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Alexander Schmemann

2010-06-14T12:29:56Z

Iacovibus: /* External links */ - mk

{{orthodoxyinamerica}}
Protopresbyter '''Alexander Schmemann''' ([[May 13]], 1921 - [[December 13]], 1983) was a prominent 20th century Orthodox Christian [[priest]], [[theologian]], and writer.

==Life==
Fr. Alexander Schmemann was born in Estonia to Russian émigrés. His family moved to France, where he received his university education. He married Juliana Osorguine in 1943, before completing his theological studies at the [[Orthodox Theological Institute of St. Sergius (Paris, France)|Orthodox Theological Institute of St. Sergius]] in Paris and was ordained a priest in 1946.

[[Image:Schmemann_and_Solzhenitsyn.jpg|left|thumb|250px|Matushka Juliana Schmemann, Fr. Alexander, and [[Alexander Solzhenitsyn]]]]
From 1946 to 1951, Fr. Alexander taught [[Church History]] at St. Sergius. He was invited to join the faculty of [[St. Vladimir's Orthodox Theological Seminary (Crestwood, New York)|St. Vladimir's Seminary]] (then in New York City), where he taught from 1951 onwards. When the seminary moved to its present campus in Crestwood, New York in 1962, Fr. Alexander assumed the post of dean, which he would hold until his death. He also served as adjunct professor at Columbia University, New York University, Union Theological Seminary and General Theological Seminary in New York. Much of his focus at St. Vladimir's was on liturgical theology, which emphasizes the liturgical tradition of the Church as a major sign and expression of the Christian faith.

Fr. Alexander was accorded the title of ''protopresbyter'' (also called ''archpriest'' in some Orthodox jurisdictions, though in the Russian tradition from which Fr. Alexander came, the two are distinct honorary titles), the highest honor that can be bestowed on a married Orthodox priest. He held honorary degrees from Butler University, General Theological Seminary, Lafayette College, Iona College, and [[Holy Cross Greek Orthodox School of Theology (Brookline, Massachusetts)|Holy Cross Greek Orthodox School of Theology]].

He was an Orthodox observer for the Second Vatican Council of the [[Roman Catholic Church]] from 1962 to 1965.

In 1970, he was active in the establishment of the [[Orthodox Church in America]], which at that time became officially independent from the [[Church of Russia|Russian Orthodox Church]], though its [[autocephaly]] has not been universally recognized.

His sermons were broadcast in Russian on ''Radio Liberty'' for 30 years. He gained a broad following of listeners across the Soviet Union, including [[Alexander Solzhenitsyn]], who became his friend after emigrating to the West.

Fr. Alexander published many books and articles. ''For the Life of the World'', a popular volume on Christian faith as reflected in liturgy, has been translated into eleven languages. Originally prepared as a study guide for the National Student Christian Federation in 1963, it even had an anonymous version published by the underground samizdat in the Soviet Union. ''The Eucharist'' was finished just before his death. This and several collections of his writings were published posthumously.

== Books ==

[[Image:Schmemann_Grave.jpg|right|thumb|200px|The grave of Fr. Alexander at [[St. Tikhon's Orthodox Monastery (South Canaan, Pennsylvania)|St. Tikhon's Monastery]]]]
* ''Great Lent: Journey to Pascha'' (1969)
* ''For the Life of the World: Sacraments and Orthodoxy'' (1970)
* ''Liturgy and Life: Christian Development Through Liturgical Experience'' (1974)
* ''Of Water and the Spirit: A Liturgical Study of Baptism'' (1974)
* ''Introduction to Liturgical Theology'' (1975)
* ''The Historical Road of Eastern Othodoxy'' (1977)
* ''Ultimate Questions: An Anthology of Modern Russian Religious Thought'' (1977)
* ''Church, World, Mission: Reflections on Orthodoxy in the West'' (1979)
* ''The Eucharist: Sacrament of the Kingdom'' (1988)
* ''Celebration of Faith: I Believe...'' (1991)
* ''Celebration of Faith: The Church Year'' (1994)
* ''Celebration of Faith: The Virgin Mary'' (1995)
* ''The Journals of Father Alexander Schmemann 1973-1983'' (2000)

== Articles etc. ==
* [http://www.schmemann.org/byhim/addressesantiochian.html ''Fr. Schmemann Addresses Antiochian Archdiocesan Convention in Toronto''] The Orthodox Church , November 1983, p. 2
* [http://www.schmemann.org/byhim/betweenutopiaandescape.html ''Between Utopia and Escape ''] Lecture delivered in Delaware, March 22 (1981)
* [http://www.schmemann.org/byhim/apostleshipandamerica.html ''Apostleship and America''] 12th Orthodox Education Day (1979)
* [http://www.jacwell.org/Supplements/liturgical_practices.htm ''On the Question of Liturgical Practices'', A Letter to My Bishop by AS], published in St. Vladimir's Theological Quarterly, Vol. 17, 3, pp. 239-243 (1973), hosted on the Internet by Jacob's Well, the OCA web site of the Diocese of New York & New Jersey.
* '''The Problems of Orthodoxy in America''' (1964), hosted on the Internet by Jacob's Well, the OCA web site of the Diocese of New York & New Jersey:
** [http://www.jacwell.org/Fall_Winter99/Fr_Schmemann_The_canonical_problem.htm ''I. The Canonical Problem''], published by St. Vladimir's Seminary Quarterly, Vol. 8, #2, pp. 67-85. (1964)
** [http://www.jacwell.org/Fall_Winter99/Fr_Schmemann_The_liturgical_problem.htm ''II. The Liturgical Problem''], published by St. Vladimir's Seminary Quarterly, Vol. 8, #4, pp. 164-185. (1964)
** [http://www.jacwell.org/Fall_Winter99/Fr_Schmemann_The%20_spiritual_problem.htm ''III. The Spiritual Problem''], published by St. Vladimir's Seminary Quarterly, Vol. 9 , #4, pp. 171-193. (1965)
* [http://www.schmemann.org/byhim/permanenthome.html ''A permanent home for St. Vladimir's'' - An Editorial by Schmemann], St. Vladimir’s Seminary Quarterly, Vol. 5, No. 4, Winter, p. 2 (1961)

'''List of works by Schmemann yet to be sorted properly:'''
* [http://www.schmemann.org/byhim/permanenthome.html ''A permanent home for St. Vladimir's'']
* [http://www.schmemann.org/byhim/addressesantiochian.html ''Fr. Schmemann Addresses Antiochian Archdiocesan Convention in Toronto'']
* [http://www.schmemann.org/byhim/apostleshipandamerica.html ''Apostleship and America'']
* [http://www.schmemann.org/byhim/betweenutopiaandescape.html ''Between Utopia and Escape'']
* [http://www.schmemann.org/byhim/wareonargenti.html ''Book Review - Eustratios Argenti'']
* [http://www.schmemann.org/byhim/bookreviewliturgy.html ''Book Review - Liturgy'']
* [http://www.schmemann.org/byhim/bookreviewfedotov.html ''Book Review - The Russian Religious Mind, Vol II'']
* [http://www.schmemann.org/byhim/bookreviewcalian.html ''Book Review - The Significance of Eschatology in the Thought of Nicholas Berdyaev'']
* [http://www.schmemann.org/byhim/byzantiumiconoclasm.html ''Byzantium, Iconoclasm and the Monks'']
* [http://www.schmemann.org/byhim/childrenandchurch.html ''Children and Church'']
* [http://www.schmemann.org/byhim/christisrisen.html ''Christ is risen!'']
* [http://www.schmemann.org/byhim/clergyandlaityinthechurch.html ''Clergy and Laity in the Orthodox Church'']
* [http://www.schmemann.org/byhim/confessionandcommunion.html ''Confession and Communion'']
* [http://www.schmemann.org/byhim/easterinliturgicalyear.html ''Easter in the Liturgical Year'']
* [http://www.schmemann.org/byhim/easternorthodox.html ''Eastern Orthodox'']
* [http://www.schmemann.org/byhim/ecclesiological-notes.html ''Ecclesiological notes'']
* [http://www.schmemann.org/byhim/episcopatus.html ''Episcopatus Unus Est'']
* [http://www.schmemann.org/byhim/fastandliturgy.html ''Fast and Liturgy'']
* [http://www.schmemann.org/byhim/forgivenesssunday.html ''Forgiveness Sunday'']
* [http://www.schmemann.org/byhim/holysaturday.html ''Great and Holy Saturday'']
* [http://www.schmemann.org/byhim/cypriankern.html ''In Memoriam - Archimandrite Cyprian Kern'']
* [http://www.schmemann.org/byhim/cassianbezobrazov.html ''In Memoriam - Bishop Cassian (Bezobrazov)'']
* [http://www.schmemann.org/byhim/afanasiev.html ''In Memoriam - Father Nicholas Afanasiev'']
* [http://www.schmemann.org/byhim/czap.html ''In Memoriam - Ivan M. Czap'']
* [http://www.schmemann.org/byhim/levaleksandrovichzander.html ''In Memoriam - Lev Aleksandrovich Zander'']
* [http://www.schmemann.org/byhim/lossky.html ''In Memoriam - Vladimir Lossky'']
* [http://www.schmemann.org/byhim/leonty.html ''Metropolitan Leonty'']
* [http://www.schmemann.org/byhim/1982.09.30.hospitalnote.html ''Note from hospital bed'']
* [http://www.schmemann.org/byhim/evanston.html ''Notes on Evanston'']
* [http://www.schmemann.org/byhim/forgiveness-1983.03.20.html ''On Forgiveness'']
* [http://www.schmemann.org/byhim/sorrowfulepistle.html ''On The 'Sorrowful Epistle' of Metropolitan Philaret'']
* [http://www.schmemann.org/byhim/orthodoxyandmission.html ''Orthodoxy and Mission'']
* [http://www.schmemann.org/byhim/prefacefromguide.html ''Preface from "Guide to Orthodox America"'']
* [http://www.schmemann.org/byhim/persecutions-russia.html ''Religious persecutions in Russia'']
* [http://www.schmemann.org/byhim/report-preliminary.html ''Report on the preliminary negotiations concerning the establishment in America of the Autocephalous Church'']
* [http://www.schmemann.org/byhim/russiantheology.html ''Russian Theology: 1920-1972'']
* [http://www.schmemann.org/byhim/responsetodecree.html ''Response to Decree on Eastern Catholic Churches'']
* [http://www.schmemann.org/byhim/lazarussaturday.html ''Saturday of Lazarus'']
* [http://www.schmemann.org/byhim/reflectionsonconfession.html ''Some reflections on Confession'']
* [http://www.schmemann.org/byhim/somereflections.html ''Some reflections upon A Case Study'']
* [http://www.schmemann.org/byhim/orthodoxy1985.html ''Sunday of Orthodoxy'']
* [http://www.schmemann.org/byhim/churchhierarchal.html ''The Church is Hierarchal'']
* [http://www.schmemann.org/byhim/thechristianconceptofdeath.html ''The Christian concept of death'']
* [http://www.schmemann.org/byhim/liturgicalweek.html ''The fourth liturgical week at St Sergius in Paris'']
* [http://www.schmemann.org/byhim/chalcedon.html ''The Historical Background of the Council [Chalcedon]'']
* [http://www.schmemann.org/byhim/lent.html ''The Liturgical Structure of Lent'']
* [http://www.schmemann.org/byhim/orthodoxchurch.html ''The Orthodox Church'']
* [http://www.schmemann.org/byhim/orthodox-wcc-rome.html ''The Orthodox Church, the World Council of Churches and Rome (II)'']
* [http://www.schmemann.org/byhim/parish.html ''The Parish and the Church'']
* [http://www.schmemann.org/byhim/servicesofchristmas.html ''The Services of Christmas in the Orthodox Church'']
* [http://www.schmemann.org/byhim/seventhscoba.html ''The seventh meeting of the Standing Conference of Bishops'']
* [http://www.schmemann.org/byhim/task.html ''The Task of Orthodox Theology in America Today'']
* [http://www.schmemann.org/byhim/westernrite.html ''The Western Rite'']
* [http://www.schmemann.org/byhim/theologyandeucharist.html ''Theology and Eucharist'']
* [http://www.schmemann.org/byhim/matinsholysaturday.html ''This is the Blessed Sabbath'']
* [http://www.schmemann.org/byhim/threemets.html ''Three Metropolitans'']
* [http://www.schmemann.org/byhim/unlessthelord.html ''Unless the Lord builds the house...'']
* [http://www.schmemann.org/byhim/meyendorff.html ''V. Rev. John Meyendorff'']
* [http://www.schmemann.org/byhim/important.html ''What is important and what is not'']
* [http://www.schmemann.org/byhim/womenandpriesthood.html ''Women and the Priesthood'']
* [http://www.schmemann.org/byhim/thankyoulord.html ''Final Words: "Thank You, O Lord"'']

== External links ==
*[http://www.schmemann.org Protopresbyter Alexander Schmemann Website]
*[http://www.svots.edu/Faculty/Faculty/Protopresbyter_Alexander_Schmemann/ SVS Faculty: Protopresbyter Alexander Schmemann]
*[http://jbburnett.com/resources/schmemann/ Free PDFs of some of Alexander Schmemann's writings]

[[Category:Modern Writers]]
[[Category:Priests]]

[[mk:Александар Шмеман]]
[[ro:Alexander Schmemann]]

Cheesefare Week

2010-02-05T08:51:20Z

Iacovibus: .mk link

'''Cheesefare Week''', also known as '''Maslenitsa''' (Ма́сленица), '''Butter Week''', or '''Pancake week'''. It is celebrated during the last week before [[Great Lent]]—that is, the seventh week before [[Pascha]] (Easter). Cheesefare roughly corresponds to the Western Christian [[W:Carnival|Carnival]] ([[W:Mardi Gras|Mardi Gras]], or [[W:Shrove Tuesday|Shrove Tuesday]]), except that Orthodox Lent begins on a Monday instead of a Wednesday, and the Orthodox date of Easter can differ greatly from the Western Christian date. In 2008, Cheesefare was celebrated from [[March 2]] to [[March 8]].

Cheesefare is the last week before the onset of Great Lent. During Cheesefare week, meat is already forbidden to Orthodox Christians, making it a "meat-fast week" (Russian ''myasopustnaya nedelya'' (мясопустная неделя)). During Lent, meat, fish, dairy products and eggs are forbidden. Furthermore, Lent also excludes parties, secular music, dancing and other distractions from the spiritual life. Thus, Cheesefare represents the last chance to partake of dairy products and those social activities that are not appropriate during the more prayerful, sober and introspective Lenten season.

==Russian Traditions==

The most characteristic element of Cheesefare in Russian tradition is [[w:bliny|bliny]] (Russian pancakes/crepes). Round and golden, they are made from the rich foods still allowed by the Orthodox tradition: butter, eggs, and milk.

Cheesefare also includes masquerades, snowball fights, sledding, riding on swings and plenty of sleigh rides. In some regions, each day of Cheesefare had its traditional activity: one day for sleigh-riding, another for the sons-in-law to visit their parents-in-law, another day for visiting the godparents, etc. The mascot of the celebration is usually a brightly dressed straw effigy of Lady Maslenitsa, formerly known as [[W:kostroma (tradition)|Kostroma]].

As the culmination of the celebration, on Sunday evening, Lady Maslenitsa is stripped of her finery and put to the flames of a bonfire. Any remaining blintzes are also thrown on the fire, and Lady Maslenitsa's ashes are buried in the snow (to "fertilize the crops").

During [[W:Soviet Union|Soviet]] times Maslenitsa, like all the other religious holidays, was suppressed. After Perestroika the celebrations resumed.

Many countries with a significant number of Russian immigrants consider Maslenitsa a suitable occasion to celebrate Russian culture, although the celebrations are usually reduced to one day and may not coincide with the exact date of the religious celebrations.

==Liturgical Significance==

Religiously, the beginning of Great Lent is traditionally tied to the beginning of Spring, an association found in the ''[[Triodion]]'' (containing hymns for the Lenten season). The ancient hymns refer to the "Lenten Spring," a natural link because of the time of year during which Lent always occurs in the temperate regions of the Northern Hemisphere. The church services during this week are very similar to those served during Great Lent itself, though they are shorter. This is also the first time the [[Prayer of Saint Ephraim]] is said and the [[Divine Liturgy]] is forbidden on Wednesday and Friday (as it is on every weekday of Great Lent).

==Sunday of Forgiveness==
:''Main article: [[Forgiveness Sunday]]''
The last day of Cheesefare Week is called "[[Forgiveness Sunday]]", indicating the desire for God's forgiveness that lies at the heart of Great Lent. At [[Vespers]] on Sunday evening, all the people ask forgiveness of one another, and thus Great Lent begins. Another name for Forgiveness Sunday is "Cheesefare Sunday," because for devout Orthodox Christians, it is the last day on which dairy products may be consumed until Pascha. Fish, wine, and olive oil will also be forbidden on most days of Great Lent. The day following Cheesefare Sunday is called [[Clean Monday]], because everyone has confessed their sins, asked forgiveness, and begun Great Lent with a clean slate.

==External links==
*[[w:Maslenitsa|Wikipedia: Maslenitsa]]
*[http://www.maslenitsa.com/english/ Site devoted to Maslenitsa]
*[http://www.sras.org/maslenitsa_blin Article describing Maslenitsa, with Blini recipe]
*[http://www.scn.org/arts/russfolk/maslenitsa.htm Margaret McKibben ''Maslenitsa'']
[[Category:Lent]]
[[Category:Liturgics]]
[[Category:Church Life]]
[[mk:Сиропусна недела]]

Maximus the Confessor

2009-12-20T22:31:52Z

Iacovibus: .mk

[[Image:Maximus.jpg|right|frame|St. Maximus the Confessor]]Our venerable and God-bearing Father '''Maximus the Confessor''' (ca. 580-662) was an Orthodox Christian [[monasticism|monk]] and [[asceticism|ascetical]] writer known especially for his courageous fight against the [[heresy]] of [[Monothelitism]]. His [[feast day]]s in the Church are celebrated on [[January 21]] and, for the translation of his [[relics]], on [[August 13]].

==Life==
He was born in the region of Constantinople, was well educated, and spent some time in government service before becoming a [[monk]], having been a member of the old Byzantine aristocracy and holding the post of Imperial Secretary under Emperor [[Heraclius]]. Around 614, he became a monk (later [[abbot]]) at the [[monastery]] of Chrysopolis. During the Persian invasion of the Empire (614), he fled to Africa.

From about 640 on, he became the determined opponent of [[Monothelitism]], the [[heresy|heretical]] teaching that [[Jesus Christ]] had only one will. In this, he followed the example of St. [[Sophronius of Jerusalem]], who was the first to combat this heresy starting in 634.

Maximus supported the Orthodoxy of [[Church of Rome|Rome]] on this matter and is said to have exclaimed: "I have the faith of the Latins, but the language of the Greeks." He argued for [[Dyothelitism]], the Orthodox teaching that Jesus Christ possessed two wills (one divine and one human), rather than the one will posited by Monothelitism.

After [[Pyrrhus of Constantinople|Pyrrhus]], the temporarily deposed Monothelite Patriarch of Constantinople, had declared his defeat in a dispute at Carthage (645), Maximus obtained the heresy's condemnation at several local [[synod]]s in Africa, and also worked to have it condemned at the [[Lateran Council of 649]]. He was brought to Constantinople in 653, pressured to adhere to the ''[[Typos]]'' of Emperor [[Constans II]]. Refusing to do so, he was exiled to Thrace. (Pope St. [[Martin the Confessor|Martin of Rome]] was tried around the same time in Constantinople, and thus deposed and exiled to Crimea.)

In 661 Maximus again was brought to the imperial capital and questioned; while there, he had his tongue uprooted and his right hand cut off (to prevent him from preaching or writing the true faith), and then was again exiled to the Caucasus, but died shortly thereafter.

Ultimately, Maximus was exonerated by the [[Sixth Ecumenical Council]] and recognized as a [[Church Fathers|Father of the Church]].

==Writings==
He left many writings (some of which are collected in the [[Philokalia]]) that are still widely read today; some are doctrinal, but many more describe the contemplative life and offer spiritual advice. He also wrote widely on liturgical and [[hermeneutics|exegetical]] subjects. His theological work was later continued by St. [[Simeon the New Theologian]] and by St. [[Gregory Palamas]].

His writings include:

*''Quaestiones ad Thalassium''—65 questions and answers on difficult passages of [[Holy Scripture]]
*''Ambigua''—an exegetical work on St. [[Gregory the Theologian]]
*Paraphrases of the works of [[Dionysius the Areopagite]] (though many of the works that have come down under Maximus' name are now held to be the work of John of Scythopolis, who wrote in the first half of the 6th century, some 100 years before Maximus)
*Several dogmatic treatises against the Monothelites
*''Liber Asceticus''
*''Capita de Caritate''
*''Mystagogia''—a mystical interpretation of the [[Divine Liturgy]]

==Hymns==
[[Image:StMaximConfess.jpg|right|thumb|Maximus the Confessor]]
[[Troparion]] (Tone 8) [http://oca.org/FStropars.asp?ID=100249]
:Champion of Orthodoxy, teacher of purity and of true worship,
:[[Enlightener]] of the universe and adornment of [[hierarch]]s:
:All-wise father Maximus, your teachings have gleamed with light upon all things.
:[[intercession|Intercede]] before Christ God to save our souls.

[[Kontakion]] (Tone 8)
:Let us the faithful fittingly praise the lover of the [[Trinity]],
:The great Maximus who taught the God-inspired faith,
:That Christ is to be glorified in His two natures, wills, and energies;
:And let us cry to him: "Rejoice, herald of the faith."

==Sources==
*[[w:Maximus the Confessor]]
*''The Oxford Dictionary of the Christian Church, 3rd ed.'', pp. 1061-1062

==External links==
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=100249 St Maximus the Confessor] ([[OCA]])
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=102285 Translation of the relics of St Maximus the Confessor] (OCA)
*[http://www.goarch.org/chapel/saints/396 Maximos the Confessor], January 21 ([[GOARCH]])
*[http://www.goarch.org/chapel/saints/162 Maximos the Confessor], August 13 (GOARCH)
*[http://www.comeandseeicons.com/m/phn60.htm Icon of St. Maximos the Confessor]

===Writings===
*[http://www.myriobiblos.gr/texts/greek/maximos/index.htm All extant works of St. Maximus in Greek]

[[Category:Church Fathers]]
[[Category:Monastics]]
[[Category:Saints]]

[[ar:مكسيموس المعترف]]
[[fr:Maxime le Confesseur]]
[[mk:Свети Максим Исповедник]]
[[ro:Maxim Mărturisitorul]]

John the Forerunner

2009-09-08T09:32:21Z

Iacovibus: .мк

[[image:Johnforerunner.jpg|right|thumb|St John the Forerunner, the cousin of Christ and last of the prophets.]]The glorious [[Prophet]] and Forerunner '''John the Baptist''' is also referred to as '''John the Forerunner''' because he was the forerunner of [[Christ]]. He was an [[ascetic]] and great prophet, who [[baptism|baptized]] Christ and became one of the most revered [[saint]]s in the [[Orthodox Church]]. John is a cousin of Christ through his mother [[Elizabeth]] who was the daughter of Zoia. Zoia is the sister of Christ's [[Anna|grandmother]]. He was later beheaded by Herod in the first century to satisfy the request of Herod's stepdaughter, Salome, and wife Herodias. Because he baptized Christ, he is the [[patron saint]] of [[godparent]]s. He is sometimes called the ''Angel of the Desert''; because of this title, he is sometimes depicted with wings.

[[Book of Isaiah|Isaiah]] 40:3-5 is commonly read as a prophecy of John. His father, [[Zacharias]], was a [[priest]] of the course of Abia ([[I Paraleipomenon|1 Chr.]] 24:10), and his mother, Elizabeth, was of the daughters of Aaron ([[Gospel of Luke|Luke]] 1:5). John held the priesthood of [[Aaron]], giving him the authority to perform baptisms of God.

His birth took place six months before that of Jesus, and according to the [[Gospel]] account was expected by prophecy ([[Gospel of Matthew|Matt.]] 3:3; Isa. 40:3; [[Book of Malachi|Mal.]] 3:1) and foretold by an [[angel]]. Zacharias lost his power of speech because of his unbelief over the birth of his son, and had it restored on the occasion of John's circumcision (Luke 1:64).

John was a [[Nazarite]] from his birth (Luke 1:15; [[Numbers|Num.]] 6:1-12). He spent his early years in the mountainous tract of Judea lying between Jerusalem and the Dead Sea (Matt. 3:1-12). He led a simple life, wearing rope (gamla) fiber clothing and eating "locusts and wild honey" (Matt. 3:4).

As an adult John started to preach in public, and people from "every quarter" were attracted to his message. The essence of his preaching was the necessity of repentance and turning away from selfish pursuits. He denounced the Sadducees and Pharisees as a "generation of vipers," and warned them not to assume their heritage gave them special privilege (Luke 3:8). He warned tax collectors and soldiers against extortion and plunder. His doctrine and manner of life stirred interest, bringing people from all parts to see him on the banks of the Jordan River. There he baptized thousands unto repentance.

The fame of John reached the ears of Jesus in Nazareth (Matt. 3:5), and he came from Galilee to Jordan to be baptized by John, on the special ground that it became him to "fulfill all righteousness" (Matt. 3:15). John's special office ceased with the baptism of Jesus, who must now "increase" as the King come to his kingdom. He continued, however, for a while to bear testimony to the Messiahship of Jesus. He pointed him out to his [[disciple]]s, saying, "Behold the Lamb of God." His public ministry was suddenly (after about six months probably) brought to a close by his being cast into prison by Herod, whom he had reproved for the sin of having taken to himself the wife of his brother Philip (Luke 3:19). He was shut up in the castle of Machaerus, a fortress on the southern extremity of Peraea, 9 miles east of the Dead Sea, and here he was beheaded at the instigation of Herodias; later tradition also implicates Salomé. His disciples, having consigned the headless body to the grave, went and told Jesus all that had occurred (Matt. 14:3-12). John's death occurred apparently just before the third [[Passover]] of Jesus' ministry.

Jesus himself testified regarding John that he was a "burning and a shining light" ([[Gospel of John|John]] 5:35). John was the last of the Old Testament prophets, thus serving as a bridge figure between that period of revelation and Jesus. They also embrace a tradition that, following his death, John descended into Hell and there once more preached that Jesus the Messiah was coming.

== Feast days ==
[[Image:Nativity of St John the Baptist.JPG|right|thumb|Nativity of St John the Baptist]]
The Orthodox Church remembers Saint John the Forerunner on six separate [[feast day]]s, listed here in order of the [[church calendar|church year]] which begins on [[September 1]]:

*[[September 23]] - Conception of St. John the Forerunner
*[[October 12]] - The [[Russian Orthodox Church]] observes the Transfer of the Right Hand of the Forerunner from Malta to Gatchina (1799).
*[[January 7]] - [[Synaxis of the Baptist|The Commemoration of St. John the Forerunner]] (main feast day, immediately after [[Epiphany]] on January 6)
*[[February 24]] - First and Second Finding of the Head of St. John the Forerunner
*[[May 25]] - [[Third Finding of the Head of St. John the Forerunner]]
*[[June 24]] - Birth of St. John the Forerunner
*[[August 29]] - The [[Beheading of St. John the Forerunner]]

Also, St. John's parents Zechariah and Elisabeth, are commemorated on [[September 5]].

== Relics ==
*St. Demetrios Church, Neo Phaleron, Piraeus
*Benaki Museum, Athens
*Sacred Relics Room, Topkapi Museum, Constantinople (entire right arm and cranium)
*Umayyad Mosque in Damascus, Syria
*Cetinje Monastery, Montenegro (right palm)

==External links==
*[http://www.tenthousandfilms.com/ The Baptism of Christ - Uncovering Bethany beyond the Jordan - 47 min Documentary; includes interviews with various Eastern Orthodox representatives, incl. Greek Orthodox Bishop Vindictus of Jordan]
*[http://www.comeandseeicons.com/j/saintsj.htm#phi05 Several Beautiful Icons of St. John the Baptist and Forerunner, mostly by Living American Iconographers]
*[http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=102952 Translation of the relic of the Right Hand of John the Baptist] - [[OCA]] Website.

[[Category:Biblical Saints]]
[[Category:Saints]]

[[el:Ιωάννης ο Πρόδρομος]]
[[fr:Jean Baptiste]]
[[mk:Свети Јован Крстител]]
[[ro:Ioan Botezătorul]]

Sophrony (Sakharov)

2009-08-03T10:51:54Z

Iacovibus: .мк

[[Image:sophrony8.jpg|right|frame|Archimandrite Sophrony]][[Archimandrite]] Sophrony (Sakharov), also '''Elder Sophrony''', was best known as the disciple and biographer of St [[Silouan the Athonite]] and compiler of St Silouan's works, and as the founder of the [[Patriarchal Stavropegic Monastery of St. John the Baptist (Maldon, Essex)|Patriarchal Stavropegic Monastery of St. John the Baptist]] in Tolleshunt Knights, Maldon, Essex, England.

==Timeline==
===Early Life===
On [[September 23]], 1896, Sergei Symeonovich Sakharov was born to Orthodox parents in Russia. As a child, Sergei would pray daily, later recalling that he would pray for 45 minutes without stress. Even as a child, Sergei experienced the Uncreated Light. He read widely, including such Russian greats as Gogol, Turgenev, Tolstoy, [[Fyodor Dostoevsky|Dostoyevsky]] and Pushkin.

Due to great artistic talent, Sergei studied at the Academy of Arts between 1915 and 1917 and then at the Moscow School of Painting, Sculpture and Architecture between 1920 and 1921. Sergei used art as a "quasi-mystical" means "to discover eternal beauty", "breaking through present reality...into new horizons of being." Later, this would help him to differentiate between human intellectual light and God's Uncreated Light.

It was around the time of his study at the Moscow School that Sergei would see Christianity's focus on personal love as being necessarily finite; he fell away from the Orthodoxy of his youth and delved into Indian mystical religions based on the impersonal Absolute.

In 1921, Sergei left Russia, partly to continue his artistic career in Western Europe, and partly because he was not a Marxist. After first going to Italy, he went to Berlin, and then settled in Paris in 1922.

===Paris===
Sergei's 1922 arrival in Paris lent itself to artistic exhibitions of Sergei's works, which attracted the attention of the French media. However, he was growing increasingly frustrated by the inability of art to express purity, and however much he tried he couldn't escape this reality. He also grew to see that rational knowledge was entirely unable to provide an answer to the problem of death.

In 1924, Sergei came to the realization that [[Christ]]'s precept to love God with all of one's being was not merely a psychological thing, but ontological; that this total love was the only way to relate to God; and that love had to be a personal thing by definitional necessity. On [[Holy Saturday|Holy and Great Saturday]] of that year, he returned to Christianity. He experienced the [[Uncreated Light]] in a strength unmatched to the end of his life and, as a result, distanced himself from his artwork.

Sergei then became among the first students of the [[St. Sergius Orthodox Theological Institute (Paris, France)|St. Sergius Orthodox Theological Institute]] in Paris. He was lectured by Fr [[Sergei Bulgakov]] and [[Nikolai Berdyaev|Nicholas Berdyaev]], but while both influenced Sergei, problems with each (Bulgakov's [[sophiology]] and Berdyaev's anti-[[asceticism]]) limited the influence they had on the future Elder.

In 1925, finding formal theological study to be inherently unfulfilling, Sergei left the Institute and Paris to become a monk on [[Mount Athos]].

===Mount Athos===
Sergei arrived at Mt Athos in 1926, where he entered the [[St. Panteleimon's Monastery (Athos)|Russian Orthodox Monastery of St. Panteleimon]] with the intent of learning how to pray and to have the right attitude towards God. He was [[tonsure]]d with the name of Sophrony. In 1930, Fr Sophrony was [[ordination|ordained]] to the [[diaconate]] by St [[Nikolai Velimirovic|Nicolai (Velimirovic) of Zicha]], and he became a disciple of St [[Silouan the Athonite]], who would prove to be Fr Sophrony's greatest and life-long influence. St Silouan had no formal system of theology, being largely uneducated, but his life exuded theology. This is what taught Fr Sophrony, and what Fr Sophrony would later systematize.

Between 1932 and 1946, Fr Sophrony exchanged letters with Fr David Balfour, a [[Roman Catholic|Catholic]] who converted to Orthodoxy. These letters revealed Fr Sophrony's knowledge of many [[Holy Fathers|Fathers of the Church]], and they forced Fr Sophrony to articulate his theological thought and to demonstrate the differences between Western and Eastern thought. Many of Fr Sophrony's later thoughts would arise out of the same topics addressed in this correspondence.

In 1938, St Silouan [[September 24]] reposed. Following the saint's instructions, Fr Sophrony left the monastery grounds to reside in the Athonite desert: first at Karoulia, then at a cave near St Paul's Monastery. His residence in this desert lasted World War II's duration, 1939-1945, and it proved to be a time of such intense prayer that Fr Sophrony's health was affected. This taught him the interdependence of all humanity. In 1941, Elder Sophrony was ordained to the [[priest]]hood. He became a [[Geronta|spiritual father]] to many Athonite monks.

===Paris revisited===
There are a number of possible reasons as to why Elder Sophrony left Mt Athos. It may have been due to his deteriorating health, or to publish St Silouan's works, or to complete his theological education; it may simply have been due to the problems of being a non-Greek on Mt Athos after the close of World War II. Nonetheless, Elder Sophrony felt compelled to move to Paris, where Balfour helped him gain a passport. The faculty of St Sergius Institute allowed Elder Sophrony to sit the examinations of the whole course and provided for his needs; however, upon his arrival, the faculty insisted that Elder Sophrony deny, by silence, the grace present in the [[Church of Russia|Moscow Patriarchate]]. Elder Sophrony refused to do so and therefore did not reenter the Institute. Elder Sophrony settled in Russian House, an old-age home, in St Genevieve-des-Bois, where he assisted the local priest and acted as the father confessor. He had a major operation on a stomach ulcer.

The next year, Elder Sophrony produced the first mimeographed edition of ''Staretz Silouan'' on hand-roneo. Within this text, Elder Sophrony outlines St Silouan's principles of theology, and he explains many fundamental concepts, among them prayer for the whole world, God-forsakenness and the idea of all humanity being interconnected.

1950 sees Elder Sophrony working with [[Vladimir Lossky]] on the ''Messager de l’Exarchat du Patriarche Russe en Europe Occidentale'', which he did until 1957. Lossky influenced Elder Sophrony's thought on many contemporary issues while complementing Elder Sophrony's work on [[Holy Trinity|Trinitarian]] thought and its application to the Church and humanity; however, Lossky would not talk about a [[deification|deified]] human nature, nor about the idea of God-forsakenness in a positive view, as Elder Sophrony did.

In 1952, Elder Sophrony produced a second edition, professionally done, of ''Staretz Silouan'', bringing much fame to both St Silouan and Elder Sophrony. Based on Lossky's criticism that he could find no theological value in the saint's works, Elder Sophrony included a theological introduction to St Silouan's writings.

