| The Council authorizes the Sacred Synod to organize a Permanent Commission with departments in Russia and abroad for the further study of Old Catholic and Anglican obstacles in the way of union, and for the furtherance, as much as possible, of the speedy attainment of the final aim.” No Commission could be organized in Russia at that time, but the work of Russian theologians in Western Europe in the ecumenical field was in line with the desire and commendation of the Council. 194 In the later period of discussion, the whole ecclesiological problem was brought to the fore. The main issue was: what was the Church Universal? and in what sense do “schisms” belong to the Church? Various answers were given, or often simply taken for granted in advance. Unity of belief does not by itself constitute the corporate reality of the Church, since the Church is a Divine institution. The “Branch-theory” of the Church was obviously unacceptable to the Orthodox. In any case, it minimizes the tragedy of disruption. Again, a schism is not just a human separation: it violates the basic structure of Christian existence. The only alternative available for Orthodox theologians seemed to be this: either separated bodies did not belong to the Church at all, and therefore were, not only historically but also spiritually, outside of it; or they were still, in a certain sense and under special conditions, related to the Church existentially. The latter conception is characteristic of Roman Catholicism, and goes back to St. Augustine; for that very reason many Orthodox would hesitate to accept it. It was, however, held by many Russian theologians, if not quite in the same sense (Philaret; Kireev; Svetlov). Accordingly, the Sacraments were not necessarily reiterated for the non-Orthodox, in the case of conversion, but were understood as having some real charismatic significance even outside of the strict canonical boundaries of the Church. This has been the common practice of the Russian Church in the last centuries. On the other hand, this practice could be interpreted in the light of the theory of “Economy”, which is characteristic of modern Greek theology; in this case, the fact of non-reiteration would not imply any recognition of these non-Orthodox ministrations, and should be interpreted simply as a pastoral dispensation. This point of view had already been represented in Russia by Khomiakov, and in recent times was elaborated with daring radicalism by the late Metropolitan Anthony (Khrapovitsky). He had an occasion to express this view in an ecumenical context, when he was invited to participate in the “Conference on Faith and Order”, in 1914. The delegation of the Planning Committee in the U.S., appointed in 1914, could not go because of the war but invitations were sent to all Orthodox Cheches. In Russia, they were favorably received in high ecclesiastical quarters and some epistolary contacts were established. |
| In memoriam of Father A. Neliouboff (russ.), in: Vest.russ. chr.st.dv. 1938, Nr. 2, 3 S. Thirty Years (in Memoriam of the Tsar f s Family) (russ.), in: Russ. Mysl» Juli 1948. In Memoriam K.V. Motchulsky (russ.), in: Russ. Mysl’ Nr. 51, 2.4.1948, 3 S. Rodoslovie ducha. Pamjati K.V, Moul " skago, in: Prav. Mysl’ 7(1949) 10 S. The Trial of Metropolitan Benjamin (russ.), in: Word of the Church (Russ. Mysl’) Paris Juni-August 1949, 145, 153, 161 . Archiepiskop Chrisanth, in: Cerk.Vest.Zap.Ev.Ekz. 1949,21, 30–31. Pamjati episkopa Ioanna, ebda 1951,28,2–3. Michail Michailovi Osorgin (29.10.1950), ebda 1951,28,19–20. Pravoslavnyj trud ob Apokalipse (Rez.), ebda 1951,30,8–12. Pamjati G.P. Fedotova, ebda 1951,33,12–15. In Memoriam of G.L. Losinsky (russ.), in: Vozrodenie 23 (Sept.