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Protopresbyter Michael Pomazansky Orthodox dogmatic theology IntraText CT - Text |
From all that has been said, we may draw several conclusions. Essentially, according to the
understanding of the Church and according to the principles of the glorification of saints, the glorification
of saints has always been the same in the Orthodox Church. In these questions, the
Eastern Orthodox Churches of the second millennium have followed the tradition of the Church
of the first millennium and its ancient period. The Russian Church of the pre-Petrine era followed
the path of the Greek Church; while the Russian Church of the post-Petrine era remained faithful
to the customs of the pre-Petrine era. The glorification of the saints consisted and consists of a
general statement of faith by the Church that God Himself has united the departed one to the assembly
of His saints. This faith is founded on the facts of a death by martyrdom, or upon a righteous
life which is apparent to the whole Church, or upon the glorification of the saint of God by
instances of wonderworking during his lifetime or at his tomb. Glorification is usually an expression
of the voice of the people of the Church, to whom the higher ecclesiastical authority, after
due verification, gives synodally the final word, establishment, recognition, confirmation and the
The glorification of the saints is among the most important activities of the Church. In its
basic, elementary aspect, glorification consists of turning from prayers “for the dead” to requests
for a saint's intercession before God, and in his prayerful glorification by services from the general
menaion or with specially composed services. The glorification of a saint and the uncovering
of his relics do not constitute a single, inseparable act, although they often are performed together.
The Orthodox Church does not maintain that it is essential that a fixed period of time pass
between the repose of a righteous man and his numbering among the choir of the saints, as is accepted
in the Roman confession, which has instituted a period of several decades (usually fifty
years from the date of death for “beatification,” a process which corresponds roughly to local
veneration, and eighty years for canonization).
In the miracles worked through the prayers or at the tombs of the righteous of God, the Orthodox
Church sees the will of God in the glorification of these strugglers. When no such signsexist, the Church does not see the will of God in their solemn glorification, as one of the resolutions
of Patriarch Adrian of Moscow (reigned 1690-1700) expresses in regard to a certain request
for glorification: “If our Lord God, the Creator of all, glorifieth anyone in this life, and after his
death declareth this to His people through many miracles, then the miracles of this person become
clearly known, for many holy wonderworkers were found in the Holy Church, whose
memories the Church always hymns and their relics it contains. They that are not known, whom
God Almighty Himself hath not been well pleased to glorify with signs and wonders, even if
such lived righteously and in a holy manner, are not such as the Church glorifieth. The names of
many are not remembered, and the whole world cannot contain the books of their names that
could be written.”