| В результате анализа употребления понятия «кожаные ризы» установлено, что оно включает все негативное и трудное для человека в его собственном теле и материи окружающего мира и есть, по мысли святителя, особое действие творца, который «содействовал» ( δοξεν) неразумному стремлению Адама и его потомков к наслаждению одним материальным. Несмотря на многочисленные негативные эпитеты, используемые свт. Григорием для описания свойств человеческого тела, неверно было бы говорить о каком-либо изначальном онтологическом негативном качестве телесного состава в мировоззрении свт. Григория. Святитель прямо учит об участии плоти в воскресении и сохранении в ее одухотворенном состоянии ее базисных качеств. Материальная природа человека только тогда бывает в гармонии и несет на себе «некий образ образа», когда управляется умом, и, наоборот, «разрушается же снова и распадается, когда разлучена с преобладающим и поддерживающим, и расторгнуто его единение с прекрасным» 97 . Разложение вещества имеет причиной «обращение естества к обратному порядку 98 , когда пожелание склоняется не к прекрасному, а к тому, что само имеет нужду в украшающем» 99 . Через промыслительное отступление благодати стали выявляться онтологические свойства безобразности и неустроенности вещества, чтобы человек возвратил свой взор обратно к богу как Источнику гармонии и красоты. Учение свт. Григория об эсхатологическом обожении плоти и ее воскресении ярко подчеркивает непричастность церковного иерарха к оригенизму, сохранившему характерное для платонизма негативное отношение к материи. 5 Флоровский Г., прот. Воскресение мертвых//url: http://www.odinblago.ru/osnovnoe_ bogoslovie/voskresenie_mertvikh/(дата обращения: 21.03.2014). 10 Карфикова Л. о душе и воскресении. глава из книги: Григорий нисский. божия и человеческая бесконечность/пер. с чешского И. бей//сайт «богослов.ru». url: http://www.bogoslov.ru/text/753318.html (дата обращения: 20.03.2014). 11 Apostolopoulos ch. Phaedo christianus: Studien zur Verbindung und abwägung des Ver-hältnisses zwischen dem platonischen “Phaidon” und dem Dialog gregors von Nyssa “Über die Seele und die auferstehung” (European university Studies; Ser. 20: Philosophy). Frank-furt-am-main; bern; New york: Peter lang, 1986. S. 129, 326, 337. |
| Pascha is celebrated in China On Paschal night, the Revd. Dimitry Fedorin, dean of the first church district of Vladivostok and a cleric of the Cathedral of the Intercession took part in the procession with the cross held by the Chinese Orthodox community in Harbin, People’s Republic of China. He greeted the faithful children of the Chinese Orthodox Church with the Feast of feasts and Triumph of triumphs and assured the worshippers in the prayers of His Holiness Patriarch Kirill of Moscow and All Russia, who celebrated Divine liturgy in the church during his visit to China in 2013. On April 20, Father Dimitry celebrated the Divine liturgy. The service was announced on April 16, but at least one hundred and thirty Orthodox compatriots came to share Paschal joy. Over sixty of them took Holy Communion. On April 21, Father Dimitry and members of the Russian Orthodox community visited three hospitals in Harbin. He brought Paschal greetings to children from Russia and the CIS countries convalescing there and their parents. In Shanghai, Pascha was celebrated by the Very Revd. Alexiy Kiselevich, rector of the Orthodox community, at the Church of St. Nicholas. Praying at the service were over three hundred and fifty members of the international Orthodox community that consists of the Russians, Ukrainians, Greeks, Frenchmen, and Americans. At least one hundred and sixty worshippers took Holy Communion. The Revd. Sergiy Voronin celebrated Paschal services at the Church of the Dormition located on the territory of the Russian Embassy in Beijing. Some three hundred parishioners from Russia, Ukraine, Belarus, Romania, the USA, France, Germany, Ethiopia, Greece and other countries prayed at the Divine liturgies celebrated at night and in the morning. Taking Holy Communion were over one hundred worshippers. The Very Revd. Dimitry Pozdnyaev officiated at the Paschal divine services celebrated for an international community of the Church of Ss Peter and Paul in Hong Kong. 27 апреля 2014 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Diaconal Vocations Program offers on-line Church history course admin 21 September 2013 September 20, 2013 SYOSSET, NY [OCA] As part