https://orthodoxwiki.org/api.php?action=feedcontributions&user=Mariner&feedformat=atomOrthodoxWiki - User contributions [en]2024-03-28T21:02:54ZUser contributionsMediaWiki 1.30.0https://orthodoxwiki.org/index.php?title=Talk:Ezekiel_(Tsoukalas)_of_Pisidia&diff=124598Talk:Ezekiel (Tsoukalas) of Pisidia2016-12-14T21:07:25Z<p>Mariner: query about information to be added and/or corrected</p>
<hr />
<div>This article seems to be inaccurate regarding the chronology and positions of + Ezekiel's final years. He was appointed (titular) metropolitan of Pisidia in 1974 but in 1977 he was appointed metropolitan of Kos, until his retirement (in 1984 according to the reminiscences of Fr Moses the Athonite of blessed memory: http://www.pemptousia.gr/2015/07/mitropolitis-iezekiil-proin-koou-1913-22-iouliou-1987/<br />
but in 1982 according to the web site of the Metropolis of Kos and Niseros, which is probably more accurate: https://www.imkn.gr/εκκλησιαστική-ιστορία/επισκοπικός-κατάλογος )<br />
After his retirement he was no longer Metropolitan of Kos (he would have been called πρώην Κώου = formerly (metropolitan) of Kos). Does anyone know if he was simultaneously still titular metropolitan of Pisidia? If not, the article should be corrected.<br />
<br />
The article also doesn't note that he was buried at the monastery of Xenophon (Xenophontos) on Mt Athos (info found in the above-cited article by Fr Moses).<br />
--[[User:Mariner|<strong>NMarinides</strong>]] <sup> [[User talk:Mariner|talk]] [[Special:Contributions?target=Mariner|contribs]] </sup> 21:07, December 14, 2016 (UTC)</div>Marinerhttps://orthodoxwiki.org/index.php?title=User:Mariner/sig&diff=124597User:Mariner/sig2016-12-14T21:05:30Z<p>Mariner: Created page with "<strong>NMarinides</strong> <sup> talk contribs </sup>"</p>
<hr />
<div>[[User:Mariner|<strong>NMarinides</strong>]] <sup> [[User talk:Mariner|talk]] [[Special:Contributions?target=Mariner|contribs]] </sup></div>Marinerhttps://orthodoxwiki.org/index.php?title=User:Mariner&diff=117814User:Mariner2013-12-07T22:34:35Z<p>Mariner: finally created user page</p>
<hr />
<div>I am a historian of the Church and Byzantium more generally. Currently I am completing my dissertation, "Lay Piety in Byzantium, c. 600-730" in the Department of History at Princeton University. My daily bread, however, is earned from the University of Basel in Switzerland, where I am on a 2-year contract as a research fellow in the Theology faculty.<br />
<br />
I don't have much time these days to write articles, but I sometimes edit existing ones, mostly small things like fixing typos or references. This usually occurs when I am procrastinating from my work and wander onto Wikipedia or Orthodox Wiki, emerging hours later dazed and confused and wondering where I am.<br />
<br />
See also my Wikipedia User page: [[Wikipedia:User:Horatio325]] and my Academia.edu profile: [[https://princeton.academia.edu/NicholasMarinides]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=Talk:Theodoros_II_(Choreftakis)_of_Alexandria&diff=117813Talk:Theodoros II (Choreftakis) of Alexandria2013-12-07T22:25:23Z<p>Mariner: /* Anglicizing name */ new section</p>
<hr />
<div>I have permission to print this article in Wikipedia.<br />
<br />
I've sent them this mail:<br />
<br />
<pre><br />
----- Original Message ----- <br />
From: "Demetrius Kiminas" <constantinople@gmx.net><br />
To: "Goptalex" <goptalex@tecmina.com><br />
Sent: Monday, September 19, 2005 8:40 PM<br />
Subject: Biography of the Patriarch<br />
<br />
> Dear Sirs,<br />
> <br />
> Please note that there is an orthodox encyclopedia site at:<br />
> <br />
> http://www.orthodoxwiki.org<br />
> <br />
> This site has no biography of the Patriarch of Alexandria.<br />
> We would like to list a biography of Theodoros II, so<br />
> the visitors of the orthodox encyclopedia site are <br />
> informed about the life of the Patriarch of Alexandria.<br />
> <br />
> Thanking you in advance,<br />
> <br />
> B/Rgrds<br />
> Dimitris Kiminas<br />
> </pre><br />
<br />
And I got this reply:<br />
<br />
<pre><br />
----- Original Message ----- <br />
From: "Goptalex" <goptalex@tecmina.com><br />
To: "Demetrius Kiminas" <constantinople@gmx.net><br />
Sent: Tuesday, September 20, 2005 10:13 AM<br />
Subject: Re: Biography of the Patriarch<br />
<br />
> His Beatitude<br />
> <br />
> THEODOROS II<br />
> <br />
> Pope & Patriarch of Alexandria & All Africa<br />
> <br />
> BIOGRAPHY<br />
> <br />
> His Beatitude Theodoros II, Pope and Patriarch of Alexandria and All Africa<br />
> (born Nikolaos Choreftakis) was born in Crete in 1954, where he completed<br />
> his schooling. He is a graduate of the Rizarios Ecclesiastical School in<br />
> Athens and holds a degree from the Theological Faculty of the Aristotelian<br />
> University of Thessalonica. He also studied History of Art, Literature and<br />
> Philosophy in Odessa. From 1975-1985 he served as Archdeacon and Chancellor<br />
> of the Holy Metropolis of Lambis and Sfakion in Crete, where he developed<br />
> significant Preaching and Philanthropic activities (hostels for needy youth,<br />
> etc). From 1985-1990 he served as Patriarchal Exarch in Russia, based in<br />
> Odessa during the tenure of Patriarchs Nicholas VI and Parthenios.<br />
> <br />
> He established the Institution of Hellenic Culture and the Philiki Eterea<br />
> Museum with 600 children, where they were taught a thorough knowledge of<br />
> Greek. In 1990 he was ordained Bishop with the title of the formerly<br />
> distinguished Diocese of Kyrene and was appointed as Representative of<br />
> Patriarch Parthenios in Athens (1990-1997). He always accompanied Patriarch<br />
> Parthenios on his travels throughout Africa and to many international,<br />
> interfaith and Theological conferences. In 1997 he was appointed Patriarchal<br />
> Vicar of Alexandria by Patriarch Petros VII of blessed Memory, in order to<br />
> assist him at the outset of his Patriarchate and after 10 months he was<br />
> elected as Metropolitan of Cameroon. He greatly developed Missionary<br />
> activity there. He built churches, schools and hospitals, helping many<br />
> Africans and Hellenes. In 2002 he was transferred to the Holy Metropolis of<br />
> Zimbabwe, where he established 4 Missionary centres in Harare, a Hellenic<br />
> Cultural Centre for 400 delegates, 2 large Missionary centres in Malawi,<br />
> with a hospital, technical schools and nursery schools. Aided by the Greek<br />
> Parliament he renovated the Hellenic Square (School-Church-Vicarage) in<br />
> Beira, Mozambique. He founded churches and contributed to the establishment<br />
> of the Hellenic Communities of Botswana and Angola.<br />
> <br />
> On 9th October 2004 he was unanimously elected by the Synod of the<br />
> Alexandrian Throne as Pope and Patriarch of Alexandria and All Africa. The<br />
> enthronement ceremony took place at the Cathedral of Annunciation in<br />
> Alexandria, on Sunday October 24, 2004 in the presence of distinguished<br />
> ecclesiastical & civilian representatives and great number of faithful. His<br />
> general Missionary activity, as well as his affable character, are the<br />
> reason behind the love felt towards him by all Africans, as well as by the<br />
> communities of the Hellenes and Arabs of Egypt and All Africa.</pre><br />
<br />
So please restore the site as it was.<br />
<br />
<br />
: I've restored the article. The email you received doesn't explicitly give permission to use the text, but it at least seems implied. Thanks for working on this! (BTW, Wikipedia and OrthodoxWiki are not the same site.) <br />
<br />
: One thing that remains unresolved is the issue of the copyright on the image. &mdash;[[User:ASDamick|<font color="blue"><b><i>Dcn. Andrew</i></b></font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <sup>[[Special:Randompage|<font color="blue">random</font>]]</sup> <sup>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]]</sup> 17:25, 20 Sep 2005 (EDT)<br />
<br />
::yay! congrats and thanks to Dimitrios. [[User:Pistevo|Pistevo]] 19:44, 20 Sep 2005 (EDT)<br />
<br />
== Anglicizing name ==<br />
<br />
According to the Style Manual names should be spelled in English unless they are almost-universally known by their name in another language. It seems to me that His Beatitude of Alexandria doesn't fall into the second category and should simply be referred to as "Theodore" (same for his predecessor, "Peter" rather than "Petros"). Am I right here, and if so how does one go about changing article names? [[User:Mariner|Mariner]] 14:25, December 7, 2013 (PST)</div>Marinerhttps://orthodoxwiki.org/index.php?title=Gregory_(Stergiou)_of_Cameroon&diff=117812Gregory (Stergiou) of Cameroon2013-12-07T22:18:01Z<p>Mariner: edited typos and Anglicized some names</p>
<hr />
<div>His Eminence, the Most Reverend '''Gregory (Stergiou) of Cameroon and Exarch of Central Africa''' is [[Metropolitan]] of the [[Archdiocese of Cameroon]], part of the Greek Orthodox [[Church of Alexandria|Patriarchate of Alexandria]] and All Africa.<br />
<br />
==Life==<br />
George Stergiou was born in 1961 in Megara. He was tonsured a [[monk]] in 1984, with the name Gregory, at the [[Monastery]] of St. Paraskeve Maziou of the [[Metropolis]]of Megara and Salamina. Gregory was [[ordination|ordained]] [[deacon]] in 1984. He was ordained a [[priest]] in 1988 and also raised to the rank of [[archimandrite]] by Metropolitan Bartholomew of Megara and Salamina. He served in the Metropolis of Megara and Salamina and studied design, drawing, iconography as well as theology at the University of Athens, receiving his degree in Social Theology in 1988. <br />
<br />
He was assigned as director of the Private Patriarchal Office by Patriarch [[Petros VII (Papapetrou) of Alexandria|Petros VII]], for the period of January 2001 to July 2002. Fr. Gregory served as the [[parish]] priest of the Church of St. Theodore in Rome, Italy while studying at the Pontifical Gregorian University from May 2003. During this time he also was the Archdiocesan [[Vicar]] of Central Italy of the [[Metropolis]] of Italy.<br />
<br />
On [[October 27]], 2004, Fr. Gregory was elected Metropolitan of [[Cameroon]] by the [[Holy Synod]] of the [[Church of Alexandria]]. He was [[consecration of a bishop|consecrated]] by [[Theodoros II (Choreftakis) of Alexandria|Pope Theodoros II]] on [[November 25]], 2004 at the Church of [[Sabbas the Sanctified|St. Savvas the Sanctified]]. He was enthroned by the Patriarch in Yaoundé, Cameroon, on [[January 23]], 2005. <br />
<br />
<br />
{{start box}}<br />
{{succession|<br />
before=[[Dimitrios (Zaharengas) of Irinoupolis|Dimitrios (Zaharengas)]]|<br />
title=Metropolitan of Cameroon and Exarch of Central Africa|<br />
years= 2004-Present |<br />
after=&mdash;}}<br />
{{end box}}<br />
<br />
==Sources==<br />
*[http://www.greekorthodox-alexandria.org/index.php?module=content&cid=004001 Patriarchate of Alexandria Archdiocese List website]<br />
*[http://www.metropolisofcameroon.org Official Metropolis of Cameroon Website]<br />
<br />
<br />
[[Category: Bishops]]<br />
[[Category:21st-century bishops]]<br />
[[Category: Bishops of Cameroon]]<br />
[[Category:University of Athens Theology School Graduates]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=Joseph_the_Hymnographer&diff=62983Joseph the Hymnographer2008-04-04T00:17:01Z<p>Mariner: Corrected the saint's commemoration from April 4 to April 3.</p>
<hr />
<div>[[Image:josephhymn.jpg|right|thumb|200px|St. Joseph the Hymnographer]]<br />
Our father among the [[saint]]s '''Joseph the Hymnographer''' was a [[monk]] during the 9th century who was a strong defender of the reverence of icons during the iconoclastic period. He is remembered for being a prolific writer of [[hymn]]s, as noted throughout the [[Octoechos|Parakletike]].<br />
<br />
==Life==<br />
The future Saint Joseph the Hymnographer was born in Sicily in 816, the son of Plotinus and Agatha, who were Christians. In 830, he and his family moved to Greece to escape the Arab invasions of Sicily. After being brought up by pious parents, he became a monk at the [[monastery]] of Latmos in his youth. Due to his piety and love towards God as a monk, he was praised by Saint Gregory the Dekapolite, who brought Joseph to Constantinople. Together with Saint Gregory, Saint Joseph staunchly defended the reverence of icons and preached his stance to others.<br />
<br />
This was during the time of iconoclastic [[heresy]] in the Orthodox Church in Constantinople where both the patriarch and the emperor, Leo the Armenian, were iconoclasts. Saint Joseph was chosen by the Orthodox monks of Constantinople as a messenger to Pope Leo III, who was still in unity with the Eastern Church, to obtain his assistance. During this trip, Joseph was captured by Arab bandits, who delivered him to the [[iconoclasm|iconoclasts]] for imprisonment. While in prison he inspired others to stand strong against the [[heretic]]s. It was also during his imprisonment that Saint [[Nicholas of Myra]] appeared to him in a vision and asked him to sing in the name of God. After six years of captivity Saint Joseph was freed from prison.<br />
<br />
After being freed he returned to Constantinople where he founded a monastery dedicated to Saint Gregory Dekapolite, who was no longer living by this time. He also dedicated a [[church]] in the name of [[Apostle Bartholomew]], whom he honored greatly. While in strict fasting before the Feast of the Apostle Bartholomew, the [[apostle]] appeared to him in a dream and encouraged him to write hymns for the church. After writing his first hymn in honor of Apostle Bartholomew, Saint Joseph dedicated other hymns to Saint Nicholas, who freed him from prison, the [[Theotokos]], and other saints. He is credited with composing about 1,000 hymns.<br />
<br />
When the heresy of iconoclasm returned, he again stood steadfast against the movement and was sent to exile in Cherson for eleven years. Upon his return in 842, during the reign of Empress Theodora, he was appointed keeper of the Sacred Vessels at the Cathedral of the [[Hagia Sophia (Constantinople)|Holy Wisdom]]. But, again he was exiled after denouncing Bardas, brother of the the empress, for illicit cohabitation. Joseph returned again to Constantinople in 867 after Bardas' death. <br />
<br />
When he was at a very old age and ill, the saint was told by the Lord that his life would soon be coming to an end. In response, Saint Joseph prayed intensively until his death, praying for peace for the Church and for mercy on his soul. He fell asleep in the Lord around 883. His legacy carries on as many canons in the [[Menaion]] and hymns in the Parakletike were composed by Saint Joseph the Hymnographer.<br />
<br />
His [[feast day]] is commorated on [[April 3]].<br />
<br />
[[Category:Saints]]<br />
[[Category:Hymnographers]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=Talk:Ephrem_the_Syrian&diff=59766Talk:Ephrem the Syrian2008-01-29T04:53:37Z<p>Mariner: New page: This is an excellent article. Whoever first wrote it up, keep up the good work!</p>
<hr />
<div>This is an excellent article. Whoever first wrote it up, keep up the good work!</div>Marinerhttps://orthodoxwiki.org/index.php?title=Ephrem_the_Syrian&diff=59765Ephrem the Syrian2008-01-29T04:52:04Z<p>Mariner: fixed typos</p>
<hr />
<div>Our Righteous Father '''Ephrem the Syrian''' was a prolific Syriac language hymn writer and theologian of the 4th century. He is venerated by Christians throughout the world, but especially among Syriac Christians, as a [[saint]]. His [[feast day]] in the [[Orthodox Church]] is [[January 28]].<br />
[[Image:Ephrem the Syrian.jpg|right|frame|St. Ephrem the Syrian]]<br />
<br />
== Name ==<br />
Ephrem is also variously known as Ephraim (Hebrew and Greek), Ephraem (Latin), Aphrem and Afrem (both Syriac). However, "Ephrem" is the generally preferred spelling.<br />
:Syriac &mdash; <big> &#1825;&#1834;&#1821; &#1808;&#1830;&#1834;&#1821;&#1825; &#1827;&#1816;&#1834;&#1821;&#1821;&#1808;</big> &mdash; ''Mâr Aphrêm Sûryâyâ''.<br />
:Greek &mdash; &#902;&gamma;&iota;&omicron;&#962; &Epsilon;&phi;&rho;&alpha;&iota;&mu; &Sigma;&upsilon;&rho;&omicron;&#962; &mdash; ''Hagios Ephraim Syros''.<br />
:Latin &mdash; Sanctus Ephraem Syrus<br />
:English &mdash; Saint Ephrem the Syrian<br />
:Arabic &mdash; أفرام السرياني &mdash; ''Afram as-Suryani''<br />
<br />
== Life ==<br />
Ephrem was born around the year 306, in the city of Nisibis (the modern Turkish town of Nusaybin, on the border with Syria). Internal evidence from Ephrem's hymnody suggests that both his parents were part of the growing Christian community in the city, although later hagiographers wrote that his father was a pagan priest. Numerous languages were spoken in the Nisibis of Ephrem's day, mostly dialects of Aramaic. The Christian community used the Syriac dialect. Various pagan religions, [[Judaism]] and early Christian sects vied with one another for the hearts and minds of the populace. It was a time of great religious and political tension. The Roman Emperor [[Diocletian]] had signed a treaty with his Persian counterpart, Nerses in 298 that transferred Nisibis into Roman hands. The savage persecution and martyrdom of Christians under Diocletian were an important part of Nisibene church heritage as Ephrem grew up.<br />
<br />
St. [[James of Nisibis|James]] (Mar Jacob), the first [[bishop]] of Nisibis, was appointed in 308, and Ephrem grew up under his leadership of the community. St. James is recorded as a signatory at the [[First Ecumenical Council]] in 325. Ephrem was [[baptism|baptized]] as a youth, and James appointed him as a teacher (Syriac ''malp&acirc;n&acirc;'', a title that still carries great respect for Syriac Christians). He was ordained as a [[deacon]] either at this time or later. He began to compose hymns and write biblical commentaries as part of his educational office. In his hymns, he sometimes refers to himself as a "herdsman" (''`all&acirc;n&acirc;''), to his bishop as the "shepherd" (''r&acirc;`y&acirc;'') and his community as a "fold" (''dayr&acirc;''). Ephrem is popularly credited as the founder of the School of Nisibis, which in later centuries was the centre of learning of the [[Assyrian Church of the East]] (i.e., the [[Nestorianism|Nestorians]]).<br />
<br />
In 337, emperor [[Constantine the Great|Constantine I]], who had established Christianity as the state religion of the Roman Empire, died. Seizing on this opportunity, Shapur II of Persia began a series of attacks into Roman North Mesopotamia. Nisibis was besieged in 338, 346 and 350. During the first siege, Ephrem credits Bishop James as defending the city with his prayers. Ephrem's beloved bishop died soon after the event, and Babu led the church through the turbulent times of border skirmishes. In the third siege, of 350, Shapur rerouted the River Mygdonius to undermine the walls of Nisibis. The Nisibenes quickly repaired the walls while the Persian elephant cavalry became bogged down in the wet ground. Ephrem celebrated the miraculous salvation of the city in a hymn as being like Noah's Ark floating to safety on the flood.<br />
<br />
One important physical link to Ephrem's lifetime is the baptistery of Nisibis. The inscription tells that it was constructed under Bishop Vologeses in 359. That was the year that Shapur began to harry the region once again. The cities around Nisibis were destroyed one by one, and their citizens killed or deported. The Roman Empire was preoccupied in the west, and [[Constantius]] and [[Julian the Apostate]] struggled for overall control. Eventually, with Constantius dead, Julian began his march into Mesopotamia. He brought with him his increasingly stringent persecutions on Christians. Julian began a foolhardy march against the Persian capital Ctesiphon, where, overstretched and outnumbered, he began an immediate retreat back along the same road. Julian was killed defending his retreat, and the army elected Jovian as the new emperor. Unlike his predecessor, Jovian was a Nicene Christian. He was forced by circumstances to ask for terms from Shapur, and conceded Nisibis to Persia, with the rule that the city's Christian community would leave. Bishop Abraham, the successor to Vologeses, led his people into exile.<br />
<br />
Ephrem found himself among a large group of refugees that fled west, first to Amida (Diyarbakir), and eventually settling in Edessa (modern Sanli Urfa) in 363. Ephrem, in his late fifties, applied himself to ministry in his new church, and seems to have continued his work as a teacher (perhaps in the School of Edessa). Edessa had always been at the heart of the Syriac-speaking world, and the city was full of rival philosophies and religions. Ephrem comments that Orthodox Nicene Christians were simply called "Palutians" in Edessa, after a former bishop. [[Arianism|Arians]], [[Marcionism|Marcionites]], [[Manichaeism|Manichees]], [[Bardaisan]]ites and various [[Gnosticism|Gnostic sects]] proclaimed themselves as the true Church. In this confusion, Ephrem wrote a great number of hymns defending Orthodoxy. A later Syriac writer, [[Jacob of Serugh]], wrote that Ephrem rehearsed all female choirs to sing his hymns set to Syriac folk tunes in the forum of Edessa.<br />