–0kt. 1952) 2 S. L.A. Zander, Vision and action: the problem of oecumenism (Rez.), ebda 1953,41,23–27. WerKe (nach 1954) Christianstvo i pervoe christianskoe pokolenie. Paris 1950; 2 1965, 270 S. Saint Pierre et l " Eglise dans le Nouveau Testament, in: Istina 3(1955)261–304. C.H. Dodd, The interpretation of the Forth Gospel (Rez.), in: Prav. Mysl’ 10(1955)140–151. C. Spicq, L " Epître aux Hébreux (Rez.), ebda 152–154. . Cullmann, Saint Pierre, disciple-Apotre-martyr (Rez.), ebda 155–156. Jésus le Précurseur, in: Theologia 27(1956)104–122. L " étude du Nouveau Testament dans l " Eglise orthodoxe, in: Bulletin de la Faculté libre de théologie protestante de Paris, Nr. 55, Sept. 1956. Tajna Very (К voprosu о tekst» Mk. 9,23 ), in: Cerk.Vest. 1957, 66,61–68. The Family of God, in: Ecum. Rev. 9(1957)129–142. Smert» Pastyrja (K ponimaniju In. XXI,18–19), in: Prav. Mysl» 11(1957)85–99; (engl.) John XXI , in: NTS 3(1956)132–136. Anton Vladimirovi Kartašev, in: Prav. Mysl’ 11(1957)9–16. La Bénédiction de l " eau de l " Epiphanie à la lumière du Nouveau Testament, in: Irénikon 31(1958)5–18. Autor de la Convocation du Concile Oecuménique, in: Le Messager Orthodoxe 6(1959)9–13. Das Studium des Neuen Testamentes in der Orthodoxen Kirche, in: Kyrios 1(1960/61)22–39. |
| Впрочем, и после этого Господь соблюдет завет и укажет путь спасения через Мессию, отверженного, но будущего восторжествовать над смертью . «Osee commaticus est et quasi per sententias loquens», говорит блаженный Иероним об образе речи в книге Осии (Praefat. in prophet. min.). Глубокая скорбь о развращении и ожесточении современников была причиной того, что речь святого пророка Осии весьма кратка, порывиста и обильна притчами и символическими действиями. Писатель быстро переходит от одного предмета к другому, сближает разновременные обстоятельства сходные между собой и выражает свои мысли как бы вполовину, предоставляя читателю самому события или уроки прошедшого приложить к современным обстоятельствам и вывести заключение. Отсюда происходит, что для правильного разумения Осии нужно точное и подробное знание истории народа Божия; – что некоторые места книги излагаются чрезвычайно разнообразно у переводчиков; – что подробное обозрение содержания его речей может быть несравненно обширнее изложения их в книге, если вполне выражать объем знаменования кратких его указаний на прошедшее и везде показывать их взаимную связь. 36. Разделение и содержание книги Осии Пророческия речи в книге Осии ясно не отделяются одна от другой. Но при внимательном рассмотрении ее ученые толкователи, по замечанию Михаелиса (Praefat. in XII prophetas et Hoseam), указали в ней два символических действия и пять пророческих речей. А потому книга Осии может быть разделена на две главные части. 1. Символические действия Первое символическое действие ( Ос 1:1–3:5 ) излагается в первой и второй главах. Для изображения духовного блужения Израильтян, т. е. отступления от закона или от условий завета, Господь повелел пророку взять жену блудницу и родить детей от блуда (1:2–3); 893 а в именах этих детей выразить судьбу царства Израильского и отношения Бога к этому царству. Имя Израель, данное первому сыну, показывало, что Я (Господь) взыщу кровь Изрееля с дома Ииуева (по слав. Иудове), т. е. напрасное кровопролитие и жестокости Ииуя при вступлении его на престол в Изрееле – древней столице царства Израильского ( 4Цар 9:16–10:29 894 ); и что там на долине Изреельской или в окрестностях этого города сокрушится лук Израилев, т. е. |
| Eos nunc, qui inter Patrem et Filium voluntatic ingerunt unitatem, interrogo utrumne per naturae veritatem hodie Christus in nobis sit, an per concordiam voluntatis? Si enim, vere Verbum caro factum est, et vere nos Verbum carnem cibo dominico sumimus; quomodo non naturaliter manere in nobis existimandus est, qui et naturam carnis nostrae jam inseparabilem sibi homo natus assumpsit, et naturam carnis suae ad naturam aeternitatis sub sacramento nobis communicandae carnis admiscuit? Ita enim omnes unum sumus, quia et in Christo Pater est, et Christus in nobis est. Quisquis ergo naturaliter Patrem in Christo negabit, neget prius non naturaliter vel se in Christo, vel Christum sibi inesse; quia in Christo Pater, et Christus in nobis, unum in his esse nos faciunt. Si vere igitur carnem corporis nostri Christus assumpsit et vere homo ille, qui ex Maria natus fuit, Christus est, nosque vere sub mysterio carnem corporis sui sumimus (et per hoc