Protopresbyter John and Matushka Marie Meyendorff

Protopresbyter John Meyendorff (1926-1992)

and

Matushka Marie O Meyendorff (born Mojaïsky) (1929-2024)

Ivan may be spelt Ioann, Jean, John.

Marie may be spelt Maria, Mary.

Feofil may be spelt Theophile, Theophilus.

Feofiovitch may be spelt Feofilovich.

Mojaïsky may be spelt Mojaysky, Mozhaisky.

Early life of Ivan Feofilovitch Meyendorff

Ivan (Jean) Feofilovitch Baron von Meyendorff was born on 17 February, 1926, in Neuilly-sur-Seine (a western suburb of Paris), France. One of 3 children, he was born to Feofil Feofilovitsch Meyendorff and his wife Ekaterina Nicolaevna Schidlovsky. He was registered with the French spelling of his name, "Jean".

His Russian émigré parents were of Baltic German and Russian noble lineage, who had fled from the Bolshevik Revolution. His father, Theophile (Feofil) Baron von Meyendorff, was an artist who painted portraits and miniatures on ivory. His mother, Catherine Schidlovsky, assisted her husband by establishing contacts for him.

The parents of Ivan Feofilovitch were Orthodox Christians, and Ivan was raised in the bosom of the Russian Orthodox Church in France, in the Russian Orthodox Exarchate of the Patriarchate of Constantinople.

Higher education of Jean

Jean Meyendorff attended various schools in Paris and in Biarritz, where the family spent most of World War II. When he had completed his secondary education, he enrolled simultaneously at the Orthodox Theological Institute of Saint Sergius, in Paris, and at the Sorbonne University, which awarded him the “License-ès-lettres” (B.A.) degree in 1948.

Saint Sergius Institute and Temple

In 1949, he received a “Diplôme d’Études Supérieures” degree.

At "L'Institut Saint-Serge", he studied with luminaries of the Russian Orthodox diaspora, including Father Georges Florovsky and the young Father Alexander Schmemann.

After graduating from the Saint Sergius Institute in 1949, he remained at the institute, and he taught there until 1959.

While he was preparing his doctorate for the Sorbonne, he also worked for “Le Centre National de la Recherche Scientifique” (French National Centre for Scientific Research), from which he received a “Diplôme de l'école pratique des Hautes Etudes” (Diploma of the Practical School of Advanced Studies) in 1954.

Jean Meyendorff earned the degree "Doctorat-ès-Lettres" (Ph.D) from the Sorbonne in 1958 with a ground-breaking doctoral thesis on the theological subject of the teachings of Saint Gregory Palamas.

Early life of Marie Alexeievna Mojaïsky

In 1929, Marie Alexeievna was born in Paris, France.

Her father, Alexei Mojaïsky (a relative of the Russian pioneer of flight, Aleksandr F Mozhaysky), was born in Kiev, Ukraine, in the time of the Russian Empire. He fought in the White Army during the Civil War that followed the Bolshevik Revolution, and then completed his education as a chemical engineer in France. Her mother, Olga (née Weriguine) Mojaïsky, was born in Yalta (Crimea) in the time of the Russian Empire. After escaping from Communist Russia, she settled in France eventually. She was an avid gardener, a poet, and she produced countless silk-embroidered icons, including the plaschianitsa (epitaphion) which is at the Saint Vladimir Seminary Chapel.

The parents of Marie Alekseievna Mojaïsky eventually took up residence near the Protection Monastery in Bussy-en-Othe (founded 1946) in North Bourgogne, when her father Aleksei retired.

Marie Alekseievna grew up in various cities in France, moving with her family as her father took different job assignments. During this time, she completed her primary and secondary education.

Higher Education of Marie

After having completed her preliminary education, Marie Alekseievna began her studies at "Le Haut Enseignement Commercial pour les jeunes filles". She received her degree from this institution in June, 1950.

During these years, Marie Alekseievna was an active participant in church life, including the Orthodox Russian Student Christian Youth Movement, which was where she met her future husband.

They first met each other by accident on the Paris Métro. Then they began a brief period of courtship.

Marriage, 1950

On 22 January, 1950, Jean (Ivan Feofilvitch) Meyendorff and Marie Alekseievna Mojaïsky were crowned in Holy Matrimony at the Temple of Saint-Serge, Paris.

Ivan Feofilovitch and Marie Alekseievna married

In time, the couple received from the Lord 4 children : Paul, Serge, Elizabeth, Anna.

Jean Meyendorff completed one year of military service, largely with “Le Train des Équipages” (French Army Logistics), in October, 1952.

During his 10 years of teaching at “L’Institut Saint-Serge” in Paris, Jean Meyendorff was an Assistant Professor of Church History, and he was also a Fellow at “Le Centre National de la Recherche Scientifique”.

Ordinations, 1959

On 15 March, 1959, Jean Feofilovitch Meyendorff was ordained to the Holy Diaconate by Metropolitan Vladimir (Tikhonitsky) in Paris.

On 22 March, 1959, Deacon Jean Meyendorff was ordained to the Holy Priesthood by Metropolitan Vladimir (Tikhonitsky) in Paris.

Pastoral service : Transfer to the USA, 1959

After his ordinations, the Priest John Meyendorff was transferred to the USA. He and his family moved to the USA during the summer of 1959, where they settled in New York City, New York.

Fathers John Meyendorff and Alexander Schmemann serving at Saint Vladimir's Chapel in Great Lent

Pastoral, teaching service

In New York, Father John was received into the Russian Orthodox Greek Catholic Church in North America (ROGCCNA), and he was assigned to teach at Saint Vladimir's Orthodox Theological Seminary. At that time, the seminary was located in rooms belonging to Union Theological Seminary (at 537 West 121st Street, New York 27, NY (at Broadway), in the Morningside Neighbourhood).

Father John served as Professor of Church History and Patristics. The family lived in this area also at that time.

Father John teaching in 1959

Soon after moving to New York, Father John Meyendorff and his family took advantage of the availability of lakeside property at Lac Labelle, Québec, Canada, where the Troubetzkoy family had originally settled, and where the Schmemann family had subsequently established a summer home. They bought an affordable property which enabled them to rest in the summer, and to have a suitable atmosphere for praying, and for working on the writing of many articles and books. During the summers, Father John would sometimes serve in the chapel of Saint Sergius, Labelle, Québec (1960-1992).

Besides his service in Labelle, Father John gave lectures in some cities in Canada (particularly Edmonton, Alberta), and in Winnipeg, Manitoba (at [Winnipeg MB Saint Andrew’s College 1932 Saint Andrew's College]). Wherever he made such presentations (whether in the USA, Canada or elsewhere), the presentations attracted may people from far and near, and they affected in a very positive and constructive way the lives of many who had the blessing to hear him. This was the case not only because of the high quality of his presentation and his research, but also because in the personal encounters which followed, he would give personal attention to various persons in such a kind, warm and attentive manner that a listener to his teaching would not have expected (because of his high reputation and the great respect in which he was held).

During all the years, Matushka Marie had carefully and wisely supported the service of her husband, as she raised their children ; and together with her husband, she offered hospitality to the many guests and visitors who arrived. Hospitality is a fundamental characteristic of an Orthodox Christian, and of an Orthodox Christian home.

New site at Crestwood, 1962

In 1962, the seminary relocated to a large property with a historical main building on Scarsdale Road in Crestwood, Tuckahoe, New York. This building had originally been a hunting-lodge. It then became Saint Eleanora's Home for Poor Mothers, and then a retirement home for Roman Catholic priests.

Entry in the 1962 seminary yearbook

The Meyendorff family moved into a house, also on Scarsdale Road, not far from the seminary.

Father John teaching in 1967

Despite his prominence, Father John was not an imposing or demanding personality. Rather, he went about his work in the spirit of being a co-worker with and servant of Christ, and to the best of his ability and talents, he fulfilled the work that he was given. About both Father John and Matushka Marie, it may be said that their faithful example and love for the Lord is an encouragement to those who can see it. They worked together as a "team". They both simply have done what the Lord has given them to do for the good of all concerned. This reflects our Saviour's words about His servants, who, for the love of Christ, only do what is their duty (see Luke 17:10).

Saint Vladimir's Seminary, 1960s

The First Chapel

Father Meyendorff was instrumental in bringing about the establishment of The Orthodox Church in America as an independent entity in 1970. He had participated in the preparatory meetings with several other persons, including Father Alexander Schmemann, Professor Sergei S Verhovskoy, Bishop Kiprian (Borisevich) and others. When the Tomos of Autocephaly was formally received, Dr. Constantine H Kallaur was amongst the delegates.

When it began to develop, Matushka Marie took part in the service of “Religious Books for Russia” ("RBR", an organisation that began in the 1970s to find ways to get Orthodox Christian religious literature and service-books into the Soviet Union), a service which continues until the present. Matushka Marie continued to serve on the executive board of RBR for a long time. In addition to this, Matushka Marie, also initiated a programme that facilitated the adoption in the USA of orphaned children from Russia.

In addition to his work at Saint Vladimir’s Seminary, Father John held successive joint appointments as a lecturer in Byzantine Theology at Harvard University, at its Research Centre, Dumbarton Oaks, and as Professor of Byzantine History at Fordham University (from 1967). He also was Adjunct Professor at Columbia University and Union Theological Seminary in New York City. He lectured widely on university campuses, and at Church events.

During a sabbatical year in 1977-1978, Father John served as the acting director of studies for Dumbarton Oaks, and he also served as a parish priest for the Holy Trinity mission parish in Reston, Virginia. As it is written in the parish history :

 It was Fr John Meyendorff of blessed memory who brought Holy Trinity to life during his 1977-78 sabbatical 
 from St Vladimir’s Seminary to mind Harvard University’s Dumbarton Oaks Research Library in Georgetown.  
 He crowned the efforts of a small group of faithful (from Greek and Russian parishes in the area) striving to 
 establish an English-language parish in the Reston-Sterling Virginia vicinity.  With regular Sunday Liturgies 
 and its first Holy Week and Pascha, a fledgling community was off to a running start.

Father John teaching

Other activities of service

A member of several professional associations, Father Meyendorff served during various periods of time as President of the Orthodox Theological Society of America, as President of the American Patristic Association, and as a member of the Executive Committee, US Committee for Byzantine Studies. He was a Fellow of the National Endowment for the Humanities (1976–1977), and a Guggenheim Fellow (1981).

During his service at Saint Vladimir’s Seminary, he served as librarian, as director of studies, and as long-time editor of the "Saint Vladimir’s Theological Quarterly". His service to the Church included positions such as chairman of the Department of External Affairs of The Orthodox Church in America ; as adviser to the Holy Synod of Bishops ; and as editor of the monthly newspaper “The Orthodox Church”.

