| Предыдущий Следующий Смотри также Homily on the Entry of the Lord into Jerusalem (Palm Sunday) St. Nikolai Velimirovich Homily on the Entry of the Lord into Jerusalem (Palm Sunday) St. Nikolai Velimirovich But this event has more than historical significance; it also has a spiritual meaning, and therefore also a moral meaning for every modern-day Christian. According to the spiritual meaning, Jerusalem signifies the human soul, and the entry of the Lord into Jerusalem signifies the entrance of God into the soul. Homily on Palm Sunday St. Ignatius (Brianchaninov) Homily on Palm Sunday St. Ignatius (Brianchaninov) Here is another meaning of the colt of an ass. It is an image of every person who is led by irrational desires, deprived of spiritual freedom, attached to the passions and habits of fleshly life. Christ’s teaching looses the ass from its attachment; that is, from fulfilling its sinful and fleshly will. Комментарии Chrysostom 27 апреля 2016, 15:00 Fr. Dn. George P. Bithos, PhD.: Thank you for your correction of this important fact; indeed the person remains unidentified. Sometimes, theology is sacrificed for other motives, political and financial influence being some of them. Fr. Dn. George P. Bithos, PhD. 14 апреля 2014, 22:00 I write with some sadness that this explanation of the Hymn of Kasianne perpetuates the popular misconception that the " sinful " woman of the hymn is Kasianne. How very sad. The hymn, which is a masterpiece of Orthodox hymnography, was authored by our devote Mother in Christ Kasia, the abbess of a Convent in Constantinople. Not only was she not a sinful woman, she abandoned the world to seek a life of prayer and contemplation. She stands today as one of the few women hymnographers of the Church. The sinful woman of the Gospels is unidentified, yet her story of repentance is described with great understanding and passion by Mother Kasia writing in ninth century Byzantium. As we listen to the hymn we should allow its message and the poetry of Mother Kasia to help us on our journey through this Great and Holy Week and to the Joy of our Lord " s Resurrection. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: |
| Metropolitan Anthimos had previously instructed Fr. Theodore to cease speaking out against the Crete Council, considering his words as fomenting schism. Following his announcement of ceasing commemoration, the bishop suspended Fr. Theodore from serving or speaking publicly in any of the churches of his metropolis. He has also summoned Fr. Theodore to spiritual court, excommunicated him from the holy chalice, and stripped him of his honorary title as “Archpriest.” For his part, Fr. Theodore has described these penalties as “unjust, hasty, and anti-canonical,” noting that such sanctions have been placed on him before the proceedings of the ecclesiastical court, and arguing that Canon 15 of the First-Second Council states that priests taking action such as him “shall be deemed worthy to enjoy the honor which befits them among Orthodox Christians.” Fr. Theodore urged Metropolitan Anthimos to reverse his decision and to allow him the opportunity to serve in his parish of St. Anthony the Great, without commemoration, according to his conscience. 16 марта 2017 г. скрыть способы оплаты скрыть способы оплаты Смотри также Комментарии Caj Eric Ilotuuli 10 апреля 2017, 00:00 Father Zisis ! You are a great inspiration in the way you serve Christ and the Orthodox faith . Pray for me that I , a layman , can be worthy to suffer for Christ . Caj Eric Konstantin Ilotuuli , Stockholm , Sweden Isidora 30 марта 2017, 11:00 The preachers of NEW DOCTRINES are the heretics, not the defenders of Orthodoxy. Our times and the struggle against Ecumenism is no different than the struggle against other heresies the Orthodox Church has defeated. It is typical that the deluded promoters of heresy use excommunication as their last resort. But it is an honor to be excommunicated by them. Remember that the idolatrous pope excommunicated all of the Orthodox... it is an honor to be recognized as their enemy. GOD BLESS Father Zisis!! Remember him in prayers. michael jovanovich 18 марта 2017, 07:00 Orthodox are obligated NOT to follow heretical Bishops! Decades ago Orthodox writers warned that the day would come when those who defend the truth would face excommunication. So be it. The faithful HAVE NO CHOICE! God sees all and will judge all of us, clergy and laity, alike. If anything, heretical clergy will be judged more harshly. For many, many years now Orthodoxy has been infiltrated and incremental changes, bad ones, have been unfolding. Anyone who can " t see and FEEL this is either in denial or has been sleeping for years. Clearly, the Patriarch of Constantinople is a heretic and many have ceased to follow him and rightly so! There will be many bad days ahead but " those who endureth to the end will be saved. " |
