Kurs Diskussion:Orthodoxes Hagiologion/Synaxarion/17. Februar

Sinaxar 17 Februarie

Teodor Tiron

În această lună, ziua a şaptesprezecea, pomenirea sfântului marelui mucenic Teodor Tiron.

• In diesem Monat, dem siebzehnten Tag, dem Gedenken an den Heiligen des großen Märtyrers Theodore Tiron.

Sfântul Mucenic Teodor TironAcest sfânt mucenic a trăit pe vremea împăraţilor Maximian şi Maximin şi era de fel din mitropolia Amasiei, din satul ce se cheamă Himialon. Fiind încorporat de curând în oastea tironilor şi făcând parte din ceata prepozitului Vringa, a fost chemat de acesta la cercetare şi a mărturisit că Hristos este Dumnezeu, batjocorind idolii elinilor ca pe nişte statui neînsufleţite şi lucruri făcute de mâinile omeneşti. Dându-i-se vreme să se gândească mai bine, el nu a cheltuit aceea vreme în nelucrare, ci a săvârşit o faptă cât se poate de mare. A ars cu foc statuia aceleia pe care elinii o socoteau mama idolilor. Drept aceea, fiind prins şi mărturisind că el singur a fost cel care a dat foc statuii, a fost chinuit în felurite chipuri; şi fiind băgat într-un cuptor aprins şi-a primit sfârşitul acolo. Şi se face pomenirea lui în sfânta sa mănăstire ce este în Torachia, în sâmbăta dintâi a Postului Mare, când a săvârşit el o minune deosebită şi a izbăvit poporul ortodox de mâncarea din animalele junghiate idolilor.

• Der heilige Märtyrer Theodore TironDieser heilige Märtyrer lebte in der Zeit der Kaiser Maximian und Maximinus und stammte ebenfalls aus der Metropole Amaziah im Dorf Himialon. Kürzlich in die Armee der Tyrannen aufgenommen und Teil der Menge des Provost Vringa, wurde er von ihm zur Erforschung berufen und gestand, dass Christus Gott ist, und verspottete die Götzenbilder der Griechen als leblose Statuen und Dinge, die von Menschenhand gemacht wurden. Er gab sich Zeit zum Nachdenken und verbrachte diese Zeit nicht im Leerlauf, sondern beging eine so große Tat wie möglich. Er verbrannte die Statue desjenigen, den die Hellenen als Mutter der Götzen betrachteten. Als er gefangen wurde und gestand, dass er allein derjenige war, der die Statue in Brand setzte, wurde er auf verschiedene Weise gequält; und in einen brennenden Ofen gestellt, endete es dort. Und sein Gedenken wird in seinem heiligen Kloster in Torachia am ersten Samstag der Fastenzeit gemacht, als er ein besonderes Wunder vollbrachte und das orthodoxe Volk von der Nahrung der von Götzen geschlachteten Tiere befreite.

http://www.calendar-ortodox.ro/luna/februarie/februarie17.htm

--Methodios (Diskussion) 16:24, 17. Feb. 2021 (CET)

Minunea colivei, săvârşită de Sf. Teodor Tiron

La 50 de ani după moartea Sfântului Teodor, împăratul Iulian Apostatul (361-363), dorind să-i batjocorească pe creştini, a dat ordin guvernatorului oraşului Constantinopol să stropească toate proviziile din pieţele de alimente cu sângele jertfit idolilor, în prima săptămână a Postului Mare. Sf. Teodor, apărându-i în vis Arhiepiscopului Eudoxie, i-a poruncit acestuia să-i anunţe pe creştini să nu cumpere nimeni nimic din piaţă, ci mai degrabă să mănânce grâu fiert cu miere (coliva).

• 50 Jahre nach dem Tod des heiligen Theodore befahl Kaiser Julian der Apostat (361-363), der Christen verspotten wollte, dem Gouverneur von Konstantinopel, alle Vorräte auf den Lebensmittelmärkten mit dem Blut zu besprühen, das in der ersten Fastenwoche den Götzen geopfert wurde Groß. St. Theodore, der Erzbischof Eudoxia in einem Traum verteidigte, befahl ihm, den Christen zu sagen, sie sollten nichts vom Markt kaufen, sondern mit Honig gekochten Weizen (Käfig) essen.

În amintirea acestei întâmplări minunate, biserica ortodoxă sărbătoreşte anual pe Sf. Mare Mucenic Teodor Tiron, în prima sâmbătă a Postului Mare. Vinerea seara, la Sfânta Liturghie a Darurilor Înainte Sfinţite, după rugăciunea din amvon, se cântă Canonul Sf. Mare Mucenic Teodor, compus de Sf. Ioan al Damascului.

• In Erinnerung an dieses wunderbare Ereignis feiert die orthodoxe Kirche jährlich am ersten Samstag der Fastenzeit den Heiligen Märtyrer Theodore Tiron. Am Freitagabend wird bei der heiligen Messe der Allerheiligsten nach dem Gebet auf der Kanzel der Kanon des Heiligen Großen Märtyrers Theodore gesungen, der vom heiligen Johannes von Damaskus komponiert wurde.

După aceasta, se sfinţeşte coliva şi se împarte credincioşilor. Această sărbătoare a Sf. Mare Mucenic Teodor în prima sâmbătă a Postului Mare, a fost rânduită pe vremea Patriarhul Nectarie al Constantinopolului (381-397).

• Danach wird der Käfig geheiligt und an die Gläubigen verteilt. Dieses Fest des Heiligen Großen Märtyrers Theodore am ersten Samstag der Fastenzeit wurde während der Zeit des Patriarchen Nektarius von Konstantinopel (381-397) geweiht.

http://www.calendar-ortodox.ro/luna/februarie/februarie17.htm

--Methodios (Diskussion) 16:24, 17. Feb. 2021 (CET)

Sfintei Mariamna, sora sfântului Filip apostolul

Tot în această zi, pomenirea sfintei Mariamna, sora sfântului Filip apostolul.

• Auch an diesem Tag das Gedenken an die heilige Mariamna, die Schwester des heiligen Philippus des Apostels.

După înălţarea Mântuitorului nostru Iisus Hristos, sfântul Filip găsindu-se la Ierapole cu Vartolomeu şi Mariamna, sora lui, pentru că propovăduiau acolo cuvântul lui Hristos, a fost spânzurat. Şi în timp ce se săvârşea, a rugat pe Dumnezeu, şi antipatrul şi poporul ce era sub ascultarea lui au fost scufundaţi în pământ. Iar ceilalţi, temându-se, s-au rugat de sfântul Vartolomeu şi de sfânta Mariamna, care şi ei se găseau spânzuraţi, ca să nu fie scufundaţi şi ei. Atunci sfântul Vartolomeu şi Mariamna s-au rugat sfântului Filip şi nu i-a mai prăpădit, ci încă pe cei ce erau scufundaţi i-a scos afară. Iar pe antipatru şi pe Ehidna, femeia lui, i-au lăsat dedesubt. Atunci Vartolomeu şi Mariamna au fost sloboziţi. Vartolomeu s-a dus de aici în India, unde fiind răstignit şi-a dat sfârşitul; iar Mariamna, mergând la Licaonia a propovăduit acolo cuvântul lui Hristos şi făcând pe mulţi să se boteze, s-a săvârşit în pace.

• Nach der Himmelfahrt unseres Erlösers Jesus Christus wurde der heilige Philippus, der mit Bartholomäus und Mariamna in Hierapolis war, gehängt, weil sie dort das Wort Christi predigten. Und als er betete, betete er zu Gott, und der Antipater und die Menschen unter seinem Gehorsam wurden in die Erde versenkt. Und die anderen beteten aus Angst zu St. Bartholomäus und St. Mariamna, die ebenfalls gehängt wurden, damit auch sie nicht versenkt würden. Dann beteten St. Bartholomäus und Mariamna zu St. Philip und er zerstörte sie nicht, aber er brachte immer noch diejenigen heraus, die untergetaucht waren. Und sie ließen den Antipater und Ehidna, seine Frau, unten. Dann wurden Bartholomäus und Mariamna freigelassen. Bartholomäus ging von hier nach Indien, wo er gekreuzigt wurde und starb; und Mariamna, die nach Lycaonia ging, dort das Wort Christi predigte und viele taufen ließ, wurde in Frieden gemacht.

http://www.calendar-ortodox.ro/luna/februarie/februarie17.htm

--Methodios (Diskussion) 16:23, 17. Feb. 2021 (CET)

Auxiviu, episcopul Solonului din Cipru

Tot în această zi, pomenirea preacuviosului părintelui nostru Auxiviu (sau Auxiniu), episcopul Solonului din Cipru.

• Auch an diesem Tag das Gedenken an unseren frommen Pater Auxiviu (oder Auxinius), Bischof von Solon in Zypern.

Sf. Auxiviu s-a născut la Roma, într-o familie înstărită. A crescut împreună cu fratele său Tempstagoras şi de mic şi-a dezvăluit talentele remarcabile, studiind foarte uşor ştiinţele antice în şcolile din Roma. Dar părinţii săi doreau ca fiul lor să se căsătorească. Auzind acestea, tânărul a fugit de-acasă mergând spre est.

• Der heilige Auxius wurde in Rom in eine wohlhabende Familie geboren. Er wuchs mit seinem Bruder Tempstagoras auf und zeigte als Kind seine bemerkenswerten Talente, indem er leicht die alten Wissenschaften in den Schulen von Rom studierte. Aber seine Eltern wollten, dass ihr Sohn heiratet. Als der junge Mann das hörte, rannte er von zu Hause weg und ging nach Osten.