In the late 1980s and early 1990s, the emergence of "glasnost" and "perestroika" during the last times of the Soviet Union, and the reduction of hostility towards the Orthodox Christian Church, afforded Father John Meyendorff an opportunity to make regular visits to Russia, There, he gave lectures at seminaries, and he established fruitful relations with various Church leaders, including Patriarch Aleksey II (Ridiger). There circulated an anecdote about one occasion when Father John and Patriarch Aleksey II were together on a boat. They wished to have a private conversation, but the only possible place was at the bow of the boat, where they sat upon a large coil of thick rope. They talked seriously as they sat upon the rope, but they did not forget the humour of their situation, as they said, "Here we are, two Baltic barons". As the chairman for the Department of External Affairs of the OCA, Father Meyendorff’s wide knowledge of the Orthodox Faith in the West, and his understanding of the perils faced by the Russian Orthodox Church under communism won him the trust of many leaders in the Russian Church.

As a representative of the Orthodox Church, Father John Meyendorff participated in the activities of the World Council of Churches, in which he served as Chairman of the Commission on Faith and Order (1967-1975) and as a member of the Central Committee. Since he was particularly committed to inter-Orthodox unity and co-operation, he was one of the founders of Syndesmos (World Fellowship of Orthodox Youth Organisations), and he served later as its first General Secretary, and later as its President.

Dean of Saint Vladimir's Seminary, 1984

In March, 1984, Father John Meyendorff was assigned to the responsibility of Dean of Saint Vladimir's Seminary, and he served in this capacity until June, 1992, when he retired.

Artistic impression of the Saint Vladimir Seminary campus

Soon after his assignment as Dean of Saint Vladimir’s Seminary, Father John Meyendorff was elevated to the dignity of protopresbyter.

Father John Meyendorff was a major voice in the Orthodox Christian community. He spoke about the negative ecclesiological effects wreaked by the existence of 3 splinter groups into which the Russian Orthodox Church was divided after the Bolshevik Revolution of 1917. Father John urged the various Orthodox Churches in the USA (which were ethnically based) to grow visibly closer together in their shared Orthodox Christian Faith. During his tenure as Chairman of the Commission on Faith and Order (1967-1975) of the World Council of Churches (WCC), he frequently represented the Orthodox Church and her way of life in ecumenical gatherings, such as the Upsala Assembly of the WCC held in 1968. All such external representation was undertaken with the blessing and knowledge of the metropolitan (the First Hierarch) of the OCA at the time.

It is important to keep in mind that it was not merely the superior intelligence which was God's gift to Father John which enabled his production of so many writings, and so many other important and crucial works. He was enabled to do what he did, and to bear fruit in Christ as he did, in part because of the loving support of his wife and family, to be sure. However, the main source of his energy and productivity was his love for Jesus Christ, for the Orthodox Church, and for the worship and service which is the life of the Church of Christ.

Father John and Matushka Marie at the chapel during Paschaltide

Father Meyendorff was given honorary doctorate degrees from the University of Notre Dame and also from the General Theological Seminary.

Speech on receiving an honourary doctorate at Notre Dame University

Father John was a Corresponding Fellow of the British Academy.

Father John was a Senior Fellow at Dumbarton Oaks.

The Diploma of Honourary Member of the Leningrad Theological Academy was bestowed upon Father John in May, 1990.

In June, 1991, Father John was awarded the Order of Saint Vladimir, 2nd Class, by Patriarch Aleksey II (Ridiger), Patriarch of Moscow and All Rus’.

Father John in his office

Retirement, 1992

Father John Meyendorff had decided to retire from the service of administration, so that he could write books which he was already preparing through research. He hoped to be able to teach a course at the same time. His retirement was effective 30 June, 1992.

By that time, he had withdrawn to Labelle, Québec, to the family's summer residence.

Matushka Marie, Protopresbyter John Meyendorff, at Lac Labelle

Repose of Father John Meyendorff, 1992

Not long after he had gone with his family to their summer home, Father John became seriously ill, and he was taken to Saint Mary’s Hospital in Montréal, Québec. There, he learnt that he was suffering from pancreatic cancer. He readily accepted the Lord’s will. He reposed in the Lord in the hospital in Montréal on 22 July, 1992 (the Feast-day of Saint Mary Magdalene).

After his repose in Christ, there were memorial services offered for him in Montréal.

The Funeral Services for the Burial of a Priest were offered at the Three Hierarchs Chapel of Saint Vladimir’s Seminary in Crestwood, New York.

Afterwards, his body was interred in the Oakland Cemetery, near Holy Trinity Orthodox Church in Yonkers, New York.

Grave-marker Grave-marker inscription

Continuing life and service of Matushka Marie

After the repose of her husband, Matushka Marie remained near Saint Vladimir's Seminary, and she lived in an apartment in Bronxville. She faithfully continued to attend the services in the Three Hierarchs' Chapel, and she remained as before : kind, compassionate, interested in the life and work of present and former students, and being an iconic example of an Orthodox Christian, and particularly the wife of a priest.

She remained active as the Director of the “Orthodox Christian Adoption Referral Service” (OCARS), an organisation founded through her initially informal efforts in facilitating adoptions of children for a number of Orthodox families. It functioned for many years. She was also a member of the Board of Directors for “Religious Books for Russia” (RBR). RBR is a non-profit organisation that aimed to publish and distribute books in Russia both before and after the fall of Communism in 1991.

Matushka Marie continued as before to spend a significant amount of time in the Labelle, Québec, home in the summer time. There, as always, she participated in the services at Saint Sergius Chapel, spent time with her family and friends, made generous use of the lake, nurtured the garden, and prepared its fruits. This she did as long as her health permitted it.

Matushka Marie Meyendorff

Repose of Matushka Marie Meyendorff, 2024

On Sunday, 24 November, 2024, fell asleep in the Lord in Bethesda, Maryland.

On Tuesday, 3 December, 2004, at 1:00 p.m., Matushka Marie's body was brought to the Three Hierarchs Chapel of Saint Vladimir’s Orthodox Theological Seminary. There, her body was available for visitation and prayer.

At 3:00 p.m., a Panikhida (Memorial Service) was served, which was followed by a reception.

At 5:00 p.m., the Funeral Service for the Burial of a Lay-person (Funeral Vigil) was served at the Three Hierarchs Chapel.

On Wednesday, 4 December, at 9:00 a.m., the Memorial Divine Liturgy was served. Following this, the final Memorial Litiya was served.

After the conclusion of the funeral obsequies, Matushka Marie Meyendorff’s body was taken to Oakland Cemetery in Yonkers, New York, where the coffin was interred next to that of her husband.

Following this, a luncheon was served at the seminary.

Matushka Marie Meyendorff was survived by her brother Michael (Nina) in France, by her children Paul (Peg), Serge, Elizabeth Myers, and Anna Meyendorff, 7 grandchildren, and 4 great-grandchildren.

Reflections

Protopresbyter John F Meyendorff was survived by his wife of more than 40 years, Marie ; 2 sons, Paul, and Serge ; 2 daughters, Elizabeth Myers, and Anna Braun ; his sister, Catherine Bilderling, of Paris, and 6 grandchildren.

Father John and Matushka Marie Meyendorff were very warm, kind, and hospitable persons. They cared personally for the students, and many of them were invited to visit their home for a meal and/or for coffee.

One person from abroad, who met him but one time and briefly, described Father John as the embodiment of kindness.

Aerial view of Saint Vladimir's Seminary

Their son, Dr. Paul Meyendorff, served as The Alexander Schmemann Professor of Liturgical Theology at Saint Vladimir's Seminary (1997-2016) until retirement. At this seminary, he served in many other teaching and publication responsibilities. In addition, he served on various administrative committees and in many inter-Orthodox and inter-Christian dialogues.

It was a characteristic of Father John that when he preached after the reading of the Holy Gospel at the Divine Liturgy, he would continue to hold the Book of the Gospels in his hands (instead of returning it first to the Holy Table). Although this is something unusual, it was something done by certain other clergy, and it was done with a purpose. Not only was Father John concerned that his words reflect accurately the Holy Gospel (holding the Gospels kept him alert and aware), but also he expected those who heard his words to keep in the front of their consciousness the words which they had just heard in the reading, and to be aware of the relationship between the reading and what was being said in the homily.

From 9-11 February, 2012, an International Conference “The Legacy of Father John Meyendorff, Scholar and Churchman (1926-1992)” was held at the Saint Sergius Institute in Paris, to honour the 20th anniversary of the repose of Protopresbyter John Meyendorff.

Protopresbyter John Meyendorff

Note :

For a complete description of the International Conference (2012), including the detailed programme and official report, visit the web-site of the Saint Sergius Orthodox Theological Institute and the Conference blog.

According to the writings of Metropolitan Hilarion (Alfeev),

 Father John's spiritual connection with Russia was never interrupted.  However, only in the last few years, 
 already being the rector of Saint Vladimir's Seminary, did he get the opportunity to visit Russia regularly, 
 to meet with priests and theologians, with scholars and representatives of the cultural intelligentsia. 
 He lectured at theological academies, universities, preached in churches, and spoke on television.  
 Father John was especially pleased with his meetings with believing youth, to whom he had high hopes for 
 “the Orthodox revival we are all hoping for”.

One of his former students, Professor Alexander Dvorkin, recalled that Father John Meyendorff

 was not only one of the greatest patrologists of the 20th century, he was also a world-famous teacher and 
 researcher.  He was an exceptional, rare shepherd, who laid down his soul for his sheep.  For me, he was in 
 some way the standard of Orthodoxy.  He always adhered, as he called it, to the “middle golden way”, that is, 
 he never strayed away into vague ecumenical theology, sectarianism, thoughtless guardianship, or unbridled 
 liberalism, but he always called for sobriety and reasoning.  These were the main features of his intense 
 spiritual life.  And with all his softness and delicacy, the main thing is that Father John stood very firmly 
 and never in matters of principle did he accept something inferior.  He was always calm and friendly. I saw him 
 annoyed only a few times.  And every time, his irritation was caused by a clash with bigotry and hypocrisy, 
 which he really could not bear.

An editorial comment by the Mitred Archpriest Leonid Kishkovsky was published in “The Orthodox Church” magazine on the 20th anniversary of the repose of Father John :

A better way to speak of Father John’s repose would be to say that he died ‘in hope of the resurrection’.
These words are used in Orthodox prayers for the departed. Father John’s theological vision, in accord with
the great Christian theologians, affirmed and celebrated the dynamism of our life and our movement toward the
resurrection.

In remembering Father John and reflecting on his life and ministry, it is clear that he was a theologian of
depth and a teacher of excellence. In this he witnessed to Christ, to the Gospel, to the Orthodox Faith. He
exemplified intellectual integrity and seriousness and was allergic to untruth in any form. Theology and
teaching were not ‘academic’ endeavours for Father John. He placed his intellect and his teaching in the
service of the Church. In this sense, he was as much a pastor as he was a theologian and teacher. During the
years of his labours as theologian and historian, teacher and lecturer, Father John achieved respect and
recognition around the world in the Orthodox Church, in the ecumenical world, and in academia. Among the
Orthodox Churches, his voice articulated the vision of The Orthodox Church in America, affirming the
imperative need for unity and mission. In the ecumenical and academic worlds, he articulated and bore witness
to the Orthodox vision of God’s creation and the meaning and content of human life in light of the biblical
teaching on the image and likeness of God in each human person.

