| 21 priests serve in Russian army Moscow, March 27, 2012 Photo: metarya.ru Over 240 military priests will serve in the Army and Navy, said Boris Lukichev, head of the Russian Armed Forces Directorate for working with religious servicemen. " We have 21 priests in the army and navy. They signed contracts with commanders and perform their professional duties. Twenty are Orthodox Christians and one is from a Muslim ummah, imam-hatyb Sindikayev. He is serving in the Southern Military District. The rest were sent to other districts and army services, " Lukichev said in an interview with the Komsomolskaya Pravda newspaper, published on Monday. Following the defense minister " s decision in 2010, the ministry introduced 240 positions for military priests and nine civilian positions, he said. Priest vacancies were first filled at Russian military bases abroad: Archpriest Alexander Bondarenko in Sevastopol, Priest Alexander Terpugov in Gudaut (Abkhazia) and Archimandrite Andrei (Vats) in Gyumri (Armenia). The starting salary of a military priest is 10,000 rubles, Lukichev said. Yet another 100% of that is being paid for the difficulty of the military service. Plus, a regional coefficient and additional payments due after a certain period of service. Plus bonuses. In total, they are paid on average around 27,000-30,000 rubles, and the figure is even higher abroad. Also, the material pay for priests (bed sheets, clothes, boots, and other gear) is being decided; when in a field, a priest can wear field uniform. But a priest is not in administrative subordination to the command. Nor does he have any military rank. Up to 70% of the Russian army consider themselves religious, the defense official said. Eighty percent of them are Orthodox Christians. This is why most priests are Orthodox Christians, particularly in the tactical forces. Two hundred worship facilities have so far been built at military bases. Interfax 27 марта 2012 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| В этом прославленном монастыре обучался и подвизался апостол Швеции святой Зигфрид. 24 августа/6 сентября совершается память святителя Патрика Старшего, епископа в Ирландии, мощи которого были впоследствии перенесены в Гластонбери. В Гластонбери также подвизался святой отшельник Неот († после 880, память 31 июля/13 августа), который впоследствии перешел в Корнуолл вести уединенную жизнь в местечке, носящем сейчас название Сент-Неот. Мощи святого Неота хранились в деревне графства Кембриджшир, тоже названной в честь святого Сент-Неотс. Святого Неота также почитают в Молверне. Знаменита история о том, что благоверный король Уэссекса Альфред Великий перед решающей битвой с датчанами ходил в Гластонбери брать благословение у святого подвижника Неота, который молился за короля и свою страну и предсказал Альфреду победу над язычниками. Пресвятая Богородица, просиявшая во граде Гластонбери Своей дивной иконой и чудесами, спаси нас, грешных! Все святые угодники Гластонберийские, молите Бога о нас! скрыть способы оплаты Комментарии Russell M. Liddiatt 26 октября 2009, 19:41 Sorry the English translation here is that of a school child of 5 to 6 years old.Unfortunatly in many places it does not make any sense at all!! Glastonbury now, isseen to the average visitor to have more importanance as a place associated with the Arthurian legend. It was said that both King Arthur and his wife were buried here in the mythical Vale of Avalon, " other writers and poets place Avalon near Chepstow in Monmouthshire. " Certainly if you ignore the New Age shops that are everywhere in the town, selling Crystals and other silly ideas and forget the Festival with its modern pop music and followers - the Tor and ruins do give a mystical feeling; especially in the evening. As a holy place in England, it is just as important as Lindisfarne (Holy Island,A.D. 635) and Walsingham ( the Shrine of our Lady, 1061). Дмитрий 10 октября 2009, 10:25 Уважаемый Родион, Гластонберийский терновник находится в городе Гластонбери. Он сейчас представляет собой небольшое деревце - около 4 м в высоту. Насколько мне известно, от него отрезали несколько черенков (3 или 4) и посадили в другом месте. Они сейчас тоже существуют. Наталья 6 октября 2009, 13:14 Мне было очень приятно узнать о православных святынях Англии, хотелось бы почаще читать подобные статьи. Раба Божья Наталья р.Б. Родион. 