unum erimus, quia Pater in eo est, et ille in nobis); quomodo voluntatis unitas asseritur, cum naturalis per sacramentum proprietas, perfectae sacramentum sit unitatis (De Tr. VIII, 13). De naturali enim in nobis Christi veritate quae dicimus, nisi ab eo didicimus, stuite atque impie dicimus. Ipse enim ait, «Caro mea vere est esca, et sanguis meus vere est potus. Qui edit carnem meam, et bibit sanguinem meum, in me manet, et ego in eo» (Joan. VI, 56–57). De veritate carnis et sanguinis non relictus est ambigendi locus. Nunc enim et ipsius Domini professione, et fide nostra vere caro est, et vere sanguis est. Et haec accepta atque nausta id efficiunt, ut et nos in Christo, et Christus in nobis sit (ib., VIII, 14). Quam autem naturalis in nobis haec unitas sit, ipse ita testatus est: «Qui edit carnem meam, et bibit sanguinem meum, in me manet et ego in eo» (Joan. VI, 57). Non enim quis in eo erit, nisi in quo ipse fuerit: ejus tantum in se assumptam habens carnem, qui suam sumpserit. Perfectae autem hujus unitatis sacramentum superius jam docuerat, dicens: «Sicut misit me vivens Pater, et ego vivo per Patrem: et qui manducaverit meam carnem et ipse vivet per me» (ib., 58). Vivit ergo per Patrem: et quo modo per Patrem vivit, eodem modo nos per carnem ejus vivimus... Haec ergo vitae nostrae causa est, quod in nobis carnalibus manentem per carnem Christum habemus: victuris nobis per eum ea conditione, qua vivit ille per Patrem. Si ergo nos naturaliter secundum carnem per eum vivimus, id est, naturam carnis suae adeptï quomodo nor. naturaliter secundum Spiritum in se Patrem habeat, cum vivat ipse per Patrem? (ib. VIII, 16). |
| In Somalia, the radical Islamic group called “Ash-Shabaab” has declared an open war on Christians. Recently in the city of Barawa, the militants of this group beheaded two Christians under the very eyes of their children. This case is far from being the only one in the chain of similar ones. Ash-Shabaad radicals stand behind many anti-Christian acts of terror in neighbouring countries. Islamists are going to get rid of Christians fully and to do it they are ready as much as to commit any crime, as they have openly stated. Continued attacks on Christians are committed in Zanzibar Island in Tanzania. In a number of South-East Africa, Christian minorities are facing persecution and discrimination by adherents to radical forms of Hinduism, Buddhism and Islam. – Recently in Syria, captive nuns from the town of Maalula have been released, but other representatives of Christian clergy remain captive, particularly, two metropolitans who were kidnapped as far back as two years ago. Do you know anything about their fate? – Regrettably, only unverified reports are coming. In particular, the information that one of the metropolitans was killed or injured in crossfire. There were also reports that the metropolitans are held in the frontier strip in Turkey. None of these reports have been confirmed. – What aid has the Russian Orthodox Church given and intends to give to her brothers in faith? Where exactly in the hotbeds in the Middle East and Africa do her representatives serve today and what problem do they encounter? – For the Russian Orthodox Church, aid to Christians, who have found themselves in the gravest possible situation in the Middle East and North Africa, is one of the most important concerns in her external work. His Holiness the Patriarch and the Holy Synod always keep an eye on it. We seek to give our persecuted brothers in faith all-round aid. Thus, last summer, with a blessing of His Holiness Patriarch Kirill of Moscow and All Russia, all parishes in Russia raised and sent over 1,3 million US dollars to the Orthodox Church of Antioch. The Imperial Orthodox Palestinian Society, with a blessing of His Holiness Patriarch Kirill, is engaged in collecting and sending humanitarian cargos to be distributed in Syria both to Christians and Muslims. As many as nine humanitarian aid shipments were already sent to Damascus, with a tenth one underway. In addition, in the course of meetings with political and religious leaders on international platforms, our church representatives have continually raised the problem of persecution and discrimination against Christians. |
