| --- Полунощница субботная (g1_8d6-pol-posledovanie), читается по субботам. Неизменяемая служба. В основном по форме как вседневная, но отличается от вседневной кафизмой (читается 9-я вместо 17-й), и молитвы читаются иные. --- Полунощница воскресная. В отличие от вседневной полунощницы, воскресная полунощница посвящается Пресвятой Троице и имеет изменяемые части, зависящие от гласа, поэтому запись поделена на пять частей. Вместо частей 2 и 4 следует слушать соответственно канон и ипакои настоящего гласа (см. ниже). Файлы с чтением воскресной полунощницы: g1_8d0-pol-posledovanie-1 g1_8d0-pol-posledovanie-2 (вместо него вставить канон гласа) g1_8d0-pol-posledovanie-3 g1_8d0-pol-posledovanie-4 (вместо него вставить ипакои гласа) g1_8d0-pol-posledovanie-5 Вот каноны восьми гласов: g1d0-pol-troitse g2d0-pol-troitse g3d0-pol-troitse g4d0-pol-troitse g5d0-pol-troitse g6d0-pol-troitse g7d0-pol-troitse g8d0-pol-troitse Вот ипакои восьми гласов: g1d0-pol-ipakoi g2d0-pol-ipakoi g3d0-pol-ipakoi g4d0-pol-ipakoi g5d0-pol-ipakoi g6d0-pol-ipakoi g7d0-pol-ipakoi g8d0-pol-ipakoi --- Папка BONUS содержит подборки песнопений, которые традиционно принято петь на полунощнице: обычно монахи в эти моменты собираются перед царскими вратами и поют вместе, после чего расходятся, а чтец продолжает чтение. Это типично для московских монастырей, хотя в некоторых других монастырях полунощница - полностью или почти полностью " читательная " служба. Например, в Ионинском монастыре в Киеве поют " Помилуй нас, Господи " , но не поют " Се жених " , пение которой неформально как бы является визитной карточкой полунощницы. Везде свои особенности. Песнопения (в порядке появления в службе) tropari_troichny Тропари Троичны (только воскресная полунощница). Хор Почаевской лавры. se_zhenih Се Жених грядет в полунощи (только вседневная полунощница). Хор братии Спасо-Преображенского Валаамского монастыря. pomiluy_nas Помилуй нас, Господи, помилуй нас Хор братии Спасо-Преображенского Соловецкого монастыря. pomolimsya |
| At his death, Elder Leonid was followed by Saint Makary (1788–1860) in the office of staretz at Optina. An intellectual from the gentry class, Makary, according to John Dunlap, “carried on a vast correspondence with laymen and clergy from all over Russia. It was during Makary’s tenure as staretz that the Russian intelligensia began to flock to Optina, finding there the light which eluded them in Western philosophy and social action movements.” Under the protection and patronage of the imposing Metropolitan Philaret of Moscow (r. 1821–1867), Saint Makary worked along with the famous Slavophile philosopher Ivan Kireevsky (1806–1856) and several excellent Patristic scholars and translators to publish in Russian a number of Patristic writings by Saint Isaac the Syrian, Saints Barsanuphius and John, Saint Mark the Ascetic, Saint Maximus the Confessor, Saint Theodore the Studite, Saint Symeon the New Theologian, Saint Gregory of Sinai, and others. Saint Makary wrote to one of his spiritual children, “I have told you nothing that is an invention of my own. All of what I say comes from the writings of the Fathers.” Saint Amvrosy Saint Amvrosy (1812–1891) succeeded Saint Makary as staretz of Optina in 1865, after Saint Makary groomed him for this office during the many years he served as Saint Makary’s cell attendant. Amvrosy was so impressive as a spiritual teacher and living saint that the great Orthodox Christian novelist Fyodor Dostoevsky (1821–1881) modeled Elder Zossima in his masterwork, The Brothers Karamazov, upon him. Dostoevsky wrote that he also was inspired particularly by Saint Tikhon of Zadonsk of the previous century. The great line of spiritual eldership at Optina continued into the 20th century with Elder Joseph (1837–1911), who had been Saint Amvrosy’s cell attendant for many years, Elder Anatoly (d. 1922), and Elder Nektary (d. 1928). Saint Seraphim of Sarov Probably the greatest Russian saint of the 19th century, who has been called by some the greatest saint in all of Russian Church history, was Saint Seraphim of Sarov (1759–1833). Saint Seraphim became a monk at the age of 19. He lived for many years by himself in a hut he built in the woods near the Sarov monastery, devoting himself to intense prayer, fasting, and spiritual exercise. He continued living there for several years even after being terribly beaten by robbers, who later repented after he forgave them. |