Când a ajuns în Cipru, s-a stabilit la Limnits, nu departe de oraşul Soli, unde, prin mila Domnului sfântul i-a întâlnit pe Sfântul Apostol şi Evanghelist Marcu (prăznuit în zilele de 27 septembrie, 30 octombrie, 4 ianuarie şi 25 aprilie), care propovăduia Cuvântul lui Dumnezeu Cipru. Sf. Marcu l-a numit pe Auxiviu episcop în Soli, iar el s-a îndreptat spre Alexandria pentru a duce mai departe învăţăturile creştine.

• Als er in Zypern ankam, ließ er sich in Limnits unweit der Stadt Soli nieder, wo er durch die Gnade des Herrn den Heiligen Apostel und Evangelisten Mark traf (gefeiert am 27. September, 30. Oktober, 4. Januar und 25. April) ), der Zypern das Wort Gottes predigte. Der heilige Markus ernannte Auxius zum Bischof von Soli und ging nach Alexandria, um die christlichen Lehren fortzusetzen.

Sf. Auxiviu s-a dus spre porţile de vest ale oraşului şi s-a stabilit lângă templul păgân al lui Zeus. Încetul cu încetul a reuşit să-i convertească la creştinism, atât pe preotul păgân local cât şi pe alţi închinători la idoli de acolo. Odată, Sf. Iraclid (prăznuit în 17 septembrie) a venit la Sf. Auxiviu. Acesta fusese sfinţit episcop în Cipru mai înainte de către Sf. Marcu şi venise să se consulte cu Sf. Auxiviu cum să propovăduiască Evanghelia lui Hristos.

• Der heilige Auxius ging zu den westlichen Toren der Stadt und ließ sich in der Nähe des heidnischen Zeustempels nieder. Allmählich gelang es ihm, sowohl den örtlichen heidnischen Priester als auch andere Götzenanbeter zum Christentum zu konvertieren. Einmal kam der heilige Heraklid (gefeiert am 17. September) nach St. Auxius. Er war zuvor von Markus zum Bischof in Zypern geweiht worden und hatte sich mit dem hl. Auxius beraten, wie man das Evangelium Christi predigt.

Într-o zi, Sf. Auxiviu se afla într-o piaţă unde a început să vorbească oamenilor despre Hristos. Mulţi văzând semnele şi minunile pe care le făcea sfântul, credeau în Hristos. Printre cei convertiţi, cei mai mulţi erau ţărani din satele învecinate. Un bărbat numit Auxiniu a rămas cu sfântul şi l-a slujit până la sfârşitul vieţii sale.

• Eines Tages war der heilige Auxius auf einem Platz, wo er anfing, mit Menschen über Christus zu sprechen. Viele, die die Zeichen und Wunder sahen, die der Heilige tat, glaubten an Christus. Unter den Konvertiten waren die meisten Bauern aus benachbarten Dörfern. Ein Mann namens Auxinius blieb bei dem Heiligen und diente ihm bis zum Ende seines Lebens.

După un timp, fratele Sfântului Auxiviu, Tempstagoras, a venit la Roma, unde a fost creştinat împreună cu soţia, a devenit preot şi a slujit într-una din bisericile de-acolo. Sf. Auxiniu şi-a călăuzit dioceza timp de 50 de ani şi a murit în pace în anul 102, lăsându-l pe discipolul său Auxiniu în scaunul episcopal.

• Nach einiger Zeit kam der Bruder des heiligen Auxius, Tempstagoras, nach Rom, wo er mit seiner Frau getauft wurde, Priester wurde und in einer der dortigen Kirchen diente. Der heilige Auxinius leitete seine Diözese 50 Jahre lang und starb 102 in Frieden. Sein Schüler Auxinius blieb im Bischofssitz.

http://www.calendar-ortodox.ro/luna/februarie/februarie17.htm

--Methodios (Diskussion) 16:25, 17. Feb. 2021 (CET)

Teostirict

Tot în această zi, pomenirea preacuviosului părintelui nostru Teostirict.

• Auch an diesem Tag das Gedenken an unseren frommen Pater Teostirict.

Sfântului Mina Calicheladul

Tot în această zi, aflarea sfintelor moaşte ale sfântului Mina Calicheladul (adică cel cu bun glas).

• Auch an diesem Tag die Entdeckung der heiligen Reliquien der Heiligen Mina Calicheladul (dh der mit einer guten Stimme).

Pe vremea iubitorului de Dumnezeu împărat Marcian, fericitul Mina s-a arătat într-o noapte unui om cu numele Filomat, care făcea parte din şcoala aşa-zisă a canaţilor, spunându-i că el este Mina Calicheladul, cel ascuns sub pământ, spre partea mării, unde se afla marginea cetăţii, şi i-a arătat chiar cu degetul lui, unde era locul acela. Deci, iubitorul de Dumnezeu Filomat, sculându-se mai de dimineaţă ca de obicei, a spus cu de-amănuntul visul prietenului său Marian Numeriu, şi acesta l-a spus împăratului, care îndată a trimis ostaşi la locul arătat. Aceştia săpând în grabă, au aflat un sicriu de fier înlăuntru căruia erau moaştele sfântului; iar pe sicriu erau şi litere scrise, arătând anii de când s-au pus acolo sfintele moaşte. Şi socotind anii, au aflat că trecuseră de atunci patru sute de ani. Pentru aceasta tot poporul a slăvit pe Dumnezeu.

• In der Zeit des liebenden Gotteskaisers Marcian erschien die glückliche Mina eines Nachts einem Mann namens Filomat, der Teil der sogenannten Kantatenschule war, und sagte ihm, er sei Mina Calicheladul, die unter der Erde verborgene. in Richtung Meer, wo sich der Rand der Stadt befand, und er zeigte mit dem Finger auf diesen Ort. So erzählte der Liebhaber Gottes Filomat, der früher als gewöhnlich aufstand, ausführlich den Traum seines Freundes Marian Numeriu, und er erzählte es dem Kaiser, der sofort Soldaten an den gezeigten Ort schickte. Als sie eilten, fanden sie einen eisernen Sarg mit den Reliquien des Heiligen darin; und auf den Sarg wurden Briefe geschrieben, die die Jahre zeigten, seit die heiligen Reliquien dort platziert wurden. Und als sie die Jahre zählten, erfuhren sie, dass seitdem vierhundert Jahre vergangen waren. Dafür haben alle Menschen Gott verherrlicht.

http://www.calendar-ortodox.ro/luna/februarie/februarie17.htm

--Methodios (Diskussion) 16:26, 17. Feb. 2021 (CET)

Salaman

Tot în această zi, pomenirea cuviosului părintelui nostru Salaman.

• Auch an diesem Tag das Gedenken an unseren frommen Vater Salaman.

Acest cuvios era de fel din cetatea Persana, care se afla la apus de râul Eufrat, fiind aşezată chiar pe ţărmul râului. Îmbrăţişând viaţa monahală şi găsind o căsuţă într-un sat, care se afla pe malul celălalt al râului, sfântul s-a zidit de viu în ea, nelăsând nici uşă nici fereastră. O singură dată pe an săpând pe sub pământ o mică deschizătură, primea pe acolo hrană. Nu a vorbit niciodată cu vreun om, ci trăia numai lui Dumnezeu şi sieşi. Cei din cetatea din care se trăgea cuviosul, trecând râul în timpul nopţii, l-au luat cu ei în cetate, fără ca el să se împotrivească dar fără să meargă cu plăcere. După câteva zile însă, cei din satul de peste râu, trecând şi ei râul în timpul nopţii, l-au luat cu ei fără să se împotrivească, dar nici să meargă de bunăvoie. Iar episcopul cetăţii în care l-au adus, voind să-i dea darul preoţiei şi dărâmând o parte din căsuţa în care cuviosul stătea zidit, a intrat înăuntru. După ce l-a hirotonit preot şi sfântul nu a rostit nimic, nici nu a dat vreun răspuns la întrebările lui, a plecat, poruncind să fie zidit din nou zidul căsuţei care fusese dărâmat. Deci, cuviosul Salaman trăind în toată înfrânarea şi sihăstria, în toată cugetarea la cele înalte şi în linişte, a bineplăcut lui Dumnezeu şi s-a săvârşit în pace, făcându-se izvor de multe minuni după moarte.

• Dieser fromme Mann stammte ebenfalls aus der persischen Stadt, die westlich des Euphrat lag und direkt am Ufer des Flusses lag. Der Heilige umarmte das Klosterleben und fand ein Haus in einem Dorf auf der anderen Seite des Flusses. Er baute sich lebendig darin auf und ließ weder Tür noch Fenster zurück. Einmal im Jahr grub er eine kleine Öffnung in den Boden und erhielt dort Essen. Er sprach nie mit einem Mann, sondern lebte nur zu Gott und zu sich selbst. Diejenigen in der Stadt, aus der der fromme Mann kam und nachts den Fluss überquerte, nahmen ihn mit in die Stadt, ohne dass er sich widersetzte, aber ohne vor Vergnügen zu gehen. Nach ein paar Tagen jedoch nahmen die Leute aus dem Dorf auf der anderen Seite des Flusses, die nachts den Fluss überquerten, ihn ohne Widerstand mit, gingen aber nicht freiwillig. Und der Bischof der Stadt, in die sie ihn gebracht hatten, wollte ihm das Geschenk des Priestertums geben und einen Teil des Hauses abreißen, in dem der fromme Mann gebaut war, und ging hinein. Nachdem der Priester ihn ordiniert hatte und der Heilige nichts sagte oder keine Antwort auf seine Fragen gab, ging er und befahl, die Mauer des abgerissenen Hauses wieder aufzubauen. So freute sich der fromme Salaman, der in aller Zurückhaltung und Einsiedelei lebte, in aller Betrachtung des Hohen und Stillen, an Gott und trat in Frieden auf und wurde nach dem Tod zur Quelle vieler Wunder.

http://www.calendar-ortodox.ro/luna/februarie/februarie17.htm

--Methodios (Diskussion) 16:26, 17. Feb. 2021 (CET)

Marcian şi Pulcheria

Tot în această zi, pomenirea binecredincioşilor şi pururea pomeniţilor împăraţi Marcian şi Pulcheria.

