| There is a modern Orthodox service to St. Edmund in English, and, in addition to this, old hymns and fragments of early services to the saint still survive. Today many Orthodox Christians in England hope that St. Edmund will work a new miracle; that his relics will become available for general veneration, and all who need the prayers of the holy king and martyr will be able to ask for his intercession in this holy place. Early English Church of St. Edmund in Taverham, Norfolk. Among churches dedicated to St. Edmund nowadays we can mention the following ones situated in: Emneth in Norfolk (the large church dates to the twelfth century, there are ancient figures of angels, apostles, stained glass, and examples of medieval painting); Castleton in Derbyshire (the church is Norman, and has many architectural styles and stained glass); Hardingstone in Northamptonshire (twelfth century); Hauxton in Cambridgeshire (fifteenth century); Kingsbridge in Devon (in the Perpendicular style); Fritton in Norfolk (contains scenes from the saint’s life; it has a round tower as do very many Norfolk churches); Taverham in Norfolk (some of its parts are from the Saxon period); the medieval church at Costessey in Norfolk; Southwold in Suffolk (built in the fifteenth century, one of the best churches in Suffolk); Assington, Hargrave, Kessingland (fifteenth century. The tower is 300 feet high) and in the pretty little village of Bromeswell near Woodbridge in Suffolk; in Holme Pierrepont in Nottinghamshire; Wootton on the Isle of Wight (built in 1087); the Church of the Holy Trinity and St. Edmund in the city of Bristol; the Roman Catholic church in Halesworth in Suffolk; the Roman Catholic church in Withermarsh Green in Suffolk; the charming church in Burlingham in Norfolk; Caistor St. Edmund on the site of a Roman town in Norfolk; Downham Market, Forncett End, and many other sites in Norfolk; Ingatestone in Essex, and so on. St. Edmund the Martyr should not be confused with the Catholic saint Edmund Rich, or Edmund of Abingdon (c.1175-1240) who was Archbishop of Canterbury and to whom some churches are also dedicated. |
| What pilgrims will see in Byzantium. This land is filled with New Testament and patristic recollections, because the life and history of the Church is bound up with them. In a particular sense, it could be considered the second birthplace of the Church, after Palestine. In antiquity there were several provinces occupying this territory: Thrace on the western shore of the Bosphorus, and on the eastern shore, Bithynia, Pontus, Lycia, Pamphylia, Cilicia, Cappadocia, Galatia, Phrygia, and Pisidia, comprising the area of Asia Minor, or Anatolia. A part of ancient Syria was also on the territory of modern Turkey. Here the Apostles Peter, John, Phillip, and Andrew lived and preached. The Apostle Paul was born here, and he and his co-laborers the Apostles Barnabus and Luke made a large part of their missionary journeys in this area. The beloved disciple of Christ, Apostle John the Theologian, and the Apostle Phillip finished here their earthly life. Through the efforts of the Apostles and their co-strugglers in Antioch, Ephesus, Smyrna, and other cities we read about in the Book of Revelations, great Christian communities grew here. This all happened on an unprecedented scale: half of the fifty places that received the Gospel of Christ in the first century were located in modern Turkey. Here the following martyrs suffered for Christ: Hieromartyr Polycarp of Smyrna and Ignatius of Antioch; Great Martyr Euthemia the All-Praised, who suffered in Chalcedon; Martyrs Cyprian and Justina, whose birthplace was Antioch; Cyriacus and Julitta, who were born in Iconium and suffered in Tarsus; Martyrs Evod and Babylas, who suffered in Antioch of Syria; Martyr Margarita, who suffered in Antioch of Pisidia; Martyrs Jacynth, Gorgius, and Mamantas, who suffered in Cesarea of Cappodocia; Hieromartyr Antipas, the first of the martyrs from Asia Minor, and Carpus and Papilas, who suffered in Pergamos; Great Martyr George and a hundred martyrs who suffered in Nicomedia; an entire Christian community of Eumenia in Phrygia, and the Forty Martyrs of Sebaste. |