5 октября 2009, 10:50 Спаси Господи за очередную интересную статью. А где сохранилось сейчась чудесное растение - терновник и что оно представляет - деревцо или куст. Можно ли указать точнее где его увидеть? Sergej 29 сентября 2009, 22:32 Spasibo,dovolno taki chasto bivaju v U.K.Ka cherez internet uznat mestonahozjdenie pravoslavnih hramov,prihodov.S uvazjeniem r.B. Sergii Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Most Russian citizens think Russia needs Orthodoxy – poll Source: Interfax-Religion Natalya Mihailova 29 July 2014 Moscow, July 29, Interfax - Three fourths of Russian citizens think that Russia needs Orthodoxy, the poll of the Sreda sociological service and Public Opinion Foundation, whose results were obtained by Interfax Religion portal on July 28, the Day of Rus " Christianization, showed. “During the survey 74% Russian citizens agreed with the statement that Russia needs Orthodoxy (31% agree completely and 43% rather agree). Seven per cent disagree with this statement (4% disagree completely and 3% rather disagree), and other 19% agree in some aspects and disagree in others,” sociologists said. The fact that not a single respondent refused to answer this question is notable, sociologists said. This stance is mostly shared by Orthodox believers (47% among Orthodox believers agree completely and 31% all people polled), residents of the Central Federal District (43%), Moscow residents (41%), and residents of cities with population over one million (40%). Meanwhile, the opposite viewpoint is supported mostly by those not believing in God (9% atheists and 3% all people polled). The share of men, who utterly disagree with the statement or rather disagree (10% altogether) or doubt (23%), is above average, while women have above average results of those completely supporting or rather supporting the statement (80% altogether). At that, age and education did not affect respondents’ replies and only the group of Russian citizens with special secondary education has more people, who do not consider Orthodoxy necessary (9%). As to occupation, executives (13%) deny the statement named more often, while unemployed pensioners (81%) accept it. Citizens with lowest income throughout the country – below 4,000 rubles – have above average doubts saying they agree in some aspects and disagree in others (24%) that Russia needs Orthodoxy. Citizens with income 4,000 to 20,000 rubles more often support the given statement (about 80%), while Russian citizens with income over 20,000 rubles do not differ from the average statistical figures in any way. |
| Citizens with the lowest income throughout Russia—below 4,000 rubles—doubt above average stating that they agree in some aspects and disagree in other aspects with the statement that Russia needs Orthodoxy (24%). Citizens with incomes from 4,000 to 20,000 rubles more often agree with the statement (about 80%) while Russian residents with incomes over 20,000 rubles do not differ in any way from the average statistical data. Interestingly, the respondents who refused to indicate their monthly income more often state they do not agree with the necessity of Orthodoxy (13%). Muscovites and residents of cities with a population of over one million people do not differ from other Russian respondents in their opinion. In cities with a population of between 250,000 and one million residents, there is a higher percent of those who do not support the given statement (12%); village residents, on the contrary, mostly support it (80%). Of all federal districts only the Central District differs from others in average statistical replies: here those who doubt are a minority (14%) and those supporting the statement are a majority (78%). Finally, the most significant differences are demonstrated by faith groups. Thus, while on average throughout Russia the given statement is denied by 7%, among atheists the figures make 22%, another 39% agree in some aspects and disagree in others. Among Orthodox citizens (either considering themselves to be members of the Russian Orthodox Church or not) the percentage of opponents is extremely low (2% for each of the two groups) and the percentage of supporters (confident in the necessity of Orthodoxy) is extremely high (91% and 90% respectively). Interestingly, among the followers of Islam only 1% do not agree with the statement, “Russia needs Orthodoxy,” 33% agree in certain aspects and disagree in other aspects, and the remaining 65% fully agree. It is curious that the percent of Russian residents believing that “Russia needs Orthodoxy” almost has not changed for the past two years. In 2012 the percentage of people agreeing with this statement was 73%, and in 2014 – 74%. |