of its mission to train late vocation candidates for ordination to the the Holy Diaconate of the Orthodox Church in America, an on-line course in Church History is being offered beginning September 27, 2013. This course is being offered with the blessing of His Beatitude, Metropolitan Tikhon, and at the direction of the Board of Theological Education of the Holy Synod of Bishops. Archpriest John H. Erickson, the Peter N. Gramowich Professor of Church History, Emeritus, of Saint Vladimir’s Seminary, Yonkers, NY, will teach the course, which will span approximately 14 consecutive weeks on-line with weekly recorded audio lectures, short answer response assignments, live collaborative chat, and other assignments hosted in an on-line learning environment. “As the Holy Synod of Bishops and the Board of Theological Education work to strengthen the diaconal formation process, we seek to take advantage of online tools to enhance the quality of our instruction,” explained Archdeacon Kirill Sokolov, Director of Diaconal and Late Vocations. “For adult learners, infusing teaching with social interaction strengthens the learning process. By offering curriculum on-line, diaconal candidates will interact with each other and have more time to work face-to-face with their pastors on their personal preparation for service.” This course is open to enrolled candidates in the Diaconal Vocations Program and other special students, such as already ordained deacons, as approved. Course content fulfills the second semester requirements of the Diaconal Vocations Program. Instruction is scheduled to begin September 27 with a welcome conference call to begin introductions and introduce the course structure. The registration fee is To register or for other questions, please contact Deacon Dumitru Nita at mdnita@hotmail.com . |
| 10. Mr. Dormidontov—servant 11. Ekaterina Zhivaya—maidservant of [instructress] E.A.Schneider 12. Peter Andreevich Zhiliar—instructor of the crown prince [tsarevich] and citizen of Switzerland 13. Franz Zhuravsky—waiter 14. Magdalena Franzievna Zanotti—“kamer-kapfera” 15. Sergei Ivanovich Ivanov—servant 16. Ivan Kalin 17. Mikhail Karpov—attendant 18. Mr. Kiselev—servant 19. Alexander Kirpichnikov—clerk 20. Mr. Kokichev—cook 21. Mr. Ts. Krukovsky 22. Stepan Makarov—helper of T.I. Chemodurov 23. Maria (last name unknown)—maidservant of E.A. Shneider 24. Paulina Kasperovna Mezhants—maidservant of A.V.Gendrikova 25. Sergei Mikhailov—kitchen servant 26. Victorina Vladimirovna Nicholaeva—governess for A.V. Gendrikova 27. Franz Pyurkovsky—kitchen helper 28. Mr. Rozhkov—in charge of food cellar 29. Anna Pavlovna Romanova—servant girl 30. Mr. Smirnov—assistant 31. Mr. Stupel—cloak-room attendant 32. Alexandra Alexandrovna Tegleva—children’s governess 33. Mr. Terekhov—kitchen-helper 34. Maria Gusmavovna Tumelberg—“kamer-yugofera” [probably an assistant to the empress] 35. Mr. Tyutin—servant 36. Anna Yakovlevna Utkina—maidservant 37. Terenti Ivanovich Chemodurov—valet 38. Elizaveta Nicholaevna Ersberg—assistant to A. Shneider 39. Sister Ekaterina Petrovna Yanysheva—sister of Martha-Mary Sisterhood-Convent [end of quote ( in italics ) from Petition to A.N. Yakovlev] A short time later [after the petition was sent in November 2002], an official of the Commission for Rehabilitation telephoned me and said that they had an official petition from members of the Russian imperial house requesting the rehabilitation of Nicholas II and his family, and that the Commission suggested first attending to their request. To that I replied that, since the members of the imperial house are interceding only for the rehabilitation of their ownrelatives, I continue to persist in requesting the rehabilitation of all those who suffered in this matter, regardless of their social class. For eight years they did not set my petition in motion; as for the petition of the royal house, as is known, the High Public Prosecutor and judges brought out a negative verdict, 9 although there were all legal grounds for rehabilitation. |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Archpastoral Visit on the 125th Anniversary of Archangel Michael Parish on the Cote d’Azur Source: ROCOR Pravmir.com team 26 November 2019 Photo: ROCOR The year 2019 marks the 125th anniversary of the Russian parish of Archangel Michael on Cannes, France, one that has a rich history—and a questionable fate. Joining the jubilee celebrations on November 