| Diocese cannot confirm myrrh-streaming Tsar Nicholas bust, calls on local priest to continue monitoring Moscow, March 7, 2017 Photo: RIA-Novosti As reported yesterday , eyewitnesses have claimed to see myrrh streaming from several icons and a bust of Tsar Nicholas II at the Holy Royal Martyrs chapel in Simferopol. Representatives of the Simferopol and Crimean Diocese have investigated the icons in the chapel and the bust standing outside, but found no traces of the miraculous occurrence. However, as RIA-Novosti reports, they have called on the local priest to continue monitoring the situation. Earlier Deputy of the State Duma of Russia and former Prosecutor General of the Republic of Crimea Natalia Poklonskaya spoke about the myrrh-streaming bust of the Holy Royal Martyr Nicholas II in Simferopol. Her words have evoked a mixed reaction in social networks. Miraculous myrrh streaming is typically associated with icons and the relics of saints in Orthodoxy, manifesting the grace of God present in the sacred objects, and is often used for healing. “A study of the situation connected with the statement of the State Duma Deputy about the possibility of the myrrh-streaming bust of the Tsar-Passion Bearer Nicholas II, situated near the chapel of the Holy Royal Passion Bearers… and also of several icons inside the chapel itself, was carried out on site by a commission… At the time of the visit to the chapel… traches of myrrh on the bronze bust of the Tsar-Passion Bearer Nicholas and on the icons in the chapel were not found,” reads a message of the diocesan press service. However, to come to a final conclusion, the commission has tasked the local priest with continuing to observe the icons and bust, and to report any signs of myrrh to the bishop and commission immediately. 7 марта 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| 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. |
| Among the icons of the Holy Prophets of God, that of the Prophet Elias holds a prominent place; prominent among the icons of the Holy Apostles is that of the Sts. Peter and Paul, the chiefs among the Apostles. Among the images of martyrs for Christian Faith, those encountered most often are icons of the Holy Great Martyr and Trophy-bearer George and the Holy Great Martyr and Healer Panteleimon. It is recommended to have depictions of the Holy Evangelists, of St. John the Baptist, of the Holy Archangels Gabriel and Michael, as well as icons of the Feasts, to make a home icon corner complete. The selection of icons for one’s home is always an individual matter. The best person to help one make these choices is one’s priest – the family’s spiritual father – and it is to him, or to another clergyman, that one should turn for advice. As for icon reproductions and color photographs, sometimes it makes more sense to have a good reproduction than a painted icon of poor quality. An iconographer should maintain a very demanding attitude toward his work. Just as a priest does not serve the Liturgy without due preparation, the iconographer must approach his service with full awareness of his responsibility. Unfortunately, both in the past and today, one often encounters vulgar examples of images that bear no resemblance to icons. Thus, if a given depiction does not evoke a sense of piety and a sense of contact with the holy, or if it is theologically suspect and its technical execution is unprofessional, it would be best not to purchase such an item. However, reproductions of canonical icons, mounted on a firm backing and blessed in church, can occupy a place of honor in the home iconostasis. How and in what order should icons be arranged? Are there strict rules in that regard? In church, yes. As to the home prayer corner, we may limit discussion to a few principal rules. For example, a collection of icons hung without a sense of symmetry, without a well thought-out arrangement, evokes a constant sense of dissatisfaction with the arrangement and a desire to change everything – something that often distracts from prayer. |