===Essex, England===
By 1958, Elder Sophrony had a number of people living near him, seeking the monastic life. A property at Tolleshunt Knights, Maldon, Essex, England was inspected, and the next year the Community of St John the Baptist was formed at this site, under the [[omophorion]] of Metropolitan [[Anthony (Bloom) of Sourozh]]. The monastery had both monks and nuns, something that has continued to the present, and originally had six members. In 1965, the monastery would move under the omophorion of the [[Church of Constantinople|Ecumenical Patriarchate]], adding the title 'Patriarchal' to its name. Later, the Ecumenical Patriarchate elevated the monastery to '[[Stavropegic]]'.

In 1973, a more complete translation of the life of St Silouan, under the title ''Monk of Mt Athos'', was published, followed by the publication of ''Wisdom of Mt Athos'', the writings of St Silouan. Elder Sophrony seemed to move to his own works after this, publishing ''His Life is Mine'' in 1977 and ''We Shall see Him As He Is'' in 1985. This last book, a very frank, open spiritual autobiography, was published to mixed reviews: where the West generally enjoyed the book, the Russians generally criticized it. Some of the criticism was so stinging that it, along with increasing illness, discouraged Elder Sophrony from writing again.

In 1987, the Ecumenical Patriarchate glorified St [[Silouan the Athonite]], no doubt assisted by his fame from Elder Sophrony's works.

===Events of and after his repose===
The monastery had been informed that the only way that it could bury people on its property was to build an underground crypt, which it proceeded to build, and to which Elder Sophrony said that he would not repose until the crypt was ready. Then, having been told of the expected completion date of [[July 12]], Elder Sophrony stated that he "would be ready". On the 11th, Elder Sophrony reposed; and on the 14th was his funeral and burial, attended by monastics from around the world. At the time of Fr Sophrony's repose, there are 25 monastics in the monastery, a number that has remained steady since then.[[Image:Reposed_Elder_Sophrony.jpg|thumb|Repose of Elser Sophrony - 11th July 1993]]

Mother Elizabeth, the eldest nun, reposed soon after, on the 24th. This was in accordance with Elder Sophrony's words that he would repose first, and she would repose soon after.

''On Prayer'', a book containing Elder Sophrony's writings on prayer, particularly the [[Jesus Prayer]], was published posthumously.

==Books==
*''The Undistorted Image: Staretz Silouan, 1866-1938'', 1948, 1952. Faith Press, 1958 (ISBN B0007IXVB0).
*''The Monk of Mount Athos: Staretz Silouan 1866-1938'', Mowbray, 1973 (ISBN 0264646185). St. Vladimir's Seminary Press, 1997 (ISBN 091383615X).
*''Wisdom from Mount Athos: The Writings of Staretz Siloan 1866-1938'', St. Vladimir's Seminary Press, 1975 (ISBN 0913836176).
*''His Life is Mine'', St. Vladimir's Seminary Press, 1977 (ISBN B000B9E2WW). St. Vladimir's Seminary Press, 1997 (ISBN 0913836338).
*''We Shall See Him As He Is'', 1985. Essex, England: Stravropegic Monastery of St. John the Baptist, 1988.
*''Saint Silouan, the Athonite'', St. Vladimir's Seminary Press; reprint edition, 1999 (ISBN 0881411957).
*''On Prayer'', St. Vladimir's Seminary Press, 1998 (ISBN 0-88141-194-9).

===Biographical===
*''Christ, Our Way and Our Life'' by Archimandrite [[Zacharias (Zacharou)|Zacharias]]. "A Presentation of the theology of Archimandrite Sophrony." (ISBN 1-878997-74-2).
*''I Love Therefore I Am'' by [[Nicholas (Sakharov)|Nicholas V. Sakharov]]. St. Vladimir's Seminary Press, 2003 (ISBN 0-88141-236-8).

==Quotes==
"No one on this earth can avoid affliction; and although the afflictions which the Lord sends are not great men imagine them beyond their strength and are crushed by them. This is because they will not humble their souls and commit themselves to the will of God. But the Lord Himself guides with His grace those who are given over to God's will, and they bear all things with fortitude for the sake of God Whom they have so loved and with Whom they are glorified for ever. It is impossible to escape tribulation in this world but the man who is giver over to the will of God bears tribulation easily, seeing it but putting his trust in the Lord, and so his tribulations pass."

"There are three things I cannot take in: nondogmatic faith, nonecclesiological Christianity and nonascetic Christianity. These three - the church, dogma, and asceticism - constitute one single life for me." - ''Letter to D. Balfour, [[August 21]], 1945''.

"If one rejects the Orthodox creed and the eastern ascetic experience of life in Christ, which has been acquired throughout the centuries, then Orthodox culture would be left with nothing but the Greek minor [key] and Russian tetraphony." - ''Letter to D. Balfour''.

"There are known instances when Blessed Staretz Silouan in prayer beheld something remote as though it were happening close by; when he saw into someone's future, or when profound secrets of the human soul were revealed to him. There are many people still alive who can bear witness to this in their own case but he himself never aspired to it and never accorded much significance to it. His soul was totally engulfed in compassion for the world. He concentrated himself utterly on prayer for the world, and in his spiritual life prized this love above all else." -- ''St Silouan the Athonite'', p.228.

{{start box}}
{{succession|
before=—|
title=Abbot of the [[Patriarchal Stavropegic Monastery of St. John the Baptist (Maldon, Essex)|Patriarchal Stavropegic Monastery of St. John the Baptist]]|
years=1959-1993|
after=Archimandrite Kyrillos}}
{{end box}}

==Online Sources==
*http://sophrony.narod.ru/indexe.html
*http://sophrony.narod.ru/texts/necrolog1.htm
*http://sophrony.narod.ru/texts/chapt1.htm

==External links==
*[http://www.divineascent.org/DA5/hierotheos5.htm Interview] with Archimandrite [[Hierotheos (Vlachos) of Nafpaktos|Hierotheos]] on Elder Sophrony, excerpt from Divine Ascent.
* Biography & photos of Elder Sophrony Sakharov [http://www.orthodoxphotos.com/Orthodox_Elders/Russian/Fr._Sophrony_Sakharov/]
[[Category:Monastics]]

[[el:Γέρων Σωφρόνιος Σαχάρωφ]]
[[fr:Sophrony (Sakharov)]]
[[mk:Старец Софрониј]]
[[ro:Sofronie (Saharov)]]

Talk:Timeline of Church History

2009-05-02T17:56:22Z

Iacovibus: /* Browser error */ new section

{{timelinetalk}}

==EasyTimeline==
Any thought of using [http://meta.wikimedia.org/wiki/Help:EasyTimeline_syntax EasyTimeline Syntax] for this page? Thanks, [[User:FrJohn|Fr. John]]

: I looked at that but couldn't make heads nor tails of it. From another look just now, I think that even if I did master it, the complexity would end up inhibiting contribution from others. --[[User:ASDamick|Rdr. Andrew]] 11:53, 7 Feb 2005 (CST)

::Yep, looking a little more deeply I can see that it might be more trouble than it's worth! [[User:FrJohn|Fr. John]]

It is very good, brief at the same time, useful and helpful Timeline of Church History.
However I am not able to print it.Please advise how to do it.
Aleksiy

::Hi Aleksiy, this site uses a special stylesheet for printers, so that no "print-friendly pages" are required. Check it out, and let us know how it goes. Yours in Christ, [[User:FrJohn|Fr. John]]

I corrected the date of the Glastonbury mission of St. Joseph of Arimathea, and provided the correct information for the latter date with regards to the Church in Britain. [[User:Aristibule|Aristibule]]

== EasyTimeline ==

I think you've got a great resource here, and I have been exploring constructing something similar using EasyTimeline. I've found that once the timeline is up, it isn't so hard to maintain. Feel free to drop me an email if that is something you'd be interested in and I'd be happy to assist with development. I do of course, also understand the competing need for simplicity of design - so no hard feelings if you don't take me up on the offer. Meanwhile, check out a useful resource one user has developed that can assist in timeline design from scratch: http://newped2.auckland.ac.nz/exe/exe/timeline/form.html. {{unsigned|Kidwellj}}

== The year 0 ==
Hi! Some timelines will show Christ's crucifixion etc as 33AD. However, I believe that in the Orthodox Church we are of the thinking that if Christ is born around -6BC and died at the age of 33 then the date of 33AD should be revised (mathematically 33 + 6 = 39years of age.

Father John, would you be so kind as to offer a discussion on this. [[User:Ixthis888]]

== Gospel of Matthew ==
According to a resource I have recently purchased, the Gospel according to Matthew is dated ca 80AD - which is significantly different to the dating listed on the site at present. Since it is an existing record, I do not wish to change the information without seeking the appropriate discussion and/or agreements first (as opposed to posting my own new information). Regards, Vasiliki.

:The dates of when each Gospel was written are often a matter for great academic debate. The [[Orthodox Study Bible]] dates it at 50-75AD, which is probably where the date in the article comes from (Mark is dated 65-70, just before the fall of Jerusalem; Luke at 70-80 and John at c.96 - Matthew, then, is the most vaguely dated.) — edited by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 20:04, January 10, 2008 (PST)

Oh wonderful! I will then for future development list my sourcing on this editing talk page first so that it can be agreed before posting (?) Also, if something requires a Theological discussional development prior to a posting is this the forum for that or do we need to take it offline through email? Vasiliki (Ixthis888) - Just learning still very new to posting.

:Sources are actually best listed in the article itself - something like <nowiki>{{ref|1}}</nowiki> tag for articles like this or, for biographies, putting urls in the ''External links'' header. Just a tip - the easiest way to sign your posts is to do three or four tilde's (<nowiki>~~~~</nowiki>) at the end of your message. — edited by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 23:08, January 11, 2008 (PST)

== To the person who edited out some stuff ==
I first wanted to thank you for taking the time to 'edit' my contributions and I apologise if this has caused you stress but I did want to point out that I disagree with your reasons for removing various bits of my text.

The first example I would like to make is the removal of 'Old Testament' - if we are discussing the Timeline of Church History - then the ORTHODOX perspective is that the 'Church' is the Body of Christ (God) ...you can NOT exclude the development of the Church through the Holy Prophets ...

The second example I would like to refer to is the removal of my original text and making the Martyrdom of St Stephen the focal text. The purpose of that line entry was not to signify the death of a Saint rather the FIRST DOCUMENTED case of a Christian death - do you see what i am trying to say? Even though it is the same thing it is not. If the focus is Church history then it is the fact that someone martyred for the first time that is more important ...not the fact who it was
ca. 30 Martyrdom of St. Stephen the Protomartyr

Vasiliki, Ixthis888

:I wouldn't want to speak for [[User:ASDamick|Fr Andrew]], but I suspect his motivations were affected by a combination of space, encyclopaedic look and feel and common understanding of the term 'Church history'. While the proper understanding is that the Church was around through human history, few would have this as part of their natural understanding of Church history, which would have the Church being founded by Christ or at Pentecost (and naturally, probably the latter); it would be far too unwieldy to change the article name to "Timeline of Post-Christ Church History", for example.
:Of course, this intertwines somewhat ironically with the next point - the first martyrdom would have occured in the Old Testament or at the Holy Innocents, not at St Stephen, who would have been significant as the first deacon-martyr. — edited by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 20:04, January 10, 2008 (PST)

Hi Pistevo! Glory to God for all things! I like your response but you have me scratching my head for two reasons.
The first - Father Andrew did not make the change someone else did ... I am to understand Father is on holidays? Either way it doesnt make a difference as I am only a guest not a moderator so i wish to participate in this project peacefully. However, I do hold an opinion that if this is an Orthodox site of knowledge then should not the information reflect the 'Truth' of God ...no matter how profane or non-sensical it might seem to the rest of the world? Or have I not read enough of the 'rules of the site' yet .. please point me in the right direction.

The other is your comment on the Holy Innocents. I have a Synaxario which glorifies a female Martyr and her Seven sons ... I have forgotten the name at this point ... however, these Saints are from the book of Macabees! Another trivial point to chew on ...though, the Mother & her 7 sons are the first technical martyrs for 'God', the Holy Innocents are the first to martyr 'unknowingly' for Christ (who is God anyway) and then St Stephen who martyred 'knowingly' for Christ ...so in a funny way, we have a trinitarian development on the 'First Martyr' category! Glory to God for that amusing conclusion. Vasiliki (Ixthis888)

:This is an Orthodox site of knowledge, but it is imperative that we let others access the wealth of information in Orthodoxy - hence, we use the most easily recognised terms. The usual right direction for rules of the site is at the [[OW:SM|style manual]] - feel free to peruse to your heart's content there :) — edited by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 23:08, January 11, 2008 (PST)

== Evidence of Christianity, 25AD to 250AD==
http://www.trinitylight.net/china_ancient_christian_stones.html
-- [[User:Ixthis888|Vasiliki]] 18:14, February 3, 2008 (PST)

==cleanup==
Looks great Father Andrew!!!! :)
[[User:angellight_888|Chris]] 10:57, February 21, 2008 (EST)

: I'm glad you feel that way—I was a bit concerned that you might think me too free with my pruning shears, but with continued collaboration, I think this article is honestly one of the best and most useful here. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 04:20, February 22, 2008 (PST)

:: Absolutely Fr., couldn't agree more. It is one of the best and most useful, and collaboration this way makes it best. Hopefully some more contributors have more to offer as well. Thanks, and cheers,:)

::Q - a lot of information on THIS timelines is NON - Eastern Orthodox ... shouldnt Western Church History be separate? -- [[User:Ixthis888|Vasiliki]] 21:17, February 24, 2008 (PST)

::: The title is in fact called Timeline of '''Church History''', while the overall focus definitely is Orthodox of course, both in the scope and the breadth, major events in Church history ought to be mentioned, especially as they may relate to Orthodoxy or have a bearing on it. This is actually specified in the Notes section of the article itself, and provides a better overall historical understanding in terms of context. Editing is also not yet complete :) -[[User:angellight_888|Chris]] 10:03, February 24, 2008 (EST)

==Redirect an article ==
Hi WSK - are you able to create a "REDIRECT" from [[Church of Evangelistria (Tinos, Greece)]] to [[Panagia of Tinos]] - they are one and the same thing. [[User:Ixthis888|Vasiliki]] 05:23, April 8, 2008 (UTC)

== Timeline of Orthodoxy or Timeline of Religion ==
Hi ... I want to question how much of this information is infact relevant to Orthodox related Christianity? I was going through the wealth of (really really well researched and hard work) but I question some of the information as NOT relevant to Chalcedonean ... in my opinion, this timeline keeps taking on a catholic slant ... Im sorry I dont want to offend because there is a lot of hard work in pulling this together which I as a user really really appreciate. [[User:Ixthis888|Vasiliki]] 23:39, May 25, 2008 (UTC)

: No offense at all! As noted in the "Notes" section at the bottom of the article, "This timeline is necessarily biased toward the history of the Orthodox Church, though a number of non-Orthodox events are mentioned for their importance in history related to Orthodoxy." Certainly, if this were to be a "Timeline of Religion," the article would need to undergo a massive expansion.

: Do you feel that there has become an imbalance in the number of non-Orthodox events included? —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 14:06, May 30, 2008 (UTC)

== Large page ==

[[Timeline_of_Church_History|This page]] can only be edited in sections, if you edit the entire page as one, it blanks out. - [[User:Andrew|Andrew]] 17:39, July 11, 2008 (UTC)

== Proposed re-structuring of "Timeline of Church History" ==

Perhaps its time that the article was composed of a series of "sub" articles? One such structure I propose is as follows:

* [[Timeline of Church History/New Testament era]]
* [[Timeline of Church History/Apostolic era (33-100)]]
* [[Timeline of Church History/Ante-Nicene era (100-325)]]
* [[Timeline of Church History/Nicene era (325-451)]]
* [[Timeline of Church History/Byzantine era (451-843)]]
* [[Timeline of Church History/Late Byzantine era (843-1453)]]
* [[Timeline of Church History/Post-Imperial era (1453-1821)]]
* [[Timeline of Church History/Modern era (1821-1917)]]
* [[Timeline of Church History/Communist era (1917-1991)]]
* [[Timeline of Church History/Post-Communist era (1991-Present)]]

If you want a Template "header" specific to 10 sub-articles, if that is what you all think is a good idea, I am more than happy to set one up for you (know that I have figured out how to create the "previous" key :-) You all know my email, give me a buzz if you want help.

-- [[User:Ixthis888|Vasiliki]] 02:40, July 17, 2008 (UTC)

: I, for one, am not in favor of breaking this article up. (Using "/" sub-articles is not how one would do it here, in any event.) I think it mainly needs to be trimmed of extraneous material that is not of great historical significance.

: In any event, I do hope that there is some way to fix the technical problem which results from trying to edit the article in anything but a section at a time. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 18:54, July 17, 2008 (UTC)

How about something in between, keep it displayed as one page, but edit it as separate pages. In the same way we include templates, we can include sub pages onto the main page. Put the information text in the in the ten “sub-articles” just for editing purposes, and have the main article include the text as:
<pre>
{{:Timeline of Church History/New Testament era}}
{{:Timeline of Church History/Apostolic era (33-100)}}
{{:Timeline of Church History/Ante-Nicene era (100-325)}}
{{:Timeline of Church History/Nicene era (325-451)}}
{{:Timeline of Church History/Byzantine era (451-843)}}
{{:Timeline of Church History/Late Byzantine era (843-1453)}}
{{:Timeline of Church History/Post-Imperial era (1453-1821)}}
{{:Timeline of Church History/Modern era (1821-1917)}}
{{:Timeline of Church History/Communist era (1917-1991)}}
{{:Timeline of Church History/Post-Communist era (1991-Present)}}
</pre>
I know the slash does not make it a wiki subpage this site, but it will just be the name of the page.

I am OK with leaving it as it is, I am just suggesting an alternative. (If one wants to edit the top of the page, just click any of the EDIT links and the change it to http://orthodoxwiki.org/index.php?title=Timeline_of_Church_History&action=edit&section=0 - [[User:Andrew|Andy]] 15:40, July 28, 2008 (UTC)

: Another possibility would be to trim out less major events from this article, but including them in more detailed timelines for the various eras which can be linked to at the top of each section. This makes the most sense to me.

: We'd need to come up with a criterion for inclusion in this article (i.e., what constitutes high importance). —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 02:45, July 29, 2008 (UTC)

:: I very strongly second Fr Andrew's idea above, which would provide the best of both worlds.

:: #1) We could take the timeline as is, and break it up into separate pages for each of the periods listed, as is suggested above. This would allow for any fuller development of those periods, on their new page, and more attention to thaose periods, should there be any.

:: #2) The overall page/timeline would remain as is, but (drastically?) reduced of course to the most major events only. Again, as Fr Andrew says, a criterion for inclusion on this page would have to be established (I am thinking along the lines of the 7 Ecumenical Councils, other major councils, the great Schism, the major events of the Apostolic and Early Church, and things of this sort.

:: #3) Very important from a logistical point of view, would be to have each of the subheadings in the main article, actually linked to the separate and more detailed page for that period. That way, all the information is still accessible from the main page, a click away; and both world-extremes of breath and of scope (i.e. detailed chronlogical history vs major events only) are satisfied this way. Seems an excellent organizational idea.

:: If there are no objections, I propose we proceed. My two cents,
:: Cheers,
:: [[User:Angellight 888|Angellight 888]] 20:15, September 4, 2008 (UTC)

:::Hello, I would like to start a proposed list of criteria for inclusion into the main article (so that we can then proceed to break up the smaller sections on separate pages). Please let me know what you think, this is a rough draft but I think it might work:
:::'''Proposeed Criteria for Inclusion on Main Tiemline Page'''
:::'''Inclusion'''
:::* Leave "New Testament Era" and "Apostolic Era" sections largely intact?? (most entries to be included?).
:::* Include the 10 major persections of the Early Church, as well as other persections to the modern day.
:::* Ecumenical Councils.
:::* Other major Pan-Orthodox Councils.
:::* Major Church Fathers
:::* Key Missions and Missionaries (early and modern)
:::* Important dates for each of the Autocephalous/Autonomous Orthodox Churches.
:::* Great Schism; All other Church Schisms.
:::* Key documents, writings, developments, teachings (ex. 1338 - Hesychasm)
:::* Recent developments: Include dates for the key documents from the major Dialogues with Roman Catholic and Lutheran Churches.
:::'''Exclusion'''
:::* All the ''Non-Orthodox'' and ''purely political events'' that are mentioned for their importance in history related to Orthodoxy or for reference.
:::* All events that can be termed relatively minor or detail oriented, in terms of providing an overall chronological history of Orthodoxy by year (depth of breadth and scope).

:::Please let me know what you think, feel free to add/revise as necessary...
:::[[User:Angellight 888|Angellight 888]] 18:29, December 17, 2008 (UTC)

:::: This proposal looks good. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 19:09, December 21, 2008 (UTC)

== Chalcedon ==

The explanation of Chalcedon in this article seems a little messed up. It reads: "451 Fourth Ecumenical Council meets at Chalcedon, condemning Eutychianism and Monophysitism, affirming doctrine of two perfect and invisible but separate natures of Christ,"

For one, the word "invisible" seems clearly erroneous. If the perfect humanity of Jesus is affirmed, then one of His natures is visible. Rather, I'm guessing the originally intended term was "indivisible".

Secondly, saying "indivisible but separate" is simply logically impossible. Rather, I think it would be more faithful to the Council of Chalcedon if "indivisible but distinct" were to be said. [[User:Deusveritasest|Deusveritasest]] 22:30, December 11, 2008 (UTC)

: You're absolutely correct. I've made the edit. Feel free to do so yourself next time! :) —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 01:35, December 12, 2008 (UTC)

== Renaming sub-articles ==

I renamed the sub-articles to use parentheses rather than colons. The reason is that the introduction of colons into article names creates new namespaces (e.g., "Help" is the namespace for [[Help:Editing]]), and we'd prefer to keep all encyclopedic articles in the main namespace. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 19:08, December 21, 2008 (UTC)

== HELP ==

This is urgent, I kind of modified one letter and everything deleted. Now, I cant even undo the edit .... [[User:Ixthis888|Vasiliki]] 12:57, February 20, 2009 (UTC)
:Yes, this page has problems with its size. In the past it blanked out when the entire page was edited, so we just edit it by one sections at a time now. - [[User:Andrew|Andy]] 13:49, February 20, 2009 (UTC)

== Date of Pentecost ==

It has always been my understanding that Pentecost occured 50 days after Pascha (which is of course why it is celebrated then). If so, then how can Pascha be dated during the year 30 while Pentecost is dated on the year 33? I have heard both 30 and 33 given as dates for Pascha as well as Penetecost but they always are said to have occured in the same year in my readings.
[[User:JJKotalik]]

== Browser error ==

I think my browser messed the article, and the *undo* option isn't working from my computer. Please undo the changes, and sorry for the inconveniences. In Christ, --[[User:Iacovibus|iacovibus]] 17:56, May 2, 2009 (UTC)

Timeline of Church History

2009-05-02T17:52:29Z

Iacovibus: .mk

John of Damascus

2009-04-20T20:14:08Z

Iacovibus: .mk

Our venerable and God-bearing Father '''John of Damascus''' (c. 676 - [[December 5]], 749) was also known as ''John Damascene, Chrysorrhoas,'' "streaming with gold," (i.e., the golden speaker). He was born and raised in Damascus, in all probability at the [[Holy Lavra of St. Savas (Jerusalem)|Monastery of Saint Sabbas]] (''Mar Saba''), South East of Jerusalem. His feast day in the [[Orthodox Church]] is [[December 4]]. He is also recognized as a [[saint]] in the [[Roman Catholic Church]].
[[Image:John of Damascus.jpg|right|frame|St. John of Damascus]]

== Biography ==
Practically all the information concerning the life of John of Damascus available to us today has been through the records of [[John VII of Jerusalem|John]], [[Patriarch of Jerusalem]]. Though these notes have served as the single source of biographical information, dating back to the 10th century, these writings have been noted by scholars as having an exuberant lack of detail from a historical point of view and a bloated writing style.

===Childhood===
Although he was brought up under the [[Islam|Muslim]] rule of Damascus, this was not to affect his or his family's [[Christian]] faith or cause any grievances with the Muslim countrymen who held him in high esteem. To the extent that his father held a high hereditary public office with duties of chief financial officer for the caliph, Abdul Malekunder, apparently as head of the tax department for Syria.

When John reached the age of twenty-three, his father sought out to find a [[Christian]] tutor who could provide the best education for his children available at the time. Records show that while spending some time in the market place John's father came across several captives, imprisoned as a result of a raid for prisoners of war that had taken place in the coasts of Italy. This man, a Sicilian monk by the name of Cosmas, turned out to be an erudite of great knowledge and wisdom. John's father arranged for the release of this man and appointed him tutor to his son. Under the instruction of Cosmas, John made great advances in fields of study such as music, astronomy and theology. According to his biographer, he soon equaled Diophantus in algebra and Euclid in geometry.

===Succession to "Chief Councilor"===
In spite of his [[Christian]] background, his family held a high hereditary public office with the [[Islam|Moslem]] rulers of Damascus, lead by caliph Abd al-Malik. He succeeded his father in his position upon his death; ''John de Damascene'' was made ''protosymbullus'', or chief councilor of Damascus.

It was around his term in office that burst of insurgence by the [[iconoclasm|iconoclasts]] began to appear in the form of [[heresy]], actions which disturbed the Church of the East. In 726, in disregard of the protests of Germanus, Patriarch of Constantinople, Emperor [[Leo the Isaurian]] issued his first edict against the veneration of images and their exhibition in public places. A talented writer and in the secure surroundings of the caliph's court, ''John de Damascene'' initiated his literary defense against the monarch in three ''Apologetic Treatises against those Decrying the Holy Images.'' This was the earliest of his works and the one which earned him a reputation. Not only did he attack the monarch, but his use of a simpler witting style brought the controversy to the common people, inciting revolt among those of [[Christian]] faith.

Unable to punish the writer openly, [[Leo the Isaurian]] managed to get possession of a manuscript written and signed by ''John de Damascene'', which he used to forge a letter from John to the Isaurian monarch offering to betray into his hands the city of Damascus. Despite John's earnest advocation to his innocence, the caliph dismissed his plea and discharged him from his post, ordering his right hand, which he used for writing, to be severed at the wrist.

According to the 10th-century biography, his hand was miraculously restored after fervent prayer before an icon of the [[Theotokos|Virgin Mary]]. At this point the caliph is said to have been convinced of his innocence and inclined to reinstate him to his former office. However, John then retired to the Monastery of [[Sabbas the Sanctified|Saint Sabbas]] near Jerusalem, where he continued to produce a stream of commentaries, hymns and apologetic writings, including the ''[[Oktoechos]]'' (the Church's service book of eight tones) and ''An Exact Exposition of the Orthodox Faith'', a summary of the dogmatic writings of the Early [[Church Fathers]].

=== Last Days ===
He died in 749 as a revered Father of the Church and is now universally recognized as a [[saint]].

== List of Works ==
===Early Work===
* Three ''"Apologetic Treatises against those Decrying the Holy Images"'' - These treatises where among his earliest expositions in response to the edict by [[Leo the Isaurian]] of Constantinople, which banned the worship or exhibition of [[icons|holy images]].

===Teachings and Dogmatic Work===
* ''"Fountain of Knowledge"'', also ''"The Fountain of Wisdom"'', this book is divided in three parts:
*# "Philosophical Chapters" ''(Kephalaia philosophika)'' - Commonly called 'Dialectic', deals mostly with logic, its primary purpose being to prepare the reader for a better understanding of the rest of the book.
*# "Concerning Heresy" ''(peri aipeseon)'' - In this book, in the section ''On Heresies'', he dedicates a portion to the ''Heresy of the Ishmaelites'', being the first apologetic work against [[Islam]] by a Christian.
*# "An Exact Exposition of the Orthodox Faith" ''(Ikdosis akribes tes orthodoxou pisteos)'' [http://www.trinitylight.net/theology/orthodox_faith.htm] - This third section of the book is known to be the most important work of ''John de Damascene'', and a treasured antiquity of [[Christianity]].

* ''"Sacred Parallels"''

===Hymns and Minor Writings===
* ''[[Oktoechos]]'' - Known as the "hymn-book for the daily service," for which he may be only responsible improving and revising.
*''Canons'' - 8 or 9 highly complicated structure of hymns, composed of 3 or 4 strophes, each with its own individual composition and melody.
*''"Tract on Right Thinking"'' - Minor writing consisting on an apology for the residents of Damascus.
*''"Dialogue against Manicheans"'' - A form of dialogue aimed at answering questions proposed by his disciples.
*''"Conversation between a Saracen and a Christian"'' - Similar form as previous work.
*''"Introduction to Elementary Dogmatics"'' - As the name says, also aimed at his disciples.

==Hymns==
[[Troparion]] (Tone 8)

:Champion of Orthodoxy, teacher of purity and of true worship,
:the enlightener of the universe and the adornment of hierarchs:
:all-wise father John, your teachings have gleamed with light upon all things.
:Intercede before Christ God to save our souls.

[[Kontakion]] (Tone 4)

:Let us sing praises to John, worthy of great honor,
:the composer of hymns, the star and teacher of the Church, the defender of her doctrines:
:through the might of the Lord¹s Cross he overcame heretical error
:and as a fervent intercessor before God
:he entreats that forgiveness of sins may be granted to all.

== References ==
# ''"St. John Damascene on Holy Images, Followed by Three Sermons on the Assumption"'' - Eng. transl. by Mary H. Allies, London, 1899.

==External links==
*[http://www.ccel.org/s/schaff/encyc/encyc06/htm/iii.lvii.lxii.htm Details of his work]
*[http://www.comeandseeicons.com/j/mdg03.htm Icon of St. John of Damascus]
*[http://www.comeandseeicons.com/j/phn76.htm Another Icon of St. John of Damascus]
*[http://www.fordham.edu/halsall/source/johndam-icons.html John of Damascus: In Defense of Icons, c. 730]
*[http://www.fordham.edu/halsall/basis/johndamascus-images.html John of Damascus: Apologia Against Those Who Decry Holy Images]
*[http://www.fordham.edu/halsall/basis/johndamascus-komesis.html John of Damascus: Three Sermons on the Dormition of the Virgin]

==Icons of St. John==
<gallery>
Image:John of Damascus.jpg
Image:John of Damascus2.jpg
Image:John of Damascus3.jpg
Image:John of Damascus4.jpg
</gallery>

[[Category:Church Fathers]]
[[Category:Featured Articles]]
[[Category:Hymnographers]]
[[Category:Monastics]]
[[Category:Saints]]

[[ar:يوحنا الدمشقي]]
[[bg:Йоан Дамаскин]]
[[el:Ιωάννης Δαμασκηνός]]
[[es:Juan Damasceno]]
[[fr:Jean Damascène]]
[[mk:Свети Јован Дамаскин]]
[[ro:Ioan Damaschin]]
[[ru:Иоанн Дамаскин]]

Presbyter

2009-04-11T14:54:37Z

Iacovibus: .mk

{{Template:Clergy}}
'''''Presbyter''''' is, in the [[Bible]], a synonym for ''[[bishop]]'' (''episkopos''), referring to a leader in local Church congregations. In modern usage, it is distinct from ''bishop'' and synonymous with '''''priest'''''. Its literal meaning in Greek (''presbyteros'') is "elder."
==Holy orders==
Through the sacrament of [[ordination|holy orders]], an ordination to priesthood is performed by the bishop. But this requires the consent of the whole people of God, so at a point in the service, the congregation acclaim the ordination by shouting [[Axios]]! (''He is worthy!'')

Orthodox priests are divided into two distinct groups, [[Marriage|married]] [[clergy]], and [[monastic]] clergy. In the Orthodox Church a married man may be ordained to the priesthood. His marriage, however, must be the first for both him and his wife. He may not remarry and continue in his ministry even if his wife should die.

If a single man is ordained, he must remain monastic to retain his service. A priest-monk is called a [[hieromonk]].

==Ministry==
It is Church doctrine that the [[clergy]] must strive to fulfill the grace given to them with the gift of the "laying on of hands" in the most perfect that they can. But the Church teaches that the reality and effectiveness of the [[sacraments]] of the Church, ministered by the presbyters, do not depend upon personal virtue, but upon the presence of Christ who acts in his Church by the Holy Spirit. The same as with bishops, it is Christ, through his chosen ministers, who acts as teacher, good shepherd, forgiver, and healer. It is Christ remitting sins, and curing the physical, mental and spiritual ills of mankind. The priest is an icon of Christ.

Priests normally exercise the function of pastors of parishes, a function which was normally done by the bishops in early times. They are rectors of the local congregations of Christians. They preside at the celebration of the liturgy and teach, preach, counsel and exercise the ministries of forgiveness and healing.

Since the presbyters are assigned by the bishop and belong to the specific congregations they have no authority or services to perform apart from their bishop and their own particular parish community. On the [[altar table]] of each parish, there is the cloth called the [[antimension]] signed by the bishop, which is the permission to the community to gather and to act as the Church. Without the antimension, the priest and his people cannot function legitimately.

== History ==
The earliest organization of the [[Christian]] churches in Palestine was similar to that of [[Judaism|Jewish]] [[synagogue]]s, who were governed by a council of elders (''presbyteroi''). In [[Acts of the Apostles|Acts]] 11:30 and 15:22, we see this collegiate system of government in Jerusalem, and in Acts 14:23, the [[Apostle Paul]] ordains elders in the churches he founded. Initially, these '''presbyters''' were apparently identical with the '''overseers''' (''episkopoi'', i.e., [[bishop]]s), as such passages as Acts 20:17 and [[Book of Titus|Titus]] 1:5,7 indicate, and the terms were interchangeable.

Shortly after the [[New Testament]] period, with the death of the [[Apostles]], there was a differentiation in the usage of the synonymous terms, giving rise to the appearance of two distinct offices, '''[[bishop]]''' and '''presbyter'''. The bishop was understood mainly as the president of the council of presbyters, and so the bishop came to be distinguished both in honor and in prerogative from the presbyters, who were seen as deriving their authority by means of delegation from the bishop. The distinction between presbyter and bishop is made fairly soon after the Apostolic period, as is seen in the 2nd century writings of St. [[Ignatius of Antioch]], who uses the terms consistently and clearly to refer to two different offices (along with ''[[deacon]]'').

Initially, each local congregation in the Church had its own bishop. Eventually, as the Church grew, individual congregations no longer were served directly by a bishop. The bishop in a large city would appoint a presbyter to pastor the flock in each congregation, acting as his delegate.

== Modern usage ==
The [[Orthodox Church]] often refers to presbyters in English as ''priests'' (''priest'' is etymologically derived from the Greek ''presbyteros'' via the Latin ''presbyter''). This usage is seen by some Protestant Christians as stripping the [[laity]] of its rightful priestly status, while those who use the term defend its usage by saying that, while they do believe in the ''priesthood'' of all believers, they do not believe in the ''eldership'' of all believers.