<br />
After a ten-year residency in Edessa, in his sixties, Ephrem reposed in peace, according to some in the year 373, according to others, 379.<br />
<br />
== Writings ==<br />
Over four hundred [[hymn]]s composed by Ephrem still exist. Granted that some have been lost to us, Ephrem's productivity is not in doubt. The church historian [[Sozomen]] credits Ephrem with having written over three million lines. Ephrem combines in his writing a threefold heritage: he draws on the models and methods of early Rabbinic [[Judaism]], he engages wonderfully with Greek science and philosophy, and he delights in the Mesopotamian/Persian tradition of mystery symbolism.<br />
<br />
The most important of his works are his lyric hymns (''madr&acirc;&#353;&ecirc;''). These hymns are full of rich imagery drawn from biblical sources, folk tradition, and other religions and philosophies. The madr&acirc;&#353;&ecirc; are written in stanzas of syllabic verse, and employ over fifty different metrical schemes. Each madr&acirc;&#353;&ecirc; has its ''q&acirc;l&acirc;'', a traditional tune identified by its opening line. All of these q&acirc;l&ecirc; are now lost. It seems that [[Bardaisan]] and [[Mani]] composed madr&acirc;&#353;&ecirc;, and Ephrem felt that the medium was a suitable tool to use against their claims. The madr&acirc;&#353;&ecirc; are gathered into various hymn cycles. Each group has a title &mdash; ''Carmina Nisibena'', ''On Faith'', ''On Paradise'', ''On Virginity'', ''Against Heresies''&mdash;but some of these titles do not do justice to the entirety of the collection (for instance, only the first half of the ''Carmina Nisibena'' is about Nisibis). Each madr&acirc;&#353;&acirc; usually had a refrain (''`un&icirc;t&acirc;''), which was repeated after each stanza. Later writers have suggested that the madr&acirc;&#353;&ecirc; were sung by all women choirs with an accompanying lyre.<br />
<br />
Ephrem also wrote verse [[homily|homilies]] (''m&ecirc;mr&ecirc;''). These sermons in poetry are far fewer in number than the madr&acirc;&#353;&ecirc;. The m&ecirc;mr&ecirc; are written in a heptosyllabic couplets (pairs of lines of seven syllables each).<br />
<br />
The third category of Ephrem's writings is his prose work. He wrote biblical commentaries on [[Tatian]]'s [[Diatessaron]] (the single gospel harmony of the early Syriac church), on [[Genesis]] and [[Exodus]], and on the [[Acts of the Apostles]] and [[Pauline Epistles]]. He also wrote refutations against [[Bardaisan]], [[Mani]], [[Marcion]] and others.<br />
<br />
Ephrem wrote exclusively in the Syriac language, but translations of his writings exist in Armenian, Coptic, Greek and other languages. Some of his works are extant only in translation (particularly in Armenian). Syriac churches still use many of Ephrem's hymns as part of the annual cycle of worship. However, most of these liturgical hymns are edited and conflated versions of the originals.<br />
<br />
The most complete, critical text of authentic Ephrem was compiled between 1955 and 1979 by Dom Edmund Beck, OSB as part of the ''Corpus Scriptorum Christianorum Orientalium''.<br />
<br />
=="Greek Ephrem"==<br />
Ephrem's artful meditations on the symbols of Christian faith and his stand against heresy made him a popular source of inspiration throughout the church. This occurred to the extent that there is a huge corpus of Ephrem [[pseudepigraphy]] and legendary [[hagiography]]. Some of these compositions are in verse, often a version of Ephrem's heptosyllabic couplets. Most of these works are considerably later compositions in Greek. Students of Ephrem often refer to this corpus as having a single, imaginary author called Greek Ephrem or Ephraem Graecus (as opposed to the real Ephrem the Syrian). This is not to say that all texts ascribed to Ephrem in Greek are false, but many are. Although Greek compositions are the main source of pseudepigraphal material, there are also works in Latin, Slavonic and Arabic. There has been very little critical examination of these works, and many are still treasured by churches as authentic.<br />
<br />
The most well known of these writings is the ''Prayer of Saint Ephrem'' that is a part of most days of fasting in Eastern Christianity:<br />
:O Lord and Master of my life, take from me the spirit of sloth, meddling, lust of power, and idle talk. <br />
:But give rather the spirit of chastity, humility, patience and love to thy servant.<br />
:Yea, O Lord and King, grant me to see my own sins and not to judge my brother, for thou art blessed unto ages of ages. Amen.<br />
:O God, be gracious to me, a sinner.<br />
<br />
== Veneration as a saint ==<br />
[[Image:Ephrem the Syrian repose.jpg|left|frame|The repose of St. Ephrem]]<br />
Though St. Ephrem was probably not formally a [[monasticism|monk]], he was known to have practiced a severe ascetical life, ever increasing in holiness. In Ephrem's day, monasticism was in its infancy in the Egypt. He seems to have been a part of a close-knit, urban community of Christians that had "covenanted" themselves to service and refrained from sexual activity. Some of the Syriac terms that Ephrem used to describe his community were later used to describe monastic communities, but the assertion that he was monk is probably anachronistic.<br />
<br />
Ephrem is popularly believed to have taken certain legendary journeys. In one of these he visits St. [[Basil the Great]]. This links the Syrian Ephrem with the [[Cappadocian Fathers]], and is an important theological bridge between the spiritual view of the two, who held much in common.<br />
<br />
Ephrem is also supposed to have visited Abba Bishoi (Pisoes) in the monasteries of the Wadi Natrun, Egypt. As with the legendary visit with Basil, this visit is a theological bridge between the origins of monasticism and its spread throughout the church.<br />
<br />
The most popular title for Ephrem is ''Harp of the Spirit'' (Syriac Ken&acirc;r&acirc; d-R&ucirc;h&acirc;). He is also referred to as the ''Deacon of Edessa'', the ''Sun of the Syrians'' and a ''Pillar of the Church''.<br />
<br />
With the [[Holy Tradition|Tradition of the Church]], Ephrem also shows that poetry is not only a valid vehicle for theology, but in many ways superior to philosophical discourse. He also encourages a way of reading the [[Holy Scripture]] that is rooted in faith more than critical analysis. Ephrem displays a deep sense of the interconnectedness of all created things, which leads some to see him as a "saint of ecology."<br />
<br />
== Quotations ==<br />
<br />
"The hutzpah of our love is pleasing to you, O Lord, just as it pleased you that we should steal from your bounty."<br />
<br />
"The hater of mankind, in his shameless impudence, attacks the Holy Church in the person of her servers. O Lord, do not leave Thy holy Church without Thy care, that the promise that Thou didst utter concerning her invincibility may not be shown false."<br />
<br />
"Blessed is the person who has consented to become the close friend of faith and of prayer: he lives in single-mindedness and makes prayer and faith stop by with him. Prayer that rises up in someone's heart serves to open up for us the door of heaven: that person stands in converse with the Divinity and gives pleasure to the Son of God. Prayer makes peace with the Lord's anger and with the vehemence of His wrath. In this way too, tears that well up in the eyes can open the door of compassion."<br />
<br />
"The Seraph could not touch the fire's coal with his fingers, but just brought it close to Isaiah's mouth: the Seraph did not hold it, Isaiah did not consume it, but us our Lord has allowed to do both."<br />
<br />
* (Ephrem is) "The greatest poet of the patristic age and, perhaps, the only theologian-poet to rank beside Dante." &mdash; Robert Murray.<br />
==Hymns==<br />
[[Troparion]] (Tone 8)<br />
:By a flood of tears you made the desert fertile,<br />
:And your longing for God brought forth fruits in abundance.<br />
:By the radiance of miracles you illumined the whole universe.<br />
:O our holy father Ephraim, pray to Christ our God to save our souls!<br />
[[Kontakion]] (Tone 2)<br />
:O holy father Ephraim,<br />
:As you meditated constantly on the final judgment,<br />
:You shed abundant tears of sorrow,<br />
:Making your struggles examples that we could follow and imitate,<br />
:And awakening the slothful to repentance:<br />
:You are indeed a father of high renown.<br />
<br />
== Sources ==<br />
* Brock, Sebastian P (1985). ''The luminous eye: the spiritual world vision of Saint Ephrem'', Cistercian Publications (ISBN 0-87907-624-0)<br />
* Brock, Sebastian (trans.) (1990). ''Hymns on paradise: St. Ephrem the Syrian''. St Vladimir's Seminary Press, Crestwood, New York (ISBN 0-88141-076-4)<br />
* Griffith, Sidney H (1997). ''Faith adoring the mystery: reading the Bible with St. Ephraem the Syrian''. Marquette University Press, Milwaukee, Wisconsin (ISBN 0-87462-577-7)<br />
* Matthews, Edward G and Joseph P Amar (trans.), Kathleen McVey (ed.) (1994). ''Saint Ephrem the Syrian: selected prose works''. Catholic University of America Press (ISBN 0-8132-0091-1)<br />
* McVey, Kathleen E (trans.) (1989). ''Ephrem the Syrian: hymns''. Paulist Press. (ISBN 0-8091-3093-9)<br />
*[[Wikipedia:Ephrem the Syrian]]<br />
<br />
== External links ==<br />
* [http://sor.cua.edu/Personage/MEphrem/ ''Margonitho'': Mor Ephrem the Syrian]<br />
* [http://tserkovnost.org/stephrem/ ''Saint Ephrem the Syrian Library'']<br />
* [http://www.anastasis.org.uk/ephrem.htm ''Anastasis'' article]<br />
* [http://syrcom.cua.edu/Hugoye/Vol1No2/index.html ''Hugoye'': Influence of Saint Ephraim the Syrian, part 1]<br />
* [http://syrcom.cua.edu/Hugoye/Vol2No1/index.html ''Hugoye'': Influence of Saint Ephraim the Syrian, part 2]<br />
* [http://www.newadvent.org/cathen/05498a.htm ''Catholic Encyclopedia'': Saint Ephraem]<br />
* [http://87.1911encyclopedia.org/E/EP/EPHRAEM_SYRUS.htm ''Encyclopaedia Britannica'' 1911: "Ephraem Syrus"]<br />
* [http://goarch.org/en/chapel/saints.asp?contentid=406 Ephraim the Syrian] from the website of the [[Greek Orthodox Archdiocese of America]]<br />
* [http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=100328 Venerable Ephraim the Syrian] from the website of the [[OCA]]<br />
<!-- broken link * [http://saintgeorge.org/news_and_events/church_calendar/saint_of_the_day/01jan/jan_28_saint_ephraim_of_syria.php Saint Ephraim the Syrian] from the website of the parish of the Saint George [[Antiochian Orthodox Christian Archdiocese of North America|Antiochian]] Orthodox Christian Church of Washington, D.C. ---><br />
* [http://www.saintandrew.net/fr_josiah/works/Nativity/Nativity%20Sermon%20from%20Hymns%20of%20St.%20Eprhem%20the%20Syrian.pdf Selections from the Hymns of St. Ephrem the Syrian on the Nativity of our Lord, God and Savior Jesus Christ in the Flesh] (PDF) - Arranged responsorially by Fr. Josiah Trenham<br />
* [http://www.ocf.org/OrthodoxPage/prayers/ephraim.html Prayer of Saint Ephraim]<br />
*[http://www.comeandseeicons.com/e/ynk15.htm Icon of St. Ephraim the Syrian]<br />
<br />
[[Category:Church Fathers]]<br />
[[Category:Featured Articles]]<br />
[[Category:Hymnographers]]<br />
[[Category:Monastics]]<br />
[[Category:Saints]]<br />
[[Category:Syrian Saints]]<br />
<br />
[[ar:أفرام السرياني]]<br />
[[ro:Efrem Sirul]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=St._Gregory_Palamas_Monastery_(Hayesville,_Ohio)&diff=59235St. Gregory Palamas Monastery (Hayesville, Ohio)2008-01-19T17:29:57Z<p>Mariner: Fixed some orthographic problems.</p>
<hr />
<div>{{monastery|<br />
name=Saint Gregory Palamas Monastery|<br />
jurisdiction=[[Greek Orthodox Archdiocese of America|GOA]]|<br />
type=Male Monastery|<br />
founded=1982|<br />
superior=Met. [[Maximos (Aghiorgoussis) of Pittsburgh|Maximos of Pittsburgh]]|<br />
size=7 monks|<br />
hq=Hayesville, Ohio|<br />
language=English|<br />
music=[[Byzantine Chant]]|<br />
calendar=[[Revised Julian Calendar|Revised Julian]]|<br />
feasts=[[November 14|Nov 14]], [[August 6|Aug 6]]|<br />
website=[http://sgpm.goarch.org/ Official website]<br />
}}<br />
'''St. Gregory Palamas Monastery''' in Hayesville, Ohio, is a [[monastery]] in the [[Mount Athos|Athonite]] tradition in the Diocese of Pittsburgh of the [[Greek Orthodox Archdiocese of America]].<br />
<br />
== History ==<br />
<br />
The Monastery of Saint [[Gregory Palamas]] was established in 1982 by Metropolitan [[Maximos (Aghiorgoussis) of Pittsburgh|Maximos of Pittsburgh]] on a farm purchased from another religious group. The monastery is located in north central Ohio, in a rural, wooded agricultural area, about 15 miles east of Mansfield.<br />
<br />
The main church of the monastery, built in what may be described as "Ohio Byzantine architecture," was consecrated in 1989 by Archbishop [[Iakovos (Coucouzis) of America|Iakovos]], who led the [[Greek Orthodox Archdiocese of America|Greek Archdiocese]] from 1959 to 1996.<br />
<br />
In 1993 a large two-story monastery building was erected, with additional guest facilities, as a part of a general outreach to both Orthodox and non-Orthodox Christians in the area. With room for seven overnight male guests, the monastery is often host to large groups of visitors, including women and children, and students from neighboring high schools and colleges.<br />
<br />
Services are conducted primarily in English.<br />
<br />
== Associated communities ==<br />
<br />
There is also a closely associated community for women located about two miles away, [[Entrance of the Mother of God into the Temple Skete (Hayesville, Ohio)|Entrance of the Mother of God into the Temple Skete]], which is not a dependency but an independent [[hesychasterion]]. There is also another community nearby founded by monastics originally from St. Gregory's, [[St. Theodore House (Galion, Ohio)]].<br />
<br />
== Liturgical texts ==<br />
<br />
This monastery is renowned for its production of liturgical texts into contemporary English that fit a Byzantine meter. The main translator and arranger is Hieromonk [[Seraphim (Dedes)]], a Greek-American monk whose monastic formation includes sixteen years at [[St. Paul's Monastery (Athos)|St. Paul's Monastery]] on [[Mount Athos]].<br />
<br />
== External links ==<br />
<br />
* [http://www.bright.net/~palamas/ St. Gregory Palamas Monastery] (Monastery Website)<br />
* [http://sgpm.goarch.org/ematins/main.htm The St. Gregory Palamas Monastery eMatins Site]<br />
* [http://www.flickr.com/photos/asdamick/sets/776447/ Photos of St. Gregory's]<br />
<br />
[[Category:American Monasteries]]<br />
[[Category:Greek Monasteries]]<br />
[[Category:Monasteries]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=Paraklesis&diff=59234Paraklesis2008-01-19T17:28:52Z<p>Mariner: Added further links to texts and audio recordings of Paraklesis</p>
<hr />
<div>A '''paraklesis''' is a service of supplication specifically for the living (as opposed to a [[Memorial Service]], which is a supplication for the departed). This service is most often addressed to the [[Theotokos]], but may be used to seek the intercessions of any [[saint]]. The distinguishing feature of a paraklesis is the inclusion of a supplicatory [[canon]] to the saint whose intercessions are being sought. A paraklesis can be served as a stand-alone service or, in a slightly abbreviated form, in conjunction with [[Vespers]]. It is appropriate to be served at any time of need. <br />
<br />
In Slavic practice, there is a similar service that is called a [[molieben]]&mdash;this service is either served as a stand-alone service or in conjunction with the [[Divine Liturgy]].<br />
<br />
== Dormition Parakleses to the Theotokos ==<br />
During the [[Dormition Fast]] (August 1-14), a paraklesis is appointed to be served each evening, except on Saturday evenings and the eves of the feasts of [[Transfiguration]] ([[August 5]]) and [[Dormition]] ([[August 14]]).<br />
<br />
The parakleses of the Dormition Fast use, on alternate days, the [[Small Supplicatory Canon to the Most Holy Theotokos]] (composed by Theosterictus the Monk in the 9th Century) and the [[Great Supplicatory Canon to the Most Holy Theotokos]] (composed by Emperor Theodore I Ducas Lascaris in the 13th century).<br />
<br />
The cycle of the Dormition parakleses is determined by two rules of thumb: (a) the cycle begins with the Small Supplicatory Canon whenever [[August 1]] falls on a Monday through Friday; and (b) on Sunday evenings, the Great Supplicatory Canon is always appointed.<br />
<br />
== Paraklesis to the Theotokos outside the Dormition Fast ==<br />
Outside the Dormition Fast, a paraklesis directed to the Theotokos is always chanted with the Small Supplicatory Canon.<br />
<br />
== Texts of supplicatory canons ==<br />
The texts of various supplicatory canons can be found in many popular prayer books, service books, and [[horologion|horologia]]. Some of these include:<br />
<br />
* ''The Great Horologion'', Holy Transfiguration Monastery (ISBN 0943405084)<br />
* ''A Prayer Book for Orthodox Christians'', Holy Transfiguration Monastery (ISBN 0943405017)<br />
<br />
There are also online sources for the texts of supplicatory canons, both as part of the paraklesis service and alone. Some of these include:<br />
<br />
* [http://home.it.net.au/~jgrapsas/pages/mikropar.htm Small Supplicatory Canon to the Theotokos], website of the [[Greek Orthodox Archdiocese of Australia]]<br />
* [http://home.it.net.au/~jgrapsas/pages/megapara.htm Great Supplicatory Canon to the Theotokos], website of the Greek Orthodox Archdiocese of Australia<br />
* [http://silouan.narod.ru/texts/suppl_canon.htm Supplicatory Canon to St. Silouan of the Holy Mountain], website dedicated to St. Silouan<br />
* [http://www.orthodoxengland.btinternet.co.uk/cansted.htm Small Supplicatory Canon to the Holy Martyr Edmund, King of East Anglia], website of St. Felix and St. Edmund Orthodox Church<br />
* [http://www.bright.net/~palamas/CyberPsaltiri/Horologion/AugustIntroduciton.htm Great and Small Supplicatory Canons to the Theotokos], Cyberpsaltiri, a website with texts translated by Fr. Seraphim Dedes of [[St. Gregory Palamas Monastery (Hayesville, Ohio)]]<br />
* [http://www.goarch.org/en/chapel/learntochant/paraklesis.asp Learn to Chant - Paraklesis], Text with Audio Recording chanted by [[Eikona]]<br />
<br />
== Sources and further reading==<br />
* [http://networks-now.net/litresswraoc/SVCParaklesis_Theotokos.htm Paraklesis to the Most Holy Theotokos] Website of the St. Raphael Clergy Brotherhood of the Diocese of Wichita and Mid-America<br />
* [http://www.anastasis.org.uk/lit-parak.htm Anastasis] Website of the Monastery of St. Andrew the First Called<br />
* [http://www.orthodox.net/ustav/paraclesis-service-explained.html Paraklesis Explained] Website of St. Nicholas Orthodox Church, Dallas, TX<br />
<br />
[[Category:Liturgics]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=Demetrius_of_Thessaloniki&diff=58627Demetrius of Thessaloniki2008-01-04T00:44:28Z<p>Mariner: Created page.</p>
<hr />
<div>St. Demetrios of Thessalonike, also known as St. Demetrios the Myrrh-streamer (Gk. Μυροβλήτης) and St. Demetrios the Great-Martyr (Gk. Μεγαλομάρτυς), is one of the most popular saints in the Orthodox world. He was martyred around the year 306 in [[Wikipedia:Thessaloniki|Thessalonike]], and his cult rapidly grew during the Middle Ages, when he was regarded as the patron and protector of the city, militarily as well as spiritually. He is celebrated on [[October 26]].<br />
<br />
==Life==<br />
Demetrios came from a noble family of the Roman province of Macedonia. Through this noble ancestry and through his own ability and virtue he rose to a high military position under [[Wikipedia:Galerius|Galerius Maximian]], Caesar of the Eastern part of the Roman Empire (with [[Wikipedia:Diocletian|Diocletian]] as the Augustus, or senior emperor). Despite this position in the still pagan empire, he remained fervent in faith and works for Christ, encouraging many Christians to endure persecution and even bringing many pagans to the faith.<br />
<br />