• Auch an diesem Tag das Gedenken an die Gläubigen und die immer in Erinnerung gebliebenen Kaiser Marcian und Pulcheria.

Teodor Vizantiul (în Melitina)

Tot în această zi, pomenirea sfântului noului mucenic Teodor Vizantiul, care a mărturisit în Melitina, la anul 1795, când prin sugrumare s-a săvârşit.

• Ebenfalls an diesem Tag das Gedenken an den Heiligen des neuen Märtyrers Teodor Vizantiul, der 1795 in Melitina gestand, als er erwürgt wurde.

Sfântul Nou Mucenic Teodor s-a născut în 1774 în Neocorion, lângă Constantinopol, din părinţi evlavioşi. El a muncit în palatul sultanului şi acolo s-a convertit la islamism.

• Der Heilige Neue Märtyrer Theodore wurde 1774 in Neocorion bei Konstantinopel als Sohn frommer Eltern geboren. Er arbeitete im Sultanpalast und konvertierte dort zum Islam.

O dată cu izbucnirea unei epidemii de ciumă în Constantinopol, şi-a dat seama de gravitatea faptei sale şi s-a întors la creştinism. Sf. Teodor a plecat la Kios şi apoi, la Militina, unde l-a mărturisit pe Hristos în faţa autorităţilor musulmane, fiind închis, torturat şi spânzurat de turci în anul 1795.

• Mit dem Ausbruch einer Pest in Konstantinopel erkannte er die Ernsthaftigkeit seiner Tat und kehrte zum Christentum zurück. Der heilige Theodore ging nach Chios und dann in die Miliz, wo er den muslimischen Behörden Christus gestand und 1795 von den Türken inhaftiert, gefoltert und gehängt wurde.

Cu ale lor sfinte rugăciuni, Doamne, miluieşte-ne şi ne mântuieşte pe noi. Amin.

• Herr, erbarme dich unserer heiligen Gebete und rette uns mit ihren heiligen Gebeten. Amen.

http://www.calendar-ortodox.ro/luna/februarie/februarie17.htm

--Methodios (Diskussion) 11:44, 17. Feb. 2021 (CET)

Orthpedia

17. Februar

(1. März im Schaltjahr) 2. März nach dem Neuen Stil

Theodor der Tyrone.jpg

Heilige

• Hl. Großmärtyrer THEODOR der Tyrone
• Erhebung d. Gebeine des Märtyrers MENNAS von Alexandria
• Hl. MARIAMNE, Schwester des Apostels Philipp
• Hl. AUXIBIOS, Bischof von Soli auf Zypern
• Hl. THEODOSIOS der Bulgare und sein Schüler Hl. ROMANOS, Mönche
• Hl. THEODOR der Schweiger vom Kiewer Höhlenkloster
• Hl. HERMOGENES, Patriarch von Moskau und ganz Russland
• Hieromrt. MICHAEL und PAUL, die Priester
• Hl. Märt Nonne MARIA.
• Neumärtyrer THEODOR von Byzantium in Mitylene
• Kaiser MARKIANOS und seine Frau PULCHERIA und Gedenken der Weihe der Großen Kirche in Konstantinopel
• Hl. BONOSUS, Bischof von Trier † 381
• Hl. BENIGNUS, Priester und Märtyrer † 6. Jhd.

--Methodios (Diskussion) 06:19, 17. Feb. 2021 (CET)

Mennas von Alexandria, Mrt.

Gedenktag: 17. Februar (Auffindung der Gebeine), 10. Dezember

Die Auffindung der heiligen Reliquien des hl. Märtyrers Mennas Kallikelados geschah zur Zeit des Kaisers Basilios des Mazedoniers (867-886), nachdem der Heilige einem frommen Mann erschienen war.

https://www.orthpedia.de/index.php/Mennas_von_Alexandria,_Mrt.

--Methodios (Diskussion) 06:20, 17. Feb. 2021 (CET)

Mariamne

Gedenktag: 17. Februar

Die Heilige Mariamne (Maria) war Schwester des Heiligen Apostels Philipp. Sie war eine der hll. Frauen, die Christus nachfolgten. Nach dem Tode ihres Bruders predigte sie das Evangelium Christi in Lykaonien, wo sie später auch gestorben sein soll, am Ende des 1 Jahrhunderts.

https://www.orthpedia.de/index.php/Mariamne

--Methodios (Diskussion) 06:25, 17. Feb. 2021 (CET)

Hermogenes, Mrt. und Patriarch von Moskau

Gedenktag: 17. Februar, 12. Mai, 5. Oktober (Synaxis der Erleuchter von Moskau)

Der hl. Hermogenes (Germogen) lebte und wirkte zu einer Zeit, da schwere Leiden das russische Volk prüften, als große Gebiete Weißrusslands unter polnische Herrschaft fielen und der orthodoxe Glaube arg bedrängt wurde. Die Polen drangen sogar bis Moskau vor und stürmten das heilige Sergius-Dreiheitslavra.

Der heilige Hermogenes stammt aus einer Familie von Don-Kosaken und wurde um 1530 in den Gebieten zwischen Wolga und Don geboren.. Er diente zuerst als Priesterweihe an der Kirche zum heiligen Nikolaus in Kasan. Er empfing die Mönchsweihe und war 1582 bis 1589 Archimandrit im Erlöser-Verklärungskloster zu Kasan. 1589 empfing er die Bischofsweihe und wurde der erste Metropolit auf dem Kasaner Bischofsstuhl. Damit wurde er zum ersten Metropolit von Kasan und Astrachan. Als solcher wirkte er besonders für die Bekehrung der tatarischen Bevölkerung. Im Jahre 1579, als er den priesterlichen Dienst in Kasan versah, übertrug er mit dem Segen des Kasaner Erzbischofs Jeremia die Gottesmutterikone von Kasan vom Orte ihrer Erscheinung in die Kirche des heiligen Nikolaus. Dank seiner literarischen Begabung schrieb der Heilige selbst die Geschichte über die Erscheinung der Ikone und über die durch sie gewirkten Wunder.

1592 fand die Übertragung der Gebeine des hl. Hermann, des zweiten Erzbischofs von Kazan (Fest: 25. September), statt, der am 6. November 1567 in Moskau verstorben war. Mit dem Segen des Patriarchen Hiob vollzog Metropolit Hermogenes das feierliche Begräbnis. Auf seine Initiative hin kam es 1595 zur Kanonisierung einer Reihe von Kasaner Heiligen.

Durch all dies wurde Hermogenes recht bekannt, so dass er am 3. Juli 1606 vom Konzil der russischen Bischöfe in das Patriarchenamt in der Mariä-Entschlafens-Kathedrale erhoben wurde. Der Metropolit Isidor gab ihm den Patriarchenstab in die Hand, den einst der heilige Metropolit Peter getragen hatte.

Sein Wirken fiel aber in die Zeit der Wirren, da der vom polnischen König Szygmunt III. unterstützte Usurpator, der falsche Dimitrij, sich des Thrones bemächtigen und in Russland in päpstlichem Auftrag den Katholizismus einführen sollte. Patriarch Hermogenes trat diesen Bestrebungen mit seinen Predigten und Hirtenschreiben energisch entgegen. Die schwierigen politischen Verhältnisse jener Zeit erlegten dem Patriarchen schwere Bürden auf. In zwei Sendschreiben wandte sich der Patriarch an den Usurpator Demetrius. Als das Experiment mit dem falschen Thronprätendenten scheiterte, nachdem dieser ermordet worden war, übernahmen die Polen in Moskau selbst die Macht. Der Patriarch schickte Schreiben an das russische Volk in die Dörfer und Städte, rief sie zum Widerstand gegen die fremde Herrschaft auf und trat für die Wahl eines rechtgläubigen russischen Zaren ein. Die Einwohner Moskaus erhoben sich gegen die Polen, die den Aufstand jedoch niederschlugen und die Stadt niederbrannten. Mit Hilfe russischer Verräter wurde der Patriarch verhaftet und im Tschudow-Kloster eingekerkert. Die Polen verlangten von ihm, dass er das Volk im Sinne der polnischen Herrschaft beeinflussen sollte, was er jedoch ablehnte; er schrieb noch aus dem Gefängnis an sein Volk und ermutigte es zum Widerstand. Als er sich weigerte, den Aufstand gegen die Fremdherrschaft, der nun bald ausbrach, zu verurteilen, ließen ihn die Polen im Kerker verhungern. Den russischen Fürsten, die untereinander uneins waren, gelang es nicht, den Kreml zu stürmen und ihren Patriarchen zu befreien. Er starb am 17. Februar 1612, kurz vor der Befreiung der Stadt.