| The vision for the establishment of jurisdictional unity in North America was rekindled in June of 2009 when Patriarch Bartholomew, meeting with representatives of all the worldwide autocephalous Churches, mandated that in each of 12distinct regions around the world that have not been traditionally Orthodox lands, an “episcopal assembly” would be held, which would include all the canonical bishops in each area. The bishops in North and Central America met in their episcopal assembly for the first time in New York City in May of 2010. This episcopal assembly established a variety of committees to work out various inconsistencies in pastoral practice among the jurisdictions. It also brought the various SCOBA ministries under its oversight. It requested that Mexico be placed with Central America in a separate episcopal assembly, and that Canada have its own episcopal assembly. And it agreed to meet annually, in preparation for the Great and Holy Council which, it is hoped, will finally bring an end to the jurisdictional confusion and discord in America. This Assembly of Canonical Orthodox Bishops of North and Central America held its second annual meeting in May of 2011, and its third annual meeting in September of 2012. Both of these conferences were held in Chicago. The Orthodox Church in Russia 1900 to 1917 The period from 1900 to 1917 in Russia was a time of spiritual rebirth and ecclesiastical reform. Calls for various reforms after almost 200 years of State control of the Church were heard among clergy and laity in the early 1880s. These reform-minded people were especially concerned to see the restoration of the voice of the laity in the Church, the end of the practice of moving bishops frequently from diocese to diocese, the reduction of the power of government consistories (supervisory boards) in each diocese, and the establishment of conciliarity (sobornost) at all levels of Church administration. In 1905 an imperial decree granted religious freedom in Russia, ending centuries of official State suppression of all religions except Orthodoxy. This was welcomed by the majority of Church people, such as seen in an open letter supporting the decree issued by 32priests in Saint Petersburg. This letter also called for “a return to the traditional canonical order, based on self-governance and independence of the Church from the State. This can only be achieved by the convocation of a Council of the whole Russian Church.” |
| According to his niece, Wang Lin-ru, Fr. Alexander believed that the Orthodox Church would be resurrected in China, although he had lost hope that this would happen during his lifetime. 787 There are indeed signs that the tide will change. In the autonomous regions of Xinjiang Uygur and Inner Mongolia, Chinese Orthodox Christians have been given more freedom. Today there are 3,000 Chinese Orthodox in Xinjiang Uygur and 8,000 in Inner Mongolia. During the last decade, Orthodox churches have been built in the cities of Ürümqi and Yining in Xinjiang Uygur, and in the year 2000 a large and beautiful Orthodox church was built in the town of Erguna (formerly Labdarin) in Inner Mongolia. 788 Since 1996 a Greek Orthodox Metropolitanate (bishop’s see) has been centered in Hong Kong, which in turn has led to the establishment of Orthodox missions in Taiwan and Singapore. Through the work of the Metropolitanate, more Chinese are now discovering and embracing the Orthodox faith. The Russian Orthodox Church has also made its presence known in China after a long forced absence. Russian bishops and clergy have made several visits to cities in mainland China during the last decade, baptizing people in their homes and giving Holy Communion to Orthodox believers. But the greatest hope for Orthodoxy in mainland China lies in the fact that, at the present time, native Chinese Orthodox Christians are preparing for the priesthood. Some of these have been raised in the clandestine Orthodox communities in China, while others have newly converted to the Orthodox faith, having discovered it on their own through a study of Church history. They are now studying in Greece, Russia and America in preparation for ordination. 