| Three-Fourths of Russian Residents Believe that Russia Needs Orthodoxy Moscow, July 29, 2014 On July 28 the Russian Orthodox Church celebrates the feast-day of Holy Prince Vladimir, Equal-to-the-Apostles, who baptized Russia in 988. Since June 1, 2010, by order of Dmitry Medvedev, the then President of the Russian Federation, July 28 has been officially celebrated as the Day of the Baptism of Russia. The Sreda Sociological Service provides information on the opinion of Russian citizens about the necessity of Orthodoxy for the country: In the course of the survey 74% of Russian citizens agreed with the statement: “Russia needs Orthodoxy” (31% completely agree and 43% rather agree). 7% disagree with this statement (4% completely disagree and 3% rather disagree), and the other 19% agree in certain aspects and disagree in other aspects. Notably, no respondents refused to answer this question. Orthodox Christians belonging to the Russian Orthodox Church mostly completely agree with the statement that Orthodoxy is necessary for Russia (47% among Orthodox believers completely agree and 31% throughout Russia on the whole). Also residents of the Central Federal District (43%), Muscovites(41%), and residents of cities with population of over one million (40%) mostly completely agree. The largest percentage of respondents who completely disagree with the statement is among non-believers (9% of non-believers and 3% all over Russia on average). While the percentage of men who absolutely disagree with the statement or rather disagree (altogether 10%), or doubt (23%), is above average, the percentage of women who completely support or rather support the statement is, on the contrary, above average (altogether 80%). Age and education have no effect on the replies of the respondents, only the group of Russian residents with special secondary education has more people who disagree (here and hereafter the percentage of those who agree or disagree with the given statement within the stated group is cited in parentheses) that Orthodoxy is necessary (9%). As for occupations, leaders deny the statement more often (13%) while unemployed pensioners accept it (81%) more often. |
| What the Data Really Tell Us Here is what the NFSS (along with the National Health Information Survey) can and does still tell us. These conclusions hold true, whether you read my original study, its follow-up, Simon Cheng and Brian Powell’s new analyses, or crunch the numbers yourself: - The parental same-sex relationships reported by adult children are not, on average, long-term ones. - The longer those parental relationships lasted, the better—on average—were the outcomes for adult children. - Very few same-sex relationships lasted the entirety of the respondents’ childhood. Critics cried foul. I cried, “Reality!” - The stability afforded by continuously intact mom-and-dad families pays benefits, on average, well into adulthood. They remain the standard against which all other forms ought to be compared. Some remarked from the beginning that these data provided evidence in favor of same-sex marriage. I can see why. If marriage stabilizes relationships, and stability is valued, then an argument for it can be made. (And while I hold that same-sex marriage is not an entity identical to opposite-sex marriage, I’ve never contested people coming to their own interpretations of the data.) But if child development were simply a matter of resources and stable access to parent figures, we should consider building cosmopolitan kibbutzim. We don’t, however. Because biology matters. And sexual difference matters. And the stable sexual union between husband and wife matters—as remains evident in the NFSS. The Open Secrets of Social Science Research into LGBT Households A penchant for featuring ideal types while ignoring inequality among LGBT households is not the only open secret that is observable. There are others. Some aren’t even secrets anymore. That’s what happens when an empirical truth emerges over time and in multiple datasets, is suppressed and undermined because it’s politically unhelpful, then becomes owned by insiders, and is, finally, slowly introduced with an “of course that’s true” narrative. It’s happened with the robust association between LGBT households and nonheterosexual development in children (a conclusion that is also obvious in the NFSS). I even remember the National Council on Family Relations conference room in which attendees debated each other about just how free they were to admit the association. They left the room committed to owning it. |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation My Summertime with God Source: Gladsome Light Dialogues – An Orthodox Blog Fr. Vasile Tudora 27 June 2019 Time is a very precious asset. As a priest‚ in Confession one of the most common sins I hear is the lack of time for prayer. The majority of the people realize that their prayer life lacks the breadth and the depth it should have and yet over and over they repeat the same mistake. I know very well out of