| The literary work of St. Nicodemus was varied. He wrote a preface to the PHILOKALIA, and short lives of the ascetics. Among the saint’s ascetical works, his edition of Lorenzo Scupoli’s book, UNSEEN WARFARE is well known, and has been translated into Russian, English, and other languages. A remarkable work of the ascetic was his MANUAL OF CONFESSION (Venice, 1794, 1804, etc.), summarized in his treatise, “Three Discourses on Repentance”. His most edifying book CHRISTIAN MORALITY was published in Venice in 1803. The saint also made great contributions by publishing liturgical books. Using materials from the manuscript collections of Mt Athos, he published sixty-two Canons to the Most Holy Theotokos under the title, NEW THEOTOKARION (Venice, 1796, 1849). St. Nicodemus prepared a new edition of the the PEDALION or RUDDER, comprised of the canons of the Holy Apostles, of the holy Ecumenical and Local Synods, and of the holy Fathers. St Nicodemus had a special love for hagiography, as attested by his work, NEW EKLOGION (Venice, 1803), and his posthumous book, THE NEW SYNAXARION in three volumes (Venice, 1819). He completed a Modern Greek translation of a book by St Theophylact, Archbishop of Bulgaria, PAUL’S FOURTEEN EPISTLES in three volumes. St. Nicodemus himself wrote AN INTERPRETATION OF THE SEVEN CATHOLIC EPISTLES (also published at Venice in 1806 and 1819). The exceedingly wise Nicodemus is also known as the author and interpreter of hymns. His Canon in honor of the Mother of God “Quick to Hear” (November 9) and his “Service and Encomium in Honor of the Fathers who Shone on the Holy Mountain of Athos” are used even beyond the Holy Mountain. Some of his other books include the HEORTODROMION, an interpretation of the Canons which are sung on Feasts of the Lord and of the Mother of God (Venice, 1836), and THE NEW LADDER, an interpretation of the 75 Hymns of Degrees (Anabathmoi) of the liturgical book called the OKTOECHOS (Constantinople, 1844). 27 июля 2014 г. Смотри также |
| Studies on the history and topography of Byzant. Constantinople. L., 2007; Talbot A.-M. The Restoration of Constantinople under Michael VIII//DOP. 1993. Vol. 47. P. 243-261; eadem. Monasticism in Constantinople in the Final Decades of the Byzant. Empire//550th Anniversary of The Istanbul University: Intern. Byzant. and Ottoman Symposium (XVth Cent.), 30-31 May 2003. Istanbul, 2004. P. 295-308; Catalogue of Ancient Earthquakes in the Mediterranean Area up to Xth Cent./Ed. A. Guidoboni e. a. R., 1994; Kidonopoulos V. Bauten in Konstantinopel, 1204-1328: Verfall und Zerstörung, Restaurirung, Umbau and Neubau von Profan- and Sakralbauten. Wiesbaden, 1994; Constantinople and its Hinterland/Ed. G. Dagron, C. Mango. Aldershot, 1995; Рим, Константинополь, Москва: сравн.-ист. исслед. центров идеологии и культуры. М., 1997; Bardill J. The Palace of Lausus and Nearby Monuments in Constantinople: A Topographical Study//AJA. 1997. Vol. 101. P. 67-95; idem. The Golden Gate in Constantinople//Ibid. 1999. Vol. 103. P. 671-696; idem. The Great Palace of the Byzantine Emperors and the Walker Trust Excavations//JRArch. 1999. Vol. 12. P. 216-230; idem. Brickstamps of Constantinople. Oxf., 2004. 2 vol.; Byzantine Court Culture from 842 to 1204/Ed. H. Maguire. Wash., 1997; Лобова-Костогрызова Л. Ю. Константинопольский мон-рь το φιλανθρπου Σωτρος в 1-й пол. XIV в.//АДСВ. 1999. Т. 30. С. 260-270; Медведев И. П. Падение Константинополя в греко-итал. гуманистической публицистике XV в.//Византия между Западом и Востоком/Под ред. Г. Г. Литаврина. СПб., 1999. С. 293-332; Фонкич Б. Л. Иоанн Евгеник и его «Монодия на падение Константинополя»//Там же. С. 270-292; Dark K. The Byzantine Church and Monastery of St Mary Peribleptos in Istanbul//The Burlington Magazine. L., 1999. Vol. 141. P. 656-664; idem. Houses, Streets and Shops in Byzantine Constantinople from Vth to XIIth Cent.//J. of Medieval History. 2004. Vol. 30. P. 83-107; Neue Forschungen und Restaurierungen im byzant. Kaiserpalast von Istanbul: Akten. |