789 The future of the Chinese Orthodox Church is literally in their hands, since, according to current law, only native Chinese clergymen can serve the Divine Liturgy for Chinese citizens on their own soil. 7. Toward a New Phase of Chinese Orthodoxy The communist government, while actively trying to stamp out the free expression of Christian faith in China, has at the same time, in a reverse manner, done a service to the faith. |
| Versus 1 et seqq. «Et ascendit Abram ex Aegypto ipse et uxor ejus, et omnia quae illius erant: et Lot cum eo in desertum. Erat autem Abram dives valde in pecore, et argento, et aurö et abiit unde venit in desertum usque Bethel». Pulchre de Aegypto liberatus ascendisse dicitur. Sed occurrit huic sensui illud, quod sequitur: quomodo potuerit exiens de Aegypto fuisse dives valde? Quod solvitur illa Hebraica veritate, in qua scribitur: Abram gravis vehementer, hoc est, βαρς σδρα: Aegypti enim pondere gravabatur. Et licet videantur esse divitiae pecoris, auri, et argenti, tamen si Aegyptiae sunt, viro sancto graves sunt. Denique, non ut in Septuaginta legimus, Abiit unde venerat in desertum usque Bethel: sed sicut in Hebraeo scriptum est: Abiit itinere suo per Austrum usque Bethel. Idcirco profectus de Aegypto est, ut non desertum ingrederetur, quod cum Aegypto reliquerat: sed ut per Austrum, qui Aquiloni contrarius est, veniret ad domum Dei, ubi fuerat tabernaculum ejus in medio Bethel et Gai. Versus 13. «Et viri Sodomorum mali et peccatores in conspectu Dei vehementer». Superflue hic in Septuaginta Interpretibus additum est, in conspectu Dei, siquidem Sodomorum coloni apud homines [Al. omnes], mali et peccatores erant. Ille autem dicitur in conspectu Dei peccator, qui potest apud homines justus videri, quomodo de Zacharia et Elizabeth in praeconio ponitur, quod fuerint justi ambo in conspectu Dei (Luc. 1, 6). Et in Psalterio dicitur. Non justificabitur in conspectu tuo omnis vivens ( Ps. CXLII, 2 ). Versus 14 et 15. «Leva oculos ruos, et vide a loco, in quo tu nunc es ad Aquilonem, et ad austrum, et ad orientem, et ad marë quia omnem terram, quam tu vides, tibi dabo eam et semini tuo». Quattuor climata mundi posuit, orientem et occidentem, septentrionem et meridianum. Quod autem in omnibus Scripturis legitur, hic semel dixisse sufficiat, mare semper pro occidente ponï ab eo quod Palaestinae regio ita sita sit, ut mare in occidentis plaga habeat. Capitulum XIV Versus 2 et 3. «Et rex Bale, haec est Segor. Omnes hi consenserunt apud vallem Salsam, hoc est, mare Salis». Bale lingua Hebraes, κατποσις, id est, devoratio dicitur. Tradunt igitur Hebraei, hanc eamdem in alio Scripturarum loco Salisa nominarï dicique rursum, μσχος τριετζουσα, id est, vitulam conternantem, quod scilicet tertio motu terrae absorpta sit (1 Samuel IX, 4; Isai. XV, 5). Et ex eo tempore, quo Sodoma et Gomorrha, Adama et Seboim divino igne subversae sunt, illa parvula nuncupetur. Siquidem Segor transfertur in parvam, quae lingua Syra Zoara dicitur. Vallis autem Salinarum, sicut in hoc eodem libro scribitur, in qua fuerunt ante putei bituminis, post Dei iram, et sulphuris pluviam, in mare Mortuum versa est: quod a Graecis λμνη σαλττις, id est, stagnum bituminis appellatur. |
| With the development of additional Serbian parishes in the US, Archbishop Tikhon reassigned Father Sebastian to head the Serbian Mission in America in 1905. The Mission was based in Chicago, where Archimandrite Sebastian had organized and served as rector of Holy Resurrection Serbian Orthodox Church. He continued to guide the Serbian Mission through July 1910, when at his own request he returned to missionary work. With the opening of Saint Platon Seminary, Tenafly, NJ in 1913, he served as a member of the faculty and also was involved in numerous conferences and discussions with non-Orthodox Christian