personal experience what a busy schedule looks like‚ so I generally have a lot of compassion in this respect. The other day however I read an interesting survey from the Bureau of Labor Statistics regarding how the average Americans spend their time‚ and my sympathetic mindset has been severely shook. Here is the daily schedule of the average working American over the age of 18. Personal care activities (including sleeping) 9 hours‚ eating and drinking 1 hour and 10 minutes‚ ‚ household activities 1 hour and 15 minutes‚ shopping 4’ minutes‚ caring for others (including children) 1 hour and 44 minutes‚ working 5.6 hours‚ educational activities 5 minutes‚ leisure and sports 3.7 hours (out of this 1.9 hours of watching TV‚ physical activity only 10 minutes)‚ volunteering 5 minutes‚religious and spiritual activities 6 long minutes. If you are as surprised as me take a deep breath then continue reading. I’m not shocked about how much people spend on taking care of themselves‚ nor the time wasted in front of the TV‚ I am shocked how little attention people give to their souls: 6 minutes a day! Everything else is more important. Of course this is an average‚ but an average means that some like‚ say‚ very pious people or monks‚ May spend considerably more time praying‚ while others May spend absolutely no time with God. St. Paul’s advice‚ “unceasingly pray” (1 Thess 5:17)‚ is not addressed only to some‚ it is a universal call. The apostle purposely brings the focus on what matters most‚ our relationship with God. Prayer is the only way to cultivate this relationship; the more time we spend conversing with God the closer we will get to Him‚ the better we will understand Him and we will conform our lives to His will. All the rest falls in a secondary place. |
| 128 His desire to address the average Carpatho-Rusyn immigrant can be found in both his publication efforts and in his personal interaction with immigrant groups seeking to establish an Orthodox parish. With regard to his publications, Toth sought to present arguments in a manner that not only might appeal to the common Rusyn sentiments, but would be readily accessible. The important pamphlet, Where to Seek the Truth?, already analyzed, is probably the most obvious example, given that it went through many editions over the years and was distributed to large groups of people. Some of the changes to the editions are also notable. One of the prominent Russophile exponents during Toth’s lifetime in Subcarpathia was Ievhennii Fentsyk (1844–1903), who published the journal Listok. 129 The journal included a supplement intended for the less educated simply entitled Dadotok. In the later 1907 edition of Where to Seek the Truth?, Toth likewise added two supplement sections (also entitled Dadotok), which addressed the sorts of concerns one might expect from a Carpatho-Rusyn peasant, such as why Eastern clergy had beards while the Roman Catholic clergy were clean-shaven. 130 He also added a section that discussed the various types of crosses, including the Slavic three-barred cross. 131 For the average Carpatho-Rusyn, such things were the marks of the Eastern Orthodox tradition, of which they felt a part. Toth also founded the paper Svit because he believed that the Russian Orthodox Mission needed a paper written for the average Carpatho-Rusyn immigrant, akin to the Eastern Catholic paper Amerikanski Russki Viestnik. He belabored this concern many times in his letters to Bishop Nicholas. For example, in the letter to Bishop Nicholas, wherein he argued that Bishop Nicholas should not have written the letter to Svoboda or Amerikanski Russki Viestnik, Toth claimed that having their own newspaper could serve as a means of responding to the Eastern Catholic voices. 132 At one point, by way of a passing remark, he even wrote, «I would have liked to enclose several more letters from people in which they are constantly asking about a newspaper.» 133 In a later letter, Toth noted that the Amerikanski Pravoslavny Viestnik (the Russian Missions paper, which was also known as the Russian Orthodox American Messenger) «would be a magazine in which only learned people would find pleasure, but our uneducated people will not understand anything and because of that – I am convinced – venia sit verb! – that the best would be not to get occupied with grandiloquent questions in the magazine, and with more easy questions for example with the intemperate behavior of the local Russian people.» 134 In another letter still, he wrote, «Your Eminence! Our magazine somehow is writing only for educated persons. |