| When the child learned to read, his mother presented him with the Holy Scripture. Saint Gregory received a complete and extensive education: after working at home with his uncle Saint Amphilochius (November 23), an experienced teacher of rhetoric, he then studied in the schools of Nazianzos, Caesarea in Cappadocia, and Alexandria. Then the saint decided to go to Athens to complete his education. On the way from Alexandria to Greece, a terrible storm raged for many days. Saint Gregory, who was just a catechumen at that time, feared that he would perish in the sea before being cleansed in the waters of Baptism. Saint Gregory lay in the ship’s stern for twenty days, beseeching the merciful God for salvation. He vowed to dedicate himself to God, and was saved when he invoked the name of the Lord. Saint Gregory spent six years in Athens studying rhetoric, poetry, geometry, and astronomy. His teachers were the renowned pagan rhetoricians Gymorias and Proeresias. Saint Basil, the future Archbishop of Caesarea (January 1) also studied in Athens with Saint Gregory. They were such close friends that they seemed to be one soul in two bodies. Julian, the future emperor (361-363) and apostate from the Christian Faith, was studying philosophy in Athens at the same time. Upon completing his education, Saint Gregory remained for a certain while at Athens as a teacher of rhetoric. He was also familiar with pagan philosophy and literature. In 358 Saint Gregory quietly left Athens and returned to his parents at Nazianzus. At thirty-three years of age, he received Baptism from his father, who had been appointed Bishop of Nazianzus. Against his will, Saint Gregory was ordained to the holy priesthood by his father. However, when the elder Gregory wished to make him a bishop, he fled to join his friend Basil in Pontus. Saint Basil had organized a monastery in Pontus and had written to Gregory inviting him to come. Saint Gregory remained with Saint Basil for several years. When his brother Saint Caesarius (March 9) died, he returned home to help his father administer his diocese. The local church was also in turmoil because of the Arian heresy. Saint Gregory had the difficult task of reconciling the bishop with his flock, who condemned their pastor for signing an ambiguous interpretation of the dogmas of the faith. |
| Saint Martin of Tours The Life of Saint Martin of Tours (d. 397), written by Sulpicius Severus, was intentionally modeled on the Life of Anthony. Saint Martin was a Roman soldier who became a Christian after beholding a vision of Christ in which the Lord commended him for giving half his cloak to a cold beggar. Together with Saint Hilary of Poitiers (c. 315–367), who is known as the “Saint Athanasius of the West” for his ardent defense of the Nicene Faith, Saint Martin established the first monastery in Gaul (modern-day France). Saint Pachomius Communal, or cenobitic, monasticism was founded in Egypt by Saint Pachomius (c. 290–346). His monastic Rule greatly influenced Saint Basil the Great, as well as Saint John Cassian (c. 360–435), who founded two monasteries in southern Gaul with the ethos of Egyptian monasticism, as well as Saint Benedict of Nursia (c. 480–c. 550), whose Rule guided nearly all of Western monasticism for some 500 years. One of the first monks to write about the spiritual and ascetical life was Saint Macarius the Great (c. 300–390) of Egypt. The Fifty Spiritual Homilies, traditionally ascribed to him or his disciples, are some of the most powerful spiritual treatises ever written. Evagrius of Ponticus (346–399), a disciple of Saint Macarius, also wrote important spiritual works, but some of his writing is considered to be tinged with Origenistic teachings. Saint John Chrysostom Saint John Chrysostom Saint John Chrysostom (c. 347–407) lived for several years as a monk in the caves near his hometown of Antioch. However, he so injured his health through his severe asceticism that he came back into the city to live. Eventually he was ordained as a presbyter and given the major preaching duties in the cathedral in Antioch. Having been trained in rhetoric by Libanius of Antioch, one of the last great pagan rhetoricians of the ancient world, John flourished as a preacher, coming to be known as the Golden-Mouth (this is what “Chrysostom” means). Many of Saint John’s sermons were preached in series as he went through various books of the Bible verse by verse. He eloquently interpreted and explained the texts with great practical wisdom and deeply penetrating spiritual fervor. Hence he is honored in the Church as not only the greatest preacher who ever lived, but also as the greatest Biblical commentator in the Eastern Church. |
