| Протоиерей Сергий выступил со своим мнением и на сайте Богослов. Ру. К сожалению, не многие читали опубликованную там дискуссию, и потому не представляют всей меры чуждости Преданию разрушительных обновленческих сил. Это не просто духовные дети. То было бы как-то простительно. Это люди с полностью искаженной, изувеченной агрессивной антидуховностью, генезис которой важно было бы проследить. Протестансткие, католические влияния, иудео-христианство во всей своей меневской «красе», даже перекрашенное под христианство масонство - букет жуткий! И рядом - обычное российское духовное невежество – смелые (!) суждения испорченных за весь XX век мозгов и сердец несчастных людей, одурманенных пролеткультами, партсобраниями, и пр. и так и не вылезшими из этого на христианскую свободу. Поистине монголо-татарская орда набросилась рвать, мять и кромсать церковную святыню. Потому так значителен, так дорог нам отпор наших подлинных пастырей-отцов - и о. Сергия, и отцов, которые заступились за святыню в Московской епархии. Это значит, что мы еще поистине не сироты, что мы еще духовная сила, покуда с нами - наши подлинные отцы. Земной поклон пастырю. Галина, Егорьевск 23.08.2011 в 14:43 Наш Церковно-славянский язык нельзя ни в коем случае убирать из служения! Те, кто стремится провести это в жизнь - внутренние враги нашей Церкви. Я пришла в Церковь в 36 лет, начинала читать Псалтирь и смутно понимала смысл слов, но постепенно открывалась и красота и мелодика и смысл псалмов. И Евангелие и Апостолов, всё надо читать на церковно-славянском языке. Сами быквы несут иной духовный смысл того старого алфавита. Нарушится ритм Богослужения, красота и духвоность. Церковь потеряет прихожан. Останутся только новоначальные. А может к этому и стремятся? posl.maxim, Bredared 23.08.2011 в 11:55 S glubokoj blagodarnostiju i prizyvaniem na vas beznachaljnoj Milosti Bozhiej, monastyrj Svjatoj Troicy, 22 avgusta 2011 goda nedostojnyj posl.maxim. Sweden./Shvecija А. С. 22.08.2011 в 23:32 автор статьи пишет: Необходимо признать тот факт, что церковнославянский язык,– язык общения с Богом, язык соборной молитвы, – является неотъемлемой частью современного русского литературного языка, его высоким стилем, а также залогом и условием самого его существования. |
| Knowledge could involve virtue, a more difficult area of study than learning some other field. 1976 Thus a Cynic writer defines wisdom as the ability to «know» (πιτσθαι) the good; 1977 Stoics defined piety or worship as knowing how to serve the gods; 1978 a second-century Stoic emphasized knowing good from evil; 1979 a neoplatonist declared that true intellect was fully virtuous and led to perfection. 1980 Most writers distinguished the general kind of knowledge from virtue, however; Aristotle differentiated between virtues and knowledge, noting that the latter could be used wrongly as well as rightly. 1981 Greek writers could also use knowledge as the essence of reality, a sense rare to Hebrew " s semantic range and to the interests of Israelite thought before hellenization. 1982 1B. Hellenism and Self-Knowledge The Delphic maxim «Know yourself» probably originally meant to recognize onés limitations as a human and thus submit to the gods and onés lot in life. 1983 It became one of the most frequently cited sayings of Greek antiquity, 1984 many writers regarding it as one of lifés most basic truths. 1985 Ancient interpreters applied it in a variety of ways, 1986 some still in a manner consistent with its original sense. Plutarch, for example, declares that the flatterer violates the maxim by causing others to deceive themselves. 1987 Elsewhere, addressing those who would censure others, he admonishes them to «know themselves,» that is, search themselves first. 1988 A Cynic writer explained that self-knowledge included diagnosis of onés soul " s diseases, moving one to obtain proper philosophic treatment. 1989 One speaker declares that mortals understand who they are only when they study all of nature. 1990 A Roman satirist uses the saying to critique those specializing in esoteric knowledge while ignorant of daily matters. 1991 Aristotle noted that the vain are those who lack self-knowledge. 1992 Some of Platós applications retained the basic sense: virtue must come from knowledge, and true self-control is related to proper self-knowledge. 1993 |