Sein Leib wurde im Tschudow-Kloster begraben und im Jahre 1654 in die Mariä-Entschlafens-Kathedrale übertragen. Die geistliche Heiligsprechung erfolgte am 12. Mai 1913. Das Leben und Wirken des heiligen Patriarchen Hermogenes gibt ein glänzendes Beispiel des Glaubens sowie der Liebe zu den russischen Menschen. Er widmet dem Vollzug des Gottesdienstes große Aufmerksamkeit. Unter seiner Leitung stand die Herausgabe des Evangeliums, der Minäen für September, Oktober, November und der ersten 20 Tage des Dezembers sowie des "Großen Regelbuches". Durch Neuübersetzung aus dem Griechischen verbesserte er Fehler, die im Laufe der Zeit durch Abschreiben entstanden waren. Seine Zeitgenossen zählten ihn zu den Großen ihres Jahrhunderts und rühmten seinen großen Verstand und seine hohe Gesinnung.

https://www.orthpedia.de/index.php/Hermogenes,_Mrt._und_Patriarch_von_Moskau

--Methodios (Diskussion) 06:27, 17. Feb. 2021 (CET)

Orthodoxwiki

February 17

Feasts

St. Theodore the Soldier

Saint Mariamne, Equal to the Apostles, sister of Apostle Philip (1st century); Saint Auxibius of Soli, Bishop of Soli in Cyprus (102); Martyrs Donatus, Romulus, Secundian, and 86 Companions, at Concordia (Porto Gruaro), near Venice (304); Great-martyr Theodore the Tyro (c. 306); Martyr Theodoulos, at Caesarea Palestina (308) Holy Emperor Marcian (457) and St. Pulcheria, his wife (453); Venerable Martyr Theocteristus, Abbot of Pelecete Monastery near Prusa (8th century) (see also November 10 and February 28); Martyrs Faustinus and Companions, a group of forty-five martyrs honoured in Rome; Saint Lommán of Trim (Luman), a nephew of St Patrick and the first Bishop of Trim in Meath in Ireland (c. 450); Saint Habet-Deus, Bishop of Luna in Tuscany, probably martyred by the Arian Vandals (c. 500); Saint Fortchern, Bishop of Trim in Ireland, he later lived as a hermit (6th century); Saint Guevrock (Gueroc; Kerric), Abbot of Loc-Kirec, he also helped St Paul of Léon (6th century); Saint Fintan of Clonenagh, a disciple of St Columba, Abbot Clonenagh in Leix in Ireland, Confessor (603); Saint Finan of Lindisfarne, Bishop of Lindisfarne (661); Saint Silvinus of Auchy, enlightener of the area near Thérouanne, then a mnonastic in the Benedictine abbey of Auchy-les-Moines (c. 718); Saint Theodore, monk of the Kievan Zverynetsky Monastery (1096); St. Euxiphius I, Bishop and Wonderworker, listed in some synaxaria as one of the "300 Allemagne Saints" in Cyprus (late 12th century) (see also September 17); Venerable Theodore the Silent, of the Kiev Caves Monastery (13th century); Venerable Theodosius, monastic founder at Mt. Kelifarevo (1363), and his disciple St. Romanus (c. 1370), of Turnovo, Bulgaria; New Martyr Michael Mavroeidis of Adrianopolis (1490 or 1544); Hieromartyr Hermogenes of Moscow, Patriarch and Wonderworker of Moscow and all Russia (1612); New Martyr Theodore of Byzantium, at Mytilene (1795); New Hieromartyr Theodore of Adjara, Hieromonk, at Mt. Athos (1822); Venerable Barnabas, Elder of Gethsemane Skete, of St. Sergius Lavra (1906); Saint Nicholas Planas, Priest, of Athens (1932) (see also March 2 - Greek); New Hieromartyrs Michael Nikologorsky and Paul Kosminkov, Priests (1938); Martyr Anna Chetverikov (1940) Other Commemorations: Uncovering of the relics (867-869) of Martyr Menas the Most Eloquent (Menas Kallikelados), of Alexandria (ca. 313) (see also December 10); Weeping "Tikhvin" Icon of the Most Holy Theotokos, at the Kozak Skete of St. Elias on Mt. Athos; Repose of Elder Agapitus of the Kiev Caves (1887); Repose of Schemamonk John (Shova) of Kolitsou Skete, Mt. Athos (2009).

https://en.orthodoxwiki.org/February_17

--Methodios (Diskussion) 06:34, 17. Feb. 2021 (CET)

17 février

Les saints du jour

• St Théodore le Conscrit (Tiron)
• Ste Mariamne, soeur du St Apôtre Philippe
• St Théostéricte
• St Ménas d'Alexandrie (invention de ses Reliques)
• Sts Marcien et Pulchérie
• St Auxibe, Evêque de Soles en Chypre
• St Théodore de Byzance
• St Michel Mauropeidis d'Andrinopole
• St Thédose le Silencieux des Grottes de Kiev
• Sts Théodose de Tirnovo et son disciple Romain
• St Hermogène, Patriarche de Moscou

Synaxaire

• calendrier grégorien orthodoxe ("nouveau") : http://calendrier.egliseorthodoxe.com/pages/calend02new.html
• calendrier julien orthodoxe ("ancien") : http://calendrier.egliseorthodoxe.com/pages/calend02.html

https://fr.orthodoxwiki.org/17_f%C3%A9vrier

--Methodios (Diskussion) 09:51, 17. Feb. 2021 (CET)

17 februarie

Sfinții zilei

• Sfântul mare mucenic Teodor Tiron
• Sfânta Mariamna, sora apostolului Filip
• Cuviosul Auxiviu, episcopul Solonului (Cipru)
• Cuviosul Teostirict
• Sf. Mina Calicheladul
• Cuv. Salaman persanul
• Sf. împărați Marcian și Pulcheria
• Sf. nou mucenic Teodor Vizantiul

Nașteri

1926: se naște teologul, profesorul și preotul Jean Meyendorff

Sinaxar

• 17 februarie

Theodore the Tyro

Theodore the Soldier.jpg

The Great Martyr Theodore the Tyro, also Theodore the Recruit, Theodore the Soldier, and Theodore of Amasea, was a soldier who served in the Roman army during the time of the great persecution of Maximian of the turn of the third to fourth centuries. His feast day is February 17.

Life

The Martyr Theodore was a native of Amasea, in Pontus. Although a Christian from childhood, he served in the Roman army but kept his faith secret, not out of cowardice, but because he had not received a sign from God to offer himself to martyrdom. Stationed with the army units near the village of Euchdita in Pontus he learned that the local inhabitants were being terrorized by a fearsome dragon hiding in the forest. Feeling that this situation was the test by which God would show if the time had come to offer himself to martyrdom, he plunged boldly into the forest to find the dragon. He soon came to a village that was abandoned by its inhabitants except only for a noble Christian princess of imperial rank, Eusebia, who told Theodore of the location of the dragon's lair. Arming himself with the sign of the Cross, Theodore rushed towards the beast that roared and spit flames. Swiftly, Theodore brought the beast down with a spear into its head.

Now convinced, by the Grace of God, that he could also defeat the dragon-like spirit that is the devil as he had killed the visible monster, St. Theodore returned to his camp without fear of his revealing himself as a Christian. When the commander of the troops ordered that all were to offer sacrifice to the gods of the Empire, Theodore remained in his tent. When he was called and told to take part in the sacrifice, he replied, "I am a Christian. It is Christ alone that I love. He is the King whom I serve, and to Him alone that I want to offer a sacrifice!" After being questioned about his announcement, he was left alone and proceeded to exhort the other Christians. Inflamed with divine zeal, he encouraged his companions to show that they were worthy to have enlisted in Christ's army of heaven.

At night, he went to the pagan temple and destroyed the altar of the goddess Rhea, the mother of the gods, which caused great confusion in the city of Euchaita. Theodore was caught by one of the servants of the temple and taken to the governor Puplius. Theodore did not resist and calmly responded to the questions from the Governor. Theodore averred that it was absurd to consider God as an inanimate piece of wood that, in an instant, had been reduced to ashes, to which Puplius threatened him with the worst tortures. Theodore replied, "Your threats do not frighten me, because the power of Christ will be my joy and gladness in torment." Grinding his teeth with rage, the governor then had Theodore thrown into a dungeon without food. That night, Christ appeared to Theodore, to comfort and promise him that His grace is His valiant servant for both food, joy, and protection. Thus comforted, Theodore spent his time singing hymns, accompanied by angels, so that his captors believed other Christians had joined him in his locked cell.

Later, when he was brought bread and water, he refused it, saying that Christ had promised him a heavenly food. He was then again brought before the governor, who proposed to raise Theodore to the dignity of high priest of the idols. This only provoked Theodore to laugh mockingly as he certainly was ready to be cut into pieces for the love of Christ. He was then hung upside down as the executioners exhausted themselves in vain tearing his body with iron hooks. Before the indomitable strength shown by the Martyr, the governor, fearing that others might follow his example, gave the order to have him burnt alive.

When he arrived at the bonfire, Theodore undressed and after addressing a fervent prayer to God for the confirmation of other confessors, he indulged himself in the fire. But, as if they wanted to honor him, the flames surrounded him without touching his body in a sort of triumphal arch, as if giving thanks that St. Theodore then gave his soul to God.

His body was buried in the town of Euchait (presently Marsivan in Turkey). His relics were later transferred to Constantinople into the Church that bears his name. His head rests in Gaeta, Italy.

His miracle

In 361, emperor Julian the Apostate, who had tried every means to restore pagan customs within the Roman empire, noticed that Christians were accustomed to sanctify the first week of Lent before Pascha by fasting and prayer. The cruel despot ordered the prefect of Constantinople to sprinkle all the food in the market with the blood of victims sacrificed to idols, so that it was impossible for any of the city's residents to escape the taint of idolatry. But the Lord did not abandon his chosen people. He sent his servant Theodore, who appeared in a vision to Patriarch Eudoxus to foil the machinations of the tyrant. He ordered that no Christian was to buy the food then presented in the markets, but that they were to eat Kollyva, that is boiled wheat grains, that they already had at their homes. Thus, through the intervention of the Holy Martyr Theodore, the Christians kept pure from the defilement of idolatry. Since then the Church annually commemorates this miracle, the first Saturday of Great Lent, to teach the faithful that fasting and temperance have the power to cleanse all the stains of sin.

St. Theodore the Tyro performed many other miracles for those who called upon him with faith and perseverance in prayer in his church. One day he appeared, shining in glory, on his white horse and returned to a poor widow her only son who had been captured by Saracens. He also delivered from danger those who were caught in a storm and became the heavenly protector of Christian people.

