| COR. ACC 0103471397 CB ERGOBANK LLC Account No 40703978000001012685 In favour of Sretensky Stauropegial Monastery ROC For the Serbian Church in Kosovo АДРЕС для почтового денежного перевода: 107031 Москва а/я 87 Сретенский монастырь архимандриту Тихону (Шевкунову) На помощь Сербской Церкви в Косово и Метохии 13 марта 2012 г. скрыть способы оплаты Комментарии Олег Андрушкевич 1 ноября 2015, 14:06 Рад возможности внести посильное пожертвование на наших единоверцев. Gorka 29 января 2014, 12:09 Как можно личным участием помочь православным братьям и сёстрам в Косово? Хотел бы поехать в Косово и помогать всем, чем смогу... Игорь, Ровно, Украина. Александр 12 июня 2013, 15:21 И еще очень важно также, чтобы звук в церкви был настроен таким образом, чтобы все прихожане хорошо слышали голос проповедника из всех пределов http://zvukihrama.ru/foto/53-xamples Михаил 14 февраля 2013, 13:26 C одной стороны помочь им надо всем - и деньгами, и непосредственным участием, с другой стороны - администрация сайта не даёт конкретных способов перечисления денежных средств и данных о контроле за ними. Пожалуста, создайте условия! Тем более, что люди сами об этом просят. Виктория 4 июня 2012, 15:31 Сестры монастыря готовы поехать в Сербию для оказания любой помощи. Как это можно осуществить? Антоний 3 июня 2012, 18:43 надо помочь 29 мая 2012, 03:39 Драга и сестре у Христу... Живимо у тешком времену и великим Само нас Господ може извести на прави пут. Слава Богу за све! Помените. Велики поздрав из за православну у Андрей 28 мая 2012, 21:43 готов поехать вместе с братией монастыря для оказания любой помощи посильной. был в Сербии 3 раза. такого братского отношения к русским нет ни в одной стране Европы. Евгений 23 мая 2012, 11:04 Дорогие наши Православные Сербские братья ! Помощи Вам Божией в трудах и твердости в Вере ! Мы - члены Русской Православной Церкви были с Вами всегда. Не оставим и сейчас ! Казак Димитрий 18 мая 2012, 01:18 Христос Воскресе!!!Отцы и братия,доколе будут продолжаться нападки на веру Православную!Пошлёт нам Господь Бог наш святого преподобного Сергия Радонежского,благословившего русского князя на битву великую! |
| In support of this idea he cites St. Maximus the Confessor’s words about the believer being “made worthy to lie with the Bridegroom Word in the chamber of the mysteries”. Since the Greek word for the one believing was in the masculine (“ο πιστευων; in the masculine”), Sanfilippo concludes that Maximus was offering a homosexual image of males climbing into a conjugal bed with Christ. Sanfilippo also cites the words of St. Symeon the New Theologian. St. Symeon offered a parable of Christ welcoming the repentant sinner, conflating images drawn from the parable of the prodigal son with images drawn from the Song of Solomon, universally interpreted by the Church as an allegory of Christ and the soul of the believer. In Symeon’s parable, the King (i.e. Christ) welcomed the penitent, falling on his neck and kissing him (an image from the parable of the prodigal son; Luke 15:20) and then embracing him on his royal bed (an image drawn from Song of Solomon 1:2, 2:6). Sanfilippo concludes from this that St. Symeon was open to the possibility of moral homosexual behaviour since he used these images in his parable to describe the restoration of the penitent. In short, according to Sanfilippo, “It seems all the more significant to ask why, in neither St. Maximus’ more subtle nor St. Symeon’s more explicit use of male-male love-making as a worthy simile for the Kingdom of God, those scriptural passages on which modern churchmen fixate every single time the subject of same-sex love is raised—Gen 19, Lev 18:22 and 20:13, Rom 1:26-27, 1 Cor 6:9-10—presented no deterrent whatever to these two Holy Fathers of the Orthodox Church.” According to Sanfilippo, the Holy Fathers were not so opposed to “male-to-male conjugal intimacy” as we had supposed. What are we to make of this? It is difficult to put the irony of it all to one side long enough to deconstruct Sanfilippo’s tangle of errors. Sts. Maximus and Symeon offered these images and parables to illustrate the glory of those repenting of sin, and Sanfilippo tries to appropriate them to justify the unrepentant behaviour which Maximus and Symeon would surely have condemned in the strongest terms possible. The idea of Maximus in the seventh century and Symeon in the eleventh century being possibly open to the morality of homosexual acts is a stunning bit of anachronism. Can any sober historian imagine these saints flying the rainbow flag in their day in the teeth of Scripture, Tradition, liturgy, and canonical legislation? This is, like John Boswell’s absurd tour de force , an example of scholarship prostrate before ideology. |