20 was His Grace Bishop Nicholas of Manhattan, Vicar of His Eminence Metropolitan Hilarion of Eastern America and New York, First Hierarch of the Russian Orthodox Church Outside of Russia and Deputy Secretary of the Synod of Bishops. Upon arriving to the municipally-owned church of St Roc, rented by the ROCOR parish, Vladyka Nikolai performed all-night vigil, joined by Fr Antony Odaysky, parish Rector, and Fr Mark Lopnevs, as well as Protopriest Peter Holodny from Moscow and Priest Evgeny Nikitin of the Church of the Mother of God “Joy of All Who Sorrow” in Menton, France. On the feast day itself, November 21, Priest Gontrane Poussou of the French-language parish in neighboring Grasse, and Protodeacon Ioan Buzdugan from St Nicholas Cathedral in Nice arrived for Liturgy. Despite the work-day, there was a large number of worshipers present. The following day, Vladyka Nikolai visited the ancient Lerins Abbey on St Honorat Island off the coast of Cannes, where he venerated the relics of the saint and read an akathist to him. He was given an excursion through the monastery and viewed Holy Trinity Church, which is offered to the Russian Orthodox community for services on the Sunday of the Triumph of Orthodoxy. That same day, a concert was given at St Roc Church by the Jerusalem Vocal Ensemble under the direction of the parish’s Anna Kobrina, who has been organizing a series of concerts in this jubilee year. The events draw the interest of the French populace who thereby learn about Orthodox Christianity and are offered the opportunity to fine answers to their spiritual questions in talks with the clergymen as they enjoy post-concert refreshments. This time, they were able to talk to a hierarch as well. |
| Craig S. Keener The call. 21:15–23 SOME SIGNS IN THE FOURTH GOSPEL yield to explanatory discourses (5:6–9 with 5:19–47; 6:11–13 with 6:32–70; 9:6–7 with 9:39–10:18), and 21:1–14 follows this pattern. After Jesus provides fish for his followers, he summons their leader to continue to provide for his followers; as in Markan tradition, Jesus calls Peter to fish for people, so here he plays on Peter " s fishing from a different angle. Peter " s call ultimately involves following his Lord in martyrdom (21:18–19). The beloved disciplés call was different from Peter " s and might not involve martyrdom (21:21–22). Barrett helpfully suggests that Peter " s role is pastoral whereas the beloved disciplés is as a witness; 10929 in this case, the Gospel may be framed by John the Baptist (1:19–36) and the beloved disciple (21:20–24) as narrative models of witness. The shift to the beloved disciple then provides the transition for closing the Gospel on the note about that disciplés testimony (21:24–25). Feed My Sheep (21:15–17) Just as Jesus fed his disciples here (21:9–14), so Peter is to feed them after Jesus departs. This involves not so much physical nourishment as the bread of life (6:26–27). It is, however, noteworthy that Jesus invites Peter to feed others only after Peter has himself first eaten (21:15); just as Peter had to accept Jesus» washing before he could serve the Lord (13:8–10), he had to eat his mea1. 1. Peter " s Role Brown suggests that this passage, being redactional, allows Peter a more pastoral role than elsewhere in the Gospe1. 10930 Yet the portrait of Peter " s pastoral role here is hardly incompatible with the rest of the Gospel; it can either add to it or complete it. Thus onés view on Peter " s role here may depend on onés prior assumptions concerning whether the chapter is a later addition from a different hand; it cannot be used as evidence in making that decision. It is true that Peter " s calling receives little emphasis elsewhere in the Gospel; but if one does not start with the assumption that John 21 belongs to a different hand than the rest of the Gospel, this apparent difference stems from an argument based on silence. Explicit mention of Peter " s special call (as opposed to merely his special prominence as an outspoken disciple or his intimacy as one of the three closest disciples) is rare in the Synoptics except for Matt 16and Luke 22:32, both of which discuss it in the same context as Peter " s failure. |
