| Материал из Православной Энциклопедии под редакцией Патриарха Московского и всея Руси Кирилла Содержание ВОЛЯ [греч. θλημα, θλησις; лат. voluntas, velle], сила, неотъемлемо присущая природе разумного существа, благодаря к-рой оно стремится достигнуть желаемого. В Свящ. Писании понятие В. имело следующие основные смыслы: В. Божия, выражающаяся в промышлении о всем творении и приведении его ко спасению (Пс 32. 11; 39. 9; 142. 10; Ис 53. 10; Прем 9. 13; Мф 6. 10; 12. 50; 26. 39, 42; Мк 3. 35; 14. 36; Лк 11. 2; 22. 42; Ин 4. 34; 5. 30; 6. 38-40; Деян 13. 22 ; Рим 9. 19; 12. 2; Евр 10. 7, 9); В. как сила или свойство человеческой души (Пс 1. 2; Ис 58. 3; Дан 11. 3; 2 Петр 1. 21; Рим 8. 20; 1 Кор 7. 37). У отцов Церкви слово «В.» употреблялось преимущественно в библейском смысле, т. е. для обозначения заповедей и Промысла Божия ( Clem. Rom. Ep. I ad Cor. 20; Ign. Eph. 1; Clem. Alex. Protrept. XII 120. 4-5 и др.): из послушания В. Отца Сын Божий стал человеком и претерпел страдания ( Meliton. Pasch. 551; Iust. Martyr. I Apol. 63; Clem. Alex. Paed. I 2. 4); В. наделен и человек. Для сщмч. Иринея , еп. Лионского, человеческая В. (θλησις) тождественна способности человеческой души к самоопределению (ατεξοσιος) (Fragmenta deperditorum operum. 5// Iren. Adv. haer. Vol. 2), а для Дидима Слепца она предшествует всякому действию (Fragm. in Ep. ad Rom. (in catenis). 5// Staab K. Pauluskommentar aus der griechischen Kirche aus Katenenhandschriften gesammelt. Münster, 1932). В ходе арианских споров категория В. стала ключевой в полемике свт. Афанасия I Великого с Арием (A. Dihle. P. 116). Последний ставил на один уровень такие действия Отца, как создание мира и рождение Сына, что приводило его к ложному заключению, что Сын сотворен подобно остальному миру. Свт. Афанасий, проводя различие между творением и рождением, привлекал с этой целью категорию В. Сотворение Отцом мира отличается от предвечного рождения Сына тем, что в 1-м задействована В. Отца, а 2-е осуществляется без участия Его В. ( Athanas. Alex. Or. contr. arian.//PG. 26. Col. 72). Свт. Григорий, еп. Нисский , рассматривал В. в связи с учением о стремлении человека к совершенству и полному познанию истины. Хотя совершенство и истина в своей полноте остаются для человека недостижимыми, его не оставляет неутолимое желание достигнуть их. Это желание есть самостоятельная волевая сила. В. для свт. Григория, т. о., является свободным движением (κνησις - Greg. Nyss. Quod non sint tres dei//PG. 45. Col. 128; Adv. Maced.//Ibid. Col. 1317; ατεξοσιος κνησις - In Eccl. 6//Ibid. 44. Col. 725). |
| Orthodox Church of Cyprus Lashes Out Against Gay Pride Cyprus, May 17, 2014 The Holy Synod, the highest decision-making body of the Christian-Orthodox Church in Cyprus, made a statement lashing out against homosexuality, after activists announced the country’s first gay pride festival set to take place May 31. The Holy Synod said it looks at people trying to give homosexuality social and legal acceptance with “concern and grief.” Here is the full statement by the Holy Synod: “With concern and sorrow the Holy Synod is following what is happening and being announced in regards to the way of behavior and life of a portion of our fellowmen. These men and women, incited and carried away by similar groups abroad and the confusion of their own conscience, argue and demonstrate that the relations of people of the same sex (homosexuality) is a natural way of behavior, which is why their choice must be received as legal evidence and socially accepted. Indeed, in order to achieve their purpose, they have planned events of “pride”, as they call it. However, they are contradicted and rebuked by Holy Scripture, which teaches that God “in the beginning made people male and female” (Matt. 18:14) and blessed with the mystery of marriage lawful coupling (Eph. 5:32). At the same time, the word of God condemns homosexuality and warns its devotees of its grave consequences: “Do not be deceived: neither fornicators … nor adulterers, nor the soft (effeminate and womanish), nor homosexuals … will inherit the kingdom of God” (1 Cor. 6:9-10). This is why homosexual relationships are also a moral aberration and constitute a dishonor of the human person (Rom. 1:24-28). The Church and Science consider homosexuality as a fall and illness of the human person, and not a natural way of life or choice. This is why they recommend proper treatment and therapy and oppose institutional and social support and acceptance. The tragic results of homosexuality at the local and global level, with the loosening of moral behavior, the increased incidence of pedophilia, the countless cases of victims of the incurable illness AIDS of homosexuals, the increase of divorce and family breakdown, the unnatural adoption of children, etc., consist of the strongest arguments of this atypical way of life. |
