Cherubim Press

03/01/2023

Let us pay attention. Our feelings in the church are authentic only when there is no thought, no desire, no human wound... When we feel wounded, forgotten, hurt, all [experiences] are false. The emotion which we feel is not from God, but it is a stroking which we do to our own self so that it can stand. But when I have no desire, when I don’t feel afflicted, abandoned, when I go [to church] joyful and peaceful, then my feeling has depth, has security.
(Elder Aimilianos of Simonopetra, in Silviu N. Bunta, Your Life will be hung, pages 7-8)

Purchase book here: https://cherubimpress.com/shop/ols/products/silviu-n-bunta-your-life-will-be-hung-before-your-eyes-meanings-of-our-life-in-orthodox-liturgy

14/12/2022

We have been asked about the differences between the second and the first edition of the Ieratikon, or rather why the second Ieratikon is not a simple reprint. Here is the list of these differences:
* correction of very few, minor typos;
* a few minor content changes and one retranslation of a proskomidi prayer in order to conform the Ieratikon to the newest edition of the Diakonikon (the one translated by us and on presale now);
* the inclusion--from the original Greek--of the prologue by Elder Aimilianos and the introductions by Foundoulis (of course, in English translation); this inclusion allowed us to shorten our own preface;
* the inclusion in an appendix of the evening prokeimena (at the request of priests whose practice is to say them themselves, not the choir);
* the inclusion in the main text, between brackets, of the blessing before the Apostle, which in the first edition is in a footnote. We should emphasize that this is not a content difference, but one of placement! In this replacement we followed here the lead of the Greek Archdiocese of Thyateira (Ecumenical Patriarchate) and the latest Athenian and Antiochian books, which have all reintroduced the blessing. Yet, in order to facilitate the use of the book for those whose practice is not to say the blessing, it is placed between brackets and is easy to skip.

14/12/2022

We are writing to announce our newest print. The Orthodox Psalter with Explanatory Notes is now on sale on our website: https://cherubimpress.com. In order to take advantage of our Advent sale, use the coupon advent2022 at checkout and receive 15% off any order. For more info on the Psalter and our other books, please visit the website.

(Avvakoum 3:2) A publisher of Orthodox liturgy, theology, spirituality, and history

26/06/2022

Now available! We are happy to announce that we just received l 'Your Life Will Be Hung Before Your Eyes': Meanings of Our Life in Orthodox Liturgy from the printers and is now available on our website. Cherubim Press, 2022. Pages xii+126. Softcover.

In this collection of talks, Fr. Silviu Bunta invites the reader to consider the Church and its life—the liturgy—as essentially constituting the search of Christ for us, and His reception of us. In the liturgy, it is not that we find something or someone, but rather the reality that we are found by Him. Here, Fr. Silviu speaks to us as a “translator-practitioner” of the liturgy, as he puts it. Thus, the vision in each of these talks is precisely this: a look from within the liturgy out, from the perspective of the liturgizer who locates himself in the text—rather than in the other direction, which is the perspective of the researcher.

25/05/2022

Forthcoming from Cherubim Press:
Your Life Will Be Hung Before Your Eyes: Meanings of our life in Orthodox Liturgy.

In this published collection of talks, Fr. Silviu Bunta invites the reader to consider the church and its life—the Liturgy—as essentially constituting the search of Christ for us, and His reception of us. In the Liturgy, it is not that we find something or someone, but the reality that we are found by Him.

16/05/2022

In regard to our relations to others, the one who does not accept a word, who cannot do the contrary of what he believes, or who cannot live when around him there is untruth, lie, deceit, sin, evil—one like that is [spiritually] ill. Ill is anyone who cannot live in noise, in routine, in solitude, in society, anywhere.
(our translation from Αρχιμ. Αιμιλιανού Σιμωνοπετριτου, Προσμονή Θεού [Β´ έκδοση; Αθήνα: Ινδικτος, 2018], 37)

05/05/2022

Excerpt from the forthcoming Orthodox Psalter from Cherubim Press. Introduction, translation, and explanatory notes by Priest Silviu N. Bunta.

Available soon at www.cherubimpress.com

04/05/2022

"Just as human affection, when it abounds, overpowers those who love and causes them to be beside themselves, so God's love for humans emptied God (Phil. 2:7). He does not stay in His own place and call the slave, He seeks that one in person by coming down to him. He who is rich reaches the pauper's hovel, and He displays His love by approaching in person. He seeks love in return and does not withdraw when He is treated with disdain. He is not angry over ill treatment, but even when He has been repulsed He sits by the door (cf. Rev. 3:20) and does everything to show us that He loves, even enduring suffering and death to prove it."

