| The Academy enjoyed a bright period during the Rectorship of Archimandrite Antony (Khrapovitskii) from 1890 to 1895, and weathered the storms of 1905, when “extraneous influences” sought to gain the upper hand. Despite temporary closure, the Academy flowered again under the rectorship of Bishop Feodor (Pozdeyevskii), from 1909 to 1917. The Bolsheviks closed the Academy in 1917. After his graduation from the Moscow Theological Academy as a Candidate of Theology (Master’s Degree) in 1915, the future Bishop Nikolai taught at spiritual and educational institutions, and was a preacher at the Oboyan Monastery in the Kursk Diocese. In 1916, the future Bishop Nikolai took part in the Glorification of Saint John (Maximovich), Metropolitan of Tobolsk. The form of his participation in the Glorification of Saint John of Tobolsk is unknown; it is known that the Glorification touched him deeply, and that he always great venerated Saint John of Tobolsk. Saint John (Maximovich), Archbishop of Shanghai & San Francisco, who shared the Sainted Metropolitan of Tobolsk’s name, was a distant relative of St. John of Tobolsk. Saint John (Maximovich), Metropolitan of Tobolsk, was born in 1651 in Nezhin, Ukraine. His father was Maxim Vasilkovskaia, so called for the city of Vasilkova, where he once lived. He later moved to Kiev and became known for his donations to and construction of many churches in Kiev. John was the first of ten sons in the family. His surname “Maximovich” was derived from his patronymic, meaning “son of Maxim.” His mother’s name was Evfrosinia. John Maximovich was educated at the Kiev Mogila Academy, and after graduation in 1675, was tonsured a monk with the name John, after Saint John Chrysostom. He was ordained to the priesthood by Archbishop Lazar (Baranovichi, 1620-1693) of Chernigov, and in 1680 was appointed Steward of the Kiev Caves Lavra. Between 1680 and 1690, he made many trips to Moscow on official Church business. In 1695, Saint Feodosy (Polonitskii-Uglich, 1630s-1696) of Chernigov decided that Hieromonk John was to be his successor, and had him transferred to the Yeletskii Monastery of the Dormition in Chernigov. |
| · eful secretariatului personal al Preafericitului Patriarh M.G. Kuksov; · A.Iu. Bocikariov, eful Departamentului construcie al or. Moscova; · V.V. Efimov, eful Departamentului proprieti municipale al or. Moscova; · E.Iu. Zeabbarova, eful Departamentului finane al or. Moscova; · A.V. Tsybin, eful Departamentului gospodrie comunal al or. Moscova; · V.A. Kozlov, lociitorul efului de poliie - eful Departamentului paz a ordinii publice al DS al MAI al Rusiei pentru or. Moscova; · V.S. Fuer, prefectul districtului administrativ Centru al or. Moscova. Participanii la adunare au aprobat Regulamentul cu privire la Comisia de revizie a Fundaiei catedralei „Hristos Mântuitorul”, elaborat în scopul asigurrii transparenei financiare a activitii Fundaiei. Comisia de revizie trebuie s realizeze controlul activitii financiar-economice a Fundaiei i s raporteze despre rezultate Consiliului de tutel. Preedinte al Comisiei de revizie a fost ales preedintele Camerei de conturi al or. Moscova V.A. Dvurecenskih, vicepreedinte – consultantul Patriarhiei Moscovei N.A. Deriujkina. În timpul edinei a fost discutat problema cu privire la numirea directorului executiv al Fundaiei catedralei „Hristos Mântuitorul” pe un termen de 3 ani. Preafericitul Patriarh Chiril a propus s fie aprobat în aceast funcie directorul executiv interimar al Fundaiei catedralei „Hristos Mântuitorul” S.G. Semenenko, menionând c are o experien necesar i înelege acele sarcini care stau acum în faa fundaiei. Membrii Consiliului de tutel au susinut propunerea dat i l-au aprobat pe S.G. Semenenko în funcia de director executiv al Fundaiei catedralei „Hristos Mântuitorul”. Încheind edina, Preafericitul Patriarh Chiril a menionat importana deciziilor adoptate pentru activitatea de mai departe i dezvoltarea complexului catedralei „Hristos Mântuitorul”. „A vrea s subliniez în mod deosebit c i Consiliul de tutel renovat este o organizaie de lucru, ai crei membri particip nemijlocit la soluionarea sarcinilor existente i îi aduc obolul la cauza comun. Într-o msur mai mare aceasta se refer la formarea de ctre noi a Consiliului de tutel al Fundaiei catedralei „Hristos Mântuitorul”, care în mod regulat, circa de 4 ori pe an, se va convoca i va adopta decizii concrete pe marginea problemelor actuale”, a spus în încheiere Întâistttorul Bisericii Ruse. |
