| However, there are many other dates for this event. Justin Martyr writes that “Immediately after His birth, the wise men from Arabia came to worship Him, having come first to Herod, who then reigned in your land” (Dialogue with Trypho, 77). According to St John Chrysostom, the star appeared to the Magi before the birth of Christ. “The Magi did not come to the Mother during childbirth, nor did they know the time when She gave birth. They had no reason therefore to make any conclusions about the future based on the course of the stars. On the contrary, seeing a star that appeared in their land long before Christ’s birth, they went to look at the One who was born ”(St John Chrysostom. Interpretation of St Matthew the Evangelist, 63). Other ancient authors, such as Eusebius Pamphili (Ecclesiastical History, Book 1, Chapter 8), believe that the worship of the Magi took place approximately in the second year after Christ’s birth. Because the names of the Magi were not mentioned in the Bible, it is impossible to tell exactly what they were. According to the most popular version, originating from the ecclesiastical and apocryphal traditions of the medieval West, they were named Gaspar, Melchior and Balthasar. In particular, these are the names on the Ravenna mosaic in Sant’Apollinare Nuovo. They appear for the first time in the writings of the Benedictine monk Bede the Venerable (about the 6th century). Early Christian literature offers several other versions, according to which the wise men’s names were Abimelech, Ahuzzath and Phichol (Origen); Hormizd, Yazgerd and Peroz (the Syrian tradition) etc. The Greek and Jewish traditions also have their own versions. According to a theory by the Bishop Caesarius of Arles, the Magi were kings from the East. The idea of the Magi being kings became established in medieval Europe after the 9th century. Traditionally, it is believed that Melchior was the king of Arabia, Gaspar was the king of Tarsus and Balthasar was the king of Ethiopia. |
| Despite its wide popularity, the story of the wise men bringing their gifts to the newborn Christ has virtually no support in the Gospel. Everything that we know about these people originated in early Christian literature and developed into its current form in the Middle Ages. The Bible does not even mention their number. The widespread assumption of there being three wise men (attributed to Origen) is based on the number of their gifts to the Saviour. There are however many traditions indicating much larger numbers. For example, Armenians and Syrians believe that there were 12 wise men, arriving in Jerusalem with a large retinue. In the Gospel, the wise men are denoted with the Greek word “μγοι”, usually translated in the Latin tradition as “magi” (magicians). In ancient literature, there are two meanings of this term, Zoroastrian priests of Persian origin and Babylonian astrologers forming a separate occupational group. The tradition of the Persian origin of the Magi is mainly contained in Byzantine iconography. European art either makes no mention of their ethnicity, or completely correlates it with the Arab or Byzantine East. Saint Gregory the Theologian considered the Magi to be Chaldean astrologers. According to St Matthew, the wise men lived somewhere in the east. The fact that they were following the Star of Bethlehem for about five months, makes the Bible scholars believe that they may have lived in Babylon, Mesopotamia, or India. The possibility of the emergence of an unusually bright star, leading the Magi to Jesus, is not only not entertained but also explained by researchers. For example, astronomer Johannes Kepler writes about the periodically appearing conjunction of Jupiter and Saturn in the constellation Pisces, synchronously approaching Mars and ultimately giving a bright celestial phenomenon. Since the time of early Christianity, there have been various versions of the time when the Magi visited the infant Christ. According to the ancient Eastern legend, the adoration of the Magi took place after the meeting of Jesus Christ with Simeon the God-receiver and before the flight of the holy family to Egypt. |