When Galerius returned from one of his campaigns to Thessalonike, which he had made his capital, he had pagan games and sacrifices celebrated for his triumph. Demetrios was denounced by pagans envious of his success and thrown into prison. While in prison he was visited by a young Christian named Nestor, who asked him for a blessing to engage in single combat with the giant Lyaios, who was posing as the champion of paganism. Demetrios gave his blessing and Nestor, against all odds, slew his opponent in the arena, as David had once defeated Goliath.<br />
<br />
The enraged emperor, learning that this had occurred with Demetrios's aid, first had Nestor beheaded outside the city and then had Demetrios impaled in prison.<br />
Later Demetrios's servant Lupus was beheaded after using his master's blood-stained tunic and signet ring to work many miracles.<br />
<br />
==Cult==<br />
His cult is first attested in the sixth century. It grew because of his miraculous interventions in defense of the city during the many sieges it endured during the early Middle Ages, particularly by Slavic tribesmen who overran the old provinces of Hellas and Macedonia during the sixth through eighth centuries. His cult was centered around the basilica that bears his name in Thessalonike, which contained a [[Wikipedia:ciborium|ciborium]] which acted as a cenotaph, since his relics had not been found. Later his relics were found and confirmed through their miraculous outpouring of myrrh -- hence the Saint's epithet of "Myrrh-streamer."<br />
<br />
He is depicted in earlier images in civilian aristocratic garb of the late Roman Empire, and in later iconography as a Byzantine soldier. Because of his military protection he is often paired with St. George of Cappadocia, another great military saint. They are usually depicted on horseback, with St. Demetrios spearing a man (perhaps Lyaios, or one of the pagan Slavs whose assaults he warded off from his city) while St. George spears a dragon. The saints are both youthful and unbearded, by can be distinguished by certain characteristics, including hair-style and the colors of their garments and horses.<br />
<br />
Nestor, Demetrios's protege, is commemorated the day after Demetrios, on [[October 27]].<br />
<br />
==Different narrative==<br />
Many scholars today believe that Demetrios was not a soldier but a civil official, and that his martyrdom may have actually occurred at [[Wikipedia:Sirmium|Sirmium]], an important Roman garrison-town in the northern Balkans.<br />
<br />
==Other saints with the name Demetrios==<br />
*[[Demetrios_the_Neomartyr]]<br />
*[[Wikipedia:Demetrius_of_Alexandria|Demetrius, patriarch of Alexandria in the 3rd century]]<br />
<br />
==Sources==<br />
*Hieromonk Macarius of [[Simonopetra Monastery (Athos)|Simonopetra]], Christopher Hookway (trans.) ''The Synaxarion: The Lives of the Saints of the Orthodox Church: Volume 1: September, October'' (Ormylia Greece 1999) under the entry for October 26.<br />
*Wikipedia entry at [[Wikipedia:St._Demetrius_of_Thessaloniki|St._Demetrius_of_Thessaloniki]]<br />
<br />
[[Category:Martyrs]]<br />
[[Category:Saints]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Sub-Saharan_Africa&diff=57650Orthodoxy in Sub-Saharan Africa2007-11-20T16:23:22Z<p>Mariner: added internal link to article "diocese"</p>
<hr />
<div>{{stub}}<br />
'''Orthodoxy in Sub-Saharan Africa''' has been a recent development, covering approximately the last one hundred years. While Orthodox Christianity in northern Africa is ancient, its history south of the Sahara Desert is most recent. The Orthodox presence in the south began among Greek immigrants in the early years of the 20th century and remained there primarily as an immigrant church. The main growth more recently below the Sahara began among the indigenous peoples of central and eastern Africa who found Orthodox Christianity after they became unhappy with western Christian missionary practices. In the past fifty years the [[Patriarch of Alexandria]], whose jurisdiction covers all of Africa, has taken these almost spontaneous Orthodox missions under his wing and has led in sponsoring active missions in sub-saharan Africa. <br />
<br />
==Historical overview==<br />
{{orthodoxyseries}}<br />
During the early part of the 20th century a group of black Methodists, unhappy with racism within the Methodist Church and other African oriented Protestant groups allied themselves with an offspring of the Pan African movement, the [[African Orthodox Church]]. The leaders of the African Orthodox Church tried to obtain recognition from some elements of the Russian Orthodox emigration after the Bolshevik revolution. With the confusion of the time these approaches were not successful. Daniel Williams Alexander, who had been consecrated a [[bishop]] in the African Orthodox Church, provided much of the leadership for this Orthodox oriented movement in East Africa during the period between the two major wars. Other early leaders included Fr. Reuben Spartas and Obadiah Bassajjikitalo.<br />
<br />
One of the attractions for the Africans toward the Orthodox Church was that it was not associated with the colonial powers. This facet would prove troublesome during the independence movements after World War II. During the 1930s, Alexander established a [[seminary]] in East Africa and made contacts with the Patriarchate of Alexandria. By 1946, this movement sought and received recognition by the Patriarchate as a canonical Orthodox Church. With recognition, African candidates for the [[clergy]] began to receive training in Egypt and Greece. But, as the anti-colonial independence movement intensified after World War II, the Orthodox church in these colonial enclaves was banned. Also, members of the churches received harsh treatment from the colonial authorities, particularly in Kenya. The treatment of the Orthodox faithful and clergy was similar to that received by the [[Church of Russia]] under the Bolsheviks, that is destruction of churches and imprisonment of clergy. These pressures on the church were relieved as the African states gained their independence.<br />
<br />
During the struggle against colonial rule, a close friendship developed between Jomo Kenyatta and [[Archbishop]] Makarios of Cyprus that resulted in aid in financing a new seminary in Nairobi, Kenya that was built in the late 1970s. As a leader attempting to gain independence for Cyprus, the presence and actions by Abp. Makarios provided great moral support to the fledgling African church. While not having any [[jurisdiction]] in Africa, Abp. Makarios baptized some 10, 000 people at Kagira and Nyeri. The seminary began operation in 1982, initially serving students from East Africa. In 1995, the seminary began receiving students from other African areas including West Africa, Zimbabwe and Madagascar.<br />
<br />
In 1958, the Alexandrian Patriarchate appointed a [[Metropolitan]] for Irinoupolis (Dar es Salaam) that oversaw Tanzania, Kenya, and Uganda. But, [[missionary]] development had its reverses in the 1970s and 80s as the result of colonial pressures and disingenuous propaganda by Protestant and Roman Catholic missionaries aggravated by schismatic tendencies among the Orthodox. Nevertheless Orthodoxy has continued to expand, largely through internal missionary evangelism, that is by word of mouth. The missionary activities also stressed the translation of the church services into the local languages, yet retaining an emphasis on a pan-African unity of the church.<br />
<br />
==Organization==<br />
The Orthodox churches of sub-Saharan Africa are organized under the Patriarchate of Alexandria and include the following metropoles and [[diocese|dioceses]]:<br />
<br />
* Metropolis of Cameroon<br />
* Metropolis of Cape of Good Hope<br />
* Metropolis of Central Africa<br />
* Metropolis of Ghana<br />
* Metropolis of Irinoupolis (Dar es Salaam)<br />
* Metropolis of Johannesburg and Pretoria<br />
* Metropolis of Kampala and All Uganda <br />
* Metropolis of Kenya<br />
* Metropolis of Nigeria<br />
* Metropolis of Zimbabwe<br />
* Diocese of Bukoba (Tanzania)<br />
* Diocese of Madagascar<br />
* Diocese of Zambia<br />
* Diocese of Mozambique<br />
* Diocese of Kolwezi<br />
<br />
==External links==<br />
*[http://www.greekorthodox-alexandria.org/main.htm Patriarchate of Alexandria]<br />
*[http://www.geocities.com/Athens/7734/orthmiss.htm Orthodox Mission in Tropical Africa]<br />
*[http://www.orthodox.asn.au/ St Clement of Alexandria Kenyan Philanthropic Education Projects]<br />
<br />
[[Category:Church History]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Sub-Saharan_Africa&diff=57649Orthodoxy in Sub-Saharan Africa2007-11-20T16:20:42Z<p>Mariner: The major sees in Africa are Metropoles, under Metropolitans, not Archdioceses, under Archbishops. There is some confusion about this on the English-language version of the Patriarchate's web page.</p>
<hr />
<div>{{stub}}<br />
'''Orthodoxy in Sub-Saharan Africa''' has been a recent development, covering approximately the last one hundred years. While Orthodox Christianity in northern Africa is ancient, its history south of the Sahara Desert is most recent. The Orthodox presence in the south began among Greek immigrants in the early years of the 20th century and remained there primarily as an immigrant church. The main growth more recently below the Sahara began among the indigenous peoples of central and eastern Africa who found Orthodox Christianity after they became unhappy with western Christian missionary practices. In the past fifty years the [[Patriarch of Alexandria]], whose jurisdiction covers all of Africa, has taken these almost spontaneous Orthodox missions under his wing and has led in sponsoring active missions in sub-saharan Africa. <br />
<br />
==Historical overview==<br />
{{orthodoxyseries}}<br />
During the early part of the 20th century a group of black Methodists, unhappy with racism within the Methodist Church and other African oriented Protestant groups allied themselves with an offspring of the Pan African movement, the [[African Orthodox Church]]. The leaders of the African Orthodox Church tried to obtain recognition from some elements of the Russian Orthodox emigration after the Bolshevik revolution. With the confusion of the time these approaches were not successful. Daniel Williams Alexander, who had been consecrated a [[bishop]] in the African Orthodox Church, provided much of the leadership for this Orthodox oriented movement in East Africa during the period between the two major wars. Other early leaders included Fr. Reuben Spartas and Obadiah Bassajjikitalo.<br />
<br />
One of the attractions for the Africans toward the Orthodox Church was that it was not associated with the colonial powers. This facet would prove troublesome during the independence movements after World War II. During the 1930s, Alexander established a [[seminary]] in East Africa and made contacts with the Patriarchate of Alexandria. By 1946, this movement sought and received recognition by the Patriarchate as a canonical Orthodox Church. With recognition, African candidates for the [[clergy]] began to receive training in Egypt and Greece. But, as the anti-colonial independence movement intensified after World War II, the Orthodox church in these colonial enclaves was banned. Also, members of the churches received harsh treatment from the colonial authorities, particularly in Kenya. The treatment of the Orthodox faithful and clergy was similar to that received by the [[Church of Russia]] under the Bolsheviks, that is destruction of churches and imprisonment of clergy. These pressures on the church were relieved as the African states gained their independence.<br />
<br />
During the struggle against colonial rule, a close friendship developed between Jomo Kenyatta and [[Archbishop]] Makarios of Cyprus that resulted in aid in financing a new seminary in Nairobi, Kenya that was built in the late 1970s. As a leader attempting to gain independence for Cyprus, the presence and actions by Abp. Makarios provided great moral support to the fledgling African church. While not having any [[jurisdiction]] in Africa, Abp. Makarios baptized some 10, 000 people at Kagira and Nyeri. The seminary began operation in 1982, initially serving students from East Africa. In 1995, the seminary began receiving students from other African areas including West Africa, Zimbabwe and Madagascar.<br />
<br />
In 1958, the Alexandrian Patriarchate appointed a [[Metropolitan]] for Irinoupolis (Dar es Salaam) that oversaw Tanzania, Kenya, and Uganda. But, [[missionary]] development had its reverses in the 1970s and 80s as the result of colonial pressures and disingenuous propaganda by Protestant and Roman Catholic missionaries aggravated by schismatic tendencies among the Orthodox. Nevertheless Orthodoxy has continued to expand, largely through internal missionary evangelism, that is by word of mouth. The missionary activities also stressed the translation of the church services into the local languages, yet retaining an emphasis on a pan-African unity of the church.<br />
<br />
==Organization==<br />
The Orthodox churches of sub-Saharan Africa are organized under the Patriarchate of Alexandria and include the following metropoles and dioceses:<br />
<br />
* Metropolis of Cameroon<br />
* Metropolis of Cape of Good Hope<br />
* Metropolis of Central Africa<br />
* Metropolis of Ghana<br />
* Metropolis of Irinoupolis (Dar es Salaam)<br />
* Metropolis of Johannesburg and Pretoria<br />
* Metropolis of Kampala and All Uganda <br />
* Metropolis of Kenya<br />
* Metropolis of Nigeria<br />
* Metropolis of Zimbabwe<br />
* Diocese of Bukoba (Tanzania)<br />
* Diocese of Madagascar<br />
* Diocese of Zambia<br />
* Diocese of Mozambique<br />
* Diocese of Kolwezi<br />
<br />
==External links==<br />
*[http://www.greekorthodox-alexandria.org/main.htm Patriarchate of Alexandria]<br />
*[http://www.geocities.com/Athens/7734/orthmiss.htm Orthodox Mission in Tropical Africa]<br />
*[http://www.orthodox.asn.au/ St Clement of Alexandria Kenyan Philanthropic Education Projects]<br />
<br />
[[Category:Church History]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=Orthodoxy_in_Sub-Saharan_Africa&diff=57648Orthodoxy in Sub-Saharan Africa2007-11-20T16:15:23Z<p>Mariner: Replaced an incorrect link for the Patriarchate of Alexandria with the correct link</p>
<hr />
<div>{{stub}}<br />
'''Orthodoxy in Sub-Saharan Africa''' has been a recent development, covering approximately the last one hundred years. While Orthodox Christianity in northern Africa is ancient, its history south of the Sahara Desert is most recent. The Orthodox presence in the south began among Greek immigrants in the early years of the 20th century and remained there primarily as an immigrant church. The main growth more recently below the Sahara began among the indigenous peoples of central and eastern Africa who found Orthodox Christianity after they became unhappy with western Christian missionary practices. In the past fifty years the [[Patriarch of Alexandria]], whose jurisdiction covers all of Africa, has taken these almost spontaneous Orthodox missions under his wing and has led in sponsoring active missions in sub-saharan Africa. <br />
<br />
==Historical overview==<br />
{{orthodoxyseries}}<br />
During the early part of the 20th century a group of black Methodists, unhappy with racism within the Methodist Church and other African oriented Protestant groups allied themselves with an offspring of the Pan African movement, the [[African Orthodox Church]]. The leaders of the African Orthodox Church tried to obtain recognition from some elements of the Russian Orthodox emigration after the Bolshevik revolution. With the confusion of the time these approaches were not successful. Daniel Williams Alexander, who had been consecrated a [[bishop]] in the African Orthodox Church, provided much of the leadership for this Orthodox oriented movement in East Africa during the period between the two major wars. Other early leaders included Fr. Reuben Spartas and Obadiah Bassajjikitalo.<br />
<br />
One of the attractions for the Africans toward the Orthodox Church was that it was not associated with the colonial powers. This facet would prove troublesome during the independence movements after World War II. During the 1930s, Alexander established a [[seminary]] in East Africa and made contacts with the Patriarchate of Alexandria. By 1946, this movement sought and received recognition by the Patriarchate as a canonical Orthodox Church. With recognition, African candidates for the [[clergy]] began to receive training in Egypt and Greece. But, as the anti-colonial independence movement intensified after World War II, the Orthodox church in these colonial enclaves was banned. Also, members of the churches received harsh treatment from the colonial authorities, particularly in Kenya. The treatment of the Orthodox faithful and clergy was similar to that received by the [[Church of Russia]] under the Bolsheviks, that is destruction of churches and imprisonment of clergy. These pressures on the church were relieved as the African states gained their independence.<br />
<br />
During the struggle against colonial rule, a close friendship developed between Jomo Kenyatta and [[Archbishop]] Makarios of Cyprus that resulted in aid in financing a new seminary in Nairobi, Kenya that was built in the late 1970s. As a leader attempting to gain independence for Cyprus, the presence and actions by Abp. Makarios provided great moral support to the fledgling African church. While not having any [[jurisdiction]] in Africa, Abp. Makarios baptized some 10, 000 people at Kagira and Nyeri. The seminary began operation in 1982, initially serving students from East Africa. In 1995, the seminary began receiving students from other African areas including West Africa, Zimbabwe and Madagascar.<br />
<br />
In 1958, the Alexandrian Patriarchate appointed a [[Metropolitan]] for Irinoupolis (Dar es Salaam) that oversaw Tanzania, Kenya, and Uganda. But, [[missionary]] development had its reverses in the 1970s and 80s as the result of colonial pressures and disingenuous propaganda by Protestant and Roman Catholic missionaries aggravated by schismatic tendencies among the Orthodox. Nevertheless Orthodoxy has continued to expand, largely through internal missionary evangelism, that is by word of mouth. The missionary activities also stressed the translation of the church services into the local languages, yet retaining an emphasis on a pan-African unity of the church.<br />
<br />
==Organization==<br />
The Orthodox churches of sub-Saharan Africa are organized under the Patriarchate of Alexandria and include the following [[archdiocese]]s and dioceses:<br />
<br />
* Archdiocese of Cameroon<br />
* Archdiocese of Cape of Good Hope<br />
* Archdiocese of Central Africa<br />
* Archdiocese of Ghana<br />
* Archdiocese of Irinoupolis (Dar es Salaam)<br />
* Archdiocese of Johannesburg and Pretoria<br />
* Archdiocese of Kampala and All Uganda <br />
* Archdiocese of Kenya<br />
* Archdiocese of Nigeria<br />
* Archdiocese of Zimbabwe<br />
* Diocese of Bukoba (Tanzania)<br />
* Diocese of Madagascar<br />
* Diocese of Zambia<br />
* Diocese of Mozambique<br />
* Diocese of Kolwezi<br />
<br />
==External links==<br />
*[http://www.greekorthodox-alexandria.org/main.htm Patriarchate of Alexandria]<br />
*[http://www.geocities.com/Athens/7734/orthmiss.htm Orthodox Mission in Tropical Africa]<br />
*[http://www.orthodox.asn.au/ St Clement of Alexandria Kenyan Philanthropic Education Projects]<br />
<br />
[[Category:Church History]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=Keharitomeni_Monastery&diff=55843Keharitomeni Monastery2007-09-16T00:29:37Z<p>Mariner: Added image and some geographical information.</p>
<hr />
<div>[[Image:Keharitomeni_Monastery_Troizina.jpg|right|frame|A view of the rear of the monastery, facing eastward toward the Saronic Gulf.]]<br />
The '''Sacred Hesychastyrion of Theotokos Full-of-Grace (Keharitomeni)''' (Greek: Ιερόν Ησυχαστήριον Κεχαριτωμένης Θεοτόκου) is a male [[monastery]] located near the small town of [[Wikipedia:Troizen|Trizina]] in the [[Wikipedia:Peloponnese|Peloponnese]] in Greece, on a mountain looking eastward over the [[Wikipedia:Saronic Gulf|Saronic Gulf]].<br />
<br />
It was founded in 1976 by Elder [[Epiphanios_%28Theodoropoulos%29|Epiphanios Theodoropoulos]] for some of his spiritual children who had become [[monk]]s. At first the monastery was more open, helping with local pastoral needs because of a lack of [[priest]]s, [[church]]es, and monasteries in the region. Recently, the [[ecclesiology|ecclesiastical]] infrastructure of the region has improved, and the monastery has withdrawn into a more retired form of existence, including instituting the [[abaton]] (Gk. άβατον), a rule forbidding the entry of women into the monastery.<br />
<br />