As editor of ‘The Orthodox Church’ newspaper for 20 years, Father John made a major contribution to public
discussion of the challenges facing the Orthodox Church in America and around the world. He saw his service
as editor as a continuation of his task as teacher of theology and history. He knew that an educated and
informed clergy and laity were necessary for a healthy Church. His birth and education in France were no
obstacle to his love for America. On the contrary, he entered fully into the experience of American
Orthodoxy, understanding its challenges and appreciating its gifts and possibilities.

In the story of the autocephaly of the Orthodox Church in America, Father John was more than a teacher and
scholar. He played a key role in the negotiations which led to the granting of autocephaly, working closely
with Father Alexander Schmemann and the other members of the team charged by the Holy Synod with the
responsibility for dialogue and negotiation with the Russian Orthodox Church.

A central aspect of Father John’s thought and teaching was the calling of the Orthodox Church to overcome the
limitations of national, ethnic Orthodoxy through a proper vision and experience of the unity and universality
of the Orthodox Church. This did not mean for him that the national and ethnic realities should be despised
or rejected. It did mean that the true vocation of the Orthodox Church cannot be confined to the boundaries
of ethnic and national identities. This insight guided the ‘creators’ of the autocephaly of the Orthodox
Church in America, and still guides our vision of Orthodox mission in America.

The various aspects of Father John’s life and ministry were complementary. Scholar and priest, teacher and
educator, dedicated to the Orthodox Church in America, and honoured around the world as a theologian, an
articulate voice for Orthodoxy in the ecumenical context – all of these dimensions were integrated and
harmonious, and all were at the service of the Good News of Christ and the Church of Christ.

When Father John received the Sacrament of Unction not long before his death, he said one word – ‘Eucharist’.
When the Eucharistic Liturgy is celebrated at Saint Vladimir’s Seminary Chapel, the icon behind the altar
table is the icon of Christ giving Communion to the Apostles. Father John’s vision and experience of the
Church was deeply Eucharistic. As he approached the hour of his death, the Eucharist stood at the centre of
his vision. The life and ministry of Father John, as well as his sickness and death, were full of the hope of
the resurrection. And this joyful hope is fulfilled in the Eucharist given to us by Christ.

– Archpriest Leonid Kishkovsky, ‘The Orthodox Church’ magazine (Winter/Spring, 2012).

Archbishop Alexander (Golitzin), the Archpriest Michael Prokurat, and Michael Peterson, in their book "The A-Z of the Orthodox Church", wrote about Father Meyendorff :

 It is difficult to choose Meyendorff's most remarkable accomplishment, due to the extraordinary character of his life. 
 His doctoral dissertation on Gregory Palamas at the Sorbonne had to be defended against the entire faculty in 
 theology, and the debate continued for decades in the journal 'Istina'.  It was not unusual for Meyendorff to hold two 
 full-time teaching positions at the same time, while in addition editing publications, advising the Synod of Bishops, 
 and fulfilling priestly duties.  He wrote technical articles, did his own editing, and spoke publicly in three languages 
 with little or no accent (Russian, French, and English), and did simultaneous translation among those languages.  
 Although his reputation came from Byzantine studies, for example serving on the advisory board for the multivolume 
 Oxford Dictionary of Byzantium, his command of Russian church history qualified him as a Russo-Byzantine scholar, 
 using both terms inclusively.  With Georges Florovsky he will probably be commemorated as one of the greatest 
 Orthodox theologians and ecumenists of the 20th c., and his students – and spiritual children – remember him with 
 warmth and respect.

Dr. Ionuţ-Alexandru Tudorie — a Church historian — offers a fine summary of Father John’s immense contributions :

 Father John Meyendorff, former dean (1984-1992) and professor of patristics and Church history at St. Vladimir’s Seminary (1959-1992), 
 one of the greatest Orthodox theologians of the twentieth century, decisively impacted the academic research in his area of 
 expertise.  His robust list of publications is a clear witness of an exceptional scholar interested in immersing himself 
 in the Tradition of the Church Fathers. His three major monographs dedicated to St. Gregory Palamas (all of them 
 originally published in French in 1959, but later translated into several languages) — deepening the scholarly 
 research published earlier by Dumitru Stăniloae and Cyprien Kern — contributed greatly to the intellectual and 
 spiritual growth of generations of Orthodox theologians.  But Father John Meyendorff was not only a gifted scholar 
 and professor, he was also fully committed to the major project of one Orthodox Church in America that led eventually 
 in the Spring of 1970 to the Tomos of Autocephaly, granted by the Moscow Patriarchate.  He tenaciously followed this 
 dream of an Orthodox unity in North America until his death, as witnessed by one of his very last published articles 
 in the Saint Vladimir’s Theological Quarterly (in 1991), in which he advocated for new beginnings in inter-Orthodox 
 relations.

On 22 July, 2026, Saint Vladimir's Orthodox Theological Seminary published an excerpt from the writings of Father John :

 When Orthodoxy speaks of a 'return to the sources', it does not mean a return to the dead past, but only continuity and consistency with 
 the apostolic faith. Consistency does not imply repetition, but living understanding—or gnosis—of the faith 'once delivered to the saints', 
 which must be rediscovered, reformulated, and witnessed anew in the midst of historical change. Furthermore, the theology of the New 
 Testament implies not only preservation of a faith revealed once for all, but it also affirms that human history has a meaning and a goal. 
 Christians will be judged not only for their faithfulness to the past, but for the manner in which they have worked for and prepared 'the last 
 things' (ta eschata).
 
 Jesus Christ is not only the alpha, but the omega (Rev. 1:8; 21:6; 22:13). His presence, through the Holy Spirit, in His Body, the Church, 
 judges the past, the present, and the future, of the East and of the West.
 –Fr. John Meyendorff, “The Orthodox Church” (SVS Press, 1981)

Writings

Father Meyendorff’s publications include the critical text and translation of "The Triads" by the Byzantine Theologian Saint Gregory Palamas, as well as many books in the fields of theology and history, such as, “A Study of Gregory Palamas” (French ed., 1959 ; English ed., 1964) ; "The Orthodox Church" (1962, French edition 1960) ; “Orthodoxy and Catholicity” (1966) ; “Christ in Eastern Christian Thought” (1969) ; “Byzantine Theology” (1974) ; "St Grégoire Palamas et la Mystique Orthodoxe" (Fr. ed. 1959 and 1994, English ed. 1974) ; "Marriage, an Orthodox Perspective" (first ed. 1971, second ed. 1975) ; “Living Tradition” (1978) ; "Byzantium and the Rise of Russia" (1981) ; “The Byzantine Legacy in the Orthodox Church” (1981) ; “Catholicity and the Church” (1983) ; “Imperial Unity and Christian Divisions : The Church 450-680 AD” (1989) ; and "Rome Constantinople Moscow" (1996). His books have been published in many languages, including French, German, Italian, Russian, Greek, English, Finnish, Spanish, Dutch, Japanese, Serbian, Romanian and Polish.

Father John Meyendorff’s doctoral dissertation about Saint Gregory Palamas (1958) is considered to have transformed the opinion of the Western Church regarding "Palamism". Before his study of Saint Gregory Palamas, Palamism had been generally considered in the West to be a “curious and 'sui generis' example of mediæval Byzantium’s intellectual decline”. (Saint Gregory Palamas lived in the earlier 14th century, and he became part of the intense debates and differences with the Greek-Italian Scholar Barlaam.) Father Meyendorff’s landmark study of Saint Gregory Palamas, however, “set Palamas firmly within the context of Greek patristic thought and spirituality”. As a result, Palamism became generally to be understood as being “a faithful witness to the long-standing Eastern Christian emphasis on deification ("theosis") as the purpose of the divine economy in Christ”.

Bibliography :

A complete bibliography of Father John’s writings was published in the “Saint Vladimir’s Theological Quarterly”, vol. 59, no. 4 (2015). This bibliography has the blessing of the Meyendorff family.

The following bibliography was taken from an earlier version on the Saint Vladimir's Seminary web-site. That bibliography was revised here in order to conform to the usual British format.

Recorded lectures :

Some of the lectures and talks which were recorded "live" are provided by Saint Vladimir's Orthodox Theological Seminary here.

Books and Publications in English by Protopresbyter John Meyendorff in alphabetical order :

• “Byzantine Hesychasm: Historical, Theological and Social Problems: Collected Studies” (London : Variorum Reprints, 1974).

• “The Byzantine Legacy in the Orthodox Church” (Crestwood, NY : SVS Press, 1982).

• “Byzantine Theology” (New York : Fordham University Press, 1976).

• “The Byzantine Legacy in the Orthodox Church” (Crestwood, NY : SVS Press, 1982).

• “Byzantine Theology: Historical Trends and Doctrinal Themes” (London : Mowbrays, 1975) ; 2nd ed. with revisions by Fordham University Press, NY, 1979 & 1983.

• “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 1981.

• “Catholicity and the Church” (Crestwood, NY : SVS Press, 1983).

• “Christ in Eastern Christian Thought” (Washington, DC : Corpus Books, 1969) and (Crestwood, NY : SVS Press, 1975) ; trans. of “Le Christ dans la théologie byzantine”.

• ‘Christian Spirituality (Volume II): High Middle Ages and Reformation’ in “World Spirituality” series : eds. J. Raitt, B. McGinn & J. Meyendorff (New York : Crossroad Publishing Co., 1987).

• ‘Christian Spirituality (Volume I): Origins to the Twelfth Century’ in “World Spirituality” series : eds. B. McGinn, J. Leclerq & J. Meyendorff (New York : Crossroad Publishing Co., 1985).

• ‘Christian Spirituality (Volume III): Post-Reformation and Modern’ in “World Spirituality” series : eds. L. Dupé, Don E. Saliers & J. Meyendorff (New York : Crossroad Publishing Co., 1989).

• “Imperial Unity and Christian Divisions: The Church 450-680 AD” (Crestwood, NY : SVS Press, 1989).

• “A Legacy of Excellence”, eds. Vladimir Borichevsky and William Schneirla (Crestwood, NY : SVS Press, 1988).

• “The Legacy of St Vladimir”, eds. John Breck, J. Meyendorff & Eleana Silk (Crestwood, NY : SVS Press, 1990). ISBN : 978-0-881-41078-5.

• “Living Tradition” (Crestwood, NY : SVS Press, 1997), ISBN-13 : 978-0913836484.

• “Marriage, an Orthodox Perspective”, 2nd ed. expanded (Crestwood, NY : SVS Press, 1975). ISBN-13 : 978-0913836057.