Presbyters are often referred to as ''Father'' (Fr.), though that is not an official title. Rather, it is a term of affection used by Christians for their [[ordination|ordained]] elders. In this context, a priest's first name is generally used after the word ''Father''.

Priests are often styled as ''the Reverend'' (Rev.) and therefore referred to as ''the Reverend Father'' (Rev. Fr.). Higher in bestowed honor and responsibility, [[Archpriest]]s and [[Protopresbyter]]s are styled as ''the Very Reverend'' (V. Rev.), while [[Archimandrite]]s can be styled as ''the Very Reverend'' (V. Rev.) or as ''the Right Reverend'' (Rt. Rev.). It is also appropriate and traditional to refer to a clergyman as "the Priest ''Name''" or "Archpriest ''Name''". This latter practice is especially prominent in Churches with Slavic roots, such as the [[Church of Russia]] or the [[Orthodox Church in America]].

[[Monastic]]s who are ordained to the priesthood are known as ''priest-monks'' or ''hieromonks''.

== Sources ==
*Liddell & Scott, ''An Intermediate Greek-English Lexicon'', pp. 301, 668
*''The Compact Edition of the Oxford English Dictionary'', p. 2297
*''The Oxford Dictionary of the Christian Church (3rd ed.)'', p. 1322

==External links==
*[http://www.saintelias.com/ca/etiquette/index.php Church etiquette (Ukrainian tradition)] (including how to greet a priest or bishop)
*[http://www.orthodoxinfo.com/praxis/clergy_etiquette.aspx Clergy Etiquette]
*[[w:Priest|Priest]] on Wikipedia

[[Category:Clergy]]
[[Category:Priests|*]]

[[fr:Prêtre]]
[[mk:Презвитер]]
[[ro:Preot]]

Relics

2009-04-10T11:56:06Z

Iacovibus: .mk

[[Image:Relics.jpg|thumb|300px|Various relics in front of an [[epitaphios]].]]
'''Relics''' are portions of the earthly remains of Orthodox believers, usually [[saint]]s. Relics may also include clothing and [[vestments]] worn by saints, or items such as pieces of the [[True Cross]]. Particles of relics of saints usually are embedded in [[altar]] tables during [[consecration of a church|consecration of church]]es.

The relics of the saints are [[veneration|venerated]] because in Orthodox belief the body remains temple of the [[Holy Spirit]] even after death.

St. [[Cyril of Jerusalem]] writes:

"Though the soul is not present a power resides in the bodies of the saints because of the righteous soul which has for so many years dwelt in it, or used it as its minister."

[[God]] also performs [[miracle]]s through the holy relics of saints, in this way revealing his glory and glorifying his saints in whom he is pleased. One example is the relics of Saint [[Nectarios of Aegina|Nektarios]], which emitted a sweet-smelling sweat after he had passed away and showed no sign of decay until 20 years after his death.

In North America, the Church is blessed to have three complete sets of relics: St. [[Herman of Alaska]], St. [[John Maximovitch]], and St. [[Alexis Toth]].

==See also==
*[[:Category:Saints]]
*[[Resurrection]]

==External links==
*[http://www.firebirdvideos.com/articles/whyrelics.htm Why Relics?]
*[http://www.orthodoxinfo.com/general/relics_place.aspx The Place of Holy Relics in the Orthodox Church] (or [http://www.orthodoxphotos.com/Holy_Relics/index.shtml here]) by St. [[Justin Popovich]]
*[http://www.orthodoxinfo.com/general/relics.aspx On the Veneration of the Holy Relics and Remains of the Saints] by Archpriest Vasily Demidov
*[http://www.orthodox.net/gleanings/relics.html Gleanings from Orthodox Christian Authors and the Holy Fathers]

==Pictures of relics==
*[http://web.archive.org/web/20060118102158/www.orthodoxphotos.com/Holy_Relics/index.shtml Holy Relics] from Orthodox photos.com
*[http://www.firebirdvideos.com/articles/whyrelics.htm The relics of St. Innocent of Irkutsk, in the Znamensky Monastery Cathedral, Irkutsk, Siberia, Russia]

==Further reading==
*[http://conciliarpress.bizhosting.com/holy_relics.html Holy Relics] - A pamphlet by T. L. Frazier

[[Category:Church Life]]
[[Category:Saints]]

[[fr:Reliques]]
[[mk:Мошти]]
[[ro:Moaşte]]

Bishop

2009-04-04T14:26:15Z

Iacovibus: .mk

{{incomplete}}

{{Template:Clergy}}
The '''bishop''' is the first and highest degree of the [[clergy]] in the [[Orthodox Church]] (επίσκοπος or ''episkopos'' in Greek, which means overseer).

==Episcopal ministry==
A bishop is the [[Apostolic succession|successor]] to the [[Apostles]] in the service and government of the Church. The bishop thus serves εις τόπον και τύπον Χριστού (in place and as a type of Christ) in the Church. No bishop in Orthodoxy is considered infallible. None has any authority over or apart from his priests, deacons, and people or the other bishops. They have the responsibility of maintaining the unity of the Church throughout the world by insuring the truth and unity of the faith and practice of their diocese. The bishop represent his particular diocese to the other churches or dioceses, and represents the Universal Church to his own particular [[priest]]s, [[deacon]]s, and people.

According to [[Canon law|Church Law]], bishops of an area must meet in [[council]]s. When doing so, the metropolitan or patriarchate presides administratively.

==Male monastics only==
In the Orthodox Church, from about the sixth century, it has been the rule that bishops are single men or widowers. Bishops are also usually in at least the first degree of [[monastic]] orders.

==Holy orders==
It is the belief of Orthodoxy that [[Christ]] is the only priest, pastor, and teacher of the Christian Church. He alone forgives sins and offers communion with [[God]], his [[God the Father|Father]]. Christ alone guides and rules his people. Christ remains with his Church as its living and unique head. Christ remains present and active in the Church through his [[Holy Spirit]].

Through the [[sacrament]] of [[Ordination|holy orders]] bishops give order to the Church. Bishops guarantee the continuity and unity of the Church from age to age and from place to place, that is, from the time of Christ and the apostles until the establishment of God's Kingdom in eternity. Bishops receive the gift of the Holy Spirit to manifest Christ in the Spirit to men. Bishops are neither vicars, substitutes, nor representatives of Christ. It is Christ, through his chosen ministers, who acts as teacher, good shepherd, forgiver, and healer. It is Christ remitting sins, and curing the physical, mental, and spiritual ills of mankind. This is a mystery of the Church.

==Ruling bishop==
A '''ruling bishop''' or '''diocesan bishop''' is responsible for and the head of all the [[parish]]es located in his a particular geographical territory, called a [[diocese]] or [[archdiocese]]. All authority of the lower orders of clergy is derived from the bishop. No divine services may be served in any Orthodox temple without the authorization of a bishop. Saint [[Ignatius of Antioch|Ignatius the God-bearer of Antioch]] went so far as to state that "he who acts without the bishop's knowledge is in the devil's service."

He may be called ''Bishop'' or ''Archbishop'' or ''Metropolitan'' or ''Metropolitan Archbishop'' or ''Patriarch''.

==Rankings of bishops==
Sacramentally, all bishops are equal. Nevertheless, there are distinctions of administrative rank among bishops.

===Patriarchs===
''Main Article: [[Patriarch]]''

The title patriarch is reserved for the [[primate]] of certain of the [[autocephalous]] Orthodox churches. The first [[hierarch]] of the other autocephalous churches are styled metropolitan or archbishop or archbishop.

The title patriarch was first applied to the original three major [[see]]s of [[Church of Rome|Rome]], [[Church of Alexandria|Alexandria]], and [[Church of Antioch|Antioch]], and shortly after extended to include [[Church of Constantinople|Constantinople]] and [[Church of Jerusalem|Jerusalem]] (cf. [[Pentarchy]]).

Much later the term was granted to the heads of other most significant churches. Significance for some churches now may be more historical than actual.

===Archbishops and Metropolitans===
The title of archbishop or metropolitan may be granted to a senior bishop, usually one who is in charge of a large ecclesiastical [[jurisdiction]]. He may or may not have provincial oversight of suffragan bishops. He may or may not have [[auxiliary bishop]]s assisting him.

In the Slavonic and Antiochian traditions, a [[metropolitan]] outranks an archbishop. The reverse is the situation in the Greek tradition. The Antiochian tradition also uses the style metropolitan archbishop to differentiate from metropolitan bishops in the Greek tradition.

The change in the Greek tradition came about in later Greek history, because the diocesan bishops of ancient sees (which in the Greek [[diaspora]] include most) came to be styled metropolitans, short for "metropolitan bishops."

The Slavonic and Antiochian churches continue to follow the older tradition, where an archbishop is a senior bishop in charge of a major see, and a metropolitan is a bishop in charge of a province which may include a number of minor and/or major sees.

In the Greek tradition, all diocesan bishops of autocephalous churches such as the Church of Greece (the bishop of Patras being Metropolitan) are now metropolitans, and an archbishop holds his title as an indication of greater importance for whatever reason. The [[Greek Orthodox Archdiocese of America]] is the notable exception in the Greek practice where diocesan bishops carry the title of metropolitan. In other churches under the jurisdiction of the [[Ecumenical Patriarchate]] such as the [[Greek Orthodox Archdiocese of Australia]] the ruling bishop is the archbishop while the other bishops are auxiliary bishops with titles of the ancient sees.

===Non-ruling bishops===
A bishop who does not rule his own diocese is either a Patriarchal Vicar or an Auxiliary Bishop.

===Patriarchal vicars===
''Main Article: [[Vicar]]''

In the [[Church of Antioch]], a bishop who is in charge of a newly-created diocese on behalf of, and under the supervision of, the Patriarch of Antioch is called a Patriarchal Vicar. The diocese is usually kept under the direct control of the patriarch until it becomes self-supporting. Patriarchal Vicars are not members of the [[Holy Synod]], and do not answer to the Holy Synod.

When a diocese becomes self-supporting, it is usually granted a ruling bishop who becomes a member of the Holy Synod.

The equivalent title in some Orthodox jurisdictions is [[Exarch]].

The equivalent title in the Roman Catholic Church is "Vicar Apostolic."

===Auxiliary bishops===
''Main Article: [[Auxiliary bishop]]''

Most Orthodox Churches allow themselves the capacity to appoint auxiliary bishops to assist ruling bishops within their own dioceses or archdioceses.

Auxiliary bishops do not govern in their own right but only act as directed by their diocesan bishop.

===Titular bishops===
''Main Article: [[Titular bishop]]''

Bishops who are assigned a title of ancient dioceses that no longer function are called titular bishops. The [[Diocese of Sourozh]], the diocese of the Russian Orthodox Church (Moscow Patriarchate) in Great Britain and Ireland, is an example. However, generally, titular bishops are auxiliary bishops.

===Special forms===
The primate of the [[Church of Constantinople]] assumed the title Ecumenical Patriarch. The [[primate]] of the [[Church of Alexandria]] was granted the title Pope and Patriarch. The primate of the [[Church of Georgia]] recently amended his title from [[Catholicos]] to Catholicos-Patriarch.

==Hierarchical vestments==
''Main Article: [[Vestments]]''

The bishop wears a monastic garment called a [[mantiya]] when he arrives at a divine service. Unlike the typical monastic mantiya, which is black, that of the bishop is some other color, purple for bishops and Greek metropolitans, blue for archbishops and non-Greek metropolitans, and green for a patriarch, and upon it are sewn the Tables of the Law, square patches at the neck and feet, characterizing the Old and New Covenants. In addition, strips of cloth, called fountains, are sewn horizontally around the mantiya, representing the streams of teachings which flow from the bishop's mouth.

In the slavonic traditions, a ruling bishop is usually liturgically vested in the center of his church. In the Greek traditions, bishops are often vested at the altar. In the Antiochian tradition, the bishop usually vests in the sanctuary.

Liturgically, except for the [[phelonion]] and the [[nabedrennik]], a bishop wears all the vestments of a priest. The phelonion was at first part of the bishop's vestments but was replaced by a garment, similar to the deacon's [[sticharion]], called a [[sakkos]] (also ''saccos''), a garment of humility. As Christ's robe was without seam, the bishop, as an icon of Christ, wears the saccos either sewn or buttoned at the sides.

Over the saccos, the bishop wears a wide shoulder covering called the [[omophorion]]. It hangs down in front and back, and symbolizes the wandering sheep which Christ took upon his shoulders as the Good Shepherd. In ancient times, was made of sheepskin. At other times at services, the bishop may wear a shorter omophorion that has both ends hanging down the front called the small omophorion

The bishop wears a richly embroidered crown, called a [[miter|mitre]]. This is to represent the power conferred upon a minister of the Church.

Together with his [[pectoral cross]], the bishop also wears a small, circular icon of the Savior or of the Mother of God, called the [[Panagia (vestment)|Panagia]] (All-Holy), or [[Engolpion]], over his heart. This is to remind him that he must always bear in his heart our Lord and his Holy Mother, and thus his own heart must be pure.

An episcopal staff called a [[crosier|crozier]] is carried by the bishop, as a shepherd's crook, to be reminiscent that he is a shepherd of Christ's flock. It has a cross at the top, just above a double crook. This double crook is sometimes in the shape of serpents' heads, symbolizing the serpent lifted up by [[Moses]] in the wilderness. (Now Christ lifted up on the Cross.)

==Liturgical items==
At services in the Slavic traditions, the bishop stands on a small round or oval rug, called [[orlets]], upon which is represented an eagle hovering over a city. This symbolizes his rule over a city and the eagle reminds the bishop that by his teaching and life he must rise above his flock and be an example of one hopeful to the things of heaven.

In the Greek traditions, the bishop sits or stands at the [[cathedra|bishop's throne]] on the south side of the church, on the [[solea]]. The back of the chair of this throne has an icon depicting Christ the King, and the bishop will first venerate this icon before occupying the throne.

At times during the services, the bishop blesses the faithful with two candlesticks, one with two candles called [[dikiri]] and the other with three called [[trikiri]], the first symbolizing the two natures of Christ, the other symbolizing the three persons of the [[Holy Trinity]].

==See also==
*[[:Category:Images of Hierarchs]]

[[Category:Clergy]]
[[Category:Bishops|*]]

[[el:Επίσκοπος]]
[[fr:Évêque]]
[[mk:Епископ]]
[[ro:Episcop]]

Monasticism

2009-04-04T13:52:53Z

Iacovibus:

[[Image:Panteleimon_Monastery.jpg|right|thumb|350px|[[St. Panteleimon's Monastery (Athos)|St. Panteleimon's Monastery]] on [[Mount Athos]]]]
{{spirituality}}
'''Monasticism''' (from Greek: μοναχός, a solitary person) is the ancient Christian practice of withdrawal from the world in order to dedicate oneself fully and intensely to the life of the [[Gospel]], seeking union with [[Jesus Christ]].

The focus of monasticism is on [[theosis]], the process of perfection to which every Christian is called. This ideal is expressed everywhere that the things of God are sought above all other things, as seen for example in the ''[[Philokalia]]'', a book of monastic writings. In other words, a [[monk]] or nun is a person who has vowed to follow not only the commandments of the Church, but also the counsels (i.e., vows of poverty, chastity, stability, and obedience). The words of Jesus which are the cornerstone for this ideal are "be ye perfect as your heavenly Father is perfect."

Thus, monks practice [[hesychasm]], the spiritual struggle of [[catharsis|purification]] (κάθαρσις), [[theoria|illumination]] (θεωρία) and [[theosis|divinization]] (θέωσις) in [[prayer]], the [[sacrament]]s and obedience.

==Precursors of the Christian monastic ideal==
The ancient models of the modern Christian monastic ideal are the [[Nazarite]]s and the [[prophet]]s of Israel. A Nazarite was a person voluntarily separated to the Lord, under a special vow.

: Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the LORD: He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried. All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk. All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks of the hair of his head grow. All the days that he separateth himself unto the LORD he shall come at no dead body. He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God is upon his head. ([[Numbers]] 6:2-8)

[[Image:Wadi Qelt.jpg|left|thumb|350px|Monastery of St. [[George the Chozebite]], Wadi Qelt (On the road from Jerusalem to Jericho)]]
The prophets of [[Israel]] were set apart to the Lord for the sake of a message of [[repentance]]. Some of them lived under extreme conditions, voluntarily separated or forced into seclusion because of the burden of their message. Other prophets were members of communities, schools mentioned occasionally in the Scriptures but about which there is much speculation and little known. The pre-Abrahamic prophets, [[Enoch]] and [[Melchizedek]], and especially the Jewish prophets [[Elijah]] and his disciple [[Elisha]] are important to Christian monastic tradition. The most frequently cited "role-model" for the life of a hermit separated to the Lord, in whom the Nazarite and the prophet are believed to be combined in one person, is [[John the Baptist]]. John also had disciples who stayed with him and, as may be supposed, were taught by him and lived in a manner similar to his own:

: In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. ([[Gospel of Matthew|Matthew]] 3:1-6)

The female role models for monasticism are the [[Theotokos]] and the four virgin daughters of the [[Apostle Philip (of the Twelve)]]:

: And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day. And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. And the same man had four daughters, virgins, which did prophesy. ([[Acts of the Apostles|Acts]] 21:7-9)

[[Image:Romanian_hieromonk.jpg|right|thumb|250px|This image from a monastery in Rumania shows the [[abbot]] (or [[igumen]]) seated in the chair reserved for his status. He is holding the staff of his office and wearing the [[epitrachelion]] that symbolizes his priesthood as a [[hieromonk]].]]
The monastic ideal is also modeled upon the [[Apostle Paul]], who is believed to have been [[celibacy|celibate]], and a tentmaker:

:For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. I say therefore to the unmarried and widows, it is good for them if they abide even as I. ([[I Corinthians]] 7:7-8)

But the consummate prototype of all Christian monasticism, communal and solitary, is [[Jesus Christ]]:

:Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. ([[Philippians]] 2:5-8)

Additionally, the earliest Church was a model for monasticism. The first Christian communities lived in common, sharing everything, according to [[Acts of the Apostles]].

==Origins of Christian monasticism==
The institution of Christian monasticism began in the deserts in 4th century Egypt as a kind of living [[martyr]]dom. Some scholars attribute the rise of monasticism at this time to the changes in Roman society that had been brought about subsequent to the Emperor St. [[Constantine the Great|Constantine]]'s [[conversion]] and the legal tolerance of Christianity in the Roman Empire. This ended the position of Christians as a small, persecuted group, leading to the rise of nominal Christianity within the Church. In response, many who wished to maintain the intensity of the earliest years of Christian life fled to the desert to [[fasting|fast]] and pray, free from the fragmenting influence of the world. The end of persecution also meant that [[martyr]]dom was no longer as common, and so [[asceticism]] as a form of living martyrdom came to be pursued.

[[Image:Sinai_Monastery.jpg|left|thumb|350px|[[St. Catherine's Monastery (Sinai)|St. Catherine's Monastery]], Sinai, Egypt]]
Ss. [[Anthony the Great|Anthony]] and [[Pachomius the Great|Pachomius]] were early monastic founders in Egypt, although [[Paul of Thebes]] is the very first Christian historically known to have been living as a monk. Orthodoxy also looks to [[Basil the Great]] as a founding monastic legislator, as well as the example of the [[Desert Fathers]]. St. [[Benedict of Nursia]], who based his own ''Rule'' on that of St. Basil, is often credited with being the father of Western monasticism.

From a very early time there were probably individuals who lived a life in isolation—hermits—in imitation of Jesus' 40 days in the desert. They have left no confirmed archaeological traces and only hints in the written record. St. Anthony of Egypt lived as a [[hermit]] and developed a following of other hermits who lived nearby but not in community with him. On the other hand, [[Paul of Thebes]] lived not very far from Anthony in absolute solitude, and was looked upon even by Anthony as a perfect monk. (When St. Anthony first encountered him, he came away from the experience saying, "Woe is me, my children, a sinful and false monk, who am a monk in name only. I have seen Elijah, I have seen John the Baptist in the desert, and I have seen Paul—in Paradise!") This variety of monasticism is called ''eremitic'' ("hermit-like").

St. [[Pachomius the Great]], a follower of Anthony, also acquired a following; he chose to mould them into a community in which the monks lived in individual huts or rooms—cells (from Greek κελλια)—but worked, ate, and worshipped in shared space. This method of monastic organization is called ''cenobitic'' ("community-based"). Most monastic life is [[cenobitic]] in nature. The head of a monastery came to be known by the word for "Father" in Syriac, ''Abba''—in English, ''[[Abbot]]''.

Eventually, a pattern came to be established for some rare monks, having been formed in the communal life, to leave the cenobitic context and undertake the eremetic life. To attempt it without this prior formation is often considered to be spiritual suicide, frequently leading one to fall into [[prelest]], spiritual delusion.

==The place of monasticism in society==
Beginning in Egypt (with such saints as [[Anthony the Great]] and [[Paul of Thebes]]) and spreading to the Middle East and then Europe, monasticism became a central aspect of life during the western Middle Ages and the high period of the Roman ("Byzantine") Empire in the East. The first non-Roman area to adopt the system was Ireland, which developed a unique form closely linked to traditional clan relations, a system that later spread to other parts of Europe, especially France.

The golden age of Christian monasticism lasted from about the eighth to the twelfth centuries. The monasteries became an essential part of society, often acting to unify liturgical practice and clarify doctrinal disputes. The monasteries also attracted many of the best people in society and during this period the monasteries were the central storehouses and producers of knowledge.

[[Image:Whitby_Abbey.jpg|right|thumb|300px|The ruins of [[Whitby Abbey]], Northumbria, England]]
In the West, the system broke down in the eleventh and twelfth centuries as religion began to change. Religion became far less a preserve of the religious elite. This was closely linked to the rise of mendicant orders such as the Franciscan friars, who were dedicated to spreading the word in public, not in closed monasteries. Religious behavior changed as common people began to take communion and actively participate in religion. The growing pressure of the nation states and monarchies also threatened the wealth and power of the orders. Finally, after Vatican II in Rome, "religious" orders saw a massive exodus of members, and many monastics left off wearing the traditional garb of their orders. On the whole, monasticism is in severe decline in the [[Roman Catholic Church]]. Nevertheless, monasticism is still reflected strongly in western culture. Modern universities have attempted to ape Christian monasticism in a number of ways. Even in the New World where monasticism has never been a standard part of societal life, universities are built in the Gothic style of twelfth century monasteries. Communal meals, dormitory residences, elaborate rituals and dress all borrow heavily from the monastic tradition.

In the East, monasticism continued to thrive even after the [[Great Schism]] of the eleventh century, becoming a touchstone and unifying center for Christians in the declining Roman Empire, even after the [[Fall of Constantinople]].

==Orthodox monasticism today==
[[Image:St_Tikhons_Monastery.jpg|left|thumb|350px|[[St. Tikhon's Orthodox Monastery (South Canaan, Pennsylvania)|St. Tikhon's Monastery]] church, South Canaan, Pennsylvania]]
Today monasticism remains an important and vital part of the Orthodox Christian faith, and major monastic centers such as [[Mount Athos]] and [[St. Catherine's Monastery (Sinai)]] are seeing a revival both in terms of the numbers of monks coming to take up the life and in terms of the intensity of the life being led. Pilgrims are also becoming more and more frequent, and rebuilding of many ancient centers of monasticism is moving forward at a high rate.

==Monastic clergy==
Christian monasticism is in itself a lay order, originally not having clergy as a standard part of the community (thus, monks relied on local parishes for sacramental life). However, if the monastery were isolated in the desert, as were many of the Egyptian communities, that inconvenience compelled monasteries either to take in priest members, to have their abbot ordained, or to have other members ordained. A priest-monk is called a ''[[hieromonk]]'', and is now generally considered a standard part of cenobitic monastic life. Monastic deacons are also fairly common, and they are referred to as ''[[hierodeacon]]s''.

In many cases in Orthodoxy, when a [[bishop]]ric needs to be filled, suitable candidates are found from nearby monasteries. Since many priests are married (before being ordained to the priesthood), but bishops are required to be celibate, monasteries are a good source of celibate men who are also spiritually mature and generally possessing the other qualities desired in a bishop. Numerous saints from the Church's tradition are examples of this practice.

==Monastic grades==
When one desiring the monastic life enters a monastery, he or she normally passes through three steps or stages:

#[[Probationer]] - Novice, Riasaphor
#[[Monk of the Lesser Schema]] - Cross-bearer, Stavrophore
#[[Monk of the Great Schema]] - Russian Skhimnik

==See also==
[[Image:Glendalough.jpg|right|thumb|300px|Monastic church at [[Glendalough]], Ireland]]
*[[Hesychasm]]
*[[Mount Athos]]
*[[Monasteries and Monasticism]]
*[[Monastic Ranks]]

==External links==
*[http://www.goarch.org/en/ourfaith/articles/article7103.asp Monasticism in the Orthodox Church] by Metropolitan [[Maximos (Aghiorgoussis) of Pittsburgh]]
*[http://www.kosovo.net/monasticism.html Orthodox Monasticism] (Serbian Orthodox Diocese of Raska and Prizren)
*[http://www.romanity.org/htm/flo.01.en.the_ascetic_ideal_and_the_new_testament.01.htm The Ascetic Ideal and the New Testament] by Fr. [[Georges Florovsky]]
*[http://www.orthodox-monasteries.com/ Orthodox Monasteries Worldwide Directory]

[[Category:Asceticism]]
[[Category:Featured Articles]]
[[Category:Monasteries]]

[[el:Μοναχισμός]]
[[mk:Манастир]]
[[ro:Monahism]]

Lord's Prayer

2009-03-18T16:44:51Z

Iacovibus: /* Macedonian */

{{Template:Liturgy}}
The '''Lord's Prayer''' is the prayer which [[Christ]] gave the Church. It is also called the '''Our Father''' from the first words of the prayer.

==About the prayer==
The event in which Christ taught the prayer to his [[disciple]]s is related in [[Gospel of Matthew|Matthew]] 6:5-14 and [[Gospel of Luke|Luke]] 11:1-4. Before this, no one dared to pray to God as their very own Father.

In the early Church, only after [[baptism]] and [[chrismation]], was the Lord's Prayer taught to people. Only then, the faithful who have become children of God in Christ and the [[Holy Spirit]] dare to pray to God as to their very own Father. The prayer is used in many of the liturgical services, including the [[Divine Liturgy]], in which it is introduced by the [[Priest]], ''with boldness and without condemnation to dare to call upon the Heavenly God as [[God the Father|Father]] and to say:''

The prayer consists of seven petitions, that are asked of our Heavenly Father.

#''Our Father Who art in Heaven, hallowed be Thy name.'' In this petition, we beseech our Heavenly Father that His name, which is always holy in itself, be hallowed, with His blessing, both in us and through us ([[Mathew]] 5:16). The Lord is the fullness and perfection of sanctity, but we sanctify ourselves by glorifying Him.
#''Thy kingdom come.'' In this petition, we ask the Lord to help us and make us worthy, through His grace, of the Kingdom of Heaven which begins, as Christ Himself said, here on earth, within us. But it will only come to us in the fullness of its power when Sin ceases to hold undivided sway in us and righteousness, peace, and joy in the Holy Spirit ([[Romans]] 14:17) abide in us.
#''Thy will be done on earth, as it is in Heaven.'' In this petition, we beseech God the Father that He not allow us to live out our earthly lives according to our sinful ways, but according to His will, which is always good, and acceptable, and perfect (Romans 12:2). By obeying the will of God, we begin to establish the Kingdom of God within ourselves.
#''Give us this day our daily bread;'' In this petition we beseech God to give us our daily bread, everything we need in life, spiritual as well as physical. Our spiritual bread is the grace-bestowing [[Sacraments]] of the Church, instituted for our salvation. First and foremost, our daily bread means Holy [[Eucharist|Communion]], of which the Lord said: I am the bread of life...and the bread which I shall give for the life of the world is My flesh ([[John]] 6:48, 51). Material bread means all that is necessary for human existence, directly associated with the surrounding world. The words this day warn us against too many cares, and teaches us to ask only for what is most essential, because the Lord says: But seek first His kingdom and His righteousness, and all these things shall be yours as well. Therefore, do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day's own trouble be sufficient for the day (Mathew 6:33-34).
#''And forgive us our trespasses, as we forgive those who trespass against us.'' In this petition the Lord teaches us how to ask forgiveness for our sins from the Heavenly Father, and how they may be forgiven. And whenever you stand praying, forgive, if you have anything against any one; so that your Father also Who is in heaven may forgive you your trespasses. But if you do not forgive, neither will your Father Who is in heaven forgive your trespasses ([[Mark]] 11:25-26). Man's sins are called trespasses against God in this petition and here we beg for God's mercy. This is our confession, asking for His forgiveness. Whoever seeks forgiveness should resort to the healing power of repentance and forgive his neighbor, the trespasser. When we forgive our trespassers, then God will also forgive us our sins (Mark 4:24).
#''And lead us not into temptation,'' In this petition we ask of the Lord that He not allow us to fall into sin. We ask Him to preserve us from all that confuses our spirit and from temptations that are beyond our strength to reject. If we encounter on our earthly path trials and temptations sent for our purification from sin and spiritual fortification, then we ask God to send us His timely help. God is faithful, and He will not let you be tempted beyond your strength, but with the temptation will also provide the way of escape, that you may be able to endure it ([[I Corinthians]] 10:13). For because he himself has suffered and been tempted, He is able to help those who are tempted (Heb. 2:18), St. [[Apostle Paul|Paul]] says, indicating the Helper and Accomplisher of our salvation, the Lord Jesus Christ.
#''But deliver us from the Evil One.'' In the final petition, we ask that we be protected against and saved from Evil and the Devil, who is a murderer from the beginning and works for our destruction. As St. Peter says, the Devil prowls around like a roaring lion, seeking some one to devour ([[1 Peter]] 5:8). Remembering the Enemy of our salvation, the Lord urges us to be vigilant and sober of spirit, to have courage to accomplish a feat, teaches us to pray for one another, and by prayer to the Heavenly Father, to fortify ourselves spiritually and free ourselves from misfortune and disaster.

The Orthodox Church teaches that the Lord's Prayer is the unfailing model and rule for all prayers. The Church uses it in all the sacramental orders, and in all the Divine Services. As St. [[John Chrysostom]] says, it is the crown of all prayers.

==Private prayer==
The Lord's Prayer is undeniably the most commonly-used prayer in private and corporate settings.

{{stub}}

==Languages==

===Greek===
:{{lang|el|Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς•}}
:{{lang|el|ἁγιασθήτω τὸ ὄνομά σου,}}
:{{lang|el|ἐλθέτω ἡ βασιλεία σου,,}}
:{{lang|el|γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς.}}
:{{lang|el|Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον.}}
:{{lang|el|Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν,}}
:{{lang|el|ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν.}}
:{{lang|el|Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν,}}
:{{lang|el|ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.}} [http://www.goarch.org/en/chapel/liturgical_texts/liturgy_chrysostom_greek.asp]

===English===
: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 evil. [http://www.goarch.org/en/chapel/liturgical_texts/liturgy_hchc.asp]

===Hawaiian===
:E ko mākou Makua i loko o ka lani,
:e ho‘āno ‘ia Kou inoa.
:E hiki mai Kou aupuni.
:E mālama ‘ia Kou makemake ma ka honua nei,
:e like me ia i mālama ‘ia ma ka lani lā.
:E hā‘awi mai iā mākou i kēia lā i ‘ai na mākou no nēia lā;
:a e kala mai ho‘i iā mākou i kā mākou lawehala ‘ana,
:me mākou e kala nei i ka po‘e i lawehala i kā mākou;
:a mai ho‘oku‘u ‘Oe iā mākou i ka ho‘owalewale ‘ia mai,
:akā e ho‘opakele nō na‘e iā mākou i ka ino.

===Macedonian===

:Оче наш, кој си на небесата,
:да се свети името Твое;
:да дојде царството Твое;
:да биде волјата Твоја
:како на небото, така и на земјата.
:Лебот наш насушен дај ни го денес,
:и прости ни ги долговите наши,
:како што им ги проштаваме и ние на нашите должници.
:И не воведувај нѐ во искушение
:но избави нѐ од лукавиот.

==External links==
*[http://www.goarch.org/en/chapel/liturgical_texts/lords_prayer.asp The Official Translation of the Lord's Prayer adopted by the Holy Eparchial Synod of the Greek Orthodox Archdiocese of America] ([[GOARCH]])
*[http://www.oca.org/CHRIST-thoughts-article.asp?ID=9 "The Privilege to Pray the Lord's Prayer"] by the Very Rev. Vladimir Berzonsky ([[OCA]])
*[http://www.christusrex.org/www1/pater/ "Pater Noster - The Lord's Prayer in 1441 Languages and Dialects"] A Roman Catholic web site with images from the [http://www.christusrex.org/www2/baram/B-pater.html "Convent of the Pater Noster"] as well as other translations of the Lord's Prayer
*[[w:Lord's Prayer|''Lord's Prayer'' at Wikipedia]]
*[[w:The Lord's Prayer in different languages|''The Lord's Prayer in different languages'' at Wikipedia]]

[[Category:Texts]]

[[ro:Tatăl nostru - Rugăciunea domnească]]

Lord's Prayer

2009-03-18T16:44:34Z

Iacovibus: /* Languages */

{{Template:Liturgy}}
The '''Lord's Prayer''' is the prayer which [[Christ]] gave the Church. It is also called the '''Our Father''' from the first words of the prayer.

==About the prayer==
The event in which Christ taught the prayer to his [[disciple]]s is related in [[Gospel of Matthew|Matthew]] 6:5-14 and [[Gospel of Luke|Luke]] 11:1-4. Before this, no one dared to pray to God as their very own Father.

In the early Church, only after [[baptism]] and [[chrismation]], was the Lord's Prayer taught to people. Only then, the faithful who have become children of God in Christ and the [[Holy Spirit]] dare to pray to God as to their very own Father. The prayer is used in many of the liturgical services, including the [[Divine Liturgy]], in which it is introduced by the [[Priest]], ''with boldness and without condemnation to dare to call upon the Heavenly God as [[God the Father|Father]] and to say:''

The prayer consists of seven petitions, that are asked of our Heavenly Father.

