| If we wish to seek examples of Christian holiness, we ought naturally to turn to the Church of the first Christians. In reading the books of the New Testament, however, we are struck by the fact that, although the gifts of grace were abundant and many examples of lofty holiness were encountered among ordinary Christians, there were more than a few instances of a contrary nature. In fact, just a few weeks after the descent of the Holy Spirit upon the Apostles and the formation of the first Christian community in Jerusalem, we see the appearance of favouritism and unfairness amongst believers in the matter of the distribution of relief (Acts 6:1). St. Paul the Apostle castigates the Christians of Corinth for envy, vainglory, pride, quarrelsomeness and litigiousness (1 Cor. 3:1-4; 1 Cor. 4:8; 1 Cor. 6:1-9). He also criticises them for having tolerantly, even indulgently, accepted into their midst an adulterer who had taken away his father's wife (1 Cor. 5:1-7). Further, he calls upon them to avoid sins of impurity (1 Cor. 6:15-19), and warns them against being puffed up with pride on account of the gift of tongues (1 Cor. 12-14). He accuses the Christians in Galatia of " biting and devouring " one another (Gal. 5:15). The Apostles have to caution Christians against drunkenness and excess at their love-feasts, i.e., liturgies (2 Pet. 2:13; 1 Cor. 11:17-32). St. Paul rebukes Christians for eating food offered to idols and scandalising other Christians (1 Cor. 8). He also mentions the treachery of false brethren. In the letters to the churches of Asia Minor which are found in the beginning of the book of Revelation, there is criticism of lukewarmness, arrogance and pride. In other words, along with Christians of high spiritual standards there were those who were as morally degraded as any ordinary pagan, because they had become negligent after their baptism and overcome by their old passions. Our human condition may be compared to life on an island of lepers, where the inhabitants are in different stages of recovery. The Sacrament of Baptism washes away the leprosy of sin and infuses great spiritual power into a man. The scars of sin, however, do not disappear right away. A certain predisposition to sin remains. There are many factors which threaten a man with the opportunity to fall into sin: external temptations, living in an unfavourable environment, his own sinful habits and weaknesses, spiritual immaturity, fleshliness, inconstancy and feebleness. If one does not fight against little sins and weaknesses and cleanse them by repentance, they can in time form a moral burden which weighs heavily on a Christian's conscience; they can bring him to a spiritual " shipwreck " (1 Tim. 1:19). |
| What we as members of the Church can set against this godless onslaught? How can we help the world as it moves rapidly towards self-destruction in an endless pursuit of meeting ever new needs without noticing how destructive this path is? To be Orthodox today one needs, just as in all times, to live according to the commandments of Christ, to be rooted in the church teaching and to bear witness to one’s faith through deeds. We should remain the light to the world and the salt of the earth, so that many people ’may without the word be won’ for Christ, seeing ’your chaste conversation coupled with fear’(1 Pet. 3:1-2). May the life of zealots of devotion, whom this Council has glorified as saints venerated by the whole Church, be examples for us. Among them is St. Afanasy of Vysotsk, the Righteous Warrior Feodor (Admiral Ushakov), St. Zosima (Verkhovsky), St. Pimen of Ugresh, St. Alexandra of Diveyevo, Blessed Paraskeva of Diveyevo and Blessed Matrona of Moscow. The Sacred Council of the Bishops calls the people of God to unity, missionary work and holiness of life. We address ourselves to you with words of consolation and hope: ’Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you’(2 Cor. 13:11). Patriarch Alexy II of Moscow and All Russia Members of the Holy Synod: Metropolitan Vladimir of Kiev and All Ukraine Metropolitan Vladimir of St. Petersburg and Ladoga Metropolitan Filaret of Slutsk and Minsk, Patriarchal Exarch for All Belarus Metropolitan Juvenaly of Krutitsy and Kolomna Metropolitan Kirill of Smolensk and Kaliningrad, chairman of the Department for External Church Relations Metropolitan Vladimir of Kishinev and All Moldova Metropolitan Vladimir of Tashkent and Central Asia Archbishop Anastasy of Kazan and Tatarstan Archbishop Sergiy of Samara and Syzran Archbishop Dimitry of Vitebsk and Orsha Bishop Daniel of Yuzhno-Sakhalinsk and the Kurils Metropolitan Clement of Kaluga and Borovsk, Chancellor of the Moscow Patriarchate |
