The Glorification of the Saints in the Orthodox Church

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The Glorification of the Saints in the Orthodox Church

Source:

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ORTHODOX CHURCH IN AMERICA

This article was written by Fr. Joseph Frawley, a member of the Orthodox Church in America’s Canonization Commission. It was originally published in the April-May 2000 issue of The Orthodox Church Newspaper.

While the glorification of saints in the Orthodox Church has been taking place for nearly 2000 years, few people today are certain about how this really happens. Does the Church “make” a saint? Are there special panels which decide who can be considered for sainthood? Are saints “elected” by a majority vote? Does a person have to perform a certain number of miracles in order to quality as a saint? The answers to these questions may be surprising to some.

We know that there are several categories of saints: prophets, evangelists, martyrs, ascetics, holy bishops and priests, and those who live a righteous life “in the world.” What they all have in common is holiness of life. Three times in the Book of Leviticus (Ch 11, 19 and 20) God tells us to be holy, because He is holy. We must consecrate ourselves, for we are His people. Saint Peter reiterates this commandment in the new testament, challenging us to obey God’s commandments and submit our will to His will (1 Pet 1:16). Everyone is challenged to manifest holiness in their lives, for we all must become saints! This is our special – and common – calling from God. It is not something reserved for the clergy, monastics, or those who are “more pious.” Everyone who has been baptized into Christ must live in such a way that Christ lives within us. “Do you not know,” Saint Paul asks, “that you are God’s temple and that God’s Spirit dwells in you?” (1 Cor 3:16).

So, the glorification of saints in the Orthodox Church is a recognition that God’s holiness is manifested in the Church through these grace-filled men and women whose lives were pleasing to God. Very early on, the Church recognized the righteous ancestors of Christ (Forefathers), those who predicted His coming (Prophets), and those who proclaimed the Gospel (Apostles and Evangelists). Then those who risked their lives and shed their blood to bear witness to Christ (Martyrs and Confessors) were also recognized by the Church as saints. There was no special canonization process, but their relics were treasured and the annual anniversaries of their martyrdoms were celebrated. Later, the ascetics, who followed Christ through self denial, were numbered among the saints. Bishops and priests who proclaimed the True Faith and fought against heresy were added to the list. Finally, those in other walks of life who manifested holiness were recognized as saints.

While the glorification of a saint may be initiated because of miracles, it is not an absolute necessity for canonization. The Roman Catholic Church requires three verified miracles in order to recognize someone as a saint; the Orthodox Church does not require this. There are some saints, including Saint Nicodemos of the Holy Mountain (July 14) and Saint Innocent of Moscow (commemorated March 31), who have not performed any miracles, as far as we know. What is required is a virtuous life of obvious holiness. And a saint’s writings and preaching must be “fully Orthodox,” in agreement with the pure faith that we have received from Christ and the Apostles and taught by the Fathers and the Ecumenical Councils.

Can the Church “make” a saint? The answer is no. Only God can do that. We glorify those whom God Himself has glorified, seeing in their lives true love for God and their neighbors. The Church merely recognizes that such a person has cooperated with God’s grace to the extent that his or her holiness is beyond doubt.

Are saints “elected” by special panels or by majority vote? Again, the answer is no. Long before an official inquiry into a person’s life is made, that person is venerated by the people where he or she lived and died. His or her memory is kept alive by the people who pray for his or her soul or who ask him or her for intercession. Sometimes people will visit his or her grave or have icons painted through their love for the person. Then a request is made, usually through the diocesan bishop, for the Church to recognize that person as a saint. A committee, such as the Orthodox Church in America’s Canonization Commission, is formed to research the life of the person who is being considered for glorification and to submit a report to the Holy Synod stating its reasons why the person should or should not be recognized as a saint. Then the Holy Synod decides to number that person among the saints and have icons painted and liturgical services composed.

The formal Rite of Glorification begins with a final Memorial Service for the person about to be canonized, after which Vespers and Matins with special hymns to the saint are chanted and the saint’s icon is unveiled. The saint’s life is published and the date of his or her commemoration is established. The other Orthodox Churches are notified of the glorification so that they can place the new saint’s name on their calendars.

Through the prayers of all the saints, may we be encouraged to follow their example of virtue and holiness.