| - How close are your ties to Russia? - Parish life in the Russian Church Abroad always had ties to Russia, to Russian Orthodoxy. We have tried to preserve the spiritual legacy of Holy Russia. The Church Abroad did not separate itself from the Russian people and the once-persecuted Church in Russia. In the 1990’s, an organization called “Ochag” [“hearth”] was established to help Russian Orthodox Christians. Containers with humanitarian aid were sent to Russia, hundreds of spiritual books, monetary donations, computer technology and even printing equipment. “By its character and sweep of social and philanthropic activity, the Russian community of San Francisco is deemed among the greatest centers of the entire Russian diaspora,” wrote Professor AA Khisamutdinov of Vladivostok in his book “Russian San Francisco.” When the Iron Curtain fell, people from Russia started to come to San Francisco: writers, social activists. We often organized events for them to speak, and our parishioners listened with interest to descriptions of life in contemporary Russia. In 2004, before the reconciliation of the two parts of the Russian Church, we hosted the next All-Diaspora Youth Conference in which a priest of the Moscow Patriarchate first participated, Protopriest Maksim Kozlov. Now, bishops and priests from Russia, Belarus, Ukraine serve in our cathedral almost every month, and our cathedral’s clergymen, in turn, visit these countries and participate in the church life of the Local Orthodox Churches. It is worth noting that the clergymen and faithful from Russia generously donate to the maintenance of our cathedral. If in the past we helped parishes in Russia, in recent years, Russian often support us and help with renovation and maintenance of our cathedral. - Do you have a lot of parishioners today? Who are they? - Today our parish is not very big, but it is comprised of a wide variety of people: old emigres from China and Europe, their descendants, some of them married to Americans, new converts among them, Eritreans, Serbs and Romanians, immigrants from Russia, Ukraine and Belarus. |
| The risk of taking anticoagulants is much greater than the benefit. They can cause bleedings. Self-administration of such drugs can simply kill the patient. There were such cases. Another disaster is the absolutely unnecessary prescription of antibiotics to all patients with acute respiratory disease (let’s call a spade a spade: most patients have acute respiratory disease and nothing else). I am very afraid: consider those drugs that doctors prescribe to everyone as good as lost: people will develop resistance to bacteria, and they take them in vain. Professor Roman Kozlov, another chief unofficial specialist of the Ministry of Health of the Russian Federation on clinical microbiology and antimicrobial resistance, published an open letter “On the use of antibacterial drugs by patients with a new coronavirus infection COVID-19”. It lists the actual indications for prescribing antibiotics. Unfortunately, now they are often prescribed without any indications. What can be changed? Ambulances should come to really severe patients. There are a lot of them today. They wait for an ambulance at home: with labored breathing, high fever, and concomitant diseases. While someone is being taken for an unnecessary CT scan, these patients have to wait. I feel very sorry for these people. Doctors should not prescribe antibiotics, anticoagulants, immunomodulators and all the piles of medication that poor patients receive if their disease is mild or asymptomatic. Instead of going on calls, clinic therapists could make daily calls to patients, who are being treated at home. Ask them, “Are you alright? Can you breathe room air? What is your temperature? How many breaths do you take in a minute? Try to count” (If more than 20, you need to see a doctor. – Ed.). Now we need to focus on helping those who really need it. This is a simple concept of sorting. Otherwise, we will simply run out of resources. And first of all, human resources. Doctors who work in the “red zone”, in ambulance, in clinics, are very tired. |