The current abbot is Fr. Spyridon, a spiritual child of Elder Epiphanios. The monastery still welcomes local faithful as well as visitors from farther afield and is involved in publishing many of the writings of Elder Epiphanios. One of the monastery's more popular publications, available in the U.S., is its [[prayer]] book, ''Prayer Book of Keharitomeni'' (Προσευχητάριον Κεχαριτωμένης). It includes basic guidelines on the art of prayer and related topics, such as [[fasting]], as well as a broad selection of prayers and services, with [[laity|laymen]] as its intended audience.<br />
<br />
[[Category:Greek Monasteries]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=File:Keharitomeni_Monastery_Troizina.jpg&diff=55842File:Keharitomeni Monastery Troizina.jpg2007-09-16T00:18:33Z<p>Mariner: This is a photo I took of the monastery of Troizina on my visit there in July 2007.</p>
<hr />
<div>== Summary ==<br />
This is a photo I took of the monastery of Troizina on my visit there in July 2007.<br />
== Copyright status ==<br />
Not copyrighted<br />
== Source ==<br />
Private photograph by Nicholas Marinides</div>Marinerhttps://orthodoxwiki.org/index.php?title=John_the_Forerunner&diff=55332John the Forerunner2007-08-29T18:27:24Z<p>Mariner: Fixed some typos.</p>
<hr />
<div>[[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.<br />
<br />
[[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.<br />
<br />
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).<br />
<br />
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).<br />
<br />
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.<br />
<br />
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.<br />
<br />
Jesus himself testified regarding John that he was a "burning and a shining light" (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.<br />
<br />
== Feast Days ==<br />
The Orthodox Church remembers Saint John the Forerunner on six separate feast days, listed here in order of the church year which begins on September 1:<br />
<br />
*[[September 23]] - Conception of St. John the Forerunner<br />
*[[January 7]] - [[Synaxis of the Baptist|The Commemoration of St. John the Forerunner]] (main feast day, immediately after Epiphany on January 6)<br />
*[[February 24]] - First and Second Finding of the Head of St. John the Forerunner<br />
*[[May 25]] - [[Third Finding of the Head of St. John the Forerunner]]<br />
*[[June 24]] - Birth of St. John the Forerunner<br />
*[[August 29]] - The Beheading of St. John the Forerunner<br />
<br />
== Relics ==<br />
*St. Demetrios Church, Neo Phaleron, Piraeus<br />
*Benaki Museum, Athens<br />
*Topkapi Museum, Constantinople<br />
*Umayyad Mosque in Damascus, Syria<br />
*Cetinje Monastery, Montenegro (right palm)<br />
<br />
== Related links ==<br />
<br />
* [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]<br />
* [http://www.comeandseeicons.com/j/saintsj.htm#phi05 Several Beautiful Icons of St. John the Baptist and Forerunner, mostly by Living American Iconographers]<br />
<br />
[[Category:Biblical Saints]]<br />
[[Category:Saints]]<br />
<br />
[[ro:Ioan Botezătorul]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=Talk:Hesychasterion&diff=55330Talk:Hesychasterion2007-08-29T17:49:25Z<p>Mariner: New page: Is there a way to change the title of a page? The correct transliteration should be "hesychast_e_rion" or "hesychast_i_rion" (i.e. with an e or i; I prefer the former) for the Greek ησυ...</p>
<hr />
<div>Is there a way to change the title of a page? The correct transliteration should be "hesychast_e_rion" or "hesychast_i_rion" (i.e. with an e or i; I prefer the former) for the Greek ησυχαστήριον, rather than "hesychast_a_rion".</div>Marinerhttps://orthodoxwiki.org/index.php?title=Eusebius_of_Caesarea&diff=55317Eusebius of Caesarea2007-08-28T21:17:28Z<p>Mariner: corrected two minor line spacing problems.</p>
<hr />
<div>[[image:Eusebius.jpg|right|thumb|Eusebius, who has been called "The Father of Church History."]]<br />
'''Eusebius of Caesarea''' was the [[bishop]] of Caesarea in Palestine during the early fourth century. He was a prominent personality during the period when Christianity was recognized by [[Constantine the Great]], ending the persecutions, and he participated in the [[First Council of Nicea]]. He is famous for his writings, particularly his ''Church History'' or ''Ecclesiastical History (Historia Ecclesiastica)''. He is often referred to as ''Eusebius Pamphili'' because of his close friendship with Pamphilius, the founder of the major library in Caesarea.<br />
<br />
==Life==<br />
Little is known of Eusebius' youth. He was probably born around A.D. 260, though the exact date and place are not certain. He may have come from a family of some influence as he was released after a short imprisonment during the Diocletian's persecutions, persecutions in which his friend Pamphilius and other companions were [[martyr]]ed. Eusebius was acquainted with the Priest Dorotheus in Antioch, who may have given him exegetical instruction. By 296 he was in Palestine, where he first saw Constantine when Constantine visited Palestine with [[Diocletian]]. Eusebius was in Caesarea when Agapius was its [[bishop]]. His friendship with [[Pamphilius of Caesarea]] was a close one. With him he studied [[Holy Scripture]] using as an aid Origen's ‘'Hexapla'' and other commentaries that Pamphilius had collected in his library. <br />
<br />
However, their friendship was cut short when Pamphilius was arrested in 307 and martyred in 309. It is assumed, as the persecutions relaxed, that Eusebius succeeded Pamphilius as head of his school and may have been ordained to the [[priest]]hood during this time. He was already consecrated a bishop by 315 when he took part in the dedication of a new [[basilica]] in Tyre. He had succeeded Agapius as bishop of Caesarea Palaestina. The next that is known of Eusebius is when he participated, as a prominent member, in the [[First Ecumenical Council|Council of Nicea]]. He was not naturally a spiritual leader or theologian. Nevertheless, as a very learned man and a famous author who enjoyed the special favor of the emperor, he came to the fore among the 300 members of the council. The confession which he proposed became the basis of the Nicene Creed.<br />
<br />
Eusebius was involved in the Arian controversies. For instance, he disputed with Eustathius of Antioch, who opposed the growing influence of [[Origen]] and his practice of an allegorical exegesis of scripture and saw in Origen's theology the roots of [[Arianism]]. Eusebius, an admirer of Origen, was reproached by Eustathius for deviating from the Nicene faith. Eustathius in turn was charged with [[Sabellianism]]. Eustathius was accused, condemned, and deposed at a council in Antioch. While the people of Antioch rebelled against this action, the anti-Eustathians proposed Eusebius as the new bishop, but he declined.<br />
<br />
After Eustathius had been deposed, the Eusebians proceeded against [[Athanasius of Alexandria]], a much more dangerous opponent. In 334, Athanasius was summoned before a council in Caesarea which he did not attend. In the following year, he was again summoned before a council in Tyre at which Eusebius presided. Athanasius, foreseeing the result, went to Constantinople to bring his cause before the emperor. Constantine called the bishops to his court, among them Eusebius. However, Athanasius was condemned and exiled at the end of 335. At the same council, another opponent was successfully attacked: Marcellus of Ancyra had long opposed the Eusebians and had protested against the reinstitution of Arius. He was accused of Sabellianism and deposed in 336. Constantine died the next year, and Eusebius did not long survive him. Eusebius had died (probably at Caesarea) by 340 at the latest, but probably on [[May 30]], 339.<br />
<br />
==Works==<br />
Of the extensive literary activity of Eusebius, a relatively large portion has been preserved. Although posterity suspected him of Arianism, Eusebius had made himself indispensable by his method of authorship. His comprehensive and careful excerpts from original sources saved his successors the painstaking labor of original research. Hence, much has been preserved in quotes by Eusebius which otherwise would have been lost.<br />
<br />
The literary productions of Eusebius reflect on the whole the course of his life. At first, he occupied himself with works on Biblical criticism under the influence of Pamphilus and probably of Dorotheus of the School of Antioch. Afterward, the persecutions under Diocletian and Galerius directed his attention to the martyrs of his own time as well as the past. This led him to the history of the whole Church and finally to the history of the world, which, to him, was only a preparation for ecclesiastical history.<br />
<br />
Then, the Arian controversies and dogmatic questions came into the foreground. Christianity at last had found recognition by the State; and this brought new problems—apologies of a different sort had to be prepared. Lastly, Eusebius, the court theologian, wrote eulogies in praise of Constantine. To all this activity must be added numerous writings of a miscellaneous nature, addresses, letters, and the like, and exegetical works that include both commentaries and treatises on Biblical archaeology that extended over the whole of his life.<br />
<br />
===Biblical text criticism===<br />
Pamphilus and Eusebius occupied themselves with the text criticism of the [[Septuagint]] text of the [[Old Testament]] and especially of the [[New Testament]]. An edition of the Septuagint seems to have been already prepared by Origen, which, according to [[Jerome]], was revised and circulated by Eusebius and Pamphilus. For an easier survey of the material of the four [[Evangelist]]s, Eusebius divided his edition of the New Testament into paragraphs and provided it with a synoptical table so that it might be easier to find the pericopes that belong together.<br />
<br />
===The ''Chronicle''===<br />
The two greatest historical works of Eusebius are his ''Chronicle'' and his ''Church History''. The former (Greek, ''Pantodape historia'', "Universal History") is divided into two parts. The first part (Greek, ''Chronographia'', "Annals") purports to give an epitome of universal history from the sources, arranged according to nations. The second part (Greek, ''Chronikoi kanones'', "Chronological Canons") attempts to furnish a synchronism of the historical material in parallel columns, the equivalent of a parallel timeline.<br />
<br />
The work as a whole has been lost in the original, but it may be reconstructed from later chronographers of the Byzantine school who made excerpts from the work with untiring diligence. The tables of the second part have been preserved completely in a Latin translation by Jerome. Both parts are still extant in an Armenian translation. The loss of the Greek originals has given the Armenian translation a special importance. Thus, the first part of Eusebius' "Chronicle", of which only a few fragments exist in the Greek, has been preserved entirely in Armenian. The "Chronicle" as preserved extends to the year 325. It was written before the "Church History."<br />
<br />
===''Church History''===<br />
In his ''Church History'' or ''Ecclesiastical History'' (''Historia Ecclesiastica''), Eusebius attempted, according to his own declaration, to present the history of the Church from the apostles to his own time, with special regard to the following points:<br />
# the successions of bishops in the principal sees;<br />
# the history of Christian teachers;<br />
# the history of heresies;<br />
# the history of the Jews;<br />
# the relations to the heathen;<br />
# the martyrdoms.<br />
<br />
He grouped his material according to the reigns of the emperors, presenting it as he found it in his sources. The contents are as follows:<br />
*Book i: detailed introduction on Jesus Christ<br />
*Book ii: The history of the apostolic time to the destruction of Jerusalem by Titus<br />
*Book iii: The following time to Trajan<br />
*Books iv and v: the second century<br />
*Book vi: The time from Septimius to Decius<br />
*Book vii: extends to the outbreak of the persecution under Diocletian<br />
*Book viii: more of this persecution<br />
*Book ix: history to Constantine's victory over Maxentius in the West and over Maximinus in the East<br />
*Book x: The reestablishment of the churches and the rebellion and conquest of Licinius.<br />
<br />
In its present form, the work was brought to a conclusion before the death of Crispius (in July, 326), and either at the end of 323 or in 324, since book x is dedicated to Paulinius of Tyre, who died before 325. This work required the most comprehensive preparatory studies, and it must have occupied Eusebius for years. His collection of martyrdoms of the older period may have been one of these preparatory studies.<br />
<br />
Eusebius blames the calamities which befell the Jewish nation on the Jews' role in the death of Jesus. This quote has been used to attack both Jews and Christians: "that from that time seditions and wars and mischievous plots followed each other in quick succession, and never ceased in the city and in all Judea until finally the siege of Vespasian overwhelmed them. Thus the divine vengeance overtook the Jews for the crimes which they dared to commit against Christ." (''Hist. Eccles''. II.6: The Misfortunes which overwhelmed the Jews after their Presumption against Christ)<br />
<br />
===''Life of Constantine''===<br />
Eusebius' ''Life of Constantine'' (''Vita Constantini'') is a eulogy, and therefore its style and selection of facts are affected by its purpose, rendering it inadequate as a continuation of the ''Church History''. As the historian Socrates Scholasticus said at the opening of his history, which was designed as a continuation of Eusebius: "Also in writing the life of Constantine, this same author has but slightly treated of matters regarding Arius, being more intent on the rhetorical finish of his composition and the praises of the emperor, than on an accurate statement of facts." The work was unfinished at Eusebius' death.<br />
<br />
===Minor historical works===<br />
Before he compiled his church history, Eusebius edited a collection of martyrdoms of the earlier period and a biography of Pamphilus. The martyrology has not survived as a whole, but it has been preserved almost completely in parts. It contained:<br />
# an epistle of the congregation of Smyrna concerning the martyrdom of [[Polycarp of Smyrna|Polycarp]];<br />
# the martyrdom of Pionius;<br />
# the martyrdoms of Carpus, Papylus, and Agathonike;<br />
# the martyrdoms in the congregations of Vienne and Lyon;<br />
# the martyrdom of Apollonius.<br />
<br />
Of the life of Pamphilus, only a fragment survives. A work on the martyrs of Palestine in the time of Diocletian was composed after 311; numerous fragments are scattered in legendaries, which still need to be collected. The life of Constantine was compiled after the death of the emperor and the election of his sons as Augusti (337).<br />
<br />
===Apologetic and dogmatic works===<br />
The following apologetic and dogmatic works have survived:<br />
# the ''Apology for Origen'', the first five books of which, according to the definite statement of Photius, were written by Pamphilus in prison, with the assistance of Eusebius. Eusebius added the sixth book after the death of Pamphilus. We possess only a Latin translation of the first book, made by Rufinus;<br />
# a treatise against Hierocles (a Roman governor and Neoplatonic philosopher), in which Eusebius combated the former's glorification of Appollomius of Tyana in a work entitled "A Truth-loving Discourse" (Greek, ''Philalethes logos'');<br />
#''Praeparatio evangelica'' ('Preparation for the Gospel') which attempts to prove the excellence of Christianity over every pagan religion and philosophy. The ''Praeparatio'' consists of fifteen books that have been completely preserved. Eusebius considered it an introduction to Christianity for pagans. But its value for many later readers is more because Eusebius studded this work with so many fascinating and lively fragments from historians and philosophers that are nowhere else preserved. Here alone is preserved a summary of the writings of the Phoenician priest Sanchuniathon of which the accuracy has been shown by the mythological accounts found on the Ugaritic tables. Here alone is the account from Diodorus Siculus' sixth book of Euhemerus' wondrous voyage to the island of Panchaea, where Euhemerus purports to have found his true history of the gods, and here almost alone is preserved writings of the neo-Platonist philosopher Atticus along with so much else.<br />
# ''Demonstratio evangelica'' ('Proof of the Gospel') is closely connected to the ''Praeparatio'' and comprised originally twenty books of which ten have been completely preserved as well as a fragment of the fifteenth. Here Eusebius treats of the person of Jesus Christ. The work was probably finished before 311;<br />
# another work which originated in the time of the persecution, entitled "Prophetic Extracts" (''Eklogai prophetikai''). It discusses in four books the Messanic texts of Scripture. The work is the surviving portion (books 6-9) of the ‘‘General elementary introduction'' to the Christian faith, now lost.<br />
# the treatise "On Divine Manifestation" (''Peri theophaneias''), dating from a much later time. It treats of the incarnation of the Divine Logos, and its contents are in many cases identical with the ‘‘Demonstratio evangelica'‘. Only fragments are preserved;<br />
# the polemical treatise "Against Marcellus," dating from about 337;<br />
# a supplement to the last-named work, entitled "On the Theology of the Church," in which he defended the Nicene doctrine of the Logos against the party of Athanasius.<br />
<br />
A number of writings belonging in this category have been entirely lost.<br />
<br />
===Exegetical and miscellaneous works===<br />
Of the exegetical works of Eusebius, nothing has been preserved in its original form. The so-called commentaries are based upon later manuscripts copied from fragments of ''catenae''. A more comprehensive work of an exegetical nature, preserved only in fragments, is entitled "On the Differences of the Gospels" and was written for the purpose of harmonizing the contradictions in the reports of the different Evangelists. It was also for exegetical purposes that Eusebius wrote his treatises on Biblical archeology, which included:<br />
#a work on the Greek equivalents of Hebrew Gentilic nouns;<br />
#a description of old Judea with an account of the loss of the ten tribes;<br />
#a plan of [[Jerusalem]] and the Temple of [[Solomon]].<br />
<br />
These three treatises have been lost. A work entitled "On the Names of Places in the Holy Scriptures," an alphabetical list of place names, is still in existence. Further mention is to be made of addresses and sermons some of which have been preserved, e.g., a sermon on the consecration of the [[church]] in Tyre and an address on the thirtieth anniversary of the reign of Constantine (336). Of the letters of Eusebius only a few fragments are extant.<br />
<br />
==Estimate of Eusebius==<br />
===His doctrine===<br />
Dogmatically, Eusebius stands entirely upon the shoulders of [[Origen]], who was anathemized by the [[Fifth Ecumenical Council]]. Like Origen, he started from the fundamental thought of the absolute sovereignty (''monarchia'') of God. God is the cause of all beings. But he is not merely a cause; in him everything good is included, from him all life originates, and he is the source of all virtue. He is the highest God to whom Christ is subject as the second God. God sent Christ into the world that it may partake of the blessings included in the essence of God. Christ is the only really good creature; he possesses the image of God and is a ray of the eternal light, but the figure of the ray is so limited by Eusebius that he expressly emphasizes the self-existence of Jesus.<br />
<br />
Eusebius was intent upon emphasizing the difference of the persona of the [[Holy Trinity|Trinity]] and maintaining the subordination of Jesus to God (he never calls him ‘‘theos'‘) because in all contrary attempts he suspected polytheism or [[Sabellianism]]. Jesus is a creature of God whose generation, for Eusebius, took place before time. Jesus is in his activity the organ of God, the creator of life, the principle of every revelation of God, who in his absoluteness is enthroned above all the world. This divine Logos assumed a human body without being altered thereby in any way in his being. The relation of the [[Holy Spirit]] within the Trinity Eusebius explained similarly to that of the Son to the Father. No point of this doctrine is original with Eusebius; all is traceable to his teacher Origen. The lack of originality in his thinking shows itself in the fact that he never presented his thoughts in a system.<br />