| ‘A priest is called to be a comprehensively developed person. Indeed, he has to communicate with people of various trades and to know how to speak in their language. Therefore, I believe it important to develop cooperation with natural science institutions of higher education, to invite their professors to read lectures in our schools. On our part, we are ready, too, to comply with respective requests and to read lectures or even courses in universities, including technological ones, which have in interest in receiving the knowledge of modern theological scholarship. ‘Our society expects much from the clergy today, such as model behaviour, high culture of thinking, high culture of the word, the ability to give answers to thorny questions of our life, moral-ethical and social. Certainly, we should not connive at the attempts to create an image of the perfect minister. There are no and will be no such. Priests are human beings and they are prone to mistakes. These are people who have various talents, various abilities, various kinds of knowledge and various levels of education. But if a priest, especially if he makes a public statement, is poorly educated and on top of that seeks to teach all and sundry, society will immediately create a caricature image of him. We do not intend to justify inappropriate behaviour of our fellow brothers but we believe it necessary to do all possible to raise the spiritual and cultural level of our clergy. ‘Our theological schools are precisely the places where the leaven of spiritual life of our society is prepared. In this sense, they have a great responsibility. St. Peter says, ‘Be shepherds of God’s flock… because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; not lording it over those entrusted to you, but being examples to the flock’ (1 Pet. 5:2-3). These God-inspired words should imbue the whole system of our theological education, for its true meaning lies in implementing this instruction’. |
| Lupta, ridicat împotriva cretinilor de duhul lumii (1 Cor. 2:12), pe parcursul întregii istorii a Bisericii a avut drept scop prin diferite mijloace s îndeprteze pe om de la Creatorul i Mântuitorul su. Lupta aceasta consta nu doar din încercarea de a ispiti pe oameni spre svârirea pcatului, dar i în prigoniri, ridicate împotriva adepilor lui Hristos. Îns vpaia suferinelor i a lipsurilor doar întrea credina i clea inimile copiilor fideli ai Bisericii. O pild a rbdrii în scârbiri este cuviosul Dalmat de Iseti, canonizat în anul 2004 în ceata sfinilor din Siberia, venerai local. Venerarea lui general-bisericeasc a fost stabilit de ctre Soborul actual. Cuviosul Dalmat a fost martorul distrugerii în repetate rânduri a mnstirii create de el, dar de fiecare dat o ridica din nou, aprându-i cu severitate credina i regulile bisericeti, pstrând totodat o profund smerenie în faa aproapelui. Evenimentele din anul trecut au demonstrat aievea c Ortodoxia renate în calitate de fundament al contiinei poporului, unind toate forele sntoase ale societii – acele fore care doresc schimbarea vieii pe baza valorilor morale, intrate în contiina popoarelor noastre. Anume din aceste considerente oamenii de rea credin au ales Biserica drept obiect al luptei lor, în care folosesc minciuna, clevetirea, hula, pogromurile bisericilor, pângrirea relictelor sfinte. Sfinitul Sobor amintete c rspuns la astfel de aciuni trebuie s fie rugciunea, propovduirea i afirmarea adevrului lui Dumnezeu, aciunile panice civice ale cretinilor ortodoci, multiplicarea faptelor de dragoste i caritate. Noi trebuie s rmânem lumina lumii i sarea pmântului , ca oamenii, vzând viaa noastr „curat i plin de sfial”, „s fie câtigai fr propovduire” (1 Pet. 3: 1-2). Aprând credina, trebuie tot timpul s inem minte cuvintele lui Hristos Mântuitorul: „Întru aceasta vor cunoate toi c suntei ucenicii Mei, dac vei avea dragoste unii fa de alii” (In. 13:35). Înfptuind slujirea în Biseric, muncind pe câmpul lui Hristos, suntem chemai s întrim „unitatea Duhului întru legtura pcii” (Ef. 4:3), sobornicete, toi împreun: arhipstorii, clerul, monahii, monahiile i mirenii. Principalul în toate acestea este hotrârea de a ne duce viaa în conformitate cu Evanghelia. Este unica cale pentru schimbarea oricrui om i a întregii societi. Domnul nostru Iisus Hristos, Arhipstorul vieii venice, s ne întreasc i s ne înelepeasc pe noi toi în trudele viitoare. Календарь ← 6 martie 2022 19 aprilie 2020 |
| 1. An ongoing reaffirmation of the true Christian identity, fullness and integrity which have to be constantly renewed by the eucharistic communion. 2. To enlarge the space for witness by creating a new Christian milieu, each in his own environment (family, society, office, factory, etc.) is not a simple matter of converting non-Christians in the vicinity of the parishes, but also a concern for finding room where the Christians live and work and where they can publicly exercise their witness and worship. 3. The liturgical life has to nourish the Christian life not only in its private sphere, but also in its public and political realm. One cannot separate the true Christian identity from the personal sanctification and love and service to man (1 Pet. 1:14-15). 