| depopulated monasteries. The new arrivals gradually took over the administration of the monasteries in which they settled, and made them suitable not only for their own occupation but also to receive new monks. In the second stage, from the mid-1970s onwards, monks began to move, again in groups, from the more flourishing monasteries to the weaker ones. Again the new arrivals took over the administration and running of their new abode; and thus was avoided a disproportionate increase in the population of some monasteries and the total depopulation of others. Early in the 1980s, there began a gradual movement from the monasteries back to the dependencies. Monks who had lived in the monasteries for some years and acquired the necessary monastic experience withdrew to dependencies, where there was more peace and quiet. And thus began the broader revival of the hesychasteria. The number of monks on Mount Athos is rising in inverse proportion to their average age, because almost all the recent arrivals are young men. Already the vast majority of Athonite monks have arrived within the past twenty-five years. This has had a rejuvenating effect on Athonite monasticism and fully re-established the age pyramid, reducing the average age to about forty-eight. Most of the monks today are aged between thirty-one and forty, and there are more and younger monks in the monasteries than in the dependencies. Furthermore, their level of education is appreciably higher than the average in the Greek population as a whole. Many of the novices have completed further or higher education and hold qualifications in a variety of disciplines. In the five-year period 1960-4, for instance, only three holders of university degrees took up residence on Mount Athos (2.8%), whereas today there are 343 monks (27%) with university degrees. Of these, 133 (10.5%) have degrees in Theology, and 210 (16.5%) degrees in other subjects. Only 1.7% of the monks today have not completed primary education. Regarding the organisation of monastic life on Mount Athos, there have |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Marriage and Possible Alternativees: The Pursuit of Wholeness and Holiness A few decades ago the term " open marriage " entered our vocabulary. We also learned about " prenups, " i.e., marriage qualified in various ways by formal prenuptial agreements. These days we barely blink when we hear about couples living together or when we encounter marital breakdown ending divorce – divorce often followed by remarriage and (then even more frequently) by another divorce. (A frightening statistic: At this point the average length of a marriage in the United States is five years.) If TV ratings and star salaries offer any indication, we as a society see nothing amiss in sex and marriage as these are presented on Friends, where sex has become a recreational activity and marriage a running joke. Archpriest John H Erickson 15 July 2008 No apology is needed for the theme of this year’s Institute: “Does Christian Marriage Have a Future?” Practically daily we hear in the media how “traditional” concepts and definitions of marriage are being challenged. In the first few months of 2004 the focus has been on same-sex marriage – now legal in Massachusetts, among other places, and gaining vocal support in many quarters, Christian churches included. But the challenge to “traditional” concepts and definitions of marriage is not limited to this latest headline getter. A few decades ago the term “open marriage” entered our vocabulary. We also learned about “prenups,” i.e., marriage qualified in various ways by formal prenuptial agreements. These days we barely blink when we hear about couples living together or when we encounter marital breakdown ending divorce – divorce often followed by remarriage and (then even more frequently) by another divorce. (A frightening statistic: At this point the average length of a marriage in the United States is five years.) If TV ratings and star salaries offer any indication, we as a society see nothing amiss in sex and marriage as these are presented on Friends , where sex has become a recreational activity and marriage a running joke. How are we Orthodox Christians to respond? It’s easy to speak of the need to maintain or restore “traditional” values of marriage and family. All around us we find people doing so – including not a few televangelists and politicians. It’s easy simply to jump on the bandwagon, to repeat what so many other folks are saying. It’s harder – but much more necessary – to examine more closely our own understanding of Christian marriage. Do we have a distinctive and compelling vision to offer today’s society, rather than just denunciations? What challenge can we pose to the world of Friends ? |
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