| All canonical procedures for the call, organization, and conduct of the council were observed. The Council began in the Synodal chapel of the Holy Tsar Boris, and the elections took place in the Synodal chambers. Participating in the council were all the bishops, seven representatives of each diocese (three clergy and four laypeople, with twice that number from the diocese of Sofia), one representative from each of the stravropegial (governed by the Patriarch) monasteries and theological schools. Also present were representatives from the Fatherland Front, the chairman of the Bulgarian Orthodox Church Affairs Committee, and members of the Bulgarian Academy of Sciences and of the Supreme Court. The Politburo of the Central Committee of the Bulgarian Communist Party decided to support (not push forward and choose!) the candidate, Metropolitan Maxim. This matter was dealt with by the Chief of the Commission for Church Affairs Mikhail Kliuchukov. He was also supported by the young Defense Minister Dobri Dzhurov, Met. Maxim’s countryman and seminary graduate. Todor Zhivkov also had a good relationship with the new Patriarch and fulfilled his request to restore the Theological Seminary in the Cherepish Monastery, and to preserve the Church of the Holy Savior in Sofia, which the Council of Ministers had resolved to destroy. After advent of democracy, His Holiness bore with stoic fortitude attacks from schismatics and from a faction of political elite, and meekly brought them to reason. The Patriarch was always against using the Church for political purposes. He follows the words of Patriarch Kirill said to him fifty-four years ago: “There is no place for rest on this path. No one can say to himself, “Here I will rest a bit, or there I will stop at dusk and then set off on the road again at sunrise. You must walk the whole time—day and night, winter and summer, healthy or sick…” The Patriarch has been walking that path for eighty-five years—from the moment he put on his monastic garments. |
| The English Language is Very Suitable for Expressing the Theology of the Church Conversation with Bishop Maxim on Sebastian Press (Vasiljevic) of Hum Sebastian Press Publications, which bears the name of the great Orthodox Christian missionary in North America, Archimandrite Sebastian Dabovich, has enriched Christian literature in the English language during the last few years with its valuable translations of the interesting and resourceful works of Serbian theologians to English. Among the authors translated into English are the works of St. Bishop Nikolaj of Zicha (Velimirovic), St. Abba Justin of Celije , Bishop Atanasije Jevtic, Bishop Danilo Krstic, Bishop Ignjatije Midic, Bishop Maxim Vasiljevic, Dr. Nenand Milosevic, Fr. Dr. Vladan Perisic, Bogoljub Sijakovic, Fr. Radovan Bigovic, and there are also books of significance by Christos Yannaras, John Zizioulas, Archimandrite Emilijan of Simonopetra and Fr. Stamatis Skliris. This publishing endeavor is of great significance, not merely because contemporary Serbian theological thought is presented to English speaking readers, but because of the fact that the English language is like the old Greek language during the time of Alexander the Great – a means for global communication, conversation, traffic between continents and nations, among people throughout the globe. The fact that many esteemed Orthodox theologians worked and wrote (and still work) in English speaks of the significance of the English language today – the modern koine language or the lingua franca. For example, Bishop Nikolaj Velimirovich, during his mission in Great Britain, wrote and published his works in English at the beginning and mid 20th century. V. Rev. Alexander Schmemann, Fr. Georges Florovsky, Fr. John Meyendorff — corypheuses of Orthodox theology, initiators of the Orthodox theological awakening in the 20 th century — published their most influential and most famous works in English. Metropolitan John Zizioulas, one of the greatest living theologians today, writes also in English. |
