| When living at Thessalonica became impossible for the saint, he was forced to journey to Moldavia under the protection of its sovereign, Basil Lukulos, and he settled there in the monastery of Saint Nicholas near Galats, but he longed for Mount Athos. He visited it often and hoped to finish his life there, but God ordained something else for him. In 1652 after the death of Patriarch Cyril I, Saint Athanasius was returned to the patriarchal throne. He remained only fifteen days, since he was not acceptable to the Moslems and Catholics. During his final Patriarchal service he preached a sermon in which he denounced papal pretensions to universal jurisdiction over the whole Church. Persecuted by the Moslems and Jesuits, physically weakened, he transferred the administration of the Church of Constantinople to Metropolitan Paisius of Laureia, and he withdrew to Moldavia, where he was appointed administrator of the monastery of Saint Nicholas at Galats. Knowing the deep faith and responsiveness of the Russian nation, Saint Athanasius undertook a journey to Russia. In April 1653 he was met with great honor in Moscow by Patriarch Nikon (1652-1658) and Tsar Alexis Mikhailovich. Having received generous alms for the needs of the monastery, Patriarch Athanasius left for Galats in December 1653. On the way he fell ill and stayed at the Transfiguration Mgarsk monastery in the city of Lubno in February 1654. Sensing his impending death, the saint wrote his last will, and he fell asleep in the Lord on April 5. Igumen Petronios and the brethren of the monastery buried the Patriarch. By Greek custom the saint was buried in a sitting position. On February 1, 1662 Saint Athanasius was glorified as a saint and his Feastday was designated as May 2, the Feast of Saint Athanasius the Great. The relics of holy Patriarch Athansios, glorified by numerous miracles and signs, rest in the city of Kharkov, in the Annunciation cathedral church. скрыть способы оплаты скрыть способы оплаты Подпишитесь на рассылку Православие.Ru |
| Orthodox Europe Monk Gorazd 3 сентября 2011 г. ... By the editor (Orthodox Europe). It was the tyranny of the Austro-Hungarian Empire against Orthodox in Serbia that sparked off the First World War. St. Gorazd was a Moravian and linguist, one of the seven disciples of Sts Cyril and Methodius. Despite initial Papal support, in the ninth century he was chased out of Moravia by Frankish political machinations and persecutions of Orthodoxy. He then went to the south Slavs (Yugoslavs) in Ochrid in southern Serbia. Feast: 27 July. Metropolitan Antony (Khrapovitsky) of Kiev (1863-1936) was the great renewer of theology and Church life in Russia before the Revolution and also the main organiser of the 1918 Russian Church Council. Probably the finest theological mind the Russian Church produced in the twentieth century, he was the leading advocate of the restoration of the freedom of the Russian Church and the Patriarchate, after the decadent period instituted by Peter I. After the 1918 Council he was imprisoned in a Uniat monastery. Released, he went to Constantinople and then Serbia, and with the blessing of the holy Patriarch Tikhon of Moscow, he founded the Russian Orthodox Church Outside Russia. The seventeen volumes of his works total 6,000 pages. Although some have found him overzealous in stamping out Russian Scholasticism and renewing genuine Patristic theology in Russia, he has been accorded the title " Blessed " . (1880-1937). He was elected Patriarch of Serbia in 1930. The vicious Austro-Hungarian persecution of Orthodox in the East of their Empire went on for hundreds of years until the First World War. During that War in well-documented war-crimes, hundreds of Orthodox were hanged by the Austro-Hungarian authorities because of their Faith. Jan Hus (1369-1415) was an early Czech reformer who was inspired by Orthodoxy and in turn inspired the English reformer Wyclif. Both men, but especially Hus by reason of his knowledge of early Czech history, knew that the Orthodox alone had kept the Faith. Hus was burnt at the stake by the Catholic Church. Sadly, later reformers both in Bohemia and elsewhere in Western Europe overlooked Orthodoxy and invented Protestantism. |
