| Материал из Православной Энциклопедии под редакцией Патриарха Московского и всея Руси Кирилла ДОКЕТИЗМ [от греч. δοκεν - казаться, представляться], общее название ряда раннехрист. христологических учений, в рамках которых проблема соединения божества и человечества во Христе решалась в отличие от учения о воплощении посредством отказа от реальности человеческой природы Христа и признания ее иллюзией. По-видимому, характерной чертой таких учений было использование глагола δοκεν (казаться) и различных производных от него для описания «иллюзорности» человечества Иисуса Христа (см., напр.: Ign. Ep. ad Trall. 10). Словом «докеты» (δοκητα) Климент Александрийский называл особую категорию еретиков. Это наименование он связывал с особенностями их богословия (π δοϒμτων διαζντων - Clem. Alex. Strom. VII 17. 108). Их главой ( τς δοκσεως ξρχων), по словам Климента, был Юлий Кассиан (Ibid. III 13-14), который, согласно блж. Иерониму Стридонскому , утверждал, что плоть Христа была мнимой (putativam Christi carnem introducens - Hieron. In Gal.//PL. 26. Col. 431). По свидетельству еп. Серапиона Антиохийского, те, кого называли докетами, почитали Евангелие от Петра ( Euseb. Hist. eccl. VI 12. 6). Кроме того, о них упоминает сщмч. Ипполит Римский , сообщая подробности их учения ( Hipp. Refut. VIII 8-11; X 16). Писатели более позднего времени используют это наименование менее определенно ( Theodoret. Ep. 82; Did. Alex. In Zach. IV 234; Cyr. Alex. De incarn. unigent.//SC. 97. P. 197). Древнейшими источниками, содержащими сведения о Д., возможно, являются 1-е и 2-е Послания Иоанна. Представители опровергаемого в них учения оспаривали, «что Иисус есть Христос» (1 Ин 2. 22-23) и не исповедовали «Иисуса Христа, пришедшего во плоти» (2 Ин 7; ср.: 1 Ин 4. 3). Противостоянием такого рода воззрениям нек-рые комментаторы объясняют также характерный для Евангелия от Иоанна акцент на реальности плоти Иисуса Христа в воплощении, страданиях и по воскресении (Ин 1. 14; 6. 51-58; 60-71; 19. 34-35; 20. 26-28). |
| Archive Local Orthodox Churches continue sending letters of support for Ukrainian Orthodox Church diocese of Lvov over arson against St. Vladimir’s in Lvov 27 February 2018 year 19:47 ‘It is with heavy heart that we have learnt about the arson committed against one of your churches in the Lvov region. We haste to express our sincere compassion and assure you of our prayers for stability and peace in your diocese’, reads the letter sent to Archbishop Philaret of Lvov and Galich by the Primate of the Orthodox Church of Constantinople. As was reported earlier, during the night of February 3, 2018, radically minded people set fire to the canonical Ukrainian Orthodox church dedicated to the Holy Prince Vladimir Equal-to-the-Apostles. According to His Holiness Bartholomew, Patriarch of Constantinople, ‘these acts of violence clearly show how destructive and dangerous become the political ideologies deprived of the salvific message of the New Testament, which has liberated us from godless ideals and proclaimed that in Christ there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus (Gal. 3:28)’. His Holiness stressed that a crime committed in the name of religion is undoubtedly a crime against religion, stating that any manifestation of violence aimed against a house of prayer intensifies tension and division. A letter expressing sympathy has been sent by His Holiness Neophyte, Patriarch of Bulgaria. In it, the actions of arsonists are described as an abominable act of violation of the sanctity of a house of God. ‘Essentially, an arson against a church is an anti-Christian act committed to plant enmity and hatred between Ukrainian citizens’, His Holiness writes. He vigorously condemned this barbarian action and appealed to the appropriate Ukrainian bodies to oppose by all possible means such negative developments in the country. A letter to Archbishop Philaret of Lvov and Galich concerning the arson against the church of the canonical Ukrainian Orthodox Church in Lvov came also from the Primate of the Orthodox Church of the Czech Lands and Slovakia. In his letter, His Beatitude Metropolitan Rostislav says, ‘My heart has been pained by the report that an arson was committed against the church of Holy Prince Vladimir in the diocese entrusted to your care. I express my support to Your Eminence and pray that the Lord may strengthen the faithful of the Ukrainian Orthodox Church in their faith and devotion’. His Beatitude expressed the conviction that ‘this action was committed by those who have nothing to do with either faith or Church’, that they ‘deserve resolute condemnation’. |