| Today, on Victory Day, I would especially like to recall those people who were connected, in the most direct way, with today’s occasion. There come to mind people who were just as wise, resourceful, self-sacrificing, courageous and fearless; who went through the war, had their spiritual sight opened, and found God. And in the battles that followed, new Sadducees and Pharisees tempted them and demanded that they renounce God; demanded that they surrender their new position—the knowledge of God—as others had done to the man born blind, a man who also occupied a new position in his life. It was the same with those people, who lived just a few decades ago—it was demanded that they surrender that position upon which they had entered with all their life, all their experience, and all their courage. I happened to have had the happiness to see such people in the Pskov Caves Monastery. When May 9 would come around, the veteran-monks would gather together. Although many had already reposed by beginning of the 1980s, there were still quite a few of them, such as Archimandrite Antipas, Archimandrite Nathaniel, Schema-abbot Mechisedek, Archimandrite Theophan, Monk Theoctistus, Hierodeacon Anatole, Hierodeacon Maxim, Schemamonk Irenarchus, and many, many others. The superior would bless them to wear their decorations and medals on the outside of their ryassas, and they would do it as an obedience. They would go to the refectory like that, and some of the military people from the city would come there too. It was still Soviet times, and at times the latter would come quite reluctantly, but veterans are veterans, and they would congratulate them. We would congratulate them too, and sing “Many Years” to them. They would hardly ever say anything about their military deeds, like many other military people. Then there would be a solemn photograph, and they would stand there in all their regalia. After this they would quickly run to their cells, take off all those awards, and hide them somewhere in a trunk. But they were absolutely amazing people. They had gone through such a war, and had such experience, that you and I could not even imagine it—it’s incomprehensible. |
| În semn de dragoste freasc ne exprimm sentimentele noastre sincere fa de Preafericirea Voastr, Prim Ierarh al Bisericii Ortodoxe Ruse i fa de Patria Dumneavoastr mrea – Rusia, deoarece prietenia este un singur suflet în dou trupuri. Relaiile noastre se bazeaz pe originea slav comun, limbi apropiate i credin ortodox, spiritualitate i cultur. S fim dar, conform sfatului apostolului Petru, „toi într-un gând, împreun ptimitori, iubitori de frai, milostivi, smerii” (1 Petr. 3:8) i s trim în unitate bisericeasc canonic în spiritul legii Mântuitorului „ca toi s fie una” (In. 17:21). În lumina Luminatului Pate al lui Hristos „s ne cuprindem unul pe altul i s strigm: Hristos a Înviat din mori - cu adevrat a Înviat Hristos!” Amin”. În calitate de dar memorabil Preafericitul Patriarh Maxim a înmânat Întâistttorului Bisericii Ortodoxe Ruse icoana sfinilor întocmai cu apostolii Chiril i Metodiu i i-a dorit sntate, putere în purtarea crucii slujirii Patriarhale. Apoi ctre cei prezeni s –a adresat Preafericitul Patriarh al Moscovei i al întregii Rusii Kiril: „Preafericirea Voastr, cinstii Înaltpreasfiniii i Preasfiniii stpâni, înali reprezentani au puterii de stat, prini, frai i surori! Hristos a Înviat! Astzi noi srbtorim duminica femeilor-mironosie i pomenim ziua, când nite femei slabe, speriate de represalii nu mai puin decât ucenicii lui Hristos, s-au dovedit a fi mai puternice decât apostolii. Ele au prins curaj i au mers la Mormânt, care era pzit de o straj groaznic – de custodie. Singura apropiere de Mormânt, pzit de ostai, deja purta în sine pericol. Îns femeile-mironosie nu s-au spimântat. Ele s-au apropiat i au vzut: mormântul este deschis, iar straja lipsea. Mironosiele au devenit primele martore ale Învierii. În aceast zi, cel puin în Biserica Rus, noi srbtorim ziua femeii cretine, pomenim femeile, care în anii grei de prigoan asupra Bisericii nu s-au temut de nimeni. Soii i feciorii lor deseori se temeau s-i piard serviciul, s-i distrug carierea, s primeasc mustrare de la efi. |