| Some suggest that Peter " s denial of Jesus (18:17) would have appeared an appropriate way to maintain honor had he not thereby violated his earlier word of honor to follow Jesus even to the death (13:37–38). 9720 In view of the greater potential threat to Peter (his life, not merely his honor), it would not be surprising if many of his contemporaries would have been tempted to follow the same course as Peter. But in view of the Passion Narrativés contrast between Peter " s denials and Jesus» faithful confession on behalf of his followers (18:8; cf. 8:19–20), 9721 Peter " s denial appears shameful even had he not offered Jesus his word. Given the values of honor toward onés teacher, the view may have been widespread that the honor of a person " s teacher or disciple should be as dear to one as onés own. 9722 Falsely denying onés relationship with another was shamefu1. 9723 The slave demanded whether Peter was one of Jesus» disciples, and he denied it (18:17) – just as the elite did when confronted with the same question from the formerly blind man (9:27–29), though some had been more open in private (cf. 9:16). Peter thus aligns himself with the enemies of Jesus here. Only those willing to follow to the death were full disciples (12:25–26); Jesus demanded not mere signs-faith or profession that failed to persevere (8:30–31; 15:6) but open confession (12:42–43). Peter denies being Jesus» disciple, like the Pharisees who oppressed Jesus» followers but in contrast to the formerly blind man who became a paradigm for Christian discipleship (9:27–28; cf. also 1:20); intimidated by the brute force of the Judean elite (cf. 9:20–22), Peter proved a lover of their approval more than of the Lord for whom he claimed to be ready to die (12:42–43). 9724 The text strikes a note of severe warning to John " s audience: regardless of the opposition, they must maintain their faith (20:31). At the same time, Peter " s later restoration (21:7,11,15–17) provides an opportunity of hope for those who have proved weak but wish to return. Of the Gospels, John alone specifies that the fire by which Peter warmed himself was a charcoal fire (νθρακιν, only here and in 21in the NT); 9725 the term probably connects the scene of his denial with his later restoration, for it recurs in 21as part of the setting of Peter " s restoration. (Some take the cold weather as symbolic in 18:18, 25, but it fits an April night in Jerusalem and probably simply elucidates the commitment of Peter–favorably to at least this extent–and the suffering of Jesus or explains why Peter is near those who question him; see Mark 14:54, 67 .) 5. Jesus and the High Priest (18:19–24) |
| It seems most likely that Peter already had a garment on, whether his tunic (undergarment) alone, his outer garment, or both. Whether or not he had his outer garment loosely on, he now wrapped it around his waist, tucking up the lower part of it to avoid restricting his legs. 10887 The verb form διεζσατο is the third singular aorist middle of διαζννυμι, which is used for girding oneself around, as with a belt. Cognates of this term for «gird» are frequent, and though they can function more generally, in the NT they usually indicate girding about the waist or breast; 10888 the LXX usually employs the cognate ζννυμι for girding on like a belt. 10889 The particular term appears elsewhere in the NT and the LXX only in John 13:4–5 . Perhaps Peter did not want to leave his cloak in the boat, but given the greater inconvenience of having it wet, the action is more likely symbolic, recalling Jesus» action of service in John 13 : Peter now comes to serve Jesus. 10890 Unknown to Peter, this show of devotion may prefigure his martyrdom (cf. the girding in 21:18–19). 10891 A description of swimming prowess, like other kinds of athletic prowess, can function epideictically as praise for the protagonist, 10892 though here, in contrast to 20:4, there is no suggestion of competition with the beloved disciple. Peter has apparently donned or failed to remove his outer tunic despite its impediment to swimming, yet he may beat the boat to land (21:8). He is eager to prove his devotion to Jesus and demonstrates his commitment by physical exertion (undoubtedly as a «young man» who can devote his strength to God " s glory; cf. 1 John 2:14 ). Jesus Feeds His Sheep (21:9–14) That fish were already being cooked before they hauled in their own catch (21:9) reinforces their conviction that Jesus has complete control over nature. Perhaps as in 4:27, the disciples do not need to say anything (21:12); here, in fact, they did not «dare» to do so, probably recalling Jesus» recent responses to their questions and affirmations in 13and 14:5, 8, experiences probably also recalled in 16:19, 23, 30. 1. The Banquet |