Sources

• OCA: Great martyr Theodore the Tyro ("the Recruit")
• Holy and Great Martyr Theodore the Conscript (Tiron) In French - nicht erreichbar
• The Holy and Great Martyr Theodore the Tyro

https://en.orthodoxwiki.org/Theodore_the_Tyro

--Methodios (Diskussion) 06:37, 17. Feb. 2021 (CET)

Marcian

Not to be confused with Marcion the heretic.

The holy and right-believing Emperor Flavius Marcianus or Marcian (c. 390–January 457) ruled the Byzantine Empire from 450 until his death in 457. Upon ascending to the imperial throne, he convened the Council of Chalcedon to address the Monophysite controversy.

Life

Marcian was born in Thrace or Illyria. He spent his early life as an obscure soldier. He subsequently served for nineteen years under Ardaburius and Aspar, and took part in the wars against the Persians and Vandals. In 431, Marcian was taken prisoner by the Vandals in the fighting near Hippo Regius; brought before the Vandal King Geiseric (428–477), he was released on his oath never to take up arms against the Vandals.

Through the influence of these generals he became a captain of the guards, and was later raised to the rank of tribune and senator. On the death of Theodosius II (408–450) he was chosen as consort by the latter's sister and successor, Pulcheria, and called upon to govern an empire greatly humbled and impoverished by the ravages of the Huns.

Upon becoming Emperor, Marcian repudiated the embarrassing payments of tribute to Attila the Hun (434–453), which the latter had been accustomed to receiving from Theodosius II in order to refrain from attacks on the eastern empire. Aware that he could never capture the eastern capital of Constantinople, Attila turned to the west and waged his famous campaigns in Gaul in 451 and Italy in 452 while leaving Marcian's dominions alone.

Marcian reformed the finances, checked extravagance, and repopulated the devastated districts. He repelled attacks upon Syria and Egypt in 452, and quelled disturbances on the Armenian frontier in 456. The other notable event of his reign is the Council of Chalcedon (451), in which Marcian endeavoured to mediate between the rival schools of theology.

Marcian generally ignored the affairs of the western Roman Empire, leaving that tottering half of the empire to its fate. He did nothing to aid the west during Attila's campaigns, and, living up to his promise, ignored the depredations of Geiseric even when the Vandals sacked Rome in 455. It has recently been argued, however, that Marcian was more actively involved in aiding the western Empire than historians had previously believed and that Marcian's fingerprints can be discerned in the events leading up to, and including, Attila's death.1

Shortly before Attila's death in 453, conflict had begun again between him and Marcian. However, the powerful Hun King died before all-out war broke out. In a dream, Marcian claimed he saw Attila's bow broken before him, and a few days later, he got word that his great enemy was dead.

Marcian died in 457 of disease, possibly gangrene contracted during a long religious journey.

Despite his short reign and his writing off of the west, Marcian is considered one of the best of the early Byzantine emperors. The Orthodox Church recognizes him and his wife Pulcheria as saints, with their feast day on February 17.

Marcian

Preceded by: Theodosius II Roman (Byzantine) Emperor

450–457

Succeeded by: Leo I

Source

Marcian at Wikipedia

Reference

1 See Michael A. Babcock, The Night Attila Died: Solving the Murder of Attila the Hun, Berkley Books, 2005.

External link

Marcian

https://en.orthodoxwiki.org/Marcian

--Methodios (Diskussion) 08:33, 17. Feb. 2021 (CET)

Pulcheria the Empress

The holy, right-believing Pulcheria the Empress (also Poulcheria) was the daughter of Arcadius, the emperor of the eastern part of the Roman Empire, and his wife Aelia Eudoxia. As regent for her younger brother Theodosius II and empress in her own name, she strongly influenced the direction of the government in its relations with Christianity, especially during the Nestorian controversies in the fifth century. Her feast day is September 10; she also shares a feast day with her husband Marcian on February 17.

Life

Aelia Pulcheria was born on January 19, 399. Aelia Pulcheria should not be confused with her aunt Pulcheria, who was the daughter of Theodosius I and Aelian Flaccilla and died in 385 at the age of eight. Arcadius, who was the elder son of Theodosius I, died in 408. At the death of his father, and at a very young age, seven years old, Theodosius II became emperor under the tutelage of the eunuch Antiochus.

Pulcheria was a devout Christian and at an early age she expressed her devotion to the Theotokos and took a vow of virginity to avoid being forced into marriage. As the elder sister of Theodosius II (her older sister, Flaccilla, died young, probably before 408), she held much of the power when he became emperor. She was involved extensively in the education of her brother even though she was only two years older than him and maintained enormous influence over him for much of his reign. Sources recorded that in 412 at the age of thirteen she dismissed her brother's tutor, Antiochus, and herself assumed the role of her brother's tutor.

The court quickly assumed a pious and austere atmosphere under her influence, befitting her almost monastic life style. On July 4, 414, the Senate proclaimed her augusta (empress) and made her regent for her brother. When Theodosius became capable of ruling by himself in 416, Pulcheria continued to strongly influence over her brother and of the course of the empire. Through her influence Theodosius removed all pagans from the civil service. Under her influence Theodosius and his wife Aelia Eudoxia, who had been a pagan, became devout Christians.

Pulcheria used her wealth for the Church. In doing so she inspired her brother to do likewise. While she appeared to be indifferent to the Arianism as practiced by the German tribes, she took a firm position on the heretical teaching of Nestorius. She almost immediately showed her antagonism towards him when he became patriarch in 428. Whether the downgrading of the status of the Virgin Mary from Theotokos to Christotokos under Nestorianism was involved, Pulcheria greatly influenced her brother's position in the controversies that led up to the Council in Ephesus in 431. At first he was a supporter of Nestorius before acceding to his sister's position. In this controversy Patr. Cyril of Alexandria believed Pulcheria's influence was important in the downfall of his rival.

In 441, Pulcheria's influence on her brother began to wane as the eunuch Chrysaphius convinced Theodosius to dismiss his sister. But soon the Monophysite controversy was raised by the archimandrite Eutyches and supported by Theodosius as well as by Cyril's successor as patriarch of Alexandria, Dioscorus. When Eutyches' views were validated at the 'Robber Council' of 449 in Ephesus, Pope Leo I of Rome included Pulcheria among those he approached for help in reversing the council's decisions.

On July 28, 450, Theodosius suddenly died, and Pulcheria returned to the court as the wife of the new emperor, Marcian. She agreed to the marriage with the understanding that her vow of chastity would be honored. In 451, the Council of Chalcedon, presided over by Marcian, was convened. It condemned both Nestorianism and the Robber Council of 449 that had supported the Monophysite heresy. The heretic Eutyches was deposed and exiled.

Pulcheria died not long afterwards, in July 453. In addition to her defense of Orthodoxy, Pulcheria is remembered for her zeal in promoting other interests of the Church. She had the relics of St. John Chrysostom returned from where he had died in exile and buried in the Church of the Apostles in Constantinople on January 27, 438. She had three churches built in Constantinople that honored Mary the Theotokos. She built many hospitals, houses for pilgrims, and bequeathed her wealth to charity.

External links

• Right-Believing Pulcheria, Byzantine Empress (OCA)
• Pulcheria at Wikipedia
• Catholic Encyclopedia: Pulcheria
• Pulcheria

https://en.orthodoxwiki.org/Pulcheria_the_Empress

--Methodios (Diskussion) 08:44, 17. Feb. 2021 (CET)

Hermogenes of Moscow

Synaxis of the Hierarchs of Moscow

Our father among the saints Hieromartyr Hermogenes (or Germogen) (+ 1612) was the Patriarch of Moscow and of All Russia from 1606 to 1612. He is commemorated by the Church on February 17 and May 12, also with the Synaxis of the Hierarchs of Moscow on October 5.

Life

St Hermogenes was born in Kazan around 1530 and was descended from the Don Cossacks. He served as a priest in Kazan in a church dedicated to St Nicholas, near the Kazan bazaar. While he was a priest there in 1579, the wonderworking Kazan Icon of the Mother of God was discovered. With the blessing of Archbishop Jeremiah of Kazan, he carried the newly appeared icon from the place of its discovery to the Church of St Nicholas.

Soon after, he became a monk and from 1582 was made archimandrite of the Savior-Transfiguration Monastery at Kazan.

Metropolitan of Kazan

On May 13, 1589, he was consecrated bishop and became the first Metropolitan of Kazan. In 1591 the saint gathered newly baptized Tatars into the cathedral church, and for several days he instructed them in the Faith.

On January 9, 1592, St Hermogenes asked Patriarch Job for permission to commemorate in his See of Kazan those Orthodox soldiers who gave their lives for the Faith and the nation in a battle against the Tatars. He mentioned three martyrs who had suffered at Kazan for their faith in Christ, one of whom was a Russian named John (January 24), born at Nizhny Novgorod and captured by the Tatars. The other two, Stephen and Peter (March 24), were newly converted Tatars. The patriarch issued a decree on February 25 which said to celebrate throughout all the Kazan Metropolitanate a panikhida for all the Orthodox soldiers killed at Kazan and the environs of Kazan, on the Saturday following the Feast of the Protection of the Most Holy Theotokos (October 1). The patriarch also ordered that the three Kazan martyrs be inscribed in the Synodicon.

St Hermogenes displayed passion in the observance of Church traditions, and he devoted himself to enlightening the Kazan Tatars with the faith of Christ.

Patriarch

Metropolitan Hermogenes was elected to the primatial see on July 3, 1606. He was installed as patriarch by the Assembly of the Holy Hierarchs at Moscow's Dormition Cathedral. Metropolitan Isidore handed the patriarch the staff of the Holy Hierarch Peter, Moscow Wonderworker, and the tsar gave as a gift to the new patriarch a panagia embellished with precious stones, a white klobuk, and a staff. Patriarch Hermogenes made his entrance riding upon a donkey, as was the ancient way.

