desniza

Mar. 12th, 2008

Gratian's Decretum

Manuscript of Gratian's Decretum.
Cologne, Cathedral Library, 127 fol. 9r.
Twelfth century.
Written at Cologne, (glossed) by various jurists.

Tags: 12th century, canons, christian, church, ecclesiastical legislation, gratian's decretum, latin

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Oct. 14th, 2007

St. Ananias (Ανανίας, Νίνος, Ανανιας, Νινος)

Ο Αγιος Ανανίας ο Απόστολος

Υπακούατε "εκ καρδίας εις ον παρεδόθητε τύπον διδαχής". Κάνετε υπακοή με όλη την καρδιά σας στον ακριβή κανόνα της χριστιανικής διδασκαλίας. Τέτοιος άνθρωπος υπακοής στο Θεό ήταν και ο απόστολος Ανανίας.

Διότι, όταν ο Θεός του είπε με όραμα να συναντήσει το Σαύλο, που ήταν ο φόβος και ο τρόμος των χριστιανών, έκανε υπακοή στα λόγια του Κυρίου. Αμέσως πήγε στην Ευθεία οδό και αναζήτησε το σπίτι του Ιούδα, όπου ήταν ο Σαύλος.

Τον θεράπευσε, τον βάπτισε χριστιανό, και έπειτα αυτός, με το όνομα Παύλος, έγινε ο μέγας Απόστολος των Εθνών.

Κατόπιν ο Ανανίας πήγε στην Ελευθερούπολη, όπου με τη διδασκαλία του είλκυσε στο Χριστό πολυάριθμες ψυχές.

Ο θόρυβος όμως που δημιούργησε η αποστολική του δράση, έκανε τον ηγεμόνα Λουκιανό να τον συλλάβει. Χρησιμοποίησε πολλούς και ποικίλους τρόπους προκειμένου να αλλαξοπιστήσει ο Ανανίας. Αλλά ο Ανανίας έμεινε αμετακίνητος στα χριστιανικά του φρονήματα. Τότε ο Λουκιανός τον μαστίγωσε με νεύρα βοδιών.

Επειτα, με σιδερένια νύχια του ξέσχισε τα πλευρά και έκαψε τις πληγές του με αναμμένες λαμπάδες.

Τέλος, αφού τον έβγαλε έξω από την πόλη, τον λιθοβόλησε. Ετσι, ο Ανανίας πήρε το αμαράντινο στεφάνι της υπακοής στο θέλημα του Θεού.

St. Ananias.
Mosaic (detail).
5th century.
Hagios Georgios, Thessaloniki, Greece.

Tags: 5th century, art, byzantine, cathedral, christian, church, greece, greek, hagios georgios, mosaic, st. ananias, thessaloniki

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Sep. 27th, 2007

The Exaltation of the Cross

(Ἡ παγκόσμιος Ὕψωσις τοῦ τιμίου καὶ ζωοποιοῦ Σταυροῦ)

Σῶσον, Κύριε, τὸν λαόν σου, καὶ εὐλόγησον τὴν κληρονομίαν σου, νίκας τοῖς Βασιλεύσι κατὰ βαρβάρων δωρούμενος, καὶ τὸ σὸν φυλάττων διὰ τοῦ Σταυροῦ πολίτευμα.

Church of Santa Croce in Gerusalemme, Rome.

The Church of Santa Croce in Gerusalemme (lat. Sanctae Crucis in Hierusalem) was built in the early IV century over a wing of the Sessorian Palace. It is also called Helenian from the name of St. Helena, mother of St. Constantine the Great, who placed in it a fragment of the Cross.

The earliest historical record of the church, dated to 501 AD, refers to it as «Hierusalem basilica Sessoriani palatii». «Eodem tempore fecit Constantinus Augustus basilicam in palatio Sessoriano, ubi etiam de ligno sanctae Crucis Domini nostri Iesu Christi in auro et gemmis conclusit, ubi et nomen ecclesiae dedicavit, quae cognominatur usque in hodiernum diem Hierusalem» (Liber Pontificalis I, ed. Duchesne. P. 179).

Chapel of the Relics.
Church of Santa Croce in Gerusalemme, Rome.

In 1492, a dramatic discovery was made in the course of repairs to a mosaic: a brick inscribed with the words TITULUS CRUCIS (Title of the Cross). Sealed behind the brick was a fragment of an inscription in wood, with the word «Nazarene» written in Hebrew, Greek and Latin.