—St. Nicholas Kavasilas, The Life in Christ, Sixth Book, section 3 (p 163)

28/04/2022

Forthcoming from Cherubim Press: The Orthodox Psalter, with explanatory notes.

“For the one who hears the one reading also receives the ode as spoken about him, and either, reproved by conscience, will repent pierced, or, hearing about the hope which is in God, or of the help which comes to believers, how such grace comes to be for him, rejoices and begins to give thanks to God.”
—St. Athanasios of Alexandria

20/04/2022

Apolyses of Great Week—Volume III of the Ieratikon, containing the Divine Liturgy of the Presanctified Gifts.
Available from Cherubim Press

13/04/2022

06/04/2022

The Divine Liturgy of St. Basil the Great, according to the Simonopetra tradition.

15/03/2022

On the Prayer of St. Ephrem, continued:
In the Simonopetra variant (also dominant in Greek traditions), the prayer asks for the removal of περιεργία. Among the many translations we have consulted, only the one of the Antiochian Archdiocese has “meddling” here. The primary sense of the Greek word is to be a busy-body, to meddle with curiosity, with inquisitive preoccupation in the lives of others and even in one’s own life, arguably out of the desire to govern and to fix.
(from our forthcoming Notes to the Ieratikon and the Diakonikon according to the Simonopetra Tradition, 2022)

15/03/2022

On the Prayer of St. Ephrem, continued:
In the Simonopetra variant (also dominant in Greek traditions), the prayer asks for the removal of περιεργία. Among the many translations we have consulted, only the one of the Antiochian Archdiocese has “meddling” here. The primary sense of the Greek work is to be a busy-body, to meddle with curiosity, with inquisitive preoccupation in the lives of others and even in one’s own life, arguably out of the desire to govern and to fix.
(from our forthcoming Notes to the Ieratikon and the Diakonikon according to the Simonopetra Tradition, 2022)

10/03/2022

On the Prayer of St. Ephrem.
The prayer asks for σωφροσύνη. Most English translations render this word as “chastity.” It seems to us that the English term no longer retains a sense of spiritual state, except among students of spirituality. Not to mention that today it can be easily misconstrued for sexual abstinence. The Greek σωφροσύνη (цѣломудрїе in Slavonic) is rather a spiritual state; it is clarity, sobriety (cf. Acts 26:25), cleanliness, and moderation, self-control of mind (2 Macc 4:37). Sexual chastity (which is not necessarily abstinence) is only one application of this sober state fundamental to spiritual life.
(from our forthcoming Notes to the Ieratikon and the Diakonikon according to the Simonopetra Tradition, 2022)

09/03/2022

"I, the sinner": In Orthodox liturgy the noun-adjective "sinner" is always accompanied by the definite article. It is always “the sinner” or “the sinners.” This is arguably after the model of the prayer of the publican from Luke 18:13. Regrettably, all these uses of "the sinner(s)" are commonly translated as indefinite in English--“a sinner” or "sinners." This is probably to a certain extent under the influence of Slavonic, which does not have a definite article. Yet, this indefiniteness also appears in non-Orthodox translations of the prayer of the publican, probably due to the influence of Latin which itself has no definite article. Moreover, this disregard for the definite article is also in translations done without an eye toward Latin or Slavonic, which may indicate a deeper problem in our religious culture overall. In the consistent use of the definite article the liturgy calls one to pay attention only to one's own sinfulness and not others', to see sinfulness only in oneself. This attention is at the heart of the parable of the publican and the Pharisee. The essential distinction between the publican and the Pharisee is that the former knows only himself as "the sinner," not busying himself with anyone else's sinful state, while the Pharisee compares himself and does not find himself too sinful in this comparison. The Lord sets up the parable by pointing out this fundamental human error--to compare ourselves, which means to find oneself righteous and to think nothing of others. And this fundamental lesson of the parable--to pay attention only to one's own sins--is essential to our Orthodox spirituality. Therefore, we consider the indefinite translation "a sinner" a grave theological and spiritual error.
(from our forthcoming Notes to the Ieratikon and the Diakonikon according to the Simonopetra Tradition, 2022)

01/03/2022

Ieratikon Vol. I, the Order of Midnight.

24/02/2022

What does it mean to say that we “gain” the head as a rose? It means to know that God has spent his saints who came before us, for us. And in this they continue to live on, to preach repentance in the universe now as they have done before.

