| Venerable Isaac the Founder of the Dalmatian Monastery at Constantinople Commemorated on March 22 Saint Isaac lived during the fourth century, received monastic tonsure and pursued ascetic labors in the desert. During the reign of the emperor Valens (364-378), a zealous adherent of the Arian heresy, there was a persecution of the Orthodox, and churches were closed and destroyed. Hearing of the persecution, Saint Isaac left the wilderness and went to Constantinople to console and encourage the Orthodox, and to fight against the heretics. At that time, barbarian Goths along the River Danube were making war against the Empire. They seized Thrace and advanced toward Constantinople. When the emperor Valens was leaving the capital with his soldiers, Saint Isaac cried out, “Emperor, unlock the churches of the Orthodox, and then the Lord will aid you!” But the emperor, disdaining the words of the monk, confidently continued on his way. The saint repeated his request and prophecy three times. The angry emperor ordered Saint Isaac to be thrown into a deep ravine, filled with thorns and mud, from which it was impossible to escape. Saint Isaac remained alive by God’s help, and he emerged, overtook the emperor and said, “You wanted to destroy me, but three angels pulled me from the mire. Hear me, open up the churches for the Orthodox and you shall defeat the enemy. If, however, you do not heed me, then you shall not return. You will be captured and burned alive.” The emperor was astonished at the saint’s boldness and ordered his attendants Saturninus and Victor to take the monk and hold him in prison until his return. Saint Isaac’s prophecy was soon fulfilled. The Goths defeated and pursued the Greek army. The emperor and his Arian generals took refuge in a barn filled with straw, and the attackers set it afire. After receiving news of the emperor’s death, they released Saint Isaac and honored him as a prophet. Then the holy Emperor Theodosius the Great (379-395) came to the throne. On the advice of Saturninus and Victor, he summoned the Elder, treating him with great respect. Obeying his instructions, he banished the Arians from Constantinople and restored the churches to the Orthodox. Saint Isaac wanted to return to his desert, but Saturninus and Victor begged him not to leave the city, but to remain and protect it by his prayers. Saturninus built a monastery for the saint in Constantinople, where monks gathered around him. Saint Isaac was the monastery’s igumen and spiritual guide. He also nourished laypeople, and helped many of the poor and suffering. When he had reached an advanced age, Saint Isaac made Saint Dalmatus (August 3) igumen. The monastery was later named for Dalmatus. Saint Isaac died in the year 383, and his memory is also celebrated on May 30. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| Gregory’s revisions, which removed ten days from the calendar was accepted by Spain, Portugal, France and Italy on October 15, 1582, the date that succeeded October 4, 1582. In the centuries ahead, one by one, the nations of Europe followed suit, even protestant Great Britain and her American colonies in 1752. Staunchly anti-Catholic, the fiercely independent Scots-Irish who had, by the mid-1700s, began settling the Appalachians were adamantly opposed to the notion of embracing a new calendar — a new calendar invented by Catholics and adopted by some distant government on the far side of the ocean. The people of the mountains were unwilling to allow the government “to steal eleven days” from their lives. “Christmas had long been celebrated… a couple of weeks after the winter solstice, and many people were not willing to celebrate Christmas on an earlier date…” writes Tony Blair, of the Mountain Eagle . Thanks to being isolated from the rest of the nation, the pioneers of Appalachia continued “to celebrate Old Christmas 12 Days after the December 25th celebration date set by the new calendar.” The practice of celebrating “Old Christmas” in the Appalachian Mountains continued on for generations. Nearly all of the modern Christmas traditions we know today were born during the 1800s, and it was during this time that the sons of many of the Appalachian mountianmen surrendered to celebrating on December 25. Today, there remain a few holdouts who continue to celebrate “Old Christmas” in the Appalachian hills; however, they are a dwindling number. In another generation or two, celebrating “Old Christmas” will be just another forgotten part of Appalachian history. Appalachian Magazine 31 декабря 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии George Osborne 5 января 2017, 02:00 There is an old mountain tradition here in the Appalachian region that the farm animals in the barn, especially cows, sheep, and horses, can speak at midnight on Old Christmas in honor of the Saviour whose birth their ancestors witnessed. |