. . . . . . . . . . הנצ . . . . .
. . . . . . . B SUNERAZAN SI
. . . . . R SVNIRAZAN.I

[ישו] הנצ[רי מלק היהודים]
[NWIADUOI NWT SUELISA] B SUNERAZAN SI
[MVROEADVI XE]R SVNIRAZAN.I

This Title is mentioned in all four Gospels accounts:

Pilate also wrote a title (joltit-John 19:19) and put it on the cross; it read, «Jesus of Nazareth, the King of the Jews». Many of the Jews read this title, for the place where Christ was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek (John 19:19-20; also Matthew 27:37; Mark 15:26; Luke 23:38).

Titulus Crucis,
the slab of wood that reads «Jesus of Nazareth, King of the Jews» in Hebrew (Aramaic?), Greek and Latin. Fragment.

25.3 x 14 x 2.6 cm.
Chapel of the Relics.
Church of Santa Croce in Gerusalemme, Rome.

Discovery and History of the Cross.
1492.
Fresco by Antoniazzo da Romano (?) in the apse of the church.
Church of Santa Croce in Gerusalemme, Rome.

Discovery and History of the Cross.

1492.

Fresco by Antoniazzo da Romano (?) in the apse of the church. Fragment.
Church of Santa Croce in Gerusalemme, Rome.

Tags: 15th century, apse, chapel, church, constantine, constitutum constantini, cross, crucifixion, donatio constantini magni, fresco, gospels, italian, liber pontificalis, relics, rome, santa croce in gerusalemme, st. helena, the exaltation of the cross, titulus crucis

Sep. 11th, 2007

Beheading of John the Precursor

(Ἡ Απότομὴ τῆς τιμίας Κεφαλῆς τοῦ τιμίου, ἐνδόξου προφήτου, Προδρόμου καὶ Βαπτιστοῦ Ἰωάννου)

Μνήμη δικαίου μετ' ἐγκωμίων, σοὶ δὲ ἀρκέσει ἡ μαρτυρία τοῦ Κυρίου, Πρόδρομε· ἀνεδείχθης γὰρ ὄντως καὶ προφητῶν σεβασμιώτερος, ὅτι καὶ ἐν ρείθροις βαπτίσαι κατηξιώθης τὸν κηρυττόμενον. Ὅθεν τῆς ἀληθείας ὑπεραθλήσας, χαίρων εὐηγγελίσω καὶ τοῖς ἐν ᾃδῃ Θεὸν φανερωθέντα ἐν σαρκί, τὸν αἴροντα τὴν ἁμαρτίαν τοῦ κόσμου, καὶ παρέχοντα ἡμῖν τὸ μέγα ἔλεος.

Beheading of John the Precursor.

Victor de Crete.

By 1660.

Italy, Bari.

Tags: bari, beheading of john the precursor, byzantine, cathedral, church, church interior, greek, icons, italian, john the precursor, middle ages, troparion

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Aug. 18th, 2007

St. Gregory Palamas. Homily on the Transfiguration

St. Gregory Palamas.
Byzantine fresco.
1371.
The house of prayer (Παρεκκλήσίον) of St. Unselfish persons.
Holy Monastery of Vatopedion, Holy Mount Athos

St. Gregory Palamas. Homily on the Transfiguration

For an explanation of the present Feast and understanding of its truth, it is necessary for us to turn to the very start of today's reading from the Gospel: "Now after six days Jesus took Peter, James and John his brother, and led them up onto a high mountain by themselves" (Mt 17:1).

First of all we must ask, from whence does the Evangelist Matthew begin to reckon with six days? From what sort of day be it? What does the preceding turn of speech indicate, where the Savior, in teaching His disciples, said to them: "For the Son of Man shall come with his angels in the glory of His Father," and further: "Amen I say to you, there are some standing here who shall not taste death, until they have seen the Son of Man coming in His Kingdom" (Mt 16:27-28)? That is to say, it is the Light of His own forthcoming Transfiguration which He terms the Glory of His Father and of His Kingdom.

The Evangelist Luke points this out and reveals this more clearly saying: "Now it came to pass about eight days after these words, that He took Peter and John and James, and went up the mountain to pray. And as He prayed, His countenance was altered, and His raiment became a radiant white" (Lk 9:28-29). But how can the two be reconciled, when one of them speaks definitively about the interval of time as being eight days between the sayings and the manifestation, whereas the other (says): "after six days?"

There were eight on the mountain, but only six were visible. Three, Peter, James and John, had come up with Jesus, and they saw Moses and Elias standing there and conversing with Him, so altogether there were six of them. However, the Father and the Holy Spirit were invisibly with the Lord: the Father, with His Voice testifying that this was His Beloved Son, and the Holy Spirit shining forth with Him in the radiant cloud. Thus, the six are actually eight, and there is no contradiction regarding the eight. Similarly, there is no contradiction with the Evangelists when one says "after six days," and the other says "eight days after these words."