4. Liturgy means public and collective action and therefore there is a sense in which the Christian is a creator of community; this particular charisma has crucial importance today with the increasing lack of human fellowship in the society. There is an increasing concern today about the ethical implications of the faith, in terms of lifestyle, social ethics and human behaviour. What is the ethos of the Church which claims to be the sign of the kingdom? What is the " spirituality " which is proposed and determined in spreading the Gospel and celebrating the Liturgy today? How is the liturgical vision which is related to the Kingdom, as power of the age to come, as the beginning of the future life which is infused in the present life (John 3:5; 6:33), becoming a social reality? What does sanctification or theosis mean in terms of ecology and human rights? Koinonia of love Christian community can proclaim the Gospel -- and be heard - only if it is a living icon of Christ. Christian equality and freedom in the Spirit, experienced in the Liturgy, should be expressed and continued in economic sharing and liberation in the field of social oppression. Photo: G.Balayants/Pravoslavie.ru Christians have to be a continual builder of a true koinonia (community) of love and peace even if they are politically marginal and live in a hostile surrounding. At the ideological and political level, that koinonia may appear almost impossible. |
| But do we see this in actuality? How few of us read their epistles, and how few of us strive to understand them! How often and with what indifference do we abandon the word of God, which is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart (Heb. 4:12), and turn to earthly wisdom, the rudiments of the world (Gal. 4:9; Col. 2:8), which does not in the least reveal to us the divine wisdom hidden throughout the world and in the life of mankind! Doesn't it also happen that these words of the Apostles are even laughed at amongst us, just as they were amongst the sophists and philosophers of Athens, from whom the Apostle Paul departed with a heavy spirit, to preach in other cities (Act. 17:18, 32–33; 18:1 1 Col. 3:1–7)? Aren't the preachers of these words of the Apostles also subjected even now to persecutions, even unto bonds, like the great Apostle of Christ, Paul (2 Tim. 2:9)? Isn't the reason why unbelief is increasing in our time: that we do not want to hear and know about that living, fiery faith, which comes not from opinion or the logic of flesh and blood, but from heavenly, divine revelation (Mt. 16:17), as did the rock, Simon Peter? Is the reason why Christian love is becoming more and more scarce among people that we have completely forgotten Paul, whose mouth was always opened unto the people, and whose heart was enlarged (cf. 2 Cor. 6:11), in order to embrace with tender love all those whom he begot in the Gospels through Christ Jesus (1 Cor. 4:15)? As long as the earth stands, it will stand only on twelve foundations, which are the Apostles of Christ (Rev. 21:14; Eph. 2:20). But if instead of approaching Christ, the Chief Cornerstone, and as lively stones, are built up a spiritual house, an holy priesthood (1 Pet. 2:5), we build upon a foundation other than Jesus Christ, then each one's work will be revealed by fire; and the fire shall try every man's work of what sort it is (1 Cor. 3:11-13), and the fire from which the present world shall perish (cf. 2 Pet 3:7-12) will destroy it more and more, so that new heavens and a new earth, wherein dwelleth righteousness (2 Pet. 3:13) might appear. |
| Do not dare to explain the Gospel and other books of Holy Scripture yourself. The Scriptures were pronounced by the holy prophets and apostles, and they were pronounced not at their own will, but by the inspiration of the Holy Spirit (cf. 2 Pet. 1:21). How could it be anything but madness to explain them according to our own will? Having pronounced the word of God through the prophets and apostles, the Holy Spirit expounded upon it through the holy fathers. And both the word of God and its explanation are gifts of the Holy Spirit. This is the only explanation the Holy Orthodox Church accepts! This is the only explanation accepted by her true children! Whoever explains the Gospels and all the Scriptures according to his own will thus rejects the explanation of them by the holy fathers, the Holy Spirit. Whoever rejects the explanation of Scripture by the Holy Spirit, undoubtedly rejects also the Holy Scriptures themselves. And it can happen that the word of God, the word of salvation, for its presumptuous exegists becomes the savour of death, a double-edged sword, with which they pierce themselves unto eternal perdition (cf. 2 Pet 3:16; 2 Cor 2:15–16). Arius , Nestorius, Eutichius, and other heretics murdered themselves forever with it, for they willfully and presumptuously explained the Scriptures unto blasphemy. But to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word (Is. 66:2) says the Lord. Be this way with regard to the Gospels and the Lord, Who is present in them. Leave your sinful life behind, leave your earthly passions and pleasures, renounce them with your soul, and then the Gospel will become accessible and understandable to you. The Lord says, He that hateth his life in this world —the soul who has rejected fallennness and love of sin as if by nature, as if by his life— shall keep it [his life] unto life eternal (Jn. 12:25). But the Gospel is closed to him who loves his own life, who does not have the resolve for self-denial; he reads the letters, but the word of life as the Spirit remains hidden from him as if behind an impenetrable veil. When the Lord was on earth in His most pure flesh, many saw Him, while many others did not. What good is it when a person looks with his bodily eyes, which he possesses in common with the animals, but sees nothing with the eyes of his soul—the mind and heart? And these days as well, many read the Gospel and yet have never read it, and do not know it at all. |