| Arhiva Predica Sanctitii Sale Patriarhul Chiril dup serviciul divin în biserica „Sfântul marele mucenic Pantelimon” la Atena 2 iunie 2013 18:34 La 2 iunie 2013, în duminica a cincea dup Pate, a Samarinencii, Sanctitatea Sa Patriarhul Moscovei i al întregii Rusii Chiril i Preafericitul Arhiepiscop al Atenei i al întregii Elade Ieronim II au oficiat Dumnezeiasca liturghie la biserica în cinstea sfântului mare mucenic i tmduitor Pantelimon din Acharnon, or. Atena. Dup rugciunea de dup Sfânta împrtanie Sanctitatea Sa Patriarhul Chiril s-a adresat cu un cuvânt ctre Preafericitul Arhiepiscop Ieronim i participanii la serviciul divin. Preafericirea Voastr, Preafericite Arhiepiscop al Atenei i al întregii Elade Ieronim! Înaltpreasfiniile i Preasfiniile Voastre! Dragi prini, frai i surori întru Domnul! Hristos a Înviat! Prin cuvintele acestei salutri pascale noi din nou mrturisim despre victoria lui Hristos asupra iadului i a morii. Aceast biruin este vârful acelei lucrri atotcuprinztoare, pe care Domnul nostru Iisus Hristos a svârit-o timp de trei ani ai slujirii Sale sociale. Declarând noua lege perfect a dragostei i fondând pe piatra credinei apostoliceti Sfânta Biseric, Domnul continu s o conduc i s aib grij de ea. El Singur purific viaa noastr cu apa vie a harului i întrete puterile noastre trupeti i sufleteti prin Trupul i Sângele Su. El Singur conduce prin istorie poporului Su ales, care nu cunoate separare dup indiciu etnic, social, de gen sau de alt tip: nu mai este iudeu, nici elin, nu mai este nici rob, nici liber; nu mai este parte brbteasc i parte femeiasc, pentru c voi toi una suntei în Hristos Iisus (vezi: Gal. 3:28). Toat aceast iconomie a lui Dumnezeu, ca într-o pictur de ap se reflect în povestirea evanghelic, auzit azi, despre convorbirea lui Hristos cu samarineanca lâng fântâna lui Iacov (In. 4:4-42). În aceast istorie plin de învtur, adus pân la noi de sfântul evanghelist Ioan Teologul, este totul: i afirmarea bazei morale a vieii, i depirea diferenelor etnice, i superioritatea duhovnicescului asupra materialnicului. |
| Уже блж. Иероним (Ad. Gal 1. 1) предположил, что слово πστολος - это перевод евр. термина «шалиах» ( ), обозначающего посланника, уполномоченное лицо ( Iust. Martyr. Dial. 17. 1; Epiph. Adv. Haer. 30. 4; Billerbeck. Kommentar. Bd. 3. S. 2-4). Оба слова, и греч. πστολος и евр. , представляют собой отглагольные существительные, образованные по одному и тому же морфологическому образцу. Термин «шалиах» следует понимать в контексте правовых представлений, истоки к-рых укоренены в древнесемит. праве вестника, согласно к-рому к посланцу надо относиться так же, как и к пославшему его (напр., так поступает Авигея, когда она омывает ноги рабам Давида, к-рые пришли взять ее в жены царю (1 Цар 25. 40); оскорбление посланников Давида аммонитянами становится причиной войны против них (2 Цар 10. 1-5)). Впосл. эта идея была четко сформулирована в следующем положении: «Посланник человека как и сам пославший» (Берахот V. 5), т. е. он уполномочен в правовом отношении и лично есть представитель того, кто его послал. Возникновение правового института посланничества ( ) относится к послепленному времени (2 Пар 17. 7-9), но, возможно, он еще древнее ( Rengstorf. S. 414). В Деяниях святых апостолов (9. 2) говорится о том, что Савл, заручившись письмом от первосвященника, прибыл в Дамаск с особым поручением, что, возможно, свидетельствует о существовании посланников синедриона в качестве должностных лиц уже в первые годы существования христ. Церкви (ср.: Деян 28. 21). Со всей определенностью об институте «шалухим» можно говорить только после 70 г. по Р. Х., когда этим словом обозначались лица, имеющие известные служебные обязанности и официально уполномоченные на это синедрионом. В сферу их деятельности входили осуществление связи между синедрионом и общинами диаспоры , сбор и доставка пожертвований в пользу палестинских раввинов, посещение общин и т. п. ( Idem. S. 414-420). Однако, несмотря на близость терминов «шалиах» и «апостол», разница между служениями обозначаемых ими групп остается существенной: послание «шалухим» было основано на авторитете к.-л. человека или группы людей; носило скорее юридический, а не религ. характер; оно никогда не имело своей целью миссионерскую проповедь или основание новых общин; по времени ограничивалось конкретным данным им заданием. Т. о., очевидно, что А.- это чисто христ. институт, не имевший прототипов ни в греч., ни в иудейской религ. традициях. Это служение было установлено Самим Господом Иисусом Христом для устроения Церкви (Еф 2. 20). |
