| 13 . Феофан Затворник , свт. Страсти и борьба с ними: Выдержки из творений и писем/сост. игум. Феофан (Крюков). М.: Даниловский благовестник, 2003. 260 с. 14 . Шиманский Г.И. Нравственное богословие: учеб. пособие. Киев: Общество любителей православной литературы: Изд-во им. святителя Льва, папы Римского , 2005. 670 с. 15 . Cleopa (Ilie), arhimandritul. Ne vorbeste Parintele Cleopa. Vol. 1. Sfanta Manastirea Sihastria Botezul Domnului: Editura Episcopiei Romanului, 1995. 338 p. The teaching of St. Theophan the Recluse on the fight against passions and basic virtues Mikhail Dutka, student, Saratov Orthodox Theological Seminary Abstract : This article is devoted to the analysis of the teachings of St. Theophan the Recluse in the context of the general Orthodox ascetic teaching. The text sets out the classic for most Orthodox authors doctrine of the eight basic passions. Considerable attention is paid to the position of Archimandrite Cleopas (Ilie) about temptations coming from eight directions. The main part of the study is occupied by the consistent disclosure of the stages of development of sin – from adjudication to sinful deeds, according to the teaching on the passions of St. Theophan the Recluse. For comparison, throughout the work, elements of the ascetic teachings of other authors are given – St. Gregory the Theologian, St. Gregory of Nyssa, St. Tikhon of Zadonsk, etc. Along with the teachings of St. Theophan about passions, his teaching about virtues is also analyzed. At the end of the article, a conclusion is made about the organic connection of the teachings of St. Theophan with the ascetic patristic teaching. Keywords : asceticism, passions, thoughts, virtues, Saint Theophan the Recluse. References 1 . Basil the Great. (2009) «Tvoreniya» [Creations]. In 2 volumes. Volume 2. Moscow, (in Russian). 2 . Cleopa (Elie). (1995) Ne vorbeste Parintele Cleopa [Father Cleopa is talking to us]. Vol. 1. Sfanta Manastirea Sihastria Botezul Domnului. (in Romanian). 3 . Evagrius of Pontus. (1996) «Tvoreniya avvy Yevagriya. Asketicheskiye i bogoslovskiye traktaty» [Creations of Abba Evagrius. Ascetic and theological treatises]. Moscow, (in Russian). |
| On June 24, 1737 Hieromonk Joasaph was appointed head of the Holy Transfiguration Mgarsk monastery, and elevated to the rank of igumen. Here he worked with all his strength to put the monastery in good order, for it was an old bastion of Orthodoxy in the struggle with the Unia. In this monastery were relics of Saint Athanasius, Patriarch of Constantinople and Wonderworker of Lubny (May 2). Several times Saint Athanasius appeared to Igumen Joasaph, as a sign of his patronal protection. In 1744 Metropolitan Raphael elevated Igumen Joasaph to the dignity of archimandrite. Towards the end of that same year he was called to Moscow and soon, at the direction of the Most Holy Synod, he was appointed vicar of the Holy Trinity Sergiev Lavra monastery. At this monastery of Saint Sergius he also unstintingly fulfilled obedience to the Church (this year required much exertion for the rebuilding of the monastery after a fire). On June 2, 1748 at the Peter and Paul cathedral in Peterburg, Archimandrite Joasaph was ordained Bishop of Belgorod. Ascending the archbishop’s throne, Saint Joasaph strictly concerned himself with piety and the condition of the churches, with the proper celebration of divine services, and especially with the moral condition of his flock. The saint devoted great attention to the education of the clergy, and the correct observance of churchly norms and traditions. Just as before, the saint worked with all his strength in his archpastoral service, without regard for his health. On the eve of his repose, the saint forbade his cell attendant Stephen to aspire to the priesthood, and he predicted that if he did not obey him, he would meet with an untimely end. To another cell attendant Basil, the saint indicated that he would be a deacon, but would never become a priest. Later, this prediction was fulfilled. Saint Joasaph died on December 10, 1754, and was glorified on September 4, 1911. The Orthodox Church in America 13 декабря 2016 г. Подпишитесь на рассылку Православие.Ru |
