liturgical action, and on a more personal level, any work of reflection or witness. The final prayer is characteristic of the services of Great Lent and sums up the interior struggle for trust, humility and respect for each other.
This study is the culmination of 20 decades of research on Orthodox Christian neomartyrs under the Ottoman Turks. Father Vaporis has compiled the life stories of almost 200 faithful men and women who were by and large of humble station, possessing little or no formal educaiton yet gave their lives, or witnessesd for Christ. It is a pan-Orthodox study which cuts across ethnic boundaries to include many non-Greek neomartyrs, from countires such as Albania, Bulgaria, Romania, Russia, Serbia, Cyprus, Egypt, Ukraine and Georgia. It also includes a number of accounts of Muslims who converted to Orthodox Christianity and suffered a martyr's death because they refused to return to Islam. This, however, is not simply a collection of hagiographic stories. Here, the lives are retold and set in an historical context to make them more accessible to the reader. Also, there are translations provided of the dialogue between the neomartyrs and the Ottoman judges (kadi) during the three interrogations that were mandated by Islamic law. These records provide information on mutual perceptions and the clash between Orthodox and Islamic cultures, illustrating how the Ottomans became decreasingly tolerant of Orthodox Christians as their empire declined.
This book is the first exploration of the remarkable odyssey of Thomas Aquinas in the Orthodox Christian world, from the Byzantine to the modern era. Aquinas was received with astonishing enthusiasm across the Byzantine theological spectrum. By contrast, modern Orthodox readings of Aquinas have been resoundingly negative, routinely presenting Aquinas as the archetype of as a specifically Western form of theology against which the Orthodox East must set its face. Basing itself primarily on a close study of the Byzantine reception of Thomas, this study rejects such hackneyed dichotomies, arguing instead for a properly catholic or universal construal of Orthodoxy - one in which Thomas might once again find a place. In its probing of the East-West dichotomy, this book questions the widespread juxtaposition of Gregory Palamas and Thomas Aquinas as archetypes of opposing Greek and Latin theological traditions. The long period between the Fall of Constantinople and the Russian Revolution, conventionally written off as an era of sterility and malformation for Orthodox theology, is also viewed with a fresh perspective. Study of the reception of Thomas in this period reveals a theological sophistication and a generosity of vision that is rarely accounted for. In short, this is a book which radically re-thinks the history of Orthodox theology through the prism of the fascinating and largely untold story of Orthodox engagement with Aquinas.
Sandra Johnson describes the life and death of her son Andrew: his childhood, his death, and his presence within his grief-stricken family until the time of her husband's ordination to the priesthood. Includes an appendix entitled "The Suffering and Death of Children" by Metropolitan Anthony of Sourozh.
In this volume, four homilies have been chosen from the original Syriac texts. The poetry is typological and rooted in Scripture. The first homily considers the Mother of God in language full of wonder. The second homily concerns the Annunciation, including a long reflection on Joseph, the just one. In the third, the meaning of Mary with Elizabeth is recounted and the rejoicing of John the Baptist in the womb of his mother at the greeting of Mary. The concluding homily focuses on the death and burial of the Mother of God demonstrating Jacob's typological interpretation of Scripture.
A supplement to An Iconographer's Patternbook, originally published in the late 19th century from ancient originals. They contain patterns and figures after classic and traditional models.
This is a compilation of essays on various historical and theological issues which discuss aspects of the estrangement between the two halves of the Christian world and present an evaluation of several attempts at healing the schism. It incluudes studies of various historical and theological issues which have arisen between East and West, and discusses the problems related to the Fall of Byzantium and the rise of Russia as a major centre of Orthodox mission and thought.
Georges Florovsky is the mastermind of a 'return to the Church Fathers' in twentieth-century Orthodox theology. His theological vision-the neopatristic synthesis-became the main paradigm of Orthodox theology and the golden standard of Eastern Orthodox identity in the West. Focusing on Florovsky's European period (1920-1948), this study analyses how Florovsky's evolving interpretation of Russian religious thought, particularly Vladimir Solovyov and Sergius Bulgakov, informed his approach to patristic sources. Paul Gavrilyuk offers a new reading of Florovsky's neopatristic theology, by closely considering its ontological, epistemological and ecclesiological foundations. It is common to contrast Florovsky's neopatristic theology with the 'modernist' religious philosophies of Pavel Florensky, Sergius Bulgakov, and other representatives of the Russian Religious Renaissance. Gavrilyuk argues that the standard narrative of twentieth-century Orthodox theology, based on this polarization, must be reconsidered. The author demonstrates Florovsky's critical appropriation of the main themes of the Russian Religious Renaissance, including theological antinomies, the meaning of history, and the nature of personhood. The distinctive features of Florovsky's neopatristic theology-Christological focus, 'ecclesial experience', personalism, and 'Christian Hellenism'-are best understood against the background of the main problematic of the Renaissance. Specifically, it is shown that Bulgakov's sophiology provided a polemical subtext for Florovsky's theology of creation. It is argued that the use of the patristic norm in application to modern Russian theology represents Florovsky's theological signature. Drawing on unpublished archival material and correspondence, this study sheds new light on such aspects of Florovsky's career as his family background, his participation in the Eurasian movement, his dissertation on Alexander Herzen, his lectures on Vladimir Solovyov, and his involvement in Bulgakov's Brotherhood of St Sophia.