| Tweet Нравится Pan-Orthodox Council: The Mission of the Orthodox Church in Today " s World Source: DECR Communication Service February 28, 2016 The contribution of the Orthodox Church to the attainment of peace, justice, freedom, brotherhood and love between peoples and the removal of racial and other discrimination. Draft of document of the Pan-Orthodox Council approved by the Synaxis of the First Hierarchs of the Local Orthodox Churches in Chambésy, January 21-28, 2016. Published in accordance with the Resolution of the Synaxis of First Hierarchs . The Church of Christ lives in the world but is not of the world (cf. Jn. 17:11 and 14-15).The Church is the sign and image of the Kingdom of God in history, proclaiming the good news of a " new creation " (II Cor. 5: 17) and of a new heavens and a new earth, wherein dwelleth righteousness (II Pt. 3:13), of a world in which God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain (Rev. 21:4-5). It is with this hope that the Church lives, and foretastes it in particular when the Divine Eucharist is celebrated, bringing " together " (I Cor. 11: 20) the scattered children of God (Jn. 111: 52) without regard to race, gender, age, social status or any other station into a single body where there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus (Gal. 3:28; cf. Col. 3:11). In this foretasting of a " new creation, " of a world transfigured, the Church lives in the countenances of her saints who, through their spiritual endeavors in Christ, have already in this life revealed the image of the Kingdom of God, proving and affirming by this that the hope of peace, justice and love is not a utopia, but the substance of things hoped for (Heb. 11:1), attained through the grace of God by means of the human person’s spiritual endeavors. In finding constant inspiration in this hope and the foretasting of the Kingdom of God, the Church cannot remain aloof from of the problems of the human person in each historical epoch, but shares his concern and everyday problems, taking upon herself, as the Lord did, the pain and wounds, the cause of which is evil that is active in the world and, like the Good Samaritan, with a word of patience and comfort (Rom. 15:4, Heb. 13:22) and through active love, pours upon his wounds oil and wine (Lk. 10:34). Her word, addressed to the world, has as its aim first of all not to judge and condemn the world (cf. Jn. 3:17) and 12:47), but to offer it as guidance the Gospel of the Kingdom of God, hope and the assurance that the last word in history is not evil, no matter what form it may take, and that we should not allow evil to dictate the course of history. |
| Christ is not calling us to reject our life, but to sanctify it: to bring every aspect of our life to the service of the kingdom, to remember that the goal of Christian life is theosis—a union with Christ and ascension of our nature to the right side of the Father, not shop-osis—a union with groceries and ascension to the nearest shopping mall. In today’s Gospel reading (Matt. 6:22-33), Christ urges us not to be anxious about our lives and bodies—what we shall eat, drink, or wear (25). But how can this be, if we must eat and drink, and clothe ourselves? Are we not earthly beings, who are bound by laws of biological existence? Do we not come from our forefather Adam, who is dust (Gen. 3:19), and as he was so we also are (1 Cor. 15:48)? This is true; we are descendants of Adam, and find ourselves in a fallen state. We sustain our lives by devouring the created world, we wrap out bodies in that which is corruptible, our soul draws its inspiration from the lusts and desires of our bodies, and our spirit feeds on the passions of the soul. This is the order of life that has become habitual to us, but it is not natural for us; God did not create us for such an existence. Christ came to restore our nature, to lift us out of the fallen state, and to give a new and original order to our lives. Our spirit must now find nourishment in God, the source of being; our soul must be inspired by things divine, even as the spirit draws it to God; even our bodies must not live “by bread alone, but by every word that proceeds from the mouth of God” (Matt. 4:4; RSV here et passim ), that is to say, by Christ Himself, Who is the Word of God; and instead of our old corrupt nature, we must now put on new nature (Eph. 4:24; Col. 3:10)—Christ Himself (Gal. 3:27). And as He is, so we also are (1 Cor. 15:48). Finding the basis of our being in the things of this temporal world, we mold our lives in accordance with that which is not the source of being, and today is, “but tomorrow is thrown into the oven” (Luke 12:28). By being anxious about corruptible things, in other words, by treating them as treasure, as something that has worth, we unite our hearts to corruption; for where our treasure is, there our heart will be also” (Matt. 6:21). |