| Hieromartyr Capiton of Cherson Commemorated on March 7 The Hieromartyrs Capiton, Eugene, Basil, Ephraim, Elpidius, Agathodorus and Aetherius carried the Gospel of Christ into the North Black Sea region from the Danube to the Dniepr, including the Crimea. They were bishops of Cherson at different times during the fourth century, and they sealed their apostolic activity with martyrdom. Only Aetherius died in peace. The holy emperor Constantine sent Bishop Capiton to Cherson to replace Saint Aetherius. The Christians met him with joy, but the pagans demanded a sign from the new bishop, so they might believe in the God Whom he preached. Placing all his hope on the Lord, Saint Capiton put on his omophorion and went into a burning furnace. He prayed in the fire for about an hour, and emerged from it unharmed. “Shall anyone bind fire in his bosom, and not burn his garments?” Solomon asks (Prov. 6:27). Saint Capiton carried red-hot coals in his phelonion, yet neither his body nor his garments were scorched. Many of the unbelievers were then persuaded in the power of the Christian God. This miracle and the great faith of Saint Capiton were reported to Saint Constantine and the holy Fathers of the First Ecumenical Council (325), and they all glorified God. After several years Saint Capiton journeyed to Constantinople on business, but the ship encountered a storm at the mouth of the Dniepr River. The local people (pagans) seized the ship and drowned all those on board, including Saint Capiton. Although this occurred on December 21, Saint Capiton is commemorated with the other hieromartyrs of Cherson on March 7. Troparion — Tone 5 Since You have given us the miracles of Your Holy Hieromartyrs of Cherson as an invincible rampart,/foil the machinations of the ungodly, O Christ our God,/and strengthen the faith of the Orthodox Christians,/for You are good and love mankind. Kontakion — Tone 2 The radiant day of the hierarchs and pastors in Cherson has dawned!/Let us sing hymns for the feast of those who suffered for the sheep of Christ!/Hieromartyrs, entreat Christ, the chief Shepherd, that He may number us with the sheep on His right hand,/so that we may cry aloud to you:/Rejoice, holy fathers, for you shed your blood for Christ! Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| Imprisoned by Muslims Gregory’s suffering for Christ did not end here. Again, because of the political influence of the West in Thessalonika, its citizens were divided upon the issue proclaimed by the councils. They did not immediately accept St. Gregory as archbishop, so that he was compelled to live in various places. On one of his travels to Constantinople, the Byzantine ship on which he was sailing fell into the hands of the Turkish Muslims. They took Archbishop Gregory as a prisoner, but displayed tolerance toward him. Even in captivity, St. Gregory preached to Christian prisoners and even held many debates with his Moslem captors. His love and respect for all men made his captors admire him and treat him with reverence. A year later, St. Gregory was ransomed and returned to Thessalonika. The Proclamation of His Sainthood The reliquary of St. Gregory Palamas inside the Metropolitan Church, Thessaloniki St. Gregory was a living Gospel. God gave him the gift of healing, especially in the last three years before his death. On the eve of his repose, St. John Chrysostom appeared to him in a vision. St. Gregory Palamas fell asleep in the Lord on November 14, 1359. The Virgin Mary, the Apostle John, St. Dimitrios, St. Antony the Great, St. John Chrysostom, and angels of God all appeared to him at different times. Nine years after his repose, a council in Constantinople headed by Patriarch Philotheos (1354–1355, 1362–1376) proclaimed the sainthood of Gregory Palamas. Patriarch Philotheos himself compiled the life and services for the saint. When we hear in the Lenten Liturgy of the Presanctified Gifts, “The Light of Christ illumines all,” may we remember the call of the illumined Gregory for unceasing prayer and ascetic labor, that we be truly illumined by the light of the Resurrection. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Aleksandar Stosich 16 марта 2014, 16:00 Wonderful article. St. Gregory was ransomed by the medieval Serbian King Stefan Milutin, later sainted for his vigorous defence of Orthodoxy and to the even firmer establishment of our faith throughout Serbian lands. As king, St.Milutin vowed to build one church in every year of his reign. He did so, constructing 41 various churches or monasteries, most notable being Gracanica in the region of Kosovo. The Serbian Church admires St. Gregory not simply through this providential historic connection, but like all Orthodox, for the great saint " s wisdom, writings and the promulgation of the Jesus prayer. |