| 555 Полезным в этом отношении изданием может служить Ιeronumou Kotsone. The Place of the Laity (на греч. яз.) (Athens, n. p., 1956). Интерес представляет критика православной позиции в Kraemer Н. A Theology of the Laity (London: Lutterworth Press, 1958), p. 96–98. 556 Пример такой оппозиции не к кому бы то ни было, а к Архиепископу Греческой Православной Церкви Америки, появился в эпилоге к памфлету под названием: «The Reply of the Orthodox Churches to Roman Catholic Overtures on Reunion: Being the Answer of the Great Church of Constantinople to a Papal Encyclical on Reunion» (1-е изд. – 1895 год, переизд. с эпилогом Хризостомоса Стратмана – в 1973 году). 560 Краткое обсуждение темы апостольской преемственности имеется у Meyendorff J. The Orthodox Concept of the Church, p. 62–68. Чтобы понять разницу между православной и католической позициями, см.: Meyendorff J. et al. The Primacy of Peter (London: Faith Press, 1963). По вопросу об апостольстве с точки зрения Восточной Церкви обращаться к Dvornik F. The Idea of Apostolicity in Buzantium and the Legend of the Apostle Andrew (Cambridge, Mass.: Harvard University Press, 1958). 561 Еще один источник, разъясняющий православную концепцию Церкви: Alivisatos Н. The Holy Greek Orthodox Church, p. 41–53; Schmemann A. Freedom in the Church – в сборнике избранных статей: Church, World, Mission (Crestwood, N. Y.: St. Vladimir’s Seminary Press, 1979), p. 179–191. Имеется еще ряд статей в фундаментальном томе, изд. Philippou A. J. The Orthodox Ethos (Oxford: Holywell Press, 1964). Особую ценность представляют статьи Philippou, Nissiotis, Ware. 562 См.: Constantin G. Patelos, ed. The Orthodox Church in the Ecumenical Movement (Geneva: World Council of Churches, 1978). 563 Статьи православных богословов, которые появлялись в «The Ecumenical Review», включают: Agourides S. The God of the Ecumenical Movement, 25 (1973), p. 266–269; Bria I. Living in the One Tradition: An Orthodox Contribution to the Question of Unity, 26 (1974), p. 224–233; Clement O. Athenagoras I. Orthodoxy in the Service of Unity, 25 (1973), p. 310–328; Khodre G. Christianity in a Pluralistic World//The Economy of the Holy Spirit, 23 (1971), p. 118–128; Meyendorff J. Unity of the Church//Unity of Mankind, 24 (1972), p. 30–46 (на эту статью появились две ответные: одна принадлежит Jose Miguez Bonino, вторая – John Gatu); Metropolitan Nicodim. The Russian Orthodox Church and the Ecumenical Movement, 21 (1969), p. 116–129; Staniloae D. Jesus Christ: Incarnate Logos of God, Source of Freedom and Unity, 26 (1974), p. 403–412; Timiadis A. Disregarded Causes of Disunity, 21 (1969), p. 299–309; Yannoulatos A. Towards World Community, 26 (1974), p. 619–636. |
| Venerable Hierotheus the Younger of Iveron of Mt Athos Commemorated on September 13 Saint Hierotheus was born in 1686 in Greece. Desiring to comprehend Divine wisdom as it is in the sciences and also as it is in monastic life, the pious youth, displaying great ability and diligence, studied Latin and Greek philosophy. After the death of his parents, and wanting to continue his education, St Hierotheus first of all visited Mount Athos, which was famous for its many male teachers. At first he was the disciple of a certain hermit near the cell of St Artemius (October 20), and then he joined the brethren of the Iveron monastery, where he received the monastic tonsure. St Hierotheus soon journeyed to Constantinople on monastery business, and from there to Valachia, where the Lord directed him to continue his interrupted education. Having been instructed by a certain Cypriot monk, St Hierotheus by his good manners merited the favor of Metropolitan Auxentius of Sofia, and was ordained deacon. After completing his education in Venice, St Hierotheus returned to the Holy Mountain. He settled near the Iveron monastery in the Khaga wilderness. According to the testimony of his contemporaries, he led a very strict hermit’s life; with the constant Jesus Prayer the monk discovered deep love for neighbor and joy-creating sorrow. On the intercession of the igumen of the Iveron monastery St Hierotheus was ordained to the priesthood by Metropolitan James of Neocaesarea, who lived there in retirement. At the request of the inhabitants of Skopelo, who had no priest, the self-denying ascetic forsook his solitude. He celebrated the services and preached for eight years, together with his Athonite disciples the hieromonk Meletius and the monks Joasaph and Simeon. Foreseeing his own impending end, St Hierotheus with three disciples withdrew to the island of Yura, where those banished for life were usually sent. There after a short illness he departed to the Lord in the year 1745. His disciples buried him on that island, and