| John Anthony McGuckin Orthros (Matins) JEFFREY B. PETTIS The Greek word orthros translates as “dawn” or “early morning.” In early Christian usage it referred to early morning prayer, or (as in monastic usage) dawn prayers after the night vigil (see Basil of Caesarea, regulae fusius tractatae 37.3, 5 [PG.31.1013A,1016B]). After the 4th century the word came to designate the early morning service of psalms and canticles (a parallel to the western monastic services of Matins and Lauds) as one of the regular hours of Byzantine monastic prayer, in the sequence of Vespers, Compline, Midnight Office, Orthros, First, Third, Sixth, and Ninth Hours. In Greek practice Orthros is conducted by itself, or as the immediate prelude to the divine liturgy. In parishes it occurs chiefly on Sundays before the liturgy. In Russian practice it is often combined with preceding Sunday Vespers (on Saturday evening) as the Vigil Service. Orthros begins with the Trisagion prayers and the reading of the Six Psalms (Hexapsalmoi), and includes litanies alternating with hymns (especially in the form of canons) and recitations of appointed sections (kathismata) of the Psalter. In parish practice the psalm readings are much abbreviated. The service culminates with the reading of a resurrection gospel. If not followed by the liturgy, Orthros ends with the small doxology; if the liturgy follows the great doxology is used. SEE ALSO: Canon (Liturgical); Eothina; Hexapsalmoi; Kathisma; Kontakion; Ode REFERENCES AND SUGGESTED READINGS Litsas, F. (1984) A Companion to the Greek Orthodox Church. New York: Greek Orthodox Archdiocese. Patrinacos, N. E. (1984) A Dictionary of Greek Ortho-doxy. Pleasantville, NY: Hellenic Heritage Publications. Taft, R. (2004) The Liturgy of the Hours in East and West. Collegeville, MN: Liturgical 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 |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf GREGORY OF NAZIANZUS GREGORY OF NAZIANZUS, “The Theologian,” monk, bishop, St. (329–389). One of the Cappadocian Fathers (q.v.), Gregory was the son of the bishop of Nazianzus and a lifelong friend of Basil the Great (q.v.), both of whom studied in Athens. Their friendship was severely strained by Basil’s use of his friends in his campaigns against the “Neo-Arians.” His tactics included filling up vacant episcopal sees with trusted acquaintances, and Gregory fell a reluctant and unhappy victim when snatched from his monastic refuge. Theologically, however, his loyalty to Basil was complete. His appointment in 379 as Bishop of Constantinople for the small party in the imperial city loyal to the Creed of Nicaea (qq.v.) provided the setting for a series of brilliant sermons, including the justly famed five Theological Orations on the Trinity (q.v.), which served to win the day for Trinitarian Orthodoxy at Constantinople and to win for Gregory himself the epithet, “the Theologian,” by which he continues to be venerated. After being appointed Bishop of Constantinople and helping to convene the Second Ecumenical Council (q.v.), he was forced to resign by an episcopal cabal led by the Patriarch of Alexandria. Gregory retired first to Nazianzus and then to his country estate in Cappadocia where he devoted his remaining years to asceticism (q.v.), correspondence, and the writing of theological poetry. While the last forms a considerable part of his remaining works, it is not usually as highly valued as his extraordinary sermons, which with his letters continue to be studied and greatly esteemed. His “Letters to Cledonius” on the Apollinarian controversy, in particular the phrase “what is not assumed is not saved,” provided an important standard for the pronouncements of later Ecumenical Councils on Christology (q.v.). Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| Although steeped in a classical Greek mindset which espoused a broadly cyclic understanding of time and destiny, he is here speaking of a restoration – through subjection to Christ in the Holy Spirit – to a single end which is like the single beginning. In so doing he articulates a consistent trajectory of thought in the Greek fathers. This is not properly understood as a return to a place or state that was ever historically realized, but rather as the realization of the divine will, the fulfillment of the original (or better, eternal) divine intention and principle (logos) for humanity, unrealized by Adam and Eve in the Garden of Eden. Frequently, then, the effective identity of end and beginning is expressed through this common topos of Paradise. On this score, while the primeval Paradise was seen as an ideal place and condition, its human denizens (the biblical Adam and Eve) are not generally portrayed as icons of a fully realized state of human personhood. Maximus the Confessor asserts that humans fell “together with their coming into being” (To Thalassius 61). Irenaeus, Gregory of Nazianzus, and Ephrem the Syrian understood Adam and Eve to be “works in progress,” innocent like children and, if anything, terribly weak. They partook of a fruit that was always intended for human consumption, but not for persons in their yet-underdeveloped state. The Eucharistic Anaphora of Basil the Great says that the human creature was placed in Paradise with “the promise of immortality.” Adam and Eve represent an unrealized potential, while the icon of perfected, immortal humanity is the New Adam, Jesus Christ, through whom humans may now attain to the Paradise always intended for them, as a life in free and full communion with God – a place of ineffable, inexhaustible, and ever-surprising sweetness, beauty, and joy. SEE ALSO: Ecology; Original Sin; Soteriology REFERENCES AND SUGGESTED READINGS Bouteneff, P. C. (2008) Beginnings: Ancient Christian Readings of the Biblical Creation Narratives. Grand Rapids, MI: Baker Academic. Brock, S. (trans.) (1990) St. Ephrem the Syrian: Hymns on Paradise. Crestwood, NY: St. Vladimir’s Seminary Press. Rose, S. (2000) Genesis, Creation, and Early Man: The Orthodox Christian Vision. Platina, CA: St. Herman of Alaska Brotherhood. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| 57 . Устав Тавеннисиотского общежития//Там же. С. 88–155. 58 . Феодосий Олтаржевский, иером. Палестинское монашество с IV по VI века//Православный палестинский сборник. СПб.: Тип. В. Киршваума, 1896. Т. 15. Вып. 2 (вып. 44). 59 . Ходзинский П., свящ. Против Штайнера: Православие и Вальдорфская педагогика//Журнал Московской Патриархии. 2000. 10. С. 62–76. 60 . Шафажинская Н. Е. Русское женское монашество: история и традиции. М.: Экон-Информ, 2009. 61 . Adalbert de Vogüé. A Study of Theological Significance of the Ancient Monastic Rules//Rule and Life: An Interdisciplinary Symposium, ed. Basil Pennington, M., Spencer, MA, Shannon, Ireland, 1971. P. 22–64. 62 . Adalbert de Vogüé. Monasticism and the Church in Writings of Cassian//Monastic Studies. Vol. 3. 1965. P. 19–51. 63 . Garcia M. Colombas. Ancient Concept of Monastic Life//Monastic Studies. Vol. 2. 1964. Р. 65–117. References: 1 . Amvrosii Mediolanskii. Iz’yasnenie 118 psalma [Explanation of Psalm 118 ]. Tsvetnik dukhovnyi. Mysli i izrecheniya svyatykh i velikikh lyudei [The spiritual flower garden. Thoughts and sayings of saints and great men]. Moscow: Dar Publ., 2011. P. 157. 2 . Afoniada shkola na Sviatoi Gore [Athoniada – school on the Holy Mountain]. URL: of access: 08.01.2018). 3 . Barishanskaya M. M. Monastyrskie shkoly [Monastery school] Rossiiskaya pedagogicheskaya entsiklopediya v 2 t. [Russian pedagogical encyclopedia in 2 vol]. Ed. V. G. Panova. Moscow: Great Russian encyclopedia Publ., 1993–1999. Vol. 2. P. 588. 4 . Varnava (Belyaev). Dar uchenichestva [The gift of discipleship]. Moscow: Russiko Publ., 1993. 5 . Vasilii Velikii. Pravila, prostranno izlozhennye v voprosakh i otvetakh [The rules that are extensively described in the questions and answers]//S. Basil the Great. Tvoreniya v 2 t. [Works in 2 t.]. Moscow: Sibirskaia blagozvonnitsa Publ., 2009. V. 2. С. 149–223. 6 . Vasilii Kineshemskii. Besedy na Evangelie ot Marka [The conversation on the gospel of Mark]. Moscow: Dukhovnoe preobrazhenie Publ., 2016. |