| Le séjour de la délégation russe en Égypte a débuté par une visite du Caire. Les pèlerins ont visité le centre chrétien de la ville, l’église Saint-Serge-Saint-Bacchus, sous laquelle se trouve la grotte dans laquelle, selon la tradition, la Sainte Famille trouva refuge. Ils ont aussi visité la cathédrale de l’Église orthodoxe d’Alexandrie au Caire, dédiée à saint Georges, des monastères coptes des IV – X siècles. La délégation a été reçue par le vicaire de Sa Béatitude le patriarche Théodore II d’Alexandrie et de toute l’Afrique, l’évêque Théodore de Babylone, qui a transmis à ses hôtes la bénédiction de Sa Béatitude pour leur pèlerinage. Mgr Porphyre, tête de la délégation, a demandé à l’évêque Théodore de transmettre au primat de l’Église orthodoxe d’Alexandrie les salutations fraternelles de Sa Sainteté le patriarche Cyrille de Moscou et de toute la Russie. Les deux jours suivants, les pèlerins ont visité les laures du désert oriental (arabe) – les monastères Saint-Paul-de-Thèbes et Saint-Antoine-le-Grand. Au monastère Saint-Paul, le groupe a vénéré les saintes reliques des fondateurs de l’abbaye, se sont entretenus avec l’higoumène et les frères de la communauté. Le 10 novembre, Mgr Porphyre et les membres de la délégation ayant rang ecclésiastique ont célébré la Divine liturgie dans la grotte où vécut autrefois saint Paul de Thèbes. Le même jour, les pèlerins sont allés au monastère Saint-Antoine-le-Grand, premier monastère du monde chrétien (début du IV e siècle). Il a été bâti près de la grotte où vécut le fondateur du monachisme. Ce monastère est, depuis l’antiquité, un lieu de pèlerinage. Au XIX e siècle, l’archimandrite Porphyre (Ouspenski), chef de la Mission russe à Jérusalem, s’y était rendu. Son autographe est toujours visible sur l’un des murs de la principale église du site. Des reliques de saint Antoine et d’autres saints sont conservées au monastère. La délégation russe a aussi visité la cellule de saint Antoine, sur la montagne située non loin du monastère, où le fondateur passa 35 ans à prier et à jeûner. Son fidèle disciple, Paul le Simple, vivait à quelque distance. Plus tard, de nombreux moines les rejoignirent, si bien que l’endroit fut surnommé « le mont des cellules ». |
| Saint Valentine the Greek We should first say that there is not sufficient information on the national origin of the Saint, though there are some other (shades of) evidence that the Saint was of Greek origin. For example, the earliest depiction of the Saint bearing the inscription «O ΑΓΙΟC BAΛΕΝΤΙΝΟC” in Greek, is in the Church of Our Lady the Ancient (Santa Maria Antiqua) of the 6th century which was the parish of Greeks in Rome. The church particularly venerated saints who were Greeks and generally from the East. The decoration and renovation of the church was ordered by the Greek Pope John VII (705-707) and finished by his successors, including the last Greek Pope Zacharias (741-752). But perhaps it is no coincidence that after seventeen centuries, the remains arrived in Greece. The issue here still requires research. Saint Valentine: Patron of Lovers Apart from the historical data we have for Valentine’s life, there is accompanied various legends, such as from those who say he is the patron saint of lovers. The Saint had a reputation as a peacemaker, and one day while cultivating some roses from his garden, he heard a couple quarrel very vigorously. This shocked the Saint, who then cut a rose and approached the couple asking them to hear him. Even though they were dispirited, they obeyed the Saint and afterwards were offered a rose that blessed them. Immediately the love returned between them, and later they returned and asked the Saint to bless their marriage. Another tradition says that one of the charges against Valentine was that he did not adhere to the command of the emperor which stated that men who had not fulfilled their military obligations were not allowed to marry; meanwhile the Saint had blessed the marriage of young Christian soldiers with their beloveds. Besides all this, the likely choice of him as the “saint of lovers” is to be associated with the pagan festival of Lupercalia, a fertility festival, celebrated by the Romans on February 15. Others connect the celebration of this feast with the mating season of birds during this period. Certainly, however, the Saint has nothing to do with the commercialism (marketing) of flowers, gifts and secular centers which trivialize Eros, this great gift of God. |