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Santos Ícones – Padre Georges Florovsky ╰⊰¸¸.•¨* Portuguese

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SAINTS OF MY HEART

Santos Ícones

Do Capítulo VI, “Dimensões da Redenção,” da

Collected Works of Georges Florovsky, Vol. III:

Creation and Redemption (Nordland Publishing Company):

Belmont, Mass., 1976), pp. 209-212.

Fonte:

http://www.fatheralexander.org/booklets/portuguese/ikons_florovsky_p.htm

FATHER ALEXANDER

O PRIMEIRO DOMINGO DA GRANDE QUARESMA É O DOMINGO DA ORTODOXIA. Ele foi estabelecido como um dia memorial especial pelo Concilio de Constantinopla em 843. Ele comemora antes de tudo a vitória da Igreja sobre a heresia dos Iconoclastas: o uso e veneração dos Santos Ícones foi restaurada. Neste dia nós continuamos a cantar o tropário da Santa Imagem de Cristo: “Nós reverenciamos Tua sagrada Imagem, ó Cristo…”

Á primeira vista, pode parecer ser uma ocasião inadequada para comemorar a glória da Igreja e todos os heróis e mártires da Fé da Igreja. Não seria mais razoável fazer isto nos dias dedicados à memória dos grandes Concílios Ecumênicos ou dos Santos Padres da Igreja? A veneração do Ícone não é mais uma peça de um ritual e cerimonial externo? Um Ícone pintado não é justamente mais uma decoração, muito bonita de fato, e de diversas maneiras instrutiva, mas dificilmente um artigo de Fé? Esta é a opinião corrente, infelizmente largamente espalhada mesmo entre os próprios Ortodoxos. E é a responsável por um pesaroso decaimento da nossa arte religiosa. Nós Continue reading “Santos Ícones – Padre Georges Florovsky ╰⊰¸¸.•¨* Portuguese”

#1 – Кад је Енглеска била Православна ╰⊰¸¸.•¨* ORTHODOX ENGLAND – Serbian

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GREAT BRITAIN OF MY HEART

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#1 – Кад је Енглеска била Православна

Die Sondag van die Ortodoksie ╰⊰¸¸. •¨* Afrikaans

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AFRICA OF MY HEART

ORTHODOX HEART

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Die Sondag van die Ortodoksie

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https://afrikaansortodoks.wordpress.com/2012/03/06/die-sondag-van-die-ortodoksie/

BEDEHUIS BETHANIË

Verlede Sondag het ons die Sondag van die Sege van die Ortodoksie gevier. Hier is ‘n uittreksel uit ons bisdomlike blad oor dié fees.

Vandag, op die eerste Sondag van die Groot Vastyd, gedenk ons die oorwinning van die Ortodoksie oor die kettery van die ikonoklasme. In die agste eeu is die Kerk uitmekaar geskeur deur hulle wat beswaar gemaak het teen die verering van die ikone, en in 787 het die Tweede Konsilie van Nicea daarop gereageer deur die rol van ikone in die Kerk te bevestig en te verklaar dat “Wanneer hierdie voorstellings beskou word, dit hulle wat daarna kyk hulle prototipe sal laat gedenk en liefhê .” Die Konsilie het onderskei tussen aanbidding, wat God alleen toekom, en die verering wat ons aan ikone gee, en verklaar dat wanneer ons ‘n ikoon vereer, ons eintlik die werklikheid vereer wat dit verteenwoordig.

Selfs na die Konsilie het die ikonoklasme voortgeduur totdat die keisering Theodora in 844 die Ortodoksie opnuut gevestig het met ‘n plegtige prosessie en verering van die ikone op die eerste Sondag van die Vastyd. Dit was die begin van vandag se fees en vier die sege van die ware leer oor kettery.

Die sege van die Ortodoksie wat ons vandag vier, staan in volledige samehang met die vroeëre stryd vir die Ortodokse geloof, want wat op die spel was, was nie bloot die geldigheid van die verering van die ikone nie, maar juis die werklikheid van die Vleeswording van Christus, wat die Kerk in vroeëre eeue geworstel het om te bely. Omdat God in Christus volledig mens geword het, is die stoflike self geheillig en het dit ‘n geskikte medium geword om Sy beeltenis weer te gee. Soos Sint Johannes van Damaskus geskryf het: “As ‘n mens eers verstaan dat die Onliggaamlike vir jou mens geword het, is dit vanselfsprekend dat jy Sy menslike beeld kan weergee.”