| Reilly G. F. Imperium and Sacerdotium according to St. Basil the Great. – Washington, 1945. Rist J. M. Basil’s “Neoplatonism”: Its Background and Nature//Basil of Caesaria: Christian, Humanist, Ascetic: A Sexteen-Hundredth Auniversary Symposium. – Toronto, 1981. – Part 1. – P. 137–220. Riυiere J. Saint Basils, eveque de Cesaree. – Paris, 1925. Ronnat J. M. Basile le Grand. – Paris, 1955. Rousseau O. La rencontre de Saint Ephrem et de Saint Basile//L’Orient Syrien. – Paris, 1957. – 2. – P. 261–284. Scholl E. Die Lehre des hl. Basilius von der Gnade. – Freiburg, 1881. Shear Th. L. The Influence of Plato on Saint Basil. – Baltimore, 1906. Spidlik Th. La sophiologie de S. Basile. – Roma, 1961. – Orientalia Christiana analecta; t. 162. Vischer L. Basilius der Grosse: Untersuchungen zur einem Kirchenvater des vierten Jahrhunderts. – Basel, 1953. Word and Spirit: A Monastic Review. – I: In Honor of Saint Basil the Great. – Massachusetts, 1979. Беседы О том, что Бог не виновник зла (Беседа 9) Много видов учения, которые через священного псалмопевца Давида показал нам действовавший в нем Дух. Иногда Пророк, описывая собственные свои страдания и мужество, с каким переносил он встречавшееся с ним в жизни, в примере своем оставляет нам ясное учение о терпении. Например, когда говорит: Господи, что ся умножиша стужающии ми ( Пс.3:2 )? A иногда изображает он Божию благость и скорость помощи, какую подает Бог истинно взыскавшим Его; и тогда говорит: Внегда призвати ми, услыша мя Бог правды моея ( Пс.4:2 ), выражаясь равносильно с Пророком, который сказал: Еще глаголющу ти, речет: ce приидох ( Ис.58:9 ), то есть не успел я призвать, как слух Божий услышал уже конец призывания. Еще, принося молитвы и моления к Богу, научает нас, каким образом живущие во грехах должны умилостивлять Бога. Господи, да не яростью Твоею обличиши мене; ниже гневом Твоим накажеши мене ( Пс.6:2 ). A в двенадцатом псалме показывает какую-то продолжительность искушения словами: Доколе, Господи, забудеши мя до конца ( Пс.12:2 )? И во всем псалме учит нас не терять бодрости в скорбях, но ожидать Божией благости и знать, что Бог по особенному домостроительству предает нас скорбям, по мере веры посылая и меру испытаний. |
| Исследования по патристике " The Program of Traditional Church Hermeneutics. Three works of St. Maximos the Confessor " , in Brganul ortodox (the official publication of the Diocese of Slobozia and Clrai) no. 12 & no. 13, 2004 " The Experience of the Holy Spirit in the Teaching of Saints Basil the Great and Gregory Palamas " , in Anuarul Facultii de Teologie Ortodox Patriarhul Justinian, University of Bucharest, 2002 " Apologetic, Moral, and Mystic: Three Manners of Ecclesiastical View on Creation. Elements for a Traditional Cosmology " , in Noua reprezentare a lumii. Studii interdisciplinare, no. 1, XXI: Eonul dogmatic, Bucharest, 2002 " Sunthetos. The Soteriological Christology of St. Maximos the Confessor " , in Anuarul Facultii de Teologie Ortodox Patriarhul Justinian, University of Bucharest, 2001 " St. Augustine or the Theological Justification of Mind. Essay on the Soliloquia and Confessiones " , in Biserica ortodox, no. 2/2000 " About what is, in Christ, to our power to reach. Some Remarks on St. Nicholas Cabasilas " Thinking " , in Vestitorul Ortodoxiei [Orthodoxy " s Announcer], no. 245-246, 2000 " From the Absence of the Mystagogue to the Succession of Saints. Three Other Maximian Texts in Contemporary Reading " , in Areopag, no. 6/2000 " Logos and Creation in St. Athanasios " Vision " , in Glasul Bisericii, no. 8-12/1994 Библеистика " The Final Shape of the World in St. John the Theologian " s Apokalypsis: Creation, History, Salvation and Church. Essay on chapters 21 & 22 " , in Buletinul of Center for Dialogue between Science and Theology, University of Craiova, SReDOC Program, Craiova, 2002 The Creation of the Visible World. Towards a Contemporary Interpretation of the Biblical Narrative on Cosmogenesis " , in Ortodoxia [Orthodoxy], no. 1-2/1997 Социология " A Teological Perspective on Fear " , in Biserica Ortodox, no. 2/2003 " The Role of the Family in Children " s Education. An Ecclesiastical Perspective " , in International Congress Family and Life at the Beginning of a New Millenium (Bucharest, September 25-27, 2001), Biblical and Missionary Institute Publishing House of the Romanian Orthodox Church, 2002 |