| Assyrian parishes in Russia - Today, the life of Assyrians in Russia is centred around the parushes of the Assyrian Church, the main of which is the Moscow church of the Blessed Virgin Mary ( " Mat Maryam " ). Your visit in 2023 was timed to coincide with the 25th anniversary of that parish. What is its significance in the life of Assyrians in Moscow? - The Moscow parish of the Assyrian Church began to take shape back in 1996, when Metropolitan Mar Gewargis of Iraq (later His Holiness Catholicos-Patriarch Mar Gewargis III, now retired) laid the foundation stone of the church. However, bishops and priests had come before, and the church community itself was formed in the early 1990s. The parish was officially established in 1998. My predecessor, His Holiness Catholicos-Patriarch Mar Dinkha IV, consecrated this church dedicated to the Most Holy Mother of God during his visit to Moscow. During all these years the parish has been growing, living a liturgical life, developing and improving. Subsequently, other Assyrian communities appeared in different parts of the country: the parish of the Great Martyr George in Krasnodar, the parish in Rostov-on-Don. The significance of the Moscow parish is extremely important: it is a representation of the Assyrian Church of the East in Russia, uniting many representatives of our people living in the Russian Federation. In addition to regular services, it is a true centre of the Assyrian community in Russia. - In 2024, Assyrians living in Russia will celebrate two more anniversaries - the 10th anniversary of the consecration of the Church of the Great Martyr George the Victorious in Krasnodar and the 100th anniversary of the founding of the village of Urmia in the Krasnodar region. What are these places? - These are significant places for us, and there are plans to solemnly mark those dates. The Church of the Great Martyr George the Victorious was built in 2008 and solemnly consecrated in 2014 by His Holiness Catholicos Mar Dinkha IV. I accompanied His Holiness on that visit and also participated in the consecration. Now, an Assyrian parish lives and develops around that church. |
| Which having been done, that impious Nestorius was lawfully and deservedly adjudged to be opposed to Catholic antiquity, and contrariwise blessed Cyril to be in agreement with it. And that nothing might be wanting to the credibility of the matter, we recorded the names and the number (though we had forgotten the order) of the Fathers, according to whose consentient and unanimous judgment, both the sacred preliminaries of judicial procedure were expounded, and the rule of divine truth established. Whom, that we may strengthen our memory, it will be no superfluous labour to mention again here also. Chapter 30. The Council of Ephesus. These then are the men whose writings, whether as judges or as witnesses, were recited in the Council: St. Peter, bishop of Alexandria, a most excellent Doctor and most blessed martyr, St. Athanasius, bishop of the same city, a most faithful Teacher, and most eminent Confessor, St. Theophilus, also bishop of the same city, a man illustrious for his faith, his life, his knowledge, whose successor, the revered Cyril, now adorns the Alexandrian Church. [This marks Vincentius " s date within very narrow limits – after the Council of Ephesus, and before Cyril " s death. Cyril died in 444.] And lest perchance the doctrine ratified by the Council should be thought peculiar to one city and province, there were added also those lights of Cappadocia, St. Gregory of Nazianzus, bishop and Confessor, St. Basil of Cæsarea in Cappadocia, bishop and Confessor, and the other St. Gregory, St. Gregory of Nyssa, for his faith, his conversation, his integrity, and his wisdom, most worthy to be the brother of Basil. And lest Greece or the East should seem to stand alone, to prove that the Western and Latin world also have always held the same belief, there were read in the Council certain Epistles of St. Felix, martyr, and St. Julius, both bishops of Rome. And that not only the Head, but the other parts, of the world also might bear witness to the judgment of