confessions. In these meetings, he was sympathetic and understanding, yet firm in his desire to reveal Orthodox Christianity as the fullness of truth and the Church of Christ. While Archimandrite Sebastian was obviously a candidate for the episcopacy is America, he likewise felt the calling to minister in his ancestral Serbia. He served as a chaplain to the Serbian Army during the Balkan War and World War I. In 1916, he requested a release from the North American Mission to serve in Serbia, where he ministered for the remainder of his life. He fell asleep in the Lord on November 30, 1940 and was interred in the Monastery of Zicha by his friend and Father Confessor, Bishop Nikolai [Velimirovic]. Saint Mardarije was born Ivan Uskokovic in Podgoritsa, Montenegro, in 1889. In 1907, he embraced monasticism at the Studenitsa Monastery and then relocated to Russia to study at the Saint Petersburg Theological Academy. After graduation, he was ordained by the Russian Orthodox Church and sent as a missionary to America. In 1919, he was one of five Serbian Orthodox priests who participated in the Second All-American Sobor , held in Cleveland, OH in February 1919, at which time it was recommended that the Serbian Church in Belgrade advance him to the episcopacy to organize a Serbian Orthodox Diocese in America. Unfortunately, at this most chaotic time in the history of the Russian Orthodox Church, it was impossible to secure the written blessing of Patriarch [now Saint] Tikhon of Moscow. Later in 1919, Archimandrite Mardarije returned to Belgrade, where he was assigned as head of the Rakovitsa Monastery and principal of its monastic school. Subsequently, Bishop [now Saint] Nikolai [Velimirovic] of Ohrid was sent by Patriarch Dimitriye to administer the fledgling diocese. Having likewise returned to America, Archimandrite Mardarije served as Saint Nikolai’s Deputy for two years, and continued to administer the diocese after the latter’s return to Belgrade. |
| In Evangelium Lucas, fg. 1–5 (M.), 1285–88. De dignitate sacerdotali (M.), 1287–88. Præfatio Gretser, 27–32. Notitia FH., 9–26, Gretser, 31–34. Index analiticus (in Hodegum et quæstiones), 1863–70. ANATOLIUS LAODICENUS ep., s. III, 10. Canon Paschalis (Bucherius), 209–22. Ex libris arithmeticorum (FH.), fg. 231–36. Bucherii in Canonem Paschalem commentarius, 221–32. Natitia G., 207–10. ANCHIALUS. Vide MICHAEL A. ANDREAS CÆSAREÆ Capp. ep., s, VI, 106. Commentarius in Apocalypsin, 215–458, Præfatio Peliani, 207–12. Notæ Ft. Sylburgii, 457–86. Capita Apocalypseos, 211–6. Notitia Oudin, 199–208. Monitum Migne, 7–8. Index græcitatis, 1387–94. Index analyticus, 1395–1412. ANDREAS CRETENSIS, arch., s. VII-VIII, 97. Orationes 1–21. ex editione G. el Combefis, juxta ordinem analogicum dispositæ, 1–4. In Nativitatem В. M. V,, 805–20, 819–44, 843–62, 861–82. 5 . In Annuntiationem, 881–914. 6 . In Circumcisionem Domini et in S. Basilium, 913–32. 7 . In Transfigurationem Domini, 931–58. 8 . In Lazarum quatriduanum, 959–86. 9 . In ramos Palmarum, 985–1018. 10–11. In exaltationem S. Crucis, 1017–36, 1035–46. 12–14. In dormitionem S. Mariæ, 1045–72, 1071–90; 1089–1110. 15 . In S. Joannis decollation em, 1109–42. 16 . In apost. Titum, 1141–70. 17 .In S. Georgium, 1169–92. 18 .In S. Nicolaum, 1191–1206. 19 .In S. Patapium, 1205–34 et 1235–54. 20 .In Publicanum et Pharisæum, 1255–68. 21 .De humana vita et de defunctis, 1267–1302. De SS. Imaginum veneratione (Boissonade), 1301–4. De cyclo solari et lunari (Petavius), 18, 1329–34. Canones præcipui et triodia (Combefis), , 97. 1 . In В. Annæ conceptionem, 1305–16. 2 . In B. Mariæ natalem,315–30. 3 . Magnus canon, 1329–86. 4 . In Lazarum, 1385–98. 5 . Triodia majoris hebdomadæ, 1399–1420. 6 . Canon in mediam Pentecosten, 1421–34. 7 . Idiomela 1–6, 1433–38. 8 . Iambi ad Agathonem (G.), 1437–44. Notitia G., 789–92; FH., 791–804. Index initiorum horn., FH., 801–4. Index analyticus, 1645–54. ANDREAS SAMOSATENSIS ep., s. V, 85. Epistolæ 1–10, in Synodico, 84, с 43, 59, 62, 63, 82, 90, 98, 101, 103, 106. |
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