The new first hierarch devoted all his powers to the service of the Church and the nation. But this was a time of troubles for the Russian state with the appearance of the false Demetrius (or Dmitr(i)y, an impostor claiming to be the son of Ivan the Terrible) and the Polish king Sigismund III. The patriarch stood up against the traitors and enemies of the nation, who wanted to spread Uniatism and Western Catholicism throughout Russia and to wipe out Orthodoxy while enslaving the Russian nation.

When the impostor arrived at Moscow and settled himself at Tushino, Patriarch Hermogenes sent two letters to the Russian traitors reminding them of their faith and their country. False Dmitry was killed by his own close associates on December 11, 1610. But Moscow continued to remain in peril, since the Poles and traitors, loyal to Sigismund III, remained in the city.

Documents sent by Patriarch Hermogenes throughout the cities and villages urged the Russian nation to liberate Moscow and to choose a lawful Russian tsar. The Muscovites rose up in rebellion. The Poles burned the city, shutting themselves up in the Kremlin. Together with Russian traitors, they forcefully seized Patriarch Hermogenes and imprisoned him in the Chudov Monastery.

While still in prison, the Hieromartyr Hermogenes sent a final epistle to the Russian nation, blessing the liberating army to fight the invaders. He suffered for more than nine months in confinement, and on February 17, 1612, he died a martyr's death from starvation. The body of the hieromartyr was buried in the Chudov Monastery and in 1654 before being transferred to the Moscow Dormition Cathedral. The glorification of Patriarch Hermogenes occurred on May 12, 1913.

See also

List of primates of Russia

External links

• Hieromartyr Hermogenes the Patriarch of Moscow and All Russia – (glorification ) OCA web site.
• Hieromartyr Hermogenes the Patriarch of Moscow and Wonderworker of All Russia - OCA web site.

Succession:

Hermogenes of Moscow

Preceded by: Tikhon II Metropolitan of Kazan

1589 - 1606

Succeeded by: Ephraim

Preceded by: Ignatius Patriarch of Moscow and all Russia

1606 - 1612

Succeeded by: Philaret

https://en.orthodoxwiki.org/Hermogenes_of_Moscow

--Methodios (Diskussion) 09:03, 17. Feb. 2021 (CET)

Papa-Nicholas (Planas) of Athens

Icon of Papa Nicholas Planas in the church of Panagitsa, Paleo Faliro, Athens The holy saint Papa-Nicholas (Planas) of Athens (1851-1932) was officially glorified as a saint by the Ecumenical Patriarchate of Constantinople in 1992. He was born in 1851 on the island of Naxos in Greece. His feast day is celebrated on March 2, except when it falls during Great Lent period; then it is celebrated on the first Sunday following March 2. As a local saint of Paronaxia, he is also celebrated on the first Sunday of September, as part of the celebration of the island's five key saints at the Church of St. Nikodemus of the Holy Mountain on the island of Naxos in Greece.

Life

Papa Nicholas was married and the father of one child. He was married at 17, but his wife died only a few years later, and so he spent the rest of his life in celibacy, his only aspiration being to serve the Church. He was ordained a deacon on July 28, 1879, at the Church of the Transfiguration in Plaka, Greece, and a priest on March 2, 1884, at the Church of the Holy Prophet Elisha.

His focus for over 50 years was to serve daily the Divine Liturgy, vigils, and other services. He never missed a Liturgy and spent most of his time in the very small church of Church of St. John the Hunter in Athens, Greece. The parish initially contained only eight families. He never refused to commemorate and pray for anyone when he served, and he carried in his pockets slips of paper containing thousands of names whom he would pray for during the proskomedia and the Liturgy.

Holy relics of Papa Nicholas Planas in Athens

Numerous stories are told of his being lifted in prayer and of the acolytes seing him raised off the ground in front of the altar during the Liturgy. While he would begin Liturgy at eight in the morning, he typically would not finish until two or three in the afternoon. When he was not able to serve at the church of St. John, he would always serve elsewhere.

He was famously absent-minded and was also well known for giving to the poor anything that anyone might give him. He was not an educated man but was considered immensely enlightened, an example of great holiness and humility.

Papa-Nicholas is recognized as a saint by the official Orthodox Church, as well as by many Old Calendarists. While he blessed the headquarters of the newly-founded Old Calendarist “Religious Community of Genuine Orthodox Christians” in Athens in 1926 and never personally accepted the liturgical calendar reform, he also never ceased commemorating his bishop over the issue. When notified of his non-compliance, his humility and simplicity prevented any action being taken against him.

He reposed in February 1932. A new St. John the Hunter Church, which contains his relics, has now been built.

See also

• Philotheos (Zervakos)
• St. Nektarios of Aegina

Hymns

Kontakion (Tone 3) 1 - not found

Humble of spirit and pure of heart, illustrious in life and dispassionate of a truth, wast thou, O wise one. Thou didst illumine all by the virtues and dost grant grace unto them that draw nigh unto thee; and by thine intercessions, thou dost heal them that call upon thee, O Father Nicholas. Megalynarion 2 - not found

As a simple shepherd of Christ God's lambs, thou didst tend thy flock well on the pasture of piety, nourishing their spirits with ceaseless supplications and leading them to Christ, O wise Father Nicholas.

Further reading

Papa-Nicholas Planas, by the Nun Martha; translated from Greek and published by Holy Transfiguration Monastery, 1981.

External links

• Official Biography of St Nicholas Planas in Greek by the (Metropolis of Paronaxia, Church of Greece) - not found
• Biography of Nicholas (Planas) by Father Nektarios Serfes - not found
• Canonisation Announcement by Fr. Jacob Meyes
• The Simple Shepherd - Papa Nicholas Planas by Fr. Alexey Young (Orthodox America) - fatal error
• Papa Nicholas Planas: Another Modern Saint - chinesische Webseite

Papa-Nicholas (Planas) von Athen

Ikone von Papa Nicholas Planas in der Kirche von Panagitsa, Paleo Faliro, Athen Der Heilige Papa-Nikolaus (Planas) von Athen (1851-1932) wurde 1992 vom Ökumenischen Patriarchat von Konstantinopel offiziell als Heiliger verherrlicht . Er wurde 1851 auf der griechischen Insel Naxos geboren. Sein Festtag wird am 2. März gefeiert , außer wenn er während der Fastenzeit fällt ; dann wird es am ersten Sonntag nach dem 2. März gefeiert. Als lokaler Heiliger von Paronaxia wird er auch am ersten Sonntag im September gefeiert, als Teil der Feier der fünf wichtigsten Heiligen der Insel in der Kirche St. Nikodemus des Heiliger Berg auf der Insel Naxos in Griechenland.

Leben

Papa Nicholas war verheiratet und Vater eines Kindes. Er war mit 17 Jahren verheiratet, aber seine Frau starb nur wenige Jahre später, und so verbrachte er den Rest seines Lebens im Zölibat. Sein einziges Bestreben war es, der Kirche zu dienen. Er wurde zum Priester geweiht einen Diakonen am 28 Juli 1879 in der Kirche der Verklärung in Plaka, Griechenland, und einen Priester am 2 März , 1884, in der Kirche des Heiligen Propheten Elisa.

Sein Fokus lag über 50 Jahre lang darauf, täglich der göttlichen Liturgie , Mahnwachen und anderen Gottesdiensten zu dienen. Er verpasste nie eine Liturgie und verbrachte die meiste Zeit in der sehr kleinen Kirche der Kirche St. John the Hunter in Athen, Griechenland. Die Gemeinde bestand zunächst nur aus acht Familien. Er weigerte sich nie, jemandem zu gedenken und für ihn zu beten, wenn er diente, und er trug Zettel mit Tausenden von Namen in den Taschen, für die er während der Proskomedia und der Liturgie beten würde .

Heilige Reliquien von Papa Nicholas Planas in Athen

Es werden zahlreiche Geschichten darüber erzählt, wie er im Gebet aufgehoben wurde und wie die Akolythen ihn während der Liturgie vor dem Altar vom Boden erhoben sahen. Während er um acht Uhr morgens mit der Liturgie begann, endete er normalerweise erst um zwei oder drei Uhr nachmittags. Wenn er nicht in der Johanneskirche dienen konnte, diente er immer woanders.

Er war bekanntermaßen abwesend und bekannt dafür, dass er den Armen alles gab, was ihm jemand geben konnte. Er war kein gebildeter Mann, wurde aber als immens erleuchtet angesehen, ein Beispiel für große Heiligkeit und Demut.

Papa-Nicholas wird von der offiziellen orthodoxen Kirche sowie von vielen alten Kalendern als Heiliger anerkannt. Während er 1926 das Hauptquartier der neu gegründeten altkalenderistischen „Religionsgemeinschaft der echten orthodoxen Christen“ in Athen segnete und die Reform des liturgischen Kalenders nie persönlich akzeptierte, hörte er auch nie auf, seinem Bischof in dieser Angelegenheit zu gedenken. Als er über seine Nichteinhaltung informiert wurde, verhinderte seine Demut und Einfachheit, dass Maßnahmen gegen ihn ergriffen wurden.

Er ruhte im Februar 1932. Eine neue St. John the Hunter Kirche, die seine Reliquien enthält , wurde jetzt gebaut.