| The prosecution accused the cleric of receiving " significant " funding from unnamed backers in Arab states. Bosnia " s Balkans neighbours Albania, Serbia and Kosovo have also swooped on jihadist networks in recent weeks. Fifteen men went on trial in Serbia and Albania in March accused of recruiting and financing volunteers for the war in Syria. " For the first time in the region, people who call on others, in a very sophisticated way, to go to foreign battlefields and commit crimes, are being tried, " Ahic said. " What will come out of these trials has yet to be seen. " 1 мая 2015 г. Предыдущий Следующий Смотри также Alyse Radenovic and Art: Remembering the Serbian Christian Victims of Bratunac in Bosnia Alyse Radenovic and Art: Remembering the Serbian Christian Victims of Bratunac in Bosnia The Bosnian civil war witnessed massacres on all sides because outside of the mass simplicity of political leaders and major media agencies you have a different reality which is hidden. After all, despite the reality that America, Iran, al-Qaeda, Saudi Arabia and many others were all on the same side; it didn’t suit the image of the alleged “underdog” against a powerful “enemy.” Therefore, thousands of Orthodox Christians were slaughtered in Bratunac and in the Srebrenica region but of course this had to be kept quiet because it didn’t suit the agenda. Monument to Tsar and Passion-Bearer Nicolas II to be unveiled in Bosnia and Herzegovina Monument to Tsar and Passion-Bearer Nicolas II to be unveiled in Bosnia and Herzegovina The monument was to be unveiled on June 21, 2014, in Banja Luka on the initiative of the Serbian Republic’s (Bosnia and Herzegovina) president, the Russian Institute for Strategic Studies, the St. Basil the Great Charitable Foundation, and the Russian Military Historical Society. Bulgaria detains Brazilian, two Moroccans on terrorism charges Bulgaria detains Brazilian, two Moroccans on terrorism charges European governments are increasingly concerned by the flow of citizens heading to join jihadis of ISIS fighting in Syria and Iraq. Комментарии © 1999-2015 Православие.Ru |
| In his work Veselovsky also gives in parallel columns the texts of Pseudo-Gregory’s commentary (after Krasnosel’tsev’s edition), and of another apocryph, the King Amphilog’s vision of the Divine Liturgy (ibid., 140–141). 13 Lazar’ Mirkovich, «Angels and Demons on the Capitals of the Church of St. Demetrios of the Markov Monastery near Skopje» [original title in Serbian: Миркови Л., и демони на капителима у цркви св. Дuмumpuja Маркова манастира код in Старинар, 6 (Belgrade, 1931), 3–13 (reprinted in: idem, Иконографске cmyдuje (Нови Сад, 1974)). The article was first presented as a paper at the Third International Congress of Byzantine Studies in 1930 in Athens. Seventy years later, Klimentina Ivanova published another redaction of the same commentary, after a Bulgarian codex dated A.D. 1552 (Klimentina Ivanova, «The Sermon of St. Basil the Great and of Father Ephraim on the Holy Liturgy, That It Is Fitting to Stand in the Church with Fear and Trepidation» [original title in Bulgarian: Иванова К., «Слово на св. Василий Велики и на отец Ефрем за светата Литургия, как подобава да се стои в църквата със страх и трепет " ], in PB 26/1 (2002), 3–16) 14 This was first established in 1897 by Yakov Smirnov, «On an Extracts» (published in 1899), 422–424. Afanasyeva wrongly claims that «this manuscript is mentioned for the first time in an article by N. Tunitsky» (Afanasyeva, Old Slavonic Interpretations..., 66), who published his article only in 1907, i. e., 10 years after Smirnov made this identification, and more than 60 years after the publication of a report by Archbp. Philaret (Gumilevsky) on the presence of Pseudo-Gregory’s text in this manuscript (Чmehiя въ Императорскомъ обществ ucmopiu и древностей Pocciйckuxъ при Московскомъ университет, годъ второй 2 (1846), 46). See also: Arkhangel’sky, The Fathers of the Church..., 146. 15 Krutova, The Golden Chain... For our text here see pp. 56–58. The same text is included in a book by Georgi Minchev, The Word and Rite: Commentaries on the Holy Liturgy in the Context of Other Culturally Related Texts in the Slavonic Middle Ages [original title in Bulgarian: Минчев Г., Слово и обред. |
|
|
