сряда, 29 февруари 2012 г.

Св. Евдокия

Menologium Graecorum (Thesaurus monumentorum ecclesiasticorum et historicorum. Canisius, 1725 (410-520))


Acta Sanctorum, Martius 1


Menologium Byzantinum. Albani, 1727
Същото в PG CXVII, 331-334


Assemani, Calendaria

вторник, 28 февруари 2012 г.

св. Йоан Касиан


PL XLIX, 9-48. Parisiis, 1846


Assemani, Calendaria


Menaeum Graecum Februarii. En Venetia, 1845

неделя, 26 февруари 2012 г.

Прокопий Декаполит и Василий Изповедник

Annibalis Albani Menologium Graecorum. Urbini, 1727


C. Baronii Martyrologium Romanum (p. 87). Parisiis, 1645


Acta Sanctorum Februarius, III (p. 686). 1658

св. Порфирий, епископ на Газа

Marci Diaconi Vita Porphyrii. PL LXV, 1211-1254. intra moenia Parisina, 1864



The first church built in Gaza itself was the work of St. Irenion (d. 393) whose feast is 16 December. He was succeeded by Aeneas, and later by St. Porphyry (395-420), the true restorer of Christianity in Gaza. This holy bishop first sent Marcus, his deacon and historian, to Constantinople to obtain an order to close the pagan temples. The Christians then scarcely numbered 200 in Gaza; though the rest of the empire was gradually abandoning its idols, Gaza was stubborn in its opposition to Christianity. The decree was granted by the emperor, and the temples closed, with the exception of the Marneion, the temple sacred to Zeus Marnas, which had replaced that of Dagon. There was no great change, however, in the sentiments of the people; so St. Porphyry decided to strike a decisive blow. He went himself to Constantinople during the winter of 401-402 and obtained from Arcadius a decree for the destruction of the pagan temples, which Cynegius, a special imperial envoy, executed in May, 402. Eight temples, those of Aphrodite, Hecate, the Sun, Apollo, Core, Fortune, the Heroeion, and even the Marneion, were either pulled down or burnt. Simultaneously soldiers visited every house, seizing and burning the idols and books of magic. On the ruins of the Marneion was erected, at the expense of the empress, a large church called the Eudoxiana in her honour, and dedicated 14 April, 407. Paganism had thus ceased to exist officially.


петък, 24 февруари 2012 г.

св. Тарасий, Константинополски патриарх

Theophanis Chronographia. Bonnae, 1839 (p. 709-713)
PG CVIII, 927-928 (Parisiis, 1863)


Tou en agiois patros emōn Theophanou Chronographia. Venetiis, 1729


PG XCVIII, 1431-1432. Intra moenia Parisina, 1865

четвъртък, 23 февруари 2012 г.

Намиране главата на св. Йоан Кръстител

Iosephi Antiquitates Iudaicae XVIII, V, 2.
Flavii Iosephi iudaei opera omnia. Lipsiae, 1850


G.S. Assemani. Kalendaria Ecclesiae universae t. VI. Romae, 1755


His burial-place has been fixed by an old tradition at Sebaste (Samaria). But if there be any truth in Josephus's assertion, that John was put to death at Machaerus, it is hard to understand why he was buried so far from the Herodian fortress. Still, it is quite possible that, at a later date unknown to us, his sacred remains were carried to Sebaste. At any rate, about the middle of the fourth century, his tomb was there honoured, as we are informed on the testimony of Rufinus and Theodoretus. These authors add that the shrine was desecrated under Julian the Apostate (c. A.D. 362), the bones being partly burned. A portion of the rescued relics were carried to Jerusalem, then to Alexandria; and there, on 27 May, 395, these relics were laid in the gorgeous basilica just dedicated to the Precursor on the site of the once famous temple of Serapis. The tomb at Sebaste continued, nevertheless, to be visited by pious pilgrims, and St. Jerome bears witness to the miracles there wrought. Perhaps some of the relics had been brought back to Sebaste. Other portions at different times found their way to many sanctuaries of the Christian world, and long is the list of the churches claiming possession of some part of the precious treasure. What became of the head of the Precursor is difficult to determine. Nicephorus (I, ix) and Metaphrastes say Herodias had it buried in the fortress of Machaerus; others insist that it was interred in Herod's palace at Jerusalem; there it was found during the reign of Constantine, and thence secretly taken to Emesa, in Phoenicia, where it was concealed, the place remaining unknown for years, until it was manifested by revelation in 453. In the many and discordant relations concerning this relic, unfortunately much uncertainty prevails; their discrepancies in almost every point render the problem so intricate as to baffle solution. This signal relic, in whole or in part, is claimed by several churches, among them Amiens, Nemours, St-Jean d'Angeli (France), S. Silvestro in Capite (Rome).