| I have visited other locations where Chinese Christians were massacred during the Boxer Uprising, and like those places, I could see how their blood planted seeds—though the seeds of Orthodoxy in Beijing have only recently begun to grow again into a more visible community. The problem today is that China does not recognize Orthodoxy as an official religion, and so only foreign-passport holders are granted access to Orthodox Liturgy. Chinese Orthodox Christians today can only walk by what were once grand Orthodox churches, such as those in Harbin, Shanghai, and Wuhan, and see structures that are now either boarded up or converted into artists’ studios, dance clubs, or exhibition halls. After celebration of the Divine Liturgy, accompanied by harmonious voices of the church cantors, I shared tea with Father Sergiy and discussed the history of the Russian mission in China. The church also maintains a rich collection of old photos, documents, historical objects, and a library, in a small museum upstairs. There I was able to piece together more of the lush historical tapestry of the Russian Orthodox presence in China. Catholic missionaries entered China en masse in the wake of the Reformation, and the most famous Catholic to live in Beijing was the intellectual luminary Father Matteo Ricci, SJ. But by the late 17th century, Russian Cossacks who had been defeated by the Qing armies under the commanding Kangxi Emperor were captured and brought to Beijing as evidence of the Chinese victory. Among these prisoners of war was the priest, Father Maxim, who had with him the required vessels for the Divine Liturgy and an icon of St. Nicholas the Wonderworker, after whom the first Orthodox chapel was named in China’s capital. Kangxi granted a plot of land near Beijing’s East Gate (Dongzhimen) to these Russian Cossacks and allowed them to openly practice their Orthodox faith; this is where the Russian diplomatic and spiritual mission in China has remained until today. Few today realize that the Roman Catholic Jesuits were not the only Christian missionaries who exchanged scientific knowledge of astronomy, medicine, mathematics, and geography with China; the Russian mission also had such interactions with Chinese men of learning in Beijing. As more Chinese converted to Orthodoxy, there was a need to translate Church Slavonic into Chinese, a process which began after 1830. |
| Arhiva Întâistttorii Bisericilor Ortodoxe Rus i a Ierusalimului au oficiat liturghia Dumnezeiasc în Biserica „Învierea Domnului” 11 noiembrie 2012 08:58 La 11 noiembrie 2012 Preafericitul Patriarh al Ierusalimului i al întregii Palestine Teofil III i Preafericitul Patriarh al Moscovei i al întregii Rusii Chiril au oficiat Dumnezeiasca liturghie de noapte în Biserica „Învierea Domnului” în Ierusalim. În seara zilei de 11 noiembrie Preafericitul Patriarh Chiril a condus procesiunea de la porile Jaffa ale Oraului vechi. Alturi de Patriarhia Ierusalimului la procesiune a aderat Preafericitul Patriarh Teofil cu o ceat de arhierei i clerici. Procesiunea s-a îndreptat ctre Biserica „Învierea Domnului”. În timpul Dumnezeietii liturghii, cu Întâistttorii celor dou Biserici au coslujit ierarhii Patriarhiei Ierusalimului: mitropolitul de Kapitoliad Isihii, mitropolitul de Vostra Timotei, arhiepiscopii de Avila Dorotei, de Constantine Aristarh, de Iordan Teofilact i de Guerra Teofan, membrii delegaiei Bisericii Ortodoxe Ruse: mitropolitul de Volokolamsk Ilarion, episcopul de Solnecinogorsk Serghii, eful Secretariatului administrativ al Patriarhiei Moscovei, precum i prim vicepreedintele Sinodului Arhieresc al Bisericii Ruse din Strintate arhiepiscopul Marc al Berlinului, Germaniei i Marii Bretanii, arhiepiscopul Alexandru de Pereiaslav–Hmelniki i Vinevsk. În timpul serviciului divin a fost citit ectenia cu cerere pentru odihna nou adormitului Patriarh al Bulgariei Maxim. Cântecele i rugciunile au rsunat în limbile slav bisericeasc i greac. Dup terminarea liturghiei a rsunat cuvântul Patriarhului Teofil. „Din acele vremuri binecuvântate, când ara rusinilor a acceptat lumina lui Hristos, Sfântul Mormânt i toate locurile sfinte ale Pmântului Sfânt au devenit polul atraciei i izvorul, de unde îi sorbeau puterile numeroi pelerini rui, patriarhi, arhierei, împrai, preoi i muli credincioi evlavioi”, a menionat, în particular, Preafericitul Stpân. „Locurile sfinte primeau ajutorul i susinerea arilor rui i a pelerinilor de fiecare dat, când era necesar reparaia sau protecia lor de la forele strine dumnoase”. |
