BE MINDFUL OF DEATH About Pages About %20%20 Donate Contact Us Проекты «Правмира» Pravmir.ru Матроны.RU Не инвалид.RU Pravmir.com Форум Книги Лекторий Благотворительность Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation News В данной категории нет материалов. Family Before marriage Bringing up children Children's page Divorce In the Family What is Christian Love in Marriage? Family Life and Spiritual Warfare Should People Limit Marital Relations in Lent? Pastoral Advice Library Holy Fathers Lives of Saints New Russian Martyrs Other Media Sermons, Lectures The Importance of Patiently Letting Down Our Nets in Obedience Do We Have A Reaction To The Gospel? What Does the Cross Mean for us Today? Our Faith History of Christianity Icons In the Church Liturgical Life Missionary work Orthodoxy around the World Prayers Religions Sacraments Social Life Theology “Le monde entier reste silencieux au sujet de l’Artsakh” : 120 000… “The whole world is silent about Artsakh.” 120,000 people are in the blockade,… The Importance of Patiently Letting Down Our Nets in Obedience Calendar Fasting Feasts The Tree Heals the Tree The Lights of an Approaching Rescue Preparing the Way of the Lord in our Own Lives family В данной категории нет материалов. Multimedia Contact us Искать Искать Be Mindful of Death Archpriest Alexei Uminsky 13 August 2012 Death Is Inevitable Die every day, and you will live forever. St. Antony the Great Being mindful of death is a virtue that ordinary people practice rarely, but it is something of which the Fathers speak a great deal in the Philokalia.  It is one of man’s most productive capabilities.  It only seems to us that contemplating death will drive us mad.  In fact, people are afraid to think about death because overall, they are afraid to live.  In our day, it has become customary to spend time, but not to live.  People not only spend time, but even think that there is time to kill.  On the one hand, it seems to us that we do not have enough time, and on the other, we think that there is too much, as it is boring.

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His Holiness Patriarch Kirill meets with Hungarian Minister of Foreign Affairs and Trade Péter Szijjártó About Pages About %20%20 Donate Contact Us Проекты «Правмира» Pravmir.ru Матроны.RU Не инвалид.RU Pravmir.com Форум Книги Лекторий Благотворительность Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation News В данной категории нет материалов. Family Before marriage Bringing up children Children's page Divorce In the Family What is Christian Love in Marriage? Family Life and Spiritual Warfare Should People Limit Marital Relations in Lent? Pastoral Advice Library Holy Fathers Lives of Saints New Russian Martyrs Other Media Sermons, Lectures The Importance of Patiently Letting Down Our Nets in Obedience Do We Have A Reaction To The Gospel? What Does the Cross Mean for us Today? Our Faith History of Christianity Icons In the Church Liturgical Life Missionary work Orthodoxy around the World Prayers Religions Sacraments Social Life Theology “Le monde entier reste silencieux au sujet de l’Artsakh” : 120 000… “The whole world is silent about Artsakh.” 120,000 people are in the blockade,… The Importance of Patiently Letting Down Our Nets in Obedience Calendar Fasting Feasts The Tree Heals the Tree The Lights of an Approaching Rescue Preparing the Way of the Lord in our Own Lives family В данной категории нет материалов. Multimedia Contact us Искать Искать His Holiness Patriarch Kirill meets with Hungarian Minister of Foreign Affairs and Trade Péter Szijjártó Source: DECR Natalya Mihailova 06 July 2017 On July 4, 2017, His Holiness Patriarch Kirill of Moscow and All Russia met with the Minister of Foreign Affairs and Trade of Hungary, Mr. Péter Szijjártó. Attending the meeting, which took place at the Patriarchal and Synodal resident in St. Daniel monastery were Bishop Tikhon of Podolsk, administrator of the diocese of Budapest and Hungary; Bishop Antony of Bogorodsk, head of the Moscow Patriarchate’s Administration for Institutions Abroad; Archimandrite Philaret (Bulekov)(, vice-chairman of the Moscow Patriarchate’s Department for External Church Relations (DECR). Photo: https://mospat.ru Metropolitan Hilarion of Volokolamsk Begins His Working Visit to Hungary ‘Make Families Great Again’: Hungary Seeing More Babies, Less Abortions Through Pro-Family Policies Among those accompanying Minister Péter Szijjártó were H.E. Janos Balla, Ambassador Extraordinary and Plenipotentiary of Hungary to Russia; Mr. Zsolt Csutora, Deputy State Secretary for Easterly Opening; Mr. Gyula Budai, Ministry Commissioner at the Ministry of Foreign Affairs and Trade of measures related to the Russian embargo.