after three years his venerable head was transferred to the Iveron monastery. Many sick and those afflicted with bodily suffering were healed by prayers to the saint. The Orthodox Church in America 26 сентября 2016 г. Оценка: 1 2 3 4 5 6 7 8 9 10 Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Новые материалы Выбор читателей Мы в соцсетях Подпишитесь на нашу рассылку |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf MOLDAVIA MOLDAVIA. Present-day Moldavia is divided between Romania (q.v.) and the former Soviet Union, the latter holding the present republic of Moldova (formerly Bessarabia). The region lies between the Carpathian Mountains on the west and the Pruth River on the east with its capital at Jassy. Much of it is a fertile plain. Moldavia is one of two principates, the other being Wallachia, where the Romanian people first appear on the historical scene as an identifiable nation in the 14th c. Previously, the area had been one of missionary activities for both the East and West. (See Constantine-Cyril; Methodius.) Its princes, together with those of Wallachia, served as the protectors and patrons of Orthodox clergy and monks of the Ottoman Empire (q.v.) during the 15th c.–17th c. The churches and monasteries of Moldavia, rich and numerous then and equally active today, are of extraordinary beauty and importance. It was in Moldavia that Paisii Velichkovsky (q.v.) received his first initiation into hesychasm on his way to Mt. Athos (qq.v.) in the 1740s. It was here also that he came to stay after Athos in order to build up large communities of monks at the monasteries of Dragomirna, Neamts, and Sihastria, and work on the translations of the Philokalia (q.v.) into Church Slavic and Romanian. The latter would fuel a renaissance of monasticism (q.v.) in both countries throughout the 19th c., and it contributed to another renewal in Romania in the 20th c. The principate provided a kind of transition point from Greece and the Balkans (q.v.) to the lands of Russia. After a cultural apogee under Stephen the Great (d. 1504), Moldavia passed under Turkish rule. In the 19th c., rule passed among native hospodars, Russia, and Turkey until 1859 when Alexander Joh n Curza initiated the history of modern Romania. 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 |
| Fr. Peter Alban Heers Orthodox Ethos 20 декабря 2016 г. This is according to Western sources. The Synaxarion of Hieromonk Macarius omits this miracle and simply states that on the strength of the Saint’s noble manner, gentleness, conviction and peaceful spirit, all cried out with one accord, “Ambrose for Bishop!” This is according to the Synaxarion by Hieromonk Macarius of Simonopetra. Other versions of the saint’s Life have the emperor as Valentinian I. This Council is given this title by Zonaras, Balsamon, Blastaris, and others. The great and holy First-and-Second Council, which was held in Constantinople in the all-venerable temple of the holy Apostles, was assembled in the time of Emperor Michael, the son of Theophilus, and of Bardas Caesar, his uncle on his mother’s side, in A.D. 861. It was attended by three hundred and eighteen Fathers. This Council has been assigned by all commentators a place preceding the other local Councils held previously to this one, either because of its having been a large one and one more numerously attended than were those, or rather because it followed immediately in the wake of Seventh Ecumenical Council both in respect of the date and in that it was convoked against the same iconomachists as those against whom that one was convoked; and, in a way, this Council was, in that respect, a continuation or successor of that one. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также The “Model of Meekness”, and Slapping Arius Orthodox Pastors on Zeal for God The “Model of Meekness”, and Slapping Arius Orthodox Pastors on Zeal for God Anna Erakhtina When contemplating how they should oppose enemies of the Church, Orthodox Christians often recall St. Nicholas, who slapped Arius in the face. Several Russian Orthodox clergymen talk with us about the saint’s “intolerant” deed. The Basilica of St. Ambrose in Milan, Italy The Basilica of St. Ambrose in Milan, Italy Noted for its medieval architecture, the Basilica di Sant " Ambrogio (Basilica of St. Ambrose) in Milan was consecrated by St. Ambrose in 387 AD. Rebuilt in the 11th century, it became the model for all Lombard Romanesque churches. St. Ambrose of Milan Commemorated December 7/20 St. Ambrose of Milan Commemorated December 7/20 Born in 340, the son of the Roman prefect of Gaul, St. Ambrose returned to Italy with his mother and his sister, St. Marcellina, after the death of their father. There he studied and became such a gifted orator and lawyer that the governor of northern Italy, charging him to " govern more like a bishop than a judge, " selected him to be his successor in the capital of Milan. Комментарии © 1999-2016 Православие.Ru |