the council, there was added from the South the most blessed Cyprian, bishop of Carthage and martyr, and from the North St. Ambrose, bishop of Milan. These all then, to the sacred number of the decalogue, were produced at Ephesus as doctors, councillors, witnesses, judges. And that blessed council holding their doctrine, following their counsel, believing their witness, submitting to their judgment without haste, without foregone conclusion, without partiality, gave their determination concerning the Rules of Faith. A much greater number of the ancients might have been adduced; but it was needless, because neither was it fit that the time should be occupied by a multitude of witnesses, nor does any one suppose that those ten were really of a different mind from the rest of their colleagues. Chapter 31. The Constancy of the Ephesine Fathers in driving away Novelty and maintaining Antiquity. |
| When discussing the more barbaric vestiges, I meant the Wahhabis notion of divine restriction, of Allah’s restricted mobility. The idea is inherent in Wahhabis. They maintain that the main goal for a Muslim is creating the kingdom of justice. This is actually impossible as no justice is possible on the Earth without God, without defeating death that will otherwise devour justice. And evil cannot be defeated without the intervention of Christ. The other major trend in Islam major, in addition to Sunni 55 following the sacred tradition, is the shii 56 . Shii is an Islamic trend followed in Iran and Azerbaijan. Shii also accepts the five pillars though, characteristically, relying both on a council of scholars like in Sunnah, and an Islamic leader, the hereditary caliph, for the correct interpretation of Islam. A sequence of imams 57 securing religious continuity would guarantee adequate interpretation of the Quran. This is somewhat similar to our notion of religious hierarchy for the correct interpretation of the Scripture. For them, however, it was the hierarchy of initiates rather than hierarchy at large. This is related to Gnostics in a most implicit way. Shii actually starts from gnosticism. That is, a sequence of imams – twelve in all – shared a secret knowledge inaccessible for the profane. The process went on until the 10 th century when the last imam departed to reappear some time in the future. The first Imam Ali 58 was killed in a feud and then worshipped as a martyr along with other imams. Martyrdom, that is self-torment or self-torture, is regarded as God-pleasing. This is the origin of the scene you might have seen on TV: Muslims beating themselves with pieces of iron. They believe that self-torture deserves merit and brings divine power. For us it looks more like the stabbing and flagellating priests of Baal. Not a salutary action. The martyrs venerated by Shiis are not the Christian martyrs. While a Christian martyr is witness to death defeated, his death confirming that death was defeated by Jesus Christ, a Shii martyr demonstrates his obedience to Allah, and willingness to torture himself for the sake of Allah. The two conceptions are quite different. A Shii notion is slavery and a Christian notion is freedom. |
| Of the other motifs both share, many are no more distinctively characteristic of martyr stories than of other ancient literature. For example, where possible, Diogenes Laertius ends his discussions of the lives of eminent philosophers with their death. 9520 Martyr stories, of course, could vindicate their protagonist " s devotion and so packed more impact than other death accounts; a legendary figure might even receive a legendary martyrdom. 