| What is Occultism?/Православие.Ru What is Occultism? Let us begin with a short but true story. A child comes home from school and sees that the floor is sprinkled all over with rice. " Mama, what happened? " he says. " I am expelling bad energy from the house, " she answers her son, explaining the practice of some Eastern mystic or other, where you sprinkle the " charmed " rice all over the floor. Who would have supposed that in the twenty-first century, alongside electronics, high technology and other scientific advances, the same old superstitious attraction to occultism would hang on. Everyone knows that many modern singers and actors are into cabbala. For example, Madonna personally founded a center for the study of cabbala in London, and others have followed her example—Elizabeth Taylor, Mick Jagger, Paris Hilton, Courtney Love, Phillip Kirikorov, Lolita Milyavskaya, to name only a few. The Norwegian Princess Martha Louise in 2010 announced her dedication to esoteric teachings and spiritualism. Businessmen attentively watch the astrology forecasts, and some politicians and athletes even go to psychics and other sorcerers before serious undertakings. Occultism (from the Latin occultus, meaning secret, hidden) is the mysterious teachings and cults that express a longing to penetrate the spiritual world, learn about the powers there, and possess them. This seems to be just as mysterious as the creaking of an old door in an abandoned barn, when children peek in with a mixture of fear and curiosity. Occultism considers that in man, nature, and the cosmos there are mysterious, supernatural powers, which can be revealed and discovered. Occultism calls people to take possession of these powers and use them to reach a more perfect life on earth. But isn " t that what religion also calls man to do? In religion (by which we mean firstly Christianity, as true religion), knowledge of the spiritual world comes after constant communion with God. In occultism, man attempts to break through to spiritual powers, bypassing God. |
| Широко распространенной семантической универсалией является номинация животных и растений по признаку наличия у них бороды (или «бороды») (Wartburg I, 244; Nouveau Larousse, I, 727–731). Применительно к собакам, можно (помимо приведенных у В. Вартбурга примеров) сослаться на рум. barbét »пудель», лит. barzdà «борода» → barzdukas »лесная собака» и др. Таким образом, имя испанского разбойника и название собаки связаны между собой не непосредственно (как считал В. Кипарский), а через общее третье значение «бородатый». Ср. лат. (Scipio) Barbtus и barbtus »род рыбы» (у Варрона), где также нет прямой связи между именем собственным и апеллятивом и где также было бы странным выводить название рыбы из прозвища Сципиона. Конкретные пути проникновения слова барбос в русский язык остаются неясными. Быть может, первоначальные его истоки находятся в Испании, где особенно широко представлены производные с основой barbos- как в апеллятивной лексике, так и в ономастике. Кроме того, Испания хорошо известна как родина выведения некоторых пород собак. В частности, спаниель по-английски означает " испанский» (spaniel). Что касается бороды или бородки, то ее имеют многие породы собак. Причем эта особенность ярко бросается в глаза – что могло служить причиной соответствующей номинации. Недаром именно этот признак подчеркивает Н. Заболоцкий в стихотворении «Таруса»: Целый день стирает прачка, Муж ушел за водкой, На крыльце сидит собачка С маленькой бородкой. Борона и борозда 65 Русское слово борона 66 на первый взгляд имеет довольно ясную и хорошо аргументированную этимологию. После того как были отвергнуты попытка Ф. Миклошича связать ст.-сл. БРΑНΑ с БРАТИ(С) 67 и предположение Г. Мейера о заимствовании слав. из иран. barn «борона» (Meyer 1891: 44–45), 68 установилось единство в этимологическом толковании данного слова. В работах, посвященных вопросу об этимологии рус. борона (а также – борозда) и ст.-сл. БРΑНΑ (БРАЗДА) корень этих слов обычно сопоставлялся с др.-гр. φρος »пашня», φαρω «пахать», лат. |
