| All this is rightly deplored by many Christians and certainly we need to be on our guard against it. What I want to speak more about in this article, however, is that having seen the error of these beliefs, we also need to ask, what is it that attracts people to them? What would a person reared in a Christian Church be looking for that leads him in this direction? I will suggest a few possibilities. 1. A deeper sense of community. We are told of the first Christians that ‘the multitude of them that believed were of one heart and one soul, neither said any of them that ought of the things which he possessed was his own; but they had all things common’ (Acts 4:32). This is very different from seeing people an hour or so on Sunday morning among hundreds of others and forgetting about them the rest of the week. Our parish churches can and should be true extended families. Furthermore, in traditional Christianity many who seek a more communal life find it in monastic communities; Christian Churches which don’t have this “life style” available within the church should not be surprised if people look for something like it elsewhere. 2. Teaching on spiritual growth. Many Christians seem to feel that if they can get someone to say he believes in the Lord, their work is over. Certainly it is imperative to call people to faith in Christ. But people yearn for more than this; they were made for union with God and their hearts are restless until they rest in Him (St. Augustine). We are told in the New Testament to be perfect as our Father in heaven is perfect. (Matt. 5:48), to ‘pray without ceasing’ (1 Thes. 5:17), and that we may be ‘partakers of the divine nature’ (1 Peter 1:4). There is a tremendously rich heritage of Christian teaching on the life of prayer, from the desert fathers of Egypt to people of our own day, that most Christians are completely unaware of. It is surprising they look elsewhere for it? 3. Authentic teaching on doctrine. Many people were drawn to Our Lord because He ‘spoke with authority, and not as the scribes.’ But many Christians consider doctrine of little importance; others teach only a few doctrines they consider critical. But ideas have consequences; can we say that what one believes about God is unimportant? Furthermore people have a God-given desire to know more about their Creator. The great heritage of the Church Councils and Fathers is never taught in many Churches. If they knew Athanasius and Basil, would they be impressed with Joseph Smith? |
| Most challenging of all – and in many ways, most effective – is to tithe from our income. We readily give up our money for entertainment and food and luxury living, yet the ancient practice of sacrificing ten percent of our income still often seems a stretch, even for those who otherwise consider themselves faithful people. Recently, I challenged our faithful to extend their tithing one step further toward a complete tithe: to raise it one percent more than last year, in order to help meet some acute mission needs. Some faithful took up this challenge, while others have yet to do so. The question must put us in mind of the Lord’s own words, “Make friends with unrighteous mammon” (Luke 16:9), where Christ reminds us that our money only has spiritual value to us if we use it for righteousness during our life, to help us crack the habit of materialism, the idolatry that keeps us from receiving God’s grace. We cannot do so only in theory; God allows us the material tools of this life. To pray and keep remembrance of God without ceasing is a gift God gives to only a few. For the rest of us, we can and should use that which is at hand to acquire God’s grace – an extremely low cost for such a powerful, eternal help. Tweet Donate Share Code for blog How Do I Pray? : Many Answers To a Common Question Archpriest Geoffrey Korz In the famous book " The Way of a Pilgrim " , the main character encounters the words from the Gospel, " Pray without ceasing " (1 Thes. 5:17). For him - like most of us - such a demand takes a lifetime, even to begin, to fulfil. Yet we have to make an attempt, using the basic ... 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. |