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Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf MONASTICISM MONASTICISM. The origins of Christian monasticism are much debated, but early one may point with authority to the life of Jesus, as well as that of Joh n the Baptist and the Virgin Mary (q.v.). It is clear that ascesis (q.v.) formed a component of Christian life from the start, and that from its beginnings as a mass movement in 4th c. Egypt (q.v.), monasticism has been an essential and vital expression of Christian life. It is surely not accidental that its great popularity and the rapid spread of monasteries were simultaneous with the new status of the Church following the conversion of the Emperor Constantine (q.v.). With the disappearance of the martyr (q.v.) as a model of Christian witness, a new set of heroes emerged and were seized upon by the faithful: the ascetics of the desert. Antony of Egypt (q.v.) was the first, a hermit whose austere rule of life and extraordinary personal charismata caught the imagination of late antiquity. He was followed by Macarius of Scete (q.v.) and by Pachomius of the Thebaid (southern Egypt), whose communal organization of monks provided the first standing model of common-life (cenobitic) monasticism, indeed of monasteries in the usual sense. The elders (gerontes, startzi) of Scete gave Christianity the term, Desert Fathers (q.v.), and a median way of life between Pachomius’s strict communalism and Antony’s solitary life. All three forms of monastic life continue in force in the Orthodox oikoumene, most notably on Mt. Athos (qq.v.). Also, in the 4th c., Basil the Great (q.v.) organized the ascetics of his metropolitanate in Asia Minor (q.v.). His rule, communicated via letters addressed to specific questions on ascetic life, emphasized communal life, obedience to the abbot, and service. It was to play a significant, though not dominant, role in the later monasticism of Byzantium (q.v.). Asceticism in Syria (q.v.) remained for some time an individual effort, the “sons” or “daughters of the covenant” being attached to the local churches and active in their affairs. This form of ascetic life seems to have had roots in the Syriac Church (q.v.) well before the 4th c. A later period saw a rise in extreme-even eccentric-forms of asceticism, perhaps best known by the early 5th-c. phenomenon of the stylite saints, for example, Symeon Stylites, who subsequently appeared in Byzantium itself.

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Archive Head of the Moscow Patriarchate’s Administration for Institutions Abroad visits the USA 2 May 2018 year 18:04 On 23-30 April 2018, with the blessing of His Holiness Patriarch Kirill of Moscow and All Russia, Archbishop Antony of Vienna and Budapest, head of the Moscow Patriarchate’s Administration for Institutions Abroad, was on a working visit in the United States.  On April 24, accompanied by Bishop John of Naro-Fominsk, administrator of the Patriarchal parishes in the USA, Archbishop Antony of Vienna and Budapest visited the Patriarchal complex in Pine Bush, New York. Archpriest Nokolai Babijtchouk, rector of the parish, told Vladyka Antony how the Church of All Saints Who Shone Forth in the Russian Land and an Orthodox cemetery nearby had been established, and acquainted him with today’s life of the parish. Later that day Archbishop Antony arrived in the Monastery of the Great Martyr Demetrios of Thessaloniki in Framingham, Massachusetts, where he venerated the local shrines and met with the brethren. On April 27, accompanied by Bishop John of Naro-Fominsk and Archpriest Andrey Kovalev, rector of the Church of St. Gregory the Theologian in Tampa, Florida, Archbishop Antony visited the Orthodox Assisted Living Home in Clearwater, established under the auspices of the Patriarchal parishes in the USA in 2017. Mr. Peter Schweitzer, director of the facility, acquainted Vladyka Antony with the work of the institution. Vladyka Antony conveyed to its staff and residents the blessings and well wishes from His Holiness Patriarch Kirill of Moscow and All Russia. In the afternoon of the same day, Archbishop Antony visited the Church of St. Gregory the Theologian in Tampa, where the restoration work is underway to repair a damage inflicted by a hurricane in 2004. On April 29, the Fourth Sunday after Pascha, Archbishop Antony of Vienna and Budapest celebrated the Divine Liturgy in St. Nicholas Cathedral in New York. Concelebrating with His Eminence were Bishop John of Naro-Fominsk, administrator of the Patriarchal parishes in the USA, Archpriest Igor Tarasov, chancellor of the Patriarchal parishes, and the local clergy.

