| Tweet Поделиться Georgia celebrates its national holiday—St. George " s (Giorgob) Day Tbilisi, November 24, 2014 On November 23 the Georgian Orthodox Church celebrated the St. George’s (Giorgob) Day. Great Martyr George the Victory-Bearer is venerated as patron-saint of the Georgian people and is particularly loved in Georgia, reports Gruzia Online . On this day His Holiness Catholicos-Patriarch Ilia II of All Georgia celebrated a festal service at the Holy Trinity Cathedral. The Georgian president and prime minister were present at the service. They came to the cathedral together with their families. The day before it was reported that on the occasion of St. George’s Day, Georgian president Georgy Margvelashvili had granted presidential pardons to 121 convicts. According to the presidential order, 93 prisoners were to be released on that day, and punishment was mitigated for 28 more convicts. In addition to this, the prison sentence was reduced by half to one felon convict. There were three women and three minors among those pardoned. In Georgia, St. George the Victory-Bearer is commemorated twice a year: on November 23 (the Breaking on the Wheel of Holy Greatmartyr George) and May 6 (the Beheading of St. George). Pravoslavie.ru 25 ноября 2014 г. Рейтинг: 6.1 Голосов: 12 Оценка: 1 2 3 4 5 6 7 8 9 10 Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Saint George Appears to Saint Arsenios of Paros Saint George Appears to Saint Arsenios of Paros After years of counseling the sisters to stop their fighting and discord, he left the monastery one day in despair because they would not make peace. He decided to leave them to themselves, he would no longer be their spiritual father. St. George Ribbon recalls Russian heroism St. George Ribbon recalls Russian heroism In preparation for this holiday, you may start to see a particular orange and black striped ribbon appearing on cars, posters, bags, purses, and even our own correspondents and news anchors. If you’re asking yourself what it means, then we are here to explain the importance of that small striped ribbon. The Holy and Great Martyr George The Holy and Great Martyr George Once, when he heard in a court the inhuman sentence concerning the annihilation of Christians, St. George became inflamed with compassion for them. Foreseeing that sufferings were also awaiting him, George distributed his property to the poor, freed his slaves, appeared before Diocletian and, having revealed himself as a Christian, denounced him for cruelty and injustice. George " s speech was full of powerful and convincing objections against the imperial order to persecute Christians. Комментарии KONNIYOOR MMP 18 сентября 2016, 16:00 GOD BLESS,,ALL THE FAITHFUL PEOPLE OF GEORGIA THOSE WHO ARE REMEMBERING OUR ST.GEORGE .... Новые материалы Выбор читателей © 1999-2016 Православие.Ru |
| Russia " s Crown Jewels: The Royal Martyr Children/Православие.Ru Russia " s Crown Jewels: The Royal Martyr Children Matushka Natalia Sheniloff The Royal Child Martyrs. The crown of Imperial Russia was one of the most resplendent in the world, shining with precious jewels and symbolizing a mighty nation that covered one-sixth of the globe. But in the beginning of our century, when the forces of evil arose to topple this mighty nation, the bastion of Orthodoxy, then even more resplendently shone the crown of Holy Russia, made of the purest gold of the New Martyrs and Confessors. And adorning this unique and magnificent crown were the most sparkling and wondrous jewels of all: the royal children-martyrs. The Romanov children—the Grand Duchesses Olga, Tatina, Maria, Anastasia and the heir, Grand Duke Alexis—were extraordinary in their ordinariness. Despite being born in one of the highest and most enviable positions in the world (from the secular point of view), and having access to all possible worldly goods, they lived and were brought up