• “The New Man: An Orthodox and Reformed Dialogue”, eds. J. McLelland & J. Meyendorff (Baltimore, MD : Agora Books, 1973).

• “The Orthodox”, Ecumenical Series (New York : Paulist Press, 1966) ; reprinted by “Light & Life” (Minneapolis, MN, 1966).

• “Orthodoxy and Catholicity” (New York : Sheed & Ward, 1966) ; trans. of “Orthodoxie et Catholicité”. ISBN-13 : 978-0881410063.

• “The Orthodox Church”, 3rd rev. ed., (Crestwood, NY : SVS Press, 1981).

• “The Orthodox Church: its Past and its Role in the World Today” (London : Darton, Longman & Todd/New York : Pantheon Books, 1962) ; trans. of “L’Église Orthodoxe : hier et aujourd’hui”.

• “The Orthodox Church: Yesterday and Today” (London : Darton-Longman, 1964).

• “The Primacy of Peter: Essays in Ecclesiology and the Early Church”, 2nd ed. Leighton Buzzard (Bedfordshire : Faith Press, 1973 & rev. ed. Crestwood, NY : SVS Press, 1992) ; trans. of “La primauté de Pierre dans l'Église orthodoxe”.

• "Rome, Constantinople, Moscow: Historical and Theological Studies" (Crestwood, NY : SVS Press, 1996), ISBN-13: 978-0881411348.

• “The Sacrament of Holy Matrimony” (New York : Dept. of Religious Education, Orthodox Church in America, 1975) ; reprinted 1978.

• “St Gregory Palamas and Orthodox Spirituality” (Crestwood, NY : SVS Press, 2002) & (Bedfordshire : Faith Press, 1974), ISBN -13 : 978-0913836118.

• “A Study of Gregory Palamas”, 2nd ed. (London : The Faith Press, 1964) and (Crestwood, NY : SVS Press, 1974 ; new ed. 1998), ISBN-13 : 978-0913836149. Trans. of “Introduction à l’étude de Grégoire Palamas”.

• “The Triads: Gregory Palamas”, ed. with introduction (New York : Paulist Press, 1983 ; new ed. 2002), ISBN-13 : 978-0809124473.

• “Trinitarian Theology East and West: St Thomas Aquinas-St Gregory Palamas”, with Michael Fahey (Brookline, MA : Holy Cross Orthodox Press, 1977 & 1986), ISBN-13 : 978-0916586188.

• “Vision of Unity” (Crestwood, NY : SVS Press, 1987 & 2002), ISBN-13 : 978-0881410686.

• “Witness to the World” (Crestwood, NY : SVS Press, 1987), ISBN-13 : 978-0881410693.

Books and Publications in French in alphabetical order :

• “Le Christ dans la théologie byzantine”, Bibliothèque œcuménique, 2, série orthodoxe (Paris : Éditions du Cerf, 1969).

• “Défense des saints hésychastes”, 2e éd. (Louvain : Spicilegium sacrum lovaniense, 1973).

• “L’Église orthodoxe : hier et aujourd’hui”, 2e éd., rev (Paris : Éditions du Seuil, 1969).

• “Grégoire Palamas. Défense des saints hésychastes : Introduction, texte critique, traduction, et notes” (Louvain : Spicilegium sacrum lovaniense, 1959).

• “Initiation à la théologie byzantine: L'histoire et la doctrine” (Paris : Éditions du Cerf, 1975).

• ‘Introduction à l'étude de Grégoire Palamas’, « Patristica Sorbonensia », vol. 3 (Paris : Éditions du Seuil, 1959).

• “Le Mariage dans la perspective orthodoxe” (Paris : YMCA Press, 1986).

• “Orthodoxie et Catholicité” (Paris : Éditions du Seuil, 1965).

• “La Primauté de Pierre dans l'Église orthodoxe” avec Nicolas Afanassieff et autres, (Neufchâtel, Suisse : Bibliothèque orthodoxe, 1960).

• ‘St-Grégoire Palamas et la mystique orthodoxe’, « Maîtres spirituels », n. 20. (Paris : Éditions du Seuil, 1959 & Paris : Éditions du Seuil, 1976).

• “Unité de l'Empire et divisions des chrétiens” (Paris : Éditions du Cerf, 1992).

Books and Publications in other languages in alphabetical order :

• “Chrystus Zwyciezyl : Wokol Chryta Rusi Kijowsidej” (Warsaw : Verbinum, 1989).

• “Gamos : mia Orthodoxe Prooptike” (Athens : Ekdose Hieras Metropoleos Thevon kai Levadeias, 1983) ; trans. of “Marriage: An Orthodox Perspective”.

• “Ho Christos soterias semena Homilia-sychetese?” (Athens : Synaxe, 1985).

• “Pravoslavie v sovremennom mire, added on title page : ‘Orthodoxy in the Contemporary World’” (New York : Chalidze Publications, 1981).

• “Sv. Grigorije Palama i pravoslavna mistika”, 1969 ; trans. of “Saint Grégoire Palamas et la mystique orthodoxe”.

• “Sveti Grigorije Palama i pravoslavna mistika” (Beograd, 1983) ; trans of “Saint Grégoire Palamas et la mystique orthodoxe”.

• “Syggrammata”, ed. with Boris Bobrinskoy, P. Papaeuaggelou, and P. Christou (Thessaloniki : Endidetai syndromi tou basilieou Idrimatos, 1962).

• “Teologla bizantyjska. historia i doktiyna” (Warsaw : Instytut Wydawn. Pax., 1984) ; trans. of “Byzantine Theology: Historical Trends and Doctrinal Themes”.

• “Vizantiia i Moskovskaia Rus': ocherk po istorii tserkovnykh i kul'turnykh sviazei v XIV veke” (Paris : YMCA Press, 1990) ; trans. of “Byzantium and the Rise of Russia”.

• “Vizantijsko Bogoslovlje, Kragujevac”, 1985 ; trans. of “Byzantine Theology: Historical Trends and Doctrinal Themes”.

• “Vvedenie v sviatootecheshoe bogoslovie : konspekfy lektsu” (New York : Religious Books for Russia, 1982).

• “Vyzantio kai Rosia: Meleton Vizantino-Rosikon Scheseon kata to 14 Aiona” (Athens : Ekdoseis Domos, 1988) ; trans. of “Byzantium and the Rise of Russia: A Study of Byzantine-Russian Relations in the Fourteenth Century”.

Articles in English by J Meyendorff in alphabetical order :

• ‘Alexis and Roman: A Study in Byzantine-Russian Relations (1352-1354)’ in “St Vladimir's Theological Quarterly”, vol. 11 (1967), pp. 139-148.

• ‘Anthropology and Original Sin’ in “John XXIII Lectures”, vol. 10 (1966), pp. 52-58.

• ‘Archimandrite Justin Popovich’ in “St Vladimir's Theological Quarterly”, vol. 23 (1979), pp. 118-119.

• ‘Auty & Obolensky’ in “Introduction to Russian Studies”, vol. l, 3 chapters, 1975.

• ‘Baptism of Russia’ in “The Russian Orthodox Journal”, vol. 61 (1988), pp. 16-20.

• ‘Barrois, Georges A., 1898-1987’ in “St Vladimir's Theological Quarterly”, vol. 31 (1987, pp. 283-285.

• ‘The Bishop in the Church’ in “Ministers of Christ” (New York : Seabury, 1964), pp. 149-165.

• ‘The Byzantine Empire’ in “Ancient History: Selected Reading Lists and Course Outlines from American Colleges and Universities”, eds. Stanley M. Burstein and Sarah B. Pomeroy (New York : Markus Wiener Publishing, 1984), pp. 75-76.

• ‘The Byzantine Impact on Russian Civilization’ in “Windows on the Russian Past: Essays on Soviet Historiography Since Stalin” (Columbus, OH : American Association for the Advancement of Slavic Studies”, 1977), pp. 45-56.

• ‘Byzantine Liturgy’, Report at the Dumbarton Oaks Symposium of 1979, “Dumbarton Oaks Papers” (1980-1981), pp. 271-272.

• ‘Byzantine Views of Islam’ in “Dumbarton Oaks Papers 18” (1964), pp. 115-132.

• ‘Byzantium as Center of Theological Thought in the Christian East’ in “Schools of Thought in the Christian Tradition”, ed. P. Henry (Philadelphia : Fortress Press, 1984), pp. 65-74.

• ‘Byzantium, the Orthodox Church and the Rise of Moscow’ in “The Byzantine Legacy in Eastern Europe” (Boulder, CO : East European Monographs, 1988), pp. 3-18.

• ‘The Cambridge and Soviet Histories of the Byzantine Empire: Religious History and Theology’ in “St Vladimir's Theological Quarterly”, vol. 15 (1971), pp. 85-88.

• ‘The Catholicity of the Church: an Introduction’ in “St Vladimir's Theological Quarterly”, vol. 17 (1973), pp. 5-18.

• ‘Chalcedonians and Monophysites after Chalcedon’ in “Greek Orthodox Theological Review”, vol. 10 (1964), pp. 16-30. [Unofficial Consultation between Theologians of Eastern Orthodox & Oriental Churches, 11-15 August, 1964, papers and minutes.]

• ‘Chalcedonians and Non-Chalcedonians’ in “St Vladimir's Theological Quarterly”, vol. 11 (1967), pp. 150-151.

• ‘Chalcedonians and non-Chalcedonians: The Last Steps to Unity’in “St Vladimir's Theological Quarterly”, vol. 33 (1989), pp. 319-329.

• ‘Christ as Savior in the East’ in “Christian Spirituality: Origins to the Twelfth Century”, ed. with Bernard McGinn (New York : Crossroad, 1985), pp. 231-251.

• ‘Christ as Word: Gospel and Culture’ in “International Review of Mission”, vol. 74 (1985), pp. 246-257.

• ‘Christ as Word: Gospel and Culture’ in “The Witness of St Methodius: Orthodox Mission in the 9th Century”, reprinted from “International Review of Mission”, vol. 74 (1985).

• ‘Christian Gospel and Social Responsibility: The Eastern Orthodox Tradition in History’ in “Continuity and Discontinuity: Essays Presented to George Huntston Williams”, eds. F. Church, et al (Leiden, Netherlands & Boston : Brill Publishers, 1979), pp. 118-130.

• ‘Christian Marriage in Byzantium: The Canonical and Liturgical Tradition’ in “Dumbarton Oaks Papers 44” (1990), pp. 99-107.

• ‘A Christian Theology of Creation’ in “John XXIII Lectures”, vol. 1 (1966), pp. 59-67.

• ‘Christ's Humanity: the Paschal Mystery’ in “St Vladimir's Theological Quarterly”, vol. 31 (1987), pp. 5-40.

• ‘The Church’ in “An Introduction to Russian History” (Cambridge : Cambridge University Press, 1976), pp. 315-330.

• ‘Church and Ministry: For an Orthodox-Lutheran Dialogue’in “Dialog”, vol. 22 (1983), pp. 114-120.