| 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). |
| Wisdom from Saint Paul “For me to live is Christ, and to die is gain.” Phil 1:21 “I have been crucified with Christ, and it is no longer I who live, but Christ who lives within me.” Galatians 2:20 “Rejoice in the Lord always; again I say rejoice” Philippians4:4 “Do not be anxious about anything, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.” Philippians 4:6-7 “I consider that our present sufferings are not worth comparing with the glory that will be revealed to us.” Romans 8:18 “Love is patient and kind. It does not envy, it does not boast, it is not proud. It is not self-seeking, it is not easily angered, it keeps no record of wrongs… Love never fails… These three things remain: Faith, Hope and Love. The greatest of these is love.” 1 Corinthians 13:4-8,12 “I have learned in whatever state I am, to be content… For I can do all things through Christ who strengthens me.” Phil 4:11,13 “We do not live to ourselves and we do not die to ourselves. If we life we live to the Lord, and if we die we die to the lord; so then, whether we live or whether we die, we are the Lord’s.” Romans 14:7-9 Wisdom from Saint Peter Jesus asked, “But who do you say that I am?” And Simon Peter answered, “You are the Messiah, the Son of the living God.” Jesus replied, “Blessed are you Simon, for this was not revealed to you by flesh and blood, but by my Father in heaven. And I tell you that you are Peter, and on this rock I will build my church, and the gates of hell will not overcome it, and I will give you the keys of the kingdom of heaven.” Mt 16:16-19 “Always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with gentleness and reverence.” 1 Peter 3:15 Just as He who called you is holy, you also be holy in all your conduct. 1 Peter 1:15 “Add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness, to godliness brotherly kindness, and to brotherly kindness love. For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ.” 2 Pet 1:5-8 |
| The relationship between the truth of who God is and how human persons must live in relationship to his reality is made plain in the covenantal structure of the very first portion of the scriptures, the Pentateuch or Torah. The covenants follow a pattern well known in the second millennium BC, exemplified in a number of Hittite treaties recovered in archaeological excavations. The ‘Ten Words’ or ‘Ten Commandments’ of Exodus 20 and Deuteronomy 5 exemplify this pattern. In these covenants, the issuer of the covenant, the king, identifies himself, and describes what he has done, chiefly in regard to military victories, on his vassal’s behalf. He then outlines what the vassal’s duties will be henceforth in light of who the king is and what he has done. And so, in Exodus 20, we see that God identifies himself as, “Yahweh, your God, who brought you out of Egypt, out of the land of slavery” (v. 2). He names himself, speaks of his victory over Pharaoh and the gods of Egypt, and of the fact that he has given the Israelites their freedom. He then proceeds to give the ten words, which describe how those for whom he has done these things will live. All of the law is grounded in this way in the identity and mighty acts of God. Throughout the Holiness Code of Leviticus, we are told to ‘Be holy because I, Yahweh your God, am holy” (Lev 11:44-45, 19:2, 20:7, 1 Pet 1:16). The command to love the foreigner and the stranger as the native born is grounded in the reality that Israel were slaves in Egypt, and God delivered them, and in the identity of God (Lev 19:34). Because the apostles saw the revelation of God in Christ as the continuation and fulfillment of what came before, the new covenant as the ‘filling up’ of the patterns of the Old, we see this same pattern throughout the New Testament. The reality of who Jesus Christ is, and what he has done on our behalf, both his victory over the powers of sin and death and hell, and his redemption of us, setting us free, are proclaimed. This proclamation then entails a way of life for us as recipients of the benefits of Christ our king as members of his kingdom. In St. Paul’s epistles, this understanding is built into their very structure. In each, there is a transition from a teaching, or doctrinal, or dogmatic opening to a practical or pastoral closing, generally set off by the preposition ‘therefore’ (cf. Rom 12:1, 1 Cor 4:6, Col 3:12). Christianity, in its earliest days, we are told in the Acts of the Apostles, was not considered a collection of intellectual beliefs or doctrinal propositions, but a way of living in the world (9:2, 24:14). The Christian religion is a way of living our lives together in community, with Christ in our midst. |
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