But these twofold sayings as it were present us a certain format set in mystery, and together with it that of those actually present upon the Mount. It stands to reason, and everyone rationally studying in accordance with Scripture knows that the Evangelists are in agreement one with another. Luke spoke of eight days without contradicting Matthew, who declared "after six days." There is not another day added on to represent the day on which these sayings were uttered, nor is the day on which the Lord was transfigured added on (which a rational person might reasonably imagine to be added to the days of Matthew).

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Jul. 12th, 2007

The Holy day of St. Glorious First Capital Apostles Peter and Paul

Τòν ἁγίων ἐνδόξων καὶ πανευφήμων Ἀποστόλων καὶ πρωτοκορυφαίων, Πέτρου καὶ Παύλου

Οἱ τòν Ἀποστόλων πρωτόθρονοι, καὶ τÒς οἰκουμέης Διδάσκαλοι, τþ Δεσπότῳ τòν ὅλων πρεσβεύσατε εἰρήνην τÞ οἰκουμένÛ δωρήσασθαι, καὶ τα²ς ψυχα²ς Óμòν τò μέγα ἔλεος.

The scenic terrace of San Pietro in Montorio (Mons Aureus = Golden Mountain), on which rises the Church of San Pietro in Montorio, built on the spot where the tradition claims St. Peter was crucified head downwards in Rome.

Tags: apostles peter and paul, church, crucifixion, greek, italian, rome, san pietro in montorio, st. peter, the holy day, tradition, troparion

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Jul. 7th, 2007

The nativity of St. John the Precursor

Τò Γενέθλιον τοÂ τιμίου, ἐνδόξου, προφήτου, Προδρόμου καί ΒαπτιστοÂ Ἰωάννου

ΠροφÒτα καὶ Πρόδρομε τÒς παρουσίας ΧρίστοÂ, ἀξίως εὐφμÒσαί σε οὐκ εὐποροÂμεν ἡμε²ς, οί πόθῳ τιμòντές σε· στείρωσις γὰρ τεκούσης καὶ πατρὸς ἀφωνία λέλυνται τÞ ἐνδόξῳ καὶ σεπτÞ σου γεννήσει, καὶ σάρκωσις ΥἱοÂ τοÂ ΘεοÂ κóσμῳ κηρύττεται.

The Nativity of St. John The Precursor.

Byzantine icon.

XVth century.

65 x 63.
Egg tempera over gesso; wood.

On the left is Elizabeth seated on the couch; at the foot of the couch is the infant John in a crib, and a woman spinning. On the right is Zacharias, seated; he writes. In the middle is a table with diverse vessels on it; and three servant girls standing at the table. The scene is set against an architectural background; on the left there is a building with a velum. The icon is remarkable for the depth and richness of colouring. The ground is gold.

The inscription in red reads: ΗΓΕΝΗΣ[ΙΣ] ΤΟΥ [ΠΡΟ]ΔΡ[ΟΜ]ΟΥ (The Nativity of the Precursor). On the reverse are traces of slatting. The richness of colouring, the presence of genre motifs, and the dry manner of execution typical of the period of decline in Byzantine painting, make the icon datable to the XVth c.

Thaumaturgical image of St. John the Precursor.

XVIIth c. St. Jovan Bigorski Church.

Macedonia, the monastery of St. Jovan Bigorski.

Church interior. St. Jovan Bigorski Church.

Macedonia, the monastery of St. Jovan Bigorski.

Tags: church, church interior, elizabeth, greek, icons, john the precursor, jovan bigorski, macedonia, monastery, thaumaturgical image, the nativity, troparion, zacharias

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Apr. 13th, 2007

Constitutum Constantini

In nomine sanctae et
individuae trinitatis patris scilicet
et filii et spiritus sancti.

Imperator Caesar Flavius Constantinus in Christo Iesu, uno ex eadem sancta trinitate salvatore domino deo nostro, fidelis mansuetus, maximus, beneficus, Alamannicus, Gothicus, Sarmaticus, Germanicus, Britannicus, Hunnicus, pius, felix, victor ac triumphator, semper augustus, sanctissimo ac beatissimo patri patrum Silvestrio, urbis Romae episcopo et papae, atque omnibus eius successoribus, qui in sede beati Petri usque in finem saeculi sessuri sunt, pontificibus nec non et omnibus reverentissimis et deo amabilibus catholicis episcopis eidem sacrosanctae Romanae ecclesiae per hanc nostram imperialem constitutionem subiectis in universo orbe terrarum, nunc et in posteris cunctis retro temporibus constitutis, gratia, pax, caritas, gaudium, longanimitas, misericordia a deo patre omnipotente et Iesu Christo filio eius et spiritu sancto cum omnibus vobis.

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Tags: baptism, bishop, blessings of god, cathedral, catholic faith, ceremony, church, constantin, constitutum, constitutum constantini, donatio constantini magni, ecclesiastical legislation, latin,