• ‘Comment on the New Valamo Report: The Ecumenical Nature of the Orthodox Witness’ in “The New Valamo Consultation” (Geneva : World Council of Churches, 1977), p. 31.

• ‘Confessing Christ Today and the Unity of the Church’ in “St Vladimir's Theological Quarterly”, vol. 18 (1974), pp. 155-165.

• ‘Confessing Christ Today – Orthodox Consultation Prepares for Fourth [i.e., Fifth] Assembly of the World Council of Churches’ in "St Vladimir's Theological Quarterly”, vol. 18 (1974), pp. 193-212.

• ‘A Consultation between Chalcedonians and Non-Chalcedonians’ in “St Vladimir's Theological Quarterly”, vol. 8 (1964), pp. 149-152.

• ‘Contemporary Orthodox Concept of Church’, in “Ecumenism & Vatican II”, ed. Charles O'Neill (Milwaukee, WI : Bruce Publishing, 1964), pp. 28-43.

• ‘Contemporary Orthodox Concept of the Church’, in “Proceedings of the Society of Catholic College Teachers of Sacred Doctrine”, 7th Annual Convention, 1961 (Brookline, MA : Cardinal Gushing College, 1961), pp. 62-79.

• ‘Contemporary Problems of Orthodox Canon Law’ in “Greek Orthodox Theological Review”, vol. 17 (1972), pp. 41-50.

• ‘Council of Russian Bishops approves Social and Educational Plans: Fr John of Kronstadt to be Canonized’ in “St Vladimir's Theological Quarterly”, vol. 34 (1990), pp. 84-86.

• ‘Creation in the History of Orthodox Theology’ in “St Vladimir's Theological Quarterly”, vol. 27 (1983), pp. 27-37.

• ‘Debate on Palamism: II. Philosophy, Theology, Palamism and Secular Christianity’, “St Vladimir's Theological Quarterly”, vol. 10 (1966), pp. 203-208.

• ‘Defense of the Holy Hesychasts’, photoduplicate of typescript bearing editor's revisions, 1981.

• ‘Doctrine of Grace in St Gregory Palamas’ in “St Vladimir's Theological Quarterly”, vol. 11 (1954), pp. 17-26.

• ‘Does Christian Tradition Have a Future?’ in “St Vladimir's Theological Quarterly”, vol. 26 (1982), pp. 139-154.

• ‘The Drive against Religion in Russia’ in “St Vladimir's Theological Quarterly”, vol. 6 (1962), pp. 206-207.

• ‘The Eastern Roman Empire’ in “Ancient History: Selected Reading Lists and Course Outlines from American Colleges and Universities”, eds. Stanley M. Burstein and Sarah B. Pomeroy (New York : Markus Wiener Publishing, 1984), pp. 73-74.

• ‘Ecclesiastical Regionalism: Structures of Communion or Cover for Separatism: Issues of Dialogue with Roman Catholicism’ in “St Vladimir's Theological Quarterly”, vol. 24 (1980), pp. 155-168.

• ‘The Ecumenical Patriarch, Seen in the Light of Orthodox Ecclesiology and History’ in “Greek Orthodox Theological Review”, vol. 24 (1979), pp. 227-244.

• ‘Eucharistic Ecclesiology and the Structure of the Church’ in “The New Valamo Consultation” (Geneva : World Council of Churches, 1977), pp. 61-63.

• ‘Evaluation of Nairobi by the Church of Russia’ in “St Vladimir's Theological Quarterly”, vol. 20 (1976), pp. 42-45.

• ‘Father Alexander Schmemann, Dean, 1962-1983’ in “St Vladimir's Theological Quarterly”, vol. 28 (1984), pp. 3-65.

• ‘Father Alexander Schmemann’ in “Transactions of the Association of Russian-American Scholars in the USA” (Zapiski), 17 (1984), p. 316.

• ‘Father John Meyendorff: Orthodox Scholar’ in “Between Peril and Promise”, eds. J. Newby and E. Newby (Nashville, TN : Thomas Nelson, 1984), pp. 56-66.

• ‘A Final Word in Defense of Ecclesiology [Reply to J. Boojamra and P. Garrett]’ in “St Vladimir's Theological Quarterly”, vol. 32 (1988), pp. 72-87.

• ‘A Final Word in Defense of Ecclesiology [Reply to M Butler]’ in “St Vladimir's Theological Quarterly”, vol. 32 (1988), pp. 395-399.

• ‘Francis Dvornik’ in “St Vladimir's Theological Quarterly”, vol. 19 (1975), pp. 254-255.

• ‘Free Will (Gnomê) in Saint Maximus the Confessor’ in “Ecumenical World of Orthodox Civilization”, ed. A. Blane (The Hague : Mouton, 1974), pp. 71-75.

• ‘From Byzantium to Russia: Religious and Cultural Legacy’, in “Studio Slavico-Byzantina et Mediaevalia Europensia”, vol. I, [Studies on the Slavo-Byzantine and Western-European Middle Ages], Ivan Dujcev Centre for Slavo-Byzantine Studies, pp. 105-114.

• ‘From Byzantium to Russia: Religious and Cultural Legacy’ in “Transactions of the Association of Russian American Scholars” (Zapiski, 1988), pp. 3-18.

• ‘God in History’ in “The Student World”, 1-2 (1961).

• ‘The Granting of the Degree of Theology to His Holiness, ALEXIS II, Patriarch of Moscow’ in “St Vladimir's Theological Quarterly” [“SVTQ”], vol. 36 (1992), pp. 116-125.

• ‘Historical Relativism and Authority in Christian Dogma’ in “The Jurist”, 3 (1971), pp. 143-162.

• ‘Historical Relativism and Authority in Christian Dogma’ in “The New Man: An Orthodox and Reformed Dialogue”, ed. with Joseph McLelland (New Brunswick : Agora Books, 1973), pp. 77-91.

• ‘Historical Relativism and Authority in Christian Dogma’ in “Who Decides for the Church: Studies in Co-Responsibility”, ed. James A. Coriden (Washington, DC : The Canon Law Society of America, 1971), pp. 143-162.

• ‘Historical Relavitism and Authority in Christian Dogma’ in “St Vladimir's Theological Quarterly”, vol. 11 (1967), pp. 73-86.

• ‘Histories of the Byzantine Empire’ in “Slavic Review”, 30 (1971), pp. 619-623.

• ‘History of Eastern Orthodoxy’ in “Encyclopedia Britannica”, 15th ed. (1974), pp. 152-162.

• ‘History's Lessons for Tomorrow's Mission: Orthodox Missions in the Middle Ages’ in “The Student World”, 1 (1956), pp. 99-104.

• “Holy Saturday” (Collegville, MN: Institute for Spirituality, Saint John's University, 1979). [Paper read at Conference IV : “Spiritual Life for Lent and Easter”, 10-11 March, 1979.]

• ‘The Holy Spirit as God’ in “The Holy Spirit”, ed. D. Kirkpatrick (Nashville, TN : The World Methodist Council, 1974), pp. 76-89.

• ‘The Holy Spirit as God’ in “The Third Hour: Helen Iswolsky Memorial Volume”, eds. Yanovsky et al (New York : Third Hour Foundation, 1976), pp. 39-48.

• ‘The Holy Spirit in the Church’ in “John XXIII Lectures”, vol. 1 (1966), pp. 68-75.

• ‘The Hope that is in Us: A Comment on the Document “Mystery of Church and Eucharist” (Joint Orthodox-Roman Catholic Comm.) Munich, 1982’ in “St Vladimir's Theological Quarterly”, vol. 27 (1983), pp. 294-298.

• ‘Humanity: Old and New – Anthropological Considerations’ in “Salvation in Christ: A Lutheran Orthodox Dialogue”, ed. Robert Tobias (Minneapolis, MN : Augsburg, 1992), pp. 59-66.

• ‘Ideological Crises : 1071 to 1261’ (Athens, 1976). [Paper at XV Congrès International d'études byzantines.]

• ‘In Memoriam: V. M. Bensin, (1881-1973)’ in “St Vladimir's Theological Quarterly”, vol. 17 (1973), pp. 248-249.

• ‘Interview: Marriage as Sacrament’ in “Again”, 13 (1990), pp. 8-11.

• ‘Introduction: From Byzantium to the New World’ in “The Legacy of St Vladimir”, ed. with Fr John Breck and Eleana Silk (Crestwood, NY : SVS Press, 1990), pp. 1-20.

• ‘Is “Hesychasm” the Right Word? : Remarks on Religious Ideology in the Fourteenth Century’ in “Harvard Ukrainian Studies”, 7 (1983), pp. 445-457.

• ‘John Meyendorff’ in “Theologians at Work” (London : Macmillan, 1967), pp. 125-140.

• ‘Justinian and Eastern Christendom: Report on the Dumbarton Oaks Symposium of 1967’ in “Dumbarton Oaks Papers 22” (1968), pp. 227-228.

• ‘The Last Steps to Unity’ in “Orthodox Identity in India: Essays in Honor of V. C. Samuel”, ed. M K Kuriakose (Bangalore, 1988), pp. 105-117.

• ‘A Life Worth Living’ [Eulogy for Fr Alexander Schmemann] in “St Vladimir's Theological Quarterly”, vol. 28 (1984), pp. 3-10.

• ‘A Life Worth Living’ in “Liturgy and Tradition” (Crestwood, NY : SVS Press, 1990), pp. 145-154. [Reflections on Fr Alexander Schmemann.]

• ‘Light from the East: “Doing Theology” in an Eastern Orthodox Perspective’ in “Doing Theology in Today's World” (Grand Rapids, MI : Zondervan, 1991), pp. 339-358.

• ‘The Liturgy: A Clue to the Mind of Worldwide Orthodoxy’ in “Orthodox Theology and Diakonia”, ed. D Constantelos (Brookline, MA : Hellenic College Press, 1981), pp. 81-90.

• ‘Lutherans and Orthodox: Is Sacramental Unity in Sight?’ in “St Vladimir's Theological Quarterly”, vol. 29 (1990), pp. 101-103.

• ‘Marriage: An Orthodox Perspective’ in “Orientalia Christiana Periodica” 38 (1972), pp. 482-484.

• ‘The Meaning of Tradition’ in “Scripture and Ecumenism: Protestant, Catholic, Orthodox and Jewish”, ed. Leonard J Swidler : Duquesne Studies, Theological Series, no. 3 (Pittsburgh, PA : Duquesne University Press, 1965), pp. 43-58.

• ‘The Mediterranean World in the Thirteenth Century Theology: East and West’ in “The 17th International Byzantine Congress: Major Papers” (New Rochelle, NY : Aristide D Caratzas, 1986), pp. 669-682.

• ‘The Melkite Patriarchate: Paradoxes of a Vocation – an Initial Response to Father Khairallah [pp. 189-216]’ in “St Vladimir's Theological Quarterly”, vol. 30 (1986), pp. 217-230.