| With the development of the iconographic image of the Magi, they began to be depicted as representatives of three different age groups (Gaspar as a young man, Balthasar as a middle-aged man and Melchior as an elder). In the Age of Discovery, the Magi became symbols of three parts of the world (Europe, Africa, America) and three human races – white, black and Asian. This interpretation appears only in Modern History, whereas the Magi have always figuratively represented pagan world. According to legend, the wise men were baptized by the Apostle Thomas and joined him in preaching the gospel. After years of righteous life, they accepted martyrdom in eastern countries. Their relics were found by Empress Helena, who brought them to Constantinople. In the 5th century, the relics of the Magi were transferred to Mediolanum (Milan), and in 1164, at the request of Frederick Barbarossa, to Cologne, where they are kept in a gilded three-part reliquary in the Cologne Cathedral. Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Today " s Articles |
| Указав так на место и время рождения И. Христа, евангелист затем прямо переходит к повествованию о поклонении волхвов новорождённому Царю Иудейскому: се волсви от восток приидоша во Иерусалим и пр. По краткости речи здесь, можно сказать, каждое слово возбуждает интерес и требует пояснения. Напр., кто такие, собственно, были волхвы, из какой местности они пришли и, наконец, как скоро пришли в Иерусалим после Рождества Христова? Слово волхвы, или маги – как они называются по-гречески, имеет широкий и неопределённый смысл. В Свящ. Писании этим именем называются вообще чародеи, т. е. такие люди, которые бесовскою силою производят необыкновенные действия ( Исх.7–8 ; Ис.47:9, 13 ; Деян.8:9–11, 13:6–11 ). Такое понятие о них имели евреи. У мидян, по свидетельству Геродота (I, 101), маги составляли особое поколение мидийского народа и при том такое, на обязанности которого лежало отправлять богослужение и заниматься наукой. От мидян каста магов перешла к персам (1 с. I, 140). Персидские маги были также жрецами и вместе учёными 626 . Они занимались естествознанием, теологией, но преимущественно астрологией, задачу которой составляло наблюдение за звёздами и предсказание по ним о будущем 627 . В Вавилоне, как видно из Дан.2 , маги под именем халдеев ( Дан.2:5 ) образовали высшее общество учёных или мудрецов, над которыми Даниил был поставлен начальником ( Дан.2:48 ). С завоеванием Вавилона персами это общество во главе с Даниилом было, несомненно, самым почётным и в Персии, особенно при дворе царей персидских ( Дан.6:7 и дал.) Надобно думать, что евангельские маги были потомками или, вернее, остатками того общества мудрецов, которое в Вавилонии и Персии находилось под начальством Даниила пророка; надобно думать, что они по примеру Даниила с учёностью соединяли высокие нравственные качества, имели довольно чистые понятия о Боге; по крайней мере из евангельского рассказа видно, что они имели твёрдую веру в Бога и Его откровения. Кроме того, по мнению некоторых церковных учителей 628 , они были царями. |
| 281 Сам факт изведения скнипов из пыли или земного праха отражает в себе черты египетской природы и указывает на близкое знакомство с последней библейского повествователя. Путешественники рассказывают, что пыли в Египте бывает особенно много в зимние месяцы. «Мы путешествовали, говорит Pococke, по облаку пыли, поднятой сильным ветром и застилавшей нам глаза, как если бы мы путешествовали в тумане. Мы так шли до сочевника Рождества Христова» (А Description of the East, p. 80). «Большой источник неудобств, говорит Lane (Modern Egyptians, vol. 1), представляет здесь сухость атмосферы и чрезмерное количество пыли». 283 Обнаруженное волхвами бессилие извести подобно Моисею скнипов из земли после успеха первых трех опытов Моисея Мендельсон объясняет таким образом: «маги успели обратить воду в кровь и извести жаб, потому что ни в том, ни в другом случае не требовалось какого-либо нового произведения, т. е. воззвания к бытию живой твари, до того не имевшей жизни; но явление скнипов было как бы новое произведение, происхождение того, что на тот раз само собою не существовало в Египте; да и свойство песка не таково, чтобы он мог производить из себя скнипов, как замечается о чуде Моисея» (Прав. Собес. 