#''Our Father Who art in Heaven, hallowed be Thy name.'' In this petition, we beseech our Heavenly Father that His name, which is always holy in itself, be hallowed, with His blessing, both in us and through us ([[Mathew]] 5:16). The Lord is the fullness and perfection of sanctity, but we sanctify ourselves by glorifying Him.
#''Thy kingdom come.'' In this petition, we ask the Lord to help us and make us worthy, through His grace, of the Kingdom of Heaven which begins, as Christ Himself said, here on earth, within us. But it will only come to us in the fullness of its power when Sin ceases to hold undivided sway in us and righteousness, peace, and joy in the Holy Spirit ([[Romans]] 14:17) abide in us.
#''Thy will be done on earth, as it is in Heaven.'' In this petition, we beseech God the Father that He not allow us to live out our earthly lives according to our sinful ways, but according to His will, which is always good, and acceptable, and perfect (Romans 12:2). By obeying the will of God, we begin to establish the Kingdom of God within ourselves.
#''Give us this day our daily bread;'' In this petition we beseech God to give us our daily bread, everything we need in life, spiritual as well as physical. Our spiritual bread is the grace-bestowing [[Sacraments]] of the Church, instituted for our salvation. First and foremost, our daily bread means Holy [[Eucharist|Communion]], of which the Lord said: I am the bread of life...and the bread which I shall give for the life of the world is My flesh ([[John]] 6:48, 51). Material bread means all that is necessary for human existence, directly associated with the surrounding world. The words this day warn us against too many cares, and teaches us to ask only for what is most essential, because the Lord says: But seek first His kingdom and His righteousness, and all these things shall be yours as well. Therefore, do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day's own trouble be sufficient for the day (Mathew 6:33-34).
#''And forgive us our trespasses, as we forgive those who trespass against us.'' In this petition the Lord teaches us how to ask forgiveness for our sins from the Heavenly Father, and how they may be forgiven. And whenever you stand praying, forgive, if you have anything against any one; so that your Father also Who is in heaven may forgive you your trespasses. But if you do not forgive, neither will your Father Who is in heaven forgive your trespasses ([[Mark]] 11:25-26). Man's sins are called trespasses against God in this petition and here we beg for God's mercy. This is our confession, asking for His forgiveness. Whoever seeks forgiveness should resort to the healing power of repentance and forgive his neighbor, the trespasser. When we forgive our trespassers, then God will also forgive us our sins (Mark 4:24).
#''And lead us not into temptation,'' In this petition we ask of the Lord that He not allow us to fall into sin. We ask Him to preserve us from all that confuses our spirit and from temptations that are beyond our strength to reject. If we encounter on our earthly path trials and temptations sent for our purification from sin and spiritual fortification, then we ask God to send us His timely help. God is faithful, and He will not let you be tempted beyond your strength, but with the temptation will also provide the way of escape, that you may be able to endure it ([[I Corinthians]] 10:13). For because he himself has suffered and been tempted, He is able to help those who are tempted (Heb. 2:18), St. [[Apostle Paul|Paul]] says, indicating the Helper and Accomplisher of our salvation, the Lord Jesus Christ.
#''But deliver us from the Evil One.'' In the final petition, we ask that we be protected against and saved from Evil and the Devil, who is a murderer from the beginning and works for our destruction. As St. Peter says, the Devil prowls around like a roaring lion, seeking some one to devour ([[1 Peter]] 5:8). Remembering the Enemy of our salvation, the Lord urges us to be vigilant and sober of spirit, to have courage to accomplish a feat, teaches us to pray for one another, and by prayer to the Heavenly Father, to fortify ourselves spiritually and free ourselves from misfortune and disaster.

The Orthodox Church teaches that the Lord's Prayer is the unfailing model and rule for all prayers. The Church uses it in all the sacramental orders, and in all the Divine Services. As St. [[John Chrysostom]] says, it is the crown of all prayers.

==Private prayer==
The Lord's Prayer is undeniably the most commonly-used prayer in private and corporate settings.

{{stub}}

==Languages==

===Greek===
:{{lang|el|Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς•}}
:{{lang|el|ἁγιασθήτω τὸ ὄνομά σου,}}
:{{lang|el|ἐλθέτω ἡ βασιλεία σου,,}}
:{{lang|el|γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς.}}
:{{lang|el|Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον.}}
:{{lang|el|Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν,}}
:{{lang|el|ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν.}}
:{{lang|el|Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν,}}
:{{lang|el|ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.}} [http://www.goarch.org/en/chapel/liturgical_texts/liturgy_chrysostom_greek.asp]

===English===
: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 evil. [http://www.goarch.org/en/chapel/liturgical_texts/liturgy_hchc.asp]

===Hawaiian===
:E ko mākou Makua i loko o ka lani,
:e ho‘āno ‘ia Kou inoa.
:E hiki mai Kou aupuni.
:E mālama ‘ia Kou makemake ma ka honua nei,
:e like me ia i mālama ‘ia ma ka lani lā.
:E hā‘awi mai iā mākou i kēia lā i ‘ai na mākou no nēia lā;
:a e kala mai ho‘i iā mākou i kā mākou lawehala ‘ana,
:me mākou e kala nei i ka po‘e i lawehala i kā mākou;
:a mai ho‘oku‘u ‘Oe iā mākou i ka ho‘owalewale ‘ia mai,
:akā e ho‘opakele nō na‘e iā mākou i ka ino.

===Macedonian===

:Оче наш, кој си на небесата,
:да се свети името Твое;
:да дојде царството Твое;
:да биде волјата Твоја
:како на небото, така и на земјата.
:Лебот наш насушен дај ни го денес,
и прости ни ги долговите наши,
:како што им ги проштаваме и ние на нашите должници.
:И не воведувај нѐ во искушение
:но избави нѐ од лукавиот.

==External links==
*[http://www.goarch.org/en/chapel/liturgical_texts/lords_prayer.asp The Official Translation of the Lord's Prayer adopted by the Holy Eparchial Synod of the Greek Orthodox Archdiocese of America] ([[GOARCH]])
*[http://www.oca.org/CHRIST-thoughts-article.asp?ID=9 "The Privilege to Pray the Lord's Prayer"] by the Very Rev. Vladimir Berzonsky ([[OCA]])
*[http://www.christusrex.org/www1/pater/ "Pater Noster - The Lord's Prayer in 1441 Languages and Dialects"] A Roman Catholic web site with images from the [http://www.christusrex.org/www2/baram/B-pater.html "Convent of the Pater Noster"] as well as other translations of the Lord's Prayer
*[[w:Lord's Prayer|''Lord's Prayer'' at Wikipedia]]
*[[w:The Lord's Prayer in different languages|''The Lord's Prayer in different languages'' at Wikipedia]]

[[Category:Texts]]

[[ro:Tatăl nostru - Rugăciunea domnească]]

Jesus Christ

2008-10-07T09:35:32Z

Iacovibus: .mk

[[Image:Pantokrator of Sinai.jpg|right|frame|[[Icon]] of our Lord Jesus Christ at [[St. Catherine's Monastery (Sinai)]]]]
Our Lord, God and Savior '''Jesus Christ''' is the [[Incarnation|incarnate]] Second Person of the [[Holy Trinity]], fully God and fully man, born in time of the [[Theotokos|Virgin Mary]] and begotten from before all time of [[God]] the Father.

His English name ''Jesus'' is from the Greek Ιησου&sigmaf; which is from the Hebrew ''Yeshua'', which means "[[Yahweh]] saves." His title ''Christ'' is from the Greek Χριστο&sigmaf;, which is a translation of the Hebrew ''Mashiach'' ("Messiah"), which means "anointed one."



{{stub}}

==The Messiah==
Jesus Christ is the '''Messiah''' prophesied by the Jewish [[prophet]]s of the [[Old Testament]] [[Holy Scripture|Scriptures]]. The [[Gospel of Matthew]] in particular focuses on the Jesus' fulfilment of prophecy, mainly because it was written for a Jewish audience.

==Immanuel / Emmanuel==
'''Immanuel''' (Hebrew '''עִמָּנוּאֵל''') as found in the Hebrew Text of the [[Book of Isaiah]] of the [[Old Testament]] consists of two Hebrew words: אל (''El'', meaning ''God'') and עמנו (''Imanu'', meaning ''with us'') and therefore has the meaning "'''God with us'''." It also appears as Εμμανουηλ (''Emmanuel'') in Isaiah 7:14 of the Greek [[Septuagint]], and is most notably found in [[Gospel of Matthew|Matthew]] 1:23 where this descriptive name is applied to Our Lord and Savior since He is "God with us."

:"Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name ''Emmanuel'', which being interpreted is, ''God with us''. (Matt. 1:23; KJV)

:"Therefore the Lord himself shall give you a sign; behold, a [[Theotokos|virgin]] shall conceive, and bear a son, and shall call his name ''Immanuel''. (Isa. 7:14; KJV)

==See also==
*[[Christology]]
*[[Holy Trinity]]
*[[Triadology]]
*[[Typology]]

==Icons==
*[http://www.comeandseeicons.com/icxc/christ.htm Many Icons of Jesus Christ]

{{Orthodoxchristianity/wide}}

[[Category:Church History]]
[[Category:Scripture]]
[[Category:Theology]]

[[el:Ιησούς Χριστός]]
[[es:Jesucristo]]
[[fr:Jésus Christ]]
[[mk:Господ Исус Христос]]
[[ro:Iisus Hristos]]
[[ru:Иисус христос]]

Elevation of the Holy Cross

2008-09-26T10:59:07Z

Iacovibus: .mk

[[Image:Elevation.jpg|right|frame|The Elevation of the Cross]]
The '''Elevation of the Holy Cross''' is one of the [[Great Feasts]] of the [[Orthodox Church]], celebrated on [[September 14]]. This feast is also referred to as the '''Exaltation of the Cross'''. This is also a popular name day for Stavroula/Stavros (from "stavros" meaning cross).

This feast commemorates two events:

* The finding of the [[Cross]] by the Empress [[Helen]] (the mother of St. [[Constantine the Great]]) on [[Golgotha]] in 326 AD, the place where [[Jesus Christ|Christ]] was crucified. When the true Cross was identified, it was lifted on high for all the people to see, who then continually sang ''Kyrie eleison'', a practice which is still enacted at current celebrations of this [[feast]].

* The recovery of the [[Cross]] on which [[Jesus Christ]] was crucified from the Persians. The Persians had captured it as a prize of war in Jerusalem, and it was recovered by the forces of the Eastern Roman Empire ("Byzantine Empire"). This took place in 627 AD, when Emperor Heraclius decisively defeated the Sassanid Persians at The Battle of Nineveh, surrounding their capital Ctesiphon, recovering the [[Cross|True Cross]], and breaking the power of the Sassanid dynasty. Then on March 21, 630 AD, Emperor Heraclius entered Jerusalem amidst great rejoicing, and together with Patriarch Zacharios (609-633), transferred the Cross of Christ with great solemnity into the [[Church of the Holy Sepulchre (Jerusalem)|temple of the Resurrection]], joyously held up for veneration by the Christian faithful.

This is one of the two feast days which is held as a strict [[fast]]. The other is the commemoration of the [[Beheading of St. John the Forerunner]] on [[August 29]].
==Celebration of the feast==
This is a holy day of fasting and repentance. On this day the faithful make dedication to the crucified Lord and pledge their faithfulness to him by making prostrations at the Lords feet on the life creating Cross. For the feast, the Cross is placed on a tray surrounded by flowers or branches of basil, and placed in the center of the Church for veneration.

On the eve of the feast, [[Vespers]] is served and contains three [[Old Testament]] readings. The first, from [[Exodus]] 15:22-16:1, tells of the "tree" which made the bitter waters sweet, the symbol of the Tree of the Cross. The second reading is from [[Proverbs]] 3:11-18, which reminds us that the Lord chastens and corrects those whom he loves and that Divine Wisdom is "a Tree of life to those who lay hold upon her and trust in her, as in the Lord." The third reading is from the [[Book of Isaiah|Prophecy of Isaiah]] 60:11-16; it tells of the "city of the Lord" where both Jews and Gentiles will live together and shall [[prostration|prostrate]] themselves at the place of God's feet and "shall know that I, the Lord, am your Savior and your Redeemer, the mighty One of Jacob."

Sometimes [[Matins]] is served on the morning of the feast. The four directions of the universe are blessed with the Cross, while the faithful repeat the chant "Lord have mercy." The Matins Gospel reading is from [[Gospel of John|John]] 12:28-36. In it Christ says that when he is elevated on the Cross he will draw all men to himself.

[[Divine Liturgy]] is served on the day on the feast. The normal [[antiphon]]s are replaced by special verses from the [[psalms]] [[osource:Psalm 21|22]], 74, and 99, which have direct reference to Christ's crucifixion on the Cross. A special hymn replaces the [[Trisagion]] hymn, as it is sung, the faithful prostrate. The [[Apostolos|epistle reading]] is from [[I Corinthians]] 1:18-24, and says that "the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God." The [[Gospels|gospel reading]] is taken from John 19:6-11, 13-20, 25-28, and 30-35 together. This long reading is the passion account.

==In Ethiopia==

In the [[Church of Ethiopia|Ethiopian Orthodox Church]], this feast (called [[Mesqel]]) is the most significant feast-day after [[Pascha]] and [[Christmas]]. The faithful light bonfires to commemorate St. Helen's bonfire that revealed the Holy Cross, and burn daisies to symbolize the incense that descended upon the location of the Cross.<ref>http://www.ethioembassy.org.uk/articles/articles/focus%20electronic-00/Ermias%20Gulilat%20-%201.htm</ref>

==Hymns==
[[Troparion]] ([[Tone]] 1)

:O [[Lord]], save Thy people,
:And bless Thine inheritance.
:Grant victory to the Emperor [or "Thy people" or "the Orthodox Christians"]
:Over the barbarians, [or "their enemies"]
:And by the power of Thy Cross
:Preserve Thy commonwealth. [or "estate" or "habitation"]

[[Kontakion]] (Tone 4)

:As You were voluntarily raised upon the cross for our sake,
:Grant mercy to those who are called by Your Name, O Christ God;
:Make all Orthodox Christians glad by Your power,
:Granting them victories over their adversaries,
:By bestowing on them the Invincible trophy, Your weapon of Peace.

Instead of the [[Trisagion]]

:Before Thy Cross we bow down in worship, O Master, and Thy holy Resurrection we glorify. ''(Thrice)''
:Glory to the Father, and to the Son, and to the Holy Spirit,
:both now and ever, and unto the ages of ages. Amen.
:And Thy holy Resurrection we glorify.
:Before Thy Cross we bow down in worship, O Master, and Thy holy Resurrection we glorify.
===Forefeast hymn===
Troparion (Tone 4)
:We offer in supplication
:The Life-Creating Cross of Your Goodness, O Lord,
:Which You have granted to us who are unworthy:
:Save the Orthodox Christians, O only Lover of Man,
:Through the Theotokos.
===Afterfeast hymn===
Kontakion - Tone 4
:As You were voluntarily raised upon the cross for our sake,
:Grant mercy to those who are called by Your Name, O Christ God;
:Make all Orthodox Christians glad by Your power,
:Granting them victories over their adversaries,
:By bestowing on them the Invincible trophy, Your weapon of Peace.

==See also==
*[[Sunday of the Holy Cross]]
*[[Procession of the Precious Wood of the Life-giving Cross of the Lord]]

==External links==
*[http://www.goarch.org/en/special/listen_learn_share/exaltholycross/learn/ The Universal Exaltation of the Precious and Life-Giving Cross] - [[GOARCH]] web site
*[http://ocafs.oca.org/FeastSaintsLife.asp?FSID=102610 The Universal Exaltation of the Precious and Life-Giving Cross] - [[OCA]] web site
*[http://oca.org/OCchapter.asp?SID=2&ID=88 Elevation of the Cross] - ''The Orthodox Faith'', by the V. Rev. [[Thomas Hopko]]
*[http://www.comeandseeicons.com/festal/festal.htm#phf02 Icons of the Elevation of the Cross]
*F.C. Conybeare. [http://www.tertullian.org/fathers/antiochus_strategos_capture.htm Antiochus Strategos, The Capture of Jerusalem by the Persians in 614 AD]. ''English Historical Review 25 (1910)'' pp. 502-517.

[[Category:Great Feasts]]
[[Category:Feasts]]
[[mk:Воздвижение на Чесниот Крст]]
[[ro:Înălţarea Sfintei Cruci]]

Nativity of the Theotokos

2008-09-20T19:15:03Z

Iacovibus: .mk

[[Image:Nativity_Theotokos.jpg|right|frame|The Nativity of the Theotokos]]
The '''Nativity of the Theotokos''' is one of the [[Great Feasts]] of the [[Orthodox Church]], celebrated on [[September 8]].

The [[Theotokos|Holy Virgin and Theotokos Mary]] was born to elderly and previously barren parents by the names of [[Joachim and Anna]], in answer to their prayers. Orthodox Christians do not hold to the [[Roman Catholic Church|Roman Catholic]] [[doctrine]] of the [[Immaculate Conception]] of Mary, in which it is supposed that Mary was preserved from the ancestral sin that befalls us all as descendents of [[Adam and Eve]], in anticipation of her giving birth to the sinless Christ. The Orthodox believe that Mary indeed received the ancestral sin, having been conceived in the normal way of humanity, and thus needed [[salvation]] like all mankind. Orthodox thought does vary on whether Mary actually ever sinned, though there is general agreement that she was cleansed from sin at the [[Annunciation]].
==Celebration of the feast==
On the eve of the feast, [[Vespers]] is served and contains three [[Old Testament]] readings that have [[New Testament]] meaning. In [[Genesis]] 28:10-17, Jacob's Ladder which unites heaven and earth points to the union of God with men which is realized most fully and perfectly in Mary the bearer of God. "How awesome is this place! This is none other than the house of God, and this is the gate of heaven!" In [[Book of Ezekiel|Ezekiel]] 43:27-44:4, the vision of the temple with the door to the East perpetually closed and filled with the glory of the Lord, symbolizes Mary. And in [[Proverbs]] 9:1-11, Mary is also identified with the "house" which the Divine Wisdom has built for herself.

Sometimes [[Matins]] is served on the morning of the feast. The Gospel reading is from [[Gospel of Luke|Luke]] 1:39-49, 56. It is read on all feasts of the Theotokos and includes the [[Magnificat|Theotokos' saying]]: "My soul magnifies the Lord and my spirit rejoices in God my Saviour, for he has regarded the low estate of his handmaiden, for behold, henceforth all generations will call me blessed."

[[Divine Liturgy]] is served on the day on the feast. The [[Apostolos|epistle reading]] is from [[Philippians]] 2:5-11, and speaks of "Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men." The [[Gospels|gospel reading]] is taken from Luke 10:38-42 and 11:27-28 together; this reading is also always read on all feasts of the Theotokos. In it, the Lord says, "blessed are those who hear the word of God and keep it!"

==Hymns==
[[Troparion]] (Tone 4) [http://oca.org/FStropars.asp?SID=13&ID=102541]

:Your Nativity, O Virgin,
:Has proclaimed joy to the whole universe!
:The Sun of Righteousness, Christ our God,
:Has shone from You, O Theotokos!
:By annulling the curse,
:He bestowed a blessing.
:By destroying death, He has granted us eternal Life.

[[Kontakion]] (Tone 4)

:By Your Nativity, O Most Pure Virgin,
:Joachim and Anna are freed from barrenness;
:Adam and Eve, from the corruption of death.
:And we, your people, freed from the guilt of sin, celebrate and sing to you:
:The barren woman gives birth to the Theotokos, the nourisher of our life!
===Forefeast hymns===
Troparion (Tone 4)
:Today from the stem of Jesse and from the loins of David,
:The handmaid of God Mary is being born for us.
:Therefore all creation is renewed and rejoices!
:Heaven and earth rejoice together.
:Praise her, you families of nations,
:For Joachim rejoices and Anna celebrates crying out:
:"The barren one gives birth to the Theotokos, the Nourisher of our life!"

Kontakion (Tone 3)
:Today the Virgin Theotokos Mary
:The bridal chamber of the Heavenly Bridegroom
:By the will of God is born of a barren woman,
:Being prepared as the chariot of God the Word.
:She was fore-ordained for this, since she is the divine gate and the true Mother of Life.

==External links==
*[http://www.goarch.org/en/special/listen_learn_share/vmnativity/learn/ Nativity of Our Most Holy Lady, the Theotokos and Ever-Virgin Mary] - [[GOARCH]] web site
*[http://ocafs.oca.org/FeastSaintsLife.asp?FSID=102541 Nativity of our Most Holy Lady the Mother of God and Ever-Virgin Mary] - [[OCA]] web site
*[http://oca.org/OCchapter.asp?SID=2&ID=85 Nativity of the Theotokos] - ''The Orthodox Faith'', by the V. Rev. [[Thomas Hopko]]
*[http://www.comeandseeicons.com/festal/festal.htm#phf01 Icons of the Nativity of the Theotokos]

[[Category:Feasts]]
[[Category:Great Feasts]]

[[mk:Рождество на Пресвета Богородица]]
[[ro:Naşterea Maicii Domnului]]

Transfiguration

2008-08-14T14:46:21Z

Iacovibus: .mk

[[Image:Transfiguration.jpg|right|frame|The Transfiguration of Christ]]
The '''Transfiguration''' of Christ is one of the [[Great Feasts]] of the [[Orthodox Church]], celebrated on [[August 6]].

[[Jesus Christ|Jesus]] had gone with his disciples [[Apostle Peter|Peter]], [[Apostle James (son of Zebedee)|James]], and [[Apostle John|John]] to [[Mount Tabor]]. Christ's appearance was changed while they watched into a glorious radiant figure. There appeared [[Elijah]] and [[Moses]], speaking with Jesus. The disciples were amazed and terribly afraid.

This event shows forth the divinity of Christ, so that the disciples would understand after his Ascension that He was truly the radiant splendor of the [[God the Father|Father]], and that his Passion was voluntary ([[Gospel of Mark|Mark]] 9:2-9). It also shows the possibility of our own [[theosis]].

This event was the subject of some debates between [[Gregory Palamas]] and [[Barlaam of Calabria]]. Barlaam believed that the light shining from Jesus was created light, while Gregory maintained the disciples were given [[grace]] to perceive the uncreated light of God. This supported Gregory's larger argument that although we cannot know God in His ''essence'', we can know Him in his ''energies'', as He reveals Himself.

Accounts of the Transfiguration are found in the [[Bible]]: [[Gospel of Matthew|Matthew]] 17:1-8, [[Gospel of Mark|Mark]] 9:2-9, [[Gospel of Luke|Luke]] 9:28-36, and [[II Peter]] 1:16-19.
==Celebration of the feast ==
A [[Great Vespers]] is conducted on the eve of the feast, and on the morning of the feast, the [[Divine Liturgy]] of Saint [[John Chrysostom]] celebrated, traditionally preceded by the [[Matins]] service.

The Vespers service includes the readings: [[Exodus]] 24:12-18, 33:11-23, 34:4-6, 8; [[I Kings]] 19:3-9, 11-13, 15-16. The Matins service includes the reading: [[Luke]] 9:28-36. And the Divine Liturgy: [[II Peter]] 1:10-19; [[Gospel of Matthew|Matthew]] 17:1-9.

It is believed that Christ's transfiguration took place at the time of the Jewish Festival of Booths, and that the celebration of the event in the Christian Church became the [[New Testament]] fulfillment of the [[Old Testament]] feast. Presently it is celebrated on the sixth of August, forty days before the feast, [[Elevation of the Holy Cross]]. Just as Peter, James, and John saw the transfiguration before the crucifixion so that they might know who it is who will suffered for them, the Church connects these two feasts to help the faithful understand the mission of Christ and that his suffering was voluntary.

The feast of the Transfiguration of Christ once belonged to the season of [[Great Lent]], but may have been considered too joyous for that time. Saint [[Gregory Palamas]], a great teacher of the Transfiguration, is now celebrated on one of the Sundays of Lent instead.

== Traditions ==
In Greece and Romania the harvest season traditionally began on the Transfiguration. Grapes, in particular, were not eaten before August 6. In some parishes, the first grapes would be brought to church for a blessing and distributed to parishioners.

== Hymns ==
[[Troparion]] (Tone 7) [http://www.oca.org/FStropars.asp?SID=13&ID=102263]
:You were Transfigured on the Mount, O Christ God,
:Revealing Your glory to Your disciples as far as they could bear it.
:Let Your everlasting Light shine upon us sinners!
:Through the [[prayer]]s of the [[Theotokos]], O Giver of Light, glory to You!

[[Kontakion]] (Tone 7)
:On the Mountain You were Transfigured, O Christ God,
:And Your disciples beheld Your glory as far as they could see it;
:So that when they would behold You [[crucifixion|crucified]],
:They would understand that Your suffering was voluntary,
:And would proclaim to the world,
:That You are truly the Radiance of the Father!
===Forefeast hymns===
Troparion (Tone 4)
:Come, you faithful, let us welcome the Transfiguration of Christ,
:And let us joyfully cry as we celebrate the prefeast:
:"The day of holy gladness has come;
:The Lord has ascended Mount Tabor
:To radiate the beauty of His divinity."

Kontakion (Tone 4)
:Podoben: “Today You have shown forth...”
:Today all mortal nature shines with the divine Transfiguration
:And cries with exultation:
:"Christ the Savior is transfigured to save us all!"

==External links==
*[http://ocafs.oca.org/FeastSaintsLife.asp?FSID=102215 The Holy Transfiguration of our Lord God and Savior Jesus Christ] [[OCA]] web site
*[http://www.goarch.org/en/special/listen_learn_share/transfiguration/learn/ The Holy Transfiguration of our Lord God and Savior Jesus Christ] [[GOARCH]] web site
*[http://oca.org/OCchapter.asp?SID=2&ID=83 Transfiguration] - ''The Orthodox Faith'', by the V. Rev. [[Thomas Hopko]]
*[http://www.comeandseeicons.com/festal/phf12.htm Icon of Transfiguration]
*[http://www.oca.org/FSsermons-details.asp?SID=4&ID=7 Sermon on the Transfiguration] - Saint [[Gregory Palamas]], Archbishop of Thessalonica

[[Category:Feasts]]
[[Category:Great Feasts]]

[[es:Transfiguración]]
[[fr:Transfiguration]]
[[mk:Преображение]]
[[ro:Schimbarea la Faţă]]

Panteleimon

2008-08-08T14:11:32Z

Iacovibus: .mk

[[Image:Panteleimon2.jpg|thumb|right|250px|Miracle working icon of St. Panteleimon (18th-century) from the Holy Skete of Koutloumousi, [[Mount Athos]]]]
[[Image:Panteleimon.jpg|right|frame|St. Panteleimon]]
The holy, glorious and right-victorious [[Greatmartyr]] '''Panteleimon''' (or ''Pantaleon'') the [[Unmercenary]] Healer was [[martyr]]ed under the reign of Emperor Maximian (ca. 305 A.D.). His [[feast day]] is celebrated on [[July 27]].

==Life==
His parents were Eustorgius, a pagan, and [[Saint]] Eubula ([[March 30]]). They named him ''Pantaleon,'' which means ''in all things like a lion,'' but when he [[conversion|converted]] to Christianity, he changed his name to ''Panteleimon'', which means ''all-merciful.'' He learned about Christianity from the [[priest]] who later [[baptism|baptized]] him, Saint Hermolaus. Hermolaus was living with two other priests, Hermippus and Hermocrates; the three were "survivors of the massacre of 20,000 Christians in 303 ([[December 28]])."<ref name="OCA">[http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=102099 Holy Greatmartyr and Healer Panteleimon] ([[OCA]])</ref>

St. Panteleimon had been educated as a physician, and he "dedicated his life to the suffering, the sick, the unfortunate and the needy. He treated all those who turned to him without charge, healing them in the name of [[Jesus Christ]]. He visited those held captive in prison. These were usually Christians, and he healed them of their wounds. In a short time, reports of the charitable physician spread throughout the city. Forsaking the other doctors, the inhabitants began to turn only to St. Panteleimon."<ref name="OCA" />

Other physicians brought his case before the Emperor Maximian. St. Panteleimon confessed to being a Christian and refused to offer sacrifice to the state gods.

:"[He] suggested that a sick person, for whom the doctors held out no hope, should be brought before the emperor. Then the doctors could invoke their gods, and Panteleimon would pray to his God to heal the man. A man paralyzed for many years was brought in, and pagan priests who knew the art of medicine invoked their gods without success. Then, before the very eyes of the emperor, the saint healed the paralytic by calling on the name of Jesus Christ. The ferocious Maximian executed the healed man, and gave St. Panteleimon over to fierce torture."<ref name="OCA" />

Hermolaus, Hermippus, and Hermocrates were brought forth; they confessed and were beheaded. Throughout the many tortures, St. Panteleimon remained untouched. Enraged, Maximian ordered that St. Panteleimon be beheaded. The soldiers took him to an olive tree, but when they struck him while he was praying, the sword melted like wax. After he finished his prayer, "a Voice was heard from Heaven, calling the [[passion-bearer]] by his new name and summoning him to the heavenly Kingdom."<ref name="OCA" /> He instructed the soldiers to rise from their knees where they had fallen in fear and to complete the execution. After they followed his instruction, the olive tree became covered with fruit.

Although his body was thrown into a fire, it came out unharmed and was buried by Christians. Some of his [[relics]] may be found at the [[Putna Monastery (Bucovina, Romania)]], as well as in the Ss. Peter and Paul Cathedral in Constanţa, Romania. His head is located on the island of Andros at the [[Panachrantos Monastery (Andros)|Panachrantos monastery]]<ref>[http://www.im-syrou.gr/nisia/andros/enories/nikolaos_ormoskorthiou/index.htm Ιερός Ναός του Αγίου Νικολάου] (Greek)</ref><ref>[http://www.indigoguide.com/greece/andros-day-trips.htm Andros Day Trips Greece - Greek Travel]</ref>, although one source suggests that it is at the [[St. Panteleimon's Monastery (Athos)|Monastery of St. Panteleimon]] on [[Mount Athos]].<ref>[http://www.heritage.sleeplion.org/en/news.html The blessed gifts are handed to blind children] December 16, 2005.</ref>

"St. Panteleimon is invoked in the prayers at the blessing of water and the blessing of oil, together with St. Hermolaus and the other unmercenaries and [[wonder-worker]]s."<ref>[http://www.fatheralexander.org/booklets/english/saints/panteleimon.htm Great Martyr and Healer Panteleimon]</ref> There is an [[Akathist]] hymn in his honor.

==Hymns==
[[Apolytikion]] ([[Tone]] 3)<ref>[http://goarch.org/en/chapel/saints.asp?contentid=143 Panteleimon the Great Martyr] ([[GOARCH]])</ref>
:Panteleimon, saintly champion and healer,
:[[intercession|intercede]] with our merciful God to grant our souls remission of sins.

[[Kontakion]] (Plagal of the First [[Tone]] or Fifth Tone)
:O Champion and Martyr of God,
:imitating the Merciful and bearing from Him the grace of healing,
:cure our spiritual ills by your prayers,
:and set free from the temptation of the eternal enemy,
:those who ceaselessly cry out, "Save us, O Lord."

==References==
<references />

==External links==
*[http://www.oca.org/FStropars.asp?SID=13&ID=102099 Holy Greatmartyr and Healer Panteleimon (hymns)] (Hymns from Orthodox Church in America website)
*[http://www.comeandseeicons.com/p/pds10.htm Icon of St. Panteleimon with scenes from his life]
*[http://stbarnabasonline.org/index2.php?option=com_content&do_pdf=1&id=32 Akathist to Great Martyr-Healer Panteleimon (PDF)]
*[[wikipedia:Saint Pantaleon|Wikipedia: Saint Pantaleon]]
*[http://www.newadvent.org/cathen/11447a.htm Saint Pantaleon] (''[[Roman Catholic|Catholic]] Encyclopedia'')

[[Category:Martyrs]]
[[Category:Saints]]

[[es:Pantaleimon]]
[[mk:Свети великомаченик Пантелејмон]]

User talk:FrJohn

2008-06-03T17:40:38Z

Iacovibus: /* .mk OrthodoxWiki logo */

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''[[/archived discussion 1]] (through 09-07-2005)'' 
''[[/archived discussion 2]] (through 11-20-2005)'' 
''[[/archived discussion 3]] (through 05-24-2006)'' 
''[[/archived discussion 4]] (through 04-13-2007)'' 
''[[/archived discussion 5]] (through 05-28-2008)''
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__TOC__

== Complaint regarding actions of [[User:ASDamick]] as sysop ==

I would like to add my voice to those unhappy with [[User:ASDamick]] functioning as a sysop. In a recent disagreement with me, he has misused his position as a sysop by attempting to arbitrate (of course, in his favour) the dispute, leaving a very high-handed message on my talk-page. That is to say, he has been using his powers as a sysop to arbitrate a dispute in which he was involved. He clearly has done so as an act of retaliation within the context of our dispute, at a time whilst he had lost his temper and was not in the right frame of mind to perform duties as a sysop.

Here, essentially, the point is that a sysop should not act as judge of his own dispute; he should not misuse his position as a sysop to score points within a dispute he is having; and he should not perform tasks of a sysop when he has lost his temper. And although I have only been editing on OrthodoxWiki for a short time, this is not the first time I have seen him act in this way. Previously when he was in dispute with [[User:Cebactokpatop]] (with whom I certainly have no allegiance) he acted in exactly the same manner, leading you to overturn some of his actions. Therefore, I appeal to you to bring him into line.

I am not asking for him to have his status as a sysop revoked, but for you to make clear to him:

* Not to use his status as a sysop within a dispute in which he is engaged;
* Not to use his status as a sysop to arbitrate over disputes in which he is engaged; and
* Not to function as a sysop when he has lost his temper.

Moreover, I have seen [[User:ASDamick]] acting in a very high-handed way towards [[User:lxthis888]]. This only alienates people, needlessly. Please could you direct him not to talk down to others, clearly to others to whom he feels himself superior. I say this, because I appreciate the interjections I have seen you make in the past, which have been genuinely irenic and for the good of Orthodoxwiki. (I include here the interjection you made calling for me to be more careful with my language, which certainly put me back on track at the time.) [[User:Seminarist|Seminarist]] 22:43, May 23, 2008 (UTC)

Thanks for your response. I'd like to ask you directly - do you think it is appropriate for [[User:ASDamick]] to arbitrate over disputes in which he is personally involved? [[User:Seminarist|Seminarist]] 01:41, May 24, 2008 (UTC)

: Just as a comment: I'm not "arbitrating over disputes." I'm saying, "Stop acting like a jerk. It's not cool." I don't care who does it to whom, even if the recipient might deserve it. My general approach is simply to comment and talk with people I feel are getting out of line. Only in what I regard as extreme a repeated incivility do I take action by making use of sysop privileges, and that only when the incivility is directed toward more than just me.

: Heck, I don't even know what the supposed "dispute" in question is! I thought we were discussing what the best name for the article was and suddenly found myself the target of Yet Another Theory about hidden agendas, etc. I should start notching my user page for every time I get one of those. :) —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 02:56, May 29, 2008 (UTC)

::Good points, Fr. Andrew. — [[User:FrJohn|FrJohn]] ([http://orthodoxwiki.org/index.php?title=User_talk:FrJohn&action=edit&section=new talk])

Fr John, just one more question - do you think it appropriate for a sysop and priest to call someone a "jerk", or do you regard such name-calling as incivil? It's a straightforward question, and I'd appreciate a straightforward answer.

[[User:Seminarist|Seminarist]] 11:48, May 29, 2008 (UTC)

: Just to be clear: I'm not calling you a jerk. I'm calling your actions jerky (so to speak). It's just shorthand for that generally uncivil tone you've adopted in most of your Talk page contributions. Whether you personally are a jerk or not is entirely unknown to me and irrelevant to OrthodoxWiki.