• ‘Metropolitan Theodosius, 25 Years of Pastoral Service’ in “Evangelization – The 8th All-American Council” (Orthodox Church in America, 1986).

• ‘Millennium Celebrations in Moscow’ in “St Vladimir's Theological Quarterly”, vol. 32 (1988), pp. 384-390.

• ‘Miracles: Religious Reflections’ in “Healing: Orthodox Christian Perspectives in Medicine, Psychology and Religion”, ed. J Chirban (Brookline, MA : Holy Cross, 1991), pp. 51-55.

• ‘Mount Athos in the Fourteenth Century: Spiritual and Intellectual Legacy’ in “Dumbarton Oaks Papers 42” (1988), pp. 157-165.

• ‘New Delhi, 1961’ in “St Vladimir's Theological Quarterly”, vol. 6 (1962), pp. 43-45.

• ‘New Life In Christ: Salvation in Orthodox Theology’ in “Theological Studies”, 50 (1989), pp. 481-499.

• ‘The Nicene Creed: Uniting or Dividing Confession’ in “Faith to Creed: Ecumenical Perspectives on the Affirmation of the Apostolic Faith in the Fourth Century”, ed. S Mark Heim (Grand Rapids, MI : Eerdmans, 1991), pp. 1-19.

• ‘Notes on the Orthodox Understanding of the Eucharist’ in “The Sacraments: An Ecumenical Dilemma”, Hans Küng, ed. of the journal “Concilium”, vol. 24 (New York : Paulist Press, 1967), pp. 51-58.

• ‘One Bishop in One City (Canon 8, First Ecumenical Council)’ in “St Vladimir's Theological Quarterly”, vol. 5 (1961), pp. 54-62.

• ‘The Orthodox Church’ in “The Catholic Theological Society of America Proceedings of the 19th Annual Convention”, NYC, 22-25 June, 1964, pp. 143-150.

• ‘The Orthodox Church and Mission: Past and Present Perspectives’ in “St Vladimir's Theological Quarterly”, vol. 16 (1972), pp. 59-71.

• ‘The Orthodox Church and the Western World’ in “The Russian Orthodox Journal”, 34 (1960), p. 11.

• ‘The Orthodox Churches’ in “The Ordination of Women”, ed. M Hamilton (New York : Morehouse-Barlow, 1975), pp. 128-134.

• ‘The Orthodox Concept of the Church’ in “St Vladimir's Theological Quarterly”, vol. 6 (1962), pp. 59-72.

• ‘The Orthodox in the Ecumenical Movement: Problems of a Dialogue’ in “One World” [a monthly magazine of the World Council of Churches], no. 24 (1977), pp. 20-21.

• ‘Orthodox Missions in the Middle Ages’ in “History's Lessons for Tomorrow's Mission Milestones” (Geneva : World's Student Christian Federation, 1960), pp. 99-104.

• ‘An Orthodox Response [To: J.M.R. Tillard's “The Bishop of Rome”]’ in “Ecumenical Trends”, 13 (1984), pp. 119-120.

• ‘Orthodox-Roman Catholic Dialogue Faces Snags’ in “St Vladimir's Theological Quarterly”, vol. 30 (1986), pp. 351-356.

• ‘Orthodox Theology Today’ in “Sobornost”, 6 (1970), pp. 11-24.

• ‘Orthodox Unity in America: New Beginnings?’in “St Vladimir's Theological Quarterly”, vol. 35 (1991), pp. 5-19.

• ‘An Orthodox View on Mission and Integration’ in “International Review of Mission”, 70 (1981), pp. 256-258.

• ‘Orthodox Views of Baptism, Eucharist, and Ministry papers [in Orthodox Theological Society of America, Brookline, MA, 1983’ in special issue of “St Vladimir's Theological Quarterly”, vol. 27 (1983), pp. 237-293.

• ‘Orthodoxy and the Council’ in “Looking Toward the Council: An Inquiry Among Christians”, ed. Joseph E Cunneen of “Quaestiones disputatae”, vol. 5 (New York : Herder & Herder, 1962), pp. 90-96.

• ‘Orthodoxy and Ecumenism’ in “St Vladimir's Theological Quarterly”, vol. 4 (1960), pp. 48-49.

• ‘Our Faith’ in “Bulletin of Orthodox Christian Education”, 7 (1963), pp. 3-13.

• ‘Papacy: an Issue the Vatican Council Skirted: Orthodox View’ in “Christianity Today”, 10 (1966), p. 6.

• ‘The Patriarch of Antioch and North America in 1904’ in “St Vladimir's Theological Quarterly”, vol. 33 (1989), pp. 80-86.

• ‘Peter Zouboff’ in “St Vladimir's Theological Quarterly”, vol. 8 (1964), pp. 221-222.

• ‘Philosophy, Theology, Palamism and Secular Christianity [reply to P. Sherwood]’ in “St Vladimir's Theological Quarterly”, vol. 10 (1966), pp. 203-208.

• ‘Pope and Patriarch’ in “St Vladimir's Theological Quarterly”, vol. 5 (1967), pp. 45-47.

• ‘Reply to Jurgen Moltmann's “The Unity of the Triune God” [pp 157-171]’ in “St Vladimir's Theological Quarterly”, vol. 28 (1984), pp. 183-188.

• ‘Report on the Fourth World Conference on Faith and Order of the World Council of Churches, Montreal, Canada, July, 1963’ in “St Vladimir's Theological Quarterly”, vol. 7 (1963), pp. 150-155.

• ‘Rome and Orthodoxy: Authority or Truth?’ in “A Pope for All Christians”, ed. P J McCord (New York : Paulist Press, 1976), pp. 129-147.

• ‘Russian Bishops and Church Reform in 1905’ in “Russian Orthodoxy Under the Old Regime”, ed. R L Nichols (Minneapolis, MN : University of Minnesota Press, 1978), pp. 170-182.

• ‘The Russian Church after Patriarch Tikhon’, trans. from the Russian by Paul Lazor in “St Vladimir's Theological Quarterly”, vol. 19 (1975), pp. 32-48.

• ‘The Sacrament of Holy Matrimony, commentary’ (New York : Orthodox Church in America, Department of Religious Education, 1975), pp. 29-39.

• ‘The Sacrament of the Word’ in “Sobornost”, 3 (1951), pp. 395-400.

• ‘Shahovskoy, Dimitry (John) Archbishop, 1902-1989’ in “St Vladimir's Theological Quarterly”, vol. 33 (1989), pp. 315-317.

• ‘The Significance of the Reformation in the History of Christendom’ in “The Ecumenical Review”, vol. 16, issue 2 (1964), pp. 164-179. [Paper read at the Consultation between Orthodox and Non-Orthodox Theologians in July, 1963.] Available at : http://onlinelibrary.wiley.com/doi/10.1111/erev.1964.16.issue-2/issuetoc

• ‘Spirit, Order and Organization from an Orthodox Standpoint’ in “Concept: Papers from the Department of Studies in Evangelism” (Geneva : WCC, 1965), pp. 31-39.

• ‘St Basil, Messalianism and Byzantine Christianity’ in “St Vladimir's Theological Quarterly”, vol. 28 (1980), pp. 219-234.

• ‘St Peter in Byzantine Theology’ in “St Vladimir's Theological Quarterly”, vol. 4 (1960), pp. 26-48.

• ‘St Sava, Ohrid and the Serbian Church’ in "St Vladimir's Theological Quarterly", vol. 35 (1991), pp. 209-221.

• ‘St Vladimir's Faculty’ in “A Legacy of Excellence” (Crestwood, NY : SVS Press, 1988).

• ‘St Vladimir's Seminary: Past, Present, Future...’ in “The Russian Orthodox Journal”, 58 (1986), pp. 13-15.

• ‘Thanksgiving [Funeral Sermon for Fr Alexander Schmemann]’ in “St Vladimir's Theological Quarterly”, vol. 28 (1984), pp. 43-44.

• ‘Theological Education in the Patristric and Byzantine Eras and its Lessons for Today’ in “St Vladimir's Theological Quarterly”, vol. 31 (1987), pp. 197-213.

• ‘Theological Education in the Patristic Era and its Lessons for Today’ in “The Star of the East”, 8 (1986), pp. 17-32.

• ‘Theology in the Thirteenth Century: Methodological Contrasts’ in “Kathegetria: Essays Presented to Joan Hussey for her 80th Birthday” (Camberley, Surrey : Porphyrogenitus, 1988), pp. 395-407.

• ‘Theosis in the Eastern Christian Tradition’ in “Christian Spirituality: Post-Reformation and Modern”, ed. with L Dupé and Don E Saliers (New York : Crossroad Publishing, 1989), pp. 470-476.

• ‘The Time of Holy Saturday’ in “Orthodox Synthesis”, ed. J. Allen (Crestwood, NY : SVS Press, 1981), pp. 51-63.

• ‘Tradition and Traditions: Towards a Conciliar Agenda’ in “St Vladimir's Theological Quarterly”, vol. 6 (1962), pp. 118-127.

• ‘Two Visions of the Church: East and West on the Eve of Modern Times’ in “Christian Spirituality: High Middle Ages and Reformation”, ed. with J Raitt, B McGinn (New York : Crossroad Publishing), pp. 439-453.

• ‘Unity & Mission’ in “World Mission”, 26 (1975), pp. 39-42.

• ‘Unity of the Church-Unity of Mankind’ in “The Ecumenical Review”, vol. 24, issue 1 (1972), pp. 30-50, available at : http://onlinelibrary.wiley.com/doi/10.1111/j.1758-6623.1972.tb02308.x/abstract.

• ‘Unity of the Church–Unity of Mankind’ in “St Vladimir's Theological Quarterly”, vol. 15 (1971), pp. 163-177.

• ‘Vatican II, A Preliminary Reaction’ (trans. from the French by A E Moorhouse) in “St Vladimir's Theological Quarterly”, vol. 9 (1965), pp. 26-37.

• ‘Vatican II and Orthodox Theology in America’, in “Vatican II: An Interfaith Appraisal” (Notre Dame, IN : University of Notre Dame Press, 1966), pp. 611-618. ASIN : B000C9XGLE.

• ‘Verkhovskoy, Serge Sergeevich, 1907-1986, in Memoriam’ in “St Vladimir's Theological Quarterly”, vol. 30 (1986), pp. 283-287.

• ‘Visions of the Church: Russian Theological Thought in Modem Times’ in “St Vladimir's Theological Quarterly”, vol. 34 (1990), pp. 5-14.

• ‘Was there an Encounter Between East and West at Florence?’ in “Christian Unity: The Council of Florence 1438/9-1989”, ed. Giuseppe Allerigo (Leuven : Leuven University Press, 1991), pp. 153-175.

• ‘Was there ever a Third Rome?: Remarks on the Byzantine Legacy in Russia’ in “The Byzantine Tradition After the Fall of Constantinople”, ed. J Yiannias (Charlottesville, VA : University of Virginia Press, 1991), pp. 45-60. ISBN-13: 978-0813913292.