<br />
===His limitations===<br />
The limitations of Eusebius could be said to flow from his position as the first court-appointed Christian theologian in the service of the Roman Empire. Notwithstanding the great influence of his works on others, Eusebius was not himself a great historian. His treatment of [[heresy]], for example, is inadequate, and he knew very little about the Western church. His historical works are really apologetics. In his Ecclesiastical History, Vol. 8, chapter 2, he points out, "We shall introduce into this history in general only those events which may be useful first to ourselves and afterwards to posterity."<br />
<br />
In his ''Praeparatio evangelica'' (xii, 31), Eusebius has a section on the use of fictions (''pseudos'') as a "medicine", which may be "lawful and fitting" to use. With that in mind, it is still difficult to assess Eusebius' conclusions and veracity by confronting him with his predecessors and contemporaries because the texts of previous chroniclers, notably Papias, whom he denigrated, and Hegesippus, on whom he relied, have disappeared; they survive largely in the form of the quotes of their work that Eusebius selected, and thus they are to be seen only through the lens of Eusebius.<br />
<br />
These and other issues have invited controversy. For example, Jocab Burckhardt dismissed Eusebius as "the first thoroughly dishonest historian of antiquity". Burckhardt is not alone in holding such a view. However, Professor Michael J. Hollerich thinks such criticisms go too far. Writing in "Church History" (Vol. 59, 1990), he says that ever since Burckhardt, "Eusebius has been an inviting target for students of the Constantinian era. At one time or another they have characterized him as a political propagandist, a good courtier, the shrewd and worldly adviser of the Emperor Constantine, the great publicist of the first Christian emperor, the first in a long succession of ecclesiastical politicians, the herald of Byzantinism, a political theologian, a political metaphysician, and a caesaropapist. It is obvious that these are not, in the main, neutral descriptions. Much traditional scholarship, sometimes with barely suppressed disdain, has regarded Eusebius as one who risked his orthodoxy and perhaps his character because of his zeal for the Constantinian establishment." He concludes that "the standard assessment has exaggerated the importance of political themes and political motives in Eusebius's life and writings and has failed to do justice to him as a churchman and a scholar".<br />
<br />
While many have shared Burckhartdt's assessment, others, while not pretending to extol his merits, have acknowledged the irreplaceable value of his works.<br />
<br />
==External links==<br />
*[http://en.wikipedia.org/wiki/Eusebius_of_Caesarea Wikipedia: Eusebius of Caesarea]<br />
*[http://www.newadvent.org/cathen/05617b.htm Catholic Encyclopedia: Eusebius of Caesarea]<br />
<br />
<br />
[[Category:Bishops]]<br />
[[Category:Church History]]<br />
[[Category:Heretics]]<br />
<br />
[[ar:أوسابيوس القيصري]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=Keharitomeni_Monastery&diff=55316Keharitomeni Monastery2007-08-28T21:13:18Z<p>Mariner: created page.</p>
<hr />
<div>The Sacred Hesychastyrion of Theotokos Full-of-Grace (Keharitomeni) -- in Greek Ιερόν Ησυχαστήριον Κεχαριτωμένης Θεοτόκου) -- is a male monastery located near the small town of [[Wikipedia:Troizen|Trizina]] in the [[Wikipedia:Peloponnese|Peloponnese]] in Greece, on a mountain looking eastward over the Aegean.<br />
<br />
It was founded in 1976 by Elder [[Epiphanios_%28Theodoropoulos%29|Epiphanios Theodoropoulos]] for some of his spiritual children who had become monks. At first the monastery was more open, helping with local pastoral needs because of a lack of priests, churches, and monasteries in the region. Recently, the ecclesiastical infrastructure of the region has improved, and the monastery has withdrawn into a more retired form of existence, including instituting the [[abaton]] (Gk. άβατον), a rule forbidding the entry of women into the monastery.<br />
<br />
The current abbot is Fr. Spyridon, a spiritual child of Elder Epiphanios. The monastery still welcomes local faithful as well as visitors from farther afield and is involved in publishing many of the writings of Elder Epiphanios. One of the monastery's more popular publications, available in the U.S., is its prayer book, ''Prayer Book of Keharitomeni'' (Προσευχητάριον Κεχαριτωμένης). It includes basic guidelines on the art of prayer and related topics such as fasting, as well as a broad selection of prayers and services, with laymen as its intended audience.</div>Marinerhttps://orthodoxwiki.org/index.php?title=Epiphanios_(Theodoropoulos)&diff=55314Epiphanios (Theodoropoulos)2007-08-28T20:56:39Z<p>Mariner: added link for name of monastery "Keharitomeni" for article I will write</p>
<hr />
<div>'''Elder Epiphanios of Athens''' (Theodoropoulos) was a priestmonk in the twentieth century who served the Church in Athens.<br />
<br />
==Biographical timeline==<br />
*1930 Dec 27: Etioklis Theodoropoulos was born to John and Georgia who lived in Vornazion, in the southwest Peloponnese.<br />
*1932: From two years of age, Etioklis would tell people that he wanted to be a priest.<br />
*1935: At five, Etioklis attended all services of his parish, fasting and preparing for Holy Communion as an adult would. He would also arrive early for church, often before the priest.<br />
:Etioklis was sent to school in the nearest large town, Kalamata, excelling in all his studies except mathematics.<br />
:In junior high school, Etioklis began his theological training on his own. He also spent a great deal of time in his parish, attending services, and also at monasteries, especially Voulcanou Monastery near Kalamata.<br />
*1949: Etioklis moved to Athens after completing his studies. He enrolled at the Theological School of the University of Athens. Despite being asked by his professors to continue graduate studies abroad and become a lecturer, Etioklis refused, wanting to enter a monastery. He frequently visited the Monastery of Longovarda on Paros, and the abbot, [[Philotheos (Zervakos)|Elder Philotheos]], was his spiritual father until his repose.<br />
*1956 Nov: Etioklis was ordained to the diaconate by Metropolian Ierotheos of Aitolia and Akarnania, and given the name Epiphanios. He had waited until he was 25, in obedience to the canons.<br />
:In the same year, he published ''Holy Scripture and the Evil Spirits'', his first book.<br />
*1961: Dcn Epiphanios was ordained to the priesthood in his thirtieth year, again in obedience to the canons, by Metropolian Ambrose of Eleutheropolis. As a living, he worked as an editor of the Astir publishing house. He served at a chapel of the Three Great Hierarchs in downtown Athens, fulfilling his wish to keep a quiet life; however, people flocked to him for guidance and spiritual comfort.<br />
:Elder Epiphanios, aside from serving as a priest and confessor, also wrote twenty-two books and many articles in service to the Church. He was asked many times to become a bishop, but he refused the honour.<br />
:Elder Epiphanios kept a strict rule of prayer, despite being in the middle of Athens and being constantly beset with pastoral work. He would, having read morning prayers, read the service of Matins along with the canons from the Menaion and the Paraklitiki. After this, he would study or write, then perform pastoral work until lunchtime. Instead of lunch, he would meet with people or speak on the telephone. At about 5pm, he would serve Vespers and a supplicatory canon. He then would go to his chapel and hear confessions, then would visit the sick and suffering in hospital. When he returned he would have people waiting for him or telephone calls to receive. After a late dinner, he would read Small Compline and the Akathist to the Mother of God. He would then attempt to sleep.<br />
:Elder Epiphanios suffered from insomnia, and prayed for divine assistance. He picked up the [[New Testament]] one night, searching for understanding, and saw 2 Cor 12:7, which spoke about a thorn in the flesh; Elder Epiphanios was glad, knowing that his suffering was allowed by God. He asked God for assistance twice more, and on opening the New Testament again, received the same response. He was not willing to ask a fourth time.<br />
*1976: With urging and help of his spiritual children, Elder Epiphanios founded the Holy Hesychastarion of the Mother of God "Most Graceful" ("[[Keharitomeni]]") in Trizina, in the Peloponnese. Pleased that his spiritual sons had a place to follow the monastic life, Elder Epiphanios then divided his time between Athens and the monastery.<br />
:Soon after the monastery's foundation, Elder Epiphanios' health began to deteriorate.<br />
*1980: [[Philotheos (Zervakos)|Elder Philotheos]], Elder Epiphanios' spiritual father, reposed. Elder Epiphanios then went to Archimandrite [[Agathangelos (Michalidin)]] as his spiritual father.<br />
*1982 Dec: Elder Epiphanios was diagnosed with pre-canceric gastrorrhagia and operated on. Three quarters of his stomach was removed. He had continued poor health and eventually was confined to his bed.<br />
*1989 Nov 10: Having arranged for his funeral and burial, and being spiritually prepared, Elder Epiphanios reposed at 58 years of age.<br />
<br />
==Canons==<br />
Elder Epiphanios was strict in applying canons to himself, but recognised the need for ''oikonomia'' for others, and could bend the rules where needed for pastoral work.<br />
<br />
==Bibliography==<br />
*Middleton, Herman A., 2004,"Elder Epiphanios of Athens: Life", in ''Precious Vessels of the Holy Spirit: The Lives & Counsels of Contemporary Elders of Greece'', 2nd edn., Protecting Veil Press, Thessalonica, Greece.<br />
<br />
<br />
[[Category:Monastics]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=Adrian_and_Natalia&diff=55303Adrian and Natalia2007-08-28T03:38:34Z<p>Mariner: Created page.</p>
<hr />
<div>Ss. Adrian (also Hadrian) and Natalia (also Natalie) are commemorated as martyrs on [[August 26]].<br />
<br />
==Martyrdom==<br />
During the Great Persecution of the early 4th century, Adrian encountered a group of martyrs (twenty-three of them, according to the account in the [[Menaion]]) and asked them why they were willing to endure such tortures for their faith. They replied that they were suffering in order to gain the good things prepared by God for those who suffered for his sake, "which neither eye has seen nor ear heard, nor have entered into the heart of man" (I Cor. 2:9). Upon hearing these words, Adrian was struck by divine grace and told the Roman officials who were present to write his own name with the rest of the martyrs. When his wife Natalia heard that he had been imprisoned with the martyrs, she ran with joy to the gaol and lauded his resolve while embracing his chains. After imploring the other martyrs to pray for her husband to God, she returned home.<br />
<br />
Right before the time appointed for martyrdom, Adrian bribed the guards to release him temporarily and then went to his house to tell Natalia that the time had come. When she saw him coming, she assumed that he had denied Christ and thus had been released, and she refused to open the door, rebuking him as a coward. When she finally learned the true nature of his release, she changed her tone to one of encouragement and accompanied him to the tribunal.<br />
<br />
When Adrian appeared before the Emperor and confessed Christ, he underwent a first beating, and then was stretched on the ground and suffered a second beating on his stomach, which lacerated his stomach so that his intestines were visible. His hands and feet were then cut off. It is not clear if he died from these tortures, or was beheaded to finish him off more quickly.<br />
<br />
The bodies of the martyrs were then taken up to be burned, but Natalie managed to steal one of her husband's severed hands from the pile. Guarding it as a precious relic, she kept it in her cloak and even anointed herself with the blood. The fire that was supposed to burn the relics was miraculously put out by a sudden shower of rain, and a Christian named Eusebius was able to retrieve the relics, place them on a ship, and transport them for burial to Argyroupolis, a town near [[Wikipedia:Byzantium|Byzantium]]. Some time later, Natalia visited the tomb where she gave up her soul to God and was herself subsequently buried.<br />
<br />
==Historical Clarifications==<br />
St. [[Nicodemus]] bases his account in the [[Synaxarion]] on a Greek life from a manuscript in the [[Great Lavra]] on [[Mount Athos]]. He places the martyrdom in A.D. 298 and attributes it to the Emperor Maximianus during his second period. The identification and chronology present some difficulties. Firstly, although there may have been limited harassment of Christians this early, the [[Great Persecution]] did not begin until A.D. 303. Secondly, the martyrdom is said to have occurred at [[Wikipedia:Nicomedia|Nicomedia]], in Asia Minor; in that case the emperor responsible was probably the Caesar of the East, [[Wikipedia:Galerius|Galerius]], whose full name was Gaius Galerius Valerius Maximianus, rather than the emperor more commonly known as [[Wikipedia:Maximian|Maximian]], the Augustus Marcus Aurelius Valerius Maximianus who ruled in the western part of the Roman Empire during the same period. Thirdly, St. Nicodemus says that the martyrdom occurred in the second period of Maximian, which could conceivably mean after Galerius was promoted from Caesar (junior emperor) to Augustus (senior emperor) when [[Wikipedia:Diocletian|Diocletian]] retired in 305. It is, however, also possible that the date of 298 is correct: Galerius was appointed Caesar in 293, publicly disgraced by Diocletian after his failure in a campaign against the [[Wikipedia:Sassanids|Sassanids]] on the Eastern border of the Empire, and then redeemed himself with a victorious campaign against them in 297. The "second period" mentioned by St. Nicodemus would then be the time after his triumph over the Sassanids. His influence with Diocletian then increased, and it is possible that he had already began to persecute Christians in 298.<br />
<br />
It is unclear from the accounts in the Synaxarion and Menaion whether Adrian was already a Christian when he encountered the martyrs. His apolytikion may suggest that he was still a pagan.<br />
<br />
Another St. Adrian is commemorated the same day. St. Nicodemus says that he was a son of the emperor Probus (d. 276) and brother of the bishop of Byzantium Dometius. He was martyred in 313 under the emperor [[Wikipedia:Licinius|Licinius]] in Nicomedia, then buried by his brother in Argyroupolis, where his namesake Adrian already lay buried.<br />
<br />
==Hymnography==<br />
The hymns of the saints emphasize the cooperation of Adrian and Natalia and exalt them as a model married couple. In some hymns (e.g. the 3rd Sticheron of Vespers) Natalia is contrasted favorably with Eve, as exhorting her husband to godliness rather than tempting him to sin. She is also likened to the wise pilot of a storm-tossed ship (her husband), bringing him safely into the heavenly harbor (4th Sticheron of Lauds).<br />
<br />
<br />
[[Category:Martyrs]]<br />
[[Category:Saints]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=Church_of_Romania&diff=54782Church of Romania2007-08-16T14:26:07Z<p>Mariner: Added name of locum tenens after news of Patriarch Teoctist's death.</p>
<hr />
<div>[[Image:Romanian_hieromonk.jpg|350px|thumb|A Romanian [[hieromonk]]]]<br />
{{church|<br />
name=Patriarchate of Romania|<br />
founder=[[Apostle Andrew]]|<br />
independence= 1865 |<br />
recognition= 1885 by [[Church of Constantinople|Constantinople]] |<br />
primate=''vacant''|<br />
hq=Bucharest, Romania|<br />
territory=Romania|<br />
possessions=United States, Canada, Western Europe|<br />
language=Romanian|<br />
music=[[Byzantine Chant]], Choral|<br />
calendar=[[Revised Julian Calendar|Revised Julian]]|<br />
population=18,817,975 [http://www.cnewa.org/ecc-bodypg-us.aspx?eccpageID=19&IndexView=toc]|<br />
website=[http://www.patriarhia.ro/ Church of Romania]<br />
}}<br />
The '''Church of Romania''' is one of the [[autocephaly|autocephalous]] Orthodox churches. The majority of Romanians in Romania by a very wide margin (about 20 million, or 86.7% of the population, according to the 2002 census data) belong to it. In terms of population, the Church of Romania is second in size only to the [[Church of Russia]].<br />
<br />
In the Romanian language it is most often known as '''Ortodoxie''', but is also sometimes known as '''Dreapta credin&#355;&#259;''' ("right/correct belief"&mdash;compare to Greek ''&omicron;&rho;&theta;&omicron;&delta;&omicron;&xi;&iota;&alpha;'', "straight/correct belief"). Orthodox believers are also known as '''ortodoc&#351;i''', '''dreptcredincio&#351;i''' or '''dreptm&#259;ritori cre&#351;tini'''.<br />
<br />
The [[primate]] until his death on [[July 30]], 2007, was His Beatitude [[Teoctist (Arapasu) of Romania|Teoctist (Arapa&#351;u)]], Archbishop of Bucharest, Metropolitan of Ungro-Vlachia, and Patriarch of All Romania, ''[[Locum Tenens]]'' of Caesarea in Cappadocia. The locum tenens until the election of a new patriarch is Daniel, Metropolitan of Moldavia and Voukovina. [http://www.ec-patr.org/docdisplay.php?lang=gr&id=808&tla=gr]<br />
<br />
==History==<br />
Some Romanian Orthodox regard their church to be the first national, first attested, and first [[apostles|apostolic]] church in Europe and view the [[Apostle Andrew]] as the church's founder.<br />
<br />
Most historians, however, hold that Christianity was brought to Romania by the occupying Romans. The Roman province had traces of all imperial religions, including Mithraism, but Christianity, a ''religio illicita'', existed among some of the Romans.<br />
<br />
The Roman Empire soon found it was too costly to maintain a permanent garrison north of the lower Danube. As a whole, from 106 AD a permanent military and administrative Roman presence was registered only until 276 AD. (In comparison, Britain was militarily occupied by Romans for more than six centuries&mdash;and English is certainly not a Romance language, while the Church of England had no Archbishop before the times of Pope St. [[Gregory the Dialogist|Gregory the Great]].) Clearly, Dacians must have been favored linguistically and religiously by some unique ethnological features, so that after only 169 years of an anemic military occupation they emerged as a major Romance people, strongly represented religiously at the first [[Ecumenical Councils]], as the Ante-Nicene Fathers duly recorded.<br />
<br />
When the Romanians formed as a people, it is quite clear that they already had the Christian faith, as proved by tradition, as well as by some interesting archeological and linguistic evidence. Basic terms of Christianity are of Latin origin: such as ''church'' (''biseric&#259;'' from ''basilica''), ''God'' (''Dumnezeu'' from ''Domine Deus''), ''Pascha'' (''Pa&#351;ti'' from ''Paschae''), ''Pagan'' (''P&#259;gân'' from ''Paganus''), ''Angel'' (''Înger'' from ''Angelus''). Some of them (especially ''Biseric&#259;'') are unique to Orthodoxy as it is found in Romania.<br />
<br />
Very few traces can be found in the Romanian names that are left from the Roman Christianity after the Slavic influence began. All the names of the saints were preserved in Latin form (the following are archaic versions of the words): ''Sânt&#259;m&#259;ria'' (today ''Sfânta Maria'', the [[Theotokos]]), ''Sâmpietru'' or ''Sâmpetru'' (today ''Sfântul Petru'', [[Apostle Peter]]), ''Sângiordz'' or ''Sângeorz'' (today ''Sfântul George'' or ''Sfântul Gheorghe'', St. [[George]]) and ''Sânmedru'' (today ''Sfântul Dumitru'', St. [[Demetrius]]). The non-religious onomastic proof of pre-Christian habits, like ''Sânziana'' and ''Cosânzeana'' (from ''Sancta Diana'' and ''Qua Sancta Diana'') is only of anecdotal value in this context. Yet, the highly spiritualized places in the mountains, the processions, the calendars, and even the physical locations of the early churches were clearly the same as those of the Dacians. Even the Apostle Andrew is known locally as the Apostle "of the wolves"&mdash;with very old and large connotations, whereby the wolf's head was an ethnicon and a symbol of military and spiritual "fire" for Dacians.<br />
<br />
===Christianity in Scythia Minor===<br />