| Statement on Homosexuality by the Holy Synod of Cyprus Source: MYSTAGOGY Natalya Mihailova 18 May 2014 As the first-ever gay pride parade in Cyprus draws near (May 31), the Holy Synod of the Church of Cyprus released an official statement at the request of many of the faithful who felt provoked due to recent publications and activities of homosexuals on the island. With concern and sorrow the Holy Synod is following what is happening and being announced in regards to the way of behavior and life of a portion of our fellowmen. These men and women, incited and carried away by similar groups abroad and the confusion of their own conscience, argue and demonstrate that the relations of people of the same sex (homosexuality) is a natural way of behavior, which is why their choice must be received as legal evidence and socially accepted. Indeed, in order to achieve their purpose, they have planned events of “pride”, as they call it. However, they are contradicted and rebuked by Holy Scripture, which teaches that God “in the beginning made people male and female” (Matt. 18:14) and blessed with the mystery of marriage lawful coupling (Eph. 5:32). At the same time, the word of God condemns homosexuality and warns its devotees of its grave consequences: “Do not be deceived: neither fornicators … nor adulterers, nor the soft (effeminate and womanish), nor homosexuals … will inherit the kingdom of God” (1 Cor. 6:9-10). This is why homosexual relationships are also a moral aberration and constitute a dishonor of the human person (Rom. 1:24-28). The Church and Science consider homosexuality as a fall and illness of the human person, and not a natural way of life or choice. This is why they recommend proper treatment and therapy and oppose institutional and social support and acceptance. The tragic results of homosexuality at the local and global level, with the loosening of moral behavior, the increased incidence of pedophilia, the countless cases of victims of the incurable illness AIDS of homosexuals, the increase of divorce and family breakdown, the unnatural adoption of children, etc., consist of the strongest arguments of this atypical way of life. |
| His Holiness Patriarch Kirill congratulates His Beatitude Patriarch John X of Antioch and all the East on anniversary of his enthronement Source: DECR Natalya Mihailova 11 February 2016 His Holiness Patriarch Kirill of Moscow and All Russia congratulated His Beatitude Patriarch John X of Antioch and All the East on the anniversary of his enthronement. Your Beatitude, beloved brother in the Lord and Concelebrant: I wholeheartedly congratulate You on the day of your enthronement. Standing at the helm of the Holy Church of Antioch under difficult circumstances ‘in a great trial of affliction’ (2 Cor 8:2) You have been doing the courageous and selfless responsible ‘work of the ministry, for the edifying of the body of Christ’ (Eph 4:12). I assure You that the Russian Orthodox Church will always support people of the same faith in keeping with the Apostle’s words ‘whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it’ (1 Cor 12:26). I prayerfully wish Your Beatitude the inexhaustible God’s help in Your primatial ministry, spiritual and physical health and many blessings from ‘the Lord, holy and true’ (Rev 6:10). With brotherly love in the Lord, + Kirill Patriarch of Moscow and All Russia Tweet Donate Share Code for blog His Holiness Patriarch Kirill congratulates His Beatitude Patriarch John X of Antioch and all the East on anniversary of his enthronement Natalya Mihailova Your Beatitude, beloved brother in the Lord and Concelebrant: I wholeheartedly congratulate You on the day of your enthronement. Standing at the helm of the Holy Church of Antioch under difficult circumstances ‘in a great trial of affliction’ (2 Cor 8:2) You have been doing the courageous ... Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. |