: As always, I am of course willing to submit to whatever judgment Fr. John has regarding all this.

: BTW, I restored Fr. John's [http://orthodoxwiki.org/index.php?title=User_talk:FrJohn&diff=prev&oldid=67055 earlier comment] which you edited out when you de-archived this part of his Talk page. In case you weren't aware, it is entirely uncool (i.e., might well be considered "jerky," "uncivil," etc.) to eliminate other's Talk page posts. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 13:02, May 29, 2008 (UTC)

:: Andrew Damick, the more times you use the word "jerk" in this context, the more silly it makes you look. You made a mistake using the word in the first place, and you have let yourself down by using it. I advise you to stop wriggling around with fatuous qualifications, which are to your further discredit. [[User:Seminarist|Seminarist]] 13:52, May 29, 2008 (UTC)

::I'm not sure "jerk" is helpful here -- might be better just to point out exactly what you mean by uncivil behavior. There is a learning curve in getting acclimated to the wiki... but I haven't reviewed every comment made... Maybe for now it's best just to break things up and go from there? — [[User:FrJohn|FrJohn]] ([http://orthodoxwiki.org/index.php?title=User_talk:FrJohn&action=edit&section=new talk]) 18:01, May 29, 2008 (UTC)

::: I'm not especially in love with the word ''jerk'' or phrase ''act like a jerk'', so it doesn't particularly matter to me.

::: In terms of specifics of what I mean by "uncivil behavior," I have in mind mainly what has been posted by [[User:Seminarist|Seminarist]] on [[Talk:Responses to OCA autocephaly]], but also on [[Talk:John (Zizioulas) of Pergamon]] and my Talk page. Particular instances include referring to [[User:Cebactokpatop|Cebactokpatop]] as a [http://orthodoxwiki.org/index.php?title=Talk:John_%28Zizioulas%29_of_Pergamon&diff=prev&oldid=65993 "thug"] and possessing a [http://orthodoxwiki.org/index.php?title=Talk:John_%28Zizioulas%29_of_Pergamon&diff=prev&oldid=65982"beligerent theological illiteracy"] and to yours truly as possessing [http://orthodoxwiki.org/index.php?title=Talk:Responses_to_OCA_autocephaly&diff=prev&oldid=66449 "Anti-Greek Madness,"] a [http://orthodoxwiki.org/index.php?title=User_talk:ASDamick&diff=prev&oldid=67058 "passionate inability to control himself,"], that I am a [http://orthodoxwiki.org/index.php?title=Talk:Responses_to_OCA_autocephaly&diff=prev&oldid=66449 "boy,"] and (what really is my personal favorite) that I [http://orthodoxwiki.org/index.php?title=User_talk:ASDamick&diff=prev&oldid=67058 "lack the linguistic facility to do anything other than descend into petty name-calling."] (This is most remarkable to me, I suppose, because I will now forever associate the word ''thug'' on the wiki with this editor.) My edits are also apparently drawn from a [http://orthodoxwiki.org/index.php?title=Talk:Responses_to_OCA_autocephaly&diff=prev&oldid=66481 "deeper internal problem within the Antiochian Archdiocese"] (since I don't think that ''Greek Orthodox'' is the best term to describe the article on OCA autocephaly).

::: That this anonymous gent has also decided to refer to me solely by my legal name and that he is lecturing me on the nature of the priesthood might also be construed as "uncivil" by some, but I take all that as par for the course. I can't even remember a time when someone didn't like what I said to them on the wiki and '''didn't''' attach with his rejoinders a question of my ordination, canonicity, or ability to execute my office (none of which have anything in particular to do with OrthodoxWiki).

::: So, them's the partic'lars of what I mean by "uncivil behavior" (or what my mama used to call "acting like a jerk"). —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 18:42, May 29, 2008 (UTC)

:::: A few points:
::::# I did not say you possessed "anti-Greek madness"; as I have already made clear to you, I said that it was anti-Greek madness [http://orthodoxwiki.org/index.php?title=Talk%3AResponses_to_OCA_autocephaly&diff=66481&oldid=66471 to refuse to recognise that the Patriarchates of Constantinople, Alexandria, Antioch, etc. are all Greek Orthodox patriarchates].
::::# I did not call you a "boy"; I said that [http://orthodoxwiki.org/index.php?title=Talk%3AResponses_to_OCA_autocephaly&diff=66449&oldid=66446 "boys will be boys"]; see the context and the meaning is evident.
::::# I did not say your edits were drawn from a deeper internal problem within the Antiochian Archdiocese. I said that the fact that converts within the Antiochian Archdiocese did not think of themselves or the Antiochian Patriarchate was reflective of [http://orthodoxwiki.org/index.php?title=Talk:Responses_to_OCA_autocephaly&diff=prev&oldid=66481 a deeper internal problem within the Antiochian Archdiocese - how does it maintain the historic identity of the Antiochian Patriarchate (which is Greek Orthodox) when it has such a large number of culturally Protestant converts who, for various reasons, don't want to be thought of as 'Greek Orthodox'?]
:::: From even a quick glance at what I actually said, it is evident that you are misreporting and distorting my comments. Not clever, and not entirely honest.
:::: I have warned you previously to [http://orthodoxwiki.org/index.php?title=Talk%3AResponses_to_OCA_autocephaly&diff=66717&oldid=66706 get your facts straight]. It would have been better had you heeded that warning.
:::: It was silly of you to use the word "jerk", and it is even sillier each time you reuse the word. Such language is inappropriate for a member of the clergy.
:::: All in all, I find your conduct here rather sad.
:::: [[User:Seminarist|Seminarist]] 00:08, May 30, 2008 (UTC)

::::: I must admit to being filled with incredulity! It's one thing to say, "Rejecting the term ''Greek Orthodox'' for this article is inappropriate because ____ or inaccurate because _____ or the wrong approach because _____." It is entirely something else to describe it as "Anti-Greek Madness" (contrasted with the "Common Sense" of the approach you were pushing). Sure, that may not grammatically have been a direct accusation of racism, but I have a hard time believing that it can be read to mean anything else, especially followed by the fascinating psychological analysis of an entire Archdiocese of people (most of whom are still not converts, by the way). Either way, it's still pretty clearly inflammatory language, as was telling me that the arguments and reasons I'd given for my own approach weren't really arguments or reasons at all or that I was being essentially irrational and Protestant in my comments. I couldn't find a single passage in your text which meant, "Hey, let's work together! I believe that you're editing in good faith!"

::::: Anyway, there's something we can agree upon! I find your conduct sad, too. Perhaps you'd like to move on and integrate into the editing community here, though.

::::: In that vein, should you receive an official warning under the [[OrthodoxWiki:Disciplinary policy|new policy]], you're free to appeal it. Since the warning I gave you earlier was essentially "unofficial," I'm honestly not sure what we're discussing any longer, unless you'd care to continue with the litany of what an awful, dishonest and unclever priest, sysop, poet, writer, etc., I am (not to mention at least the suggestion of being insanely racist against Greeks). —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 01:38, May 30, 2008 (UTC)

:::::: I'm tired of you, Andrew Damick. It has not been my purpose to talk with you on this page, but to raise a complaint about your inappropriate conduct as a sysop. I have merely responded to your less-than-upright "defences" of your actions, in which, rather than admit your mistakes, you deliberately mischaracterise my statements and defend your using the word "jerk" on the authority of your mother. Now, whilst I cannot doubt for a second that your mother is an authority on jerks, you certainly had no business (either as priest or sysop) using that word in this context, and you had no business issuing a "warning" as a means of lashing out when you had lost your temper. Since you make it very clear to everyone that you are a priest, my judgement of you is on that basis: you do not act in a way that is appropriate of the grace of priesthood, and your conduct brings into disrepute both your Church and your Bishop. Shame on you, Andrew Damick. [[User:Seminarist|Seminarist]] 08:42, May 30, 2008 (UTC)

Fr John, I reiterate my complaint concerning the actions of [[User:ASDamick]] as sysop. He has been:

* using his status as a sysop as an instrument by which to lash out when he has lost his temper;
* using his status as a sysop to arbitrate over disputes in which he is engaged;
* using coarse language inappropriate for a sysop or priest; and
* behaving in a needlessly high-handed and arrogant way in his communications with a number of users.

It is appropriate for a sysop to behave like this, and it is to the discredit of OrthodoxWiki if its sysyops behave in such ways. [[User:Seminarist|Seminarist]] 08:48, May 30, 2008 (UTC)

:Wow. My people have an expression to describe this, but it's not suitable for a public forum.
:With regards to the first point, [[User:ASDamick|''Fr'' Andrew]] has done nothing of the sort; with regards to the second, this is only natural and in accord with the duties of sysops - further (even though the accusation was not made), there was no impulsion to force or coerce editors to agree with his side (and the dispute led to a clear consensus in favour of neither of the disputants); no coarse language was used (and according to the American legal system, the accusation [[w:IANAL|is probably something like]] [[w:Libel|libel]]); and [[User:Seminarist]] should be reconsider using the terms 'high-handed' or 'arrogant', lest stones be thrown through glass houses. — by [[User:Pistevo|Pιsτévο]] ''[[User talk:Pistevo|talk]]'' ''[[User talk:Pistevo/dev/null|complaints]]'' at 11:42, May 30, 2008 (UTC)

:: Your restraint is laudable - perhaps you could offer counsel to [[User:ASDamick]] on the matter.
:: However, the user did clearly use his status as a sysop to lash out at a point when he lost his temper: compare my [http://orthodoxwiki.org/index.php?title=Byzantine_response_to_OCA_autocephaly&curid=2549&diff=66710&oldid=66701 edit] with his [http://orthodoxwiki.org/index.php?title=User_talk:Seminarist&curid=13328&diff=66712&oldid=61839 response].
:: It is not good practice for a sysop to arbitrate over a dispute in which he is personally involved; he should let someone who is not involved do that. (For example, you did not arbitrate over Cebactokpatop's request that your sysop-status be revoked.)
:: It is irrelevant and unhelpful for you to claim that [[User:ASDamick]] is not guilty of an "accusation" (your word) which I did not make.
:: Please don't wikilawyer; "jerk" is clearly a coarse term, which should not be employed by a sysop or priest.
:: [[User:Seminarist|Seminarist]] 13:02, May 30, 2008 (UTC)

:Guys, let's stp the bickering. A little silence on both sides would go a long way toward restoring peace. Why let this blow up more and more? — [[User:FrJohn|FrJohn]] ([http://orthodoxwiki.org/index.php?title=User_talk:FrJohn&action=edit&section=new talk])

: Just for those playing along at home, the warning I put on [[User:Seminarist|Seminarist]]'s talk page had nothing do with the [http://orthodoxwiki.org/index.php?title=Byzantine_response_to_OCA_autocephaly&curid=2549&diff=66710&oldid=66701 "sparcely/sparsely" edit] referenced. That wasn't uncivil behavior on his part. It was simply incorrect style when making a direct quotation. The warning was in response to several days of ever-increasing inflammatory language and ''ad hominem''.

: Anyway, I certainly don't plan to do anything to [[User:Seminarist|Seminarist]], never did, and never had the intention to from the get-go (i.e., I wasn't saying "Either agree with what I think the article should be named OR ELSE"). It was solely meant as a little encouragement not to continue ratcheting up the inflammatory rhetoric. [[User:Seminarist|Seminarist]] is of course quite welcome to continue his lessons and admonitions on the priesthood, sysopping on OrthodoxWiki, etc.

: And, Fr. John, would you cut it with the coarse language?! "Bickering"! Hmf! ;) —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 19:31, May 30, 2008 (UTC)

:: More sarcastic backtracking... You just can't let it go, can you?
:: Shame on you, Andrew Damick.
:: [[User:Seminarist|Seminarist]] 21:05, May 30, 2008 (UTC)

::: Nope. In fact, I'm "praying against you" RIGHT NOW! May you be stricken with embarrassingly large and fetid hangnails unto ages of ages! May your eyeballs turn a striking shade of puce! May your shoes be filled with talking lice! May you be cursed with the flames of a thousand exploding amoebas! May the Seventy Lesser-Known Plagues of Egypt be unto you as a balm of comfort compared to the curses you must endure! Neargh!

::: (Sheesh.) —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] ('''[[User:ASDamick/Wiki-philosophy|THINK!]]''') 21:25, May 30, 2008 (UTC)

Fr John, please take action here. These last remarks of [[User:ASDamick]] are utterly unacceptable. [[User:Seminarist|Seminarist]] 22:44, May 30, 2008 (UTC)

:Seminarist, I think he was just trying to bring some humor to the situation. I think things would be much better if you both just cooled off a bit, and stopped nipping at each other. — [[User:FrJohn|FrJohn]] ([http://orthodoxwiki.org/index.php?title=User_talk:FrJohn&action=edit&section=new talk])

:: No, I am sorry, but cursing someone is not humour and is absolutely unacceptable. It goes far beyond the bounds of simple "incivility". Please bring him into line here. [[User:Seminarist|Seminarist]] 23:10, May 30, 2008 (UTC)

== .mk OrthodoxWiki logo ==

Christ Is Risen! Христос Воскресна!

Father bless,

I would like to ask you to change the logo for the Macedonian localization with the new, modified one.
You can see the [http://vasil.taneski.com/files/orthodox_wiki/mkwiki.png new one here].

In Christ,
: [[User:Iacovibus|Iacovibus]] 18:43, June 2, 2008 (UTC)

::Truly He is Risen! Iacovibus, this has been done. — [[User:FrJohn|FrJohn]] ([http://orthodoxwiki.org/index.php?title=User_talk:FrJohn&action=edit&section=new talk]) 21:25, June 2, 2008 (UTC)

:::Thank you, father.
::: [[User:Iacovibus|Iacovibus]] 17:40, June 3, 2008 (UTC)

User:Iacovibus

2008-06-02T18:45:10Z

Iacovibus:

== About Me ==

Hey... My name is Milan /Милан/ and I'm from Macedonia. I am a Computer Sciences and Technologies student (Computer Sciences direction), finishing my studies.

== Psalm 22 ==

The LORD is my shepherd; I shall not want. 
He maketh me to lie down in green pastures: 
 He leadeth me beside the still waters. 
He restoreth my soul: 
 He leadeth me in the paths of righteousness for his name's sake. 
Yea, though I walk through the valley of the shadow of Death, 
  I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. 
Thou preparest a table before me in the presence of mine enemies: 
 thou anointest my head with oil; my cup runneth over. 
Surely goodness and mercy shall follow me all the days of my life: 
 and I will dwell in the house of the LORD for ever.

== Alter ==

When having more time, I'll work on my user page.
May God be with us,

M.

[[Category:User Pages]]

User talk:FrJohn

2008-06-02T18:43:59Z

Iacovibus: /* .mk OrthodoxWiki logo */ new section

Ascension

2008-05-25T21:53:49Z

Iacovibus: .mk

[[Image:Ascension.jpg|right|frame|The Ascension of Christ]]
The '''Ascension''' of [[Jesus Christ]] is one of the [[Great Feasts]] of the [[Orthodox Church]], celebrated forty days after [[Pascha]] (and thus always falling on a Thursday -- ''see'' [[Paschalion]]).

Forty days after the [[Resurrection]], while blessing His [[apostles|disciples]] ([[Gospel of Luke]] 24:50-51), Christ ascended into heaven, taking His place at the right hand of the [[God the Father|Father]] ([[Gospel of Mark]] 16:19 and [[Nicene-Constantinopolitan Creed]]).

== [[Scripture|Scriptural]] accounts ==

The first account of the Ascension found in the [[Scripture|Bible]] is in the Gospel of [[Apostle Mark|Mark]] (16:14-19). The description is brief. Jesus and the remaining eleven [[Disciple]]s are seated at a table, presumably in a room in or near [[Jerusalem]]. Jesus commands his followers to spread the [[Gospel]], and that those who believe will be known by their invulnerability to poison, ability to heal the sick, and the like. After delivering these final words, Jesus is received into Heaven to sit at the right hand of God. No description of the Ascension itself is given; Mark simply states that it happened.

The Gospel of Luke is even more brief in its description (24:50-51). Jesus led the eleven to Bethany, not far from Jerusalem. While in the act of blessing them, Jesus was carried up to Heaven.

The third, and most celebrated, account of the Ascension is in the Acts of the Apostles (1:9-12). For forty days after the Resurrection, Jesus continued to preach the Gospel. Jesus and the eleven were gathered near Mt. Olivet (or the Mount of Olives), to the northeast of Bethany. Jesus tells his disciples that they will receive the power of the [[Holy Spirit]] and that they will spread his message the world over. Jesus is taken up and received by a cloud. Some traditions say that he was taken up in a fiery chariot, much like the [[Prophet]] Elijah. Two men clothed in white appear and tell the disciples that Jesus will return in the same manner as he was taken. They say: "Ye men of Galilee, why stand ye gazing up into Heaven? This same Jesus, Who is taken up from you into Heaven, shall so come in like manner as ye have seen Him go into Heaven"{{ref|1}}(Acts 1:11). Afterwards the disciples return to Jerusalem rejoicing, remaining continually in the Temple.

The Gospel of Matthew ends at a mountain in Galilee, with Jesus commanding the Disciples to spread the Gospel. No mention of the Ascension is made.

== Importance ==

The Ascension of Christ shows the last stage in God's plan for mankind: total union with Himself upon one's departure from the world. According to [[Orthodox Church in America|OCA]], "in the Ascension resides the meaning and the fullness of Christ's Resurrection....and with Christ, man's nature ascends also."

== Hymns ==
[[Troparion]] (Tone 4) [http://www.oca.org/FStropars.asp?SID=13&ID=42]
:O Christ God, You have ascended in Glory,
:Granting joy to Your disciples by the promise of the [[Holy Spirit]].
:Through the blessing they were assured
:That You are the Son of God,
:The Redeemer of the world!

[[Kontakion]] (Tone 6)
:When You did fulfill the dispensation for our sake,
:And unite earth to Heaven:
:You did ascend in glory, O Christ our God,
:Not being parted from those who love You,
:But remaining with them and crying:
:I am with you and no one will be against you

==See also==
*[[Ascension icon]]
== Source and External Links ==

* [http://en.wikipedia.org/wiki/Ascension wikipedia:Ascension]
* [http://www.goarch.org/en/chapel/saints.asp?contentid=943&PCode=6PTh&D=TH&DT=6/1/2006 GOARCH:Ascension]
* [http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=42 OCA:The Ascension of Our Lord]
* {{note|1}} Scripture taken from the King James Version of the Bible. See [http://www.biblegateway.com/passage/?search=Acts%201&version=9 Acts Chapter 1]
* [http://www.comeandseeicons.com/festal/festal.htm#phf10 Icons of Ascension]

[[Category:Great Feasts]]
[[Category:Feasts]]
[[mk:Вознесение Христово]]

Annunciation

2008-04-07T10:44:55Z

Iacovibus: .mk

[[Image:Annunciation.jpg|right|frame|The Annunciation to the Theotokos]]
The '''Annunciation''' (or ''Evangelismos'' in Greek) to the [[Theotokos]] is one of the [[Great Feasts]] of the [[Orthodox Church]], celebrated on [[March 25]]. Greeks also celebrate [[Greek Independence Day]] this day. This is one of only two days during [[Great Lent|Lent]], the other being [[Palm Sunday]], when fish is permitted.

According to the [[Gospel of Luke]] 1:26-38, the [[Archangel Gabriel]] appeared to [[Theotokos|Mary]] to announce to her that she would conceive and bear a son, even though she "knew no man." According to holy tradition Mary had come home to her parents when she was only fifteen when she was visited by Gabriel.

This date was selected by the [[Church Fathers]] to be exactly nine months ahead of [[Nativity|Christmas]], indicating that Christ was conceived in perfection at that time "of the [[Holy Spirit]] and the [[Theotokos|Virgin Mary]]," as stated in the [[Nicene-Constantinopolitan Creed]].

Many men and women in Greece are named for this event and celebrate their [[name day]] on this date.
*Greek: ''Evangelia'' (f) and ''Evangelos'' (m)
*English: ''Evangeline'' (f) and ''Evan'' and ''Angelo'' (m)

In Arabic traditions, the names ''Bechara'', ''Beshara'', or ''Bashar'' (all of which mean "good news") are used by men for whom this feast is also their name day.

==Celebration of the feast==
The feast of the Annunciation normally falls during the season of [[Great Lent]], but it is still a joyous day. Many lessen their [[fast]] with fish on this day.

If the feast comes on a weekday of Lent, the [[Divine Liturgy]] of the feast is served in the evening with [[Vespers]]. When this happens, the fasting rules for the [[Liturgy of the Presanctified Gifts]] are followed. The Divine Liturgy of the Annunciation is the only celebration of the [[Eucharist]]ic liturgy of Saint John Chrysostom allowed on a weekday of Great Lent.

If the feast falls on the same day as [[Pascha]], the resultant festival is called [[Kyriopascha]] and is celebrated with special [[rubrics]].

== Greek traditions ==
Many people make a [[pilgrimage]] as a special tribute to the [[Theotokos]] on the island of Tinos. Thousands of pilgrims jam the docks and city streets to visit the [[Church of Evangelistria (Tinos, Greece)]] that safeguards a miraculous healing [[icon]] of the [[Theotokos]]. Revealed in a vision, it was found buried in a field in 1823, and the church was built to house it. Pilgrims bring items of precious metals and other gifts to leave at the church. On [[August 15]] ([[Dormition]] of the Theotokos) and [[March 25]] the icon is carried through town in a grand procession.

== Hymns ==
[[Troparion]] (Tone 4) [http://www.oca.org/FStropars.asp?SID=13&ID=100876]
:Today is the beginning of our salvation,
:The revelation of the eternal mystery!
:The Son of God becomes the Son of the Virgin
:As [[Archangel Gabriel|Gabriel]] announces the coming of Grace.
:Together with him let us cry to the Theotokos:
:Rejoice, O Full of Grace,
:The [[Lord]] is with You!

[[Kontakion]] (Tone 8)
:O Victorious Leader of Triumphant Hosts!
:We, your servants, delivered from evil, sing our grateful thanks to you, O Theotokos!
:As you possess invincible might, set us free from every calamity
:So that we may sing: Rejoice, O unwedded Bride!
===Forefeast hymns===
Troparion (Tone 4)

:Today is the prelude of joy for the universe!
:Let us anticipate the feast and celebrate with exultation:
:Gabriel is on his way to announce the glad tidings to the Virgin;
:He is ready to cry out in fear and wonder:
:Rejoice, O Full of Grace, the Lord is with You!

Kontakion (Tone 8)

:You are the beginning of salvation for all of us on earth, Virgin Mother of God.
:For the great Archangel Gabriel, God's minister,
:Was sent from heaven to stand before you to bring you joy:
:Therefore, we all cry to you: Rejoice, O unwedded Bride.

==See also==
*[[Kyriopascha]]
*[[Magnificat]] - also called the ''Song of the Theotokos''

==External links==
*[http://ocafs.oca.org/FeastSaintsLife.asp?FSID=100884 The Annunciation of our Most Holy Lady, the Theotokos and Ever-Virgin Mary] - [[OCA]] web site
*[http://www.goarch.org/en/special/listen_learn_share/annunciation/learn/ The Annunciation of our Most Holy Lady, the Theotokos and Ever Virgin Mary] - [[GOARCH]] web site
*[http://oca.org/OCchapter.asp?SID=2&ID=84 Annunciation] - ''The Orthodox Faith'', by the V. Rev. [[Thomas Hopko]]
*[http://www.comeandseeicons.com/festal/festal.htm#phi01 Icons of Annunciation]
*[http://www.saintjonah.org/services/annunciation_holysat.htm Texts when Annunciation falls on Holy Saturday]

[[Category:Feasts]]
[[Category:Great Feasts]]

[[mk:Свето Благовештение]]
[[ro:Bunavestire]]

Mary of Egypt

2008-03-29T17:22:56Z

Iacovibus: .mk

[[Image:Zosimas and Mary of Egypt.jpg|right|frame|Sts. Zosima and Mary of Egypt]]
Our venerable mother '''Mary of Egypt''' was a desert ascetic who [[repentance|repented]] of a life of prostitution. She lived during the sixth century, and passed away in a remarkable manner in 522. The Church celebrates her [[feast day]] on the day of her repose, [[April 1]]; additionally, she is commemorated on the [[Sunday of St. Mary of Egypt]], the fifth Sunday in [[Great Lent]].

==Life==
She began her life as a young woman who followed the passions of the body, running away from her parents at age twelve for Alexandria. There she lived as a harlot for seventeen years, though she often refused money from the men she copulated with, instead living by begging and spinning flax.

One day, however, she met a group of young men heading toward the sea to sail to Jerusalem for the [[veneration]] of the Holy [[Cross]]. Mary went along for the ride, seducing the men as they traveled for the fun of it. But when the group reached Jerusalem and actually went towards the church, Mary was prohibited from entering by an unseen force. After three such attempts, she remained outside on the church patio, where she looked up and saw an [[icon]] of the [[Theotokos]]. She began to weep and prayed with all her might that the Theotokos might allow her to see the True Cross; afterwards, she promised, she would renounce her worldly desires and go wherever the Theotokos may lead her.

After this heart-felt [[conversion]] at the doors of the church, she fled into the desert to live as an [[ascetic]]. She survived for years on only three loaves of bread and thereafter on scarce herbs of the land. For another seventeen years, Mary was tormented by "wild beasts—mad desires and passions." After these years of temptation, however, she overcame the passions and was led by the Theotokos in all things.

Following 47 years in solitude, she met the [[priest]] St. [[Zosima]] in the desert, who pleaded with her to tell him of her life. She recounted her story with great [[humility]] while also demonstrating her gift of clairvoyance; she knew who Zosima was and his life story despite never having met him before. Finally, she asked Zosima to meet her again the following year at sunset on Holy Thursday by the banks of the Jordan.

Zosima did exactly this, though he began to doubt his experience as the sun began to go that night. Then Mary appeared on the opposite side of the Jordan; crossing herself, she miraculously walked across the water and met Zosima. When he attempted to bow, she rebuked him, saying that as a priest he was far superior, and furthermore, he was holding the [[Eucharist|Holy Mysteries]]. Mary then received communion and walked back across the Jordan after giving Zosima instructions about his [[monastery]] and that he should return to where they first met exactly a year later. When he did so, he found Mary's body with a message written on the sand asking him for burial and revealing that she had died immediately after receiving the Holy Mysteries the year before (and thus had been miraculously transported to the spot where she now lay). So Zosima, amazed, began to dig, but soon tired; then a lion approached and began to help him, that is, after Zosima had recovered from his fear of the creature. Thus St. Mary of Egypt was buried.
Zosima returned to the monastery, told all he had seen, and improved the faults of the [[monk]]s and [[abbot]] there. He died at almost a hundred years old in the same monastery.

Later, the story of Mary's life was written down by St. [[Sophronios I of Jerusalem|Sophronius]], [[Patriarch of Jerusalem]].

The ''Life of St. Mary of Egypt'' is read during Great Lent along with the [[Great Canon]] of St. [[Andrew of Crete|Andrew]].

==Hymns==
[[Troparion]] (Tone 8) [http://www.oca.org/FSTropars.asp?SID=13&ID=100963]
:The image of God was truly preserved in you, O mother,
:For you took up the Cross and followed [[Christ]].
:By so doing, you taught us to disregard the flesh, for it passes away;
:But to care instead for the soul, since it is immortal.
:Therefore your spirit, O holy Mother Mary, rejoices with the [[Angel]]s.

[[Kontakion]] (Tone 3)
:Having been a sinful woman,
:You became through repentance a Bride of Christ.
:Having attained angelic life,
:You defeated demons with the weapon of the Cross;
:Therefore, O most glorious Mary you are a Bride of the Kingdom!

==See also==
*[[Life of St. Mary of Egypt]]
*[[Hagiography]]

==External links==
*[http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=100963 Venerable Mary of Egypt] ([[OCA]])
*[http://goarch.org/en/chapel/saints.asp?contentid=2 Mary of Egypt] ([[GOARCH]])
*[http://www.orthodox.net/questions/mary_of_egypt_1.html Questions about St. Mary of Egypt]
*[http://www.comeandseeicons.com/m/svp10.htm Icon of St. Mary of Egypt]
*[http://www.comeandseeicons.com/groups/udn03.htm Icon of Ss. Mary of Egypt and Zosimas]

[[Category:Egyptian Saints]]
[[Category:Saints]]
[[Category:Wonderworkers]]

[[es:María de Egipto]]
[[mk:Света Марија Египетска]]

Template:February 5

2008-02-15T22:37:11Z

Iacovibus: /* correcting the mistake */

<div style="float:right;margin-left:1em">
[[Image:Presentation.jpg|100px|Сретение Господово]]
</div>[[Afterfeast]] of the [[Presentation|Meeting of our Lord in the Temple]]; [[Martyr]] [[Agatha of Palermo]] in Sicily; [[Saint]] Polyeuctos, [[Patriarch]] of Constantinople; [[New-Martyr]] Anthony of Athens; Martyr Theodula of Anazarbus in Cilicia, and with her Martyrs Helladius, Macarius, and Evagrius; Saint Theodosius, [[Archbishop]] of Chernigov; New-Martyr Anthony of Athens; New-Martyrs [[Matushka]] Agatha of Belo-Russia, [[Schemamonk]] Eugene, and [[Righteous]] Paramon; Martyr Prince Alfred, at Ely; Saint Theodosios of the Isle of Skopelos; [[Icon]] of the Most Holy [[Theotokos]] "Seeking Out of the Lost." '''Other events:''' repose of Righteous Michael, [[Metropolitan]] of Serbia

Template:February 5

2008-02-15T22:34:37Z

Iacovibus:

<div style="float:right;margin-left:1em">
[[Image:Presentation.jpg|100px|Сретение Господово]]
</div>Света маченичка Агатија; Свети Теодосиј; Света маченичка Теодула.

Meeting of the Lord

2008-02-14T23:48:44Z

Iacovibus: /* adding link to the article in the mk.localization */

[[Image:Presentation.jpg|right|frame|The Presentation of Christ into the Temple]]
The '''Presentation''' of Christ into the Temple is one of the [[Great Feasts]] of the [[Orthodox Church]], celebrated on [[February 2]]. This feast is also known as '''Candlemas''', particularly in Western nations, due to the custom of blessing candles on this day.

In Eastern tradition, it is often called '''The Meeting of Our Lord and God and Savior, Jesus Christ''', because the hymns emphasize the incarnate God, the [[Lord]] [[Jesus Christ]], meeting with his people, Israel, in the persons of the [[Prophet]] [[Simeon the God-receiver|Simeon]] and the Prophetess [[Anna the Prophetess|Anna]].

In the [[Gospel of Luke]] 2:22-35, [[Theotokos|Mary]] and [[Joseph the Betrothed|Joseph]] took the infant Christ to the Temple in Jerusalem. He was received in the arms of the elder Simeon, who then prayed, "Now let Thy servant depart in peace... for I have seen Thy salvation." This was one of the things that Mary "pondered in her heart"—the fact that others recognized that her Son was the [[Messiah]].
==Celebration of the feast==
On the eve of the feast, [[Vespers]] is served and contains three [[Old Testament]] readings. The first is a composite of [[Exodus]] 12:15-13:16, [[Leviticus]] 12 and [[Numbers]] 8. The second reading is from [[Isaiah]] 6:1-12. And the third is a composite from Isaiah 19:1,3-5,12,16,19-21.

Sometimes [[Matins]] is served on the morning of the feast. The Gospel reading is from [[Gospel of Luke|Luke]] 2:25-32, where Saint Simeon receives Christ.

[[Divine Liturgy]] is served on the day on the feast. The [[Apostolos|epistle reading]] is from [[Hebrews]] 7:7-17, and tells of a change in the priesthood: ''what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron. For the priesthood being changed, of necessity there is also a change of the law.'' The [[Gospels|gospel reading]] is taken from Luke 2:22-40 telling of the Most Holy Virgin, who had no need of purification, since she had given birth to the Source of purity and sanctity without defilement, humbly fulfilled the requirements of the Law. It tells of Saint Simeon who receives Christ, and his words: ''Lord, now let Thou Thy servant depart in peace, according to Thy word, for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people, a light to enlighten the Gentiles, and the glory of Thy people Israel''. And his words to the Most Holy Virgin: ''Behold, this child is set for the fall and rising again of many in Israel, and for a sign which shall be spoken against. Yea, a sword shall pierce through your own soul also, that the thoughts of many hearts may be revealed''. The reading also tells about the 84-year-old widow Anna the Prophetess.

The theme of all these readings together, tell of the changing from the Old Testament to the [[New Testament]], the old law becomes something new. The Son of God, giver of the law, now himself fulfills the law, being carried in Simeon’s arms as a human child.

== Hymns ==
[[Troparion]] (Tone 1) [http://oca.org/FStropars.asp?SID=13&ID=100407]

:Rejoice, O Virgin Theotokos, full of grace!
:From you shone the Sun of Righteousness, Christ our God.
:Enlightening those who sat in darkness!
:Rejoice, and be glad, O righteous elder;
:You accepted in your arms the Redeemer of our souls,
:Who grants us the Resurrection.

[[Kontakion]] (Tone 1)

:By Your nativity, You did sanctify the Virgin's womb,
:And did bless Simeon's hands, O Christ God.
:Now You have come and saved us through love.
:Grant peace to all Orthodox Christians, O only Lover of man!
===Forefeast hymns===
Troparion (Tone 1)
:The celestial choir of heavenly angels
:Bends down to the earth
:And sees the First-born of all creation
:Being carried into the Temple as a babe
:By a Mother who has not known man,
:And in amazement sings with us a pre-festal hymn.

Kontakion (Tone 6)
:The Word, unseen with the Father,
:Now is seen in the flesh, ineffably born of the Virgin,
:And is given into the arms of the priest and Elder.
:Let us worship Him, our True God.

==See also==
*[[Presentation of the Theotokos]]

==External links==
*[http://www.goarch.org/en/special/listen_learn_share/presentation/learn/ February 2: The Presentation of Christ in the Temple] ([[GOARCH]])
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=100407 The Meeting of our Lord and Savior Jesus Christ in the Temple] ([[OCA]])
*[http://www.comeandseeicons.com/festal/festal.htm#pdi04 Icons of The Presentation of Christ in the Temple]

[[Category:Great Feasts]]
[[Category:Feasts]]

[[mk:Сретение Господово]]
[[ro:Întâmpinarea Domnului]]

Three Holy Hierarchs

2008-02-11T17:12:41Z

Iacovibus: /* adding link to the article in the mk.localization */

[[Image:Three Holy Hierarchs.jpg|right|frame|The Three Holy Hierarchs]]
Our fathers among the [[saint]]s '''[[Basil the Great]] ([[January 1]]), [[Gregory the Theologian]] ([[January 25]]), and [[John Chrysostom]] ([[November 13]])''' are known as the '''Three Holy Hierarchs''' for their leadership of the Church. Their shared [[feast day]] is celebrated on [[January 30]].