| Что касается объема богодухновенности, то есть тех Священных книг, которые раннехристианскими церковными писателями признавались богодухновенными, то прежде всего это были книги Ветхого Завета. Цитаты из Ветхого Завета обычно предваряются у них специальными выражениями, указывающими на его Божественный авторитет, например, “как написано” ( жj “Писание(я) говорит(ят)” ( graf»), “священное Слово говорит” ( Р ¤gioj lTgoj) и т. п. Особенно часто такие выражения встречаются у святителя Климента Римского 13 , апостола Варнавы 14 и святого Иустина Мученика 15 , реже в Дидахе 16 , у святителя Игнатия Антиохийского 17 , в Пастыре Ерма 18 , еще реже у ранних апологетов, которые в своей полемике против язычников отдавали предпочтение рациональной аргументации. Со временем по отношению к Ветхому Завету становится общеупотребительным слово “Писание(я)” ( grafa…). Часто с этим существительным соединяются соответствующие прилагательные, подчеркивающие его Божественное происхождение и достоинство, например: “Божественные Писания” ( qe…ai grafa…) 19 , “святые Писания” ( b…bloi/grafa…) 20 , “книги Пророков”, “Писания Господни” ( grafa…) 21 , “изречения Божии” ( t¦ qeoa lTgia) 22 и др. Кроме того, апологеты считали богодухновенным не только еврейский оригинальный текст Священного Писания, но и его греческий перевод LXX 23 . Поскольку канон Нового Завета складывался постепенно, указанные выше выражения применительно к тем или иным книгам Нового Завета употребляются мужами Апостольскими и апологетами гораздо реже и встречаются, например, в послании апостола Варнавы (4.14), святителя Климента Римского (2 Cor. 2.4), святителя Игнатия Антиохийского (Ep. ad Philadelph. 8.2) 24 , святого Поликарпа (Ad Philip. 12.1), святого Иустина Мученика (Dialogus, 17.3; 49.5; 100.4 и др.). Последний называет Евангелия также “воспоминаниями Апостолов” ( t¦ топ Dialogus, 100.4; 1 Apol., 66.3). Святой Поликарп приводит несколько цитат из Нового Завета и называет их “словами Господа” ( t¦ lTgia тоа kur…ou, Ad Philip. 7.1–2; 2.3) 25 . Святитель Феофил Антиохийский приводит свидетельства Евангелий наравне с Законом и Пророками (Ad Autol., III.12), и цитирует Послания апостола Павла как “слово Божие” (Там же, 3.14). Святитель Ириней Лионский идет еще дальше и использует для Евангелий и Апостольских посланий традиционный термин “Писания” (scripturae, Adv. haeres., 3.3). Наконец, у Тертуллиана встречается обобщающее название для книг Ветхого Завета и Нового Завета — “Писание обоих Заветов” (instrumentum utriusque testamenti, Adv. Praxean, 20) 26 . |
| According to the Holy Scripture, “if one part suffers, every part suffers with it; if one part is honored, every part rejoices with it” (1 Cor. 12:26). In these Gospel words, we find rejoice and comfort and our sorrow is transformed into joy. On behalf of the episcopate, clergy and laity of the Ukrainian Orthodox Church, I express fraternal prayerful support to you, dear Vladyka Amphilochios, as well as the flock entrusted to your care, and I wish the continual help of God in your firm standing for the purity of the Orthodox faith and unshakable unity of the Church of Christ and our Lord, which is the pillar and foundation of the truth (1 Timothy 3:15). With brotherly love in Christ Onuphry, Metropolitan of Kiev and all Ukraine, Primate of the Ukrainian Orthodox Church As reported by the UOJ, previously Archpriest Nikolai Danilevich, deputy head of the Department for External Church Relations of the UOC, noted that the religious situation in Montenegro is largely similar to what is happening in Ukraine, and there is an explanation for this: the same big geopolitics is behind the developments in Montenegro and Ukraine. Recall that the Holy Synod of the Russian Orthodox Church issued a statement on the situation in Montenegro , in which they expressed deep concern about the deteriorating situation with eparchies of the Serbian Patriarchate in Montenegro, where the schismatic religious organization “Montenegrin Orthodox Church” has been active for several years. The members of the Synod called on the Montenegrin authorities “to stop discrimination and detriment of the unity of the Serbian Orthodox Church”. 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. |