| God’s love knows no bounds, it’s without limits. As Saint Gregory of Nyssa puts it in his Dialogue on the soul and resurrection, the divine life is activated through love and God’s agapetic. Energy has no boundaries. The creation of the universe and, in particular, the human race, is an expression of God’s boundless love, as is the whole history of His dispensation, with its culmination in the incarnation of the Son and Word of God: ‘For God so loved the world that he gave his only-begotten son so that all who believe in him should not perish, but have eternal life (Jn. 3, 16). In imitation of the Triune God and His dispensation, the love of the Church knows no limits, either. It’s directed to all and receives all without distinction: Jews and Greeks, slaves and free, men and women (Gal. 3, 28). No distinction of any kind- racial, national or social- has a place in the life of the Church, because all people are created in the image and likeness of God and are therefore of equal value to everyone else and are destined, if they so desire, to become sharers in the divine nature (2 Peter 1, 4). This is why the Church always prays for all people and for the whole world. The whole of its liturgical life is a constant prayer for the whole world, and the private prayer of each individual believer should be the same. A particular manifestation of the unlimited love of the Church is the love of its saints. As expressed principally in their prayers for the whole world, the love of the saints really does acquire cosmic dimensions. In the heart of saints at prayer ‘are gathered the sufferings of the whole world’ and, with a sorrowful heart, they pray for all people and all things. Their love envelopes the whole of creation and then ‘they grieve with all those who have been deprived of God’s glory’. Their repentance ‘proves to be repentance on behalf of the whole world, the whole of humankind’ (Elder Sophrony, On Prayer). The great ascetics in the desert even dared to pray for the demons. This is love which transcends every limitation and becomes infinite, as is the love of God, love which, between personal salvation and the salvation of other people, prefers the latter. The words of Saint Paul are very moving: ‘For I could wish that I myself were accursed and cut off from Christ for the sake of my own people, my kindred according to the flesh’ (Rom. 9, 3). As, indeed, are those of Moses after the Israelites had constructed the golden calf and had begun worshipping it: ‘But now, if you will, forgive their sin; and if not, blot me out of the book that you have written’ (Ex. 32, 32). |
| 1. Sumptuous and splendid entertainers give frequent and constant entertainments, alike to display their own wealth, and to show good-will to their acquaintance. So also the grace of the Spirit, affording us a proof of his own power, and displaying much good-will towards the friends of God, sets before us successively and constantly the tables of the martyrs. Lately, for instance, a maiden quite young, and unmarried, the blessed martyr Pelagia, entertained us, with much joy. Today again, this blessed and noble martyr Ignatius has succeeded to her feast. The persons are different: The table is one. The wrestlings are varied: The crown is one. The contests are manifold: The prize is the same. For in the case of the heathen contests, since the tasks are bodily, men alone are, with reason, admitted. But here, since the contest is wholly concerning the soul, the lists are open to each sex, for each kind the theatre is arranged. Neither do men alone disrobe, in order that the women may not take refuge in the weakness of their nature, and seem to have a plausible excuse, nor have women only quitted themselves like men, lest the race of men be put to shame; but on this side and on that many are proclaimed conquerors, and are crowned, in order that you may learn by means of the exploits themselves that in Christ Jesus neither male nor female (Gal. 3:28), neither sex, nor weakness of body, nor age, nor any such thing could be a hindrance to those who run in the course of religion; if there be a noble readiness, and an eager mind, and a fear of God, fervent and kindling, be established in our souls. On this account both maidens and women, and men, both young and old, and slaves, and freemen, and every rank, and every age, and each sex, disrobe for those contests, and in no respect suffer harm, since they have brought a noble purpose to these wrestlings. The season then already calls us to discourse of the mighty works of this saint. But our reckoning is disturbed and confused, not knowing what to say first, what second, what third, so great a multitude of things calling for eulogy surrounds us, on every side; and we experience the same thing as if any one went into a meadow, and seeing many a rosebush and many a violet, and an abundance of lilies, and other spring flowers manifold and varied, should be in doubt what he should look at first, what second, since each of those he saw invites him to bestow his glances on itself. |