| The Uniate Factor in the Relationship Between the Orthodox Church and the Vatican Archpriest Vladislav Tsypin On this day in 1596, the Unia of Brest was signed in what is now Belorussia, giving birth to the “Greek Catholic Church” in Western Ukraine. At the time these lands were under Polish-Lithuanian rule, and there was a general plan to bring all Orthodox subjects into the Latin Church of their Polish sovereigns. But despite various forms of pressure and persecution, most of the Russians in these lands held to their Orthodox faith. The next step in this Latin crusade would be the Unia. The damage continues to this day, as professor of canon law and Church history Archpriest Vladislav Tsypin points out. Greek Catholic priests at the Maidan uprisings in Kiev. One of the most hackneyed clichés in the Western media is, “European values”. Even when the term first appeared it was clear that these values do not correspond to what we are accustomed to calling Christian values—Christian anthropology, or Christian ethics. However, twenty years ago, many were still under the illusion that these “values”—European and Christian—although not identical, were nonetheless compatible. The processes of recent years—social as well judiciary—have convinced even the most magnanimous Christians that these values have different aims. Because of the actual antagonism between the two, it has become impossible for a Christian without splitting his conscience, without something akin to schizophrenia, to sincerely adhere to the infamous “European values”. Any imitation of such adherence in public spheres is only viable out of ulterior political motives, pragmatic diplomacy, or petty politicking. Be not deceived: neither fornicators, nor idolaters, nor adulterers… nor covetous… nor extortioners, shall inherit the kingdom of God (1 Cor. 6:9-10). Wives, submit yourselves unto your own husbands, as unto the Lord (Eph. 5:33). In a number of Western countries it has become punishable crime to publicly cite these passages—something that never happened even during the most difficult periods of atheistic repressions against the Christian Church in the twentieth century. And in those Western countries where Biblical commandments are not yet being punished, they are already being ostracized by the mass media. |
| Материал из Православной Энциклопедии под редакцией Патриарха Московского и всея Руси Кирилла ИУЛИАН САВА [Иулиан Саба, Савва; греч. Ιουλιανς Σβας/Σββας; сир. ] (ок. 300 - 15.02. 367 (377, 380?)), прп. (пам. 18 окт.; пам. визант. 17 янв.). Основные сведения об этом святом содержатся в «Истории боголюбцев» блж. Феодорита Кирского и в 24 мадрашах (гимнах) об И. С. на сир. языке, к-рые приписываются прп. Ефрему Сирину (из них скорее всего только 4 первых являются аутентичными). «Похвала Иулиану отшельнику» на греч. языке, к-рую ранее также относили к сочинениям прп. Ефрема Сирина (BHG, N 968), на самом деле посвящена другому одноименному подвижнику ( Griffith. 1994. P. 189). Кроме того, существует неизданная мемра в память И. С. на сир. языке, сохранившаяся среди произведений, атрибутируемых Иакову Саругскому (Ibid. P. 185-186). И. С. также упоминается в «Толковании на Послание к Ефесянам» свт. Иоанна Златоуста . По мнению С. Гриффита, И. С. был первым известным по имени подвижником, внедрившим в сироговорящей среде такую форму монашеской жизни, как отшельничество (Ibid. P. 186, 215-216), и по этой причине заслуженно именуемым в источниках «отцом монахов» ( Nau F., ed. Un Martyrologe et douze Menologes syriaques//РО. 1912. Т. 10. Fasc. 1. Р. 84). Свт. Иоанн Златоуст называл И. С. простым поселянином, который не имел светского образования, но был «преисполнен истинного любомудрия» ( Ioan. Chrysost. In Eph. 21//PG. 62. Col. 153). Информация о том, что святой до монашеского пострига прислуживал в доме одного состоятельного язычника в Гелиополе, восходит к «Похвале Иулиану отшельнику» и, т. о., не относится к И. С. ( Griffith. 1994. P. 189). Между 317 и 325 гг. И. С. удалился в пустыню и поселился в пещере. Блж. Феодорит Кирский не уточняет ее местоположение, говоря лишь, что святой подвизался в Осроене. Визант. синаксарные Жития локализуют место подвигов И. С. у р. Евфрат (SynCP. Col. 398). Однако исследователи считают, что пещера преподобного находилась примерно в 23 км к северо-востоку от Эдессы ( Schiwietz. 1938. S. 67). Местные жители прозвали подвижника Сава, что в переводе с сирийского означает «старец». Согласно гимнам прп. Ефрема Сирина и мемре, И. С. был иереем ( Beck. 1972. Bd. 1. S. 74, 79; Bd. 2. S. 81; Griffith. 1994. P. 192). |
