| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation The Way of a Northern Pilgrim: Some Thoughts on Christian Pilgrimage Today Source: Orthodox Canada on the Net Archpriest Ilya Gotlinsky 04 February 2016 Pilgrimages to sacred and holy places were not invented by Christians. In fact, we most likely inherited this practice from the traditional Greco-Roman culture, in which sacred trips to oracles and special places were not something strange or unknown. At the same time, the debate about the necessity and profit of such pilgrimages – understood early on mainly in terms of visiting the sites associated with the Earthly life of the Savior – was present in the Church from the very early centuries. We can find citations in the writing of respectable Fathers of the Church in favour of such earthly-tied spiritual journeys; there were, on the other hand, some Holy Fathers who were critical of journeys to the places of the “glory revealed,” and almost condemned them as something unessential and irrelevant. However, from the historical perspective, we can say that the overwhelming attitude of Christians toward pilgrimages was positive. A number of classic Christian writings of Late Antiquity that deal with relationship of pious, ascetic and hagiographical material link very closely to the “journeys of faith”, and in one form or another are associated with the “memory of the eyes”. In the later, Medieval period, pilgrimages became a prominent and noble thing both in the East and in the West; the practice brought together the whole spectrum of society, as peasant simpletons to royal monarchs participated in pilgrimages. There is a debate about pilgrimage in the modern world as well. As always, we can find zealous supporters and adamant opponents of such ventures, but in this article, I’d like to reflect on our religious environment in application to the given theme and some other subjects that in my mind can be closely linked to a modern day pilgrimage and that under the circumstances can make them even more necessary and beneficial. |
| growth of Islam, its more immediate challenge is how to deal with some 40 million to 140 million Orthodox Christians who, when given a voice in European policymaking, will argue that churches should have a more prominent voice than heretofore in the shaping of social policy. There are two ways of dealing with this challenge. One way is to stick to a narrow definition of “the West.” Make modern-day secularism the gold standard of democracy and decry all challenges to secularism as examples of a “values gap” between East and West. This tried and true formula has the advantage of already being familiar, thanks to the cold war. Unfortunately, it is also a recipe for a conflict within European institutions. And, given the rapidly growing numbers, influence, and wealth of the Orthodox Churches of Eastern Europe, it is a conflict Western Europeans are likely to lose. Another way is to expand the definition of what is “Western” through dialogue with Orthodox Christians. The goal of such a dialogue would be to stress the common roots that bind various religious traditions, to encourage models of tolerance that do not presume secularism, and the different ways to balance the disparate roles of church and state, while avoiding total estrangement of one from the other. Such a dialogue would allow Europe to build a new foundation for East-West relations that is based on the common Greco-Roman and Christian heritages. Most important, it would promote a greater understanding in the West of the Orthodox churches’ de facto role as the largest nongovernmental organization in Eastern Europe. In this capacity, they inspire the philanthropy, social welfare, and civic activism that help establish a healthy civil society. It’s time to rethink old assumptions about Orthodox believers and to tap the enormous contributions that they can make to the creation of a peaceful and prosperous continent. Nicolai N. Petro is a professor of political science at the University of Rhode Island. This comment is based on the remarks |
| The traditional historical element in the life of the Church is not only about the much-discussed subject of continuity. It is also something that serves as a silent external (that is, to the world) and internal (that is, to us, the present members of the Church) mission. We proclaim the Gospel, and yet in some shape or form in an everyday reality we seek the inspiration and renewal in our own inheritance, not into largely irrelevant forms or rituals, but in the very tradition and form shaped and produced by the experience and labour of generations of our faithful predecessors. At some point they were learning in order to put something forth. In the same fashion, we will leave some legacy too, and it will be much more wonderful if we ourselves become true inspirations and “memories of the eyes” to our contemporaries and for those who will come after us. Father Ilya Gotlinsky is priest of Dormition of the Virgin Mary Church in Binghamton, New York. He has led numerous pilgrimages to Orthodox holy sites around the world, and can be reached through www.orthodoxtours.com . Tweet Donate Share Code for blog The Way of a Northern Pilgrim: Some Thoughts on Christian Pilgrimage Today Archpriest Ilya Gotlinsky Pilgrimages to sacred and holy places were not invented by Christians. In fact, we most likely inherited this practice from the traditional Greco-Roman culture, in which sacred trips to oracles and special places were not something strange or unknown. At the same time, the debate about the ... 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. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. |