| Признать можно все, что угодно: издать любой директивный документ, утвердить постановление, проголосовать за программу. Но после этого справиться с истинным положением дел и открыть многотомный академический словарь - а он так и называется: Словарь современного литературного языка. Можете взять ныне действующий, можете ранее изданный, еще ранее... И убедиться: действительно ли церковнославянский язык является неотъемлемой частью современного русского литературного языка. posl.maxim, Bredared 23 августа 2011г. 13:55 S glubokoj blagodarnostiju i prizyvaniem na vas beznachaljnoj Milosti Bozhiej, monastyrj Svjatoj Troicy, 22 avgusta 2011 goda nedostojnyj posl.maxim. Sweden./Shvecija Галина, Егорьевск 23 августа 2011г. 16:43 Наш Церковно-славянский язык нельзя ни в коем случае убирать из служения! Те, кто стремится провести это в жизнь - внутренние враги нашей Церкви. Я пришла в Церковь в 36 лет, начинала читать Псалтирь и смутно понимала смысл слов, но постепенно открывалась и красота и мелодика и смысл псалмов. И Евангелие и Апостолов, всё надо читать на церковно-славянском языке. Сами быквы несут иной духовный смысл того старого алфавита. Нарушится ритм Богослужения, красота и духвоность. Церковь потеряет прихожан. Останутся только новоначальные. А может к этому и стремятся? Екатерина Домбровская 23 августа 2011г. 22:29 Самое главное в этом замечательном анализе, статье, которую скорее надо назвать ПОСТУПКОМ, - это самый первый абзац: " Проект, предложенный ныне на обсуждение, затрагивает не частные вопросы исправления церковнославянского языка и прояснения якобы «непонятных» мест церковнославянского богослужения. Это - начало процесса разрушения православной традиции во всех сферах церковной жизни: в богослужебном языке, в литургическом уставе, в церковном Предании. Остановить этот разрушительный поток обновлений и «реформ» будет крайне трудно и даже, пожалуй, невозможно " . Это мнение опытнейшего священника, в котором говорит многоколенный священнический славный его род. |
| Arhiva Sanctitatea Sa Patriarhul Chiril a oficiat un Te Deum în catedrala Protata în Careia 4 iunie 2013 18:33 Dup sosirea sa pe Sfântul Munte Athos, Sanctitatea Sa Patriarhul Moscovei i al întregii Rusii Chiril s-a îndreptat în centrul administrativ al Athosului – Careia, care l-a întâmpinat pe Întâistttorul Bisericii Ortodoxe Ruse cu sunete de clopote. Sanctitatea Sa Patriarhul a oficiat un Te Deum în catedrala Protata. În biseric s-au rugat protepistatul Sfântului Munte Athos stareul Maxim Ivirit, membrii Sfântului Chinot, fraii din mnstirile atonite. Printre cei care s-au rugat la serviciul divin au fost membrii delegaiei oficiale a Bisericii Ortodoxe Ruse, reprezentantul Patriarhului Ecumenic la Athos mitropolitul de Melitin Apostol, arhiepiscopul de Serghiev-Posad Feognost, preedintele Departamentului Sinodal pentru mnstiri i monahism, lociitor la lavra „Sfânta Treime” a sfântului Serghie; shiarhimandrit Ilii (Nozdrin). În catedral au fost prezeni: guvernatorul Athosului Aristos Kasmiroglu, reprezentantul plenipoteniar al Preedintelui FR în Districtul federal central A.D. Beglov, preedintele Comitetului Dumei de Stat al AF a FR pentru problemele CSI i relaiile cu compatrioii L.E. Slutskii. Dup Te Deum, cu un cuvânt de salut, în numele Sfântului Chinot al Athosului, ctre Întâistttorul Bisericii Ortodoxe Ruse s-a adresat protepistatul Sfântului Munte stareul Maxim Ivirit. „Din cele mai vechi timpuri, Sanctitatea Voastr, puternice relaii istorice i duhovniceti unesc Sfântul Munte cu ara voastr cuvioas i numeroas”, a menionat dumnealui. „Ocrotitoarea Athosului Doamna noastr Maica Domnului a binevoit în toate secolele ca pe Athos s fie i monahi rui, dintre care unii au lsat aici urme venice ale sfiniei lor”. Protepistatul Sfântului Munte Athos i-a exprimat sigurana în urmtoarele: „Vizita Dumneavoastr va contribui în mare msur la întrirea de mai departe a relaiilor, lsate nou de prini, dintre centrele duhovniceti ale Bisericii Sfinte a lui Hristos i acest stat unic monahal al Sfântului Munte, cu prinii ce se nevoiesc aici, i v rugm s ne pomenii în sfintele voastre rugciuni”. |