like ordinary children. Even more amazingly, despite being surrounded by a court environment made up of the entirely secular, godless and apostate aristocracy, the children grew up to be pious god-fearing and endowed with all manner of Christian virtue. Their royal father ensured that their upbringing would be similar to his own: they were not to be treated like hothouse plants or fragile china, but were to be taught their lessons, learn their prayers, allowed to play, and even fight and be moderately naughty. Thus they were brought up like normal, healthy Russian children, in an atmosphere of discipline, orderliness and almost ascetic simplicity. Tsar Nicholas II and Tsaritsa Alexandra, in front of the Kremlin. They also grew up in an atmosphere of extraordinary spiritual love. Their parents " marriage was truly blessed in heaven, and God granted the Imperial pair that rare gem of happiness on earth—an idyllic union, so that during the first ten years of their marriage they were blissfully happy, both in their union and in their family life, and all the children were born into this atmosphere of love and tenderness. Moreover, this exemplary and close-knit family was further enhanced by being a veritable home church. Both parents were deeply religious and represented the ideal of both aspects of Orthodoxy—by birth and through conversion. |
| Защищая христ. учение о В. м., древние апологеты прежде всего обращали внимание на природу души человека. Душа сотворена Богом, указывали они, и как таковая не может иметь природное бессмертие. «Не следует называть (ее.- М. И.)... бессмертной,- говорит мч. Иустину Философу встретившийся ему христианин,- ибо если она бессмертна, то и безначальна» ( Iust. Martyr. Dial. 5). Христианин рассуждает в категориях эллинской философии, для к-рой бессмертие души означало ее вечность, несотворенность и даже божественность. Существовать бесконечно, вечно «предсуществовать» способно только то, что не имеет ни начала, ни конца. Креационистское понимание происхождения мира входило в противоречие с умозаключением языческой философии, поэтому христианство в лице апологетов отказалось от такого понимания бессмертия. Душа не имеет источника жизни в самой себе, она несамодостаточна. «Сама по себе», замечает Татиан, «душа... не бессмертна, эллины, но смертна. Впрочем, она может и не умирать» ( Tat. Contr. graec. 13). Последнее замечание Татиана показывает, что христиане отвергают лишь «эллинское бессмертие», т. е. бессмертие по природе, и признают бессмертие по благодати, даруемое Источником жизни, т. е. Богом. Душа не обладает свойством бессмертия; она, по мысли сщмч. Иринея Лионского, участвует в жизни, к-рую дарует ей Бог ( Iren. Adv. haer. II 34). Эллинистическое понимание бессмертия настолько далеко отстоит от христ. учения о В. м., что находящиеся под его влиянием, согласно св. Иустину, не могут даже называться христианами. «Если,- пишет он,- вы встретитесь с такими людьми, которые... не признают воскресения мертвых и думают, что души их тотчас по смерти берутся на небо, то не считайте их христианами» ( Iust. Martyr. Dial. 80). О бессмертии и воскресении человека вообще нельзя говорить, имея в виду только его душу или только его тело. «Если же ни та (душа.- М. И.), ни другое (тело.- М. И.) в отдельности не составляют человека, но только существо, состоящее из соединения той и другого, называется человеком, а Бог призвал человека к жизни и воскресению, то,- как замечает неизвестный автор трактата «О воскресении», приписываемого св. Иустину,- Он призвал не часть, но целое, т. е. душу и тело. Ибо не нелепо ли, тогда как та и другое в бытии своем связаны воедино, сохранять одну, а другое - нет» ( Iust. Martyr. De resurrect. 8). Поскольку Бог, по мысли Афинагора Афинского, «самостоятельное бытие и жизнь» даровал целому человеку, а не «природе души самой по себе (и не) природе тела отдельно», то после смерти человек прекращает свое существование как личность, «а таким пребывать ему невозможно, если не воскреснет» ( Athenag. De resurrect. 15). |