| On the occasion of the anniversary of his enthronement, Patriarch Kirill and Met. Hilarion (Alfeyev) sent greetings to His Beatitude Patriarch John X of Antioch. Greeting from His Holiness Patriarch Kirill: Your Beatitude, beloved brother in the Lord and Concelebrant: I wholeheartedly congratulate you on the day of your enthronement. Standing at the helm of the holy Church of Antioch under difficult circumstances in a great trial of affliction (2 Cor. 8:2) you have been doing the courageous and selfless responsible work of the ministry, for the edifying of the body of Christ (Eph. 4:12). I assure you that the Russian Orthodox Church will always support people of the same faith in keeping with the Apostle’s words whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it (1 Cor. 12:26). I prayerfully wish Your Beatitude the inexhaustible God’s help in your primatial ministry, spiritual and physical health and many blessings from the Lord, holy and true (Rev. 6:10). With brotherly love in the Lord, + Kirill Patriarch of Moscow and All Russia Greetings from His Beatitude Metropolian Hilarion of Volokalamsk: Your Beatitude: I respectfully greet you with the anniversary of your election to the see of primates of the Church of Antioch. Your are proclaiming the word of reconciliation (2 Cor. 5:19) and strengthening your flock in spirit during hard times of persecution carried out by the forces seeking to uproot the Christian faith in the ancient Biblical land of the Middle East. You are encouraging the people of God to rejoice in hope, be patient in tribulation, contine constant in prayer, rejoice with them that do rejoice, and weep with them that weep (cf. Rom. 12:12-15). This appeal finds a cordial response in the hearts of the faithful. I wholeheartedly wish Your Beatitude abundant mercies from Christ the Saviour, spiritual and physical fortitude in the Lord, and I wish a just and lasting peace and prosperity to your beloved flock. With respectful love in the Lord, + Metropolitan Hilarion of Volokolamsk Chairma of the Department for External Church Relations Moscow Patriarchate His Holiness Patriarch Kirill , Metropolitan Hilarion (Alfeyev) 13 февраля 2016 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Скачать epub pdf Volume II – Worship Church Building In the long history of the Orthodox Church a definite style of church architecture has developed. This style is characterized by the attempt to reveal the fundamental experience of Orthodox Christianity: God is with us. The fact that Christ the Immanuel (which translated means “God with us”) has come, determines the form of the Orthodox church building. God is with man in Christ through the Holy Spirit. The dwelling place of God is with man. “The Most High does not dwell in houses made with hands,” says Saint Stephen quoting the Old Testament prophets. Saint Paul says that men are the temples of God: “Christ Jesus himself [is] the cornerstone, in Whom the whole structure is joined together and grows into a holy temple in the Lord; in Whom you also are built into it for a dwelling place of God in the Spirit” ( Eph.2:21–22 ). The words of Saint Peter are very much the same. “Come to him [Christ] to that living stone ... and like living stones be yourselves built into a spiritual house ... to offer spiritual sacrifices acceptable to God through Jesus Christ” ( 1Pet.2:4–5 ). “We are the temple of the living God ...” ( 2Cor.6:16 ). And it is exactly this conviction and experience that Orthodox Church architecture wishes to convey. Orthodox Church architecture reveals that God is with men, dwelling in them and living in them through Christ and the Spirit. It does so by using the dome or the vaulted ceiling to crown the Christian church building, the house of the Church which is the People of God. Unlike the pointed arches which point to God far up in the heavens, the dome or the spacious all-embracing ceiling gives the impression that in the Kingdom of God, and in the Church, Christ “unites all things in himself, things in heaven and things on earth,” ( Eph.1:10 ) and that in Him we are all “filled with all the fullness of God” ( Eph.3:19 ). The interior of the Orthodox Church building is particularly styled to give the experience of the unity of all things in God. |