| Короленко Евгений Иванович 3 февраля 2014, 11:58 Сила лжи в её полуправде. Наши иваны не помнящие родства и красные кхмеры - полпотовцы одного поля ягода, сыны и уничтожители своей Родины, своего народа и себя самих... Информационное мракобесие захлестнуло Россию... Автору статьи желаю мужества и Божией помощи в защите Родины Иван Дубков 1 февраля 2014, 20:25 Главное, как мне кажется, побороть в себе желание видеть своих впагов в аду Марина 1 февраля 2014, 10:09 Согласна с автором! Страну великую, предатели сдали 20 лет назад! Погубили великую державу и великий народ! Слава Богу, есть ещё Божий Суд, который ждет и никто его не избегнет! Хорошо написал Юрий Лермонтов! Ольга Федорова 31 января 2014, 23:35 Великолепная статья! Ясность мысли и простота изложения выше всяких похвал! Нина Фатеева 31 января 2014, 21:11 На мой простой , старческий " " глаз " " ; этот опрос - изучение сегодняшнего мнения народа для дальнейшей постройки влияния на людей...Помню 2004 год в Киеве - оранжевая революция...по радиоточке - постоянная трансляция майдана и просят , высказывать свое мнение... Одна девушка высказала , что ей не очень нравятся призывы Ю.Тимошенко...и это на время - притихло... Так что наше искреннее мнение " " разрабатывается " " и меняется тактика влияния на людей. Elena Taylor 31 января 2014, 20:02 Великолепная статья. Канал Дождь-русофобский, я его никогда не смотрю. Ненавидишь " Рашку " - всегда есть выбор уехать в другую страну. Василий Н. 31 января 2014, 18:52 Согласен с Лидией. Инна21 31 января 2014, 18:24 " Maxim Forost: А вот православные Новомученники и Исповедники Российские были гонимы как раз не фашистами, а собственным государством, собственным тираном и собственным народом " . Да, но сами Новомученики не ненавидели собственный народ, да и государство, враждебное или нет, не ненавидели. А вот " креативный класс " - ненавидит. Владимир 31 января 2014, 18:13 to Maxim Forost Мы подцепили свой вагон к поезду, который на полных парах несётся к пропасти. Неужели не видно, что капитализм убивает человеческую цивилизацию, а Россию тем более? |
| Ten people have come to pray. Later another four or five come, of whom two are monks. The service begins, in a whisper. It seemed that we had no bodies, but were only souls. Nothing distracted or interfered with prayer… I don’t remember how we went “home,” i.e., to our Companies. The Lord covered us! (Russia’s Catacomb Saints, Platina, 1982). Together with other imprisoned bishops who refused to commemorate Metropolitan Sergius, Bishop Maxim clandestinely consecrated several new bishops during his term. In the summer of 1930, bidding farewell to a fellow prisoner who was being transferred, Vladika Maxim foretold his own end: “You know, in a few months they’re going to arrest me, too, and execute me.” Vladika’s prediction was precisely fulfilled. In December of 1930, he was arrested, sent to Moscow, and there shot on June 4, 1931. Archbishop Peter of Voronezh (Vasily Con-stantinovich Zverev) was born on January 18, 1878, to the family of an archpriest. Having received the monastic tonsure in 1900, while a student at the Kazan Theological Academy, he was ordained hieromonk in his last year. During World War I, he was an active duty chaplain in the army. 1918 saw the beginning of his many arrests and exiles. At the same time he received episcopal consecration, and in 1925 was appointed to Voronezh. The people fell in love with Vladika, for he was exceptionally cordial, attentive and kind. He loved everybody as though they were all his relatives. The churches where he served were always full to overflowing, and the services were conducted as they were on Mount Athos. Under Archbishop Peter began the almost universal return of churches from the Living Church, and he would receive clergymen returning to Orthodoxy through public penance, with great solemnity. In November of 1926, his final arrest took place. He was sentenced to a ten-year term in the camps, and transported to Solovki, where he worked as a bookkeeper. After Archbishop Ilarion (Troitsky) departed from Solovki, Arch-bishop Peter was considered the senior hierarch there and enjoyed the respect of the clergy. |