| сп. 155: «молви же ему моя словеса, пой же ему песни noлobeцkiя; оже ти не восхочеть, дай ему поухати зелья, именем евшанъ». Такое поручение должен был исполнить гудец. Краледворская рукопись (Забой и Славой) свидетельствует, что Забой, древнеславянский поэт, был вместе и музыкант, и предводитель войска, и защитник богов: «певца добра милуют боги», говорит одно изречение, в роде пословицы, в том же произведении. б) как runa значит: и песнь (по-фински), и письмо и мистерия, и символ: так и hûsl могло от значения гудьбы перейти к значению жертвы и таинства. в) родство между другими готфск. и слав. словами, имеющими смысл музыки и пляски, позволяет допустить и здесь сближение: первое слово: плсати, гот. plinsjan: «и въшьдъши дъщери иродияде и плсавъши», О.Е. Мк. 6,22 , у Уль. jah atgaggandein inn dauhtr herodiadins jah plinsjandein: всеми признано, что это слово от Славян перешло к Готфам; другое же слово, вероятно, наоборот от Готфов к нам, именно: лик, χορς, гот. laiks: «слыша пения и лики, О.Е. Лук. 15, 25 , у Ул. gahausida sagvins jah laikans. Гот. laiks имеет при себе глагол laikan, коему в О.Е. соответствует: възигратис: «възигратися младенец радощами в чреве ея», Лук. 1, 41 . У Ул. lailaik barn in qipao izos. Гот. laiks переходит в агс. lâc жертва, торжество, пляска; а сложное siblâc (жертва мира) означает даже Св. Тайны; в скн. leika играть, около чего бегать, плясать, шутить; leikr игра, шутка; и даже leikregin кудесник, чародей, фокусник; в др. нем. смягчается в leih игра, но также уже песня и даже стих. И так нет сомнения, что слово лик в переводе Св. Писания перешло из немецких наречий. г) возможность славянского происхождения слова hunsl, hûsl может быть объяснена тем, что Славяне искони были самым музыкальным народом: византийские писатели повествуют, что в 590 году перед Императора Маврикия были приведены три Славянина, от далекого западного моря, имевшие вместо оружия гусли. Шафарик 83 полагает, что может быть через Славян греч. βαρβιτον, – бывшее у Чехов народным инструментом warito, как свидетельствует Крал. |
| ркпси: narod zlovuezki – народ чловечски, genus humanum. Родственная связь властителя и подвластного ясно обозначилась в языке: от гот. piuda, род, племя, народ, происходит piudans царь, властитель народный, родоначальник. Чувства, соединявшие властителя и подвластного, как ближайших родственников, были любовь, милость и ласка: потому-то по-скн. властитель, царь называется mildingr, от mildr милостивый, ласковый: этим объясянется у нас постоянный эпитет Владимиру ласковый. Скр. патû dominus, откуда лит. patis, wiesz-patis, наше гос-подин, гр. δης-πτης, даже может быть πος в νϑρο-πος (по Боппу вместо νδρο-πος, т.е. viros regens, как муж от скр. мануджа) – происходит от пâ хранить, беречь, родственного с нашим нитать, лат. pâ-vi, pa-bulum, гр. πομαι, πασμην, ππαμαι, πατομαι. Здесь начало эпическому постоянному эпитету царя у Гомера: ποιμν λαν: так эпическая поэзия в своих обычных формах сохраняет следы древнейших понятий. Теперь будет нам понятно, почему кормить значит у нас и питать, и вместе с тем управлять: кормилец есть постоянный эпитет не только отца, но и всякого властителя: а в Краледв. рукописи Забой, оплакивая смерть славянского воеводы и предводителя, называет его otik, т.е. отец. Как эпический язык свои укращающия формы образует согласно с образованием языка, так и эпические предания в своих мифах выражают понятия и воззрения народа. И в языке, и в сознании народа глубоко коренится убеждение о родстве всех членов племени, образующих народ: родственная любовь и сыновнее почтение связывают всех твердыми узами. Как Китайский Император почитается отцем народа, и как из различных частей тела Брамы вышли различные касты, роднящиеся между собой единым божественным происхождением 102 : так и по наивным преданиям всех народов различие состояний или классов народа произошло по нисходящей линии от одного прадедовского начала. Исландский миф (Rîgsmâl) 103 все не классы народные ведет от предков: благородные (iarlar) происходят от fadir и môdir, от отца и матери, свободные (karlar) от afi и amma, от деда и бабки, все рабы (praelar) от ai и edda, т.е. прадеда и прабабушки. Далее, Iarl, представитель благородного класса, имел у себя детей, которые именами своими указывают на развитие общественных понятий из семейных, а именно: Adall (благородный), Arfi (наследник), Barn, Kundr, Konr, Mögr, Nidr, Sonr, Sveinn. |