Rufinus of Aquileia (c. 345-411 C.E.) was born to noble and wealthy parents and received his education in Rome where he became close friends with Jerome. Around the year 402 C.E., Aquileia came under threat of the Goths, and Chromatius, bishop of Aquileia during that time, asked Rufinus to translate Eusebius' (c. 265-340 C.E.) Church History (c. 325 C.E.) to help divert the people's mind from their danger. Rufinus agreed and published an abridged translation of the original in 402 C.E. adding his own continuation bringing the history up to the year 395 C.E. In book 11, chapter 28, we find a reference to the despoiled tomb of John the Baptist:

Rufinus of Aquileia, Historia Ecclesiastica, II.28
PL XXI. Parisiis, 1849

Interestingly, members of the Topkapi Palace in Istanbul, Turkey claim to have John the Baptist's arm relic encased in gold within a 12th century relic box inside the Palace.

Like Rufinus, Sozomen (c. 375-447 C.E.), a Byzantine church historian, uses the earlier work of Eusebius as a basis for his own. In 443 C.E., Sozomen published an abridgment of Ecclesiastical History covering the period from 323 to 439 C.E. In chapter twenty-one of his work, he relates that in 392 C.E. the head of John the Baptist was discovered:

Hermeiou Sōzomenou Ekklēsiastikē historia. Oxonii, 1860

Marcellinus (c. ?-534 C.E.) was one of the lessor literary figures of late antiquity and little is known about his life. It appears from our sources that under Justin I (c. 518-527 C.E.) Marcellinus was chancellor to Justinian. The only surviving work of Marcellinus is his chronicle (Annales) that continues the work of Jerome from 379 to 518 C.E., later updated to 534 C.E. He composed it in Constantinople and closely follows the language and style utilized by Jerome. Marcellinus' entry for 1 September 452 to 31 August 453 records:

John, the herald of the Lord and his baptizer, revealed his head, which at an unspeakably horrible demand, Herodias had once accepted after it had been cut from his shoulders and placed on a dish, and buried far from his headless body; he revealed his head to two eastern monks entering Jerusalem to celebrate the resurrection of Christ the Lord, so that when they reached the place where the former king Herod lived they were advised to search around and dig the ground up faithfully. So while they were journeying back to their own places, carrying in their rough saddle-bag the head they had discovered by faith, a certain potter from the city of Emesa, fleeing from the poverty which threatened him daily, showed himself to them as a companion. While, in ignorance, he was carrying the sack entrusted to him with the sacred head, he was admonished in the night by him whose head he was carrying, and fleeing both his companions he made off. He entered the city of Emesa immediately with his holy and light burden, and as long as he lived there he venerated the head of Christ's herald. At his death, he handed it over in a jar to his sister, put away and sealed just as it was. Next a certain Eustochius, who was secretly a priest of the Arian faith, unworthily obtained this great treasure and dispensed to the rabble, as if it were purely his own, the grace of which Christ the Lord bestows on his inconstant people through John the Baptist. When his wickedness was detected he was driven out of the city of Emesa. Afterwards this cave, in which the head of the most blessed John was set in an urn and reburied underground, became the abode of certain monks. Finally, while the priest and head of the monastery, Marcellus, was living a faultless life in that cave, blessed John, the herald of Christ, revealed himself and his head to Marcellus and showed that it was buried here, conspicuous by its many miracles. It is agreed therefore that this venerable head was found by the foresaid priest Marcellus while Uranius was bishop of the city mentioned. This was on the twenty-forth day of February in the consulship of Vincomalus and Opilio, in the middle of Lent, and the ruling emperors were in fact Valentinian and Marcian.


сряда, 22 февруари 2012 г.

св. Поликарп, епископ Смирненски

St. Irenaei Contra omnes haereses III 3,4.
A. Stieren ed., Lipsiae 1848


G.S. Assemani. Kalendaria Ecclesiae universae t. VI. Romae, 1755


Святой апостол от 70-ти Андроник и его помощница в апостольских трудах святая Юния были родственниками апостола Павла. Они много потрудились, проповедуя Евангелие язычникам, о чем упоминает апостол Павел в Послании к Римлянам: «Приветствуйте Андроника и Юнию, сродников моих и узников со мною, прославившихся между Апостолами и прежде меня еще уверовавших во Христа» (Рим. 16, 7). Святой Андроник был рукоположен во епископа Паннонии, но проповедь его и святой Юнии распространилась и в другие страны, далеко за пределы его епархии. Трудами святых Андроника и Юнии утверждалась Церковь Христова, язычники обращались к Богопознанию, многие языческие капища прекратили свое существование, вместо них возникали христианские храмы. Из службы в честь этих святых известно, что они мученически пострадали за Имя Христово.
В V веке, при императорах Аркадии и Гонории, их святые мощи были обретены в предместье Константинополя вместе с мощами других мучеников «иже во Евгениевых» (память 22 февраля).
Благочестивому клирику Николаю Каллиграфу было откровение о том, что среди этих 17 мучеников находятся также мощи святого апостола Андроника. Впоследствии на этом месте был построен величественный храм.