| Just as our calling and relationship with the Lord is unique, when it is broken the healing of it must also be unique, not part of a system. When we have a broken relationship with some other person we care about, we want the relationship restored, not just ‘forgiven’ in a legal sense. We want the person back in our lives. A form letter from the person saying he forgives us would not satisfy us. Christ came into the world to save sinners, precisely to restore His relationship to them. He singles them out to call them to Himself. St. Paul had a special reason to call himself the first of sinners. He had persecuted the Church. When the first Christian martyr, St. Stephen, was stoned to death, the witnesses laid down their clothes at a young man’s feet, whose name was Saul [Paul]… And Saul was consenting unto his death… he made havock of the church, entering into every house, and haling men and women committed them to prison. (Acts 7:58 ff). But St. Paul also had a special experience of Christ on the road to Damascus. He heard a voice saying unto him, Saul, Saul, why persecutes thou me? And he said, Who art thou,Lord? And the Lord said, I am Jesus whom thou persecutest. (Acts 9:4 ff). St. Peter denied the Lord three times the night of His betrayal, saying, I know not the man. (St.Matthew 26:74) But the Lord has the Angel say to the women at the tomb, go tell his disciples and Peter (St. Mark 16:7) – He wants Peter to know He is still counted with the disciples. Later He asks Peter three times, lovest thou me? This is to give Peter the opportunity to affirm his love for the Lord as many times as he had denied Him. (St. John 21:15 ff) Our Lord does not forgive because some legal requirement has been met. He does not forgive because it is His ‘policy’ to forgive. He forgives each of us because He freely loves and chooses to forgive each of us. Each time we are forgiven, it is a unique and personal gift of mercy. Christ promised to be with us always, even unto the end of the world. (St. Matthew 28:20). He promised that where two or three are gathered together in my name, there am I in the midst of them. (St. Matthew 18:20). When we come to Church, it is not to hear words about forgiveness, but to encounter Jesus Christ, to unite ourselves to Him. He Himself is our forgiveness, our healing, our reconciliation; it is in union with Him that we find our reconciliation with God and with each other. |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Placing Our Focus on God: On the Ninth Sunday After Pentecost Fr. Milan Medakovic 05 August 2012 In the name of the Father and of the Son and of the Holy Spirit, My dear brothers and sisters in Christ, in today’s Gospel we hear how our Lord came to His disciples walking on the water in the midst of a storm. We hear how Saint Peter through faith joins Him on the water. Then Saint Peter becomes distracted by the storm and cries out “Lord, save me!” (Matthew 14:30) Our Lord reaches out and catches him and says “O you of little faith, why did you doubt?” (Matthew 14:31) In this Gospel we see the power of faith. We see that if we have faith we can perform miraculous things. Our Lord reminds of this when he says the following “If you have faith as a grain of mustard seed, you shall say unto this mountain, remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.” (Matthew 17:20) and again “Truly I say unto you, If you have faith, and doubt not, you shall not only do this which is done to the fig tree, but also if you shall say unto this mountain, be removed, and be cast into the sea; it shall be done.” (Matthew 21:21) When we have faith we embark on a spiritual path that leads to God. That path often appears dangerous. As we see with Saint Peter getting out of the boat and walking on water in the midst of a storm. If we have any doubt as we walk this spiritual path then the troubles and cares of this world overwhelm us. We become preoccupied with the storms that are around us because we lose our focus on God. This is what happened to Saint Peter when he began to sink. He lost his focus on the Savior and placed his focus on the storm around him. When he did this he lost the grace that was given to him when he stepped out of the boat in faith. This should remind us as our Lord said “without me you can do nothing.” (John 15:5) |
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