• ‘What is an Ecumenical Council?’ in “St Vladimir's Theological Quarterly”, vol. 17 (1973), pp. 259-273.

• ‘What is Autocephaly?’ in “The Russian Orthodox Journal”, 63 (1990), p. 8.

• ‘Wisdom – Sophia: Contrasting Approaches to a Complex Theme’ in “Dumbarton Oaks Papers 41” (1987), pp. 391-401.

• ‘The World Council of Churches: A Christian UN?’ in “St Vladimir's Theological Quarterly” vol. 23 (1979), pp. 45-50.

• ‘Worship in a Secular World’ [delivered at the WCC, 4th Assembly, Uppsala, 1968] in "Studio Liturgica”, vol. 6 (1969), pp. 116-120.

• ‘Worship in a Secular World’ in “St Vladimir's Theological Quarterly”, vol. 12 (1968), pp. 120-124.

Articles in other languages in alphabetical order :

• ‘Arkhiereiskie tituly episkopov nashego Ekzarkhata’, “TSerkovnii viestnik Zapadno evropeiskoi eparkhii” 4 (37) (1952), pp. 15-19.

• ‘Auf dem Weg zur einern Okeumenischen Konzil?’ im "Information aus der Orthodoxen Kirche", 1 : 2 (1973), pp. 17-21.

• ‘Autoridad Doctrinal en la Tradicion de la Iglesa Ortodoxa’ in "Conciliu: Revista internacional de Theologia" 117 (1976), pp. 48-59. [This journal is also in Italian & Portuguese.]

• ‘Autoridad, dogma y relativismo historico’ in "Selecciones de teologia" 9 (1970), pp. 179-187.

• ‘Bibliografiia. ierarkhiia i narod v Pravoslavnoi Tserkvi’ [Le Messager, The Messenger.] "Vestnik Russkogo studencheskogo khristianskogo dvizheniia", 4 (39) (1955), pp. 36-41.

• ‘Les Biens ecclésiastiques en Russie, des origines au XVIe siècle’ dans "Revue Irénikon" 28 (1955), pp. 396-405.

• ‘Bysantin Teologia’ in "Opillisia Kysymyksia", Heinavesi, Valamon Luostari.

• ‘Byzance : l'image du Christ d'après Théodore Studite’ dans "Synthronon: Art et Archéologie" (Paris : Librairie C Klincksieck, 1968), pp. 115-117.

• ‘Byzance’ im "Theologische Realenzyklopadie [TRE]", Band Vn, Liefering 4/5 (1981), pp. 500-531.

• ‘Byzance et Rome, les tentatives d'union’ dans "L'Église en Plénitude" (Paris : Desclée de Brouwer, 1962), pp. 324-334.

• ‘Byzance et Rome, les tentatives d'union’ dans "Découverte de l'œcuménisme (Paris : Desclée de Brouwer, 1960), pp. 324-334.

• ‘Catholicité de l'Église’dans "Syndesmos" 8 (1954), p. 6.

• ‘Chemy Teologija?’, "Beseda" 1 (1991), pp. 47-50.

• ‘Christian Tradition: An Orthodox Perspective’, im "Festschrift für Fairy von Lilienfeld" (Erlangen : Institut fur Gesellschaft und Wissenschaft, 1982), pp. 1-25.

• ‘Chto takoe vselenskii sobor?’, "[Le Messager] (Vestnik Russkogo studencheskogo khristitmskogo dvizheniia", 1 (52) (1959), pp. 10-15.

• ‘Complexité à la situation’, dans "Unité des chrétiens : l'Église orthodoxe russe", 41 (1981), pp. 23-24.

• ‘Une controverse sur le rôle social de l'église: la querelle des biens ecclésiastiques au XVIe siècle en Russie’, dans "Collection Irénikon" (Gembloux : Éditions de Chevetogne, 1956), 28, pp. 396-405 ; 29, pp. 28-46 & 151-164.

• ‘Les débuts de la controverse hésychaste’ dans "Byzantion" 23 (1954), pp. 87-120.

• ‘Dukhovnye techeniia i Rossii i Pravoslavnaia Tserkov’, "Posev" 10 (1979), pp. 46-48.

• ‘Educatia Teologica in Epocile Patristica si Bizantina si lectiile ei Astazi’, "Studii Teologice, Seria A-II-A", AN 43 (1991), pp. 120-131. [Trans. of “St Vladimir's Theological Quarterly”, vol. 31 (1987), pp. 197-213.]

• ‘L'Église orthodoxe en Amérique’ dans "Contacts : Revue Française de l'Orthodoxie", 13 (1961), pp. 249-257.

• ‘Églises-sœurs : implications ecclésiologiques du Tomos Agapis’ dans "Koinonia : Premier Colloque ecclésiologique entre théologiens orthodoxes et catholiques", Vienna 1-7 mai, 1971 (Paris : Istina, 1975), pp. 35-46.

• ‘Einheit der Kirche – Einheit der Menschheit’ im "Oekumenische Rundschau 21" (1972), pp. 160-177.

• ‘Einheit der Kirche, Papstdienst, Rom und die Orthodoxie - autoritaet oder Wahrheit?’ im " in Petrus und Papst: Evangelium, Einheit d. Kirche, Papstdienst" (Munster : Aschendorff, 1977), pp. 159-175.

• ‘Eph o (Rom. 5,12) chez Cyrille d'Alexandrie et Theodoret’ dans "Studia Patristica 4" (1961), pp. 157-161.

• ‘L'Espérance chrétienne – point de vue orthodoxe’ dans "Bulletin Cercle Saint-Jean-Baptiste", 1955, pp. 2-4.

• ‘L'évêque et la communauté des fideles dans l'Église orthodoxe’, dans le recueil : "L'évêque et son Église, Cahiers de la-Pierre-qui-vire, Nouvelle Série" (1955), pp. 94-103.

• ‘From Byzantium to Russia: Religious and Cultural Legacy’, im "Tausend Jahre Christentum in Russland: Zum Millennium der Taufe der Kiever Rus'" (Gottingen : Vandenhoeck & Ruprecht, 1989), pp. 85-102.

• ‘Grecs, turcs et juifs en Asie Mineure au XIV siècle : en appendice : la date de la prise de Gallipoli’, in "Polychordia Festschrift", eds. Franz Dolger, P Wurth, vol. 1 (1967), pp. 211-217.

• ‘L'hésychasme : problèmes de sémantique’, dans "Mélanges d'Histoire des religions", éds. A Bareau, et autres (1974), pp. 543-547.

• ‘Homélie sur la Présentation de la Vierge, (Saint Grégoire Palamas) : Introduction et traduction’ dans "Contacts : Revue Française de l'Orthodoxie", 11 (1959), pp. 22-31.

• ‘Humanisme nominaliste et mystique chrétienne à Byzance au XIVe siècle’ dans "Nouvelle Revue Théologique", 79 (1957), pp. 905-914.

• ‘L'iconographie de la Sagesse Divine dans la tradition Byzantine’ dans "Cahiers Archéologiques" 10 (1959), pp. 259-277.

• ‘Iglesia y humanidad’, "Selecciones de teolopa", 12:46 (1973), pp. 95-99.

• ‘Die Ikone Christ-ein Bekenntnis des Glaubens’ im "Zeitschriftfur Ostkirchliche Kunst : Hermenica" 3 (1987), p. 184.

• ‘Implikationen im Tomos Agapes’ im "Internationale Katholische Zeitschrift", 4 (1974), pp. 308-322.

• ‘Istoricheskoe znacheme ucheniia sv. Grigoria Palamy’, "Le Messager, The Messenger Vestnik Russkogo studencheskogo khristianskogo dvizheniia", no. 3 (46) (1957), pp. 3-9.

• ‘Istorike Schetikokratia kai Authentia sto Christianiko dogma’, "Orthodoxe Martyria" (Athens, 1988), pp. 72-73.

• ‘Jean-Joasaph Cantacuzene et le projet de concile œcuménique en 1367’ im " Sonderdfuck aus den Akten des XI. Intemationalen Byzantenisten-Konpvss", 1958 (Munchen : Verlag C. H. Beck, 1960), pp. 363-369.

• ‘Kafolichnost' TSerkvi’ dans "Messager de l'Exarchat du Patriarche Russe en Europe Occidentale" 800 (Oct-Dec 1972), pp. 231-247.

• ‘Die Katholizitat der Kirche’ im "Orthodoxie Heute" (1981), pp. 4-16.

• ‘Katolichnost (Sabornost) Tsrkve’ in "Sabornost Tsrkve Bogoslovski Fakultet SP TSrkve" (Beograd, 1986), pp. 113-130.

• ‘Khalkidonity i Monofizity Posle Khalidona’ dans "Messager de l'Exarchat du Patriarche Russe en Europe Occidentale" 52 (1965), pp. 223-236.

• ‘Khronika "Zoi"’,"[Le Messager, The Messenger], Vestnik Russkogo studencheskogo khristianskogo dvizheniia", 4 (43) (1956), pp. 45-48.

• ‘Konstantinopil' i Moskva’, "TSerkovnyi vestnik Zapadno evropeiskoi eparkhii", 16 (1950), pp. 5-9.

• ‘Kyrka och mission – ett Ortodoxt perspektiv’, "Svensk Missionstidsklift", 72 (1984), pp. 38-40. [Trans. of "International Review of Missions”], 70 (1981), pp. 256-258.

• ‘Une lettre inédite de Grégoire Palamas à Akindynos’ dans "Theologia" 24 (1954), pp. 1-28.

• ‘Liturgiia i prichashchenie’, "TSerkovnyi viestnik Zapadno evropeiskoi eparkhii" 2 (47) (1954).

• ‘Lossky, le militant’ dans "Contacts : Revue française de l'Orthodoxie", 31 (1979), pp. 208-211.

• ‘Un mauvais théologien de l'unité au XIVe siècle : Barlaam le Calabrais’ dans "1054-1954 : L'Église et les Églises". [Études et travaux offerts à Dom Lambert Baudouin], vol. 2, (Namour : Éditions de Chevetogne, 1955), pp. 47-64.

• ‘The New Dogma of the Catholic Church’ [in Russian], in "TSerkovnyi viestnik Zapadno evropeiskoi eparkhii" 21 (1949).

• ‘Notas Sobre la Doctrina Orthodoxa Acerca de la Eucaristia’, in "Concilium : Revista Internacionale de Theologia", no. 24, pp. 56-64 (1967). [Journal “Concilium” is also in Italian & Portuguese.]

• ‘Notes sur l'influence dionysienne en Orient’ dans "Studia Patristica" 2, ii (1957), pp. 547-552.

• ‘O sovremennom katolichestve’, "[Le Messager, The Messenger] Vestnik Russkogo studencheshogo khristianskogo dvizheniia", 6 (1950), pp. 13-16.