“Prophet of God and forerunner of the grace, we, who gain your head as a most-sacred rose out of the earth, always receive healings; for now again, as before, you preach repentance in the universe.” (Our translation of the kontakion of the feast and of Tuesdays, from the forthcoming Sylleitourgikon)

22/02/2022

"Without [love], as the Apostle says, even if we spoke with the languages of the Angels, and had all the right faith, and moved mountains, and gave all we have to the poor, and gave the body to martyrdom, we would gain nothing. But perhaps you would say, "and how can one give all that one has to the poor, if one doesn't have love, for mercy is love"? Mercy is not perfect love, but only a part of love. Many show mercy to others, and others they wrong, to others they show hospitality, against others they remember evil, some they shelter, others they abuse, have compassion on strangers, and hate their own. Therefore this is not love, it is not, for love does not hate anyone, does not reprove anyone, does not condemn anyone, does not grieve anyone, does not denigrate anyone, neither believer, nor non-believer, nor stranger, nor sinner, nor fornicator, nor the impure, but rather it loves even more the sinners, and the weak, and the careless, and is in pain for them, and grieves, and cries, and suffers with the wicked and sinner more than with the righteous, imitating Christ, Who called the sinners and ate and drank with them. For this, showing what the love for others is, He taught saying: "Be good and have pity, like our Father Who is in heaven!" And even as He sends rain over the evil and the good, and makes the sun rise over the righteous and unrighteous, so the one who truly has love loves all, has mercy on all, and prays for all." —Abba Ammonas (BEPES 40, pages 60-61, original translation from
Bibliotheke Hellenon Pateron kai Ekklesiastikon Suggrapheon, a growing collection of Church Fathers in the original Greek)

17/02/2022

The English translation of the Simonopetra Diakonikon, available from Cherubim Press.

This is the first and only Orthodox liturgical book in English which is entirely serving deacons and only deacons, containing everything a deacon needs, with only the rubrics for a deacon, and the prayers and litanies said by a deacon. This focus allows the volume to contain almost everything a deacon ever needs, and yet to have only 212 pages in a pocket-size format.

Why the Simonopetra Diakonikon? In common opinion, the Simonopetra liturgical books excel other editions of Orthodox services through the preservation of the ancient typikon, through extraordinary attention to typography, and through its simplicity, soberness, and mystagogical richness. Whereas other translations have used this widely valued Diakonikon as a resource among many others or have simply consulted the text, the present work from Cherubim Press is a word for word translation of the Greek volume, rubrics and texts.

The same easiness-of-use standard has been used here as in the Ieratikon according to the Simonopetra tradition: litanies and prayers, as much as possible, are not split between recto and verso, so that the deacon does not have to shuffle pages in the middle of a litany or prayer. Rubrics are clearly marked in a different size font and in red.

14/02/2022

Thus are my days spent [wanting to get some attention]. Whenever I manage to overcome my problem and to understand that what is of value for me is forgetfulness, for people not to remember me, then I become a new person. “I have chosen to be rather thrown away in the house of my God” (Ps 83:11), says the psalmist. When I embrace the desire that no one remember me, that no one think of me, that no one love me, then comes the solution to my lingering problem. My self changes, I am renewed, I am remade, my prayer grows wings, I feel that I love all, I am sociable, I experience my worship.
(our translation from Αρχιμ. Αιμιλιανού Σιμωνοπετριτου, Προσμονή Θεού [Β´ έκδοση; Αθήνα: Ινδικτος, 2018], 43)

11/02/2022

The Crucified Lord of Glory: Apophatic Theology as Transformational Mysticism, by Ethan D. Smith. Available now at www.cherubimpress.com (link in bio)

“Patristic apophatic theologies were typically written as commentaries on the church’s liturgy and/or as guides for the ascetic struggle for holiness. As such, apophatic theology was Christocentric, Scriptural, liturgical, and experientially ascetical and mystical. Modern negative theologies, by contrast, are often written as philosophical reflections on the limits of language or thought. They begin with the doctrine of creation, instead of Christology, and proceed inferentially, rather than experientially (ascetically and mystically), to determine that language and/or thought cannot comprehend the Creator. In this book I argue two things about such negative theology. First, I use the philosophical logic of Ludwig Wittgenstein to argue that the very idea of showing the transcendence of God by means of a demonstration of the limits of language or thought is fundamentally confused. Second, by contextualizing Patristic apophatic theology with ancient Jewish merkava mysticism I argue that modern negative theologies function as ways for theologians to turn away from the ascetical and mystical revelation of divine transcendence in Christ, the crucified Lord of Glory.”