| I repeat once again my exhortation to all who love God and their salvation not to put off trying this good labor and practice for the sake of the Grace and mercy which it holds out to as many as will strive a bit at this work. I say this to them for courage, that they don’t hesitate or become fainthearted due to the bit of resistance or weariness which they will encounter. Contemporary elders that we have known had many disciples living in the world, men and women, married and single, who not only arrived at the beginning state but rose to higher levels through the Grace and compassion of our Christ. “It is a trifle in the eyes of the Lord to make a poor man rich.” (Sir. 11:23) I think that in today’s chaos of such turmoil, denial and unbelief there exists no simpler and easier spiritual practice that is feasible for almost all people, with such a multitude of benefit and opportunity for success, than this small prayer. Whenever one is seated, moving about, or working, and if need be even in bed, and generally wherever and however one finds oneself, one can say this little prayer which contains within itself faith, confession, invocation and hope. With such little labor and insignificant effort the universal command to “pray without ceasing” (1 Thes. 5:17) is fulfilled to perfection. To whatever word of our Fathers one might turn, or even in their wonderful lives, he will encounter hardly any other virtue given so much praise or applied with such zeal and persistence, so that it alone constitutes the most powerful means of our success in Christ. It is not our intention to sing the praises of this queen of virtues, or to describe it, because whatever we might say would instead rather diminish it. Our aim is to exhort and encourage every believer in the working of the prayer. Afterwards, each person will learn from his own experience what we have said so poorly. Press forward you who are doubtful, you who are despondent, you who are distressed, you who are in ignorance, you of little faith, and you who are suffering trials of various kinds; forward to consolation and to the solution to your problems. Our sweet Jesus Christ, our Life, has proclaimed to us that “without Me you can do nothing.” (Jn. 15:5) Thus behold that, calling upon Him continuously, we are never alone; and consequently “we can and will do all things through Him.” (cf Phil. 4:13) Behold the correct meaning and application of the significant saying of the Scripture, “Call upon Me in your day of trouble and I will deliver you, and you shall glorify Me.” (Ps. 49(50):15) Let us call upon His all-holy Name not only “in the day of trouble” but continuously; so that our minds may be enlightened, that we might not enter into temptation. If anyone desires to step even higher where all-holy Grace will draw him, he will pass through this beginning point, and will be “spoken to” regarding Him, when he arrives there. |
| “Accusations that the Bible's text is distorted are puzzling. How could it actually have been done? How could Christians and Hebrews have come together to do this?” Accusations that the Bible's text is distorted are puzzling. How could it actually have been done? How could Christians and Hebrews have come together to do this? Everyone knows the degree of their mutual [doctrinal—Ed.] alienation. And yet both Christians and Jews use one and the same canonical text of the Old Testament. Furthermore, the entire New Testament was preserved in the Chester Beatty Papyri, composed in approximately 250 A.D. It is inconceivable to accept that under the conditions that existed in Christian society, hundreds of exemplars of the New Testament text were