| Rom. 9:17/Exodus 9:16 – my power “in you”; my name may be “proclaimed.” Hebrew – show “thee”; may name might be “declared.” Rom. 9:25/Hosea 2:23 – I will call my people; I will call my beloved. Hebrew - I will have mercy (love versus mercy). Rom. 9:27/Isaiah 10:22 – only a remnant of them “will be saved.” Hebrew – only a remnant of them “will return.” Rom. 9:29/Isaiah 1:9 – had not left us “children.” Hebrew – Jehova had left us a “very small remnant.” Rom. 9:33; 10:11; 1 Peter 2:6/Isaiah 28:16 – he who believes will not be “put to shame.” Hebrew – shall not be “in haste.” Rom. 10:18/Psalm 19:4 – their “voice” has gone out. Hebrew – their “line” is gone out. Rom. 10:20/Isaiah 65:1 – I have “shown myself” to those who did not ask for me. Hebrew – I am “inquired of” by them. Rom. 10:21/Isaiah 65:2 – a “disobedient and contrary” people. Hebrew – a “rebellious” people. Rom. 11:9-10/Psalm 69:22-23 – “pitfall” and “retribution” and “bend their backs.” Hebrew – “trap” and “make their loins shake.” Rom. 11:26/Isaiah 59:20 – will banish “ungodliness.” Hebrew – turn from “transgression.” Rom. 11:27/Isaiah 27:9 – when I take away their sins. Hebrew – this is all the fruit of taking away his sin. Rom. 11:34; 1 Cor. 2:16/Isaiah 40:13 -the “mind” of the Lord; His “counselor.” Hebrew – “spirit” of the Lord; “taught” Him. Rom. 12:20/Prov. 25:21 – feed him and give him to drink. Hebrew – give him “bread” to eat and “water” to drink. Rom. 15:12/Isaiah 11:10 – the root of Jesse…”to rule the Gentiles.” Hebrew - stands for an ensign. There is nothing about the Gentiles. Rom. 15:21/Isaiah 52:15 – been told “of him”; heard “of him.” Hebrew – does not mention “him” (the object of the prophecy). 1 Cor. 1:19/Isaiah 29:14 – “I will destroy” the wisdom of the wise. Hebrew – wisdom of their wise men “shall perish.” 1 Cor. 5:13/Deut. 17:7 – remove the “wicked person.” Hebrew – purge the “evil.” This is more generic evil in the MT. 1 Cor. 15:55/Hosea 13:14 – O death, where is thy “sting?” Hebrew – O death, where are your “plagues?” |
| Death as the means of God’s retribution manifests itself through illnesses, pain, persecution, loneliness, need, fear and being forsaken by God, and threatens life both in case of individuals and of whole societies (compare Ps 6:5-9; Ps 21:12-22; Ps 29:2-4; Ps 37; 59:3-5; 78:1-5). The Prophets could daringly declare a whole city or a whole country to be cast down into dust, although at the time of the prophecy these places were flourishing and it appeared that nothing was threatening them. This kind of prophesy was uttered by Isaiah about Zion (Isa 1:21-23) and by the prophet Amos about the house of Israel (Am 5:1-2). 1.3. In the Old Testament death is linked with the underworld, or Sheol, which is located in the bowels of the earth and is the common grave for the whole of humanity. To descend into Sheol or to be buried meant becoming a victim of the mighty power of death. And although the idea of life after death was linked to Sheol, existence in this kingdom of shadows was hopeless, because death is the result of and the punishment for sin (Gen 2, 3; Wisdom 1:13-16; 2:22-24). However at the time of the Maccabees the attitude to death changes in connection with the struggle against foreign enslavement and, for the first time in the Old Testament, in the first book of Maccabees death is portrayed as heroic (1 Macc 13:25-30). From this time onward the idea of the anticipation of the resurrection of the dead gradually develops, an idea that had been expressed already in the book of the prophet Daniel (Dan 12, 13; compare 2 Macc 7, 9, 14). It is subsequently taken up in Jewish apocalyptic writings, in the writings of the wise men of Israel (Sir 15:6; Wisdom 2:23) and in the works of scribes close to the Pharisee faction (Acts 23:8). 2. Death in the New Testament 2.1. In the New Testament Man’s death is viewed through the prism of the death on the Cross and the Resurrection of Jesus Christ. Immortality belongs only to God (1 Tim 6:16) and it is natural for people to be afraid of death (Matt 4:16; Heb 2:15). However, because God is the life-giving source of all life (Rom 4:17), death could have only appeared as the result of Man having abandoned God, which is what happened with Adam (Rom 5:15, 17-18; 1 Cor 15:22) and which is repeated in the life of every person (Rom 6:23; Heb 9:27). In this manner, death gains power over a person not only at the end of his earthly life, but reigns over him throughout his whole life. This is so-called carnal wisdom, moral or spiritual death (Rom 8:6; 1 John 3:14), because sin, which results in death and is its sting, exists in Man despite the law of God (Rom 7:9, 1 Cor 15:56; James 1:15). For this reason the Scriptures say that the Devil, from whom sin originates, was in possession of the dominion of death (Heb 2:14) and death itself is viewed as a demonic power (1 Cor 15:26-27; Rev 6:8; 20:13-14). |