| Metropolitan Hilarion gives Schmemann Lecture at St Vladimir’s Seminary in New York New York, February 6, 2011 A lecture in memory of Protopresbyter Alexander Schmemann was read on February 5, 2011, at St Vladimir’s Seminary of the Orthodox Church in America. Since 1984, outstanding theologians and church leaders of today have been invited annually to give lectures in memory of this prominent theologian of the 20 th century. Among them have been Protopresbyter Boris Bobrinskoy, dean of the St. Sergius Theological Institute in Paris, Metropolitan George (Khodr, Patriarchate of Antioch), Prof. Nikolai Lossky, Protopresbyter Vitaly Borovoy, Archbishop Demetrios of North America (Patriarchate of Constantinople), and Metropolitan Kallistos (Ware, Patriarchate of Constantinople). In 2010, the Schmemann Lecture was given by Dr. Rowan Williams, Archbishop of Canterbury. This year the Schmemann Lecture was given by Metropolitan Hilarion of Volokolamsk, head of the Department for External Church Relations. He spoke on the Theology of the Icon in the Orthodox Church. The DECR chairman was welcomed at the Seminar’s church of the Three Hierarchs by Metropolitan Jonah of All America and Canada, Bishop Melchizedek of Pittsburgh and Western Pennsylvania, Archpriest John Behr, dean of St Vladimir’s Seminary, and other church officials. Metropolitan Hilarion was accompanied by Archbishop Justinian of Naro-Fominsk, administrator of the Patriarchal Parishes in the USA. The hierarchs proceeded from the church to the assembly hall were over 200 seminarians and professors were gathered. Among them were Bishop Cyril of Abydos (Patriarchate of Constantinople) and Archpriest Igor Vyzhanov, representative of the World Russian People’s Council at the UN. Archpriest John Behr greeted the gathering on behalf of the faculty and introduced the audience to the theological and church diplomatic work of Metropolitan Hilarion. The lecture was broadcast by the Ancient Faith Radio. After the lecture, the Primate of the Orthodox Church in America and Metropolitan Hilarion of Volokolamsk attended Great Vespers at the seminary’s church. DECR Communication Service Edited by Pravoslavie.ru/OrthoChristian.com 7 февраля 2011 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| The priests go on to write of nearly a century of what they view as a blurring of the lines between Orthodoxy and other Christian confessions, but that they hope that now with the help of God and the Theotokos, holy fathers will rise up, breathing the grace of the Holy Spirit, to scatter the clouds of the pan-heresy of ecumenism, as did the holy fathers in the days of Iconoclasm, the defeat of which is celebrated on the Sunday of Orthodoxy. In conclusion, the fathers appealed to Canon 15 of the First-Second Council, held in 861 in Constantinople under the chairmanship of St. Photios the Great, which states that if a bishop openly declares a heresy previously condemned, a priest may cease to commemorate him without ecclesiastical sanction. This “walling off” is not considered a schism, but the same canon states that if a priest ceases to commemorate a bishop over a heresy not previously condemned, then his action is considered one of schism. They also note that when Mt. Athos ceased commemorating Ecumenical Patriarch Athenagoras he chose not to sanction them, thus avoiding a schism. For its part, the Crete Holy Synod called upon the priests to cease their protest, calling it “erroneous behavior,” and to restore commemoration of their bishops, as the site of the Crete Church reports. A three-member committee was formed by unanimous Synodal decision to meet and discuss with the priests in the coming days. The committee consists of His Eminence Metropolitan Gerasimos of Petra and Cherronesos, Archimandrite Philotheos Spanoudakis, and Protopresbyter Zacharias Adamakis, the president of the clergy union of Crete. The Holy Synod has hope in these meetings and looks forward to positive results, guided by the holy canons of the Orthodox Church. 17 марта 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Philip Mugadizi 18 марта 2017, 01:00 It is interesting to note that it is increasingly becoming possible for the majority of the Orthodox clergy to be heretics in a way or the other. In fact, if you engage most of the orthodox theologians deeply, you might find them more heretical. In most of these situations, the church seems to ignore much. |