miscopied for the purpose of distortion. On the Monotheism of Islam Historians and religious scholars regard the three " Abrahamic " religions, Christianity, Judaism, and Islam, as monotheistic religions. For the researcher, the doctrinal principles that representatives of each of these three religions formulate are sufficient. However, on a theological level, the insufficiency of such a formal approach becomes clear. Monotheism is a necessary but not sufficient condition for true religion. Only a religion that has Divine revelation as a source has the true and spiritually accurate doctrine concerning God. Christianity not only maintains that God is the living, absolute source, " the only true God " (John 17:3; 1 Thes. 1:9; cf. John 5:20), but also teaches thoroughly and in depth of the nature of God as without beginning, without end, and of a perfect Spirit. The chief characteristic of the Divine nature is love. " God is love " (1 John 4:16). These words of the apostle contain the principal idea of the New Testament as the good news of salvation. The ineffable goodness of God created the world. The Lord housed man in paradise. Even after the Fall, God continued to love mankind. The greatness of God's love was revealed when the incarnate God died a most agonizing death for us. Christians know from not only the Holy Scripture, but also through the power of spiritual experience, that God is all-knowing and all-wise. The apostle says: " Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do " (Heb. 4:13). |
| Материал из Православной Энциклопедии под редакцией Патриарха Московского и всея Руси Кирилла АПОЛЛОН [греч. Απλλων], в древнегреч. мифологии сын Зевса и Лето, брат-близнец Артемиды , олимпийский бог, сочетающий в своем образе черты как архаики и хтоники (догреч. и малоазийское развитие), так и классики и, т. о., совмещающий в себе благодетельные и губительные функции, темные и светлые стороны жизни. В образе А. слиты воедино качества стреловержца-губителя, целителя, прорицателя, помощника героев, охранителя стад, родоначальника племен, основателя городов, покровителя искусств, блюстителя космической и человеческой гармонии. Имя А. не индоевроп. происхождения и поэтому не поддается толкованию из фактов греч. языка. Архаическая основа образа А. проявляется в постоянном именовании его «Летоидом», что подчеркивает его связь с матерью Лето, а не с отцом Зевсом, в его близости к земледелию и пастушеству, а также в использовании фитоморфных и зооморфных эпитетов при его описании. Он - Дафний (лавровый) (Hymn. Hom. II 215), Дримас (дубовый) ( Lycophr. 522), связан с пальмой, кипарисом, маслиной, плющом. Он - Сминфей (мышиный) ( Hom. Il. I 39), но он же и спаситель от мышей ( Strab. XIII 1, 48), Ликейский (волчий) ( Paus. X 14, 7) и охранитель от волков ( Paus. II 19, 3). Преодолевая свою архаическую основу, А. очищает землю от древнего хтонизма. Он убивает змея Пифона (Hymn. Hom. II), великана Тития ( Apollod. I 4, 1; 6, 2), участвует в битве олимпийских богов с гигантами и титанами ( Hyg. Fab. 150). А.-стреловержец несет чуму и смерть в лагерь ахейцев, оскорбивших его жреца ( Hom. Il. I 43-53). Но он же прекращает чуму во время Пелопоннесской войны ( Paus. I 3, 4), сам именуется врачом ( Aristoph. Av. 584) и имеет сына-врача Асклепия . А.-прорицатель основал святилища в Греции, М. Азии, Италии (Дельфы, Кларос, Колофон, Кумы) и именовался «водителем судьбы», или Мойрагетом ( Paus. X 24, 4-5). Он помогал героям (см. поэму Аполлония Родосского «Аргонавтика»), и с его помощью Геракл, Тесей, Орфей боролись со стихийными силами, усмиряя их оружием, установлением законов или искусством ( Paus. III 21, 8; Plut. Thes. 18; Apoll. Rhod. I 495-518). А. охранял и приумножал стада ( Apollod. III 10. 4), именуясь Номием - пастухом ( Theocr. XXV 21; Hymn. Hom. III 7), строил города и как родоначальник племен назывался Отчимом ( Himer. X 4; Macrob. Sat. I 17. 42). Вместе с тем А., борясь с миром хтонизма и помогая героям, носил имена Алексикакос (помощник, отвратитель зла), Акесий (целитель), Эпикурий (попечитель), Простат (заступник). Классический А.- это бог искусства. Он изобрел кифару (Hymn. Hom. III 418-456), покровительствовал певцам и называл себя «водителем муз» - Мусагетом (Ibid. III 450-452). Наиболее полно многообразие функций А. представлено в позднем анонимном гимне, обычно печатающемся вместе с «Орфическими гимнами» (Orph. p. 285 Abel), и в речи имп.-неоплатоника Юлиана «К царю Солнца». |