| So too, all true believers rejoice on this day of redemption by the great revelation of God " s truth and life eternal in Jesus Christ, our Redeemer. His glorious Resurrection is the foundation of our Christian Faith and Hope. It is the indestructible foundation on which the miraculous structure of Christ " s Church is built. The Resurrection of Christ the Redeemer is the completion of the Great Work for the redemption of mankind from enslavement to Satan and corruption; the power of sin is destroyed and Death itself is abolished. The Resurrection of Christ grants every one the right to call himself a child of God; it is the return of Paradise lost, the threshold of the Holy of Holies of immortal life and communion with God. St. Paul tells us that if there had been no Resurrection then our Christian faith would have been deprived of any foundation or value: If Christ has not been raised, then our preaching is in vain and your faith is in vain.,.. If Christ has not been raised, your faith is futile and you are still in your sins (1 Cor. 15:14, 17). But Christ is risen; He rose the First among the sons of earth, and thus manifested His Might and His Divine Power. Through our forefather " s disobedience to God, sin took possession of human nature, and brought decay and death in its wake. But Christ abolished original sin and cleansed the fallen Adam (Eph. 1:7). With His divine blood He raises man into a new creation (1 Cor. 15:13-26). The Holy Orthodox Church triumphs, exults and rejoices, magnifying and extolling Christ " s glorious Resurrection, the great and wonderful manifestation of Divine Love and Forgiveness and the beginning of everlasting life. On this Feast of Feasts, this Triumph of Triumphs, the Holy Church exults in her love for her beloved Bridegroom, Who rose from the tomb for our salvation, and summons us, Her faithful children, to this eternal Feast of angels and men. This greatest feast, illuminated by the light from on high, is a divine prefiguration of the general resurrection of all those who have died from the beginning of time. And this is so because, as the Paschal Hymn so triumphantly proclaims: Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life! |
| Where is God? It seems to me that God is either in the chaos or nowhere. That He seems nowhere for many people suggests to me that our explanations (whether Medieval or Modern) are simply inadequate – our religions are often too little and beside the point. The rationality of our own reasoning becomes a substitute for the rationality of the Logos, the only Reason that matters. My years as a priest, particularly as they have forced me to sit any number of times in the midst of chaotic moments (including those of my own), have frequently pressed me towards the God-in-the-chaos just as they demolished my many idolatries. The Orthodox faith has championed “apophatic” theology since its earliest centuries. This is the confession that we stand “speechless” (“apo-phatic”=“apart from speech”) before the mystery that confronts us. We can see the beauty and the wonder of the world in which its well-ordering astounds us while just as easily being crushed under the senselessness of senseless evil. We confess that the Word (Logos, Reason, Meaning of All Things) became flesh and dwelt among us, even as we remain speechless about the fullness of what this means. We confess that He “died for our sins” even as we grapple with what that means (and argue endlessly about it). It seems utterly critical to me that we understand that Christ (the Logos) is Christ Crucified. As St. Paul says, “I determined to know nothing among you except Jesus Christ and Him crucified.” (1 Cor. 2:2) This is not just the Logos, the Lord of order and reason, but the Logos Crucified, the Lord of chaos and unmeaning. We confess that He “tramples down death by death” (smashes chaos by chaos). In doing so we refuse to exclude chaos from our faith and understanding. We confess that this chaos is that chaos. This death is that death. This suffering is that suffering. All suffering is His suffering and we proclaim Christ crucified so that nothing is excluded. “Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. For He must reign till He has put all enemies under His feet. The last enemy that will be destroyed is death. For “He has put all things under His feet.” (1 Cor. 15:24–26) |