| A New Year Standing at the opening gates of a new year is an awesome thing. No one can really see what will be. As Solomon said, " Every matter has its time and way….who can tell him how it will be? " Even at the best, our acquaintance with the future amounts only to a " perhaps. " Source: Holy Trinity Greek Orthodox Church of Waterbury “ Every matter has its time and way although man’s trouble lies heavy upon him. For he does not know what is to be, for who can tell him how it will be?” (Ecclesiates 8:6,7) Standing at the opening gates of a new year is an awesome thing. No one can really see what will be. As Solomon said, “Every matter has its time and way….who can tell him how it will be?” Even at the best, our acquaintance with the future amounts only to a “perhaps.” For some people who greet a new year with no expectancy, life is stale and hope has died. In the face of so many sorrows, fears and disappointments, they are filled with cynicism. Solomon was such a man. He observed that “The winds move in circles and never get anywhere. The rivers flow into the sea, but the sea is never full. The sun rises in the east and sets in the west with monotonous regularity. There is only one good man in a thousand; and there isn’t any such thing as a good woman. Everything is vanity. And matters cannot be changed.” “The crooked,” he said, “can never be made straight.” But wait! Before you join Solomon in the chorus of his song, let me remind you of the throne set in heaven and the voice which cries, “Behold, I make all things new.” (Rev. 21:5) This King of kings and Lord of lords has made possible: The New Covenant . The Old Covenant was a sentence of death upon all of us (Gal.3:10). But Christ has made a New Covenant and sealed it with his own blood (Mt. 26:28). And he says, “I will be merciful toward their iniquities, and I will remember their sins no more.” (Heb 8:12) You can receive pardon for the sins of the past. The New Man. Life can be made over again. Listen! “Therefore, if anyone is in Christ, he is a new creation, the old has passed away, behold, the new has come.” (II Cor. 5:17) |
| Nativity Encyclicals of Orthodox Hierarchs 2016/2017 In honor of the great feast of the Nativity in the flesh of our Lord and God and Savior Jesus Christ, we present here a collection of Nativity encyclicals from some of our Orthodox primates from around the world, which help to expound upon the depth of meaning of the feast and to draw our hearts and minds to greater attention and devotion to the Lord and His saving will for us. Constantinople : B A R T H O L O M E W By God’s Mercy Archbishop of Constantinople-New Rome and Ecumenical Patriarch to the Plenitude of the Church Grace, Mercy and Peace from the Savior Christ Born in Bethlehem “Christ’s incarnation is my own recreation” Beloved brothers and sisters, dear children in the Lord, We praise and glorify the God in Trinity, who deemed us worthy once again this year to reach the great feast of the Nativity in the flesh of the Son and Word of God the Father in “little Bethlehem.” The holy Church is celebrating with fullness of joy, for Christ “assumed flesh” through His incarnation and rendered the Church “an adornment for the world.” Indeed, the entire human race, and even “all of creation,” rejoices over this divine blessing. “All of creation is today filled with joy because Christ is born of a Virgin.” In contrast to the “unmoved mover” of the ancient Greeks, our God is the communion of love and lovingly moves in time toward humankind and the world. In this is love, not that we loved God but that He loved us (1 John 4:10). The pre-eternal Word of the Father, who granted “being” to humankind, now grants us “well being” through His incarnation. “This is the reason behind the feast; this is why we celebrate today: namely, God’s descent to us so that we might ascend—or return—to God ... in order that, by laying aside the old man, we may assume the new man; and in order that, by dying to Adam, we might therefore live in Christ; in order that we might be with Christ, be crucified with Him, be buried with Him, and arise with Him.” The way of deification through grace is henceforth open to everyone coming into the world. All of us are “capable of containing God.” There is neither Jew nor Greek, neither slave nor free man, neither male nor female; for all of you are one in Christ Jesus (Gal. 3:28). |
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