| St. Mary " s Chapel at the Suteley castle, Winchcombe, Glos Image of St. Kenelm at the mortuary near the Romsley Church, Worcs St. Kenelm is depicted in many stained glass windows in churches in western England. Churches dedicated to St. Kenelm can be found in the villages of Sapperton and Alderley in Gloucestershire, Enstone and Minster Lovell in Oxfordshire, Clifton-upon-Teme and Upton Snodsbury in Worcestershire and Stanbridge in Dorset. The Mother of God together with St. Kenelm are patrons of Catholic churches in the towns of Halesowen in West Midlands and Stow-on-the-Wold in Gloucestershire. The Antiochian Orthodox parish in Grimsby in Lincolnshire is dedicated to St. Marina and St. Kenelm. There are two pilgrimage routes connecting Romsley with Winchcombe, regularly used by loving pilgrims in memory of the prince. They are called “St. Kenelm’s Trail” and “St. Kenelm’s Way”. Both of them go through the extremely picturesque countryside of Worcestershire and Gloucestershire, passing places associated with the saint’s veneration. St. Kenelm " s Church in Alderley, Glos St. Kenelm " s Church in Clifton-upon-Teme, Worcs St. Kenelm " s Church in Enstone, Oxfordshire St. Kenelm " s Church in Sapperton, Gloucestershire St. Kenelm " s Church in Minster Lovell, Oxfordshire St. Kenelm " s Church in Stanbridge, Dorset St. Kenelm " s Church in Upton-Snodsbury, Worcs St. Kenelm " s Church, Minster Lovell, Oxon Although we know little about the life of St. Kenelm, there is no doubt that this saint, full of the grace of God, is in heaven, that he is spiritually present in all the holy places linked with him, and that he intercedes for all of us. Holy Prince Kenelm, pray to God for us! Dmitry Lapa 30 июля 2014 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также The saint who is venerated as the first English martyr St Alban (June 22) is venerated by Anglicans, Catholics and Orthodox Christians The saint who is venerated as the first English martyr St Alban (June 22) is venerated by Anglicans, Catholics and Orthodox Christians St Alban is venerated as the first English martyr. |
| Лит.: Остроумов С. [И.] Разбор сведений Евсевия Кесарийского и блж. Иеронима Стридонского о греческих апологетах христианства II в. М., 1886; он же. Гонение на христиан в царствование Коммода//ПО. 1890. 11/12. С. 701-702; Seeberg R. Das Martyrium des Apollonius//Neue kirchliche Zschr. 1893. Bd. 4. S. 836-872; Harnack A. Der Prozess des Christen Apollonius vor dem praefectus praetorio Perennis und dem römischen Senat//SAWW. 1893. Bd. 37. S. 721-746; Mommsen Th. Der Prozess des Christen Apollonius unter Commodus//Ibid. 1894. Bd. 27. S. 497-503; Hardy E. G. Christianity and the Roman Government. L., 1894. p. 200-208; Болотов. Лекции. т. 2. С. 103-105; Geffcken J. Die Acta Apollonii//Nachrichten der Göttinger Akademie. 1904. S. 262-284; idem. Die Christlichen Martyrien//Hermes. 1910. T. 45. P. 486 ff.; Callewaert C. Questions de droit concernant le procès du martyr Apollonius//Revue des questions historiques. 1905. Т. 77. Р. 353-375; DACL. Т. 4. Col. 1633-1646, 2131-2136; Zeiller J. Nouvelles observations sur l " origine juridique des persécutions contre les chrétiens aux deux premiers siècles//RHE. 1951. T. 46. P. 521-533; idem. Sur un passage de la Passion du martyr Apollonius//Mélanges Jules Lebreton. 1952. T. 2. P. 153-157; Griffe E. Les Actes du martyr Apollonius et le problème de la base juridique des persécutions//Bull. de littérature ecclésiastique. 1952. T. 53 (72). N 2. P. 65-76; Sordi M. L " apologia del martire romano Apollonio, come fonte dell " «Apologeticum» di Tertulliano e i rapporti fra Tertulliano e Minucio//Rivista di Storia della Chiesa in Italia. 1964. Vol. 18. P. 169-188; Tibiletti G. Gli «Atti di Apollonio» e Tertulliano//Atti della Accademia delle Scienze di Torino. 