| 24 aprilie · • Ziua de mari a sptmânii a 2-a dup Pate, Patile Blajinilor . Liturghia i pomenirea pascal a celor adormii în catedrala „Sfântul Arhistratig Mihail” din Kremlin. 27 aprilie · • S-a început vizita oficial a Preafericitului Patriarh al Moscovei i al întregii Rusii Chiril la invitaia Bisericii Ortodoxe Bulgare. · • Dup sosirea la Sofia, Preafericitul Stpân a ieit cu o declaraie în legtur cu o serie de explozii care au avut loc în oraul ucrainean Dnepropetrovsk. · • Întâlnirea cu Preafericitul Patriarh al Bulgariei Maxim i membrii Sfântului Sinod al Bisericii Ortodoxe Bulgare. 28 aprilie · • Întâlnirea cu Preedintele rii Rosen Plevneliev la reedina efului statului de la Sofia. · • Întâlnirea Preafericirii Sale cu Preedintele parlamentului bulgar Tsetsca Tsaceva în incinta Parlamentului bulgar. · • Întâlnirea cu Prim-ministrul Republicii Bulgare Boico Borisov la Consiliul de minitri al rii. · • Depunerea jerbelor de flori la monumentele ostailor rui, eliberatori ai Bulgariei, în or. Plovdiv. · • Vizitarea catedralei din Plovdiv. 29 aprilie · • Duminica sfintelor femei mironosie. Preafericitul Patriarh al Moscovei i al întregii Rusii Chiril i Preafericitul Patriarh al Bulgariei Maxim au oficiat liturghia în catedrala Patriarhal „Alexandru Nevski” la Sofia. · • Depunerea coroanei de flori la monumentul arului rus eliberator Alexandru II pe piaa Adunrii Populare din Sofia. · • Întâlnirea cu compatrioii la reprezentana Bisericii Ortodoxe Ruse din Sofia. · • Participarea la recepie solemn, organizat de Sfântul Sinod al Bisericii Ortodoxe Bulgare cu ocazia vizitei Preafericitului Patriarh Chiril în Bulgaria. · • Preafericitului Patriarh Chiril i-a fost conferit titlul Doctor honoris cauza al Universitii Patrimoniului Cultural. · • Lansarea crilor Întâistttorului Bisericii Ortodoxe Ruse „Cuvântului pstorului” i „Libertate i responsabilitate”, publicate în limba bulgar. |
| On completion of this translation Maximos expected to be able to return to Mount Athos, but this was not to be. Now he was employed in translating various biblical and patristic texts and also in correcting the liturgical books, which he found to be full of errors. ‘It became obvious to him’, writes Dimitri Obolensky, that the howlers committed by early translators, compounded by scribal errors, had led to mistranslations which at best were absurd, and at worst heretical. Some of the most glaring he corrected himself, unaware of the trouble he was storing up for the future. 333 Maximos also allowed himself to be drawn into other controversial debates. At the request of his friend Vassian Patrikeev, a former general and diplomat who had become a monk, he wrote in praise of the virtues of cenobitic monasticism as practised by the monasteries of Athos. He left unstated his opposition to the very different approach of the larger monasteries of Russia which had become immensely wealthy by their possession of enormous estates and exploitation of peasant labour. But if Maximos was restrained in his writing, his friend Vassian went to the opposite extreme in declaring: All our books are false ones, and were written by the devil and not by the Holy Spirit. Until Maxim we used these books to blaspheme God, and not to glorify or pray to him. Now, through Maxim, we have come to know God. 334 Not everyone agreed. In 1522 Daniel, abbot of Volokolamsk, one of the wealthiest of the monasteries that Maximos had tacitly impugned, was appointed bishop of Moscow and primate of the Russian Church. Most provocatively, Daniel invited Maximos to translate a book that supported monastic landownership and contained other texts of a heretical nature. Maximos declined, and went on to criticize the divorce and remarriage of the ruler, earning himself enemies both ecclesiastical and princely. In the winter of 1524/5 he was arrested on charges of heresy (for making changes to the liturgical books), sorcery, and treason (for allegedly entertaining relations with the Sublime Porte). He was also accused of maintaining that the independence of the Russian Church from the Constantinople patriarchate was illegal and of criticizing the Russian monasteries for their ownership of land and serfs. While the first three charges were clearly unjust, the last two were no doubt true and Maximos would not have denied them. The court, presided over by Grand Prince Basil III and Metropolitan Daniel, sentenced Maximos to solitary confinement in the monastery of Volokolamsk where he was put in chains, excommunicated, and deprived of the means to read and write. After a second trial, in 1531, convened to silence the prisoner’s protests at his unjust treatment, he was moved to Tver where gradually some of his privations were relaxed. He asked repeatedly to be allowed to return to Mount Athos but all such requests were refused. |
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