During the eleventh century, disputes raged in Constantinople about which of the three [[hierarch]]s was the greatest. By the will of God, the three hierarchs appeared to St. [[John Mauropous]] ('Black-foot'), Bishop of Euchaita ([[June 14]] or [[October 5]]), in the year 1084, and said that they were equal before God: "There are no divisions among us, and no opposition to one another." St. John chose January 30 for their Feast, thus peacefully ending the controversy.
==hymns==
[[Troparion]] (Tone 1)
:Let us who love their words gather together
:And honor with hymns the three great torch-bearers of the triune Godhead:
:Basil the Great, Gregory the Theologian and John Chrysostom.
:These men have enlightened the world with the rays of their divine doctrines.
:They are sweetly-flowing rivers of wisdom filling all creation with springs of heavenly knowledge.
:Ceaselessly they intercede for us before the Holy Trinity!
[[Kontakion]] (Tone 2)
:O Lord, You have taken up to eternal rest
:And to the enjoyment of Your blessings the divinely-inspired heralds,
:The greatest of Your teachers,
:For You have accepted their labors and deaths as a sweet-smelling sacrifice,
:For You alone are glorified in Your saints!
==Source==
*[http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=100350 Synaxis of the Ecumenical Teachers and Hierarchs: Basil the Great, Gregory the Theologian, and John Chrysostom] ([[OCA]]) 

==External links==
*[http://www.westsrbdio.org/prolog/prolog.cgi The Three Hierarchs: Saint Basil the Great, Saint Gregory the Theologian and Saint John Chrysostom] from the ''[[Prologue of Ohrid]]''
*[http://www.goarch.org/en/special/listen_learn_share/threehierarchs/learn/ Feast of the Three Holy Fathers, Great Hierarchs and Ecumenical Teachers, Basil the Great, Gregory the Theologian, and John Chrysostom] ([[GOARCH]])
*[http://www.goarch.org/en/chapel/saints.asp?contentid=408 Synaxis of The Three Hierarchs: Basil the Great, Gregory the Theologian, & John Chrysostom] (GOARCH)
*[http://home.iprimus.com.au/xenos/threehierarchs.html Our Fathers Among the Saints, the Ecumenical Teachers Basil the Great, Gregory the Theologian, and John Chrysostom] - [[Greek Orthodox Archdiocese of Australia]] (Fifth Archdiocesan District of Western Australia)
*[http://www.oramaworld.com/product_info.php/products_id/10095/p/Three_Holy_Hierarchs.html Three Holy Hierarchs] Icon and history
*[http://www.fatheralexander.org/booklets/english/saints_jan_feb.htm#n15 The Three Great Hierarchs: Sts. Basil the Great, Gregory the Theologian, and John Chrysostom]
*[http://www.comeandseeicons.com/groups/inp115.htm Icon of the Three Holy Hierarchs]
*[http://www.comeandseeicons.com/groups/zcj01.htm Icon of the Three Holy Hierarchs]

[[Category:Bishops]]
[[Category:Church Fathers]]
[[Category:Saints]]

[[mk:Свети Три светители]]

Gregory the Theologian

2008-02-10T20:11:59Z

Iacovibus: /* adding link to the article in the mk.localization */

[[Image:Gregory the Theologian.jpg|right|thumb|St. Gregory the Theologian]]
Our father among the [[saint]]s '''Gregory the Theologian''', also known as '''Gregory of Nazianzus''' (though that name more appropriately refers to his father) and '''Gregory the Younger''', was a great Father and Teacher of the Church. His [[feast day]] is celebrated on [[January 25]], that of the translation of his [[relics]] on [[January 19]]. With Sts. [[Basil the Great]] and [[John Chrysostom]], he is numbered among the [[Three Holy Hierarchs]] whose feast day is celebrated on [[January 30]]. St. Gregory is also known as one of the [[Cappadocian Fathers]].

==Life==
He was born in 329 in Arianzus, a village of the second district of Cappadocia, not far from Nazianzus. His father, who later became [[Bishop]] of Nazianzus, was named [[Gregory Nazianzen the Elder|Gregory]] (commemorated [[January 1|Jan. 1]]), and his mother was named Nonna ([[August 5|Aug. 5]]); both are among the saints, and so are his brother Caesarius ([[March 9|Mar. 9]]) and his sister Gorgonia ([[February 23|Feb. 23]]).

At first he studied in Caesarea of Palestine, then in Alexandria, and finally in Athens. As he was sailing from Alexandria to Athens, a violent sea storm put in peril not only his life but also his salvation, since he had not yet been [[baptism|baptized]]. With tears and fervour he besought God to spare him, vowing to dedicate his whole self to Him, and the tempest gave way to calm. At Athens Saint Gregory was later joined by St. [[Basil the Great]], whom he already knew; but now their acquaintanceship grew into a lifelong brotherly love. Another fellow student of theirs in Athens was the young Prince Julian, who later as Emperor was called the [[Apostate]] because he denied Christ and did all in his power to restore paganism. Even in Athens, before Julian had thrown off the mask of piety; St. Gregory saw what an unsettled mind he had, and said, "What an evil the Roman State is nourishing" (Orat. V, 24, PG 35:693).

After their studies at Athens, Gregory became Basil's fellow [[ascetic]], living the monastic life together with him for a time in the [[hermit]]ages of Pontus. His father [[ordination|ordained]] him [[presbyter]] of the Church of Nazianzus, and St. Basil consecrated him Bishop of Sasima (or Zansima), which was in the [[archdiocese]] of Caesarea. This consecration was a source of great sorrow to Gregory, and a cause of misunderstanding between him and Basil; but his love for Basil remained unchanged, as can be plainly seen from his ''Funeral Oration on Saint Basil'' (Orat. XLIII).

About the year 379, Saint Gregory came to the assistance of the [[Church of Constantinople]], which had already been troubled for forty years by the [[Arianism|Arians]]; by his supremely wise words and many labours he freed it from the corruption of [[heresy]], and was elected Archbishop of that city by the [[Second Ecumenical Council]], which assembled there in 381, and condemned Macedonius, Archbishop of Constantinople, as the enemy of the [[Holy Spirit]]. When St. Gregory came to Constantinople, the Arians had taken all the churches and he was forced to serve in a house chapel dedicated to St. Anastasia the [[Martyr]]. From there he began to preach his famous five [[sermon]]s on the [[Trinity]], called the ''Triadica''. When he left Constantinople two years later, the Arians did not have one church left to them in the city. St. Meletius of Antioch (see [[February 12|Feb. 12]]), who was presiding over the Second Ecumenical Council, died in the course of it, and St. Gregory was chosen in his stead; there he distinguished himself in his expositions of dogmatic theology.

Having governed the Church until 382, he delivered his farewell speech—the ''Syntacterion'', in which he demonstrated the Divinity of the Son—before 150 bishops and the Emperor [[Theodosius the Great (emperor)|Theodosius the Great]]; in this speech he requested, and received from all, permission to retire from the see of Constantinople. He returned to Nazianzus, where he lived to the end of his life, and reposed in the Lord in 391, having lived some sixty-two years.

His extant writings, both prose and poems in every type of metre, demonstrate his lofty eloquence and his wondrous breadth of learning. In the beauty of his writings, he is considered to have surpassed the Greek writers of antiquity, and because of his God-inspired theological thought, he received the surname "Theologian." Although he is sometimes called Gregory of Nazianzus, this title belongs properly to his father; he himself is known by the Church only as Gregory the Theologian. He is especially called "Trinitarian [[Theologian]]," since in virtually every homily he refers to the Trinity and the one [[Homoousios|essence]] and nature of the [[Godhead]]. Hence, Alexius Anthorus dedicated the following verses to him:

:Like an unwandering star beaming with splendour,
:Thou bringest us by mystic teachings, O Father,
:To the Trinity's sunlike illumination,
:O mouth breathing with fire, Gregory most mighty.

== Hymns ==
[[Apolytikion]]: (First Tone)
:The pastoral flute of your theology conquered the trumpets of orators.
:For it called upon the depths of the Spirit
:and you were enriched with the beauty of words.
:[[intercession|Intercede]] to Christ our God,
:O Father Gregory, that our souls may be saved.

[[Kontakion]]: (Third Tone)
:O Glorious One, you dispelled the complexities of orators with the words of your theology.
:You have adorned the Church with the vesture of Orthodoxy woven from on high.
:Clothed in this, the Church now cries out to your children, with us,
:"Hail Father, the consummate theological mind."

== Source ==
*[http://www.goarch.org/en/Chapel/saints.asp?contentid=403 Gregory the Theologian, Archbishop of Constantinople] ([[GOARCH]])

==External links==
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=100298 St Gregory the Theologian the Archbishop of Constantinople] ([[OCA]])
*[http://www.westsrbdio.org/prolog/my.html?month=January&day=25 St Gregory the Theologian, Archbishop of Constantinople] (''[[Prologue of Ohrid]]'')
*[http://www.comeandseeicons.com/g/pdl02.htm Icon and Troparion of St. Gregory the Theologian]
*[http://www.comeandseeicons.com/g/pds15.htm Icon and Troparion of St. Gregory of Nazianzos]
*[http://www.ec-patr.org/list/index.php?lang=en&id=34 Gregory I of Nazianzen] - [[Church of Constantinople]] website

{{start box}}
{{succession |
before=[[Maximus of Constantinople|Maximus ]]|
title=[[List of Patriarchs of Constantinople|Archbishop of Constantinople]]|
years=379–381|
after=[[Nectarius of Constantinople|Nectarius]]}}
{{end box}}

[[Category:Bishops]]
[[Category:Church Fathers]]
[[Category:Patriarchs of Constantinople]]
[[Category:Saints]]

[[mk:Свети Григориј Богослов]]
[[ro:Grigorie Teologul]]

Anthony the Great

2008-01-29T22:21:07Z

Iacovibus: /* link to the article of mk.localization */

[[Image:Anthony the Great.jpg|right|frame|St. Anthony the Great]]
Our venerable and God-bearing Father [[Saint]] '''Anthony the Great''' was born in to a wealthy family in upper Egypt about 254 AD. Also known as '''Anthony of Egypt''', '''Anthony of the Desert''', and '''Anthony the Anchorite''', he was a leader among the [[Desert Fathers]], who were Christian [[monk]]s in the Egyptian desert in the 3rd and 4th centuries AD. The [[Orthodox Church]] celebrates his feast on [[January 17]].

==Life==
One day after a teaching on Jesus saying to the people, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasures in heaven; and come, follow Me" ([[Gospel of Matthew|Matthew]] 19:21), St. Anthony sold everything he owned, gave the proceeds to the poor, and left the city behind to live in the desert.

Although he held no titles or position, his holiness marked him as one whose wisdom commanded respect. When the Synod of Nicea was convened, he was invited to participate. His eloquent defense of the Orthodox doctrine concerning the person of Jesus Christ was instrumental in weakening the position of [[Arianism]]. His witness led to the eventual and complete elimination of Arianism.

He instructed his followers to bury his body in an unmarked, secret grave, lest his body become an object of [[veneration]]. The monastic rules of Saint Anthony, the "[[patriarch]]" of monastic life, have served as the basis for countless monasteries.

==Quotes==
"I saw the snares that the enemy spreads out over the world and I said groaning, "What can get through from such snares?" Then I heard a voice saying to me, "Humility." "

==Hymns==
'''[http://goarch.org/en/chapel/saints.asp?contentid=389 Greek:]'''

[[Apolytikion]] (Fourth Tone)
:O Father Anthony, you imitated the zealous [[Elijah]].
:You followed the straight paths of the [[John the Forerunner|Baptist]] and became a desert dweller.
:By prayer you confirmed the universe.
:Wherefore, intercede with [[Christ]] our God to save our souls.

[[Kontakion]] (Second Tone)
:Forsaking the uproars of life O venerable one,
:you completed your life in quiet, fully imitating the Baptist.
:Therefore, we honor you with him, O Anthony, Father of Fathers.

==Sources and External Links==
*[http://goarch.org/en/chapel/saints.asp?contentid=389 Anthony the Great] from the [[Greek Orthodox Archdiocese of America]] website
*[http://saintgeorge.org/news_and_events/church_calendar/saint_of_the_day/01jan/jan_17_saint_anthony_the_great.php Saint Anthony the Great] from the website of the Saint George [[Antiochian Orthodox Christian Archdiocese of North America|Antiochian]] Orthodox Christian Church in Washington, DC
*[http://www.fordham.edu/halsall/basis/vita-antony.html Vita S. Antoni (Life of St. Antony)] by St. [[Athanasius of Alexandria]], from the ''Medieval Sourcebook''
*[http://www.stanthonymonastery.org/ St. Anthony Monastery, Red Sea, Egypt] (one of the oldest Christian monasteries in the world)
* http://stanthony.i8.com/
*[http://www.comeandseeicons.com/a/rsb10.htm St. Anthony the Great Icon and Story]

[[Category:Desert Fathers]]
[[Category:Monastics]]
[[Category:Saints]]
[[ar:أنطونيوس الكبير]]
[[mk:Свети Антониј Велики]]
[[ro:Antonie cel Mare]]

Theophany

2008-01-18T21:50:12Z

Iacovibus: /* adding link to the mk localization */

[[Image:Theophany.jpg|right|frame|The Baptism of Christ]]
'''Theophany''' (from Greek ''theophania'', meaning "appearance of God") is one of the [[Great Feasts]] of the [[Orthodox Church]], celebrated on [[January 6]]. It is the feast which reveals the Most Holy Trinity to the world through the Baptism of the [[Lord]] (Mt.3:13-17; Mark 1:9-11; Luke 3:21-22).

==Baptism of Christ==
This observance commemorates [[Jesus Christ|Christ]]'s [[baptism]] by [[John the Forerunner]] in the River Jordan, and the beginning of Christ's earthly ministry. The Feast of Theophany is the culmination of the Christmas Season, which starts on [[December 25]] and ends on [[January 6]]. In mystic commemoration of this event, the [[Great Blessing of Water]] is performed on this day, and the [[holy water]] so blessed is used by the local [[priest]] to [[Blessing of homes|bless the homes]] of the faithful.

The feast is called ''Theophany'' because at the baptism of Christ the [[Holy Trinity]] appeared clearly to mankind for the first time -- the [[God the Father|Father]]'s voice is heard from [[Heaven]], the [[Son of God]] is [[incarnation|incarnate]] and standing physically in the Jordan, and the [[Holy Spirit]] descends on Him in the form of a dove.

==Epiphany==
This feast is also sometimes referred to as ''Epiphany'' by English-speaking Orthodox Christians, but that name more properly refers to the Western Christian feast falling on that same day and commemorating the visit of the Magi to the child Jesus. The term "Epiphany" does appear in the services for this feast, however.

Originally, there was just one Christian feast of the ''shining forth of God to the world in the human form of Jesus of Nazareth''. It included the celebration of [[Nativity|Christ's birth]], the adoration of the Wisemen, and all of the childhood events of Christ such as [[Circumcision of our Lord|his circumcision]] and [[Presentation|presentation to the temple]] as well as his baptism by John in the Jordan. There seems to be little doubt that this feast, like Easter and Pentecost, was understood as the fulfillment of a previous Jewish festival, in this case the Feast of Lights.

==Celebration of the feast==
The services of Theophany are set up exactly as those of the [[Nativity]]. Historically the Christmas services were established later.

The [[Royal Hours]] are read and the [[Divine Liturgy]] of St. [[Basil the Great]] is served with [[Vespers]] on the eve of the feast. The Vigil is made up of Great Compline and [[Matins]]

The Liturgy of the feast begins with psalms of glorification and praise instead of the three normal [[Antiphons]]. And the baptismal line from [[Galatians]] 3:27 once again replaces the [[Trisagion|Thrice-Holy]].
:''For as many as been baptized into Christ,''
:''have put on Christ''
:''Alleluia''
The [[gospel]] readings of all the services tell of the Lord's baptism by John in the Jordan River. The [[epistle]] reading of the Divine Liturgy tells of the consequences of the Lord's appearing which is the divine epiphany.

Since the main feature of the feast is the blessing of water. It is prescribed to follow both the Divine Liturgy of the eve of the feast and the Divine Liturgy of the day itself. But most local parishes do it only once when most of the parishioners can be present. The blessing verifies that mankind, and all of creation, were created to be filled with the sanctifying presence of God.

== Hymns ==
[[Troparion]] ([[Tone]] 1) [http://www.oca.org/FSTropars.asp?SID=13&ID=100106]

:When You, O Lord were baptized in the Jordan
:The worship of the Trinity was made manifest
:For the voice of the Father bore witness to You
:And called You His beloved Son.
:And the Spirit, in the form of a dove,
:Confirmed the truthfulness of His word.
:O Christ, our God, You have revealed Yourself
:And have enlightened the world, glory to You!

[[Kontakion]] (Tone 4)

:Today You have shown forth to the world, O Lord,
:and the light of Your countenance has been marked on us.
:Knowing You, we sing Your praises.
:You have come and revealed Yourself,
:O unapproachable Light.
===Forefeast hymns===
Troparion (Tone 4)
:Today the Lord enters the Jordan and cries out to John:
:"Do not be afraid to baptize me.
:For I have come to save Adam, the first-formed man."

Kontakion (Tone 4)
:Prepare, O Zebulon,
:And adorn yourself, O Naphtali;
:River Jordan, cease flowing
:And receive with joy the Master coming to be baptized.
:Adam, rejoice with our First Mother
:And do not hide yourself as you did of old in Paradise;
:For having seen you naked,
:He has appeared to clothe you with the first garment.
:Christ has appeared to renew all creation.

===Eve and Afterfeast hymn===
Troparion (Tone 4)

:Of old, the river Jordan
:Turned back before Elisha's mantle at Elijah's ascension.
:The waters were parted in two
:And the waterway became a dry path.
:This is truly a symbol of baptism
:By which we pass through this mortal life.
:Christ has appeared in the Jordan to sanctify the waters!

==External links==
*[http://www.oca.org/FSsermons-details.asp?SID=4&ID=5 Discourse On the Day of the Baptism of Christ] Saint [[John Chrysostom]], Archbishop of Constantinople
*[http://oca.org/OCchapter.asp?SID=2&ID=81 Epiphany] ''The Orthodox Faith'' by Fr. [[Thomas Hopko]]
*[http://ocafs.oca.org/FeastSaintsLife.asp?FSID=100106 Feast of the Theophany of our Lord and Savior Jesus Christ] - [[OCA]] website
*[http://www.tenthousandfilms.com/ The Baptism of Christ - Uncovering Bethany beyond the Jordan - 47 min Documentary]
*[http://www.comeandseeicons.com/festal/festal.htm#phf05 Icons of Theophany]

[[Category:Featured Articles]]
[[Category:Great Feasts]]
[[Category:Feasts]]

[[mk:Свето Богојавление]]

John of Kronstadt

2008-01-02T15:24:35Z

Iacovibus:

[[image:Johnkronstadt.jpg|thumb|right|An icon of St. John of Kronstadt]] Our righteous father '''John of Kronstadt''' ([[October 19]], 1829 in Sura - [[December 20]], 1908 in Kronstadt) was an archpriest of the [[Church of Russia|Russian Orthodox Church]].

He was born as '''Ivan Ilyich Sergiyev''' in 1829. From 1855, he served as a priest in Saint Andrew's [[cathedral]] in Kronstadt. Here, he greatly committed himself to charity, especially for those who were remote from the [[church]], and traveled extensively throughout the Russian empire. He was a member of the right extremist movement [[w:Black Hundred|Sojuz Russkogo Naroda]] (Alliance of the Russian people) but did not commit himself politically. He was already greatly [[veneration|venerated]] at the time he died. He was [[Glorification|glorified]] by the [[Russian Orthodox Church Outside of Russia]] in 1964 and by the [[Church of Russia|Russian Orthodox Church]] in 1990. The second largest [[monastery]] in St. Petersburg (by community size) is dedicated to St. John of Kronstadt.

[[Feast day]]: [[December 20]] (January 2 [[Old Calendar]]).

==Quotes==
"When you are praying alone, and your spirit is dejected, and you are wearied and oppressed by your loneliness, remember then, as always, that God the Trinity looks upon you with eyes brighter than the sun; also all the angels, your own Guardian Angel, and all the Saints of God. Truly they do; for they are all one in God, and where God is, there are they also. Where the sun is, thither also are directed all its rays. Try to understand what this means."

"There is nothing impossible unto those who believe; lively and unshaken faith can accomplish great miracles in the twinkling of an eye. Besides, even without our sincere and firm faith, miracles are accomplished, such as the miracles of the sacraments; for God's Mystery is always accomplished, even though we were incredulous or unbelieving at the time of its celebration. "Shall their unbelief make the faith of God without effect?" (Rom. 3:3). Our wickedness shall not overpower the unspeakable goodness and mercy of God; our dullness shall not overpower God's wisdom, nor our infirmity God's omnipotence." -- ''My Life in Christ''

"Oh, what great happiness and bliss, what exaltation it is to address oneself to the Eternal Father. Always, without fail, value this joy which has been accorded to you by God's infinite grace and do not forget it during your prayers; God, the angels and God's holy men listen to you."

"The enemy of our salvation especially strives to draw our heart and mind away from God when we are about to serve Him, and endeavours to adulterously attach our heart to something irrelevant. Be always, every moment, with God, especially when you pray to Him. If you are inconstant, you will fall away from life, and will cast yourself into sorrow and straitness."

"Do not be despondent when fighting against the incorporeal enemy, but even in the midst of your afflictions and oppression praise the Lord, Who has found you worthy to suffer for Him, by struggling against the subtlety of the serpent, and to be wounded for Him at every hour; for had you not lived piously, and endeavored to become united to God, the enemy would not have attacked and tormented you."

==Sources and further details==
* http://en.wikipedia.org/wiki/Ioann_of_Kronstadt
* Articles at FatherAlexander.org: [http://www.fatheralexander.org/booklets/english/johnkr_e.htm], [http://www.fatheralexander.org/booklets/english/johnkr2_e.htm], [http://www.fatheralexander.org/booklets/english/saints/john_kronstadt.htm], [http://www.fatheralexander.org/booklets/english/johnkr_on_church_ext.htm], [http://www.fatheralexander.org/booklets/english/john_kronstadt_k_zaitzev.htm]
* [http://www.serfes.org/poetry/PoetrybyStJohn.htm Orthodox Poetry By St. John Of Kronstadt]
* Photos and icons: [http://images.google.com/images?q=John+Kronstadt+site%3Aorthodoxphotos.com], [http://images.google.com/images?q=John+Kronstadt]
* [http://www.comeandseeicons.com/j/inp84.htm Beautiful Icon of St. John of Kronstadt]

[[Category:Saints]]
[[Category:Russian Saints]]
[[Category:Priests]]
[[Category:Wonderworkers]]

[[mk:Свети Јован Кронштатски]]

Nativity

2007-12-31T16:54:23Z

Iacovibus: /* Changing the link to mac localization */

[[Image:Nativity.jpg|right|frame|The Nativity of Christ]]
The '''Nativity''' according to the flesh of our [[Lord]], God and Saviour [[Jesus Christ]], also called '''Christmas''', is one of the [[Great Feasts]] of the [[Orthodox Church]], celebrated on [[December 25]].

In the fullness of time, our Lord [[Jesus Christ]] was born to the Holy [[Theotokos]] and Virgin Mary, thus entering into the world as a man and revealing Himself to mankind.

According to the [[Bible]] and to [[Holy Tradition]], Jesus was born in the city of Bethlehem in a cave, surrounded by farm animals and shepherds. The baby Jesus was born into a manger from the [[Theotokos|Virgin Mary]], assisted by her husband St. [[Joseph the Betrothed|Joseph]]. St. Joseph and the Theotokos were forced to travel due to a Roman census; the odd location of the birth was the result of the refusal of a nearby inn to accommodate the expecting couple ([[Gospel of Luke|Luke]] 2:1-20).

Though three magi from the East are commonly depicted as visiting during the event itself (or, in [[Roman Catholic]] tradition, twelve days thereafter), the Bible records the coming of an unspecified number of wise men as being a few years after Jesus' birth (see [[Gospel of Matthew|Matthew]] 2). In either case, these magi came bearing gifts of gold, [[frankincense]], and [[myrrh]] (Matt 2:11). In the hymnography for the feast, these gifts are interpreted to signify Christ's royalty, divinity, and suffering.

Though Jesus' birth is celebrated on December 25, most scholars agree that it is unlikely he was actually born on this date. The choice of December 25 for the Church's celebration of the Nativity is most likely to have been in order to squelch attendance at pagan solstice festivals falling on the same day.

==Celebration of the feast==
===Nativity fast===
The cycle starts with a [[fast]] of forty days that precedes the feast. It is called the Nativity fast or Advent. For the faithful, it is a time to purify both soul and body to enter properly into and partake of the great spiritual reality of Christ's Coming, much like the preparation for the fast of the Lord's Resurrection.

The beginning of the fast on [[November 15]] is not liturgically marked by any hymns, but five days later, on the eve of the Feast of the [[Presentation of the Theotokos]], we hear the first announcement from the nine "Irmoi" of the Christmas Canon: "Christ is born, glorify Him!"

This period includes other special preparatory days announcing the approaching Nativity: [[Apostle Andrew|St Andrew's]] Day, [[November 30]]; [[Nicholas of Myra|St Nicholas]] Day, [[December 6]]; the [[Sunday of the Forefathers]]; and the [[Sunday of the Fathers]].

[[December 20]]th begins the [[Forefeast]] of the Nativity. The liturgical structure is similar to the [[Holy Week]] preceding [[Pascha]]. The Orthodox Church sees the birth of the Son of God as the beginning of the saving ministry which will lead Him, for the sake of man’s salvation, to the ultimate sacrifice of the Cross.
===Eve of the Nativity===
On the [[eve of the Nativity]], the [[Royal Hours]] are read and the [[Divine Liturgy]] of St. [[Basil the Great]] is served with [[Vespers]]. At these services the [[Old Testament]] prophecies of Christ's birth are chanted.

There is also a tradition of Vale or Holy Supper. This is a 12 course lenten dinner served before the family goes to vespers.

===Christmas vigil===
The Vigil of Christmas begins with Great Compline because Vespers has already been served. At Compline there is the singing of the [[Troparion]] and [[Kontakion]] of the feast with special hymns glorifying the Saviour's birth. There are also the special long litanies of intercession and the solemn blessing of the five loaves of bread together with the wheat, wine, and oil. The faithful partake of the bread soaked in the wine and are also anointed with the oil. This part of the festal vigil, which is done on all great feasts, is called in Slavonic the ''[[litya]]'' and in Greek ''[[artoklasia]],'' or the breaking of the bread.

The order of [[Matins]] is that of a great feast. Here, for the first time, the full Canon "Christ is born," is sung while the faithful venerate the [[Nativity icon]].

===Christmas Liturgy ===
Concluding the celebration of the Nativity of Christ is the Liturgy. It begins with psalms of glorification and praise instead of the three normal [[Antiphons]]. The troparion and kontakion mark the entrance with the Book of the Gospels. The baptismal line from Galatians 3:27 once again replaces the [[Trisagion|Thrice-Holy]]. The Epistle reading is from Galatians 4:4-7, the Gospel reading is the familiar Christmas story from Matthew (2:1-12), and then the liturgy continues in the normal fashion.

===Twelve days of Christmas===
The second day of the feast starts a two-day celebration of the [[Synaxis]] of the [[Theotokos]]. Combining the hymns of the Nativity with those celebrating the Mother of God, the Church points to Mary as the one through whom the [[Incarnation]] was made possible. St [[Apostle Stephen the Protomartyr|Stephen]], the First Martyr, is also remembered on these two days.

On the Sunday after Christmas the Church [[Apostle James the Just|James the Brother of Our Lord]], [[David]] the King, and [[Joseph the Betrothed]].

Eight days after the Nativity, is the feast of [[Circumcision of our Lord]].

The period of Christmas rejoicing extends to [[Theophany|Epiphany]] during which time the Christmas songs are sung and fasting and kneeling in prayer are not called for by the Church. Throughout this time, it is the custom of some Orthodox Christians to greet each other with the words: ''"'''Christ is Born!'''"'' and the response: ''"'''Glorify Him!'''"''

==Hymns==
[[Troparion]] (Tone 4) [http://oca.org/FStropars.asp?SID=13&ID=103638]

:Your Nativity, O Christ our God,
:Has shone to the world the Light of wisdom!
:For by it, those who worshipped the stars,
:Were taught by a Star to adore You,
:The Sun of Righteousness,
:And to know You, the Orient from on High.
:O Lord, glory to You!

[[Kontakion]] (Tone 3)

:Today the Virgin gives birth to the Transcendent One,
:And the earth offers a cave to the Unapproachable One!
:Angels with shepherds glorify Him!
:The wise men journey with a star!
:Since for our sake the Eternal God was born as a Little Child!
==See also==
*[[Nativity icon]]

==External links==
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=103638 The Nativity of our Lord God and Savior Jesus Christ] ([[OCA]])
*[http://goarch.org/en/chapel/saints.asp?contentid=352 The Nativity of Our Lord and Savior, Jesus Christ] ([[GOARCH]])
*[http://www.touchstonemag.com/docs/issues/16.10docs/16-10pg12.html Calculating Christmas - A differing opinion of the calculation of the date of Christmas]
*[http://www.comeandseeicons.com/festal/festal.htm#phf04 Icons of the Nativity of Christ]

[[Category:Feasts]]
[[Category:Great Feasts]]

[[mk:Рождество Христово]]
[[ro:Crăciun]]

Nativity

2007-12-30T14:49:29Z

Iacovibus:

Zlata of Meglen

2007-12-23T21:23:29Z

Iacovibus:

The holy and glorious [[Martyr]] '''Zlata of Meglen''' is remembered for defending her faith as a Christian.

Zlata was born in the eighteenth century in the village of Slatina, in the province of Meglen, to a poor, peasant family with three other daughters. She was a meek and devout girl, wise in the wisdom of Christ and golden in both name and God-fearing heart.

Once when Zlata went out to get water, some shameless Turks seized her and took her to their home. When one of them urged her to become a Muslim and be his wife, Zlata fearlessly replied: "I believe in Christ, and Him alone do I know as my [[Bridegroom]]. I will never deny Him, even though you subject me to a thousand tortures and cut me into pieces".

When her parents and sisters found her, her parents said to her: "O daughter, have mercy on yourself and on us, your parents and sisters; deny Christ in words only, so that we can all be happy, for Christ is merciful. He would forgive such a sin, committed due to the necessities of life". Her poor parents, sisters, and relatives wept bitterly. However, the noble soul of St. Zlata resisted such diabolical snares. She answered them: "When you counsel me to deny Christ the true God, you are no longer my parents or my sisters. I have the Lord Jesus Christ as my father, the [[Theotokos]] as my mother, and the [[saint]]s as my brothers and sisters".

The Turks then cast her into prison for three months, flogging her every day until her blood soaked the ground. Finally, they suspended her upside down and lit a fire, to suffocate her with the smoke; but God was with Zlata, and gave her strength in suffering. At last they hanged her from a tree and cut her into small pieces. Thus, this brave virgin gave her soul up to God, and went to dwell in Paradise on [[October 13]], 1796. Pieces of her [[relics]] were taken by Christians to their homes for a blessing.

[[Category:Saints]]
[[Category:Serbian Saints]]
[[Category:Martyrs]]

[[mk:Света великомаченичка Злата Мегленска]]

Nicholas of Myra

2007-12-19T11:50:59Z

Iacovibus:

[[Image:Nicholas.jpg|thumb|right|200pxl|St Nicholas of Myra]]
Our father among the [[saint]]s '''Nicholas of Myra''', [[Wonder-worker]], was the [[archbishop]] of Myra in southern Asia Minor in the fourth century. While widely honored and [[veneration|venerated]], not only in the Orthodox Church, but throughout most Christian groups, little is known historically of the life of Nicholas. He is known to have been archbishop of Myra and he may have participated in the [[First Ecumenical Council|Council of Nicaea]] in 325. In addition to being honored as the [[patron saint]] of many countries, notably Greece and Russia, and of cities, he is the patron of many occupational groups, most notably of sea-farers. St Nicholas is commemorated by the Church on [[December 6]], and also on [[May 9]] (The transfer of his relics) and on [[July 29]] (his nativity).

==Life and tradition==
By tradition, Nicholas born in the province of Lycia in the southern part of Asia Minor in the city of Patara to well-to-do parents. The date of his birth is not known. Having inherited his parents' estate, he became known for his generous gifts to those in need. As a youth, he made pilgrimages to Palestine and Egypt. He was subsequently [[consecration|consecrated]] Archbishop of Myra as the fourth century began. He was imprisoned during the persecutions of [[Diocletian]] and released by [[Constantine the Great|Constantine]] after his ascension to emperor. Nicholas was noted for his defense of Orthodoxy against the [[Arianism|Arians]]. He is reputed to have been present at the Council of Nicaea, but his name does not appear among any documents from that era. He died in Myra on [[December 6]] in a year uncertain, but between 342 and 352.

[[Image:Nicholas the Wonderworker.jpg|thumb|left|200pxl|St Nicholas the Wonderworker]]
Many of the details of his life that we have appeared during medieval times. St. [[Methodius I of Constantinople|Methodius]], [[Patriarch of Constantinople]], in the middle of the ninth century produced a life of Nicholas in which he noted that the life of Nicholas was unknown to most of the Christians of the time, thus indicating his composition was probably based mainly on legend. Methodius noted that Nicholas was raised well by pious and well-to-do parents and related how Nicholas contributed from his inheritance the dowry for three daughters of a citizen of Patara who had lost all his money.

His [[feast]] was being celebrated by the time of St. Justinian two centuries after his death. After Methodius' life of Nicholas became available, Nicholas was acclaimed and honored throughout Europe and especially in Italy. When Myra was captured by the Saracens in 1034, many Italian cities planned to "rescue" his [[relics]]. In 1087, forces from Bari, Italy, attacked Myra and carried away his relics from the lawful Greek guardians in Myra to Bari where they were enshrined in a new [[church]]. His fame increased. The story of his rescue of sailors in the Aegean Sea during his lifetime established him as the patron of mariners. His popularity in Russia rose to the point that almost all churches had some sort of [[shrine]] honoring St. Nicholas.

==Secular fame==
In time his fame in northern Europe as a saintly [[bishop]] began changing to that of a giver of gifts to children, usually done on December 6. As immigrants from the Germanic and Nordic lands settled in the United States the image of St. Nicholas, or "Sinterklaas," as he is known among the Dutch, slowly changed to that of "Santa Claus" with little tie to the spirituality of Christianity.

==Hymns==
[[Troparion]] (Tone 4)

:In truth you were revealed to your flock as a rule of faith,
:an image of humility and a teacher of abstinence;
:your humility exalted you;
:your poverty enriched you.
:Hierarch Father Nicholas,
:entreat Christ our God
:that our souls may be saved.

[[Kontakion]] (Tone 3)

:You revealed yourself, O saint, in Myra as a priest,
:For you fulfilled the Gospel of Christ
:By giving up your soul for your people,
:And saving the innocent from death.
:Therefore you are blessed as one become wise in the grace of God.