1964/1965. Vol. 99. P. 295-337; idem. Il Cristianesimo come «inganno» negli «Atti di Apollonio»//Aevum. Mil., 1967. Vol. 41. Fasc. 5/6. P. 511-515; Gabba E. Il processo di Apollonio//Mélanges d " archéologie, d " épigraphie et d " histoire, offerts à J. Carcopino. P., 1966. P. 397-402; Freudenberger R. Die Überlieferung vom Martyrium des römischen Christen Apollonius//ZNW. 1969. Bd. 60. S. 111-130; Schwartz J. Autour des Acta S. Apoll[o]nii//Revue d " histoire et de philosophie religieuses. 1970. T. 50. P. 257-261; Lanata G. Gli atti dei martiri come documenti processuali. Mil., 1973. P. 145-157 [Библиогр.]; Prete S. «Confessioni Trinitarie» in alcuni Atti di martiri del sec. II (Giustino, Apollonio, Policarpo)//Augustinianum. 1973. Vol. 13. P. 469-482; Paulsen H. Erwägungen zu Acta Apollonii 14-22//ZNW. 1975. Bd. 66. S. 117-126; EEC. Р. 59-60; Saxer V. Martyrium Apollonii Romani: analyse structurelle et problèmes d " authenticité//Rendiconti della Pontifica Accademia di Archeologia. 1982/84. Vol. 55-56. P. 265-298. |
| The saint answered, “O Emperor, we bring you that which we ourselves eat, and you give us cattle feed. You mock us, since you, by your might, are not able to transform hay into bread, the essential food of mankind.” Julian angrily retorted, “I’ll shove this hay down your throat when I return here from Persia. I shall raze this city to its very foundations, and plow over this ground and turn it into a field. I know that it was on your advice that the people dared to destroy the statues and temple of Fortuna.” After this the emperor continued on his way, but soon perished in his campaign against the Persians. He was struck down in the year 363 by the holy Great Martyr Mercurius (November 24). After the emperor’s demise, the Christians of the city of Caesarea built a splendid church over the grave of Saint Eupsychius, and from his holy relics they received help and healing. Troparion — Tone 3 With steadfast heart you finished your course and cast down the wily foe,/for you were armed with the power of the Cross, blest Eupsychius./You were numbered with the host of martyrs and have attained eternal glory./Always entreat Christ our God to save us who honor you. Kontakion — Tone 2 As a living temple of Christ the Lord/you destroyed the ungodly temple,/and through your steadfast toils, Martyr Eupsychius,/you built a dwelling in Paradise. The Orthodox Church in America 10 апреля 2017 г. Квитанция Реквизиты для юридических лиц Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты Квитанция Реквизиты для юридических лиц Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка Предыдущий Следующий Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: © 1999-2016 Православие.Ru |
| Tweet Нравится Greatmartyr James the Persian Commemorated on November 27 Photo: http://days.pravoslavie.ru/ The Holy Great Martyr James the Persian (the Sawn-Asunder) was born in the fourth century into a pious Christian family, both wealthy and illustrious. His wife was also a Christian, and the couple raised their children in piety, inspiring in them a love for prayer and the Holy Scriptures. James occupied a high position at the court of the Persian emperor Izdegerd (399-420) and his successor Barakhranes (420-438). But on one of the military campaigns James, seduced by the emperor’s beneficence, was afraid to acknowledge himself a Christian, and so he offered sacrifice to idols with the emperor. Learning of this, James’ mother and wife wrote him a letter, in which they rebuked him and urged him to repent. Receiving the letter, James realized the gravity of his sin. Faced with the horror of being cut off not only from his family, but also from God Himself, he began to weep loudly, imploring the Lord for forgiveness. His fellow-soldiers, hearing him pray to the Lord Jesus Christ, reported this to the emperor. Under interrogation, Saint