| “Pray Without Ceasing” (1 Thess. 5:17) “Father, at last I have started to pray the way you taught me, absolutely unselfishly! " “Can you tell me how?”, the priest asked. Like this: “God, I am not asking for anything for myself. But please give my mom a good son-in-law in two years or so " How can we understand prayer, and how can we pray for a contemporary person (according to the ascetic tradition of the Church) It is difficult to talk about prayer, it is anything but a simple topic, sometimes one even does not know what to begin with although there is much literature on prayer. Unwittingly one feels how right was an unknown elder who once said a joke: “No one can talk about prayer if he does not pray. If he prays, then, he has no slightest desire to talk about Nevertheless, we need to talk about that because the issue of prayer is extremely topical. People look for alternatives to prayer books with their vast codes of obscure prayers which a contemporary person just has no time to read, thus often we have to hear the following questions: 1) What is prayer and are there any analogies to behold its action easier? 2) What is its purpose and is it possible to achieve it in a shorter and simpler way than in the way that a prayer book offers? 3) How to behave if a prayer remained unheard? In my report I would like to answer these questions by a selection of protreptics of Holy Fathers-hermits of different epochs and these fathers have not lost their significance until now, moreover, they are still remaining in demand. 1. The Holy Scripture mentions prayer or imploration more than 240 times. An appeal to God in any situation of life was an ordinary thing, thus Apostle Paul’s reminders are deeply saturated with a deep Bible spirit: “Pray without ceasing” (1 Thes. 5, 17), “Praying always with all prayer and supplication in the Spirit” (Eph. 6, 18), “Continue in prayer, and watch in the same with thanksgiving” (Col. 4, 2). In an etymologicon I looked up the source of the word молить, молиться (to implore, to pray) and I was amazed at the wisdom of our ancestors. It appeared that a Common Slavic verb modliti (from molditi) is close to a Greek adjective malthakos (mild, tender) and to an Ancient-Saxonic adjective mildi (mild, kind, merciful) and it had the central meaning: to make somebody mild, |
| How Do I Pray? : Many Answers To a Common Question Source: All Saints of North America Orthodox Community Archpriest Geoffrey Korz 20 May 2017 Photo: https://vk.com/simbirskaya_mitropolia In the famous book “The Way of a Pilgrim”, the main character encounters the words from the Gospel, “Pray without ceasing” (1 Thes. 5:17). For him – like most of us – such a demand takes a lifetime, even to begin, to fulfil. Yet we have to make an attempt, using the basic building blocks of our life, to try to build a life of prayer from the things we have. Ironically, those of us who live in the Western world have many more resources at our disposal which we can use to perfect our prayer. We must recognize that prayer is simply communion with God – constant and intimate remembrance of God – and any authentic means shown to us by the saints is a worthwhile means of working to achieve this. In his many audio talks, the Australian Hieromonk Kosmas outlines what we might call the “unexpected” means by which we might gain the grace of God – that is, actions which we can take to overcome