While Dacia was only for a short time part of the Roman Empire, Scythia Minor (modern Dobrogea) was part of it much longer and after the breakdown of the Roman Empire, it became part of the [[Byzantine Empire]].<br />
<br />
[[Image:Four_Martyrs_tomb.jpg|thumb|left|Tomb of the Four Martyrs, Niculi&#355;el, Romania]]<br />
The first encounter of Christianity in Scythia Minor was when St. Andrew, brother of St. [[Apostle Peter|Peter]], and their [[disciple]]s passed through it in the first century. Later on, Christianity became the predominant faith of the region, proven by the large number of remains of early Christian churches. The Roman administration was ruthless with the Christians, proven by the great number of [[martyr]]s.<br />
<br />
Bishop [[Ephrem of Romania|Ephrem]], killed in on [[March 7]], 304, in Tomis, was the first Christian martyr of this region and was followed by countless others, especially during the repression ordered by emperors [[Diocletian]], [[Galerius]], [[Licinius]] and [[Julian the Apostate]].<br />
<br />
An important, impressive number of [[diocese]]s and [[martyrs]] are first attested during the times of Ante-Nicene Fathers. The first known Daco-Roman Christian [[priest]] Montanus and his wife Maxima were drowned, as martyrs, because of their faith, on [[March 26]], 304. <br />
<br />
The 1971 archeological digs under the paleo-Christian [[basilica]] in Niculi&#355;el (near ancient Noviodunum in Scythia Minor) unearthed an even older martyrion. Besides Zoticos, Attalos, Kamasis, and Filippos who suffered martyrdom under [[Diocletian]] (304-305), from under the crypt were unnearthed the [[relics]] of two previous martyrs who died during the repressions of Emperor [[Decius]] (249-251]. <br />
<br />
[[Image:Four Martyrs inscription.jpg|thumb|right|160px|Inscription in the Tomb of the Four Martyrs, listing the names Zoticos, Attalos, Kamasis, and Filippos]]<br />
<br />
The names of these martyrs had been placed since their death in church records, and the find of the tomb with the names written inside was astonishing. The fact that the relics of the famous St. [[Sava the Goth]] (martyred by drowning in the river Buz&#259;u, under Athanaric on [[April 12]], 372) were reverently received by St. [[Basil the Great]] conclusively demonstrates that (unlike bishop [[Wulfila]]), St. Sava was a follower of the Nicene faith, not a [[heresiarch]] like [[Arius]]. <br />
<br />
Once the Dacian-born Emperor [[Galerius]] proclaimed freedom for Christians all over the Roman Empire in 311, the city of Tomis alone (modern Constan&#355;a) became a [[metropolis]] with as many as 14 [[diocese|bishoprics]].<br />
<br />
===Middle Ages===<br />
Following the complex relationship of the Byzantine Patriarchates and Bulgarian kingdoms, Romanians adopted [[Church Slavonic]] in the [[liturgy]] from the early 9th century. However, most of the religious texts were learned by heart by [[priest]]s who either did not understand Slavic languages or always wanted to be understood by their own community, or both. Some priests used to mumble (''a boscorodi'') the sermon, using certain Slavic prefixes, so at least it would sound like Slavonic.<br />
<br />
[[Image:Turnu_Severin_church.jpg|left|300px|thumb|Foundation walls of the oldest-known Romanian Orthodox church in Turnu Severin]]<br />
Since Dacia south of the Danube was also known as Vlahia Mare ("Greater Wallachia"), the region north of the Danube was known as Ungro-Vlahia&mdash;"Hungary-Wallachia." This important geographical and ethnogenetic fact of Romania is still reflected into the name of the first Metropolis of Ungro-Vlachia, which was founded in 1359 in Curtea de Arge&#351;. Another Romanian Metropolis was founded in 1401 in Suceava, Moldova.<br />
<br />
===Translation of the Bible===<br />
Ecclesiastical life flourished in all organized forms on both sides of the Lower Danube. However, metropolia for the Romanians north of the Danube were only created in the late 13th century and early 14th century, according to the political developments there. Many religious texts were to be periodically transcribed until the 16th century in [[Church Slavonic]] only.<br />
<br />
[[Image:Densus_church.jpg|thumb|300px|right|The stone church of Densu&#351;, Transylvania, built on the site of a pre-Christian temple]]<br />
However, important Romanian language translations certainly circulated, including the ''Codicele Vorone&#355;ean'' (the Codex of Vorone&#355;). The Bucharest Bible (''Biblia de la Bucure&#351;ti'') was the first complete Romanian translation of the [[Holy Scripture|Bible]] in the late 17th century. It was published in 1688 during the reign of &#350;erban Cantacuzino in Wallachia and is considered a mature and highly developed work. <br />
<br />
Its cultural import is not unlike that of the [[Authorized Version|King James Version]] for the English language. This could not have been achieved without much previous (and perhaps as yet unknown) anonymous translation work. For this, a wealth of Byzantine manuscripts, brought north of the Danube in the "Byzance after Byzance" movement described by famous historian Nicolae Iorga is an outstanding proof.<br />
<br />
After this time, the importance of Church Slavonic and Greek in the Church of Romania began to fade. 1736 was the year when the last Slavonic liturgy was published in Wallachia, but only in 1863 did Romanian become officially the only language of the Romanian church.<br />
<br />
Although most of the time under foreign suzerainty (under the Ottoman Turks in Moldova and Wallachia and under Hungarian rule in Transylvania), Romanians characteristically kept their Orthodox faith as part of their national identity.<br />
<br />
===The Uniate Church===<br />
In 1698 in Transylvania, a small number of Romania's Orthodox Christians granted ecclesiastical authority to the Pope of [[Roman Catholic Church|Rome]], but retained the Orthodox rite. Thus, they went into [[schism]] from the [[Orthodox Church]].<br />
<br />
This action is seen by some historians as a political move designed to obtain the equality of rights with Roman Catholic citizens. Indeed, by becoming members of the "Greek-rite Roman Catholic" church, a minority of Romanians in Transylvania eventually managed to be recognized as a nation by the Hapsburg rulers, achieving status equal to the three Transylvanian peoples collectively known as the ''Unio Trium Nationum''. Along with this came the arrival of the Jesuits who attempted to align Transylvania more closely with Western Europe.<br />
<br />
This ecclesiastical group is known today as the Romanian Greek-Catholic [[Uniate]] Church.<br />
<br />
===Recent history===<br />
The Romanian Orthodox Church has been fully [[autocephaly|autocephalous]] since 1885. Many Romanians believe the Orthodox faith to be an essential part of their national and ethnic identity, although a minority of Romanians are members of other faiths.<br />
<br />
====The Church in Moldova====<br />
Romanians in the Republic of Moldova (a region formerly known as "Moldavia") belonging to the Metropolis of Bessarabia, having resisted Russification for 192 years (after the annexation of Bessarabia by the Russian Empire in 1812), are improbably said to currently number about 2 million. The Metropolis of Bessarabia is part of the Romanian patriarchate. In 2001 at the Strasbourg-based European Court of Human Rights, the Metropolis won a landmark legal victory against the government of the Republic of Moldova for its official recognition in that country. <br />
<br />
Following the creation of Greater Romania after the First World War, Orthodox Christians in Moldova became part of the Church of Romania. Following Stalin's annexation of the country in 1944, the church there was again brought under the authority of the [[Church of Russia]]. Following the fall of communism, Moldova's government refused to allow the Romanian church to exercise any authority in Moldova. The Bessarabian metropolis was created by the Romanian Patriarchate to cater for those clergy and people wanting to return part of Moldova to Romanian rule. With the European Court ruling of 2001, the Metropolis of Bessarabia was declared to be a part of the Church of Romania and permitted to operate in Moldova. <br />
<br />
2003 figures show the Metropolis of Bessarabia has 84 parishes in Moldova while the autonomous [[Moldovan Orthodox Church]] has 1080 parishes. [http://www.state.gov/g/drl/rls/irf/2003/24423.htm]<br />
<br />
===Unique features===<br />
The Romanian Orthodox Church is one of only three [[autocephaly|autocephalous]] or [[autonomy|autonomous]] Orthodox churches using a Romance language as a principal liturgical language. The autocephalous [[Church of Russia]] also uses Romanian as a principal liturgical language in its autonomous [[Moldovan Orthodox Church]]. The autonomous Metropolis of Bessarabia also uses Romanian as its principal language. Various jurisdictions of the Orthodox Church in France and other European countries also use different romance languages as their principal liturgical language.<br />
<br />
Byzantine religious records also mention a unique form of [[bishop|bishopric]] in the region&mdash;namely the ''[[chorepiscopos|chorepiscopate]]'' or ''countryside episcopacy''&mdash;as contrasted with the better-known religious centers in large cities. This office can be compared to the abbot-bishops of Ireland, who united the functions of countryside [[abbot]] with that of [[diocese|diocesan]] [[bishop]] in another country that did not emphasize an urban episcopate, at least for a time.<br />
<br />
The very word ''church'' in Romanian, ''biseric&#259;'', is unique in Europe. It comes from Latin ''basilica'' (from the Greek ''&#946;&#945;&#963;&#953;&#955;&#953;&#954;&#945;'', meaning "communications received from the king" and "the place where the Emperor administered justice"), rather than ''ecclesia'' (from ''&#949;&#954;&#954;&#955;&#951;&#963;&#953;&#769;&#945;'', meaning "those called out").<br />
<br />
==Canonical status==<br />
The Church of Romania is organized as a [[patriarchate]]. The highest hierarchical and canonical authority of the church is the [[Holy Synod]].<br />
[[Image:Romanian_Patriarchate_palace.jpg|thumb|left|300px|The Palace of the Romanian Patriarchate]]<br />
<br />
==Organization==<br />
There are six [[metropolis|metropolia]] and ten [[archdiocese]]s in Romania, containing 13,925 [[priest]]s and [[deacon]]s. Almost 423 [[monasticism|monasteries]] exist inside the country for some 2,966 [[monk]]s and 5,174 [[nun]]s. Three diasporan metropolia and two diasporan dioceses function outside Romania proper. As of 2004, there are, inside Romania, fifteen theological universities where more than 10,000 students (some of them from Bessarabia, Bukovina, and Serbia) currently study for a doctoral degree. More than 14,500 churches exist in Romania for the Orthodox faithful; under Communism these churches began to be referred to as ''l&#259;ca&#351;e de cult'', the generic name for a building in which religious activities were held. As of 2002, almost 1000 of these were either in the process of being built or rebuilt.<br />
<br />
==Famous theologians==<br />
[[Image:Dumitru_Staniloae.jpg|thumb|right|200px|[[Dumitru Staniloae|Fr. Dumitru St&#259;niloae]]]]<br />
Father [[Dumitru Staniloae|Dumitru St&#259;niloae]] (1903-1993) was one of the greatest Orthodox theologians of the 20th century. His ''magnum opus'', aside from his ''Duhovnicesc'' ("deepest spiritual"), is the comprehensive collection, compiled over 45 years, known as the ''Romanian [[Philokalia]]''.<br />
<br />
==List of Patriarchs==<br />
* [[Miron (Cristea) of Romania|Miron]] (1925-1939)<br />
* [[Nicodim (Munteanu) of Romania|Nicodim]] (1939-1948)<br />
* [[Iustinian (Marina) of Romania|Iustinian]] (1948-1977)<br />
* [[Iustin (Moisescu) of Romania|Iustin]] (1977-1986)<br />
* [[Teoctist (Arapasu) of Romania|Teoctist]] (1986-2007)<br />
* see currently vacant<br />
<br />
==Structure of the Patriarchate==<br />
Metropolitan See of Muntenia and Dobrogea<br />
* Archdiocese of Bucharest<br />
* Archdiocese of Tomis<br />
* Archdiocese of Târgovişte<br />
* Diocese of Buzău<br />
* Diocese of Argeş and Muscel<br />
* Diocese of Dunărea de Jos<br />
* Diocese of Slobozia and Călăraşi<br />
* Diocese of Alexandria and Teleorman<br />
* Diocese of Giurgiu<br />
<br />
Metropolitan See of Moldova and Bucovina<br />
* Archdiocese of Iaşi<br />
* Archdiocese of Suceava and Rădăuţi<br />
* Diocese of Roman<br />
* Diocese of Huşi<br />
<br />
Metropolitan See of Transylvania (Ardeal)<br />
* Archdiocese of Sibiu<br />
* Diocese of Covasna and Harghita<br />
<br />
Metropolitan See of Cluj, Alba, Crişana and Maramureş<br />
* Archdiocese of Vad, Feleac, and Cluj<br />
* Archdiocese of Alba Iulia<br />
* Diocese of Oradea (including Bihor and Sălaj)<br />
* Diocese of Maramureş and Sătmar<br />
<br />
Metropolitan See of Oltenia<br />
* Archdiocese of Craiova<br />
* Diocese of Râmnic<br />
* Diocese of Severin and Strehaia<br />
<br />
Metropolitan See of Banat<br />
* Archdiocese of Timişoara<br />
* Diocese of Arad, Ienopole, and Hălmagiu<br />
* Diocese of Caransebeş<br />
* Romanian Orthodox Diocese in Hungary (Guila)<br />
<br />
Autonomous Metropolitan See of Bessarabia<br />
<br />
Romanian Orthodox Metropolitan See for Germany and Central Europe<br />
<br />
[[Romanian Orthodox Metropolitanate of Western and Southern Europe|Romanian Orthodox Metropolitan See for Western and Southern Europe]]<br />
<br />
Romanian Orthodox Archdiocese in America and Canada<br />
<br />
Romanian Orthodox Diocese of Dacia Felix (Serbia)<br />
<br />
==Romanian Saints==<br />
* [[Daniel the Hermit]]<br />
* [[Evangelicus of Tomis]]<br />
* [[Gherman of Dobrogea]]<br />
* [[John Cassian]]<br />
* [[John the New of Suceava]]<br />
* [[Sansala]]<br />
* [[Sava the Goth]]<br />
* [[Stephen the Great]]<br />
* [[List of Romanian Saints]]<br />
<br />
==Churches and Monasteries==<br />
*[[Humor Monastery (Bucovina, Romania)|Humor Monastery]]<br />
*[[Moldovita Monastery (Bucovina, Romania)|Moldoviţa Monastery]]<br />
*[[Putna Monastery (Bucovina, Romania)|Putna Monastery]]<br />
*[[Sucevita Monastery (Bucovina, Romania)|Suceviţa Monastery]]<br />
*[[Voronet Monastery (Bucovina, Romania)|Voroneţ Monastery]]<br />
<br />
{{churches}}<br />
<br />
==Source==<br />
*[http://en.wikipedia.org/w/index.php?title=Romanian_Orthodox_Church&oldid=9743171 Wikipedia:Romanian Orthodox Church] (as of Jan. 22, 2005) provided the initial form, but article has been significantly revised and expanded in the interim.<br />
<br />
==External links==<br />
*[http://www.patriarhia.ro/ The Romanian Patriarchate] (official site)<br />
*[http://www.crestinism-ortodox.ro/html_en/index.html Biserica Ortodoxa Romana] (in Romanian and English)<br />
*[http://www.biserica.org/Publicatii/2003/NoX/13_index.html Portal Ortodox Romanesc] (in Romanian)<br />
*[http://www.geocities.com/pr_razvan_ionescu/index_i.htm On Science and Faith: Romanian Orthodox Reflections] (in Romanian, French, and English)<br />
*[http://www.ortho-logia.com/ OrthoLogia]: Jurnal de apologetica Ortodoxa<br />
* [http://www.cnewa.org/ecc-bodypg.aspx?eccpageID=19&IndexView=toc Eastern Christian Churches: The Orthodox Church of Romania] by Ronald Roberson, a Roman Catholic priest and scholar<br />
*[[:Wikipedia:Romanian Orthodox Church|"Romanian Orthodox Church" at Wikipedia]]<br />
<br />
===Churches and Monasteries===<br />
*[http://www.golia.ro/ The Golia Monastery]<br />
<br />
===History===<br />
*[http://www.geocities.com/amadgearu/crestinism.html The Role played by the Christianity in the Genesis of the Romanian People]<br />
*[http://www.crestinism-ortodox.ro/html_en/01/1a_the_romanian_orthodox_church.html Romanian Orthodox Church - History]<br />
<br />
===Romanian Orthodoxy outside Romania===<br />
*[http://www.mitropolia-paris.ro/ Mitropolia Ortodox&#259; Român&#259; a Europei Occidentale &#351;i Meridionale] Romanian Orthodox Metropolitanate of Western and Southern Europe (in French, Spanish, and Romanian)<br />
*[http://www.mitropolia-ro.de/ Mitropolia Ortodox&#259; Român&#259; pentru Germania &#351;i Europa Central&#259;]: Romanian Orthodox Metropolitanate of Germany and Central Europe (in German and Romanian)<br />
*[http://www.egliseroumaine.com/noi-dvs/primire/primire.htm Romanian Church of Paris] (in Romanian and French)<br />
*[http://www.radur.homechoice.co.uk/roc.html Romanian Orthodox Church in London] (in Romanian and English)<br />
*[http://www.romarch.org/ Romanian Orthodox Archdiocese in America and Canada] (Church of Romania; in Romanian and English)<br />
*[http://www.roea.org/ Romanian Orthodox Episcopate of America] ([[OCA]])<br />
*[http://www.starlightsite.co.uk/keston/kns/2002/020410MO-01.htm MOLDOVA: Government Fails in Bessarabian Church Appeal]<br />
*[http://sim.law.uu.nl/SIM/CaseLaw/hof.nsf/0/75f3ea9f6eb9d125c1256b22002f59fb?OpenDocument Metropolitan Church of Bessarabia and Others v. Moldova]<br />
<br />
[[Category:Featured Articles]]<br />
[[Category:Jurisdictions|Romania]]<br />
<br />
[[ro:Biserica Ortodoxă Română]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=OrthodoxWiki:Trapeza&diff=45580OrthodoxWiki:Trapeza2007-02-16T07:12:58Z<p>Mariner: terminology</p>
<hr />
<div>In a monastery, a '''[[refectory|trapeza]]''' (or ''refectory''), is the dining hall where monks and pilgrims gather for food and conversation. The OrthodoxWiki trapeza serves as the main discussion point for our website. Please feel free to join in - ask anything, suggest an idea, make a comment. We're glad to have you here. For other, more specifically designated discussion pages, check out the [[OrthodoxWiki:Community Portal|Community Portal]]. [[Category:OrthodoxWiki]]<br />
<br />
* [[OrthodoxWiki:Trapeza/Archive 1|Archive 1]], Feb - Dec 2005 (formerly the [http://www.orthodoxwiki.org/index.php?title=OrthodoxWiki:Anything_Goes&oldid=22917 Anything Goes] page)<br />
* [[OrthodoxWiki:Trapeza/Archive 2|Archive 2]], Feb 2005 - Aug 2006 (formerly the [http://www.orthodoxwiki.org/index.php?title=OrthodoxWiki:Questions&oldid=37973 Questions] page)<br />
* [[OrthodoxWiki:Trapeza/Archive 2|Archive 3]], Oct 2005 - Aug 2006 (moved from [http://www.orthodoxwiki.org/index.php?title=Talk:Main_Page&oldid=37962 Talk:Main Page])<br />
<br />
<center><br />
{| style="border: solid 1px #aaaaaa"<br />
|'''[http://orthodoxwiki.org/index.php?title=OrthodoxWiki:Trapeza&action=edit&section=new Add new post]'''<br />
|}<br />
</center><br />
<br />
== Orthodox Dictionary ==<br />
<br />
English - Russian - Greek - Romanian - Finnish - Swedish<br />
-> http://www.ortodoksi.net/dict/search.php<br />
[[User:HAP|HAP]] 00:47, January 5, 2007 (PST)<br />
<br />
==Barnstar==<br />
'''Asserted:''' We need to have an OrthodoxWiki [[w:Wikipedia:Barnstars|barnstar]]. &mdash;[[User:ASDamick|<font size="3.5" color="green" face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">Dcn. Andrew</font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <small>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]]</small> 20:06, August 16, 2006 (CDT)<br />
:Go for it! — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
<br />
==Project Ideas==<br />
Check out the discussion of project ideas at [[OrthodoxWiki:Project Ideas]].<br />
<br />
==The Real Presence==<br />
<br />
How about a discussion of the real Presence according to Orthodoxy? It is hard to find good articles on this important topic online, and [[Eucharist]] is too brief in this regard. [[User:Willibald|Willibald]] 23:59, August 23, 2006 (CDT)<br />
<br />
==Interwiki==<br />
Hello, I would like to request someone to put in [[MediaWiki:Recentchangestext]] the relevant interwiki '''<nowiki>[[bg:Специални:Recentchanges]]</nowiki>''' to the bulgarian recent changes special page. Thanks.<br />
:P.S. And... I would like to make a proposal: [[:metawikipedia:DPLforum|this extension]] acts like a forum inside the wiki and is better for discussions. [[User:Gregg|Gregg]] 17:38, August 26, 2006 (CDT)<br />
:I've added the interwiki link and installed the forum extension. Haven't tested it out, but let's try it and see how it works. There's a sample forum [http://www.wikia.com/wiki/Forum:Index here]. — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
::More help about the forum can be found [http://www.wikia.com/wiki/Help:Forums here]. --[[User:Gregg|Gregg]] 00:59, August 31, 2006 (CDT)<br />
[[Category:OrthodoxWiki]]<br />
[[bg:Project:Трапеза]]<br />
<br />
== Language Boxes ==<br />
<br />
Anyone interested in porting over some of the language templates (the boxes that indicate user proficiency) from Wikipedia? It might be helpful in identifying people re: the various localizations. — [[User:FrJohn|<b>FrJohn</b>]] ([http://www.orthodoxwiki.org/User_talk:FrJohn&action=edit&section=new talk])<br />
<br />