| Repose of St Alexander Nevsky Commemorated on November 23 The Holy Prince Alexander Nevsky was born on May 30, 1220 in the city of Pereslavl-Zalessk. His father Yaroslav II, Theodore in Baptism (+1246), “a gentle, kindly and genial prince”, was the younger son of Vsevolod III Large Nest (+ 1212), brother of the Holy Prince Yuri Vsevolodovich (February 4). Saint Alexander’s mother, Theodosia Igorevna, a Ryazan princess, was Yaroslav’s third wife. Their older son was the Holy Prince Theodore (June 5), who departed to the Lord at age fifteen. Saint Alexander was their second son. His childhood was spent at Pereslavl-Zalessk, where his father was prince. The princely tonsure of the lad Alexander (a ceremony of initiation to be soldier) was done in the Savior Transfiguration Cathedral of Pereslavl by Saint Simon, Bishop of Suzdal (May 10), one of the compilers of the Kiev Caves Paterikon (Lives of the Fathers). From this Elder-hierarch, Saint Alexander received his first blessing for military service in the name of God, to defend the Russian Church and the Russian Land. In 1227 Prince Yaroslav, at the request of the people of Novgorod, was sent by his brother Yuri, the Great Prince of Vladimir, to rule as prince in Novgorod the Great. He took with him his sons, Saints Theodore and Alexander. Dissatisfied with the Vladimir princes, the people of Novgorod soon invited Saint Michael of Chernigov (September 20), and in February 1229 Yaroslav with his sons departed to Pereslavl. The matter ended peacefully: in 1230 Yaroslav with his sons returned to Novgorod, and Saint Michael’s daughter Theodosia was betrothed to Saint Theodore, the elder brother of Saint Alexander. After the death of the bridegroom in 1233 the young princess went to a monastery and became famous in monastic exploits as the nun Saint Euphrosyne of Suzdal (September 25). From his early years Saint Alexander went along on his father’s campaigns. In 1235 he participated in a battle at the River Emajogi (in present-day Estonia), where the forces of Yaroslav totally routed the Germans. In the following year Yaroslav went to Kiev, “settling” his son, Saint Alexander, to rule independently as prince at Novgorod. In 1239 Saint Alexander entered into marriage, taking as wife the daughter of the Polotsian prince Briacheslav. Some histories relate that the day the princess was baptized was the Name Day of her saintly spouse, and she was named Alexandra. His father, Yaroslav, blessed them at betrothal with the holy wonderworking icon of the Theodore Mother of God (the father was named Theodore in Baptism). Afterwards, Saint Alexander constantly prayed before this icon. Later, it was taken from the Gorodetsk Monastery, where he died, by his brother Basil of Kostroma (+1276), and transferred to Kostroma. |
| Saint Alexis Saint Sergius became so well known as a holy, humble man of God that he was often consulted by Saint Alexis, Metropolitan of Moscow and other prominent leaders of the country. One of these, Saint Dimitri Donskoi, Grand Prince of Moscow (r. 1360–1389), rebuilt the walls of Moscow in defiance of the Tatar overlords. When the Tatars, in response, amassed a huge military force to march towards Moscow, Dimitri rallied nearly all the Russian princes to join him in raising a large number of warriors to defend their lands. At the moment of final decision, Grand Prince Dimitri consulted Saint Sergius, who advised him to advance towards the Tatars, to meet them in battle across the Don River in the Tatars’ heartland in the open steppes. The forces met at the Battle of Kulikovo Pole, on September 8, 1380. Miraculously, the outnumbered Russian forces prevailed. This victory marked the beginning of the end of the Tatar overlordship, even though the Russians had to continue paying tribute to them until 1480. The legacy of Saint Sergius to Russia and the Orthodox Church is immeasurable. His direct disciples founded nearly thirty monastic centers in northern Russia around which lands were settled and developed. Between 1400 and 1600, some 250 monasteries were established either through the direct or indirect inspiration of Saint Sergius. The mystical spiritual life of the Russian Church, as well as the interrelation between the Church and the socio-political life of the Russian nation in later times, were rooted in the person and work of the illustrious and exceptionally beloved Saint Sergius of Radonezh. Saint Stephen of Perm A contemporary and friend of Saint Sergius, Saint Stephen of Perm (1340–1396), was a learned bishop who undertook missionary work among the Zyrian tribes living just west of the Ural Mountains. Saint Stephen created an alphabet for the Zyrian language, and translated numerous Church writings into this language. Thus he continued the Byzantine tradition of fostering Church life in the vernacular in new regions, and he laid the spiritual foundations for the future missionary work of the Russian Church among the Siberian tribes, and later in China, Japan, and Alaska. Saint Andrei Rublev |