| ALLELUIA The Greek form of the Hebrew word Hallelujah, which means " praise God. " Orthodox Christians sing a chorus of Alleluia interspersed with psalm verses prior to the Gospel reading at the Divine Liturgy. ALMS Works of mercy or monetary gifts given to help the poor. Throughout the Scriptures, God’s people are called to help those less fortunate than themselves (see Matt. 25:31-46). ALPHA AND OMEGA The letters which begin and end the Greek alphabet, and symbolize the beginning and the end. The Alpha and the Omega is also used as a title of Christ (Rev. 1:8). AMEN " So be it " in Hebrew. Amen is said or sung at the close of a prayer or hymn, showing the agreement of the people to what has been said (Deut. 27:15-26; 1 Cor. 14:16). ANGELS Bodiless powers created before the creation of the physical universe. The English word " angel " comes from the Greek word for " messenger. " Throughout the Scripture, angels are messengers who carry the Word of God to earth (e.g. Gabriel’s visit to Mary, Luke 1:26-38). The Orthodox Church teaches that there are nine " choirs " or groups of angels: Angels, Archangels, Powers, Authorities, Principalities, Dominions, Thrones, Cherubim, and Seraphim (see Gen. 3:24; Is. 6:2; Eph, 1:21; Col. 1:16; 1 Thess. 4:16; 1 Pet. 3:22). ANNUNCIATION The visit of the Archangel Gabriel to the Virgin Mary to inform her that she had been chosen to bear Christ, the Son of God. The Feast of the is celebrated exactly nine months before Christmas. Mary’s Son was no ordinary child, but God’s divine Son and Word in human flesh (Is. 7:14; Luke 1:26-38; John 1:1-14). ANTICHRIST Literally, " against Christ " or " instead of Christ. " Antichrist is used by John to refer to (a) the opponent of Christ who will arise at the end of this age, and (b) the " many antichrists " who stand against the Son of God (1 John 2:18, 22; 4:3). APOSTASY Literally, " turning away. " This sin is committed when a Christian or body of believers rejects the true faith of Christ (1 Tim. 1:5-7; 4:1-3). |
| 6. You are pleased when people help you when you are in need. Therefore strive yourself, as much as you can, to help your neighbor in all of his needs. For alms (all good deeds) doth deliver from death, and shall purge away all sin. Those that exercise alms and righteousness shall be filled with life (Tobit 12:9) the Word of God tells us. Here we must follow a special rule Namely: a) We must first, before helping other people help those whom God’s foresight has united us with, i.e., parents, relatives, authorities, benefactors, those under our authority, and fellow believers. St. Paul says concerning the first group, But if any provide not for those of his own house, he hath denied the Faith, and is worse than an infidel (1 Tim. 5:8). Concerning fellow believers the Apostle teaches: As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of Faith (Gal 6:10). b) Among the above, before others, come to the assistance of those who are especially in need, that is the ill and disabled. Even if you cannot give them what they specifically need, then at least visit them, serve them in some way, and comfort them. Act in this way even if they are totally ungrateful to you, for Love does not seek its own (1 Cor. 13:5), and the Lord will reward you. 7. Having assisted those among your living neighbors, do not deny those among your departed neighbors. Pray for all the departed, and especially for those who died suddenly and without proper preparation, and while still in serious sins. Remember them more often and offer what alms you can for their salvation. Many of our departed neighbors, especially those who reposed without proper preparation, need our help incomparably more than those among the living who are extremely impoverished, because the reposed are now incapable of helping themselves. Only we the living can offer them help. 8. Our love for ourselves can be and, unfortunately, often is truly misplaced. How many people desire and strive for earthly goods, great honor, respect, prosperity. Therefore our Lord Jesus Christ was so pleased to place a specific condition on our love for our neighbor; He commanded that we should love our neighbor as He loved us. This is my commandment, That ye love one another, as I have loved you (John 15:12). Love one another as I have loved you (John 13:34). The Lord Jesus Christ so loved us, the faithful, His Church, that He gave Himself for it; That He might sanctify it. .. That He might present it to Himself…not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish (Eph. 5:25-27). He strove and strives to create in all of us firm faith in God the Father and in Himself (John 3:16), to offer us a true knowledge of God (John 1: 18; 17:3), to inspire us to love Him (John 17:26), to lovingly and zealously fulfill the commandments of God (John 14; 21, 23, 24) and to lead us to eternal life (John 3:16). |
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