:I have started to do just that. Here is my personal [[User:Hellenica/Babel|"Babel project"]] with some of the work I've been attempting. I suppose recent changes and my user contributions would also provide a similar look. I hope the progress is satisfactory. [[User:Hellenica|Hellenica]] 21:46, November 30, 2006 (PST)<br />
<br />
::I'm definitely liking these wikipedia imports, Hellenica. The language boxes are extremely useful (Spanish, anyone?), and the personal user ones are just fun.[[User:Gabriela|Gabriela]] 20:49, December 1, 2006 (PST)<br />
<br />
== Cathedral of St. Petersburg, Russia ==<br />
<br />
I've looked throughout the interweb and I simply can't find any place that says what the main cathedral of St. Petersburg is. Is it the Transfiguration? Kazan? I would think St. Isaac's would be "it" but non confirmation. Any help?<br />
<br />
~N<br />
<br />
*This may not be true today, but in the late Soviet days (1988, when I visited the city) when the present Partriarch Alexei was the diocesan bishop in, then, Leningrad he held services in Trinity Cathedral (the one recently damaged by fire) in the Alexander Nevesky Monastery, Lavra. Then, the Kazan Cathedral was a museum and St Issac's was closed. [[User:Wsk|Wsk]] 12:16, December 3, 2006 (PST)<br />
<br />
*It appears to be Kazansky cathedral, re-open in 1998: http://www.kazansky-spb.ru<br />
<br />
*Yes, the St. Petersburg Cathedral in honor of the Kazan' icon of the Mother God is the diocesan cathedral according to the Russian "Orthodox Encyclopedia" (http://ezh.sedmitza.ru/index.html?did=64, data up to 2004, with updates since then). The same is listed at the diocesan page on the "Drevo" online encyclopedia (http://drevo.pravbeseda.ru/index.php?id=607).<br />
<br />
==Romanian speakers: pls help ro.orthodoxwiki.org project==<br />
If you speak Romanian, please help also [http://ro.orthodoxwiki.org/ ro.orthodoxwiki.org] - Fr.Julian<br />
<br />
Dacă vorbiţi româneşte, nu ezitaţi să daţi o mână de ajutor şi proiectului ro: [http://ro.orthodoxwiki.org/ ro.orthodoxwiki.org] - p.iulian [[User:Inistea|Inistea]] 14:30, December 7, 2006 (PST)<br />
<br />
== WikEd editing tool ==<br />
<br />
I've recently been using the [http://en.wikipedia.org/wiki/User:Cacycle/wikEd WikEd tool] on Wikipedia, with success. The author says it should work on other wikis running the latest WikiMedia software, which I know we do. Can someone with more technical knowledge than I take a gander at the page and let me know if the tool would work here? Thanks. --[[User:Cholmes75|cholmes75]] 08:13, December 20, 2006 (PST)<br />
<br />
: I just installed it (using the instructions on the page linked above), and it works just fine. For now, just paste the entire code into your User:username/monobook.js page. I don't see any reason why we can't make a template, as they have on en.wikipedia, but someone with more Wiki experience (and probably more authorization, possibly [[User:FrJohn|FrJohn]]) needs to make that happen. --[[User:Basil|Basil]] 06:37, January 5, 2007 (PST)<br />
<br />
== Orthodox Understanding of the the date of the Last Supper ==<br />
<br />
I understnad that most Orthodox theologians, as do I, follow the Gospel of John and do not consider the Last Supper a Passover Meal. If I understand correctly, one of the consequences of this understanding is the fact that leavened bread is used in the Eucharist in the Orthodox church. Are there other consequences, results, etc. of this understanding? It seems to me that the Synoptics agree with John, but have been misinterpreted.<br />
<br />
I am writing an article on the date of the Last Supper, i.e., was it the Passover Meal (night beginning Nisan 15)or was it the night before (night beginning Nisan 14)? Apart from, or maybe along with, textual consideradions, the way the early Greek-speaking church understood the Supper must, it seems to me, be taken into consideration.<br />
<br />
Not using unleavened bread points in that direction. Are there other things? I would be interested in orientation in this general area. <br />
<br />
Note: I am 81, Ph.D. from Vanderbilt in 1963 in Biblical Studies, and speak English, Spanish and French. I would appreciate knowing about any relevant articles in any of these languages.<br />
<br />
Thanks for any help. James M. Beaty<br />
<br />
Hows does one use the talk page to reply to another user? Thanks.<br />
<br />
== Uncategorized Images ==<br />
<br />
Hello,<br />
I was wondering why in the uncategorized picture section of OrthodoxWiki there is pictures of the Pope? He does not relate to the studies or teaching of Orthodoxy ( At least not to my knowledge ). I know that there have been talks to try and create a greater friendship with the catholics and the Pope. But I still do not think there should be a picture of him on a Orthodox site. I am only 18 and I'm still trying to understand my religion more and I think people might get the wrong impression if they see the Pope on the OrthodoxWiki site. Am I wrong to ask this? Because on a earlier post I noticed that Dcn. Andrew said "OrthodoxWiki is dedicated to Orthodox Christianity." Thanks.<br />
<br />
P.S.<br />
This is a great website and I learn allot from it.<br />
<br />
== When does a hierarch begin his tenure? ==<br />
<br />
According to the canons of the Orthodox Church, at which point does a hierarch ascend his cathedra? That is, if he is elected by the flock of his diocese/metropolia/autonomous Church (where such elections are provided for) is he already considered to occupy his see? Or, will he assume his post only after his election is confirmed by the hierarchal superiors? Or esle, will he do so only after the enthronement ceremony (where such is provided for)? In different lists of hierarchs I have seen different dates marking the beginning of their tenure.<br />
<br />
I thank You for Your attention and ask, if possible, to advise Church texts to confirm this point.<br />
<br />
== terminology ==<br />
<br />
The term "Oriental Orthodox" is problematic, since it seems like a euphemism designed to avoid the term "Monophysite." The word "Oriental" really means "Eastern" so the term does not really distinguish the two sides of the debate. Also, the use of the word "Orthodox" implies an acceptance of the Orthodoxy of the non-Chalcedonians, which has still not been agreed upon by a consensus within the (Chalcedonian) Orthodox Church. I know that the term "Monophysite" is considered offensive by the non-Chalcedonians. Unfortunately the term "Miaphysite," coined by some to replace it, is a neologism that just doesn't work in the original Greek (would "miagamous" do as a replacement for "monogamous"?) and, in my opinion, serves to obscure the real ground of difference that still seems to separate the two sides. Since OrthodoxWiki is supposed to have a "mainstream Chalcedonian bias," wouldn't the terms "Chalcedonian" and "non-Chalcedonian" or "anti-Chalcedonian" be more appropriate?</div>Marinerhttps://orthodoxwiki.org/index.php?title=John_the_Merciful&diff=45579John the Merciful2007-02-16T06:59:05Z<p>Mariner: Updated Sources section, and moved discussion of mistakes regarding his veneration by Non-Chalcedonians to Sources section.</p>
<hr />
<div>[[Image:StJohntheMerciful.jpg|right|frame|St. John the Merciful]]<br />
Our father among the saints '''John the Merciful''' was [[patriarch]] of Alexandria in the early 7th century. He gained his epithet from his unstinting generosity in distributing the vast wealth of the [[patriarchate]] of Alexandria to the poor and afflicted. The main source for his biography is a Life written by Leontius of Neapolis in Cyprus. John is commemorated in the Orthodox Church on [[November 12]].<br />
<br />
==Early life and consecration as patriarch==<br />
John was born in Amathus on Cyprus c. 550 to the patrician Epiphanius, a governor of the island. He married and had children, but was a widower when he was called to become patriarch of Alexandria on the recommendation of his friend, the city's imperial prefect Nicetas. The [[Council of Chalcedon|Chalcedonian]] see of Alexandria had been vacant since the death in 609 of Theodore during the capture of the city by Nicetas. In 611 John assumed the throne, becoming the fifth Chalcedonian bishop of Alexandria to bear that name.<br />
<br />
==Almsgiving==<br />
John was remarkable for his almsgiving or mercy (''eleemosyne'' in Greek, hence his title ''Eleemon''). To someone who was astounded at his generosity he recounted a vision he had seen in his youth in which Compassion appeared to him as a beautiful maiden and told him that she was the eldest daughter of God. The patriarchate of Alexandria had at its disposal immense wealth in both money and commercial enterprises, including shipping, and John put it all at the disposal of the poor. He was not only liberal with the resources of his see, but with his own goods. In one incident in his life he felt remorseful for accepting a richly-embroidered blanket as a gift and was unable to sleep until he sold it and gave the proceeds to the poor. He also made himself available to anyone who had a petition, grievance, or request. His generosity did draw censure at times. In one case one of his aides noticed that someone was abusing the distribution of goods in John's very presence, returning several times in different guises, but when he mentioned this John replied that it might be Christ in disguise. In another case he came to loggerheads with his friend Nicetas when the latter, concerned to contribute to Emperor Heraclius' war effort against the Persians, tried to appropriate some of the church's wealth to that end, an attempt which John firmly resisted and which ended in Nicetas' apology.<br />
<br />
His care was not limited to his own flock in Alexandria, but extended to the people of Palestine in their sufferings during the Persian invasion and sack of Jerusalem. John sent convoys of essential supplies to Palestine and welcomed many refugees to Alexandria.<br />
<br />
==Spiritual activity and relations to Non-Chalcedonians==<br />
John took care of spiritual as well as bodily nourishment and in meals and other gatherings in the patriarchal palace would only converse on the Scriptures or other spiritual topics. He also patronized the learned wanderers St. [[Sophronius of Jerusalem|Sophronius]], future patriarch of Jerusalem, and [[John Moschus]], author of the ''[[Leimonarion]]'' (Spiritual Meadow).<br />
<br />
John has been considered an example of religious tolerance during the divisive Christological disputes of Late Antiquity, but the evidence for this is mostly negative, as he is not presented in his Life as using violence to impose Chalcedonian Orthodoxy. It is clear from his Life that he was a firm supporter of Chalcedonian doctrine and that he used the theological ability of men such as Sophronius and John Moschus to defend and promote it. As a result of his efforts the number of Chalcedonian churches in the city increased ten-fold during his reign, according to his Life.<br />
<br />
==Departure from Alexandria and death==<br />
John voiced opposition to Heraclius' early attempts at promoting [[monoenergism]] as a compromise solution to the schism over Chalcedon, but did not participate in the major controversies that soon developed. He was forced to flee Alexandria by the Persian invasion of Egypt in 619. Returning to Cyprus, he died soon thereafter. A few years later much of John's work of reconciliation with the Non-Chalcedonians of Egypt was undone by the violent persecution instituted by Cyrus, who combined both imperial and ecclesiastical authority as dual prefect and patriarch of Alexandria.<br />
<br />
==Sources==<br />
*The Life by Leontius along with several interpolations from other sources can be found in Dawes and Baynes, ''Three Byzantine Saints'' (Crestwood, NY: 1977).<br />
*A good recent summary can be found in the new Synaxarion written by Hieromonk Macarius of [[Simonopetra]], Christopher Hookway (trans.) ''The Synaxarion: The Lives of the Saints of the Orthodox Church: Volume 2: November, December'' (Ormylia Greece 1999) under the entry for November 12.<br />
*John's relations with non-Chalcedonians are treated briefly in John Meyendorff ''Imperial Unity and Christian Divisions: The Church 450-680 A.D.'' (Crestwood NY 1989). Meyendorff's statement that John is venerated as a saint by the Coptic and Ethiopian Churches seems to be a confusion with John IV, Coptic Pope of Alexandria of the late 7th century, also surnamed the "Merciful" but presented as a staunch opponent of Chalcedonian Christology (see the ''Coptic Encyclopedia'').<br />
*The most recent scholarly study of [[Leontius of Neapolis]], the author of the main Life of John, is Vincent Deroche, ''Études sur Léontios de Néapolis,'' (Uppsala 1995).<br />
*Online, entries can be found on Wikipedia at [[Wikipedia:St. John the Merciful|St. John the Merciful]] and on the Catholic Encyclopedia under [http://www.newadvent.org/cathen/08486a.htm St. John the Almsgiver].<br />
<br />
[[Category:Bishops]]<br />
[[Category:Featured Articles]]<br />
[[Category:Saints]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=John_the_Merciful&diff=45578John the Merciful2007-02-16T06:50:48Z<p>Mariner: Corrected section on John's relation to non-Chalcedonians, based on my own research.</p>
<hr />
<div>[[Image:StJohntheMerciful.jpg|right|frame|St. John the Merciful]]<br />
Our father among the saints '''John the Merciful''' was [[patriarch]] of Alexandria in the early 7th century. He gained his epithet from his unstinting generosity in distributing the vast wealth of the [[patriarchate]] of Alexandria to the poor and afflicted. The main source for his biography is a Life written by Leontius of Neapolis in Cyprus. John is commemorated in the Orthodox Church on [[November 12]].<br />
<br />
==Early life and consecration as patriarch==<br />
John was born in Amathus on Cyprus c. 550 to the patrician Epiphanius, a governor of the island. He married and had children, but was a widower when he was called to become patriarch of Alexandria on the recommendation of his friend, the city's imperial prefect Nicetas. The [[Council of Chalcedon|Chalcedonian]] see of Alexandria had been vacant since the death in 609 of Theodore during the capture of the city by Nicetas. In 611 John assumed the throne, becoming the fifth Chalcedonian bishop of Alexandria to bear that name.<br />
<br />
==Almsgiving==<br />
John was remarkable for his almsgiving or mercy (''eleemosyne'' in Greek, hence his title ''Eleemon''). To someone who was astounded at his generosity he recounted a vision he had seen in his youth in which Compassion appeared to him as a beautiful maiden and told him that she was the eldest daughter of God. The patriarchate of Alexandria had at its disposal immense wealth in both money and commercial enterprises, including shipping, and John put it all at the disposal of the poor. He was not only liberal with the resources of his see, but with his own goods. In one incident in his life he felt remorseful for accepting a richly-embroidered blanket as a gift and was unable to sleep until he sold it and gave the proceeds to the poor. He also made himself available to anyone who had a petition, grievance, or request. His generosity did draw censure at times. In one case one of his aides noticed that someone was abusing the distribution of goods in John's very presence, returning several times in different guises, but when he mentioned this John replied that it might be Christ in disguise. In another case he came to loggerheads with his friend Nicetas when the latter, concerned to contribute to Emperor Heraclius' war effort against the Persians, tried to appropriate some of the church's wealth to that end, an attempt which John firmly resisted and which ended in Nicetas' apology.<br />
<br />
His care was not limited to his own flock in Alexandria, but extended to the people of Palestine in their sufferings during the Persian invasion and sack of Jerusalem. John sent convoys of essential supplies to Palestine and welcomed many refugees to Alexandria.<br />
<br />
==Spiritual activity and relations to Non-Chalcedonians==<br />
John took care of spiritual as well as bodily nourishment and in meals and other gatherings in the patriarchal palace would only converse on the Scriptures or other spiritual topics. He also patronized the learned wanderers St. [[Sophronius of Jerusalem|Sophronius]], future patriarch of Jerusalem, and [[John Moschus]], author of the ''[[Leimonarion]]'' (Spiritual Meadow).<br />
<br />
John has been considered an example of religious tolerance during the divisive Christological disputes of Late Antiquity, but the evidence for this is mostly negative, as he is not presented in his Life as using violence to impose Chalcedonian Orthodoxy. The belief that he is venerated as a saint in the [[Church of Alexandria (Coptic)|Coptic]] and [[Church of Ethiopia|Ethiopian]] churches seems to be mistaken. It is clear from his Life that he was a firm supporter of Chalcedonian doctrine and that he used the theological ability of men such as Sophronius and John Moschus to defend and promote it. As a result of his efforts the number of Chalcedonian churches in the city increased ten-fold during his reign, according to his Life.<br />
<br />
==Departure from Alexandria and death==<br />
John voiced opposition to Heraclius' early attempts at promoting [[monoenergism]] as a compromise solution to the schism over Chalcedon, but did not participate in the major controversies that soon developed. He was forced to flee Alexandria by the Persian invasion of Egypt in 619. Returning to Cyprus, he died soon thereafter. A few years later much of John's work of reconciliation with the Non-Chalcedonians of Egypt was undone by the violent persecution instituted by Cyrus, who combined both imperial and ecclesiastical authority as dual prefect and patriarch of Alexandria.<br />
<br />
==Sources==<br />
*The Life by Leontius along with several interpolations from other sources can be found in Dawes and Baynes, ''Three Byzantine Saints'' (Crestwood, NY: 1977).<br />
*A good recent summary can be found in the new Synaxarion written by Hieromonk Macarius of Simonopetra, Christopher Hookway (trans.) ''The Synaxarion: The Lives of the Saints of the Orthodox Church: Volume 2: November, December'' (Ormylia Greece 1999) under the entry for November 12.<br />
*John's relations with non-Chalcedonians are treated briefly in John Meyendorff ''Imperial Unity and Christian Divisions: The Church 450-680 A.D.'' (Crestwood NY 1989).<br />
*Online, entries can be found on Wikipedia at [[Wikipedia:St. John the Merciful|St. John the Merciful]] and on the Catholic Encyclopedia under [http://www.newadvent.org/cathen/08486a.htm St. John the Almsgiver].<br />
<br />
[[Category:Bishops]]<br />
[[Category:Featured Articles]]<br />
[[Category:Saints]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=John_the_Merciful&diff=22414John the Merciful2005-12-04T04:57:59Z<p>Mariner: </p>
<hr />
<div>[[Image:StJohntheMerciful.jpg]]<br />
<br />
Our father among the saints John the Merciful was [[bishop]] of [[Alexandria]] in the early 7th century. He gained his epithet from his unstinting generosity in distributing the vast wealth of the [[patriarchate]] of [[Alexandria]] to the poor and afflicted. The main source for his biography is a Life written by Leontius of Neapolis in [[Cyprus]]. John is commemorated in the Orthodox Church on [[November 12]].<br />
==Early Life and Consecration as Patriarch==<br />
John was born in Amathus on [[Cyprus]] c. 550 to the patrician Epiphanius, a governor of the island. He married and had children, but was a widower when he was called to become [[patriarch]] of [[Alexandria]] on the recommendation of his friend, the city's imperial prefect Nicetas. The [[Chalcedonian]] see of Alexandria had been vacant since the death in 609 of Theodore during the capture of the city by Nicetas leading forces of the rebel [[Heraclius]] against the emperor Phocas. In 611 John assumed the throne, the fifth Chalcedonian bishop of Alexandria to bear that name.<br />
==Almsgiving==<br />