| Archive DECR chairman attends Climate Change Summit of Religious Leaders in Rome 4 October 2021 year 14:12 On October 4, 2021, with a blessing of His Holiness Patriarch Kirill of Moscow and All Russia, Metropolitan Hilarion of Volokolamsk, head of the Department for External Church Relations of the Moscow Patriarchate, attended the Summit of Religious Leaders held in anticipation of the 26th session of the UN Conference on Climate Change. The event was organized by the embassies of Great Britain and Italy to the Holy See and attended by heads and representatives of Christian Churches, world religions and diplomatic corps. The participants were addressed in particular by Pope Francis of Rome, Patriarch Bartholomew of Constantinople, Archbishop Justin Welby of Canterbury, Grand Imam of Al-Azhar University Ahmad Muhammad al-Tayyeb, acting Secretary General of the World Council of Churches Archpriest John Sauka, Italian Minister of Foreign Affairs Luigi di Majo, chairman of the 26th Session of the UN Climate Change Conference Mr. Alok Sharma. Addressing the assembly on behalf of His Holiness Patriarch Kirill of Moscow and All Russia, Metropolitan Hilarion stressed that in accordance of the document “The Position of the Russian Orthodox Church on Pressing Ecological Problems”, which was adopted by the 2013 Bishops’ Council, the Russian Church “believes it to be her duty to promote the strengthening in people belonging to different social, ethno-cultural and professional communities the feeling of common responsibility for the preservation of God’s creation and to support their efforts in this area”. According to the hierarch, the present ecological situation is caused by the wish of some to make a prophet out of others, as well as unjust enrichment. The DECR chairman called upon the religious leaders to assume common responsibility for the present and future of humanity by working for the preservation of the globe and prevention of a global ecological disaster. DECR Communication Service /Patriarchia.ru Календарь ← 7 December 2023 year |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf CYRIL OF ALEXANDRIA CYRIL OF ALEXANDRIA, patriarch, theologian, St. (?–444). Patriarch from 412 to 444, Cyril was the extraordinarily energetic and capable-not to say ruthless-theological and political opponent of Nestorius of Constantinople (qq.v.). The theological question turned around the unity of Christ’s person. The political issue was the new prominence of Constantinople at the expense of Alexandria (q.v.). Cyril objected vehemently to Nestorius’s denial that Mary the Virgin (q.v.) be called Theotokos, literally, “she who gives birth to God.” The Constantinopolitan patriarch argued for the title, Christotokos, on the seemingly reasonable ground that God could not be said to have been born of a woman, but that the man, Jesus, could. Cyril replied that to make such a distinction was effectively to divide Christ into a committee of two, God the Word and Jesus of Nazareth. His arguments drew particularly on his great predecessor on the throne of Alexandria, Athanasius, and focused especially on the question of theosis (qq.v.). If, Cyril said, Christ was not truly God become man-“one nature of the Incarnate Word,” to quote his favorite formula-then human beings could hope for no true communion with God (q.v.). The argument was powerful, and one must note that it was delivered from the depths of Cyril’s own personal conviction, as is evidenced in the eloquence and power of his voluminous and non-polemical commentaries on the Scriptures (q.v.). Thus it was Cyril who prevailed at the Third Ecumenical Council (q.v.) at Ephesus in 431. The violence with which he accomplished his victory, however, together with the lack of flexibility many of his followers had with regard to theological formulas, were at the root of the schisms of the Persian (“Nestorian”) Church and, after the Council of Chalcedon (q.v.) twenty years later, of the “monophysite” churches as well. 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 |
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