| Ежегодно форелевое хозяйство дает более 50 т рыбы. Прогулки по скитам Валаамский архипелаг насчитывает около 50 островов. На самом крупном, занимающим две трети общей площади, расположена Центральная усадьба. На других островах находятся скиты, которые отличаются числом братии (от двух до нескольких десятков человек) и строгостью устава. Скит – это одна из трех форм монашеской жизни. (две другие – общежительная, как на Центральной усадьбе, и отшельническая, которая сегодня в монастыре не практикуется). На Валааме возрождены девять скитов, из которых мне больше всего запомнился Смоленский. Он был основан в 1917 году во имя Смоленской иконы Божией Матери на деньги великого князя Николая Романова (дяди последнего русского императора). По задумке, братия скита должна была совершать поминовение всех русских воинов, «на поле брани живот свой положивших и в море погибших». Храм Смоленской иконы Божией Матери. Фото: Maxim Massalitin Мы пришли в этот скит, когда в храме шла служба, поэтому послушник Глеб отвел нас в часовню. Он рассказал, что братия, как и задумывалось изначально, непрестанно молится за воинов. Мы видели целые фолианты, в которые перечислены имена погибших на различных полях сражений. В XX веке было немало войн – Первая мировая, гражданская, Великая Отечественная, Афганская, Чеченская. И монахи день и ночь молятся о душах погибших. Послушник Глеб рассказывал нам также о монашеской жизни и, не дожидаясь наших вопросов, чудесным образом угадал то, о чем мы только думали его спросить. Например, как это – быть монахом. Не берусь пересказывать его слова, но после той беседы меня перестал мучить вопрос, почему люди, особенно молодые, отказываются от мирской жизни и становятся иноками. Помню только, что в конце он говорил, что Иисус – это свет для монаха, а монах – свет для мирян. Действительно, в моей памяти остался очень светлый образ послушника Глеба. Центральный собор монастыря Мощи преподобных Сергия и Германа Валаамских Чудотворцев, основателей Валаамского монастыря, хранятся в нижнем храме главного собора. |
| 86 Канон, с опущением книги «Плача» и Неемии, см. в Histor. Eccles. VI. 26. Ср. „The Canon of the Old Testament” Ryle. London. 1899, p. 289. и его таблицу в „Excurs С. p. 292; а также Westcott” „The Bible in the Church” 1896. p. 124. 87 „It is evident from the names, the number, and the order of the books, that it was not taken directly from the Hebrew, but from the LXX, revised by Hebreno” (Westcott. Loc. cit p. 124). 90 Проф. Noesgen (см. его „Geschichte der Lehre wom heiligen Geiste”, Guterloch. 1899. Seit 8–9) высказывает мнение, будто философски образованные апологеты перемешали учение ев. Иоанна о Слове Божьем с учением Платона о Логосе. Но это мнение опровергается следующими соображениями: 1) Логос везде у апологетов представляется личным Началом (например. Ad. Aut. II, 10; Apol. II, 13 и др.), а не просто Разумом, первоначально имманентным Богу, а потом исходящим из Него (ср. Dial. 62 и др.); 2) сходство между апологетами и Платоном – чисто внешнее, в одних словесных выражениях, которые у апологетов однако имели чисто христианский смысл; 3) самое учение Платона о Логосе апологеты объясняли из врождённого семени ( Λογω σπερματικ) и знакомства со св. книгами (Ар. I. 59. 60; II, 10). 94 Ibidem, cap. 61. О способе чтения ψ σαντος ( γεννσαντος) вместо φσας ( λογος) ср. Weizsäcker, „Theologie des hl. Iustin” в Iahrbuch. für deutsche Theologie. XII (1867) Seit. 90. 98 Apol. 1. 2. 6. 31–33; Dial. 7. Афинагор (cap. 10) называет пророческого Духа истечением Бога ( πο οια Θεο), но здесь он разумеет не какую-либо божественную силу или Духа Святого, как безличную эманацию, но (см. cap. 12) именно образ „processio divina”. 99 Ср. Kölling. „Die Lehre wen der Theopneustie” Breslau. 1891. Seit. 92. Можно согласиться и с тем, что Иустин – один из первых – придал учению о боговдохновенности научную форму (Seit. 94). 101 См., например, Thörmer: Über den „Platonismus in den Schriften des Iustinus Martyr”. Glauchau. 1880. Seit. 11. 103 Он цитирует псалом 68 со словами; „Clamat enim Spiritus Prophetalis” (Ad Neophyt. Tract. II. Maxim. Bibl. patrum. T. V. p. 946). |
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