Acta sanctorvm Maii XVI-XVIII, 1685

вторник, 21 февруари 2012 г.

св. Евстатий Антиохийски

de Eustathio episcopo Antiocheno et confessori Notitia. PG, XVIII, 609-612. Lutetiae Parisiorum, 1837


Joannis Chrysostomi Opera Omnia t. II. Venetiis, 1780


Philostorgii Cappadocis libri XII a Photio patriarcha in Epitomen contracti (II,7). Lugduni, 1643

понеделник, 20 февруари 2012 г.

cв. Лъв, епископ Катански

Свети Лъв бил родом от Равена. Той бил син на знатни и благочестиви родители и получил добро образование.

Лъв преминал всички степени на свещенството. Той бил избран за епископ на град Катана, който се намирал близо до известния вулкан Етна. Като епископ св. Лъв се проявил със своето изключително милосърдие: грижел се за сираците, вдовиците, бедните, болните, странниците. Той усърдно проповядвал и поучавал своето паство на закона Господен. За високите си добродетели и възвишен духовен живот той бил удостоен с чудотворна сила. Неговото чудотворство било известно и в императорския дворец.
В дълбока старост св. Лъв Катански се преставил в Господа и бил погребан в църквата на света мъченица Луция.



Annibalis Albani Menologium Graecorum. Urbini, 1727

неделя, 19 февруари 2012 г.

Неделя Месопустна

Егда хощеши приити, суд праведный сотворити, / Судие праведнейший, на престоле славы Твоея седяй, / река огненная пред Твое судилище ужасающая влечет всех, / предстоящим Тебе небесным силам, / человеком же судимым страхом, якоже кождо содела: / тогда нас пощади, и части Христе сподоби спасаемых, яко благоутробен, / верою молим Тя.

Книги разгнутся, явлена будут деяния человеков, / пред нестерпимым судилищем: / возшумит же юдоль вся страшным скрежетанием плача, / вся видящи согрешившия, / вечнующим мукам, судом праведным Твоим отпущаемыя, / и бездельно плачущия Щедре. / Темже Тя молим Блаже: / пощади нас поющих Тя, / едине Многомилостиве.

Возгласят трубы, и истощатся гробы, / и воскреснет человеческое все естество трепещущее, / добрая содеявшии, в радости радуются, / чающе мзду восприяти: / согрешившии же трепещут, люте рыдающе, / в муку посылаеми, и от избранных разлучаеми. / Господи славы, ущедри нас яко Благий, / и части сподоби возлюбивших Тя.

Плачу и рыдаю, / егда в чувство прииму огнь вечный, / тьму кромешную, и тартар, лютый червь, / скрежет же паки зубный и непрестанный, / болезнь имущу быти без меры согрешившим, / и Тебе преблагаго нравом лукавым прогневавшим, / от нихже един и первый есмь аз окаянный, / но Судие, милостию Твоею спаси мя, / яко благоутробен.

Егда поставятся престоли и отверзутся книги, / и Бог на суде сядет, / о кий страх тогда ангелом предстоящим в страсе, / и реце огненней влекущей! / Что сотворим тогда во многих гресех повиннии человецы? / Егда же услышим зовуща Его, благословенныя Отца в Царство, / грешныя же отсылающа в муку. / Кто потерпит страшнаго онаго изречения? / Но едине Человеколюбче Спасе, Царю веков, / прежде даже кончина не приспеет, / покаянием обратив, помилуй мя.

Господни разумевше заповеди, тако поживем: / алчущия напитаим, жаждущия напоим, нагия облечем, / странныя введем, болящия и в темнице сущия посетим. / Да речет и к нам хотяй судити всей земли: / приидите благословеннии Отца Моего, / наследуйте уготованное вам Царствие.

Под кров Твой Владычице, / вси земнороднии прибегающе вопием Ти: / Богородице упование наше, / избави ны от безмерных прегрешений, / и спаси души наша.

Увы мне мрачная душе, / доколе от злых не отреваешися? / Доколе унынием слезиши? / Что не помышляеши о страшном часе смерти? / Что не трепещиши вся страшнаго судища Спасова? / Убо что отвещаеши? / Или что отречеши? / Дела твоя предстоят на обличение твое, / деяния обличают клевещуща. / Прочее о душе, время наста: / тецы, предвари, верою возопий: / согреших Господи, согреших Ти, / но вем Человеколюбче благоутробие Твое, Пастырю добрый, / да не разлучиши мене одесную Тебе предстояния, / великия ради милости Твоея.

Безневестная Дево, / Яже Бога неизреченно заченши плотию, / Мати Бога Вышняго, / Твоих рабов мольбы приими, Всенепорочная, / всем подающи очищение прегрешений, / ныне наша моления приемлющи, / моли спастися всем нам.


cвв. апостоли Архип и Филимон и света Апфия

Novum Testamentum Graece et Latine. Desiderius Erasmus. Brylinger, 1700


Constitutiones Apostolorum. P.A. de Lagarde, Lipsiae Londinii, 1862