Onomskryfbare Meester, in u goddelike natuur, en in die laaste tye vlees geword, het dit U behaag om omskryfbaar te word; want deur vlees aan te neem, het U ook al die eienskappe daarvan aangeneem. Wanneer ons daarom die vorm van u gelykenis weergee, gee ons dit ‘n relatiewe verering en word ons verhef tot liefde vir U, en in die navolging van die tradisies van die apostels, verkry ons daaruit die genade van heling.

Uit die Vespers vir die Sondag van die Ortodoksie

Uittreksel uit Evangelion. ‘n Bulletin van die Ortodoks-Christelike Geloof, 4 Maart 2012.

Synaxariet – Orthodoxe Helgens Levneder ╰⊰¸¸.•¨* Danish

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Synaxariet

Orthodoxe Helgens Levneder

Kilde:

http://www.imparaklitou.gr

http://www.imparaklitou.gr/index.php?option=com_virtuemart&view=productdetails&virtuemart_product_id=160&virtuemart_category_id=21&Itemid=529

Beskrivelse

Udarbejdet af Munkepræsten Macarius af Simono-Petra-Klosteret. Oversat til Dansk af Munken Fotius (Ole Fr. Stjernfelt) af Paracletens Kloster. (2936 Sider)

Et synaxarium kan oversættes ved en helgenbeskrivelse; liv og i en række tilfælde mirakler. som tilskrives en person, der er blevet kanoniseret som en helgen.
I fire meget smukt indbundne bind er for hver af årets dage beskrivelser af helgener, som har relation til dagene. Hvert bind omfatter et kvartal.

Bind IV har et alfabetisk navneregister over de helgener, som er blevet grundigt bekrevet, og tillige er deres dag eller dage nævnt.

De enkelte bind kan transporteres uden at blive beskadiget, idet der er vedlagt et særligt skånebind, som passer til hver af værkets fire dele.

Det fornemme værk er forsynet med omfattende fodnoter til uddybning af og forklaring på forhold i teksten, der ikke kan formodes at være almen kendte. En mængde sort-hvide gengivelser af ikoner i relation til helgener og begivenheder medvirker til at værket er så smukt.

Endvidere er der også farvegengivelser af ikoner, der relaterer til årets største religiøse fester.

Les Saints Orthodoxes d’Occident et leurs Intercessions ╰⊰¸¸.•¨* French

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FRANCE OF MY HEART

SAINTS OF MY HEART

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Les Saints Orthodoxes d’Occident et leurs Intercessions

En marge du Dictionnaire des Intercessions Orthodoxes

Autrefois, les maladies pour lesquelles la médecine n’avait aucun remède, trouvaient par la pure grâce de Dieu, des remèdes par l’intercession des saints. Dans le langage populaire, le caractère extraordinaire des guérisons répétées de certaines maladies par des saints particuliers, firent que on ne parla plus de ces maladies qu’en leur donnant le nom du saint que l’on invoquait pour qu’il intercède et demande à Dieu la guérison de l’âme et du corps.
La tradition populaire de l’Eglise nous a donné la liste suivante des saints orthodoxes d’Occident et leurs intercessions:

Boutons: Mal de Saint Laurent ( Diacre-Martyr de Rome)
Cancer: Mal de Saint Gilles ou Aegide de Nîmes
Convulsions: Mal de Saint Barthélémy
Épilepsie: Mal de Saint Jean Baptiste
Erysipèle: Mal de Saint Antoine
Fistule: Mal de Saint Fiacre ( de Breuil)/ Mal de Saint Quirin ( Martyr de Rome)
Folie: Mal de Saint Mathurin ( de Larchant)
Gale: Mal de Saint Méen ( de Bretagne), Mal de Sainte Reine ( D’Alyse)
Goutte: Mal de Saint Maur ( de Glanfeuil)
Ivresse: Mal de Saint Martin ( de Tours)
Lèpre: Mal de Saint Job ( le Saint Prophète de l’Ancienne Alliance)
Maladies inflammatoires: Mal de Saint Sylvain ( de Levroux )
Maladies nerveuses: Mal de Saint Guy ( Danse de Saint Guy)
Rhume : Mal de Saint Aventin ( de Chartres)
Ulcère: Mal de Saint Eloi ( de Noyon)

Santoral ╰⊰¸¸.•¨* Spanish

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LATIN AMERICA OF MY HEART

SAINTS OF MY HEART

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Santoral

©Diócesis de México de la

Iglesia Ortodoxa en América

O.C.A. 2016

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