our own rebellion and selfishness, in order to get ourselves out of the way to receive that which God already gives us. Of course, such prayer must begin with daily morning and evening prayers using the psalms and the words of the saints, as well as prayers before eating, traveling, and beginning any work. Yet a full life of prayer must not end there. Our acts of mercy toward others are a primary way of humbling our own ego and drawing closer to Christ, whether through charitable acts, or simple acts of forgiveness toward those who wrong us. Calling out to God in moments of need – Lord, help me! – can and should punctuate our days and nights, wherever we are. Remembrance before God of the souls of our loved ones, departed or far away, is an ideal method of self-sacrificing prayer, however brief; giving a list of names to the priest to pray for is even better. Such steps are simple; even children can do these things. For adults, our responsibility and spiritual opportunity is greater. We can obtain and make available icons and spiritual books for friends, strangers, and especially for our own children, helping them to learn more about the ways in which God’s holy ones have put the Bible into practice. We should give away possessions we no longer use, and which would be of help to others: not just old junk, but new and useful items, in particular. We can and should fast, normally and with moderation, according to the timeless practice of Christ’s Church. |
| ποσπινηρακζω Funken sprühen: Rac- Poiem II 480.– Vgl. LS, L -ηρζω. ποσπινρισις, Funkensprühen: τν αστρων Zigab III 13570. ποσπινθρισμα, τ Aussenden von Strahlen: ArethSchol 116,25.– Kum. ποσπινθηρισμς, das Versprühen von Funken: PselDoct 124,5.6; 139,12. PselPhil I 24,9.40. Miller: cod. Laur. IX 24,5v (=N. Chon. Thes., PG 139.1116D, nur lat.).– LS. ποσπγγισις, Abwischen: το γιου βα- πτισματος EuthPhund 560.– Stam, KumN. ποσπγγισμα, τ mit dem Schwamm abgewischter Schmutz: VGeorgChoz 108,8. Speck νδυτ 375. Theophyl II 616D. VAthPatr 6, 20.– LS. πσπονδος feindlich eingestellt, unversöhnlich: μθη Pisid fr.39. τιν VMelet А 66.– LS, Tgl. ποσπουγγξω abwischen: TzetzAr I 260, 817.– LS, L -σπογγ-. ποσποδαστος ohne Eifer, träge: πρς τι NChonOr 211,23. ποσταδ entfernt, in der Ferne: AnLaur 231,79.– LS. ποστδην fern, abseits: τινς NEug 1,18. id. LeontPatr 22,10; 101,7. BoinAkol 207,18. ποσταδν von fern, entfernt: Prodrom 1281B. ProdGed VI 130. GregAntRede 382, 14 – LS. ποσταμω sich zuwägen (zumessen) lassen: EustIl 958,20.– Stam. ποστλαγμα, τ das Herabtropfende, Tropfen: το γλακτος ScholAr Рас. 1184.– LS. ποσταλττω herabtropfen lassen: μερον τν χειλων ProdCom 99,11. ProdAnecd 521,17 (pass.), γλυκασμν -σσει τ δρη Malak I 38,17. ονον ευφροσνης AnHier IV 195,19. μμτων δκρυ Ephr 5631. aushauchen: ψυχν TheophCont 177,17.– LS, HL -ζω. πσταλμα, τ Sendung: Zigab I 813В.– LS. ποσταλτον man muß senden: ThStudEp 478,90 – LS. απσταμα, τ Saft: DelAn II 310,5; 344,4 (-av); 382,3 (-εμμα male). Seth 34 app.– Vgl. -γμα LS (Tz., EM), DGE, Kr, HL (auch -αμα). ποστρης, PAshShelton 196,5 (s.V/VI). – Vgl.-ιος LSSup, DGE ? ποστς abtrünnig: Sym II 705B. μορα RegelFont 264,2 (G. Tom.). ποστασιριος, entlaufenes Lasttier: KonstPorphMil C 390.– (Vgl. -σριος LSSup). ποστσιον, τ Abfall, Revolte: -ου ξυν- ωμοσα Simoc III 8,4.– (LS, L, Kr). ποστσιος widerspenstig, undiszipliniert: τοις ποστασιωτροις PselMB IV 345, πστασις, (ποστζω) Extraktion (Entziehung der Feuchtigkeit bei der Gewinnung von Rosenöl): ScholNicTher 103,5.10–13.– Vgl. -ξις LS, DGE. |