Available now at www.cherubimpress.com (link in bio)

08/02/2022

“Lord, You will be known in the midst of two creatures” (Avvakoum 3:2)

Cherubim Press was established in 2018 for the publication of research and translations of Orthodox liturgy, theology, spirituality, and history.

02/02/2022

“Salvation,” “Light” and “Glory” in this sentence are not phenomena or things, but a person; they are titles of Christ. Translations such as the following do not reflect this:

“Lord, now lettest Thou Thy servant depart in peace, according to Thy word; for mine eyes have seen Thy salvation which Thou hast prepared in the presence of all people: a light for the revelation to the Gentiles, and for glory to Thy people Israel.”

Tradition knows that Symeon says these words as he looks at Christ. Therefore what “his eyes have seen” is Christ. Christ is Salvation before all nations; specifically, He is Light of the Gentiles and the Glory of Israel, the one dwelling in the Holy of holies. This is how these verses in Scripture are read in [our] tradition.
For example during the feast commemorating this particular event, the Meeting of our Lord, one hears the following hymns:

O Simeon, receive as a babe in thine embrace the Lord of glory and the Salvation of the world. (little vespers, aposticha)

[Symeon:] Now let me depart, O Master, as Thou hast before promised to me: for I have seen Thee the pre-eternal Light, the Lord and Saviour of the people that bear the name of Christ. (Vespers, aposticha)

Of course, the imageries are perfectly biblical. Christ is called “Light” of the Gentiles in Matthew 4:16: “the people sitting in darkness have seen the great Light and to those sitting in the outer land and shadow of death Light has dawned.” The term “Glory” is explained in detail below [entry on “Glory” in vol. 4]. Luke uses “Salvation” in clear reference to Christ again in 3:6 and 19:9 (here σωτηρία).’

From our Ieratikon according to the Simonopetra tradition (4 vols.; Dayton: Cherubim Press, 2019), 4:13-14.

01/02/2022

Welcome to Cherubim Press--a short introduction from our director, Fr. Silviu Bunta.

Also please feel free to follow us on our new Youtube channel where we will be introducing upcoming projects, hosting theological and liturgical discussions, and answering your questions!

https://www.youtube.com/watch?v=qiRYShnmlDU

This video is an introduction to the press, to what it has published and to what it has in production.

01/02/2022

The Liturgy of St. John the Golden-Mouth, Volume I of our translation of the full Simonopetra Ieratikon. This truly unique translation is the first of its kind in English, holding together and presenting the Simonopetra Ieratikon in its integrity, layout, and ordering.

Why the Simonopetra Ieratikon? In common opinion, the Simonopetra Ieratikon excels other editions of these Orthodox services through the preservation of the ancient typikon, through extraordinary attention to typography (such as not splitting prayers between recto and verso), and through its simplicity, soberness, and mystagogical richness. Whereas other translations have used this widely valued Ieratikon as a resource among many others or have simply consulted the text, the present work is a word for word translation of each of the Greek volumes, rubrics and texts.

29/01/2022

The Second Edition of the Ieratikon, translated according to the Simonopetra tradition, available now from Cherubim Press.
Volume I: the Divine Liturgy of St. John the Golden-mouth
Volume ll: the Divine Liturgy of St. Basil the Great
Volume lll: the Divine Liturgy of the Presanctified Gifts

25/01/2022

“To whom and for what was poured out the blood shed for us, that great and much-talked-about blood of God, the one who is both High priest and sacrifice?… If it was poured out to the Father, then, first and foremost, how can this be? For we were not held captive by Him. And then secondly, for what reason would the blood of the Only-begotten please the Father, who did not accept Isaac when he was offered by his father, but exchanged the sacrifice, offering in return a ram for the reason-endowed sacrifice? Is it not obvious that the Father receives [the sacrifice] not as one who demands, nor as one who needs, but rather on account of His divine plan (oikonomia) and of the need of the human being to be made holy through the humanity of God, that He Himself might set us free by taking the tyrant captive by force and might bring us up to Himself by the mediation of the Son, who planned this as well to the honor of the Father, to whom it is evident that He submits all things? … We needed a God who becomes flesh and who dies, so that we might live.”
—St. Gregory the Theologian, Oration 45 on Pascha, original translation from Cherubim Press.

21/01/2022

Today we commemorate St. Maximos the Confessor, may he pray to God for us!

19/01/2022

“The Spirit of God teaches the soul to love every living thing so that she would have no harm come to even a green leaf on a tree, or trample underfoot a flower of the field. Thus the Spirit of God teaches love towards all, and the soul feels compassion for every being.”
+St Silouan the Athonite