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Sep. 27th, 2007

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The Exaltation of the Cross

 ( παγκόσμιος ψωσις το τιμίου κα ζωοποιο Σταυρο

Σσον, Κύριε, τν λαόν σου, κα ελόγησον τν κληρονομίαν σου, νίκας τος Βασιλεύσι κατ βαρβάρων δωρούμενος, κα τ σν φυλάττων δι το Σταυρο 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.

Aug. 18th, 2007

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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).

Mar. 27th, 2007

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The Word strengthening heart and mind....

Since you have learned to hear, Slavic people,
Hear the Word, for it came from God,
The Word nourishing human souls,
The Word strengthening heart and mind....

(St Cyril and St Methodius, Prologue to the Gospels)

                   

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