| κεδζω (= κεδννυμι) zerstreuen: Herod Н 531,22. Suda κ 1224. EustIl I 216,14 etc.–TLG. κεδρλαιον, то Zedernöl: TextPlant 10,72. 106.– LS, Tgl, TLG, Kr VIII 427, Stam. κδριος von Zedern, Zedern-: ξλον DeVirt II 347,18 – (κεδρον LS). κεδρκοκκον, τ Wacholderbeere: Ideler II 270,4. DelAn II 419,19. κεδρκακα (sic) TestMed 552,10.– Stam -κοκκουτσο. κεδροπευκοκυπρισσος von Zedern, Pinien und Zypressen: ξλον (sc. σταυρς) Neoph 158. κεδροφρος Zedern tragend: ρος Zigab I 3330. κδρωσις, Täfelung mit Zedernholz: LangeTexts 156,1.; 278,133.– (Stam). κειμλιος kostbar, köstlich: τροφα EustOp 311,32.– LS. κειμηλιω wie einen Schatz bewahren: EustIl I 722,19. EustOp 71,45. (med.) EustIl II 809, 27. id. EustOp 91,64 – LS, TLG. κειμηλωσις, Aufbewahrern von Kostbarkeiten: EustOd II 323,20. κειμηλιωτον man muß sorgfältig aufbewahren: μλι EustIl II 825,3. κειρον, τ Seil, Gurt: τ οχοινον LudwAnek 43,30=Suda κ 1479.– TLG; vgl. LS, LSSup -α. κειροκμης mit geschorenem Haar: AHG XII 256,42.– κειρεκ. (?) Tgl. κειταστς darin liegend: λεψανον InvPatrnos 20. κετομαι liegen: AVaz 95,5 (s.XIII); 42,1 (ca.1300), Ducas 311,12 (κοιτ. ed.). κετουμαι NBertPriest 16,26 (κοιτ. ed.).– Kr + X TLG, Somav, Andr, Pankal. κεκαλλιεπημνως auf schön gesagte Weise: HalkSaints 129 (N. Paph.). κεκαλλωπισμνως geschmückt: RhetMarc 99,24. Walz VI 475,11. κεκανονισμνως nach der Richtschnur: ThStudEp 232,17. ProdRhod 2,249. κκερις ? PhilMon 160.– (PLP). κεκερματισμνως aufgeteilt, aufgegliedert: PachParm 8,6. CAG XXI 2,240,13. κεκινδυνευμνως gefährlich: DelLeg 244,10. TzetzAr II 495,2. Miller: cod. Par. 1234,394v=παρακεκ. GlykKeph I κδ 23 (N. Chon. Thes.).– L. κεκλασμνως geziert: GMon 652,3.– LS, TLG. κεκραγριον, τ der mit Κριε, κκραξα beginnende, in den 8 Tonarten vertonte Psalm 140 : Stevenson, Codd. manuscr. Palat. Gr., Romae 1885, 243, 152 v (s.XIV).– Duc + App I, KumN, Stam, Bergotes, AlygOkt 109f.I18; Chatzegiakumes, Μουσικ Χειργραφα I (Athen 1975) 441f. κεκρζω laut rufen, schreien: Marianum 24 (1962) 537,65. ScholArK I 3,2,450,1386b. (med.) Orig., PG 17,276A. |
| 291 Несколько ниже в диалоге (DI 700:4–33. С. 124:5 – 126:2) он более широко развивает ту же мысль; использует он её и в двух анти-дуалистических «Пасхальных гомилиях» (Ер. pasch. 8, PG 77, 572:14–32 и Ер. pasch. 11, PG 77, 664:17–30). Мысль о том, что Единородный есть в то же самое время и Первородный, высказывалась уже против валентиниан, которые также были дуалистами в христологии (Clem. Alex. Exc. ex Theod. 1, 7, 3:1 – 4:3. TLG 0555/7. [Рус. пер.: Школа Валентина. Фрагменты и свидетельства. Μ., 2002. С. 182]). Широко употреблялась она и в арианской полемике (Greg. Nyss. Contra Eun. 3, 2, 55:1 – 57:14. TLG 2017/30 [Рус. пер.: Творения св. Григория Нисского . Ч. 5. Μ., 1863. С. 456–457]; Didym. De Trin. 3, 4, PG 39, 828:33 – 840:14). Св. Афанасий устанавливает здесь следующее различие: Христос – Единородный, по Своему неизреченному рождению от Отца, Он же – Первородный «всей твари», по причине Его снисхождения к ней, во-первых, в творении, во-вторых, в воплощении и искуплении. Стало быть, Он Единородный и Первородный – «в разных отношениях», πρς λλο κα λλο (Athan. Alex. Orat, contra Ar. 2, PG 26, 277:34 – 284:40 [Рус. пер.: Св. Афанасии Великий . Творения. Т. 2. Μ., 1994. С. 341–346]). Св. Кирилл в своём «Сокровище о Святой и Единосущной Троице» (Thes. 24, PG 75,401:25 – 408:11) берёт это рассуждение св. Афанасия за образец (Durand 1964. Р. 223. Примеч. 1). 297 Бонавентура, рассмотрев употребление слова «домостроительство» (οκονομα) в письмах св. Исидора Пелусиота , отмечает, что он называет так или Божественный замысел о спасении человеческого рода и то промышление и руководство, которые употреблены для его выполнения, или прямо воплощение Бога Слова. В одном месте св. Исидор пишет, что «любителю порока непозволительно даже и язык повернуть о Божиих оправданиях и о Боге» и что «чрез меру дерзки те, кто пытливо доведываются о Его путях, то есть о домостроительствах (τς δος ατο, τουτστι, τς οκονομας)» (Isid. Pelus. Lib. 3, Ер. 232, PG 78, 913:13–29. [Рус. пер.: Творения св. Исидора Пелусиота Ч. 2. С. 261–262]). Бонавентура находит здесь подтверждение своей мысли, что «пути» и «советы» Божии, о которых идёт речь в Ис.55:8–9 , есть не что иное, как το Θεο οκονομα (PG 76, 1101–1102. Примеч. И [Bonaventura]). |
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