| We settled in a big wooden house: downstairs were a chapel, kitchen, refectory and print shop, and bedrooms upstairs. The house had two additions, but with unfinished interiors. When the monastery was founded, the question arose: how was it to survive financially? The local population was comprised of dairy farmers. Fr Panteleimon came from peasant stock, so farmland and cows were nothing new for him, and he took the chance on setting up a dairy. This provided income and also the opportunity to concentrate on publishing religious literature, which he strived to do. He built a big barn: downstairs was for cows, and upstairs a hayloft. This barn stands to this day. By the time we came, there were 500 acres for various needs relating to the dairy: grazing meadows, sowing various crops, including corn for the silo. Near the barn were a few other buildings: a two-storey house, a chicken house, etc. The print shop was in its nascent form, but Fr Panteleimon acquired two linotype machines already: one with Russian and English type, the other with masters for Church Slavonic and Russian typefaces, and a small press. There was another used press which needed fixing. Fr Nektary, a jack of all trades, fixed it. Soon the periodical Pravoslavnaya Rus [Orthodox Russia] was published, edited by Bishop Seraphim. It had previously been published in Carpathian Russia, but Vladyka Seraphim did not stay long in Holy Trinity Monastery and in 1950, moved to an estate donated by Prince Serge Belosselsky-Belozersky to the diocese, where the Synod had an office, having moved from Germany to the US. He named this place the Kursk-Root Hermitage. We then began publishing books. In 1947, Archbishop Vitaly tonsured both Vasilies to the rassophore, calling one Laurus (later First Hierarch of ROCOR), and the other Florus, and the next year, tonsured three rassophores, fr Laurus, Fr Florus and me to the mantle. In 1948, the seminary opened. The first year was entirely composed of monks, and as they went from year to year, they remained exclusively monastic. The building of the church had already begun, and by the time we arrived, the basement level was almost finished and had a roof, and with the coming of the next spring, construction on the upper church began. |
| What are some appropriate ways in which faithful Orthodox families and parishes might address the dilemmas of courting? A few present themselves for our consideration: 1) Pray for your kids and grandkids. God can guide and protect our children at all times, and in all places and situations. We cannot. Be sure to ask the prayers of the saints, especially those known to intercede with Christ for those searching for a faithful and Orthodox spouse. 2) Parishes and priests must address courting/marriage and faith questions from the earliest age, setting out parameters of the Orthodox life. In many parishes, the horse is already out of the barn on this one – most children only come for holidays and dance or language classes, and are not even available in the churches for spiritual guidance. Why would we expect them to turn out any differently than the neighbours, with divorces, infidelities, and addictions to online pornography? 3) Recognize that children aren’t the future of the Church: they are the present. They live their lives right now, have struggles, temptations, and about a million alternatives to Orthodox Christianity, brought to them courtesy of the Internet – and most of these alternatives are bad. If parishes, priests, and parents fail to give authentic Orthodox answers to their children, there are about a thousand other sources of “guidance” – from television to Internet chat to Cosmopolitan magazine – standing by, waiting to offer the advice kids are seeking. 4) A radical adjustment in parish focus for youth is needed: one well-meaning Orthodox gentleman suggested we need more barbeques, along with history and language instruction, ethnic dancing, and cultural festivals. If these form a large and integrated block of activities (with hundreds of Orthodox young people, from whom there is a good chance to find a spouse), then they will work, in producing friendships and relationships, and eventually marriages and families between Orthodox young people of different backgrounds. Usually, however, parishes exist in isolation from each other, particularly from other Orthodox jurisdictions. One remembers hearing an Orthodox man – a faithful, educated professional – saying that he would rather his sons marry outside the Orthodox faith, than marry a member of another Orthodox cultural group. In all likelihood, God will grant him this prayer, and will allow him to live with the consequences. |