1861, т. II, стр. 327–328). 284 «Не нужно предполагать, говорит Кук, что маги признали Иегову Богом, сотворившим это чудо, которое они вообще приписывали действию божества. Они, может быть, приписывали это богу враждебному к египетским божествам, каков был Сет иди Сутех, Тифон позднейшей мифологии, которому суеверие египтян приписывало народные бедствия» (Speaker’s Comment. I, 281. Сн. Keil, Genesis u. Exodus 373 и Dillmann, Exod. u. Levit. 79). Подобное по существу объяснение признания магами в чудесном действии Моисея перста Божия высказал еще раньше Кука Бохарт, по которому маги признали третью казнь за действие божественной силы и тем вероятно хотели как бы прикрыть собственное бессилие сделать что-либо подобное действию Моисея естественными средствами: «это перст Божий – не потому говорят маги, что действительно воздают хвалу Богу, говорит Бохарт, но потому, что заботятся о своей славе, чтобы не подумали, что Моисей и Аарон превосходят их силой и знанием; они как бы говорят: не Моисей и Аарон противостоят нам, но божественная сила, большая того и другого» (Bochartus, Hieroz. |
| Jonah’s story gives us an image of serving the Word. The Word is difficult, hard to grasp, it makes you want to run away from carrying its burden (and our emblem showed Jonah exactly this way – carrying a heavy load). However, neither can you throw it out of your heart or blow out its flame. It is noteworthy that Prophet Jonah did not remain the Faith and Word festival’s patron for long. When in 2010 the responsibility for the festival was taken away from the journalists (editorial team of The Church Messenger newspaper) and given to the PR team and officials of the Church (the Synodal Information Department of the Moscow Patriarchate), changing Prophet Jonah for Saint Paul was the very first decision of the new administration. They had a hard time understanding and accepting that image. And that change has its spiritual meaning and symbolism: ever-troubled, doubting and protesting prophet was not congenial to the Church bureaucrats. A linear storyline is much closer and understandable for many these days: yes, Saul used to persecute Christ’s disciples, but since the Lord revealed Himself to the future apostle on the way to Damascus, Paul became a relentless preacher and servant of the Word. Way of the Magi Our conference agenda has linked all reports and presentations with media and journalism. However, I strongly believe that such a 20 th -century approach is insufficient today, for it imposes significant limits. Let me reiterate this: in the information society, not only the words are essential, but also the visual images. And those who create those images deserve very close attention of the Church. I don’t mean just iconographers and church architects. I am also thinking of artists, sculptors, designers, wide circle of film-makers, be it documentary or fiction, those who work in theatrical production, those who produce musical shows, street performances, exhibitions, etc. There’s another important question that we should ask ourselves: how will our time go down in history of the Church and world culture? Will we be remembered for merely copying (even if professionally and even virtuosically) the best examples from the past, or will we, the Orthodox Christians of today, learn to create the new grace-filled images, styles and movements that will be our unique contribution to the treasure chest of Christian culture? This remains an open question. |