James bravely confessed his faith in the one True God. No amount of urging by the emperor could make him renounce Christ. The emperor then ordered the saint to be put to death. They began to cut off his fingers and his toes one by one, then his hands and his feet, and then his arms and legs. During the prolonged torture Saint James offered prayers of thanksgiving to the Lord, Who had granted him the possibility of redemption from his sins by enduring these terrible torments. Finally, the martyr was beheaded. Christians gathered up the pieces of his body and buried them with great reverence. Troparion — Tone 4 You astounded all, long-suffering James, by enduring horrible tortures with great patience./As the evil assembly performed the slaughter,/you uttered prayers of thanksgiving to the Lord./Through your sufferings you received your crown,/and came to the throne of the heavenly King, Christ God./Entreat Him to save our souls! Kontakion — Tone 2 You listened to your faithful wife/and contemplated the judgment of God, holy James;/you despised the threats and commands of the Persians,/accepting the cutting of your body as though you were a vine./Therefore you were revealed as a martyr worthy of honor. The Orthodox Church in America 7 декабря 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий © 1999-2016 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку |
| 486 Евсев. Церк. Ист. кн. 5, гл. 7 «Если же они скажут, что Господь совершал такие дела призрачно, то мы поведем их к пророчествам и из них докажем, что как пророчества касательно этого о Нем, так и события их были действительны», – πντα ουτως τερ υτο κα προειρσθαι τ γεγονναι βεβαως. 487 Ruinart. Acta martyr. Achatsi cel Acacit. Ubi sunt magi socit artia tuae? – Acta mart. Perpetuae, Felicitatis et coet. Cap. 16. cum a tibuno castigatius co tractarentur, quia ex admonitionibus hominum vanissimorum verebatur, ne substraherentur de carcere, incantationibus aliquibus magicis, in faciem respondit…. Origen contra Cels. Lib. 1, cap. 6, et coet. – Irenaet adv. Haeres. Lib. 1, cap. 24, pag. 122 edit. Paris. Ann. 1639. «Artes enim magicas operantur et ipsi (qui a Carpocrate), et incantationes… et reliquas malgnationes…. Un quae sunt illorum avdientes homines, et putantes omnes nos tales esse, avertant aures suas a praeconio veritatis. Cf Евсев Церк. Ист. кн. 4. гл. 7. 489 Iust. Martyr. Dialog. Cum Triph. Iud. Cap. 85, по славянск. Переводу 1836 г. стр. 105, Apolog. 2, cap. 6; и др. 491 Такие чувства выражаются, например, в прекрасном месте певой апологии Иустина Мученика , по перев. В Христ. Чтен. 1825 г. часть XVII, гл. 17, стр. 28 и 29, или по изд. Coloniae, anno 1686, Opp. Just. Martyr. Pag. 61; также в послании св. Киприана к Донату, – Patrol. Curs. Comp. Tom. IV, epist. 1, num. III et IV, pag. 198–202, или Христ. Чтен. 1825 года, часть XVIII, стр. 244. 494 Apologia 1, ibidem pag. 58, по изд. В Христ. Чтен. 1825 г. гл. 10, стр. 23, cf Tertulliani Apologet. Cap. 46: Deum quilibet opifex christianus et invenit et ostendit et exinde totum, quod in Deo quaeritur, re quoque assignat; licet Plato affirmet factitatorem universitatis neque inveniti facilem, et inventum enarrari in omnes difficilem. 498 Origen. Contr. Cels. Lib 3, cap. 68, pag. 492; cf. Lib. 3, cap. 56–72; lib. 1, cap. 43, pag. 360. 499 Аполог. 1, гл. 20, по перев. В Христ. Чтен., – edit Coloniae 1686 ann. Pag. 63: γιτνων καρτεραν βου παρακολουθσαντες, συνοδοιπρων πλεονεκτουμνων πομονν ξνην κατανοσαντες, συμπραγματευομνων πειραθντες. |
