| Elder Barsanuphius of Optina, in one of his spiritual talks, recommended to his listeners that they read the Lives of the Saints in Slavonic, rather than Russian, saying that it was spiritually more beneficial. (The talk appears on pages 439-442 of in Victor Afanasiev " s " Elder Barsanuphius of Optina " , published by the St. Herman of Alaska Brotherhood.) melxiopp 14 июля 2011, 18:00 In much of the Western world, immigration and bilingualism must also be taken into account. In the U.S., for example, most of the Orthodox churches are in the cities because this is where our Orthodox immigrant forebears landed. Today, these Orthodox immigrant neighborhoods have been replaced with new, non-Orthodox and non-Christian immigrants. Our churches have an amazing missionary opportunity - the unevangelized come to them from around the world rather than Orthodox missionaries having to travel to them. And yet, we are more concerned with maintaining the culture and language of the founders and their children (who are now in the suburbs, or not Orthodox). This new immigrant reality should be kept in mind when considering translation. For these people, the proper, newspaper form of the local vernacular - let " s say English - is already foreign to them because their native tongues are Spanish, Polish, Chinese, Creole, Portuguese, Thai, Korean, etc. They only know practical, street English. This is in sharp contrast to the average native-born speaker for whom the KJV would best fit Elder Sophrony " s comment. melxiopp 14 июля 2011, 18:00 Regarding Slavonic and its dependence on Greek syntax, grammer, etc. It should be remembered that at that time none of the Slavic languages were advanced at all, as mentioned, they had no alphabet, but there was also no literary or intellectual tradition, there was no Christian tradition. This sets the Slavic languages of the 9th century apart from modern Western languages such English, French, German, Italian, etc. Мы в соцсетях Подпишитесь на нашу рассылку |
| Tweet Нравится Number of abortions in Russia halved in four years Moscow, January 31, 2017 The number of abortions in Russia has been cut in half over the past four years, Minister of Health Veronika Skvortsova told Interfax-Religion recently. Speaking at the conference “On creating conditions for increasing the birthrate in the Russian Federation,” the ministry head stated that they will continue working fervently to continue minimizing the rate: “We will, undoubtedly, proceed further in this direction. Over the past four years the number of abortions in our country has decreased twice over, so there is still room for movement, and we will be moving in that direction.” Skvortsova noted that 2016 was a “very significant” year, the number of abortions reducing by 96,300 (13%). In previous years the average drop was 8%, for example, by 67,000 in 2015. “I’m very pleased,” she said, “that of these ninety-odd thousand, the number of abortions by desire, that is, without any medical condition, decreased by 72,000.” The minister also noted that they will continue to work towards reducing the infant mortality rate, with the help of recently opened prenatal centers in various regions where the rate is somewhat higher. 31 января 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Moleben of repentance for sin of abortion approved by Russian Orthodox Church Moleben of repentance for sin of abortion approved by Russian Orthodox Church The “Moleben of Repentance for Forgivenes for the Sin of Killing a Child in the Womb” has been sent to the Moscow Patriarchate’s publishing house for inclusion in prayer books. Archpriest Dmitry Smirnov: If we don’t stop committing abortions, the Lord will wipe us from face of earth Archpriest Dmitry Smirnov: If we don’t stop committing abortions, the Lord will wipe us from face of earth “To expect some prosperous marriage or some kind of joyous life after infanticide is simply ridiculous. |
| Знаете, если бы я был сторонником теорий заговора, то, пожалуй, счёл бы, что вся эта афёра с криптовалютами - это операция спецслужб. Сами подумайте - в криптовалюты активно вкладываются контрабандисты, наркоторговцы, оружейные бароны, террористы и прочие уголовники (а также лохи, но их не жалко). И когда они уже вбухают в это львиную часть своих нажитых неправедных трудом сбережений - пузырь схлопнется. Конгениально, Киса! А если серьёзно, то одна из основных проблем мировой экономики - это наличие огромного количества ничем не обеспеченных денег («спасибо» ФРС США, которые эмитировали их десятилетиями в абсолютно безумных количествах). Пузыри «криптовалют», конечно, не справятся со всей этой массой: даже 400 миллиардов биткоина - это капля в море. Но, во-первых, это ещё не предел раздутия пузыря, он может ещё подрасти. А во-вторых, уже запущены следующие лохотроны - Этериум, Риппл, Лайткоин, Монеро etc. Впрочем, если говорить более глобально, то весь американский фондовый рынок - это один огромный пузырь. Индекс Dow Jones Average на днях обновил исторический максимум, а западные аналитики уже назвали 2017 год «самым успешным годом для акций в мировой истории». Но фишка в том, что практически все кто мог, уже «вошли в рынок». О чём можно видеть по свежим опубликованным данным JP Morgan. А это значит, что расти фондовому рынку больше некуда - все американские деньги уже в нём, включая деньги пенсионных фондов, домохозяйств и банковские кредиты. Расти дальше попросту не на что, деньги у покупателей практически закончились. Популистские обещания Трампа про «мейк грейт эгейн» послужили надуванию этого глобального пузыря самым активным образом. И весь этот рост фондовых рынков никак не связан с реальной американской экономикой. А что происходит с маленькой, но гордой птичкой, когда она достигает потолка своих возможностей и выдыхается? Птичку жалко, а вот спекулянтов на фондовых рынках как-то совсем наоборот. Поэтому покупайте биткойны и акции «Эппл» - боженька любит идиотов. |
| 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! Рейтинг: 8.8 Голосов: 33 Оценка: 1 2 3 4 5 6 7 8 9 10 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: Новые материалы Выбор читателей Мы в соцсетях Подпишитесь на нашу рассылку |
| 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%. |
| 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. |
| 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. |
| 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 been some rapid developments during this recent period. It is the coenobitic system, which rejects personal ownership of property, that is generally |
| 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. |
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