| Melichros bicolor ex una parte viridis, ex altera melli similis. Choaspitis a flumine Persarum dicta est, ex viridi fulgoris aurei. Caput VIII. DE RUBRIS GEMMIS Corallius gignitur in mari, forma ramosus, colore viridi sed maxime rubens. Bacae eius candidae sub aqua et molles; detractae confestim durantur et rubescunt, tactuque protinus lapidescunt. Itaque occupari evellique retibus solet, aut acri ferramento praecidi, qua de causa corallius vocitatus. Quantum autem apud nos margaritum Indicum pretiosum est, tantum apud Indos corallium. Hunc magi fulminibus resistere adfirmant, si creditur. Sardius dicta eo quod reperta sit primum a Sardis: haec rubrum habet colorem marmoribus praestans, sed inter gemmas vilissima. Genera eius quinque. Onyx appellata quod habeat in se permixtum candorem in similitudinem unguis humanae. Graeci enim unguem νυχα dicunt. Hanc India vel Arabia gignit; distant autem invicem; nam Indica igniculos habet albis cingentibus zonis, Arabica autem nigra est cum candidis zonis. Genera eius quinque. Sardonyx ex duorum nominum societate vocata; est enim ex onychis candore et sardo. Constat autem tribus coloribus; subterius nigro, medio candido, superius mineo. Haec sola in signando nihil cerae avellit. Reperitur autem apud Indos et Arabes detecta torrentibus. Genera eius quinque. Haematites rubore sanguineus, ac propterea haematites vocatus; αμα quippe sanguis est. Gignitur in Aethiopia quidem principalis, sed in Arabia et in Africa invenitur. De qua promittunt magi quiddam ad coarguendas barbarorum insidias. Sucinus, quem appellant Graeci λεκτρον, fulvi cereique coloris, fertur arboris sucus esse et ob id sucinum appellari. Electrum autem vocari fabulosa argumentatio dedit. Namque Phaethonte fulminis ictu interempto sorores eius luctu mutatas in arbores populos, lacrimis electrum omnibus annis fundere iuxta Eridanum amnem; et electrum appellatum quoniam sol vocitatus sit Elector plurimi poetae dixere. Constat autem eum non esse sucum populi, sed pineae arboris; nam accensus taedae nidore fragrat. Nascitur autem in insulis Oceani septentrionalis sicut gummis, densaturque ut crystallum rigore vel tempore. Ex ea fiunt decoris gratia agrestium feminarum monilia. Vocari autem a quibusdam harpaga, eo quod adtritu digitorum accepta caloris anima folia paleasque et vestium fimbrias rapiat, sicut magnes ferrum. Quocumque autem modo libeat tinguitur; nam anchusae radice conchylioque inficiuntur. Lyncurius vocatus quod fiat ex urina lyncis bestiae tempore indurata. Est autem, sicut et sucinum, fulva, adtrahens spiritu folia propinquantia. Caput IX. DE PURPUREIS |
| Но, как замечает Фабриций (Codex pseudepigraphus V. T., 1713, p. 807–8), Юстин и Ириней, – последний по ошибке, – приписывали это изречение Исаии. Три фрески катакомб Петра и Марцеллина, изд. Wilpert, Le pitture d. catacombe, tav. 158, 2; 159, 3, представляют (рис. 3) пророка, указывающего на звезду; издатель видит в пророке именно Валаама. 5 Вероятно, это подобие искусственной звезды из серебра, исполненной в Вифлееме и др. храмах Рождества Христова. 6 В настоящее время в крипте приделана легкая железная лестница для более удобного осмотра именно этой фрески. 8 Liell. Die Darstellungen der allerseligen Jungfrau u. Gottesgebärerin Maria, Freiburg, 1889, taf. II, 1, p. 191–211. 12 Liber de ortn b. Mariae et infantis Salvatoris, a b. Matthaeo Ev. etc., cap. XVI: «Transacmo vero secundo anno, venerunt magi ab oriente in Hierosolymam, magna deferentes munera... videntes autem stellam magi gavisi sunt gaudio magno et ingressi domum invenerunt infantem Jesum sedentem in sinu matris». 13 Jes. Wilpert. Fractio panis, 25. Рисунок, изд. в соч. Jos. Liell, Taf. II, 2, представляет только тень фрески, без подробностей, и считается теперь, после промывки фрески от сталактитов, ее покрывавших, недействительным. 14 G. В. de Rossi. Jmmag. scelte, tav. V. Rohault de Fleury, II, 82. Liell. Taf. IV. Garrucci, tav. 55, 2. 15 За сообщение фотографии (рис. 12) приношу благодарность проф. Ант. Муньосу. Акварельный рисунок, с которого исполнена (таб. I) фигура Божией Матери, сделан художником Ф. И. Рейманом в 1891 году и находится в Московском музее Александра III. Сличив рисунок с оригиналом, мы убедились, что первый безупречно верен по краскам, отступления же в контурах могут быть проверены по фотографии. 22 Hans Graeven. Frühchristliche u. mittelal. Elfenbeinwerke in phot. Nachbild. Italien, 1900, 21. 23 В собрании графа Г. С. Строганова имелась пластинка, с изображением апостола Петра, который водружает подобный же крест на холмике с четырьмя райскими источниками. Возможно, что в настоящем случае вспоминаются именно кресты, утверждавшиеся на престоле или за престолом. |