| I looked at the icon and he (the Tsar) looked at me. I started asking him to pray to Christ our Lord; for having suffered during the last days of his life, he would have compassion. I accepted the pain that I had but I could not accept the fact that I was " mad " , becauseI knew that my pains were real. On the next day, after that very night, as I was on my way to a job, a client who is also a friend of mind asked how Iwas and upon knowing that I was still suffering, he asked whether I had consulted Dr. P. I answered no. He told me to go and see him on his behalf. I went there on the next day. When he examined me he said that there was nothing psychosomatic; I had an invisible (on the radio) kidney stone. I underwent a " natural treatment " and the stone went out naturally after one month. During this period of time I prayed to the Lord to remember me because of my love for the Tsar. I promised to Tsar Nicholas that I would distribute and make known his icon as a " moleben " for the mercy he showed to the poor man who suffered for four years and saw his problem solved in less than a month through his intercession. Thank you, Saint Nicholas II, I am very thankful. " (Sources: Metropolitan Anastasius, " Homily on the Seventh Anniversary of the Martyric End of Emperor Nicholas II and the Entire Royal Family " , Orthodox Life, vol. 31, no. 4, July-August, 1981; An Orthodox Priest, " The Sovereign Passion-bearer Nicholas Alexandrovich " , Orthodox Life, vol. 31,no. 4, July-August, 1981; Ludmilla Koehler, Saint Elisabeth the New Martyr, New York: The Orthodox Palestine Society, U.S.A., 1988; R. Monk Zachariah (Liebmann), " The Life of Tsar-Martyr Nicholas II " , The Orthodox Word, vol. 26, no. 4 (153), July-August, 1990; Schema-Monk Epiphany Chernov, Tserkov " Katakombnaya na Zemlye Rossijskoj (MS); Ogonek, N 22 (3280), May 26 - June 2, 1990; I.M. Kontsevich, Optina Pustyn " e yeyo vremya, Jordanville: Holy Trinity Monastery, 1970, pp. 498-99; Fr. Nikita Chakirov, Tsarskiye Koronatsii na Rusi, Russian Orthodox Youth Committee, 1971; Nikolai Kozlov, Krestnij Put " , Moscow, 1993; Enel, " Zhertva " , Kolokol " , Moscow, 1990, N 5, pp. |
| I looked at the icon and he (the Tsar) looked at me. I started asking him to pray to Christ our Lord; for having suffered during the last days of his life, he would have compassion. I accepted the pain that I had but I could not accept the fact that I was ‘mad’, becauseI knew that my pains were real. On the next day, after that very night, as I was on my way to a job, a client who is also a friend of mind asked how Iwas and upon knowing that I was still suffering, he asked whether I had consulted Dr. P. I answered no. He told me to go and see him on his behalf. I went there on the next day. When he examined me he said that there was nothing psychosomatic; I had an invisible (on the radio) kidney stone. I underwent a ‘natural treatment’ and the stone went out naturally after one month. During this period of time I prayed to the Lord to remember me because of my love for the Tsar. I promised to Tsar Nicholas that I would distribute and make known his icon as a ‘moleben’ for the mercy he showed to the poor man who suffered for four years and saw his problem solved in less than a month through his intercession. Thank you, Saint Nicholas II, I am very thankful.” (Sources: Metropolitan Anastasius, “Homily on the Seventh Anniversary of the Martyric End of Emperor Nicholas II and the Entire Royal Family”, Orthodox Life, vol. 31, no. 4, July-August, 1981; An Orthodox Priest, “The Sovereign Passion-bearer Nicholas Alexandrovich”, Orthodox Life, vol. 31,no. 4, July-August, 1981; Ludmilla Koehler, Saint Elisabeth the New Martyr, New York: The Orthodox Palestine Society, U.S.A., 1988; R. Monk Zachariah (Liebmann), “The Life of Tsar-Martyr Nicholas II”, The Orthodox Word, vol. 26, no. 4 (153), July-August, 1990; Schema-Monk Epiphany Chernov, Tserkov’ Katakombnaya na Zemlye Rossijskoj (MS); Ogonek, N 22 (3280), May 26 – June 2, 1990; I.M. Kontsevich, Optina Pustyn’ e yeyo vremya, Jordanville: Holy Trinity Monastery, 1970, pp. 498-99; Fr. Nikita Chakirov, Tsarskiye Koronatsii na Rusi, Russian Orthodox Youth Committee, 1971; Nikolai Kozlov, Krestnij Put’, Moscow, 1993; Enel, “Zhertva”, Kolokol’, Moscow, 1990, N 5, pp. |
| On this account he said, may I have joy of your wild beasts, and much milder than the tongue of the tyrant did he consider the mouths of these; and very reasonably. For while that invited him to Gehenna, their mouths escorted him to a kingdom. When, therefore, he made an end of life there, yea rather, when he ascended to heaven, he departed henceforward crowned. For this also happened through the dispensation of God, that he restored him again to us, and distributed the martyr to the cities. For that city received his blood as it dropped, but you were honoured with his remains, you enjoyed his episcopate, they enjoyed his martyrdom. They saw him in conflict, and victorious, and crowned, but you have him continually. For a little time God removed him from you, and with greater glory granted him again to you. And as those who borrow money, return with interest what they receive, so also God, using this valued treasure of yours, for a little while, and having shown it to that city, with greater brilliancy gave it back to you. You sent forth a Bishop, and received a martyr; ye sent him forth with prayers, and you received him with crowns; and