| В 1 Тим 2:7 Апостол пишет, что он поставленпроповедником и Апостолом учителем язычников в вере и истине. Власть Апостола и его учеников можно определить как наблюдение за чистотой веры и за жизнью христиан, согласной с их верой. Средством к этому являются опровержение лжеучений и увещание заблудших. Б) Отношение к государству Для определения отношения апостола Павла к государству указывается обыкновенно на три места из его посланий: Рим 13:1–7; 1 Тим 2:1–3; Тит 3:1. К этим текстам необходимо добавить Флп 3:20; Гал 4:25–26; Евр 11:10 и 13:14. Упоминание о горнем Иерусалиме в Гал 4:26, о городе, имеющем основание, которого художник и строитель ( tecn…thj ka€ dhmiourgTj) Бог (Евр 11:10), и о поисках будущего града (Евр 13:14) имеет непосредственную связь с вопросом о власти. Апостол родился в греческом городе и был его жителем, проповедовал Евангелие и основывал Церкви в городах-государствах. Отношение Апостола и Церкви к городу ставит вопрос об отношении его к власти. Можно согласиться с теми экзегетами, которые говорят, что Церковь была для Апостола как бы колонией, состоящей из небесных граждан. В Послании к Ефесянам он пишет о христианах как гражданах и присных Богу ( sumpol‹tai топ ka€ o„ke‹oi тоа Qeoa (см. Еф 2:19)). Они живут на земле, в земных городах, включаются в обыденную жизнь, но подлинная их жизнь является сверхмирной. Они включаются в жизнь мира фрагментарно, не забывая о своей истинной отчизне. Град небесный является тем понятием, которое в посланиях апостола Павла отвечает Евангельской проповеди о приближении Царствия Небесного. В Флп3:20 русский перевод не передает полностью значения слов g¦r тХ pol…teuma ™n oЩrano‹j Слово pol…teuma переведено словом ‘жительство’, но pol…teuma — это союз македонцев, греков, персов и иудеев на территории с преобладающим “чужим”, варварским населением. Территория охватывала город как центр и ряд других поселений вокруг этого центра. Входящие в союз жители были как бы островком среди инородного населения.У них были свои отчизны. В этом контексте прозвучали слова Апостола наша отчизна на небесах… |
| Каталог икон на сайте PravIcon.com Православные иконы Богородицы, Христа, ангелов и святых Добавлено на опознание: 2012-09-29 13:12:56 Владелец: nickguitar Владелец доволен опознанием? Пока еще нет... Описание владельца: Икона досталась от родственников. Вверху надписи " iйc " " хс " По середине " Обга: гда Все " а слева " Держим " Ответов: 1. Последний ответ: Перевод надписи: " Иисус Христос " " Образ Господа вседержителя " . 19 век. Возможно первая половина. Добавлено на опознание: 2012-09-25 07:38:27 Владелец: Pol Владелец доволен опознанием? Пока еще нет... Описание владельца: [Добавлено 2012-09-24 23:41:14]: Добавляю фотографии к " Четырехчастная икона с образами Богоматери " Казанская " , Господа Вседержителя, Св. Параскевы Пятницы " размещенные ранее для детального опознания... Ответов нет. Добавлено на опознание: 2012-09-21 15:24:33 Владелец: imbi Владелец доволен опознанием? Пока еще нет... Описание владельца: об этой иконе мне также мало что известно. достоверно находилась в Карелии с середины XIXb. прошу вашей помощи в установлении, хотя бы приблизительной даты создания. от себя: похожа на икону " распятие с предстоящими " Середины XVI века. но этот извод многочисленно повторялся, поэтому предполагать возраст очень сложно. заранее спасибо за помощь [Добавлено 2012-09-21 07:27:08]: P.S.: могла прийти из Архангельской об-ти. Ответов: 2. Последний ответ: да, фото, конечно, отвратное, но иначе пока никак(( попробую что-нибудь придумать. большое спасибо за подсказку. Добавлено на опознание: 2012-09-20 11:42:59 Владелец: Pol Владелец доволен опознанием? Пока еще нет... Описание владельца: Как называется икона? Ее датировка?? Ответов: 2. Последний ответ: Икона Господа " Спас Вседержитель (Господь Вседержитель, Пантократор) " http://pravicon.com/icon-422 Добавлено на опознание: 2012-09-20 11:42:19 Владелец: Pol Владелец доволен опознанием? Пока еще нет... Описание владельца: Икона в деревянном окладе. Как называется и ее дата?? Спасибо.. Ответов: 1. Последний ответ: Четырехчастная икона с образами Богоматери " Казанская " , Господа Вседержителя, Св. Параскевы Пятницы (внизу справа) и ....? - по таким фотографиям не смогла определить святого. Я уж не говорю о святых на полях, которых даже под микроскопом определит [...] |
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