| Organizer Pavlos Iacovou told The Associated Press that several Turkish Cypriots also attended Wednesday’s ceremony. Acting as the backdrop to the ceremony was the Turkish military-controlled suburb of Varosha that has remained a virtual ghost town for 42 years, ensconced in a chain-link fence that keeps everyone out. The ceremony was the latest in a number of recent, faith-oriented acts of rapprochement between the island’s majority Orthodox Christian, Greek-speaking and the Muslim, Turkish speaking populations. They aim to underscore that religion doesn’t drive a wedge between Greek and Turkish Cypriots. ___ VATICAN Pope Francis says restless hearts these days are seeking sure answers to life’s questions but don’t find them. Francis has voiced this reflection during Mass in St. Peter’s Basilica Wednesday to mark Epiphany, which recalls the Gospel account of the Three Kings, or Magi, who followed a star to find baby Jesus in Bethlehem. The pontiff said: “Like the Magi, countless people in our day have a ‘restless heart’ which continues to search without finding sure answers.” ___ TURKEY Members of Istanbul’s tiny Greek Orthodox community, visitors from neighboring Greece and other faithful attended an Epiphany service led by Ecumenical Patriarch Bartholomew I, the spiritual leader of the world’s Orthodox Christians in Istanbul, where the Patriarchate is based. A group of faithful leaped into the frigid waters of the Golden Horn inlet to retrieve a wooden cross thrown by Bartholomew. Nicolaos Silos, a 28-year-old visitor from Greece, was the first to reach it. A ceremony to bless the waters was also held in Izmir, Turkey’s third-largest city. It was the first “official” Epiphany ceremony there since the end of a Greek-Turkey war nearly a century ago that triggered a population exchange between Greece and Turkey. Although the Greek Consulate in Izmir had organized a ceremony 2006, it was the first time the Turkish government both approved and helped to organize it. “It’s a historic day here and we’re grateful to the local authorities and to the Patriarchate ... for making this happen,” Tina Samoglu, secretary of the Izmir Orthodox Community told Greek state TV. “I feel very proud and I’m filled with emotion.” |
| Recent years saw the development of what Irina Yazikova, one of the leading experts on Church art, has called ‘the original icon’. It is no longer an experiment, but a wide range of signature styles of accomplished iconographers, sculptors and embroiderers whose work now adorns modern churches not only in Russia, but also in Georgia, Serbia, and the UK. Besides the need for an international association of Orthodox journalists (its absence is really a shame), the Church is also in need of a community of Christian artists and art experts. We need to join efforts in organising exhibitions of not just Byzantine or Old Russian icons, but of contemporary Christian art as well – icons, embroidering, sculpture, paintings, architecture and design projects. In Russia, this task has become the mission of the Artos Fellowship for Contemporary Christian Culture ( www.artos.name ). Despite being fairly young, this association established in the fall of 2013 in Moscow is quite unique. It brings together not only artists but all those who believe that the development of contemporary Christian art has no alternative. Interaction of the Church with artists and journalists should be based on the well-known verses of the Gospel of Matthew: On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold and of incense and of myrrh (Mt 2,10-11; NIV). In the beginning of the collaboration, it is important to have the desire to bring one’s gift to Christ. However, that alone does not suffice. Three Magi not only brought their gifts to the Divine Child. As the Scripture puts it, they bowed down and worshipped him . In other words, bringing the gifts is inseparably associated with worshipping the Saviour. Is the artist, writer or journalist ready to bring his gift wholeheartedly worshipping the Lord and confessing his faith? Only a positive answer to this question can pave a way to develop Christian culture. |
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