| Venerable Anthony of Iezerul-Vilcea Skete Commemorated on November 23 Saint Anthony the Hesychast was born in the sub-Carpathian Mountains of Vilcea county in Romania, and he loved Christ from his early childhood. He knew many ascetics who lived as hesychasts, and they had a profound effect upon his life. He received the monastic tonsure at the Iezerul Skete, where he lived for several years as a young man. In 1690, after he had gained experience in the ascetical life, the igumen blessed him to live as a solitary on Mt Iezerul. There he lived in a small cave, glorifying God and struggling against demons. Only real hesychasts know what great temptations and trials face those who wish to live as solitaries. Saint Anthony labored for three years digging a chapel out of the cliffside with his own hands. He would work during the day, and keep vigil by night. When the chapel was finished, it was consecrated by Bishop Hilarion of Rimnicu Vilcea. Saint Anthony prayed there unceasingly, reading the daily services and making hundreds of prostrations. A hieromonk from the Skete would come from time to time to celebrate the Divine Liturgy on Feast Days and during the fasts. Saint Anthony’s holy life became known throughout the region, and many of the clergy and laity flocked to him for spiritual advice or consolation in sorrows. He received them with love, gave them the help they needed, and sent them home in peace. Through his influence, a genuine spiritual revival took place in sub-Carpathian Oltenia. Saint Anthony fell asleep in the Lord in 1714 after twenty-five years of spiritual struggles. His disciples mourned him, and buried him beside his small chapel. The faithful still go there to light candles and to pray, seeking his blessing and assistance. Saint Anthony the Hesychast was glorified by the Orthodox Church of Romania in 1992. Troparion — Tone 8 With the streams of your tears you cultivated the barrenness of the desert;/and by your deep sighs, you bore fruit a hundredfold in your labors./You became a luminary, shining upon the world with miracles./O our righteous Father Anthony, intercede with Christ God that our souls be saved! The Orthodox Church in America 5 декабря 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| John Anthony McGuckin Anaphora JOHN A. MCGUCKIN The Greek (Septuagintal) biblical word for “lifting up” in the sense of making an offering of prayer or sacrifice, especially that part of sacrificial ritual where the ancient priest took and offered the victim (LXX Lev. 2.14 ; see also 1 Peter 2.5). In Orthodox usage it is the technical term referring to the solemn and central consecratory prayer of the divine liturgy that culminates in the consecration of the gifts of bread and wine and their sacred transfiguration (some writers use the Latin term transubstantiation) into the body and blood of the Lord, at the words of Institution and the Epiclesis prayer for descent of the Holy Spirit to effect the change. The Anaphora begins immediately after the Creed, with the invitational words: “Let us attend that we may offer the holy oblation in peace» It continues with the Preface and Hagios (Sanctus), the Dominical words of institution, the Elevation of the holy gifts, the Epiclesis asking for the descent of the Holy Spirit, and then the intercessory prayers for all the church, especially the Holy Theotokos. It concludes with a blessing: “And the mercies of our great God and Savior Jesus Christ shall be with you all,” which in turn leads into the Litany before the Lord’s Prayer, and the common recitation of the Our Father itself, so as to prepare the congregation for Communion. There have been some debates whether the Anaphora alone is the central aspect of the “consecration” ritual surrounding the Holy Eucharist, but the general sense among Orthodox writers is that while it is the most solemn and sacred core of the Liturgy, the whole action ought rather to be seen as indissolubly connected and mutually related. Three different Anaphoras are in use among the Orthodox: those of St. Chrysostom, St. Basil, and St. James. The Liturgy of St. Gregory the Dialogist is really a Lenten Vesperal communion service of gifts pre-sanctified at the previous Sunday liturgy. SEE ALSO: Divine Liturgy, Orthodox; Epiclesis; Eucharist REFERENCES AND SUGGESTED READINGS Dix, G. (1945) The Shape of the Liturgy. London: Dacre Press. Gelsi, D. (1992) “Anaphora.” In A. di Berardino (ed.) Encyclopedia of the Early Church. Cambridge: Clarke, pp. 33–5. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| Archive On the Nativity day the Primate of the Russian Church celebrated Great Compline at the Church of Christ the Saviour 7 January 2020 year 20:53 In the evening of January 7, 2020, the feast of the Nativity of the Lord God and our Saviour Jesus Christ, His Holiness Patriarch Kirill of Moscow and All Russia celebrated the Great Compline at the Cathedral Church of Christ the Saviour in Moscow. His Holiness was assisted by a great number of bishops, priests and abbots. Among his concelebrants were also representatives of Local Orthodox Churches to the Moscow Patriarchal Throne, including Metropolitan Niphon of Philippopolis, representative of the Orthodox Church of Antioch; Bishop Anthony of Moravici, Serbian Orthodox Church; Archimandrite Stephan (Dispirakis), Orthodox Church of Jerusalem, Archimandrite Feoktist (Dimirov), Bulgarian Orthodox Church; Archimandrite Seraphim (Shemyatovsky), Orthodox Church of the Czech Lands and Slovakia; Archpriest Daniel Andreyuk, Orthodox Church in America. Among the worshippers were abbesses, Moscow clergy, members of parish councils, staff members of synodal departments, and numerous believers. Present in the church was also the chairman of the State Duma committee for developing the civil society and for relations with public and religious associations. The Patriarchal service was broadcast live by the TV Tsentr and Soyuz TV channels with commentaries made by Prof. A. Svetozarsky, Moscow Theological Academy. Patriarch Kirill read the Gospel pericope from the old gospel of the time of Empress Elizabeth Petrovna, which is brought out of the sanctuary twice a year for the Nativity and Pascha Great Compline. After the service, Metropolitan Juvenaly of Krutisty and Kolomna extended compliments of the season to Patriarch Kirill on behalf of the Holy Synod and all the worshippers, saying in particular, “Your Holiness, you address not only the faithful of the Church of Christ, but also show spiritual concern the salvation of the world and each human… We have invariably heard your primatial words and wise advice with analysis of what is going on in the world and in the Russian Orthodox Church”. Patriarch Kirill also received flowers from theological students and young worshippers. His Holiness addressed himself to the congregation with a primatial homily. He also congratulated Metropolitan Juvenaly on the 60th anniversary of his ministry in holy orders and presented him with a pectoral icon. Then, according to tradition, the clergy and laity of the diocese of Moscow extended congratulations to Patriarch Kirill as their ruling bishop. Patriarchal Press Service Календарь ← 7 December 2023 year |
| Tweet Нравится Sunday of Orthodoxy Liturgy and Procession at Vatopedi Monastery (VIDEO) Source: Pemptousia March 15, 2017 The first Sunday of Great Lent is known as the Sunday or Triumph of Orthodoxy, in which victory over the iconoclasts, who opposed the veneration of the holy icons, is celebrated. The Church teaches that we can depict Christ in iconography because He became incarnate, taking on a visible body. Thus the icons are a safeguard to the dogma of the Incarnation. On this Sunday we process with holy icons, professing the triumph of Truth over falsehood. This video presents highlights of the Divine Liturgy and procession with the holy icons on the Sunday of Orthodoxy, 2017, at the Holy and Great Monastery of Vatopedi. Pemptousia 23 марта 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Catch a Fire: An Athonite Missionary to America Jesse Dominick Catch a Fire: An Athonite Missionary to America On Elder Ephraim, Founder and Elder of St. Anthony " s Monastery Jesse Dominick It is said that the state of monasticism in a local Church is a microcosm of the state of that entire local Church, and thus America is undoubtedly in need of strong monasteries that can provide clear, Patristic guidance. Elder Ephraim came to America in response to the pleas of the faithful to provide this guidance, but in doing so many questions have been raised concerning the nature of Orthodox monasticism and teachings. To assess his role and importance for American Orthodoxy it is helpful to investigate his life and spiritual development, which will provide insight into him whom Metropolitan Hierotheos Vlachos says “received fire, and ... has imparted this fire ... to the Church in America that has great need of it.” The Great and Holy Monastery of Vatopaidi The Great and Holy Monastery of Vatopaidi December 17/30 the holy Orthodox Church commemorates Sts. Athanasius, Nicholas, and Anthony, the tenth century founders of Vatopaidi Monastery, one of the twenty great monasteries on the holy mountain of Athos. As with all of the monasteries on the mountain it has a deep and rich history, with a number of saints, and today it houses several miraculous icon and relics. The feast of Theophany at Vatopedi Monastery, Holy Mount Athos – 2015 The feast of Theophany at Vatopedi Monastery, Holy Mount Athos – 2015 The feast of Theophany at Vatopedi Monastery, Holy Mount Athos. Комментарии © 1999-2016 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку × |
| John Anthony McGuckin Myrobletes Saints JOHN A. MCGUCKIN The term Myrobletes derives from the Greek for “emitting myrrh.” It describes a category of saint (and sometimes designates an icon, too – such as that of Christ, or the Virgin, or one of the saints) whose relics emit a sweetly and gently fragranced oil after their death. These relics (often but not solely the skull) are frequently kept separately in the catacombs (many examples are preserved in the Kiev Pechersky Lavra, for example, or at Mount Athos) and can be recognized as such by the dark brown character of the bone. The perfumed oil is not always emitted, but is so on a regular basis, and often across many generations. If a perfume only is emitted (such as on the occasion of the opening of a grave of a saint) it is technically called Euodia. The perfume from the phenomenon of myrobletes relics is quite unmistakeable when experienced, and is widely taken in the Orthodox Church as a sign of the great sanctity of the saint in question, and their bestowal of blessing on those who have come to venerate them in pilgrimage. Shrines of the Myrobletes saints are frequent sites of Orthodox pilgrimage, where pilgrims gather to seek the saint’s intercession and cures, for themselves or for family members. An icon can become a Myrobletes if it starts to emit perfume, oil, or tears. This phenomenon is often a temporary one. It is widely understood in Orthodoxy to mean that the sacred figure whom the icon depicts is giving a special blessing, or drawing attention to some notable thing transpiring, or delivering a warning to the faithful. The most notable of myrrh-gushing icons is perhaps the (Myroblitissa) icon of the Dormition of the Mother of God in the Malevi convent in Arcadia. Throughout the history of the Orthodox Church such things have been extensively recorded, understood as thaumata’(or signs to cause “wonderment” and spiritual reflection), and are still a regular feature of Orthodox life. The most famous of the Myrobletes saints is perhaps St. Dimitrios of Thessalonike, the Great Martyr. St. Charbal (Makhlouf), the 19th-century Maronite saint, is perhaps the most famous of the 20th-century Myrobletes, whose perfumed myron accounted for numerous cures all over the world, making his shrine in Lebanon one of the great pilgrimage sites of the Middle East in recent times. SEE ALSO: Anointing of the Sick; Healing; Icons; Unmercenary Saints REFERENCES AND SUGGESTED READINGS Thurston, H. (1952) The Physical Phenomena of Mysticism. Chicago: Regnery. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| John Anthony McGuckin Euchologion JOHN A. MCGUCKIN The Greek term (Slavonic: Molitvoslov) for “Book of Prayers» Today, it denotes one of the main liturgical books of the Orthodox Church, giving directions for the ordering of many of the chief services. It contains ritual instructions for Vespers and Matins (Orthros), as well as rubrics and texts for the Divine Liturgy of St. John Chrysostom, along with the variations found in the Liturgy of St. Basil, and the ordering of the Vespers and Communion ritual of the Presanctified Liturgy of St. Gregory the Dialogist. The book is a collection of, and commentary on, many other services and blessing rituals and gives texts as well as rubrical instructions necessary to the priest and bishop. Its range includes the three major ordination rites, the office of monastic tonsure, the ritual of exorcism, the rites of the minor orders, the initiatory rites for monastics and the establishment of monastic superiors, and the ordering of the funeral service and the sacraments of baptism, confession, anointing, and marriage, along with many other various blessings and prayers. Since the Euchologion is intended primarily for the clergy it does not contain the detailed responses of the choir, which has its own service books called respectively Triodion, Pentekostarion, Oktoechos, and Menaion. A very important witness to the state of the Orthodox liturgical ritual is the Barberini Euchologion (Ms. Gr. 336) from the late 8th or early 9th century. The Euchologion today comes in various editions (depending on the extent of its contents). The standard is called the Great Euchologion, but there is also found a Small Euchologion (Slavonic: Trebnik or “Book of Needs”); the Priest’s Service Book (Greek: Hieratikon; Slavonic: Sluzhebnik). The services properly pertaining to the episcopate are also collated in the Archihieratikon (Slavonic: Chinovnik). SEE ALSO: Divine Liturgy, Orthodox; Liturgical Books REFERENCES AND SUGGESTED READINGS Duchesne, L. (1903) Christian Worship: Its Origin and Evolution. London: SPCK. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| Archive Пн Metropolitan Anthony of Volokolamsk meets with students of Theological Seminary in Sremski Karlovci 6 March 2024 year 13:26 On March 5, 2024, Metropolitan Anthony of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations (DECR), met with the faculty and students of the Serbian Orthodox Seminary of St. Arsenije in Sremski Karlovci. The meeting was attended by the hierarchs of the Serbian Orthodox Church, Bishop Vasilije of Srem, Bishop Isihije of Valejevo, and Bishop Damaskin of Mohacs; archpriest Nikolai Balashov, counselor to the Patriarch of Moscow and All Rus " , and deacon Nikolai Vasin, secretary of the DECR chairman, accompanying him on his working trip; as well as the rector of the seminary, archpriest Jovan Milanovi, who opened the meeting, introduced the high guest to the audience and said: “I thank God that the ties uniting the Russian and Serbian Orthodox Churches, the Russian and Serbian people, are sealed with the seal of history also here, in Sremski Karlovci, and that our ties are being maintained and developed.” He mentioned the assistance of Russian institutions in Serbia with the replenishment of funds of the seminary library. Metropolitan Anthony of Volokolamsk addressed the participants in the meeting, saying that the opportunity to visit Sremski Karlovci and the local theological school is a great joy and honour for him. The archpastor told the audience about the work of the Department for External Church Relations and the tasks this Synodal institution faces. He wished the students that skill and knowledge they are acquiring would bring good fruit in the church field and that upon graduation they would greatly contribute to the welfare of the Holy Church. The DECR chairman greeted all those teaching in the theological school and wished them God " s aid in their work. At the end of the visit, Metropolitan Anthony left an entry in the distinguished visitors’ book. DECR Communication Service /Patriarchia.ru Календарь ← 12 апреля 2024 г. (30 марта ст.ст.) пятница 7 April 2024 year Share with friends |
| John Anthony McGuckin Horologion TODD E. FRENCH From the Greek meaning “Book of Hours” (Slavonic, Chasoslov), the Horologion is the primary book of divine services as designed for use by the reader and chanter. In distinction to the Euchologion, which is the priestly service book, the abbreviated versions of the Horologion often omit the words of the priest’s part. Taking its rise from the regular hours of monastic prayer and the specific interest the ascetics had in organizing the reading and singing of the entire collection of psalms, the liturgical hours organize the weekly recitation of the psalms by sections known as kathismata. The book of the Horologion contains the rite of the Vespers service moving through the Prayer at the Supper Table, Compline, Great Compline, Midnight Office, Matins (Orthros), the services of first, third, sixth, and ninth hours, as well as the text of various Canons and Akathists, hymns of the day (Apolytikia and Kontakia) and the service of Preparation for and Thanksgiving after Communion. Commonly published in its most popular form as the Great Horologion, the book may also contain the feast dates of the saints (a small Menaion), as well as giving short biographies of the more significant ones. Given its popularity as a primary source for individual prayer among Orthodox laity as well as in churches, it has also recently found translation into digital formats and is currently accessible through the Internet, a testament to its broader appreciation. SEE ALSO: Akathistos; Apolytikion; Eucholo- gion; Kathisma; Kontakion; Liturgical Books REFERENCES AND SUGGESTED READINGS Orthodox Eastern Church (1997) The Great Horologion, trans. Holy Transfiguration Monastery. Boston: Holy Transfiguration Monastery Raya, J. and Jose De Vinck, B. (1969) Byzantine Daily Worship. Allendale, NJ: Alleluia Press. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| The early patristic writers, putting them together, came up with an enumeration of five different ranks. Dionysius the Areopagite added to that list of five the separate ranks of Angel, Archangel, Seraph, and Cherubim, and thus set out the definitive list of the “Nine Orders” of the angels which would form the basic understanding of both the Latin and Eastern churches ever after (in ascending order: Angels, Archangels, Principalities, Powers, Virtues, Dominions, Thrones, Cherubim, and Seraphim). The Seraphim occupied the seventh heaven alongside God, and their proximity to the Divine Presence resulted in their eruption into pure fire (in such a way are they always depicted in iconography). The Cherubim were the living throne of God (a prayer recalling this is said by the priest as he moves to the high place during the divine liturgy in the course of the singing of the Trisagion hymn). The angels were seen to be endowed with almost infinite mobility and vast powers. From the Byzan- tine-era liturgy onwards, the deacons often assumed a role of symbolizing the angelic orders attendant on the liturgy, and the imperial eunuchs (sexless, as Jesus had said the angels were in heaven: Mk. 12.25 ) had the special task of singing the Cherubic hymn at the time of the Great Entrance: “We who in a mystery represent the Cherubim, and sing the thrice holy hymn to the life- creating trinity, now lay aside all earthly cares, that we may receive the King of all who comes escorted by the ranks of unseen angels.” Devotion to the angels in the Orthodox Church has always been strong, and continues to this day as a marked aspect of normal Christian life. They are referred to as the “Bodiless Powers,” and several feasts in the course of the year are dedicated to them, especially to Michael and Gabriel, known as the Taxiarchs (leader of heavenly hosts). Ordinary Mondays in the Orthodox week are dedicated to them. The Sticheron for Vespers dedicated to the bodiless powers reads as follows: “Most radiant attendants of the triune Godhead; you angels who serve as supreme commanders, with all the powers on high you cry out rejoicing – Holy are you O Co-Eternal Word; Holy are you the Holy Spirit; one glory, one kingdom, one nature, one Godhead and power.” SEE ALSO: Cherubikon; Communion of Saints; Divine Liturgy, Orthodox REFERENCES AND SUGGESTED READINGS Danielou, J. (1952) “Les anges et leurs mission d’apres les Peres de l’Eglise,” Irenikon 5. Frank, K. S. (1964) Angelikos Bios. Munster: Graumann. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| John Anthony McGuckin Proskomedie (Prothesis) JOHN A. MCGUCKIN The ritual preparatory to the celebration of the divine liturgy, which is substantially the preparation of the prosphora or loaves of offering. Greek usage involves the cutting out, from a single large loaf, of a cube of bread marked on its surface with the cross-shaped ICXC NIKA cipher (“Jesus Christ Conquers”) which has been baked into it. Slavic use generally employs five smaller prosphora, the first being used for the Eucharistic Lamb (Amnos) and the others for various commemorations. The priest who celebrates the Proskomedie (it is always celebrated by one priest alone) will leave some of the final elements unfinished if it is an episcopal service, since the presiding bishop will complete the prayers just before the Great Entrance. After the central cube of bread has been cut out, with attendant prayers, using a ceremonial knife (or lance), other particles of bread are also removed to symbolize the Blessed Theotokos, and the nine orders of saints (including angels, prophets, apostles, hierarchs ascetics, and martyrs), which conclude with the saint who composed the liturgy being celebrated (St. John Chrysostom, Basil, or James). These are laid on either side of the Lamb on the diskos. Particles are then removed to commemorate the ruling bishop, “the emperor” (civil authorities), the founders of the church, and those living and dead whom the priest wishes to remember. Wine is mixed with a little water in the chalice and the ritual concludes with the incensing of the veils that are laid over the sacred vessels in readiness for the Eucharist to begin. The faithful also provide other lists of names, and offerings of prosphora breads, to commemorate their own family lists (diptychs) for the living as well as the dead. The particles are placed into the chalice after communion with an intercessory prayer: “for all those commemorated here.” In earlier times the Proskomedie was celebrated in a separate building (as at Hagia Sophia, Constantinople), but in most Orthodox churches today the northern side of the altar area is used, where a small altar of preparation (prothesis) can be found, usually adorned with iconic symbolism recalling the nativity. SEE ALSO: Amnos; Eucharist; Lance Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
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