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Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf MONASTERIES MONASTERIES. Since the appearance of monasticism (q.v.) in the 4th c., monasteries have punctuated the landscape and informed the life of local Orthodox Churches. Beginning with Egypt (q.v.), each country or region of the Orthodox oikoumene has seen the rise and continuing influence of one or more important monastic centers. The Coptic monasteries of St. Antony near the Red Sea and of SS. Macarius and Bishoy at Scete have continued to shape the life of the Egyptian Church since the 300s. From Egypt monasticism spread throughout the Empire. In Palestine the foundations of St. Sabas (monastery of Mar Saba) in the 5th c. and St. Catherine’s at Sinai in the 6th c. were established and remain active today. Both have had singularly important roles in the shaping of the Orthodox liturgy (q.v.) and in the transmission of the spiritual wealth of the Middle East to Byzantium (q.v.). Georgia, too, had its monasteries, as did ancient Armenia, Mesopotamia, and Asia Minor (qq.v.). In Constantinople (q.v.) the monastic life was dominated from the 9th c. by the great monastery of St. Joh n at Studion through the influence of its renowned abbot, Theodore (q.v.), and a succession of able abbots afterward. St. Mamas was another important center in the capital under the abbacy of Symeon the New Theologian (q.v.) from 986 to 1005. Far and away the most significant concentration of monastic life from the latter Byzantine era (q.v.) to the present has been the peninsula of Mt. Athos (q.v.) with its twenty monasteries and numerous local communities. Elsewhere in modern Greece one may find the extraordinary monasteries of Meteora in Thessaly, perched on towering sandstone pillars and dating from the 14th c., together with the Byzantine foundation of Daphni near Athens (qq.v.), and the monastery of the Great Cave (Mega Spilaion) in the Peloponnesus. Serbia looks in particular to the monastery of Hilandar on Athos, and Bulgaria to the monasteries of St. Joh n of Rila near Sofia and Bachka in the east of the country. Romania’s monasteries are, save in Transylvania, all pervasive, though the great houses of Niamets and Sihastria in Moldavia (q.v.) have had the most significant impact over the past two hundred years.

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Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf HAGIOGRAPHY HAGIOGRAPHY. According to the Greek roots, hagiography literally means the “writings on the holy ones,” i.e., saints (q.v.), and includes writings on the lives and legends of the saints, generally without any modern critical claim to veracity or verification. The lives of the saints have constituted the popular reading of Byzantine, Russian, and other Orthodox believers down to the modern era. As all popular literature hagiography was, and is, highly stylized and employs a number of standard types and tropes. Early hagiography before the 4th c. is generally limited to short entries on the time, place, and type of martyrdom of a particular saint(s), with a few notable exceptions such as the court record regarding the execution of Justin Martyr and his friends, the letters of Ignatius of Antioch (qq.v.) on the way to his death, etc. In the 4th c. Eusebius of Caesarea began to write much more than the single paragraph on martyrs (q.v.), and Athanasius of Alexandria wrote the famous Vita Antonii, the Life of Antony (qq.v.). Athanasius’s artistic and purposeful life of Antony became the 4th c. equivalent to a modern best-seller, and with Eusebius’s contributions, henceforth changed the form of hagiography for all time. Certain famous “Lives” served as paradigms for subsequent saints. Thus the Martyrdom of Polycarp (ca. 160) served as the model for martyrs, the Life of Antony (ca. 358) for monastic saints, Eusebius’s Life of Constantine for devout rulers, etc. Particular lives, in addition to the ones just mentioned, also demonstrated outstanding qualities, for example the Life of St. Symeon the New Theologian by Nicetas Stethatos, or Epiphanius the Wise’s Life of St. Sergius of Radonezh. For all the stereotyping, the Byzantine and later “Lives” convey a great wealth of both theological and historical material. They grant the historian a privileged glimpse into the daily lives and attitudes of the more ordinary folk customarily overlooked by court chroniclers. For believers, the saints’ “Lives” provide a confirmation of faith in the transforming power of the Spirit, a person with whom one might identify.