| Materials from the Pastoral Conference in Nyack - December 2003/Православие.Ru Materials from the Pastoral Conference in Nyack - December 2003 From the Editors: At the request _f many members of the clergy and laity of our Church, we will be posting selected materials from the Expanded Clergy Conference of last December held at Holy Virgin Protection Church, Nyack, NY. Below we offer the speeches given by priests speaking at the round-tables: " The Russian Church Abroad Today,Y ТТне Church in Russia Today,Y ТТне Russian Orthodox Church under the Soviet Governmenm,Y and others. The opinions expressed in these addresses do not necessarily reflect the official position of the Synod of Bishops of the Russian Orthodox Church Outside of Russia. Lectures and Presentations: Protopresbyter Valery Lukianov: " The Russian Church Abroad Today " Priest Yaroslav Belikow: " The Russian Church Abroad Today " Protopriest Peter Perekrestov: " The Church in Russia Today " Priest Andre Papkov: " The Russian Orthodox Church During the Soviet Era " Priest-monk Andrew (Kostadis): How Are We to Evaluate Ecumenism? Priest Igor Chitikoff: North America as the Canonical Territory of the Russian Church Protopriest Roman Lukianov: Address of Rev. Roman Lukianov at the Round Table of the Expanded Pastoral Conference of the ROCOR, December 8, 2003 17 мая 2007 г. ... Предыдущий Следующий Смотри также A Joint Pastoral Conference of the Moscow Patriarchate and the German Diocese tf The Russian Orthodox Church Outside of Russia Is Held A Joint Pastoral Conference of the Moscow Patriarchate and the German Diocese tf The Russian Orthodox Church Outside of Russia Is Held On December 23-25, 2007, a joint pastoral conference of the Berlin Diocese of the Moscow Patriarchate and the German Diocese of the Russian Orthodox Church Outside of Russia was held. This was the first such conference of the Russian Orthodox Church since the reestablishment of the unity within the Local Church. A Pastoral Letter of New Priest-Martyr Sergei Mechev New Martyr Priest Sergei Mechev A Pastoral Letter of New Priest-Martyr Sergei Mechev Written to his flock after the closing of their parish church of St. |
| 29. 3; 68. 1). Каждое отдельное слово пророчества согласно со всеми остальными (Ibid. 112. 3). Неверное толкование или искажение пророчеств И. Ф. считает не просто ошибкой, а грехом (Ibid. 55. 3; 78. 10). Уничтожение иудейскими учителями отдельных мессианских пророчеств «ужаснее, нежели слитие тельца… приношение детей в жертву демонам или убиение самих пророков» (Ibid. 73. 6). Понимание смысла Писаний возможно только верующему и при помощи божественной благодати (Ibid. 55. 3; 78. 10-11). Иудеи, ежедневно читая пророчества Писания, не понимают их, поскольку Господь за их жестокосердие сокрыл от них «способность разуметь премудрость, заключающуюся в словах Его», оставив по Своему милосердию понятными нек-рые слова, чтобы евр. народ не погиб (Ibid. 55). В «Диалоге...» используется множество ветхозаветных мессианских пророчеств, большая часть которых присутствует и в др. раннехрист. сочинениях, что позволяет говорить о существовании в древней Церкви подборки подобных текстов, т. н. тестимоний (см.: Harris J. R. Testimonies. Camb., 1916, 1920. Vol. 1-2; подробнее о тестимониях в «Диалоге...»: Зуева. 2008). Основными темами этих текстов, толкования к-рых приводит И. Ф., является критика внешнего соблюдения культа (ср.: Iust. Martyr. Dial. 10-29 и Barnaba. Ep. 2-3; Iren. Adv. haer. IV 17; 36. 2; Clem. Alex. Paed. III 89-90) и пророчества о Мессии (ср.: Iust. Martyr. Dial. 30-44; 48-108 и Barnaba. Ep. 5. 2. 12-14; 6. 2-4, 6-7; 8. 5; 12. 1. 4, 10-11; 14. 6). Помимо ветхозаветных пророчеств И. Ф. часто упоминает авторитетные для христиан «Воспоминания (πομνημονεματα) апостолов», указывая в 1-й Апологии, что они читались на богослужебных собраниях христиан ( Iust. Martyr. I Apol. 66-67). В Апологии, обращаясь преимущественно к языческой аудитории, И. Ф. поясняет, что «воспоминания, написанные апостолами» называются также «Евангелиями» (Ibid. 66. 3). В «Диалоге...» основные ссылки на «Воспоминания апостолов» приводятся в цитатах о богосыновстве Иисуса Христа, появлении Вифлеемской звезды, о Его безгласии перед Пилатом, о кровавом поте и др. |
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