9521 Nevertheless, barely anyone would suggest that Jesus» execution was merely fabricated to fit this genre; early Christians had every reason to avoid fabricating a story that would bring them into repeated conflict with Roman authorities and their own Jewish elite. Further, most biographies that reported their subjects» death did not conclude with martyrdom, and nearly all scholars concur, with good reason, that the basic kerygma arose shortly after Jesus» execution. Jewish accounts stress martyrdom as an example of commitment, but despite the use of Jesus» death as a model in the Gospel narratives (12:23–33), summaries of the earliest gospel (e.g., 1Cor 15:3–4 ) suggest their very early kerygmatic function as wel1. In other words, martyr stories may explain the form in which some cohesive passion narrative or narratives circulated, but would not indicate their composition as fiction. Theissen thus concludes his own analysis: «There is no analogy to the Passion narrative in all of ancient literature. Elements of Hellenistic acts of the martyrs and Jewish tales of martyrdom have been melded into something quite new.» 9522 If he overstates their uniqueness from a formal standpoint, he nevertheless corrects an overemphasis on parallels that explain less than some other scholars would claim. The vast majority of ancient biographies concluded with the subject " s death, funeral, and related events. 9523 Many biographies focused a significant amount of space on the conclusion of their subjects» lives, especially if the end was central to the subject " s achievements. 9524 |
| 100-101. Origen, On Principles. Against Celsus, St. Petersburg. Vivliopolis, 2008. Book 3 (5); p. 327-328.//Further reading on Origen: Ritter Adolf Martin, Dogma und Lehre in der Alten Kirche, Christentum und Wissenschaft bei Origenes. Handbuch der Dogma und Theologiegeschichte. Band 1. Vandenhoeck und Ruprecht in Goettingen, 1999, p. 116-125. Archimandrite Kiprian (Kern), Origen, Anthropology of St. Gregory Palamas, Moscow, Palomnik, 1996; p. 125. Priest-martyr Methodius, ‘The feast of the ten virgins’ or ‘On virginity’. Discourse 9, Chapter 2. See Collected Works: Writings of St. Gregory the Wonderworker and St. Methodius, bishop and martyr, Moscow: Palomnik, 1996; p. 115.//Further reading on St. Methodius of Olympus: Archbishop Mikhail (Chub), Holy priest-martyr Methodius and his theology. Theological works, No 10. Moscow, 1973; p. 8-24. See V.N. Lossky, Original Sin, A Study of Mystical Theology in the Eastern Church. Dogmatic Theology. Theological Works, No. 8, Moscow, 1972. p. 163. Further reading on St. Basil the Great: Archbishop Filaret (Gumilevsky), Historical Teaching on the Church Fathers. Volume 2. Holy Trinity - St. Sergius Lavra, 1996; p. 127-158.// St. Basil the Great. His Life and Work. Works of Basil the Great, Archbishop of Caesarea in Cappadocia. Volume 1. St. Petersburg. Soikin Publishing House, 1911; p. I-XXIII. St. Basil the Great, Homily 9: On God not being the cause of evil; Works, Volume 2, St. Petersburg, Soikin Publishing House, 1911; p. 156. St. Basil the Great, Homily 13: To Holy Baptism; Works, Volume 2, St. Petersburg, Soikin Publishing House, 1911; p 193 St. Basil the Great, Homily on Psalm 115, Works, Volume 1, St. Petersburg, Soikin Publishing House, 1911; p. 218-219. Further reading on St. Gregory the Theologian: Gregor von Nazianz, Die fuenf theologischen Reden, herausgegeben von Joseph Barbel, Patmos – Verlag, Duesseldorf, 1963. p. 5-36.//F.V. Farrar, St. Gregory the Nazianzus, Life and Works of Holy Fathers and Teachers of the Church, Volume 1, Published by Stretensky Monastery, 2001; p. |
| Holy Hieromartyr Panteleimon was born June 29, 1872 in the village of Zalipaevka, Fedorovsky county, Malo-Archangelsk region of Orlov province, to the family of peasant Timofei Aranzhykh, and named Pavel in Baptism. The household of the Aranzhykh was poor, and in order to support at least some measure of well being, the father had to work very much. From age twelve Pavel helped his father, was the village shepherd, worked for the landowner, and worked on the side for other peasants. Whenever he was able, he would go to Optina Monastery to pray. In 1894, Pavel was called to active military service and enrolled as a common soldier in the Kamchatka battalion. After duty he was sent to take classes in medical assistance, and after completing them he was appointed as the company paramedic. In 1898, Pavel was released from the army and began employment in the Zhitomyr province hospital, studying at the same time in the Volhynia paramedical school. After graduating, Pavel Timofeyevich returned to his native land. He lived a half a year at home, pondering what