==External links==
*[http://ocafs.oca.org/FeastSaintsLife.asp?FSID=103484 St Nicholas the Wonderworker and Archbishop of Myra in Lycia] (OCA site)
*[http://goarch.org/en/chapel/saints.asp?contentid=325 Nicholas the Wonderworker, Archbishop of Myra] ([[GOARCH]])
*[http://www.geocities.com/Athens/7175/stnich-page.html Saint Nicholas the Wonderworker]
*[http://www.newadvent.org/cathen/11063b.htm Nicholas of Myra] [[Roman Catholic Church|Catholic]] Encyclopedia
*[http://www.comeandseeicons.com/n/cap39.htm Icon of St. Nicholas, Archbishop of Myra in Lycia]

[[Category:Saints]]
[[Category:Bishops]]
[[Category:Wonderworkers]]

[[es:Nicolás de Myra]]
[[mk:Свети Николај Чудотворец]]
[[ro:Nicolae al Mirelor]]

Catherine of Alexandria

2007-12-07T19:37:00Z

Iacovibus: /* link to .mk */

[[Image:Catherine of Alexandria.jpg|right|frame|St. Catherine of Alexandria]]
The holy and glorious [[Great-martyr]] '''Catherine of Alexandria''' was the daughter of the governor of Alexandrian Egypt, Constas, during the reign of the emperor Maximinus (305-313), and she suffered for her Lord in the year 305. Her [[feast day]] in the Church is either [[November 24]] (Slavic) or [[November 25]] (Greek).

==Life==
Living in the capital—the centre of Hellenistic knowledge—and possessed of an uncommon beauty and intellect, Catherine received a most splendid of educations, having studied the works of the finest philosophers and teachers of antiquity. Young men from the most worthy families of the empire sought the hand of the beautiful Catherine, but none of them was chosen. She declared to her parents that she would be agreeable to enter into [[marriage]] only with someone who surpassed her in illustriousness, wealth, comeliness, and wisdom.

Catherine's mother, a secret Christian, sent her for advice to her own spiritual father—a [[saint]]ly elder pursuing [[prayer]]ful deeds in solitude in a cave not far from the city. Having listened to Catherine, the elder said that he knew of a youth who surpassed her in everything, such that "His beauty was more radiant than the shining of the sun, his wisdom governed all creation, his riches were spread throughout all the world—this however did not diminish but rather added to the inexpressible loftiness of his lineage." The image of the heavenly Bridegroom produced in the soul of the holy maiden an ardent desire to see him. Truth, to which her soul yearned, revealed it to her. In parting, the elder handed Catherine an [[icon]] of the [[Theotokos|Mother of God]] with the [[Jesus Christ|God-Child Jesus]] on her arm and bid her to pray with faith to the Queen of Heaven—the Mother of the Heavenly Bridegroom—for the bestowing of the vision of Her Son.

Catherine prayed all night and was given to see the [[Theotokos|Most Holy Virgin]], who sent her divine Son to look upon the kneeling of Catherine before Them. But the Child turned his face away from her saying, that he was not able to look at her because she was ugly, of shabby lineage, beggarly and mindless like every person—not washed with the waters of holy [[Baptism]] and not sealed with the seal of the [[Holy Spirit]]. Catherine returned again to the elder deeply saddened. He lovingly received her, instructed her in the faith of Christ, admonished her to preserve her purity and integrity and to pray unceasingly; he then performed over her the [[Holy Mysteries|mystery/sacrament]] of holy baptism. And again Saint Catherine had a vision of the Mother of God with her Child. Now the Lord looked tenderly at her and gave her a ring—a wondrous gift of the heavenly Bridegroom.

[[Image:Catherine of Alexandria2.jpg|left|frame|St. Catherine of Alexandria]]At this time the emperor Maximinus was himself in Alexandria for a [[paganism|pagan]] feast day. Because of this, the feast was especially splendid and crowded. The cries of the sacrificial animals, the smoke and the smell of the sacrifices, the endless blazing of fires, and the bustling crowds at the arenas filled Alexandria. Human victims also were brought—because they consigned to death in the fire the confessors in Christ, those not recanting from him under torture. The saint's love for the Christian [[martyr]]s and her fervent desire to lighten their fate impelled Catherine to go to the pagan head-priest and ruler of the empire, the emperor-persecutor Maximinus.

Introducing herself, the saint confessed her faith in the one true God and with wisdom denounced the errors of the pagans. The beauty of the maiden captivated the emperor. In order to convince her and show the superiority of pagan wisdom, the emperor gave orders to gather 50 of the most learned men (rhetoricians) of the empire, but the saint got the better of the wise men, such that they themselves came to believe in Christ. Saint Catherine shielded the martyrs with the [[sign of the cross]], and they bravely accepted death for Christ and were burnt by order of the emperor.

Maximinus, no longer hoping to convince the saint, tried to entice her with the promise of riches and fame. Having received an angry refusal, the emperor gave orders to subject the saint to terrible tortures and then throw her in prison. The Empress Augusta, who had heard much about the saint, wanted to see her. Having prevailed upon the military-commander Porphyry to accompany her with a detachment of soldiers, Augusta went to the prison. The empress was impressed by the strong spirit of St. Catherine, whose face glowed with Divine [[grace]]. The holy martyr explained the Christian teaching to the newly-arrived, and they in believing were converted to Christ.

On the following day they again brought the martyr to the judgement court where, under the threat of being broken on the wheel, they urged that she recant from the Christian faith and offer sacrifice to the gods. The saint steadfastly confessed Christ and she herself approached the wheels; but an [[angel]] smashed the instruments of execution, which broke up into pieces with many pagans passing nearby. Having beheld this wonder, the empress Augusta and the imperial courtier Porphyry with 200 soldiers confessed their faith in Christ in front of everyone, and they were beheaded. Maximinus again tried to entice the holy martyr, proposing marriage to her, and again he received a refusal. St. Catherine firmly confessed her fidelity to the heavenly Bridegroom, Christ, and with a prayer to him she herself put her head on the block under the sword of the executioner. The [[relics]] of St. Catherine were taken by the angels to Mount Sinai. In the 9th or 10th century, through a revelation, the venerable head and left hand of the holy martyress were found and transferred with honour to the church of [[St. Catherine's Monastery (Sinai)|Sinai monastery]], built by the holy emperor [[Justinian the Great]] in the 6th century.

==Commemoration==
According to ancient usage, St. Catherine (along with St. [[Mercurius the Great-martyr]]) was celebrated on [[November 24]], whereas the holy [[Hieromartyr]]s [[Clement of Rome]] and [[Peter of Alexandria]] were celebrated on the [[November 25|25th]]. The dates of the feasts of these saints were interchanged at the requests of the [[St. Catherine's Monastery (Sinai)|Church and Monastery of Sinai]], so that the festival of Catherine, their [[patron saint|patron]], might be celebrated more festively together with the [[leavetaking]] of the [[Presentation of the Theotokos]]. The Slavic churches, however, continue to commemorate these saints on their original dates.{{ref|1}}

==Troparion==
Greek usage (Tone Plagal 1)
:Let us praise the all-lauded and noble bride of Christ,
:the godly Catherine, the guardian of Sinai and its defense,
:who is also our support and succour and our help;
:for with the [[Holy Spirit]]'s sword
:she hath silenced brilliantly the clever among the godless;
:and being crowned as a martyr, she now doth ask great mercy for us all.

Slavic usage (Tone 4)
:Thy lamb Catherine, O Jesus,
:Calls out to thee in a loud voice:
:I love thee, O my bridegroom,
:And in seeking thee, I endure suffering.
:In baptism I was crucified so that I might reign in thee,
:And died so that I might live with thee.
:Accept me as a pure sacrifice,
:For I have offered myself in love.
:By her prayers save our souls, since thou art merciful.

==Reference==
<div class="references-small">
{{note|1}} ''The Great Horologion''. Holy Transfiguration Monastery, p. 322</div>

==Sources==
*[http://www.st-catherine.ru/index.php?lang=eng&sitepartid=1 Holy GreatMartyress Catherine of Alexandria] from the website of the Church of St. Catherine the Great Martyr in-the-Fields ([[OCA]], Moscow)
*''The Great Horologion'', Holy Transfiguration Monastery (ISBN 0943405084)

==External links==
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=103382 Greatmartyr Catherine of Alexandria] (OCA)
*[http://goarch.org/en/chapel/saints.asp?contentid=307 Katherine the Great Martyr of Alexandria] ([[GOARCH]])
*[http://www.goarch.org/en/special/listen_learn_share/katherine/learn/index.asp November 25: Feast of the Holy Great Martyr and Most Wise Katherine of Alexandria] (GOARCH)
*[http://www.comeandseeicons.com/c/inp171.htm Icon and Story of St. Catherine]
*[http://www.westsrbdio.org/prolog/my.html?month=November&day=24 The Holy Great-martyr Catherine] (''[[Prologue of Ohrid]]'')

[[Category:Egyptian Saints]]
[[Category:Martyrs]]
[[Category:Saints]]

[[mk:Света великомаченичка Екатерија]]
[[ro:Ecaterina din Alexandria]]

Theotokos

2007-12-01T21:18:00Z

Iacovibus: /* adding mk link */

[[Image:Theotokos of Vladimir.jpg|right|frame|The Holy Theotokos and Virgin Mary]]
The '''Virgin Mary''' is the '''Theotokos''', the mother of [[Jesus Christ]], the Son and [[Logos|Word]] of God. She conceived by the power of the [[Holy Spirit]]. She was cared for by her betrothed husband, [[Joseph the Betrothed|Joseph]], who took the child and his mother into his home as his own. One very strong tradition in the [[Orthodox Church]] holds that the birth of [[Jesus Christ|Jesus]] was also miraculous and left Mary's virginity intact as a sign; it is also the tradition of the Church that Joseph and Mary did not have relations after the birth of Jesus. She is also called '''Panagia''', the "All-Holy," indicating her closeness to God in her obedience.
__TOC__

==Feast days==
The Orthodox Church remembers the life of the Theotokos with several [[Feast day]]s. The Liturgical year sort of begins and ends with the feast days of the Theotokos. [[Wonderworking Icons]] of the Theotokos also have their own feast days.
===Nativity of the Theotokos===
The [[Nativity of the Theotokos]] is celebrated on [[September 8]].
===Presentation of the Theotokos===
The [[Presentation of the Theotokos]] into the Temple, celebrated on [[November 21]].
===Anunciation to the Theotokos ===
The [[Annunciation]] to the [[Theotokos]] is celebrated on [[March 25]].
===Dormition of the Theotokos ===
The [[Dormition]] (Falling Asleep) of the Theotokos is celebrated on [[August 15]].

==Full title of Mary==
The title '''Our All-holy, immaculate, most blessed and glorified Lady, the Mother of God and Ever-Virgin Mary''' is often used in Orthodox services when Mary is mentioned.
===All-holy===
The title Panagia (all-holy) never was a subject of dogmatic definition, but it is accepted and used by all Orthodox. This is because she is the supreme example of cooperation between God and the free will of man. "Behold the handmaid of the Lord; be it unto me according to your word" (Luke 1:38). Sometimes Mary is called the ''New Eve'' because her obedient submission to the will of God offset Eve's disobedience in Paradise.
===Immaculate===
The Orthodox Church calls Mary ‘immaculate’ or ‘spotless’ (achrantos in Greek). Some Orthodox state that she was free from actual sin, some say she never sinned, and others just say she died sinless.

As for [[Original Sin|original sin]] and the [[Roman Catholic]] doctrine of the [[Immaculate Conception]], the Orthodox Church has never made any formal and definitive pronouncement on the subject. The majority of Orthodox have rejected the doctrine, for it seems to separate Mary from the rest of mankind, putting her in a completely different class from all the other righteous men and women of the [[Old Testament]]. It is important that Mary was the same as all mankind so that all Christians can follow her example and submit to God’s will. Also, the doctrine of the Immaculate Conception implies an understanding of original sin not held by the Orthodox Church.

===Most blessed and glorified Lady===
The Orthodox Church honors the Mother of God on account of the Son. St. [[Cyril of Alexandria]], along with the Fathers of the Council of Ephesus, insisted on calling Mary Theotokos not just to glorify her, but to safeguard a right doctrine of Christ’s person, the [[Incarnation]]. Orthodox Christians feel that one can not really believe in the Incarnation and not honor Mary.

=== The Title ''Theotokos'' ===
==== Third Ecumenical Council ====
''Theotokos'' (in Greek, Θεοτοκο&sigmaf;) is a Greek word that means "God-bearer" or "Birth-giver to God."

As a title for the Virgin Mary, ''Theotokos'' was recognized by the [[Orthodox Church]] at [[Third Ecumenical Council]] held at Ephesus in 431. It had already been in use for some time in the devotional and liturgical life of the Church. The [[theology|theological]] significance of the title is to emphasize that Mary's son, Jesus, is fully God, as well as fully human, and that Jesus' two natures (divine and human) were united in a single [[Hypostasis|Person]] of the [[Trinity]]. The competing view at that council was that Mary should be called '''''Christotokos''''' instead, meaning "Birth-giver to Christ." This was the view advocated by [[Nestorius]], then Patriarch of Constantinople. The intent behind calling her ''Christotokos'' was to restrict her role to be only the mother of "Christ's humanity" and not his Divine nature.

Nestorius' view was [[anathema]]tized by the Council as [[heresy]], (see [[Nestorianism]]), since it was considered to be dividing Jesus into two distinct persons, one who was Son of Mary, and another, the divine nature, who was not. It was defined that although Jesus has two natures, human and divine, these are eternally united in one personhood. Because Mary is the mother of God the Son, she is therefore duly entitled ''Theotokos''.

Calling Mary the ''Theotokos'' or the ''Mother of God'' (Μητηρ Θεου) was never meant to suggest that Mary was coeternal with God, or that she existed before Jesus Christ or God existed. The Church acknowledges the mystery in the words of this ancient hymn: "He whom the entire universe could not contain was contained within your womb, O Theotokos."

The title "Theotokos" continues to be used frequently in the [[hymn]]s of the [[Orthodox Church]].

==== Translation of ''Theotokos'' ====
While some languages used by various Orthodox churches often have a single native word for ''Theotokos'', it gets translated into English in a number of ways. The most common is ''Mother of God'', though ''God-bearer'' and ''Birth-giver to God'' are also fairly common. There are difficulties with all these translations, however. The most literally correct one is ''Birth-giver to God'', though ''God-bearer'' comes close. ''Theophoros'' (Θεοφορο&sigmaf;) is the Greek term usually and more correctly translated as ''God-bearer'', so using ''God-bearer'' for ''Theotokos'' in some sense "orphans" ''Theophoros'' when it comes time to translate that term (for St. [[Ignatius of Antioch]], for instance). The main difficulties with both these translations for ''Theotokos'' is that they are a bit awkward and difficult to sing.

The most popular translation, ''Mother of God'', is accurate to a point, but the difficulty with that one is that ''Mother of God'' is the literal translation of another Greek phrase which is found on nearly all icons of the Theotokos: Μητηρ Θεου (Meter Theou), usually in the standard iconographic abbreviation of '''ΜΡ ΘΥ'''. Additionally, a number of hymns employ both ''Theotokos'' and ''Meter Theou''—translating both as ''Mother of God'' can yield some rather nonsensical language, and it destroys the distinction that the hymnographer intended.

The usage that seems to be most dominant in English-speaking Orthodox churches in North America is to adopt the original term itself into English (something English speakers have traditionally done with foreign words almost since the earliest known history of the language), transliterating it simply as ''Theotokos''. British usage gives preference to translating ''Theotokos'' as ''Mother of God''.

===Ever-Virginity===
One of the more puzzling traditions regarding the Theotokos for modern Christians is the teaching that she is ''Ever-Virgin'', that is, that she remained a virgin before, during, and eternally after the birth of Jesus Christ.

That the Holy Virgin Mary is Ever-Virgin (''Aeiparthenos'') is not to elevate her to some special status or to incite us to worship the creature rather than the Creator. Rather, it is an affirmation of who Christ Jesus is. Because He has chosen her to be his mother, to conceive Him, to give flesh to Him, to give birth to Him, we understand her as a finite dwelling place of the infinite God. Thus, because she is in this sense this new Holy of Holies, her ever-virginity is a natural characteristic of such an awesome reality.

The whole tradition of the Orthodox Christian Church has always held her to be in truth Ever-Virgin, knowing her personally from the beginning and then passing the truths on from one generation to the next, never expanding nor subtracting from what was known in the beginning. Except for a few instances here and there in history, never have Christians regarded her in any other fashion until relatively late in the Protestant traditions. There are many testimonies to her ever-virginity, so let's consider a few:

====Testimony from Scripture====
The principal understanding of the Virgin Mary as Ever-Virgin in Scripture is expressed in terms of her being a new Ark of the Covenant, a created thing which somehow contained the uncontainable God. The reason that St. Joseph the Betrothed (as tradition names him) did not enter into marital relations with her is that he understood her as one would understand the Ark, that she had been set aside for use by God, and that her womb had in some sense been made into a temple. The language used for the Virgin in the New Testament parallels that used for the Ark in the Old:

From an email circulated on the Internet:
:For the first time God's presence has descended upon a person as the new ark of the Covenant. . . . Rene Laurentin speaks of the subtle use of ark imagery [early in Luke]. For instance, he shows how in 2nd Samuel 6, there was a journey to the hill country of Judah that the ark of the covenant took. Likewise, the same phrase is used to describe Mary's journey to the hill country. . . . Both david and Mary "arose and made the journey." In 2nd Samuel 6:2 and Luke 1:39. Laurent goes on to describe how when the Ark arrived and when Mary arrived, they were both greeted with "shouts of joy." And the word for shout or the word for Elizabeth's greeting, ''anafametezein'', is very rare. It's only used in connection with the OT liturgical ceremonies that were centered around the Ark. It literally means to 'cry aloud, to proclaim or intone.'

:Elizabeth greets Mary the same way the Ark of the Covenant was greeted. The entrance of the Ark and the entrance of Mary are seen then as blessing an entire household. Like Obededom's household was blessed, so Elizabeth sees her household as blessed. Laurentin goes on to talk about how both David and Elizabeth react with awe, "How shall the Ark of the Lord come to me?" David says in 2nd Samuel 6:9. And likewise Elizabeth says, "Why should the mother of the Lord come to me?" The Ark of the Covenant and the Mother of our Lord are in a sense two ways of looking at the same reality which is becoming clearer and more personal with Our Lady. Then finally, the Ark of the Covenant and Mary both remain in the respective houses for three months, 2nd Samuel 6:11 and Luke 1:56.

: In Luke 1 and 2 we have the annunciation of Gabriel to Zecharaiah and six months later the annunciation by Gabriel to Mary, then nine months later Jesus is born, and thirty days later He is presented in the temple. You add up 180 days (in the six months) 270 days in te nine months and the 40 days in the presentation and it adds up to 490, which is a very rare number that is found in one of the most memorable prophecies in the OT, Daniel 9.. . .Luke is once again giving a surplus value, a surplus meaning to those who are really willing to dig deep into the text to see all of the inspired meanings behind what God has done to inaugurate the New Covenant salvation in Christ and in His Blessed Mother.

:This is the Ark of the Covenant. Now let's go back and conclude our time in Revelation 11 and 12. We have Mary the Ark of the Covenant. We have Mary the true tabernacle. We have in Mary a figure for the New Jerusalem because at the end of Revelation, how is the New Jerusalem described? As being a bride that is pure and yet also being a mother of God's children Well, how is it that you could be at the same time virginally pure and maternally fruitful? It seems impossible in human nature, but not for Mary, not only in mothering Jesus, but in John 19 at the cross and also in Revelation 12 where we read at the very end of the chapter, verse 17, we discover that Mary becomes by grace the mother of all God's children.

How is it that our Lord would have brothers? Many look at the story of Ss. Mary and Joseph and see a young couple about to embark on their married life together, but Church tradition holds differently. St. Joseph was a much older man, a widower, and had children by his previous marriage, thus his sons were in some sense Christ's step-brothers, and their being older than Jesus can also account for some of the way He is treated by them as being the baby of the family, somewhat out of His mind. Joseph takes in Mary as something like his ward, because in leaving her life as a Temple virgin, she could not go out into the world alone. That is why Joseph, a righteous, respected man, was chosen to take her in. His being much older than her also accounts for the notion that they should have had relations -- she had already dedicated herself to a life of virginity, whereas he was a much older man who had already had his children and whose wife had died. Another possible understanding is that these "brothers" of our Lord were His cousins -- St. Jerome holds this view, that these were the children of St. Joseph's brother Cleopas, who had died and left his children and widow in Joseph's care, according to Jewish custom.

Additionally, both the Hebrew and Greek terms for "brother" are often used to refer to relatives who are not necessarily what we in English would term "brothers," i.e., perhaps a cousin or an uncle, or some other relative. For example, Abraham and Lot are called ''adelphoi'' in Gen. 14:14 in the Septuagint (the Greek translation of the OT used by the Apostles), though they are certainly not what we would call "brothers." Jacob and Laban are also called "brothers" (Gen. 29:15), though Laban would have been Jacob's uncle. In any event, the words do not mean the precise thing that the modern English "brother" does.

Beyond that, it is nowhere to be found in Scripture that any man other than the God-man Jesus Christ is called the child of Mary.

Some would cite the use of the "until" in Scripture ("...and he knew her not until [Greek = ''eos''] her having brought forth her firstborn son..." (Matthew 1:25; Luke 2:7)) to indicate that after she gave birth to the God-man, that St. Joseph then "knew" her maritally. Again, this is a translation problem.

From [http://home.it.net.au/~jgrapsas/pages/Brothers.htm this webpage]:
:This verse seems to be often translated as "he knew her not until after..." This is not, however, what is meant. The Greek original, ''eos'', indicates the true meaning, of "he had no sexual relations with her prior to her giving birth." The Evangelist makes this statement in order to assure us that Joseph had no part in the conception of Jesus. The term ''eos ou'' does not require the understanding that he had relations with her after Christ was born. It merely indicates that, as regards the birth of Jesus, Joseph had not had relations with Mary prior to the birth, thus, he was not the father of Jesus. This is merely a usual turn of phrase, the use of a standard and familiar form of expression. This same term and meaning is used elsewhere in the Bible as a standard expression, and it clearly does not indicate what the heterodox (non-Orthodox) claim it does. At 2 Samuel 6:23, for instance, we read, "And Milchal, the daughter of Saul, had no child until [''eos''] her death. Did she, then, have children after her death? Of course not!, and neither did Joseph "know" Mary after the birth of Jesus. At Genesis 8:7, we read that Noah "sent forth a raven; and it went forth and did not return till [''eos''] after the water had gone from off the face of the earth." We know from Scripture that in fact, the raven never returned to the ark. It says that it did not return "until after," but in fact, it never returned at all. The Scripture says that "Joseph knew her not till after...", but in fact, he never "knew" her at all. In another example, the Bible says, 'The Lord said to my Lord, 'Sit at my right hand until [''eos''] I make Thine enemies Thy footstool" (Mark 12:36). Does this mean that Christ will cease to sit at the right hand of the glory of the Father once His enemies have been overcome? Of course not ! Hence, the Bible does not say that "Joseph knew her not until after she brought forth her first born, but then he did." The Bible says, "He did not know her before (up until) she had brought forth her firstborn," meaning simply and clearly, "Joseph was not the father. He had not come together with her before her pregnancy, thus he was not involved in the conception of Jesus."

Another testimony from Scripture is that on the cross, our Lord gave His holy mother into the care of the Apostle John (John 19:26). This might seem a merely practical thing to do, but if we recall the Mosaic Law would have dictated that she be given into the care of other natural children, since her firstborn Son was dying. Christ, Who kept the Law perfectly, would not have violated it in any detail, and so when He gave His mother to the Apostle to look after, He did so only because she had no other children who could take her in, St. Joseph having long since passed away.

====Testimony From the Ancient Church====
The Church continued to call the Theotokos the "Virgin" even after when she supposedly would have had other children, as some say. It would be a rather odd thing to keep calling a woman "the Virgin" and even "Ever-Virgin" when one was standing next to her other offspring in Church.

Additionally, throughout the earliest liturgies of the Church, she is continually called "Ever-Virgin." One can also find references to her ever-virginity in the Fathers' writings, such as in those of Peter of Alexandria, Epiphanius, Athanasius, Didymus the Blind, Jerome, Cyril of Alexandria, Leo, Sophronius of Jerusalem, John of Damascus, John Cassian, Ephrem of Syria, and the capitula of the [[Fifth Ecumenical Council|II Council of Constantinople]] in 553 A.D. (In short, nearly everywhere.) One such example is in St. Ambrose of Milan (4th century): "The virgin did not seek the consolation of bearing another child" (See Letter 63; NPNF v.10, pg. 473). There are many other such quotes. Anyone familiar with the writings of the Church Fathers will see her being called "the Virgin" and "Ever-Virgin" frequently.

Hippolytus was a scholar, bishop, and martyr, who lived in or near Rome and wrote in Greek; he was martyred in A.D. 235. He is considered to be one of the most important witnesses as to how the early church worshipped.

Listen to some brief excerpts (ca. A.D. 210?) regarding the Blessed Theotokos:
:But the pious confession of the believer is that, with a view to our salvation, . . . the Creator of all things incorporated with Himself a rational soul and a sensible body from the all-holy Mary, ever-virgin, by an undefiled conception, without conversion, and was made man in nature, but separate from wickedness: the same was perfect God, and the same was perfect man; the same was in nature at once perfect God and man." (AGAINST BERON AND HELIX., Frag VIII).

Notice that Hippolytus refers to Mary as all-holy, and ever-virgin. Since he does this in passing, we may be sure that he is introducing no new teaching about Mary, so that it was common to refer to Mary in these terms before Hippolytus wrote.

:Thus, too, they preached of the advent of God in the flesh to the world, His advent by the spotless and God-bearing Mary in the way of birth and growth, and the manner of His life and conversation with men, ..." (A Discourse on the End of the World)

Here Hippolytus casually refers to Mary as spotless and God-bearing. I assume this latter term is the equivalent to Theotokos in the Greek, which means Bearer of God, commonly translated Mother of God (the Son). This title was that affirmed by the Council of Ephesus.</blockquote>

St. Ephrem (4th century):
:Some dare to claim that Mary became fully Joseph's wife after the Savior's birth. How could she who was the dwelling-place of the Spirit, who was overshadowed by the divine power, ever become the wife of a mortal and bear children in pain, according to the ancient curse? It is through Mary, "blessed among women", that the curses uttered in the beginning have been removed according to which a child in such torments cannot be called blessed. Just as the Lord entered through all closed doors, so he came out if an original womb, for this virgin bore him truly and really without pain."

The Second Council of Constantinople, 553, Capitula II:
:If anyone shall not confess that the Word of God has two nativities, the one from all eternity of the Father, without time and without body; the other in these last days, coming down from heaven and being made flesh of the holy and glorious Mary, Mother of God and always a virgin, and born of her: let him be anathema.

The ancient Christian titles for Mary, ''Theotokos'' ("Birth-giver to God") and ''Meter Theou'' ("Mother of God"), are not to be understood in the sense that she somehow created God. Even mothers giving birth to exclusively human children do not create their children. Rather, these titles for the Virgin are an affirmation that the Christ contained in her womb is indeed God, the ''Theanthropos'' ("God-man"). She is not His origin nor the source of the Godhead, but she did quite literally give birth to God. If we affirm that Jesus Christ is God, then we must call her ''Theotokos'', for she gave birth to God Himself. Nestorios the heretic in the ancient Church refused to call her ''Theotokos'', preferring instead ''Christotokos'', because he couldn't get his mind around the idea that a creature could give birth to the Creator, yet is this scandal not at the heart of the Incarnation? Nestorios's doctrines insisted on a separation between the divine ''Logos'' and the man Jesus, that somehow the Son of God had inhabited a man, not that '''God became man''' as the Christian faith has always held. Is the one who was in her womb God? Then we must call her ''Theotokos''.

====Testimony From the Protestant Reformers====
Though the Orthodox Church does not follow the teachings of the Protestant Reformers, their views regarding the Theotokos's ever-virginity are a point of commonality with Orthodoxy. Many of the major figures amongst the Protestant fathers in the faith believed in the Theotokos's ever-virginity.

John Calvin:
:He says that she [Mary of Cleophas] was the sister of the mother of Jesus, and, in saying so, he adopts the phraseology of the Hebrew language, which includes cousins, and other relatives, under the term 'brothers.' - John Calvin, ''Commentary of the Gospel According to John'', on John 19:25

:The word 'brothers', we have formerly mentioned, is employed, agreeably to the Hebrew idiom, to denote any relative whatever; and, accordingly, Helvidius displayed excessive ignorance in concluding that Mary must have had many sons because Christ's 'brother' are sometimes mentioned. - John Calvin, ''Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke'', vol. II, p. 215 (on Matthew 13:55)

[Note: Helvidius was a 5th-century Christian who denied the perpetual virginity of Mary and was rebuked and refuted by Jerome in his treatise, "[http://www.ccel.org/ccel/schaff/npnf206.vi.v.html On the Perpetual Virginity of Blessed Mary Against Helvidius]"]

Huldrych Zwingli:
:I give an example: taught by the light of faith the Christ was born of a virgin, we know that it is so, that we have no doubt that those who have been unambiguously in error have tried to make a figure ofspeech of a real virgin, and we pronounce absurd the things that Helvidius and others have invented about perpetual virginity. - Huldrych Zwingli. "Friendly Exegesis, that is, Exposition of the Matter of the Eucharist to Martin Luther, February 1527", in ''Selected Writings of Huldrych Zwingli'', Volume Two, trans. and ed. by H. Wayne Pipkin, Pickwick Publications, 1984 p.275.

:Then the pious mind finds wonderful delights in searching for the reasons why the lamb chose to be born of a perpetual virgin, but in this other case it finds nothing but a hopeless horror. [The other case that Zwingli here refers to is the Real Presence] - Huldrych Zwingli. "Subsidiary Essay on the Eucharist, August 1525", in ''Selected Writings of Huldrych Zwingli'', Volume Two, trans. and ed. by H. Wayne Pipkin, Pickwick Publications, 1984 p.217.

Martin Luther:
:A new lie about me is being circulated. I am supposed to have preached and written that Mary, the mother of God, was not a virgin either before or after the birth of Christ, but that she conceived Christ through Joseph and had more children after that. - Martin Luther, "That Jesus Christ Was Born a Jew", in ''Luther's Works'', vol. 45, ed. Walther I. Brand, 1962, Muhlenberg Press, p. 199.

:The form of expression used by Matthew is the common idiom, as if I were to say, 'Pharaoh believed not Moses, until he was drowned in the Red Sea.' Here it does not follow that Pharaoh believed later, after he had drowned; on the contrary, it means that he never did believe. Similarly when Matthew says that Joseph did not know Mary carnally until she had brought forth her son, it does not follow that he knew her subsequently; on the contrary, it means that he never did know her. Again, the Red Sea overwhelmed Pharaoh before he got across. Here too, it does not follow that Pharaoh got across later, after the Red Sea had overwhelmed him, but rather that he did not get across at all. In like manner, when Matthew says, 'She was found to be with child before they came together,' it does not follow that Mary subsequently lay with Joseph, but rather that she did not lie with him. - Martin Luther, "That Jesus Christ Was Born a Jew", in ''Luther's Works'', vol. 45, ed. Walther I. Brand, 1962, Muhlenberg Press, p. 212.

John Wesley:
:I believe that he was made man, joining the human nature with the divine in one person; being conceived by the singular operation of the Holy Ghost, and born of the blessed Virgin Mary, who, as well after as before she brought him forth, continued a pure and unspotted virgin. - John Wesley "Letter to a Roman Catholic"

Protestants who deny the ever-virginity of the Theotokos are breaking even with their own fathers in faith.

==Hymns to the Theotokos==
From the [[Divine Liturgy]] of St [[John Chrysostom]]:
:It is truly meet and right to bless you, O Theotokos,
:Ever blessed and most pure, and the Mother of our God.
:More honorable than the Cherubim, and more glorious beyond compare than the Seraphim,
:Without defilement you gave birth to God the Word.
:True Theotokos, we magnify you!

From the Divine Liturgy of St. [[Basil the Great]]:
:All of creation rejoices in you, O Full of Grace,
:The assembly of Angels and the race of men.
:O Sanctified Temple and Rational Paradise! O Glory of Virgins!
:From you, God was incarnate and became a child, our God before the ages.
:He made your body into a throne, and your womb He made more spacious than the heavens.
:All of creation rejoices in you, O Full of Grace! Glory to you!

==Sources==
*[[Wikipedia:Theotokos]]

==See also==

*[[Akathist#Relating_to_the_Theotokos|Akathists relating to the Theotokos]]
*[[Icons of the Theotokos]]

==Published works==

* Holy Apostles Convent. ''The Life of the Virgin Mary, the Theotokos''. (ISBN 0944359035)

==External links==

=== General ===

*http://orthodoxinfo.com/general/evervirgin.htm
*http://orthodoxinfo.com/general/theotokosq&a.htm
*http://holytrinity.ok.goarch.org/Interesting%20Stuff/face_up_to_mary.html
*http://www.philthompson.net/pages/about/faq/15.html
*http://www.roca.org/OA/12/12f.htm
*http://aggreen.net/theotokos/theotokos.html
*[http://www.comeandseeicons.com/bvm/theotokos.htm Icons of the Theotokos]

=== Audio ===

From '''[http://www.ourlifeinchrist.com/archives.htm Our Life in Christ]''':

*[http://www.ourlifeinchrist.com/audio/mp3/mary1_121204.mp3 Understanding The Virgin Mary - Part 1]
*[http://www.ourlifeinchrist.com/audio/mp3/mary2_121904.mp3 Understanding The Virgin Mary - Part 2]
*[http://www.ourlifeinchrist.com/audio/mp3/mary3_122604.mp3 Understanding The Virgin Mary - Part 3]

[[Category:Featured Articles]]
[[Category:Saints]]
[[Category:Biblical Saints]]

[[bg:Богородица]]
[[es:Theotokos]]
[[mk:Пресвета Богородица]]
[[ro:Maica Domnului]]

Archangel Michael

2007-11-20T22:37:24Z

Iacovibus:

[[Image:Michael Icon.jpg|right|thumb|A typical Russian icon of the Archangel Michael.]]The Holy '''[[Archangel]] Michael''' is one of the most celebrated of the [[Angels]] and bodiless powers; he is called the ''Archistrategos'', or chief commander, of all the bodiless powers. According to [[Holy Scripture]] and [[Tradition]], he has interceded for humanity multiple times and continues to serve as the Defender of the Faith. St Michael is most often invoked for protection from invasion by enemies and from civil war, and for the defeat of adversaries on the field of battle. He is celebrated primarily on [[November 8]], the [[Synaxis]] of Michael and all the Bodiless Powers of Heaven; [[September 6]] also marks the miracle of the Archangel at Colossae.