John was remarkable for his almsgiving or mercy (eleemosyne in Greek, hence his title "Eleemon"). To someone who was astounded at his generosity he recounted a vision he had seen in his youth in which Compassion appeared to him as a beautiful maiden and told him that she was the eldest daughter of God. The [[patriarchate]] of [[Alexandria]] had at its disposal immense wealth in both money and commercial enterprises, including shipping, and John put it all at the disposal of the poor. He was not only liberal with the resources of his see, but with his own goods. In one incident in his life he felt remorseful for accepting a richly-embroidered blanket as a gift and was unable to sleep until he sold it and gave the proceeds to the poor. He also made himself available to anyone who had a petition, grievance, or request. His generosity did draw censure at times. In one case one of his aides noticed that someone was abusing the distribution of goods in John's very presence, returning several times in different guises, but when he mentioned this John replied that it might be Christ in disguise. In another case he came to loggerheads with his friend Nicetas when the latter, concerned to contribute to Emperor [[Heraclius]]' war effort against the Persians, tried to appropriate some of the church's wealth to that end, an attempt which John firmly resisted and which ended in Nicetas' apology.<br />
<br />
His care was not limited to his own flock in [[Alexandria]], but extended to the people of Palestine in their sufferings during the Persian invasion and sack of [[Jerusalem]]. John sent convoys of essential supplies to Palestine and welcomed many refugees to [[Alexandria]].<br />
==Spiritual activity and relations to non-Chalcedonians==<br />
John took care of spiritual as well as bodily nourishment and in meals and other gatherings in the patriarchal palace would only converse on the Scriptures or other spiritual topics. He also patronized the learned wanderers St. [[Sophronius]], future patriarch of [[Jerusalem]], and [[John Moschus]], author of the Leimonarion (Spiritual Meadow).<br />
<br />
John stood out in his time for his meekness and tolerance toward [[non-Chalcedonians]] and is actually venerated as a saint in the [[Coptic]] and [[Ethiopian]] churches. Despite his eschewal of violence he was a firm supporter of [[Chalcedonian]] doctrine and used the theological ability of men such as [[Sophronius]] and [[John Moschus]] in defending and promoting it. As a result of his mix of gentleness and persuasion, the number of Chalcedonians in the city increased ten-fold during his reign, according to his Life.<br />
==Departure from Alexandria and death==<br />
John voiced opposition to [[Heraclius]]' early attempts at promoting [[monoenergism]] as a compromise solution to the schism over [[Chalcedon]], but did not participate in the major controversies that soon developed. He was forced to flee [[Alexandria]] by the Persian invasion of Egypt in 619. Returning to Cyprus, he died soon thereafter. A few years later much of John's work of reconciliation with the [[non-Chalcedonians]] of Egypt was undone by the violent persecution instituted by Cyrus, who combined both imperial and ecclesiastical authority as dual prefect and patriarch of [[Alexandria]].<br />
<br />
==Sources==<br />
The Life by Leontius along with several interpolations from other sources can be found in Dawes and Baynes, ''Three Byzantine Saints'' (Crestwood NY 1977). A good recent summary can be found in the new Synaxarion written by Hieromonk Macarius of Simonopetra, Christopher Hookway (trans.) ''The Synaxarion: The Lives of the Saints of the Orthodox Church: Volume 2: November, December'' (Ormylia Greece 1999) under the entry for November 12. John's relations with non-Chalcedonians are treated briefly in John Meyendorff ''Imperial Unity and Christian Divisions: The Church 450-680 A.D.'' (Crestwood NY 1989). Online, entries can be found on Wikipedia at [[Wikipedia:St. John the Merciful|St. John the Merciful]] and on the Catholic Encyclopedia under [http://www.newadvent.org/cathen/08486a.htm St. John the Almsgiver].<br />
<br />
The image used in this article is from the [http://www.iconograms.org/ Iconograms] web site of the Department of Internet Ministries of the [http://www.goarch.org/ Greek Orthodox Archdiocese of America].<br />
<br />
[[Category:Saints]]<br />
[[Category:Bishops]]</div>Marinerhttps://orthodoxwiki.org/index.php?title=John_the_Merciful&diff=22413John the Merciful2005-12-04T04:48:41Z<p>Mariner: </p>
<hr />
<div>[[Image:StJohntheMerciful.jpg]]<br />
<br />
Our father among the saints John the Merciful was [[bishop]] of [[Alexandria]] in the early 7th century. He gained his epithet from his unstinting generosity in distributing the vast wealth of the [[patriarchate]] of [[Alexandria]] to the poor and afflicted. The main source for his biography is a Life written by Leontius of Neapolis in [[Cyprus]].<br />
==Early Life and Consecration as Patriarch==<br />
John was born in Amathus on [[Cyprus]] c. 550 to the patrician Epiphanius, a governor of the island. He married and had children, but was a widower when he was called to become [[patriarch]] of [[Alexandria]] on the recommendation of his friend, the city's imperial prefect Nicetas. The [[Chalcedonian]] see of Alexandria had been vacant since the death in 609 of Theodore during the capture of the city by Nicetas leading forces of the rebel [[Heraclius]] against the emperor Phocas. In 611 John assumed the throne, the fifth Chalcedonian bishop of Alexandria to bear that name.<br />
==Almsgiving==<br />
John was remarkable for his almsgiving or mercy (eleemosyne in Greek, hence his title "Eleemon"). To someone who was astounded at his generosity he recounted a vision he had seen in his youth in which Compassion appeared to him as a beautiful maiden and told him that she was the eldest daughter of God. The [[patriarchate]] of [[Alexandria]] had at its disposal immense wealth in both money and commercial enterprises, including shipping, and John put it all at the disposal of the poor. He was not only liberal with the resources of his see, but with his own goods. In one incident in his life he felt remorseful for accepting a richly-embroidered blanket as a gift and was unable to sleep until he sold it and gave the proceeds to the poor. He also made himself available to anyone who had a petition, grievance, or request. His generosity did draw censure at times. In one case one of his aides noticed that someone was abusing the distribution of goods in John's very presence, returning several times in different guises, but when he mentioned this John replied that it might be Christ in disguise. In another case he came to loggerheads with his friend Nicetas when the latter, concerned to contribute to Emperor [[Heraclius]]' war effort against the Persians, tried to appropriate some of the church's wealth to that end, an attempt which John firmly resisted and which ended in Nicetas' apology.<br />
<br />
His care was not limited to his own flock in [[Alexandria]], but extended to the people of Palestine in their sufferings during the Persian invasion and sack of [[Jerusalem]]. John sent convoys of essential supplies to Palestine and welcomed many refugees to [[Alexandria]].<br />
==Spiritual activity and relations to non-Chalcedonians==<br />
John took care of spiritual as well as bodily nourishment and in meals and other gatherings in the patriarchal palace would only converse on the Scriptures or other spiritual topics. He also patronized the learned wanderers St. [[Sophronius]], future patriarch of [[Jerusalem]], and [[John Moschus]], author of the Leimonarion (Spiritual Meadow).<br />
<br />
John stood out in his time for his meekness and tolerance toward [[non-Chalcedonians]] and is actually venerated as a saint in the [[Coptic]] and [[Ethiopian]] churches. Despite his eschewal of violence he was a firm supporter of [[Chalcedonian]] doctrine and used the theological ability of men such as [[Sophronius]] and [[John Moschus]] in defending and promoting it. As a result of his mix of gentleness and persuasion, the number of Chalcedonians in the city increased ten-fold during his reign, according to his Life.<br />
==Departure from Alexandria and death==<br />
John voiced opposition to [[Heraclius]]' early attempts at promoting [[monoenergism]] as a compromise solution to the schism over [[Chalcedon]], but did not participate in the major controversies that soon developed. He was forced to flee [[Alexandria]] by the Persian invasion of Egypt in 619. Returning to Cyprus, he died soon thereafter. A few years later much of John's work of reconciliation with the [[non-Chalcedonians]] of Egypt was undone by the violent persecution instituted by Cyrus, who combined both imperial and ecclesiastical authority as dual prefect and patriarch of [[Alexandria]].<br />
<br />
John is commemorated in the Orthodox Church on November 12.<br />
==Sources==<br />
The Life by Leontius along with several interpolations from other sources can be found in Dawes and Baynes, ''Three Byzantine Saints'' (Crestwood NY 1977). A good recent summary can be found in the new Synaxarion written by Hieromonk Macarius of Simonopetra, Christopher Hookway (trans.) ''The Synaxarion: The Lives of the Saints of the Orthodox Church: Volume 2: November, December'' (Ormylia Greece 1999) under the entry for November 12. John's relations with non-Chalcedonians are treated briefly in John Meyendorff ''Imperial Unity and Christian Divisions: The Church 450-680 A.D.'' (Crestwood NY 1989). Online, entries can be found on Wikipedia at [[Wikipedia:St. John the Merciful|St. John the Merciful]] and on the Catholic Encyclopedia under [http://www.newadvent.org/cathen/08486a.htm St. John the Almsgiver].<br />
<br />
The image used in this article is from the [http://www.iconograms.org/ Iconograms] web site of the Department of Internet Ministries of the [http://www.goarch.org/ Greek Orthodox Archdiocese of America].</div>Marinerhttps://orthodoxwiki.org/index.php?title=John_the_Merciful&diff=22412John the Merciful2005-12-04T04:47:25Z<p>Mariner: </p>
<hr />
<div>[[Image:StJohntheMerciful.jpg]]<br />
<br />
Our father among the saints John the Merciful was [[bishop]] of [[Alexandria]] in the early 7th century. He gained his epithet from his unstinting generosity in distributing the vast wealth of the [[patriarchate]] of [[Alexandria]] to the poor and afflicted. The main source for his biography is a Life written by Leontius of Neapolis in [[Cyprus]].<br />
==Early Life and Consecration as Patriarch==<br />
John was born in Amathus on [[Cyprus]] c. 550 to the patrician Epiphanius, a governor of the island. He married and had children, but was a widower when he was called to become [[patriarch]] of [[Alexandria]] on the recommendation of his friend, the city's imperial prefect Nicetas. The [[Chalcedonian]] see of Alexandria had been vacant since the death in 609 of Theodore during the capture of the city by Nicetas leading forces of the rebel [[Heraclius]] against the emperor Phocas. In 611 John assumed the throne, the fifth Chalcedonian bishop of Alexandria to bear that name.<br />
==Almsgiving==<br />
John was remarkable for his almsgiving or mercy (eleemosyne in Greek, hence his title "Eleemon"). To someone who was astounded at his generosity he recounted a vision he had seen in his youth in which Compassion appeared to him as a beautiful maiden and told him that she was the eldest daughter of God. The [[patriarchate]] of [[Alexandria]] had at its disposal immense wealth in both money and commercial enterprises, including shipping, and John put it all at the disposal of the poor. He was not only liberal with the resources of his see, but with his own goods. In one incident in his life he felt remorseful for accepting a richly-embroidered blanket as a gift and was unable to sleep until he sold it and gave the proceeds to the poor. He also made himself available to anyone who had a petition, grievance, or request. His generosity did draw censure at times. In one case one of his aides noticed that someone was bilking the distribution of goods in John's very presence, returning several times in different disguises, but when he mentioned this John replied that it might be Christ returning again and again. In another case he came to loggerheads with his friend Nicetas when the latter, concerned to contribute to Emperor [[Heraclius]]' war effort against the Persians, tried to appropriate some of the church's wealth to that end, an attempt which John firmly resisted and which ended in Nicetas' apology.<br />
<br />
His care was not limited to his own flock in [[Alexandria]], but extended to the people of Palestine in their sufferings during the Persian invasion and sack of [[Jerusalem]]. John sent convoys of essential supplies to Palestine and welcomed many refugees to [[Alexandria]].<br />
==Spiritual activity and relations to non-Chalcedonians==<br />
John took care of spiritual as well as bodily nourishment and in meals and other gatherings in the patriarchal palace would only converse on the Scriptures or other spiritual topics. He also patronized the learned wanderers St. [[Sophronius]], future patriarch of [[Jerusalem]], and [[John Moschus]], author of the Leimonarion (Spiritual Meadow).<br />
<br />
John stood out in his time for his meekness and tolerance toward [[non-Chalcedonians]] and is actually venerated as a saint in the [[Coptic]] and [[Ethiopian]] churches. Despite his eschewal of violence he was a firm supporter of [[Chalcedonian]] doctrine and used the theological ability of men such as [[Sophronius]] and [[John Moschus]] in defending and promoting it. As a result of his mix of gentleness and persuasion, the number of Chalcedonians in the city increased ten-fold during his reign, according to his Life.<br />
==Departure from Alexandria and death==<br />
John voiced opposition to [[Heraclius]]' early attempts at promoting [[monoenergism]] as a compromise solution to the schism over [[Chalcedon]], but did not participate in the major controversies that soon developed. He was forced to flee [[Alexandria]] by the Persian invasion of Egypt in 619. Returning to Cyprus, he died soon thereafter. A few years later much of John's work of reconciliation with the [[non-Chalcedonians]] of Egypt was undone by the violent persecution instituted by Cyrus, who combined both imperial and ecclesiastical authority as dual prefect and patriarch of [[Alexandria]].<br />
<br />
John is commemorated in the Orthodox Church on November 12.<br />
==Sources==<br />
The Life by Leontius along with several interpolations from other sources can be found in Dawes and Baynes, ''Three Byzantine Saints'' (Crestwood NY 1977). A good recent summary can be found in the new Synaxarion written by Hieromonk Macarius of Simonopetra, Christopher Hookway (trans.) ''The Synaxarion: The Lives of the Saints of the Orthodox Church: Volume 2: November, December'' (Ormylia Greece 1999) under the entry for November 12. John's relations with non-Chalcedonians are treated briefly in John Meyendorff ''Imperial Unity and Christian Divisions: The Church 450-680 A.D.'' (Crestwood NY 1989). Online, entries can be found on Wikipedia at [[Wikipedia:St. John the Merciful|St. John the Merciful]] and on the Catholic Encyclopedia under [http://www.newadvent.org/cathen/08486a.htm St. John the Almsgiver].<br />
<br />
The image used in this article is from the [http://www.iconograms.org/ Iconograms] web site of the Department of Internet Ministries of the [http://www.goarch.org/ Greek Orthodox Archdiocese of America].</div>Marinerhttps://orthodoxwiki.org/index.php?title=John_the_Merciful&diff=22411John the Merciful2005-12-04T04:46:47Z<p>Mariner: Life of St. John V of Alexandria, "the Merciful"</p>
<hr />
<div>[[Image:StJohntheMerciful.jpg]]<br />
<br />
Our father among the saints John the Merciful was [[bishop]] of [[Alexandria]] in the early 7th century. He gained his epithet from his unstinting generosity in distributing the vast wealth of the [[patriarchate]] of [[Alexandria]] to the poor and afflicted. The main source for his biography is a Life written by Leontius of Neapolis in [[Cyprus]].<br />
==Early Life and Consecration as Patriarch==<br />
John was born in Amathus on [[Cyprus]] c. 550 to the patrician Epiphanius, a governor of the island. He married and had children, but was a widower when he was called to become [[patriarch]] of [[Alexandria]] on the recommendation of his friend, the city's imperial prefect Nicetas. The [[Chalcedonian]] see of Alexandria had been vacant since the death in 609 of Theodore during the capture of the city by Nicetas leading forces of the rebel [[Heraclius]] against the emperor Phocas. In 611 John assumed the throne, the fifth Chalcedonian bishop of Alexandria to bear that name.<br />
==Almsgiving==<br />
John was remarkable for his almsgiving or mercy (eleemosyne in Greek, hence his title "Eleemon"). To someone who was astounded at his generosity he recounted a vision he had seen in his youth in which Compassion appeared to him as a beautiful maiden and told him that she was the eldest daughter of God. The [[patriarchate]] of [[Alexandria]] had at its disposal immense wealth in both money and commercial enterprises, including shipping, and John put it all at the disposal of the poor. He was not only liberal with the resources of his see, but with his own goods. In one incident in his life he felt remorseful for accepting a richly-embroidered blanket as a gift and was unable to sleep until he sold it and gave the proceeds to the poor. He also made himself available to anyone who had a petition, grievance, or request. His generosity did draw censure at times. In one case one of his aides noticed that someone was bilking the distribution of goods in John's very presence, returning several times in different disguises, but when he mentioned this John replied that it might be Christ returning again and again. In another case he came to loggerheads with his friend Nicetas when the latter, concerned to contribute to Emperor [[Heraclius]]' war effort against the Persians, tried to appropriate some of the church's wealth to that end, an attempt which John firmly resisted and which ended in Nicetas' apology.<br />
<br />
His care was not limited to his own flock in [[Alexandria]], but extended to the people of Palestine in their sufferings during the Persian invasion and sack of [[Jerusalem]]. John sent convoys of essential supplies to Palestine and welcomed many refugees to [[Alexandria]].<br />
==Spiritual activity and relations to non-Chalcedonians==<br />
John took care of spiritual as well as bodily nourishment and in meals and other gatherings in the patriarchal palace would only converse on the Scriptures or other spiritual topics. He also patronized the learned wanderers St. [[Sophronius]], future patriarch of [[Jerusalem]], and [[John Moschus]], author of the Leimonarion (Spiritual Meadow).<br />
<br />
John stood out in his time for his meekness and tolerance toward [[non-Chalcedonians]] and is actually venerated as a saint in the [[Coptic]] and [[Ethiopian]] churches. Despite his eschewal of violence he was a firm supporter of [[Chalcedonian]] doctrine and used the theological ability of men such as [[Sophronius]] and [[John Moschus]] in defending and promoting it. As a result of his mix of gentleness and persuasion, the number of Chalcedonians in the city increased ten-fold during his reign, according to his Life.<br />
==Flight to Cyprus and death==<br />
John voiced opposition to [[Heraclius]]' early attempts at promoting [[monoenergism]] as a compromise solution to the schism over [[Chalcedon]], but did not participate in the major controversies that soon developed. He was forced to flee [[Alexandria]] by the Persian invasion of Egypt in 619. Returning to Cyprus, he died soon thereafter. A few years later much of John's work of reconciliation with the [[non-Chalcedonians]] of Egypt was undone by the violent persecution instituted by Cyrus, who combined both imperial and ecclesiastical authority as dual prefect and patriarch of [[Alexandria]].<br />
<br />
John is commemorated in the Orthodox Church on November 12.<br />
==Sources==<br />
The Life by Leontius along with several interpolations from other sources can be found in Dawes and Baynes, ''Three Byzantine Saints'' (Crestwood NY 1977). A good recent summary can be found in the new Synaxarion written by Hieromonk Macarius of Simonopetra, Christopher Hookway (trans.) ''The Synaxarion: The Lives of the Saints of the Orthodox Church: Volume 2: November, December'' (Ormylia Greece 1999) under the entry for November 12. John's relations with non-Chalcedonians are treated briefly in John Meyendorff ''Imperial Unity and Christian Divisions: The Church 450-680 A.D.'' (Crestwood NY 1989). Online, entries can be found on Wikipedia at [[Wikipedia:St. John the Merciful|St. John the Merciful]] and on the Catholic Encyclopedia under [http://www.newadvent.org/cathen/08486a.htm St. John the Almsgiver].<br />
<br />
The image used in this article is from the [http://www.iconograms.org/ Iconograms] web site of the Department of Internet Ministries of the [http://www.goarch.org/ Greek Orthodox Archdiocese of America].</div>Marinerhttps://orthodoxwiki.org/index.php?title=File:StJohntheMerciful.jpg&diff=22410File:StJohntheMerciful.jpg2005-12-04T04:35:16Z<p>Mariner: </p>
<hr />
<div></div>Mariner