path he should take next—especially since he was by then of an age at which one can and must avoid serious mistakes. He had no family of his own, and his life experience, which came together for him as he observed things around him during army service and paramedical work in a provincial hospital, was sufficient. He recalled then his visits to and prayer in Optina monastery. And although he knew it was strict in the monastery, he had nonetheless grown accustomed to discipline during his four years of army duty. In 1900, Pavel Timofeyevich headed for Optina and remained there as a novice for around seven years, after which the monastery abbot, Archimandrite Xenophont, tonsured him into the mantia 1 with the name Panteleimon in honor of the Great Martyr and healer Panteleimon, taking into consideration his earthly medical profession, and at the same time foreshadowing his future as a martyr. On March 15, 1909, Bishop Benjamin (Muratovsky) of Kaluga and Borovsk ordained monk Panteleimon a priest. In the monastery he had the obedience of paramedic in the monastery infirmary. |
| 1839–1898 гг. Мастер А. Мовернэ В посланиях Игнатия Антиохийского и в Мученичестве Поликарпа впервые встречается понимание мученичества как жертвы, подобной искупительной жертве Христа. В Послании к Римлянам Игнатий уподобляет себя евхаристическому приношению: «Я добровольно умираю за Бога... Я пшеница Божия, пусть измелят меня зубы зверей, чтобы я сделался чистым хлебом Христовым. Тогда я буду поистине учеником Христа... Молитесь обо мне Христу, чтобы я посредством этих орудий сделался жертвой Богу» ( Ign. Ep. ad Rom. 4). Поликарп сравнивается с жертвенным овном; в предсмертной молитве он обращается к Богу с просьбой принять его жертву (Martyr. Polyc. 14-15; Euseb. Hist. eccl. IV 15. 32; ср.: Iren. Adv. haer. V 28. 4; Cypr. Carth. Ep. 76. 3). М. приносили себя в жертву за Церковь ( Ign. Ep. ad. Eph. 8. 1), за «всех братьев» (Martyr. Polyc. 1. 2). Подвиги М. способствовали распространению христианства (Diogn. VII 7-9; Tertull. Apol. adv. gent. 50. 13). Согласно Оригену, в мученичестве обновляется победа Христа над смертью, подобно тому как крестная жертва Христа повторяется в Евхаристии (см.: Rordorf. L " espérance. 1986. P. 352-353). Жертва М. не только очищала их от грехов, но и способствовала прощению грехов других христиан. Мотив искупительной смерти ради блага христиан встречается уже в посланиях Игнатия ( Ign. Ep. ad Eph. 8. 1), где такая смерть сопоставляется с евхаристической жертвой ( Ign. Ep. ad Rom.). Ориген проводил параллель между мученичеством и искупительными человеческими жертвами, которые приносили язычники ( Orig. Comm. ad Joh. VI 279). По его словам, М. были жертвой, которую приносил на небесном алтаре Христос - Верховный первосвященник ( Idem. Exhort. ad martyr. 30). В др. сочинениях Ориген называл М. агнцами, которые отдавали себя на заклание вместе со Христом ( Idem. In Num. 24. 1), и небесным священством (Ibid. 10. 2). Говоря о небесном служении М., христ. авторы использовали образ небесного алтаря, под к-рым находятся души убитых за слово Божие (Откр 6. |
| Let no-one say that the events of 1917 and the martyrdom of the Russian Royal Family in 1918 only concern Russians; they concern all who are Orthodox. Some twenty-five years ago, I remember a Russian friend visiting Moldavia in Romania. There she spoke to an old peasant-woman. On telling her that she was Russian but now lived in England because of the Revolution, the old woman crossed herself and said: ‘Ah, it was when they killed the Orthodox Tsar in Russia that all our troubles in Romania began’. Russian Destinies? World Destinies. You might also like: The Holy Royal Martyrs in the Light of History and God’s Providence Extracts from Letters of the Holy New Martyr Grand Duchess Elizabeth to the Martyred Emperor Nicholas II Life of the Holy New Martyr Grand Duchess Elizabeth On Marriage and Family Life: Excerpts from notes made by the Royal Martyr Empress Alexandra Fedorovna 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. Also by this author Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. |
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