Hymnen

Kontakion ( Ton 3)

Demütig vom Geist und rein vom Herzen, berühmt im Leben und leidenschaftslos von einer Wahrheit, verschwendest du, o Weiser. Du hast alles durch die Tugenden erleuchtet und denen Gnade gewährt, die sich dir nähern; und durch deine Fürsprache heilst du diejenigen, die dich anrufen, oh Pater Nicholas. Megalynarion

Als einfacher Hirte der Lämmer Christi Gottes hast du deine Herde auf der Weide der Frömmigkeit gut gepflegt, ihre Geister mit unaufhörlichen Flehen genährt und sie zu Christus geführt, oh weiser Vater Nikolaus. Weiterführende Literatur Papa-Nicholas Planas von der Nonne Martha ; übersetzt aus dem Griechischen und veröffentlicht vom Holy Transfiguration Monastery , 1981.

https://en.orthodoxwiki.org/Papa-Nicholas_(Planas)_of_Athens

--Methodios (Diskussion) 09:32, 17. Feb. 2021 (CET)

Menas the Most Eloquent

The holy, glorious and right-victorious Martyr Menas the Most Eloquent or Menas of Alexandria (Gr Μηνάς ο Καλλικέλαδος), suffered for Christ together with Hermogenes, and Eugraphus under the emperor Maximian (305-313). The Church commemorates these martyrs on December 10.

St Menas was sent by the emperor from Athens to Alexandria to suppress the riots that had arisen between the Christians and the pagans. Distinguished for his military skill and his gift of eloquence, Menas instead openly began to preach the Christian Faith and he converted many pagans to Christ. Learning of this, Maximian sent Hermogenes to Alexandria to place the saints on trial. Moreover, he gave orders to purge the city of Christians.

Hermogenes, although he was a pagan, was distinguished by his reverent bearing. And struck by the endurance of St Menas under torture and by his miraculous healing after the cruel torments, he also came to believe in Christ. Maximian himself then arrived in Alexandria. Neither the astonishing stoic endurance of Sts Menas and Hermogenes under torture, nor even the miracles manifested by God in this city, mollified the emperor. Instead, they vexed him all the more. The emperor personally stabbed St Eugraphus, the secretary of St Menas, and then gave orders to behead the holy Martyrs Menas and Hermogenes.

The relics of the holy martyrs, cast into the sea in an iron chest, were afterwards found and transferred to Constantinople in the ninth century. The translation of the holy relics of the martyrs is celebrated on February 17. The emperor Justinian built a church in the name of the holy Martyr Menas of Alexandria. St Joseph the Hymnographer composed a canon in honor of these holy martyrs.

Source

• Martyr Menas of Alexandria (OCA)

External links

• Saints Menas the Kallikelados, Hermogenes and Evgraphos
• The Holy Martyrs Menas, Hermogenes, and Eugraphus (GOARCH)
• Uncovering of the relics of the Martyr Menas of Alexandria (OCA)

https://en.orthodoxwiki.org/Menas_the_Most_Eloquent

--Methodios (Diskussion) 09:45, 17. Feb. 2021 (CET)

Jean Meyendorff

Pr. Jean Meyendorff

Protopresbiterul Jean (John) Meyendorff (n. 17 februarie 1926 - d. 22 iulie 1992) a fost un teolog ortodox contemporan, profesor de teologie și autor a numeroase studii referitoare la Biserica Ortodoxă.

Viața

Pr. Jean Meyendorff s-a născut la Neuilly-sur-Seine (Franţa) pe 17 februarie 1926. A urmat cursurile Institutului Teologic Sf. Serghie din Paris (absolvite în 1949). În anul 1948 a obţinut o Licence-ès-Lettres la Sorbona, apoi o Diplôme d'études supérieures (1949), o Diplôme de l'École Pratique des Hautes Etudes (1954) şi un doctorat ès-Lettres (1958).

În Franţa, a fost asistent universitar la catedra de Istoria Bisericii a Institutului Teologic Sf. Serghie şi cercetător asociat al Centre National de la Recherche Scientifique (CNRS).

Hirotonit preot în Biserica Ortodoxă, a devenit profesor de Istoria Bisericii şi Patristică la Seminarul Teologic Ortodox Sf. Vladimir (Crestwood, New York) (1959), ţinând de asemeni în mai multe rânduri cursuri de Teologie bizantină la Universitatea Harvard, Dumbarton Oaks (unde a revenit pentru un semestru în calitate de Acting Director of Studies în anul 1977); a fost profesor de Istoria Bizanţului la Universitatea Fordham (din 1967). De asemeni, a predat (ca Adjunct Professor) la Universitatea Columbia şi la Union Theological Seminary şi a ţinut prelegeri ocazionale la mai multe universităţi şi cu ocazia diferitor evenimente bisericeşti. A fost Decan al Seminarului Teologic Sf. Vladimir în perioada martie 1984 - iunie 1992.

Scrierile lui au fost publicate şi traduse în mai multe limbi: în franceză, engleză, germană, italiană, rusă, greacă, finlandeză, spaniolă, olandeză, japoneză, sârbă, poloneză, română.

Pr. John Meyendorff a fost membru al mai multor asociaţii profesionale, fiind în mai multe rânduri Preşedinte al Societăţii Teologice Ortodoxe din America, Preşedinte al American Patristic Association, membru al Comitetului Executiv al U.S. Committee for Byzantine Studies, Fellow al National Endowment for the Humanities (1976-77) şi Fellow Guggenheim (1981).

În cadrul seminarului, a ocupat funcțiile de bibliotecar, director de studii şi, timp îndelungat, editor al revistei St Vladimir's Theological Quarterly. În cadrul Bisericii, a fost preşedinte al Departamentului pentru Afaceri Externe al OCA, consilier al Sfântului Sinod şi editor al revistei mensuale The Orthodox Church.

Ca reprezentant al Bisericii Ortodoxe, a participat la activităţile Consiliului Ecumenic al Bisericilor, fiind preşedinte al Comisiei "Credinţă şi Constituţie" (1967-1976) şi membru al Comitetului Central. Fiind ataşat în mod deosebit ideii de unitate şi cooperare interortodoxă, a fost unul din fondatorii Syndesmos (World Fellowship of Orthodox Youth Organizations). A fost primul secretar general al acesteia, iar mai târziu şi preşedinte al ei.

Pr. John Meyendorff a fost Doctor Honoris Causa al Universităţii Notre Dame şi al General Theological Seminary şi membru corespondent al Academiei Britanice.

A fost Senior Fellow la Dumbarton Oaks. În mai 1990, a primit diploma de membru onorific al Academiei Teologice din Leningrad. În iunie 1991, a fost decorat cu Ordinul Sf. Vladimir, clasa a II-a de către Sanctitatea Sa Alexei al II-lea, Patriarh al Moscovei şi al tuturor Rusiilor.

Pr. John Meyendorff s-a retras din funcţia de decan al Seminarului Teologic Sf. Vladimir pe 30 iunie 1992 şi a trecut la Domnul la mai puţin de o lună, pe 22 iulie.

Publicații

În limba engleză

• en: The Primacy of Peter: Essays in Ecclesiology and the Early Church, rev. ed. Crestwood, NY: SVS Press, 1992.
• en: The Legacy of St. Vladimir, ed., împreună cu Pr. John Breck şi Eleana Silk. Crestwood, NY: SVS Press, 1990.
• en: Christian Spirituality: Post-Reformation and Modern, editor, împreună cu L. Dupe, Don E. Saliers, ed. New York: Crossroad, 1989.
• en: Imperial Unity and Christian Divisions: The Church 450-680 AD. Crestwood, NY: SVS Press, 1989.
• en: A Legacy of Excellence, ed., împreună cu Vladimir Borichevsky și William Schneirla. Crestwood, NY: SVS Press, 1988.
• en: Christian Spirituality: High Middle Ages and Reformation, ed., împreună cu J. Raitt și B. McGinn. New York: Crossroad, 1987.
• en: Vision of Unity. Crestwood, NY: SVS Press, 1987.
• en: Witness to the World. Crestwood, NY: SVS Press, 1987.
• en: "Christian Spirituality: Origins to the Twelfth Century," editor, împreună cu Bernard McGINN, World Spirituality, v. 16. New York: Crossroad, 1985.
• en: Marriage: An Orthodox Perspective, 3rd rev. ed. Crestwood, NY: SVS Press, 1984.
• en: Byzantine Theology: Historical Trends and Doctrinal Themes. New York: Fordham, 1983. 2nd ed., 2nd printing with revisions.
• en: Catholicity and the Church. Crestwood, NY: SVS Press, 1983.
• en: The Triads: Gregory Palamas, ed., with introduction. New York: Paulist Press, 1983.
• en: Catholicity and the Church, 1983.
• en: The Byzantine Legacy in the Orthodox Church. Crestwood, NY: SVS Press, 1982.
• en: Byzantium and the Rise of Russia: A Study of Byzantino-Russian Relations in the Fourteenth Century. Cambridge: Cambridge University Press, 1981.
• en: The Orthodox Church. Crestwood, NY: SVS Press, 1981; 3rd rev. ed.
• en: The Byzantine Legacy in the Orthodox Church, 1981.
• en: Byzantium and the Rise of Russia. A Study of Byzantino-Russian Relations in the Fourteenth Century. Crestwood, NY: SVS Press, 1989; reprint of Cambridge ed. of 1980.
• en: Byzantine Theology: Historical Trends and Doctrinal Themes. New York: Fordham University Press, 1979; 2nd ed.
• en: Living Tradition. Crestwood, NY: St Vladimir's Seminary Press, 1978.
• en: The Sacrament of Holy Matrimony. New York: Dept. of Religious Education, Orthodox Church in America, 1978; reprint of 1975 ed.
• en: Trinitarian Theology East and West: St Thomas Aquinas-St Gregory Palamas, with Michael Fahey. Brookline, MA: Holy Cross Orthodox Press, 1977.
• en: Byzantine Theology: Historical Trends and Doctrinal Themes. London: Mowbrays, 1975.
• en: Christ in Eastern Christian Thought. Crestwood, NY: SVS Press, 1975; tr. of Le Christ dans la theologie byzantine.
• en: Marriage, an Orthodox Perspective. Crestwood, NY: SVS Press, 1975; 2nd expanded ed.
• en: Byzantine Hesychasm: Historical, Theological and Social Problems: Collected Studies. London: Variorum Reprints, 1974.
• en: Byzantine Theology: Historical Trends and Doctrinal Themes. New York: Fordham University Press/London: Mowbrays, 1974.
• en: St Gregory Palamas and Orthodox Spirituality. Crestwood, NY: SVS Press & Bedfordshire: Faith Press, 1974.
• en: A Study of Gregory Palamas, 2nd ed. Bedfordshire: Faith Press & Crestwood, NY: SVS Press, 1974.
• en: Defense des saints hesychastes, 2nd ed. Louvain: Spicilegium sacrum lovaniense, 1973. 2 v.
• en: The New Man: An Orthodox and Reformed Dialogue, ed., with Joseph McLelland. New Brunswick: Agora Books, 1973.
• en: The Primacy of Peter, 2nd ed. Leighton Buzzard, Bedfordshire: Faith Press, 1973; tr. of La primauté de Pierre dans l'Eglise Orthodoxe
• en: Byzantine Theology, 1973.
• en: Marriage: An Orthodox Perspective. Crestwood, NY: SVS Press, 1970.
• en: Christ in Eastern Christian Thought. Washington, DC: Corpus Books, 1969; tr. of Le Christ dans la theologie byzantine.
• en: "The Orthodox," Ecumenical Series. New York: Paulist Press, 1966.
• en: "The Orthodox," reprint. Minneapolis, MN: Light and Life, 1966. Originally published: New York: Paulist Press, 1966.
• en: Orthodoxy and Catholicity. New York: Sheed & Ward, 1966; tradus după Orthodoxie et Catholicité.
• en: The Orthodox Church: Yesterday and Today. London: Darton-Longman, 1964.
• en: A Study of Gregory Palamas. London: Faith Press, 1964; tradus după Introduction a l'etude de Grégoire Palamas.
• en: The Primacy of Peter, împreună cu N. Afanassief, et al. London: Faith Press, 1963; tradus după La primauté de Pierre dans l'Eglise Orthodoxe.
• en: The Orthodox Church: its Past and its Role in the World Today. London: Darton, Longman & Todd/New York: Pantheon Books, 1962; tr. of L'Eglise Orthodoxe: hier et aujourd'hui.