not only ye, but all the cities which intervene. For how do ye think that they behaved when they saw his remains being brought back? What pleasure was produced! How they rejoiced! With what applause on all sides they beset the crowned one! For as with a noble athlete, who has wrestled down all his antagonists, and who comes forth with radiant glory from the arena, the spectators receive him, and do not suffer him to tread the earth, bringing him home on their shoulders, and besetting him with countless praises: so also the cities in order receiving this saint then from Rome, and bearing him upon their shoulders as far as this city, escorted the crowned one with praises, celebrating the champion, in song; laughing the devil to scorn, because his artifice was turned against him, and what he thought to do against the martyr, this turned out for his behoof. |
| St. Ethelbert (also known as Albert or Albright), King of East Anglia and Martyr (in the Eastern tradition—Passion-Bearer), is venerated as the main patron saint of the city of Hereford in western England, as well as of Hereford Cathedral and the local Anglican diocese of Hereford. He is also especially venerated in the counties of Norfolk and Suffolk in eastern England, where 12 ancient churches and several chapels were dedicated to him. There are a number of relatively similar versions of his life written not earlier than two centuries after his death. His martyrdom was first recorded by the Anglo-Saxon Chronicle under 794, which tells how King Offa of Mercia ordered the beheading of King Ethelbert of East Anglia. The following writers of authority living in a later period composed stories or versions of his life: the monk Florence of Worcester (early 12th century), the historian William of Malmesbury (12th century), the monk and writer Osbert of Clare (d. 1158, later Abbot of Westminster), the chronicler Gerald of Wales (c.1146-c.1223), Matthew Paris of St Albans (c.1199-1259) and the minor historian Richard Cirencester (d. early 15th century). Here is the story of St. Ethelbert according to the earliest versions. He was most probably born in 779 to a Christian family belonging to the ancient royal lineage of East Anglia. His father’s name was Aethelred and his mother bore the name Leofruna. He was brought up in the Christian tradition and obtained an education at the monastery in Bury St. Edmunds. From his childhood Ethelbert was very serious, polite, kind-hearted, and friendly, and was filled with the desire to imitate Christ in everything. At that time most of England was under the control of King Offa of Mercia, who had a great ambition to place all the lands of England and part of Wales under his control, and wanted the Church to be subordinated to the State. A series of massive earthworks that can still be seen near the Welsh border is called “Offa’s Dyke”— to this day a reminder of this ruler’s thirst for power. |
| Saint George was the patron saint and protector of several of the great builders of the Russian state. Saint Vladimir’s son, Yaroslav the Wise (in holy Baptism George), advanced the veneration of the saint in the Russian Church. He built the city of Yuriev [i.e., “of Yurii.” “Yurii” is the diminutive of “George”, as “Ivan” is of “John”], he also founded the Yuriev monastery at Novgorod, and he built a church of Saint George the Victory Bearer at Kiev. The day of the consecration of Saint George’s Church in Kiev, November 26, 1051 by Saint Hilarion, Metropolitan of Kiev and All Rus, has entered into the liturgical treasury of the Church as a special church feastday. Yuriev Day is beloved by the Russian people as an “autumn Feast of Saint George.” The name of Saint George was also borne by the founder of Moscow, Yurii Dolgoruky (+ 1157), who was the builder of many churches dedicated to Saint George, and the builder of the city of Yuriev-Polsk. In the year 1238 the heroic fight of the Russian nation against the Mongol Horde was led by the Great Prince Yurii (George) Vsevolodovich of Vladimir (February 4), who fell at the Battle at the Sita River. His memory, like that of Igor the Brave, and defender of his land, was celebrated in Russian spiritual poems and ballads. The first Great Prince of Moscow, when Moscow had become the center of the Russian Land, was Yurii Danilovich (+ 1325), the son of Saint Daniel of Moscow, and grandson of Saint Alexander Nevsky. From that time Saint George the Victory Bearer, depicted as a horseman slaying the serpent, appeared on Moscow’s coat of arms, and became an emblem of the Russian state. This has strengthened Russia’s connections with Christian nations, and especially with Iberia (Georgia, the Land of Saint George). The Orthodox Church in America 6 мая 2017 г. Рейтинг: 7.8 Голосов: 5 Оценка: 1 2 3 4 5 6 7 8 9 10 Квитанция Реквизиты для юридических лиц Реквизиты для переводов из-за границы Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты |
| Passion-Bearer Gleb, in Holy Baptism David The Holy Prince Gleb, in Holy Baptism David, was one of the first Russian martyrs called “Passion-Bearers.” He suffered together with his brother Prince Boris (Roman in Holy Baptism). After the murder of St Boris, Svyatopolk the Accursed sent to his younger brother Prince Gleb a messenger with false information about their father, Great Prince Vladimir, who had died from illness, thereby using deceit to murder another possible claimant to the Kievan throne. The deceived Prince Gleb hastened off to Kiev with a small company. His apprehensive brother Yaroslav, having caught up with him at Smolensk, was unable to delay the saint, who did not suspect such wickedness on the part of his brother Svyatopolk. Not far from Smolensk the assassins came upon the boat of St Gleb, who made no resistance, but asked meekly that they should spare him because of his young age. At the command of the murderers Gleb’s cook slit his throat. The body of the prince was buried in a desolate place not far from Smolensk, “between two tree-trunks,” i.e., in a simple wooden coffin (+1015). In the year 1019-1020 his brother Yaroslav found the grave of St Gleb. The body, being incorrupt, was transferred to Vyshgorod near Kiev and buried beside holy Prince Boris. Later on, the relics of the brothers were transferred (May 2) into the church of St Basil the Great, and there at the crypts of these holy Passion-Bearers many miracles were worked. Metropolitan John of Kiev compiled a service to the Passion-Bearer princes and also established a feastday for them together on July 24, which dates from the first half of the eleventh century. The Russian Church from of old has venerated these brothers, who unceasingly have rendered prayerful assistance to their native land, particularly in years of grievous tribulation. Thus, just before the Battle of the Neva in 1240, the Passion-Bearers Boris and Gleb appeared in a vision to one of the soldiers of holy Prince Alexander Nevsky (November 23, August 30, and May 23), and they aided the Russians during the combat. The chronicles are filled with the accounts of the various manifestations of mercy, witnessed at their tombs, and of the victories gained through their help. Many churches and monasteries were built throughout Russia in honor of the holy Passion-Bearers Boris and Gleb. The Orthodox Church in America 16 сентября 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| The prosecution accused the cleric of receiving " significant " funding from unnamed backers in Arab states. Bosnia " s Balkans neighbours Albania, Serbia and Kosovo have also swooped on jihadist networks in recent weeks. Fifteen men went on trial in Serbia and Albania in March accused of recruiting and financing volunteers for the war in Syria. " For the first time in the region, people who call on others, in a very sophisticated way, to go to foreign battlefields and commit crimes, are being tried, " Ahic said. " What will come out of these trials has yet to be seen. " 1 мая 2015 г. Предыдущий Следующий Смотри также Alyse Radenovic and Art: Remembering the Serbian Christian Victims of Bratunac in Bosnia Alyse Radenovic and Art: Remembering the Serbian Christian Victims of Bratunac in Bosnia The Bosnian civil war witnessed massacres on all sides because outside of the mass simplicity of political leaders and major media agencies you have a different reality which is hidden. After all, despite the reality that America, Iran, al-Qaeda, Saudi Arabia and many others were all on the same side; it didn’t suit the image of the alleged “underdog” against a powerful “enemy.” Therefore, thousands of Orthodox Christians were slaughtered in Bratunac and in the Srebrenica region but of course this had to be kept quiet because it didn’t suit the agenda. Monument to Tsar and Passion-Bearer Nicolas II to be unveiled in Bosnia and Herzegovina Monument to Tsar and Passion-Bearer Nicolas II to be unveiled in Bosnia and Herzegovina The monument was to be unveiled on June 21, 2014, in Banja Luka on the initiative of the Serbian Republic’s (Bosnia and Herzegovina) president, the Russian Institute for Strategic Studies, the St. Basil the Great Charitable Foundation, and the Russian Military Historical Society. Bulgaria detains Brazilian, two Moroccans on terrorism charges Bulgaria detains Brazilian, two Moroccans on terrorism charges European governments are increasingly concerned by the flow of citizens heading to join jihadis of ISIS fighting in Syria and Iraq. Комментарии © 1999-2015 Православие.Ru |
|
|