| Holy Eucharist The central place among the Sacraments of the Orthodox Church is held by the Holy Eucharist - the precious Body and Blood of our Lord Jesus Christ. The central place among the Sacraments of the Orthodox Church is held by the Holy Eucharist – the precious Body and Blood of our Lord Jesus Christ. In modern times the Holy Eucharist is celebrated in the Orthodox Church at the following Liturgies: 1. The Liturgy of St. John Chrysostom – the usual Liturgy of Sundays and Weekdays. 2. The Liturgy of St. Basil the Great – celebrated on the Sundays of Great Lent and certain Feast Days. 3. The Liturgy of St. James the Brother of the Lord – celebrated on October 23 (St. James’ Day) in certain places only (e.g., Jerusalem). 4. The Liturgy of the Presanctified Gifts – celebrated on Weekdays of Great Lent and Holy Week. (At this Liturgy there is no consecration of the Holy Gifts, but rather Communion is given from the Gifts consecrated on the previous Sunday – hence Pre-sanctified.) The Savior Himself said, I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst… If any one eats of this bread he will live forever; and the bread which I shall give for the life of the world is My flesh (John 6:35,51). At the Last Supper, Jesus took bread, and blessed, and broke it, and give it to the disciples and said, ‘Take, eat; this is My body’. And He took a cup, and when He had given thanks He gave it to them, saying, ‘Drink of it, all of you; for this is My blood of the new covenant, which is poured out for many for the forgiveness of sins’ (Matt. 26:26-28; cf. Mark 14:12-16; Luke 22:7-13; 1 Cor. 11:23-30). This institution of the Eucharist by our Lord is the means whereby we become united with Christ and with each other as a church, for, as St. Paul says, the goal of every Christian is to grow up in every way into Him Who is the head, into Christ, from Whom the whole body, joined and knit together by every joint with which it is supplied – makes bodily growth and upbuilds itself in love (Eph. 4:15-16). This is so since Christ is the head of the Church, His body, and is Himself its Savior (Eph. 5:23). We become part of the Mystical Body of Christ by our communion of the Holy Eucharist. As St. Paul says: The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread (1 Cor. 10:16-17). |
| In the Name of the Father, and of the Son, and of the Holy Spirit. The Great Apostle Paul says of himself: For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me (1 Cor. 15:9-10). See how the greatest of the Apostles speaks of himself, that it was not he that had labored, it was not he that had done the great works, enlightened the whole world, but the grace of God which was with him. He does not ascribe anything to himself although great were his works, his sufferings for Christ were innumerable, but he attributes nothing to himself, only to God’s grace. Is it for us the weak, for us negligent Christians to ascribe to ourselves the good which we had performed once or will perform? Is it for us not to notice the source of all good—the grace of God? The word “grace” you hear often, very often, at every divine service. The word “grace” may be found on almost every page of the New Testament, but in the Old Testament this word is rarely mentioned, very rarely, indeed. Why is it so: why is grace so often spoken of in the New Testament? Because the source of grace is in our Lord Jesus Christ, for we have redemption through his blood, the forgiveness of sins, according to the riches of his grace (Eph. 1:7). This is the greatest grace, this is the source and beginning of all grace—the redemption of mankind through the Most Pure Blood of Christ: For by grace are ye saved through faith; and that not of yourselves: it is the gift of God (Eph. 2:8). We have received this gift gratis, we received gratis the redemption through Christ’s Blood. And the grace of God will overshadow any Christian who takes up his cross and follows Christ. Know that grace is necessary at the very beginning, so that we might take the path of salvation, the path of Christ, for the Lord Himself tells us: No man can come to me, except the Father which hat sent me to draw him (Jn. 6:44). It is necessary for God the Father Himself to draw us otherwise there is no beginning of the path of Christ. |
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