Selected liturgical texts and commentary from the services. A concise opening section outlines the development of this season in the Byzantine rite and its present patterns in the Orthodox Church. Introduces the reader to the richness of Orthodox liturgical prayer and provides Christians of all traditions with material for meditation and personal prayer.
This text draws on the resources of the Orthodox tradition to present a holistic vision of the faith - accessible to readers because it derives from their own experience of the Church. Scripture, theology, hymnography and iconography are all woven together. Volume 1 is organized around Advent, Christmas and the theophany cycles, and Volume 2 focuses on Great Lent and the Resurrection, also covering Ascension, Pentecost and Dormition. The whole book is designed as a multilevel catechism intended for use in classrooms and study groups and is particularly designed for personal edification and growth.
Georges Florovsky was a major Russian intellectual and Orthodox churchman, a pioneer leader in the modern ecumenical movement who is now recognized as the most profound Orthodox theologian of the 20th century. This book offers: an account of his life, by Andrew Blane; essays and analyses of Florovsky's thought, by Marc Raeff and George Williams; a bibliography of Florovsky's work; and descriptions of the deposits of Father Florovsky's papers in the library collections of Princton University and St Vladimir's Seminary. It is intended as a research tool and also provides a comprehensive assessment of Florovsky, accessible to the general reader.
Frederica Mathewes-Green became an unexpected companion on her husband's pilgrimage into a faith that is as novel to us in the West as it is ancient in the East. Like many Americans seeking a deeper faith, Mathewes-Green and her family found in Eastern Orthodoxy a faith both demanding and offering more in true devotion and spirituality. In this luminous, affectionate, and deeply personal account of her pilgrimage, Mathewes-Green reveals a church strongly rooted in the teachings of its early fathers and a tradition of principle and great beauty that has endured throughout the centuries. Following the framework of the Orthodox calendar - from Lent to Pascha to Nativity, from Vespers to feasts to fasts - Mathewes-Green chronicles a year in the life of her small Orthodox mission church. Discovering the splendor and solemnity of Orthodox ritual, exploring the daunting majesty of Orthodox services and customs, and sharing their daily anxieties, disappointments, and delights, the Mathewes-Green family and the members of the Holy Cross Mission Church reveal both the intricacies of Orthodox belief and the deep joy they have found in their new faith. At once entertaining, hilarious, and reverent, Facing East is an unforgettable portrait of the human vitality and divine essence of Eastern Orthodoxy.
This book addresses the fundamental question of who Jesus was and is. It discusses questions raised by new approaches to Gospel research and questions the nature and value of New Testament research. Veselin argues that the proper function of biblical criticism is to build rather than destroy, to illuminate rather than obscure, and to give a better understanding of the Gospel. He pays particular attention to the incarnational approach, which presupposes historical inquiry and justifies historical research.
In this collection of essays, Erickson investigates the ways in which concepts and issues relating to the Church's life have developed in the past and continue to challenge Christians in the present. Some take as their point of departure certain words - "canon", "priest", "heretic" - whose meaning and resonance has quietly but significantly shifted over the centuries. Others explore changes in words and images used to express mysteries like forgiveness and reconciliation or to describe the Church's structures for unity and community. Still others examine in historical perspective the issues dividing Christians of East and West; they discuss not only the ways by which the church's unity and continuity have been perceived and expressed over the centuries but also the problems of disunity and discontinuity. Underlying all these essays is the conviction that the Church cannot be adequately understood without reference to Tradition. But as Erickson shows, discerning this Tradition and its significance for the Church today is not an easy task. Tradition, he asserts, is not just another word for church history. It is not a neat collection of precedents from the past which can provide the answer to every contemporary problem. Rather, Tradition "reveals the spirit at work in both past and present". It enables Christians to meet the challenge of the past and thereby to respond to the challenge of the present.
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