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Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy His Holiness Patriarch Kirill leads 17th award ceremony of International Public Foundation for the Unity of Orthodox Christian Nations On 23 May 2017, at the Hall of the Church Councils of the Cathedral of Christ the Saviour in Moscow, His Holiness Patriarch Kirill of Moscow and All Russia led the 17 th annual ceremony of awarding the Patriarch Alexy II Prize of the Unity of the International Public Foundation for the Orthodox Nations. The prize is granted ‘For the Outstanding Activities in Strengthening the Unity of the Orthodox Christian Nations. For Upholding and Promoting Christian Values in the Life of Society.’ The 2016 prize winners were His Holiness Pope and Patriarch Tawadros II of the Coptic Church, Mr. Gjorge Ivanov, President of the Republic of Macedonia, and Mr. Sergei Sobyanin, Mayor of Moscow. Prior to the ceremony, His Holiness Patriarch Kirill held a meeting with the President of the Republic of Macedonia and the delegation accompanying Mr. Ivanov on his visit to Moscow. The meeting took place at the Red Hall of the Cathedral of Christ the Saviour. The ceremony was attended by Metropolitan Varsonofy of St. Petersburg and Ladoga, chancellor of the Moscow Patriarchate; Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations; Metropolitan Niphon of Philippopolis, representative of the Patriarch of the Great Antioch and All the East to the Patriarch of Moscow and All Russia; Metropolitan Arseny of Istra, Patriarchal first vicar for Moscow; Archbishop Sergy of Solnechnogorsk, head of the Moscow Patriarchate’s Administrative Secretariat; Bishop Feofilakt of Dmitrov, abbot of the Stavropegic Monastery of St. Andrew in Moscow; Bishop Antony of Bogorodsk, head of the Moscow Patriarchate’s Administration for Institutions Abroad; Archimandrite Seraphim (Shemyatovsky), representative of the Orthodox Church of the Czech Lands and Slovakia to the Patriarch of Moscow and All Russia; and Archpriest Nikolai Balashov, DECR vice-chairman.

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Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy His Holiness Patriarch Kirill celebrates divine service in London at the Dormition Cathedral of the Russian Church Abroad In the evening of the 15 th of October 2016, His Holiness Patriarch Kirill of Moscow and All Russia, while on a pastoral visit to Great Britain, celebrated Matins at the London church of the Russian Orthodox Church Outside of Russia, consecrated in honour of the Dormition of the Mother of God and the Holy Royal Passion-Bearers. Concelebrating with the Primate of the Russian Orthodox Church were Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations; Archbishop Mark of Berlin, Germany and Great Britain; Archbishop Michael of Geneva and Western Europe; Bishop Sergiy of Solnechnogorsk, head of the Moscow Patriarchate’s Administrative Secretariat; Archbishop Yelisei of Sourozh; and Bishop Antony of Bogorodsk, head of the Moscow Patriarchate’s Administration for Institutions Abroad. During a litany, His Holiness Patriarch Kirill said a prayer for Queen Elizabeth II of Great Britain. After the service, Archbishop Mark of Berlin, Germany and Great Britain greeted His Holiness Patriarch Kirill, saying in particular, “We cordially thank Your Holiness for finding time, despite all your manifold commitments, to pray with us at the All-Night Vigil in this holy Church of the Dormition of the Most Holy Theotokos and the Holy Royal Passion-Bearers.” Archbishop Mark presented the Primate of the Russian Orthodox Church with an icon of the Holy Royal Passion-Bearers. Addressing all the numerous worshippers, His Holiness Patriarch Kirill said in particular: “It was with a special feeling that I celebrated the divine service with you today in this wonderful new church. I recall that some ten years ago, leaving London after yet another working trip, I saw from a distance a church under construction. They told me that it belonged to the Russian Church Abroad. And although we were not yet one Church back then, I was glad that our Russian community… got a new church, consistent with the history of this community and with the people who attend it.”