==Scripture and Tradition==

The name Michael means "like unto God" or "Who is like unto God?"

Michael first appears in the [[Old Testament]] in the book of Joshua's account of the fall of Jericho. Though Michael is not mentioned by name in the text, it is said that Joshua "looked up and saw a man standing in front of him with a drawn sword in his hand." When the still unaware Joshua asks which side of the fight the Archangel is on, Michael responds, "neither...but as commander of the army of the Lord I have now come" (Joshua 5:13-14){{ref|1}}.

In the book of Daniel, Michael appears first to help the [[Archangel Gabriel]] defeat the Persians (10:13). In a later vision it is revealed to Daniel that "at that time [the end times] Michael, the great prince who protects your people, will arise. There will be a time of distress such as has not happened from the beginning of nations until then..." (Ch. 12){{ref|1}}. Michael thus plays an important role as the protector of Israel and later of his chosen people, the [[Church]].

The [[Church Fathers]] also ascribe to Michael the following events: During the Exodus of the Israelites from Egypt he went before them in the form of a pillar of cloud by day and a pillar of fire by night; the power of the great Chief Commander of God was manifest in the annihilation of the 185 thousand soldiers of the Assyrian emperor Sennacherib (4/2 Kings 19:35); also in the smiting of the impious leader Heliodorus (2 Macc. 3: 24-26); and in the protection of the Three Holy Youths: Ananias, Azarias and Misail, thrown into the fiery furnace for their refusal to worship an idol (Dan 3:22-25). Through the will of God, the Chief Commander Michael transported the Prophet Habbakuk (December 2) from Judea to Babylon, to give food to Daniel in the lions' den (Dan. 14:33-37). The Archangel Michael disputed with the devil over the body of the holy Prophet Moses (Jude 1:9).

In [[New Testament]] times, the holy Archangel Michael showed his power when he miraculously saved a young man, cast into the sea by robbers with a stone about his neck on the shores of Mt Athos. This story is found in the Athonite Paterikon, and in the Life of St Neophytus of Docheiariou (November 9).

Perhaps his most famous miracle, though, is the salvation of the church at Colossae. Here a number of pagans tried to destroy this church by diverting the flow of two rivers directly into its path. However, the Archangel appeared amongst the waters, and, carrying a cross, channeled the rivers underground so that the ground the church stood on would not be destroyed. The spring which came forth after this event is said to have special healing powers.

Michael also has been associated with healing in other cases, as well as his primary role as leader of the Church Militant. He has been said to appear to Emperor [[Constantine the Great]] (d. 337) at Constantinople, to have intervened in assorted battles, and appeared, sword in hand, over the mausoleum of Hadrian, in apparent answer to the prayers of Pope St. Gregory I the Great (r. 590-604) that a plague in Rome should cease.

Russians in particular have a special veneration to Michael, along with the [[Theotokos]]. According to [[OCA]], "Intercession for Russian cities by the Most Holy Queen of Heaven always involved Her appearances with the Heavenly Hosts, under the leadership of the Archangel Michael. Grateful Rus acclaimed the Most Pure Mother of God and the Archangel Michael in church hymns. Many monasteries, cathedrals, court and merchant churches are dedicated to the Chief Commander Michael. In Rus there was not a city where there was not a church or chapel dedicated to the Archangel Michael."

[[Image:Michael2.jpg|right|frame|The Holy Archangel Michael]]
==Iconography==
As the Chief Commander of the Heavenly hosts, Michael usually holds a sword in one hand. In the other he often carries carries a either a shield, date-tree branch, a spear, or a white banner (possibly with a scarlet cross). He is most likely to be wearing red. In many instances, Michael tramples the devil under his feet, which may be depicted as a dragon. This comes from the tradition that Michael was the main opponent of Satan in the battle for Heaven. Satan, previously called Samael, was always looking to discredit Israel, while Michael was its main protector. In the end, Satan attempted to drag Michael down in his fall from the heights, but Michael was rescued by God.

==Hymns==
[[Troparion]] ([[Tone]] 4) [http://www.oca.org/FStropars.asp?SID=13&ID=103244]
:Commanders of the heavenly hosts,
:we who are unworthy beseech you,
:by your prayers encompass us beneath the wings of your immaterial glory,
:and faithfully preserve us who fall down and cry to you:
:"Deliver us from all harm, for you are the commanders of the powers on high!"

[[Kontakion]] (Tone 2) [http://www.oca.org/FStropars.asp?SID=13&ID=103244]
:Commanders of God's armies and ministers of the divine glory,
:princes of the bodiless angels and guides of mankind,
:ask for what is good for us, and for great mercy,
:supreme commanders of the Bodiless Hosts.

==Reference==
*{{note|1}} Scripture taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION®. Copyright © 1973, 1978, 1984 International Bible Society. Used by permission of Zondervan. All rights reserved.

==Sources==
*[[w:Archangel Michael|''Archangel Michael'' at Wikipedia]]
*[http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=103244 Synaxis of the Archangel Michael and the Other Bodiless Powers] ([[OCA]])
*[http://www.goarch.org/en/chapel/saints.asp?contentid=279 Synaxis of the Archangel Michael & the other Bodiless Powers: Gabriel, Raphael, Uriel, Salaphiel, Jegudiel, & Barachiel] ([[GOARCH]])
*[http://www.goarch.org/en/chapel/saints.asp?contentid=195 The Miracle at Colassai of Archangel Michael] (GOARCH)
*[http://www.westsrbdio.org/prolog/my.html?month=November&day=8 The Holy Archangel Michael and all the Bodiless Powers of heaven] (''[[Prologue of Ohrid]]'')

[[Category:Angels]]

[[mk:Свети Архистратиг Михаил]]
[[ro:Mihail (Arhanghelul)]]

John Chrysostom

2007-11-19T21:23:50Z

Iacovibus: /* Adding link */

[[Image:John Chrysostom Russian.jpg|right|frame|Russian icon of St. John Chrysostom]]
Our father among the saints '''John Chrysostom''' (347-407), [[Archbishop]] of Constantinople, was a notable Christian [[bishop]] and preacher from the fourth and fifth centuries in Syria and Constantinople. He is famous for eloquence in public speaking and his denunciation of abuse of authority in the Church and in the [[Roman Empire]] of the time. He had notable [[asceticism|ascetic]] sensibilities. After his death he was named '''Chrysostom''', which comes from the Greek Χρυσόστομος, "golden-mouthed." The [[Orthodox Church]] honors him as a [[saint]] ([[feast day]], [[November 13]]) and counts him among the [[Three Holy Hierarchs]] (feast day, [[January 30]]), together with Saints [[Basil the Great]] and [[Gregory the Theologian]]. He is also recognized by the [[Roman Catholic Church]], which considers him a saint and Doctor of the Church, and the [[Church of England]], both of whom commemorate him on [[September 13]]. His [[relics]] were stolen from Constantinople by Crusaders in 1204 (commemorated on [[January 27]]) and brought to Rome, but were returned on [[November 27]], 2004, by [[Pope]] [[John Paul II]].

He is sometimes referred to as "[[John of Antioch]]," but that name more properly refers to the bishop of Antioch in A.D. 429-441, who led a group of moderate Eastern bishops in the [[Nestorianism|Nestorian]] controversy.

== Life ==
He was born in Antioch of noble parents: his father was a high-ranking military officer. His father died soon after his birth and so he was brought up by his mother Anthusa. He was [[baptism|baptized]] in 370 and [[tonsure]]d a [[reader]] (one of the [[minor orders]] of the Church). He began his education under a [[paganism|pagan]] teacher named Libanius, but went on to study [[theology]] under [[Diodore of Tarsus]] (one of the leaders of the later [[Antiochian School]]) while practising extreme asceticism. He was not satisfied, however, and became a [[hermit]] (circa 375) and remained so until poor health forced a return to Antioch.

He was then [[ordination|ordained]] a [[deacon]] in 381 by St. [[Meletius of Antioch]], and was ordained a [[presbyter]] in 386 by Bishop [[Flavian I of Antioch]]. It seems this was the happiest period of his life. Over about twelve years, he gained much popularity for the eloquence of his public speaking. Notable are his insightful expositions of [[Bible]] passages and moral teaching. The most valuable of his works are his ''Homilies'' on various books of the Bible. He particularly emphasized [[almsgiving]]. He was also most concerned with the spiritual and temporal needs of the poor. He spoke out against abuse of wealth and personal property. In many respects, the following he amassed was no surprise. His straightforward understanding of the Scriptures (in contrast to the Alexandrian tendency towards allegorical interpretation) meant that the themes of his talks were eminently social, explaining the Christian's conduct in life.

[[Image:John Chrysostom.jpg|left|thumb|250px|Modern Greek icon]]
One incident that happened during his service in Antioch perhaps illustrates the influence of his [[sermon]]s best. Around the time he arrived in Antioch, the bishop had to intervene with the Emperor St. [[Theodosius I]] on behalf of citizens who had gone on a riotous rampage in which statues of the Emperor and his family were mutilated. During the weeks of [[Great Lent|Lent]] in 397, John preached 21 sermons in which he entreated the people to see the error of their ways. These apparently had a lasting impression on the people: many pagans reportedly converted to Christianity as a result of them. In the event, Theodosius' vengeance was not as severe as it might have been, merely changing the legal standing of the city.

In 398 he was called (somewhat against his will) to be the [[bishop]] of Constantinople. He deplored the fact that Imperial court protocol would now assign to him access to privileges greater than the highest state officials. During his time as bishop he adamantly refused to host lavish entertainments. This meant he was popular with the common people, but unpopular with the wealthy and the [[clergy]]. In a sermon soon after his arrival he said, "people praise the predecessor to disparage the successor." His reforms of the clergy were also unpopular with these groups. He told visiting regional preachers to return to the churches they were meant to be serving—without any pay out.

His time there was to be far less at ease than in Antioch. [[Theophilus of Alexandria|Theophilus]], the Pope of [[Church of Alexandria|Alexandria]], wanted to bring Constantinople under his sway and opposed John's appointment to Constantinople. Being an opponent of [[Origen]]'s teachings, he accused John of being too partial to the teachings of that master. Theophilus had disciplined four Egyptian [[monk]]s (known as "the Tall Brothers") over their support of Origen's teachings. They fled to and were welcomed by John. He made another enemy in Aelia Eudoxia, the wife of the eastern Emperor Arcadius, who assumed (perhaps with justification) that his denunciations of extravagance in feminine dress were aimed at herself.

[[Image:oqropiri.jpg|right|thumb|Coffin of St. John Chrysostom in Komani, Georgia]]
St. John was fearless when denouncing offences in high places. An alliance was soon formed against him by Eudoxia, Theophilus and other enemies of his. They held a [[synod]] in 403 to charge John, in which the accusation of Origenism was used against him. It resulted in his deposition and banishment. He was called back by Arcadius almost immediately, however, for the people of the city were very angry about his departure. There was also a "quaking" in the Imperial bedroom (thought to be either an actual earthquake or perhaps as a stillbirth or miscarriage for the empress) which was seen as a sign of [[God]]'s anger. Peace was shortlived. A silver statue of Eudoxia was erected near the [[cathedral]] of [[Hagia Sophia (Constantinople)|Hagia Sophia]]. John denounced the dedication ceremonies. He spoke against her in harsh terms: "Again [[Herodias]] rages; again she is confounded; again she demands the head of John on a charger" (an allusion to the events surrounding the death of [[John the Forerunner]]). Once again he was banished, this time to Caucasus in Georgia.

The pope in Rome ([[Innocent I of Rome|Innocent I]] at this time) protested at this banishment, but to no avail. John wrote letters which still held great influence in Constantinople. As a result of this, he was further exiled to Pityus (on the eastern edge of the Black Sea). However, he never reached this destination, as he died during the journey. His final words were "Glory be to God for all things!"

== His importance ==
During a time when city clergy were subject to much criticism for their high lifestyle, John was determined to reform his clergy at Constantinople. These efforts were met with resistance and limited success. He was particularly noted as an excellent preacher. As a theologian, he has been and continues to be very important in Eastern Christianity, but has been less important to Western Christianity. He generally rejected the contemporary trend for emphasis on allegory, instead speaking plainly and applying Bible passages and lessons to everyday life. In some ways, he represents a sort of synthesis between the [[hermeneutics|hermeneutic]] methods of the more allegorical [[Alexandrian School]] and the more literal Antiochian School.

His banishments demonstrated that secular powers had strong influence in the eastern Church at this period in history. They also demonstrated the rivalry between Constantinople and Alexandria, both of which wanted to be recognized as the preeminent eastern see. This mutual hostility would eventually lead to much suffering for the Church and the Eastern Empire. Meanwhile in the West, Rome's primacy had been unquestioned from the fourth century onwards. An interesting point to note in the wider development of the [[papacy]] is the fact that Innocent's protests availed nothing, demonstrating the lack of influence the bishops of Rome held in the East at this time.

==Quotes==
"In the matter of piety, poverty serves us better than wealth, and work better than idleness, especially since wealth becomes an obstacle even for those who do not devote themselves to it. Yet, when we must put aside our wrath, quench our envy, soften our anger, offer our prayers, and show a disposition which is reasonable, mild, kindly, and loving, how could poverty stand in our way? For we accomplish these things not by spending money but by making the correct choice. Almsgiving above all else requires money, but even this shines with a brighter luster when the alms are given from our poverty. The widow who paid in the two mites was poorer than any human, but she outdid them all."

"For Christians above all men are forbidden to correct the stumblings of sinners by force...it is necessary to make a man better not by force but by persuasion. We neither have autority granted us by law to restrain sinners, nor, if it were, should we know how to use it, since God gives the crown to those who are kept from evil, not by force, but by choice."

"When an archer desires to shoot his arrows successfully, he first takes great pains over his posture and aligns himself accurately with his mark. It should be the same for you who are about to shoot the head of the wicked devil. Let us be concerned first for the good order of sensations and then for the good posture of inner thoughts."

"Even if we have thousands of acts of great virtue to our credit, our confidence in being heard must be based on God's mercy and His love for men. Even if we stand at the very summit of virtue, it is by mercy that we shall be saved."

"Why do you beat the air and run in vain? Every occupation has a purpose, obviously. Tell me then, what is the purpose of all the activity of the world? Answer, I challenge you! It is vanity of vanity: all is vanity."

=== The ''Homilies against the Judaizers'' ===
Chrysostom wrote of the [[Judaism|Jews]] and of Judaizers in eight homilies ''Adversus Judaeos'' (against the Judaizers) [http://www.fordham.edu/halsall/source/chrysostom-jews6.html]. These quotes are translations posted by Paul Halsall from the original Greek: other researchers give slightly different translations. At the time he delivered these sermons, Chrysostom was a tonsured reader and had not yet been ordained a priest or bishop.

* "The festivals of the pitiful and miserable Jews are soon to march upon us one after the other and in quick succession: the feast of Trumpets, the feast of Tabernacles, the [[fast]]s. There are many in our ranks who say they think as we do. Yet some of these are going to watch the festivals and others will join the Jews in keeping their feasts and observing their fasts. I wish to drive this perverse custom from the Church right now." (Homily I, I, 5)
* "Shall I tell you of their plundering, their covetousness, their abandonment of the poor, their thefts, their cheating in trade? The whole day long will not be enough to give you an account of these things. But do their festivals have something solemn and great about them? They have shown that these, too, are impure." (Homily I, VII, 1)
* "But before I draw up my battle line against the Jews, I will be glad to talk to those who are members of our own body, those who seem to belong to our ranks although they observe the Jewish rites and make every effort to defend them. Because they do this, as I see it, they deserve a stronger condemnation than any Jew." (Homily IV, II, 4)
* "Are you Jews still disputing the question? Do you not see that you are condemned by the testimony of what [[Christ]] and the [[prophet]]s predicted and which the facts have proved? But why should this surprise me? That is the kind of people you are. From the beginning you have been shameless and obstinate, ready to fight at all times against obvious facts." (Homily V, XII, 1)

Many researchers believe that the purpose of these attacks was to prevent Christians from joining with Jewish customs, and thus prevent the erosion of Chrysostom's flock. Others characterize Chrysostom and other Church fathers as anti-Semitic.

See also: [http://www.chrysostom.org/jews.html Was Saint John Chrysostom Anti-Semitic?]

== Work on liturgy ==
[[Image:John Chrysostom enthroned.jpg|right|thumb|250px|St. John enthroned]]
Two of his writings deserve special mention. He harmonized the liturgical life of the Church by revising the [[prayer]]s and [[rubrics]] of the [[Divine Liturgy]], or celebration of the Holy [[Eucharist]]. To this day, the [[Orthodox Church]] typically celebrates the Divine Liturgy of John Chrysostom, together with [[Roman Catholic Church|Roman Catholic]] churches that are in the Eastern or Byzantine rites (i.e., [[Uniate]]s). These same churches also read his [[Paschal Homily]] at every [[Pascha]], the greatest feast of the [[Church]] year.

== Modern influence ==
Whatever the original intent of Chrysostom, his writings have been circulated by many groups in an attempt to foster [[anti-Semitism]] or opposition to Christianity. One of the groups to use him thus were the Nazis during World War II. They used St. John's writings to try to convince Christians in Germany and Austria that the Jews deserved to be exterminated.

Additionally, Orthodox Christians throughout the world participate in St. John's [[Divine Liturgy of St. John Chrysostom|Divine Liturgy]] nearly every week and hear his famous Paschal Homily at every Pascha.

==Hymns==
[[Troparion]] (Tone 8)

:Grace shining forth from your lips like a beacon has enlightened the universe.
:It has shown to the world the riches of riches poverty;
:it has revealed to us the heights of humility.
:Teaching us by your words, O Father John Chrysostom,
:intercede before the Word, Christ our God, to save our souls!

[[Kontakion]] (Tone 6)

:Having received divine grace from heaven,
:with your mouth you teach all men to worship the Triune God.
:All-blest and venerable John Chrysostom,
:we worthily praise you, for you are our teacher, revealing things divine!
==Source==
*[[w:John Chrysostom|''John Chrysostom'' at Wikipedia]]

== External links ==
*[http://www.chrysostom.org/ The Saint John Chrysostom Webpage]
*[http://www.ccel.org/c/chrysostom/ Works about and by John Chrysostom] from the Christian Classics Ethereal Library
*[http://goarch.org/en/chapel/saints.asp?contentid=290 John Chrysostom, Archbishop of Constantinople] ([[GOARCH]])
*[http://goarch.org/en/chapel/saints.asp?contentid=405 Removal of the Relics of John Chrysostom, Archbishop of Constantinople] (GOARCH)
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=103292 St. John Chrysostom the Archbishop of Constantinople] ([[OCA]])
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=102611 Repose of St John Chrysostom, Archbishop of Constantinople] (OCA)
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=100327 Translation of the relics of St John Chrysostom the Archbishop of Constantinople] (OCA)
*[http://www.antiochian.org/dynamis/1100322000.html November 13, 2004 : The Martyrdom of Saint John Chrysostom] ([[Antiochian Orthodox Christian Archdiocese of North America|Antiochian]])
*[http://www.comeandseeicons.com/j/saintsj.htm#pha17 A few beautiful icons of St. John Chrysostom]

[[Category:Bishops]]
[[Category:Church Fathers]]
[[Category:Featured Articles]]
[[Category:Monastics]]
[[Category:Patriarchs of Constantinople]]
[[Category:Saints]]

[[ar:يوحنا الذهبي الفم]]
[[ro:Ioan Gură de Aur]]
[[mk:Свети Јован Златоуст]]

Paraskeve the New

2007-11-01T23:42:52Z

Iacovibus:

:''For other saints with the name "Paraskeve," see the [[Paraskevi (disambiguation)|disambiguation page]].''

Our venerable Mother '''Paraskeve the New''' lived as a monastic in the 11th century. She is beloved in Romania as '''Parascheva''' and in Serbia and Macedonia as '''Petka'''. She is also distinguished from other saints of the same name with the descriptions "the New" or "the Young." Her [[feast day]] is celebrated on [[October 14]].

== Life ==
Born in Epivat (Thrace; Byzantium, near Constantinople) in 11th century, Paraskeve was of noble origin. Her pious parents taught her as a child the words of the Gospel which say that everyone who wants to follow the Lord Jesus must give up everything. When her parents died, she gave up the world for the "desert" while still young in years. First she dedicated her life entirely to God through [[prayer]] and [[fast]]ing, and then undertook [[ascetic]] struggles in the desert of Jordan.

She is especially beloved by the Orthodox peoples of Serbia, Bulgaria, Romania, and Moldavia where her holy [[relics]] are kept in the church of the [[Three Hierarchs]], Iaşi, Romania.

{{stub}}

==Hymn==
[[Troparion]] ([[Tone]] 4) [http://www.oca.org/FSTropars.asp?ID=102968]
:You chose a silent and solitary life;
:You followed [[Christ]] your Bridegroom.
:You took his easy yoke in your youth,
:Arming yourself with the [[sign of the Cross]].
:You contended against spiritual enemies
:Through fasting, tears and labors,
:O glorious Paraskeva.
:Now you stand before Christ with the Wise Virgins:
:[[intercession|Intercede]] for us who honor your precious memory.

==External links==
*[http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=102968 Venerable Parasceva (Petka)] ([[OCA]])
*[http://goarch.org/en/chapel/saints.asp?contentid=750 Righteous Paraskeve of Serbia] ([[GOARCH]])
*[http://www.westsrbdio.org/saints/stpetka.html Saint Petka] ([[Serbian Orthodox Church in the USA and Canada|Serbian]])
*[http://www.orthodoxphotos.com/Holy_Relics/St._Parascheva/index.shtml Saint Paraskeva the New, who have her holy relics in Iasi, Romania]
*[http://www.roca.org/OA/133/133g.htm St. Petka-Paraskeva of Serbia Commemorated October 14] ''Orthodox America''
*[http://www.byzantinesacredart.com/exhibition.html St. Petka Slava and Exhibition in St. Sava church, Vancouver, Oct. 14/27, 2005]

[[Category:Bulgarian Saints]]
[[Category:Romanian Saints]]
[[Category:Saints]]
[[Category:Serbian Saints]]
[[Category:Wonderworkers]]

[[ro:Parascheva de la Iaşi]]
[[mk:Преподобна Параскева]]

User:Iacovibus

2007-10-20T00:23:30Z

Iacovibus: /* About Me */

== About Me ==

Hey... My name is Milan /Милан/ and I'm from Macedonia. I am a Computer Sciences and Technologies student (Computer Sciences direction), fourth year of my studies.

== Psalm 22 ==

The LORD is my shepherd; I shall not want. 
He maketh me to lie down in green pastures: 
 He leadeth me beside the still waters. 
He restoreth my soul: 
 He leadeth me in the paths of righteousness for his name's sake. 
Yea, though I walk through the valley of the shadow of Death, 
  I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. 
Thou preparest a table before me in the presence of mine enemies: 
 thou anointest my head with oil; my cup runneth over. 
Surely goodness and mercy shall follow me all the days of my life: 
 and I will dwell in the house of the LORD for ever.

== Alter ==

When having more time, I'll work on my user page.
May God be with us,

M.

[[Category:User Pages]]

User talk:Kalogeropoulos

2007-10-20T00:22:13Z

Iacovibus: /* About Edit Tools */

{{welcome}} —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] 05:47, May 25, 2007 (PDT)

==Greek OrthodoxWiki==
We're quite glad to have you here! I've been bothering [[User:FrJohn|FrJohn]] for some time about setting up a Greek OrthodoxWiki, but he always said we'd need interest first. Anyway, regarding your question to him about who is "host," the practice we've generally followed is to designate a person for each language and then let him organize things from there (especially since most of us don't all speak English, Greek, Spanish, Romanian, etc.). Perhaps if you request it of Fr. John, he'll designate you as the host for the Greek version. Given your experience as an administrator on the Greek Wikipedia and as a patrologist, I would say you're qualified. —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] 05:47, May 25, 2007 (PDT)

:Dear Kalogeropoulos, Good to hear from you. Since there have been a number requests for EL, I've gone ahead and set up a basic wiki for it. I'd be happy to have your help looking after the wiki, since, as Fr. Andrew mentioned, I don't speak Greek! I've been reluctant to go ahead on EL, because we don't yet have even the basic documents translated, such as our copyright policy, and so on. I'm working on getting META together to better trace out these issues, but we also have guidelines at [[OrthodoxWiki:Localization]]. I'm not sure I'm ready to designate one official host yet -- usually I do that on the basis of an established history on the wiki. However, if you're willing/able to take some of these things on, I'm happy to give you sysop powers there and we'll go from there. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk]) 08:14, May 25, 2007 (PDT)

::Wonderful to see that some progress has been made over there! I've bumped up your rights on EL. Please let me know if you have suggestions for other sysops there. Thank you! — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])
:::P.S. Where are you in Greece? I have some friends who will be over there for archaeology trips this summer.

It's always a team effort! I'm grateful for your efforts here, and that EL is finally getting underway. I'll pass on the info to my friends (university students). Let me know if you need anything else from my side in terms of getting the wiki up and running. I think we should change the name of site (and the project namespace) to ΟρθόδοξοΒικι ? In time, we'll also get a logo in Greek. If you have a chance to work on the copyright pages, that would be very helpful too.... Like you, I'm very excited about the potential for OrthodoxWiki to bring together Orthodox people from around the globe. Seems like a beautiful work of collaboration to me. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

:It's looking great over there - I'm very happy to have your help with this. Just let me know about Kostis or anybody else. The main thing I'd look for, besided competence and appropriateness, would be a demonstrated commitment to our work. I'll send you an email invite for the sysop email list as well. — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

===Re: Lost?===
Sorry about that -- nothing is lost. We're having some problems moving over the bulgarian database, and I had modified some settings that threw off how data was read from a few of the others -- I'll be more careful - sorry! — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])

== About Edit Tools ==

Christ among us,

I have a question about the edit tools you made for the el. localization, since I plan to import a similar one on the mk. localization.

Where should I put the edit tool box? Is there some meta, extension or special page?
Thank you in advance,

Milan

In ''All Messages'' Special Page there is a section, or message if you prefer called ''edittols''. You simply put the code inside and save.--[[User:Kalogeropoulos|Kalogeropoulos]] 15:39, October 19, 2007 (PDT)

: Thank you a lot.

: In Christ,
: [[User:Iacovibus|Iacovibus]] 17:22, October 19, 2007 (PDT)

User talk:Kalogeropoulos

2007-10-19T22:14:34Z

Iacovibus: About Edit Tools

Apostle John

2007-10-13T12:48:55Z

Iacovibus: /* Adding a link to the article on the Macedonian localization */

[[Image:John the Theologian.jpg|right|frame|St. John the Theologian, Apostle and Evangelist]]
The holy, glorious and all-laudable '''Apostle and Evangelist John''' is also known as '''John the Theologian'''. He was one of the original twelve [[Apostles]], and wrote the [[Gospel of John|Gospel]] bearing his name; three canonical letters: [[I John]], [[II John]], and [[III John]]; and the [[Book of Revelation]]. His primary [[feast day]] is celebrated on [[May 8]], that of the twelve apostles on [[June 30]], and his repose on [[September 26]].

St. John was the son of [[Salome]] the [[myrrh-bearer]] and [[Zebedee]], a fisherman. His brother was St. [[Apostle James (son of Zebedee)|James]], another apostle.

In his own Gospel account, he refers to himself as "the disciple whom [[Jesus]] loved" rather than use his name. He was the youngest of the twelve apostles, and especially close to the Lord. This closeness is often portrayed in [[icon]]s of the [[Last Supper icon|mystical supper]], where St. John leans on Jesus.

He was present for the [[Transfiguration]] of Christ with [[Apostle Peter|Peter]] and his brother James.

St. John was exiled to the island of Patmos by Emperor Domitian around 90-95 A.D., and it was there that he received and wrote the Book of Revelation.

"Account of the [[miracle]] that occurred at his grave:
When over 100 years old, St. John took seven [[disciple]]s outside of Ephesus and had them dig a grave in the shape of a cross. St. John then went into the grave, and the disciples buried him there, alive. Later on, when his grave was opened, St. John's body was not there. 'On May 8 of each year, dust rises up from his grave, by which the sick are healed of various diseases.' " [http://web.archive.org/web/20051223042937/http://www.neepeople.com/journeymanjames/st-john-the-theologian.html]

==Hymns==
There is an [[akathist]] hymn dedicated to him.

[[Troparion]] ([[Tone]] 2) [http://oca.org/FStropars.asp?ID=102731]
:Beloved apostle of Christ our God,
:hasten to deliver a defenseless people.
:He who allowed you to recline on His breast,
:receives you as you bow before Him.
:Implore Him, John the Theologian,
:to disperse the persistent threat from the heathens,
:entreating for us peace and great mercy.

[[Kontakion]] (Tone 2)

:Who shall declare declare your greatness,
:O virgin disciple,
:for you pour forth wonders and are a source of healings,
:and pray for our souls as Theologian and friend of Christ.

==External links==
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=101327 Holy Apostle and Evangelist John the Theologian] ([[OCA]])
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=102731 Repose of the Holy Apostle and Evangelist John the Theologian] (OCA)
*[http://goarch.org/en/chapel/saints.asp?contentid=44 John the Apostle, Evangelist, and Theologian] ([[GOARCH]])
*[http://goarch.org/en/chapel/saints.asp?contentid=218 The Falling Asleep of St. John the Evangelist and Theologian] (GOARCH)
*[http://www.copticchurch.net/synaxarium/9_16.html#1 The Commemoration of St. John The Evangelist] ([[Coptic]])
*[http://www.copticchurch.net/synaxarium/5_4.html#1 The Departure of St. John the Evangelist and Theologian] (Coptic)
*[http://explorepatmos.com/patmos/Monasteries/Cave_of_the_Apocalypse/ Cave of the Apocalypse]
*[http://www.comeandseeicons.com/j/pdg04.htm St. John the Theologian Icon and Story]

[[Category:Biblical Saints|John]]
[[Category:Saints|John]]
[[ar:يوحنا]]
[[mk:Свети Јован Богослов]]

User talk:Iacovibus

2007-07-25T19:34:53Z

Iacovibus: /* Macedonian OrthodoxWiki */

{{welcome}}

[[User:Gabriela|Gabriela]] 20:57, July 3, 2007 (PDT)

== Macedonian OrthodoxWiki ==

Greetings Iacovibus!

I would be very happy to set up a Macedonian OrthodoxWiki for you. Please read our localization guidelines at [[OrthodoxWiki:Localization]]. If you are willing to translate some of our core documents, and especially accept our copyright policy and our understanding [[OrthodoxWiki:NPOV|NPOV]] and editorial tone, I will go ahead and create the site for you. I would take care of the technical end of things -- hosting, software, extensions, spam prevention, and so on -- and you would be able to focus on content and editing. How does this sound?

Yours in Christ,

— [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk]) 07:18, July 16, 2007 (PDT)

: Father,

: That would be excellent. Since I have participated on the localization of the Macedonian Wikipedia, I think that I'll manage the translation of the core documents well. Thank you for giving me chance for improving the condition with Orthodox electronic content on the web in general, and Orthodox electronic content in Macedonian language, in particular. I hope that with God's help, this will be a successful story. Thank you again, and may God be with all of us!

: In Christ,
: [[User:Iacovibus|Iacovibus]] 08:49, July 16, 2007 (PDT)

Iacovibus,

I'm glad to hear of your experience on Wikipedia. I've set up mk.orthodoxwiki.org and given you admin status. A few notes here -- extensions are shared among all wikis. Interwiki links are also set in common -- don't spend time updating these through the special pages interface since your changes will be lost. You can let me know if you want anything added or changed. Also, let me know what the name of the copyright page should be, as well as the "OrthodoxWiki" namespace, and I'll fix that setting. You might wish to modify the logo, like bg.orthodoxwiki.org or ru.orthodoxwiki.org has done. Finally, keep in mind that accounts created at EN can be used on all sites, and that images hosted at commons.orthodoxwiki.org can likewise be used at all sites. In time, META.orthodoxwiki.org will become a central place for meta discussion -- for now it's just beginning. I'll also send you an invite to the sysop group (which email is best?). Let me know if you need anything else -- I'm very happy to see this happening.

Yours in Christ,

— [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk]) 14:16, July 17, 2007 (PDT)

: Father,

: I've just started working on the mk. localization of OrthodoxWiki. I'll work to translate and set up the core documents as soon as possible.

: I've joined the group, too (from my yahoo account, but redirect the mail to my primary, gmail account). As for now, the Macedonian logo will remain same. The name for the copyright page is Авторски права (in Cyrilic). Concerning the namespace, it would be: Православна-енциклопедија. Again, thank you for the opportunity and support.

: In Christ,
: [[User:Iacovibus|Iacovibus]] 08:56, July 18, 2007 (PDT)

::I've made these changes - let me know if you need anything else! — [[User:FrJohn|FrJohn]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk]) 10:05, July 18, 2007 (PDT)

::: Thank you, father. As you can see, the process of localization is going on. I have two things to ask.
:::*First of all, can you change the language in the sidebar and the footer? Can Privacy Policy for example be written in Macedonian, as Заштита на личните податоци? And so on... This also implies that in the sidebar, the Navigation toolbox will be Навигација, interaction will become Интеракција and so on... This is mostly because some of the future contributors might have superficial or even zero knowledge of English, and the navigation process could be difficult for them. If it is possible, I will give you the translated words that should replace the current ones.
:::*Then, (and this is connected with the previous one), can you add Трпеза (trapeza in English) link in the interaction part of the sidebar?

:::Also, I am interested about the number of administrators/sysop that one wiki should have. Because in these first stages, I think that it would be appropriate to have one more administrator in the Macedonian version and I strongly recommend that you give a sysop status to Taneski, already registered user. His efficency in maintenance and contributions would be greater in that case.

:::Yours in Christ,
:::[[User:Iacovibus|Iacovibus]] 15:34, July 24, 2007 (PDT)

I'm not sure which sysop permissions are required, but you should be able to edit the navigation bar by editing [[mk:МедијаВики:Sidebar]]. (See [[MediaWiki:Sidebar]] for our customized English example.) —[[User:ASDamick|Fr. Andrew]] [[User_talk:ASDamick|talk]] [[Special:Contributions/ASDamick|contribs]] 18:02, July 24, 2007 (PDT)

:::Thank you father,

:::I just realized that I had a problem with my browser; the sidebars were written in Macedonian when whatching the site with Opera, while due to some cache issues, when viewing it with Firefox - those fields remained in English.

:::In Christ,
:::[[User:Iacovibus|Iacovibus]] 12:34, July 25, 2007 (PDT)

User talk:Iacovibus

2007-07-24T22:34:30Z

Iacovibus:

User talk:Iacovibus

2007-07-18T16:07:03Z

Iacovibus: /* Macedonian OrthodoxWiki */

User talk:Iacovibus

2007-07-18T15:57:04Z

Iacovibus: /* Macedonian OrthodoxWiki */

User talk:Iacovibus

2007-07-18T15:56:01Z

Iacovibus: /* Macedonian OrthodoxWiki */