• ‘O Vizantinshoe isikhazme i ego roli v Kulturnom i istroricheskorn razvitii Bostochnoi Evropy v XIV veki’, in "Voprosy istorii russkoi srednevekovoi literatury" (Leningrad : lzd'vo Nauka, 1974), pp. 291-305.

• ‘O Vsjeh i za vsja, Za sve i radi svih’, in "Sveti Knez Lazgar : Spomenica o sestoj stogodisnjici kosovskog boja 1389-1989" (Beograd, 1989).

• ‘Ob izmeniacmosti i neizmennosti pravoslavnogo bogosluzheniia’, "Vestnik Leningradskoi Dukhovnoi Akademii" 2 (1990), pp. 105-111.

• ‘L'origine de la controverse palamite : la première lettre de Palamas à Akindynos (Introduction et texte)’ dans "Theologia" 25 (1954), pp. 602-613 ; 26 (1955), pp. 77-90.

• ‘The Orthodox Church in America’ in "Logos Ortodoksisen Ylioppilasliiton 15-vuotisjuhlajulkaisu" (Helsinki, 1963), pp. 31-39.

• ‘Den Orthodoxa Kyrkan i Sovjetunionen, 1917-1969’ in "Ortodox Årsbok" (1970), pp. 21-25.

• ‘Die Orthodoxe Theologie in der Welt von heute’ im "Orthodoxe Rundschau" 16 (1984), pp. 3-14.

• ‘Orthodoxia kai ethnikes politistikes paradoseis’, "Synaxe 40 (1991), pp. 9-16.

• ‘Orthodoxie’ im "Evangelisches Kirchenlexikon : Internationale Theologlsche Enzklopadie" (Gottengen : Vandenhoeck & Ruprecht, 1986).

• ‘L'Orthodoxie n'a de valeur que si elle se présente comme un témoin de la tradition apostolique’ dans "Mensuel SOP" 146, pp. 19-28.

• ‘Ortodoksisia Kasityksja Krikon Luonteesta’, "Palava Pensas" 5 (1963), pp. 5-40.

• ‘Pavlovskiia torzhestva v Gretsii’, "TSerkovnyi viestnik Zapadno evropeiskoi eparkhii" 5 (1951), pp. 21-24.

• ‘Pechal'noe deviat'sotletie (1054-1954)’, "Le Messager (Vestnik Russkogo studencheskogo khristianskogo dvizheniia) " 3 (33) (1954), pp. 3-9.

• ‘Perspectives Ecclésiologiques’ dans "Contacts : Revue française de l'Orthodoxie" 11 (1959), pp. 89-98.

• ‘Photios and the Roman Church’ [in Arabic], in "An-Nour" Newspaper, Beirut, 1952.

• ‘Pravoslavie v Sirii Livane’, "Le Messager, The Messenger (Vestnik Russkogo studencheskogo khristianskogo dvizheniia)", 2 (37) (1955), pp. 35-47.

• ‘Pravoslavnoe Bogoslovie i Sobrenennom Mire’ dans "Messager de l'Exarchat da Patriarche Russe en Europe Occidentale" 67 (Jul-Sept 1969), pp. 175-193.

• ‘La Primauté de Pierre dans l'Église Orthodoxe’, dans "Bibliothèque orthodoxe" (Neuchâtel : Éditions Delachaux & Niestlé, 1960).

• ‘La primauté romaine dans la tradition canonique jusqu'au Concile de Chalcedoine’, " Istina" 4 (1957), pp. 463-482.

• ‘La procession du Saint-Esprit chez les pères orientaux’, "Russie et Chrétienté" 3-4 (1950), pp. 158-178.

• ‘Projets de concile oecuménique en 1367 : un dialogue inédit entre Jean Cantacuzene et le légat Paul’, dans "Dumbarton Oaks Papers 14" (1960), pp.149-177.

• ‘Prot. A Shmeman, 'Istoricheskii put' Pravoslaviia'’, "[Le Messager, The Messenger] Vestnik Russkogo studencheskogo khristianskogo dvizheniia", 2 (32) 1954, 99. 27-38.

• ‘Regionalisme und Universalismus in der Geschichte des russichen Christentums’ im “1000 Jahre Christentum bei den Ostslawen, Internationales Symposion”, 13-15 Mai, Die Slawischen Sprachen (Salzburg, 1988), pp.117-127.

• ‘Il regionalismo ecclesiastico : struttura per la comunioae o pretesto per il separatismo?’, "Cristianesimo nella storia" 2 (1981), pp. 295-310.

• ‘Relativisme historique et autorité dans le dogme chrétien’ dans "Istina 14 (1969), pp. 251-264.

• ‘Rom und die Orthodoxie - Autoritaet oder Wahrheit?’ im "Catholica : Vierteljahresschriftfiter Kontroverstheologie" 31 (1977), pp. 352-368.

• ‘Rosos syggrafeus tes diasporas’, "Ta Neiata" 98 (25 Apriliou), 1974, pp. 4-5.

• ‘Schwesterkirchen ; ekklesiologische Implikationen im Tomos Agapes’ im "Sonderdruck aus Internationale Katholische Zeitschrift", 4 (Jl-Ag, 1974), pp. 308-322.

• ‘Shta je vaselenski sabor’, in "Glasnik: Sluzhbeni list Srpskepravoslavne tsrkve" 56 (1975), pp. 66-73.

• ‘Sveti vasillje veliki Mesalijanstvo i vizantijsko khriskbanstvo’, "Bogoslove" 25 (1981), pp. 9-21.

• ‘Sviateishii Patriarkh Tikhon : sluzhitel' edinstva Tserkvi’, "Le Messager/Vestnik" 158 (1990), pp. 37-51.

• ‘Synodos ton Rason Episkopon’, "Paremvole" 2 (1990), [Trans. of “St Vladimir's Theological Quarterly”, vol. 34, 1990, ‘Council of Russian Bishops Approves Social and Educational Plans: Fr John of Kronstadt to be Canonized’.]

• ‘Le thème du retour en soi dans la doctrine palamite du 14e siecle’, "Revue de l'Histoire des Religions" 145 (1954), pp. 188-206.

• ‘The Three Lithuanian Martyrs: Byzantium & Lithuania in the Fourteenth Century’ im " Eikon and Logos", ed. Hermann Goltz (Halle : Martin-Luther Universitaet, 1981), pp.179-198.

• ‘Le Tome Synodal de 1347’ in "Iz Zbornika ragova Vizantoloskhog instituta", kn. VIII (Belgrade, 1963), pp. 209-227.

• ‘Tserkov i gosudarstvo’, "Posev" 7 (1988), pp. 8-13.

• ‘Tserkov i istina’, "Le Messager, The Messenger (Vestnik Russkogo studencheskogo khristianskogo dvizheniia)" 3 (1950), pp. 11-16.

• ‘TSerkov' i TSarstvo Bozhie’, "Le Messager, The Messenger (Vestnik Russkogo studencheskogo khristianskogo dvizheniia)", l (26) (1954), pp. 16-20.

• ‘U istokov spora o Filioque, Pravoslavnaia mysl’ dans "La Pensée orthodoxe", 9 (1954), pp. 114-137.

• ‘Uchenie o khriste i TSerkvi u sv. Ignatiia Antiokhiiskogo’, "Le Messager, The Messenger (Vestnik Russkogo studencheskogo khristianskogo dvizheniia)", 4 (43) (1956), pp. 17-23.

• ‘Unité de l'Eglise - unité de l'humanité’ dans "Istina" 16 (1971), pp. 297-311.

• ‘Visionen von der Kirche: russisches theologisches Denken in der neueren Zeit’ im "Oekumenische Rundschau" 37 (1988), pp.154-163.

• ‘Viziuni Despre Biserica : Gindirea Teologica Rusa in Timpurile Modeme’, "Studii Teologice, Seria A-n-A", AN 43 (1991), pp. 143-149. [Trans. of "St Vladimir's Theological Quarterly", vol. 34, no. 1 (1987), pp. 5-14.]

• ‘Von Byzancz nach Russland, Religioses und Kulturelles Verniachtius’ im "Das Millennium russischorthodoxen Kirche" (1987), pp. 11-28.

• ‘Vyznam reformace v dejinach Krestanstvi’, "Theologicka Revue" 24 (1991), pp. 2-7.

• ‘Was ist ein oekumenisches Konzil’ im "Oekumene, Konzil, Unfehlbaikeit, Pro Oriente" (Innsbruck : Tyrolia-Verlag, 1979), pp. 36-47.

• ‘Wie wir zum Oekumenismus stehen’ im "Orthodoxe Rundschau", 2 (1970), pp. 4-5.

• ‘Znachenie reformatsii kak sobitiia v istoriii khristianstva’dans "Messager de l'Exarchat du Patriarche Russe en Europe Occidentale", no. 42-43 (1963), pp. 148-163.

• ‘Zoé’ dans "Le Messager Orthodoxe" 5 (1959), pp. 24-26.

Father John in his office

References

Carey, Patrick W. & Lienhard, Joseph T., “Biographical Dictionary of Christian Theologians” (Westport, CT : Greenwood Publishing Group, 2000), p. 362.

Orthodoxwiki biography of Protopresybter John Meyendorff

Wikipedia biography of Protopresbyter John Meyendorff

Saint Vladimir's Seminary biography of Protopresbyter John Meyendorff

Russian Wikipedia biography of Protopresbyter John Meyendorff

Drevo Encyclopaedia biography of Protopresbyter John Meyendorff

Saint Vladimir’s Seminary detailed biography and bibliography of Protopresbyter John Meyendorff

Encyclopaedia.com biography

Additional information :

Prokurat, Michael ; Golitzin, Alexander & Petersen, Michael, eds., “The A to Z of the Orthodox Church” (Lanham, MD : Scarecrow Press, 2010), pp. 219-220. ISBN : 978-0-8108-7602-6.

Lambert, Bruce, ‘Obituaries: Rev. John Meyendorff Dies at 66; An Eastern Orthodox Theologian’ in “The New York Times” (24 July 1992).

The Obituary of Protopresbyter John Meyendorff was also published in the “Chicago Tribune” on 26 July, 1992, p. 30.

“International Conference ‘The Legacy of Fr John Meyendorff, Scholar and Churchman (1926-1992)’” (St. Sergius Orthodox Theological Institute, Paris, 9-11 February 2012)

Russian Wikipedia article about the Meyendorff family

Remembering Protopresbyter John Meyendorff

Memory Eternal : Protopresbyter John Meyendorff

Pictorial Tribute to Father Meyendorff from Valaam Monastery

OCA “In Memoriam : the 20th Anniversary Eulogy of the Repose of Protopresbyter John Meyendorff” (22 July, 2012)

Several reminiscences

Encyclopedia.com article about Father John Meyendorff

Findagrave reference for Protopresbyter John Meyendorff

Findagrave reference for Ekaterina Feofilovna Meyendorff