Franceză

• fr: Unité de l'Empire et divisions des chrétiens, Paris: Editions du Cerf, 1992; tradus după Imperial Unity and Christian Divisions.
• fr: Le Mariage dans la Perspective Orthodoxe. Paris: YMCA Press, 1986; tradus după Marriage, an Orthodox Perspective.
• fr: St. Grégoire Palamas et la mystique orthodoxe. Paris: Editions du Seuil, 1976.
• fr: Initiation à la théologie byzantine: l'histoire et la doctrine. Paris: Cerf, 1975; tradus după Byzantine Theology: Historical Trends and Doctrinal Themes.
• fr: "Le Christ dans la théologie byzantine," Bibliotheque oeumenique, 2. Série orthodoxe. Paris: Éditions du Cerf, 1969.
• fr: L'Église Orthodoxe: hier et aujourd'hui, 2nd ed., rev. Paris: Editions du Seuil, 1969.
• fr: Orthodoxie et Catholicité. Paris: Éditions du Seuil, 1965.
• fr: AFANASSIEFF, N; N. KOULOMZINE; K. MEYENDORFF; A. SCHMEMANN, La primauté de Pierre dans l'Église orthodoxe , [Bibliothèque Orthodoxe] Neuchatel, Delachaux & Niestlé, 1960.
• fr: L'Église Orthodoxe, hier et aujourd'hui. Paris: Editions du Seuil, 1960.
• fr: "Grégoire Palamas. Défense des saints hésychastes: Introduction, texte critique, traduction et notes." Louvain: "Spicilegium sacrum lovaniense," 1959; administration, ed. and tr., v. l, 383, v. 2, 383-767.
• fr: "Introduction à l'étude de Grégoire Palamas," Patristica Sorbonnensia, v. 3. Paris: Editions du Seuil, 1959.
• fr: "St Grégoire Palamas et la mystique orthodoxe," Maîtres spirituels, n. 20. Paris: Editions du Seuil, 1959.

Germană

• ger: Die Orthodoxe Kirche gestern und heute. Salzburg: Otto Muller Verlag, 1963; tr. of L'Eglise Orthodoxe, hier et aujourd'hui.
• ger: Der Primat des Petrus in der Orthodoxen Kirche, împreună cu N. Afanassief et al. Zurich: EVZ-Verlag, 1961; tradus după La primauté de Pierre dans l'Église Orthodoxe.
• ger: Die Orthodoxe Kirche: gestern und heute. Salzburg: Muller, 1960; tr. of L'Église Orthodoxe: hier et aujourd'hui.

Greacă

• gr: Vyzantio kai Rosia: Meleton Vizantino-Rosikon Scheseon kata to 14 Aiona. Athens: Ekdoseis Domos, 1988; tradus după Byzantium and the Rise of Russia: A Study of Byzantine-Russian Relations in the Fourteenth Century.
• gr:Gamos: mia Orthodoxe Prooptike. Athens: Ekdose Hieras Metropoleos Thevon kai Levadeias, 1983; tr. of Marriage: An Orthodox Perspective.
• gr:Ho Hapos Gregorios ho Palamas kai he Orthodoxe Mystike paradose. Athens: Ekdoseis "Akritas," 1983; traducere după St Grégoire Palamas et la mystique orthodoxe.
• gr:Ho Christos soterias semena Homilia-sychetese? Athens: Synaxe, 1985.
• gr: Syggrammata, ed., with B. Bobrinsky, P. Papaeuaggelou, and P. Christou. Thessaloniki: Endidetai syndromi tou basilieou Idrimatos, 1962.

Italiană

• it: La Teologia Bizantina: Sviluppi storici e temi dottrinali. Casale Monfeirate: Casa Editrice Marietti, 1984; tr. of Byzantine Theology: Historical Trends and Doctrinal Themes.
• it: S. Gregorio Palamas e la mistica ortodossa. Torino: Piero Gribaudi Editore, 1976; tr. of St Grégoire Palamas et la mystique orthodoxe.
• it: Cristologia Ortodossa. Roma: An. Veritas Editrice, 1974; traducere după Christ in Eastern Christian Thought
• it: La Chiesa Ortodossa, ieri ed oggi. Brescia: Morcelliana, 1962; traducere după L'Église Orthodoxe, hier et aujourd'hui.

Olandeză

• ned: De Orthodoxe Kerk, roermond-maaseik, J.J. Romen & Zonan Vitgevers, 1964; traducere după L'Église Orthodoxe, hier et aujourd'hui.

Poloneză

• pl: Chrystus Zwyciezyl: Wokol Chryta Rusi Kijowsidej. Warsaw: Verbinum, 1989.
• pl:Teologla bizantyjska. historia i doktriyna. Warsaw: Instytut Wydawn. Pax., 1984; traducere după Byzantine Theology: Historical Trends and Doctrinal Themes.

Română

• Ortodoxie și catolicitate, București: Sophia, 2003, traducere din limba franceză de Călin Popescu.
• Căsătoria: perspectiva ortodoxă, Patmos, Cluj-Napoca, trad. de Cezar Login.an??
• Hristos în gândirea creştină răsăriteană, trad. rom. Pr. Prof. Nicolae Buga, Bucureşti, EIBMBOR, 1997.
• Teologia bizantină.Tendinţe istorice şi teme doctrinare, traducere din limba engleză de Preot conf. dr. Alexandru Stan, Bucureşti: Editura Institutului Biblic şi de Misiune al Bisericii Ortodoxe Române, 1996; reed. Nemira [Byzantium], Bucureşti, 2011.
• Biserica Ortodoxă ieri și azi, București: Ed. Anastasia, 1996, traducere de Cătălin Lazurca.
• Sf. Grigorie Palamas şi mistica ortodoxă, București: Ed. Enciclopedică, 1995, traducere de Angela Pagu; reeditată la ed. Humanitas, București, 2007.

Rusă

• rus: Vizantiia i Moskovskaia Rus': ocherk po istorii tserkovnykh i kul'turnykh sviazei v XIV veke. Paris: YMCA Press, 1990; aducere după Byzantium and the Rise of Russia.
• rus: Vvedenie v sviatootecheskoe bogoslovie: konspekty lektsii. New York: Religious Books for Russia, 1985. 2nd ed.
• rus:Vvedenie v sviatootecheshoe bogoslovie: konspekfy lektsu. New York: Religious Books for Russia, 1982.
• rus: Pravoslavie v sovremennom mire, added title page: "Orthodoxy in the Contemporary World." New York: Chalidze Publications, 1981.
• rus: Sv. Grigorii Palama i pravoslavnaia mistika, 1969; traducere după St. Grégoire Palamas et la mystique orthodoxe.

Sârbă

• srb: Vizantijsko Bogoslovje, Kragujevac, 1985; traducere după Byzantine Theology: Historical Trends and Doctrinal Themes.
• srb:Sveti Grigorije Palama ipravoslavna mistika. Beograd, 1983; traducere după St. Grégoire Palamas et la mystique orthodoxe.

Spaniolă

• sp: La Iglesia Ortodoxa: ayer y hoy. Paris: Desclée de Brouwer, 1969; traducere după: L'Église Orthodoxe: hier et aujourd'hui.

Sursă

OrthodoxWiki:John Meyendorff

https://ro.orthodoxwiki.org/Jean_Meyendorff

--Methodios (Diskussion) 10:06, 17. Feb. 2021 (CET)