| Sunday morning’s Divine Liturgy nourished the pilgrims with a special Grace. Without iconostasis, standing in a simple, century-old barn made largely of hand-hewn boards, this gathering of the faithful called to mind the early Christians. We had walked here – eight hours through rain and heat – and though a car could travel that distance in 20 minutes, we had gotten to a place no vehicle could reach. As the morning sun illumined the altar table and warmed the Gifts, the prayers of the faithful mixed with a chorus of birds. When the communion verse was finished, a reverent, comfortable silence fell upon all. As the priest communed and the faithful watched, we experienced our true destination: The Lord was there to sustain us all. Humbled by sore feet and stiff muscles, yet lifted up by the Grace He bestows upon sinners through the prayers of His-Most Pure Mother and St. Peter, we tasted… and ate… and it was good. A number of pilgrims had struggled greatly to reach our destination on Saturday, several had taken ill after our arrival and many awoke with very sore feet Sunday morning. Nineteen miles remained to reach St. Vladimir’s, but the decision was made to shorten the walk to six miles in order that everyone be able to complete it. The vans shuttled the group forward at which point the procession and prayerful refrains resumed. We reached St. Vladimir’s by 6 p.m., giving thanks to God for His great mercy to us sinners! Tents were pitched in a level grassy field beyond the construction work for the new St. Vladimir church and everyone enjoyed another delicious meal from the parish sisterhood. After evening services, the pilgrims gathered around a campfire, sharing impressions and cementing new friendships. Fr. Gregory led the liturgy Monday morning, at which the faithful once again communed. After assembling for a final meal as a pilgrimage family, a Thanksgiving Moleben was served. Particular thanks is due to Subdeacon Methodius Chwastek, who thoroughly scouted out the pilgrimage route in advance and coordinated the logistics of the procession. |
| Muslim Doctrine Concerning Churches Sharia law is draconian if not hostile to Christian worship. Consider the words of some of Islam’s most authoritative and classic jurists, the same ones revered today by Egypt’s Salafis. According to Ibn Qayyim author of the multi-volume Rules for the Dhimmis, it is “obligatory” to destroy or convert into a mosque “every church” both old and new that exists on lands that were taken by Muslims through force, for they “breed corruption.” Even if Muslims are not sure whether one of “these things [churches] is old [pre-conquest] or new, it is better to err on the side of caution, treat it as new, and demolition it.” Likewise, Ibn Taymiyya confirms that “the ulema of the Muslims from all four schools of law–Hanafi, Shafi’i, Maliki, Hanbali, and others, including al-Thawri, al-Layth, all the way back to the companions and the followers–are all agreed that if the imam destroys every church in lands taken by force, such as Egypt, Sudan, Iraq, Syria … this would not be deemed unjust of him,” adding that, if Christians resist, “they forfeit their covenant, their lives, and their possessions.” Elsewhere he writes, “Wherever Muslims live and have mosques, it is impermissible for any sign of infidelity to be present, churches or otherwise.” Echoing the words of the jurists that the church is “worse than bars and brothels” and “houses of torment and fire,” in August 2009, Dar al-Ifta, an Al Azhar affiliate, issued a fatwa likening the building of a church to “a nightclub, a gambling casino, or building a barn for rearing pigs, cats or dogs.” In July 2012, Dr. Yassir al-Burhami, a prominent figure in Egypt’s Salafi movement, issued a fatwa forbidding Muslim taxi-drivers and bus-drivers from transporting Coptic Christian priests to their churches, which he depicted as “more forbidden than taking someone to a liquor bar.” Regardless, one need only examine the Conditions of Omar–an influential document Muslims attribute to 7th century Caliph Omar, purportedly ratified with a conquered Christian community–to appreciate the plight of the church under Islam. Among other things, conquered Christians had to agree: |
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