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John Anthony McGuckin Cappadocian Fathers JOHN A. MCGUCKIN This is the collective name given to the leading Neo-Nicene theologians of the patristic era who took on the direction of the Nicene movement after the death of St. Athanasius of Alexandria. They were closely related by family bonds or ties of close friendship, and came from the same upper echelon of ancient society, most of them demonstrating advanced rhe­torical and philosophical skills which they put to the service of the church in fighting against the second generation Arians (espe­cially Aetios and Eunomios), and thus emerged as among the greatest of all the church fathers. They have traditionally been designated as the “Three Cappadocian Fathers”: St. Basil the Great of Caesarea (330–79), St. Gregory the Theologian (of Nazianzus: 329–90) who was Basil’s life­long and close friend, and St. Gregory of Nyssa, Basil’s younger brother (ca. 331–95). But there was also a wider circle that ought to expand the designation to include St. Macrina (a Cappadocian “Mother” who did not leave any extant writings of her own but who educated and formed her younger brother, Gregory of Nyssa, deci­sively and who was an important monastic founder in her own right) and also St. Amphilokios of Ikonium, who was St. Gregory the Theologian’s relative and a disciple of St. Basil, who has left important writings and canonical letters. They all came from the region of Cappadocia – present-day eastern Turkey near the Syrian border – especially the towns of Guzelyurt where Gregory Nazianzen lived; Kaisariye, the home of Basil; and Nevsehir, which was the base of St. Gregory of Nyssa. In all three places colonies of monastics grew up, many of which survived intact from the early – Middle Ages until the exchange of popu­lations after the Greek-Turkish War of 1922. St. Basil was a major influence on the developing monastic movement and, along with Sts. Antony and Pachomius, has been regarded as the “father of monasticism” in the Eastern Church.

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Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy Primate of Russian Church visits St Genevieve Religious Education Centre On 5 December 2016, while in France, His Holiness Patriarch Kirill of Moscow and All Russia visited St Genevieve Religious Education Centre of the diocese of Korsun. At the home chapel of St Genevieve Centre, the Primate of the Russian Orthodox Church celebrated a molieben of thanksgiving. During the prayer service, hymns were sung on the Church Slavonic and French languages. Among those praying in the Church of Ss. Genevieve of Paris and Martin the Confessor were Metropolitan Innokenty of Vilnius and Lithuania; Archbishop Michael of Geneva and Western Europe; Archbishop Sergy of Solnechnogorsk, head of the Moscow Patriarchate’s Administrative Secretariat; Bishop Nestor of Korsun; and Bishop Antony of Bogorodsk, head of the Moscow Patriarchate’s Administration for Institutions Abroad. After the thanksgiving Hieromonk Alexander (Sinyakov), rector of the educational institution, greeted His Holiness, saying in particular, “It is a great joy and honour for us to pray with you at this home chapel of our religious education centre, and we would like to express our filial gratitude to you. At this church on weekdays and at our wooden Church of the Nativity of the Mother of God on Saturdays and Sundays we offer up our prayers to God for Your Holiness, for the Christ-loving peoples of France and Russia, and for the unity of the faithful in Christ the Saviour. These daily services bring together not only our 22 seminarians from Russia, Ukraine, Moldova, Poland and Haiti, and our lecturers who live and work here, but also worshippers of different backgrounds, many of whom embraced Orthodoxy in our community.” As Fr. Alexander noted, His Holiness Patriarch Kirill stood behind the project of establishing St Genevieve Religious Education Centre. “It was you who eight years ago put forward to the Holy Synod the idea of creating this unique institution, so that graduates of theological schools might continue their higher education in the Paris universities while preparing for their church ministry,” Fr. Alexander added.

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