| Mary Magdalene and an adapted life of St. Mary of Egypt (+ c. 522). This combination of two individuals—the holy bringer of good tidings and a repentant harlot who later became a great desert-dweller—entered European art from the Golden Legend and took a lasting form. Thus in around 1310, Giotto di Bondone and his students painted the chapel of St. Mary Magdalene in the lower church of St. Francis of Assisi. On the wall above the entrance to the chapel is a scene taken straight from the life of St. Mary of Egypt: " Mary Magdalene receives the garment from the hermit Zosima. " The bronze-toned wooden sculpture of Donatello (1445) expressively depicts the exhausting asceticism of a desert dweller. Her body is barely covered by an age-worn tunic. This masterpiece has little in common with the true, historical image of St. Mary Magdalene. Again, we have a combination of two saints. Gradually, a vast gallery of pictures was painted on the theme of " The Repentant Mary Magdalene " . It is sufficient to remember such artists as Tiziano Vecellio (1477–1576), El Greco (1541–1614), Caravaggio (1573–1610), Guido Reni (1575–1642), Orazio Gentileschi (1563–1639), Simon Vouet (1590–1649), Jusepe de Ribera (1591–1652), Georges de La Tour (1593–1652), Francesco Hayez (1791–1882); sculptors Pedro de Mena (1628–1688), Antonio Canova (1757–1822), and others. The Orthodox Church strictly adheres in its writings on the life of St. Mary Magdalene to the Gospel testimony and reliable Church tradition. The saint preached the Gospels in Rome. Some researchers suppose that the Apostle Paul is speaking precisely of St. Mary Magdalene in his epistle to the Romans: Greet Mary, who bestowed much labour on us(Rom. 16:6). During her final years of life, the saint helped the Apostle John the Theologian preach the Gospel in Ephesus. There she reposed. During the reign of Leo the Wise in 886, her holy relics were translated from Ephesus to Constantinople. She is commemorated on July 22/August 4, and on the Sunday of the Holy Myrrh-Bearing Women, the second Sunday after Pascha. Giotto. Scenes from the life of St. Mary Magdalene. The Resurrection of Lazarus. Source: wga.hu / Hieromonk Job (Gumerov) Translation by OrthoChristian.com 4 августа 2011 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Holy Friday epitaphion service to be celebrated for the first time in over 57 years in Turkish occupied Cyprus/Православие.Ru Holy Friday epitaphion service to be celebrated for the first time in over 57 years in Turkish occupied Cyprus Famagusta, April 2, 2014 After a haitus of 57 years, in the part of Cyprus that was occupied by Turks in 1971, the service of the Epitaphion (Burial Shroud) will be performed on Holy Friday at St. George " s Church in the city of Famagusta. Moreover, with the permission of the Turkish authorities, now once a month Divine Liturgy will be served here on Sundays, reports Romfea.gr . The Epitaphion service will be celebrated by Metropolitan Vasilios of Constantia-Ammochostos. St. George " s Church, which dates back to the 15th century, is situated within a wall of the city " s medieval fortress. " This makes us very happy, " said Metropolitan Vasilios in his interview with the Athens News Agency , as he spoke about the ongoing activities " to prepare church for the service, which will be celebrated after half century haitus. " " More than that,” the metropolitan added, “arrangement of a cross procession with the Epitaphion along the streets of Famagusta within the ramparts is currently being agreed upon. " 3 апреля 2014 г. Предыдущий Следующий Смотри также Holy Friday Fr. Peter Orfanakos Holy Friday Fr. Peter Orfanakos On Thursday evening, the Matins service of Holy Friday is served. This service is also called the Service of the Twelve Gospels, because there are twelve Gospel passages relating to the Lord’s passion and crucifixion. Holy Week in Hymns. Holy and Great Friday (with audio) Holy Week in Hymns. Holy and Great Friday (with audio) On Holy Friday, we recall Christ’s crucifixion with the Service of the Twelve Gospels. At this service the priest reads the twelve Gospels describing Christ’s Passion and Crucifixion, intertwined with other elements of the Matins service. Archbishop Chrysostomos II: Cypriots are victims of the Turkish invasion Archbishop Chrysostomos II: Cypriots are victims of the Turkish invasion “Cyprus, by its geographical position in the east of the Mediterranean, is the crossing-point of Europe, Asia and Africa. And its residents, peaceful and quiet people by nature, have over last forty years constantly fallen victim to the disorder brought here by the barbaric Turkish invasion. " Комментарии © 1999-2015 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку |
| – We consider the appointment of exarchs of the Patriarchate of Constantinople to Ukraine as an invasion of this Church in the canonical territory of the Moscow Patriarchate, which is a grave violation of church law. The Holy Synod of the Russian Orthodox Church has appealed to the Primates of Local Orthodox Church to hold a pan-Orthodox discussion on the Ukrainian problem. I know that this appeal has been met with a response from Primates. We are still ready for dialogue. And we will use every opportunity for explaining patiently to our opponents the tragic danger of the steps they are taking in Ukraine. Reluctant as I am to speak about it, but if these steps lead to entering into communion with the schismatics, we will have to rupture fully the Eucharistic communion with the Patriarchate of Constantinople. – The Orthodox flock in the whole world are following the developments in the Ukrainian problem with evident concern. Through centuries the Ecumenical and the Moscow Patriarchates have walked hand in hand every time overcoming arising difficulties. Is not what unites you bigger and firmer that what disunites you? – The Lord Jesus Christ said to His disciples, Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt among yourselves, and be at peace with each other (Mk. 9:50). We have always believed and continue to believe that the Holy Orthodox faith uniting our Churches will ultimately prevail over the present differences, which have been brought about by attempts at the interference of the powers of this world in church life. Nevertheless, the preservation of our common Orthodox witness demands common efforts today in the name of the maintenance of the old canonical order, which, to our great grief, is being destroyed now by unilateral actions of the Patriarchate of Constantinople. DECR Communication Service /Patriarchia.ru Календарь ← 21 апреля 2024 г. (8 апреля ст.ст.) воскресенье Неделя 5-я Великого поста. Глас 5-й. Прп. Марии Египетской (переходящее празднование в 5-ю Неделю Великого поста). Апп. Иродиона, Агава, Асинкрита, Руфа, Флегонта, Ерма и иже с ними (I). |
| priest Dmitry Ermakov (священник Димитрий Ермаков) The inner meaning of Tradition Orthodox history is marked outwardly by a series of sudden breaks: the capture of Alexandria, Antioch, and Jerusalem by Arab Muslims; the burning of Kiev by the Mongols; the two sacks of Constantinople; the October Revolution in Russia. Yet these events, while they have transformed the external appearance of the Orthodox world, have never broken the inward continuity of the Orthodox Church. The thing that first strikes a stranger on encountering Orthodoxy is usually its air of antiquity, its apparent changelessness. He finds that the Orthodox still baptize by threefold immersion, as in the primitive Church; they still bring babies and small children to receive Holy Communion; in the Liturgy the deacon still cries out: ‘The doors! The doors!’ – recalling the early days when the church’s entrance was jealously guarded, and none but members of the Christian family could attend the family worship; the Creed is still recited without any additions. These are but a few outward examples of something which pervades every aspect of Orthodox life. When the Orthodox are asked at contemporary inter-Church gatherings to summarize what they see as the distinctive characteristic of their Church 1 , they often point precisely to its changelessness, its determination to remain loyal to the past, its sense of living continuity with the Church of ancient times. At the start of the eighteenth century, the Eastern Patriarchs said exactly the same to the Non-Jurors 2 : “We preserve the Doctrine of the Lord uncorrupted, and firmly adhere to the Faith he delivered to us, and keep it free from blemish and diminution, as a Royal Treasure, and a monument of great price, neither adding any thing, nor taking any thing from it. ” 3 This idea of living continuity is summed up for the Orthodox in the one word Tradition. “We do not change the everlasting boundaries which our fathers have set,” wrote John of Damascus, “but we keep the Tradition, just as we received it. ” 4 |
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