| Для русинов регулярно выпускался «Календарь», для галичан и угро-русов в 1905 г. была издана книга прот. И. Недзельницкого «Наука о православной вере», которую автор посвятил свт. Тихону. Следует отметить и другие книги того же автора («Наука о богослужении», «Катехизис православной христианской веры»), изданные на украинском языке. Наконец, под руководством и при поддержке владыки Тихона в 1907 г. был напечатан служебник на английском языке «Service Book of the Holy Orthodox-Catholic Apostolic (Greco-Russian) Church». Над его переводом и изданием в течение десяти лет работала И. Ф. Хепгуд 186 , которая сама принадлежала к Епископальной Церкви. За подготовкой и изданием следили граф С. Ю. Витте и обер-прокурор К. П. Победоносцев, средства для публикации поступили от Св. Синода и лично от имп. Николая II. В Америке постоянное содействие издательской деятельности оказывалось архиереями Николаем и Тихоном. Владыке Тихону во время своего служение в Северо-Американской епархии приходилось контактировать с представителями различных вероисповеданий. Он пользовался известностью и уважением в кругах американской религиозной общественности. Особенно активное и плодотворное сотрудничество сложилось у РПЦ с Епископальной Церковью в США. Практиковались взаимные присутствия на торжествах, церковных службах, трапезах. О высоком уважении Американской Епископальной Церкви к личности и деятельности архиеп. Тихона свидетельствует присуждение ему в 1905 г. почетного звания доктора богословия от образовательного богословского учреждения «Nashotah House». Основную заботу о финансировании православных приходов в Америке несли приходские братства и различные православные общества. Средства собирались из членских взносов, пожертвований и др. Для наибольшей эффективности в 1895 г. братства карпаторуссов объединились в Православное Кафолическое общество взаимопомощи 187 . Общество жертвовало на церкви, монастырь, семинарию, духовное училище, на сиротский приют, давало ссуды администрации миссии, предоставляло деньги студентам семинарии, материально помогало и самим братчикам в трудных ситуациях и т. д. Следует сказать и о женских благотворительных организациях, так, в 1907 г. насчитывалось 23 женских союза с общим количеством 450 членов 188 . |
| В отличие от Католической Церкви, в Православной Церкви Америки (ПЦА) не было официальной реформы, которая санкционировала бы перевод богослужения на английский. Более того, там не было ни конференций, ни собраний Священного Синода, которые бы следовали дискуссиям и требованиям о принятии такого решения. Предпринятые переводы обязаны своим появлением частной инициативе одного епископа, о. Николая (Зиорова) (1851–1915), который выразил пастырскую нужду в контексте жизни за пределами России. Парадоксально, но перевод русских богослужебных текстов был доверен англиканке Изабеле Хэпгуд (Isabel Hapgood) (1850–1928), переводчице, журналистке и в некоторой степени писательнице. Результатом её работы стал Служебник ( Service Book of the Holy Orthodox-Catholic (Greco-Russian) Apostolic Church ) (1906), который находится в употреблении до сего дня (Мейендорфф, 1998:60) . Эта книга собрала в одном томе многочисленные богослужебные русские книги, что является отличительной чертой труда Хэпгуд (подход, разумеется, одобренный епископом). Перевод отражает славянскую русскую практику; библейские чтения взяты из Библии короля Якова, а псалмы – из Книги Общей Молитвы ( Book of Common Prayer ) . Мейендорфф отмечает, однако, некоторые погрешности этого перевода: архаичный язык, недостаточные ссылки на греческий («перевод с перевода», ibid .,61-63), которые послужили причиной нового перевода, увидевшего свет в 1967 г. и ставшего плодом комитета, специально назначенного для этой цели епископатом ПЦА. Следуя славянской практике, перевод основывается на греческом оригинале и использует версию RSV ( Revised Standard Version ) для библейских чтений. Кроме более современного языка, перевод отличается еще одной особенностью: он обходит стороной упоминание о практике произношения тайных молитв ( Ibid ., 69). Дебаты, которые последовали за этим изданием, мало упоминают о точности перевода, но фокусируются на стиле (архаический – современный) ( ibid .,71), что вскоре после этого повлекло за собой публикацию нового перевода. В 1972 году епископ Дмитрий выставил результат своей четырнадцатилетней работы на суд Священного Синода. Его перевод был одобрен для использования священниками и получил название «Служебник священника» ( Priest’s Service Book ). Дискуссии о языке продолжались, потому что все больше священников предпочитали современный английский (дебаты вращались вокруг вопроса архаических слов, таких как Thou ). Как утверждает Мейендорфф, ситуация в ПЦА в настоящее время путаная: несогласованность в стиле, который использует священник и клирос ( ibid .,72), и отсутствие единородности в подходе ( ibid .,73). Как показывает недавний опрос, примерно 75% членов клироса используют текст 1967 года, в то время как 11% предпочитают Служебник епископа Дмитрия (См. Мейендорфф, ibid .,73). |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation How Our Faith May Be Confirmed Source: The Word of the Day Archpriest Basil Ross Aden 11 May 2022 Photo: spbda/flickr.com The word of the day is “so.” Nowadays, people are disposed to believe many things with little evidence to confirm them. Yet when it comes to religion, doubt, cynicism, and indifference to the truth prevail. Today in our reading of Acts 6:8-7:5; 47-60, the apostles face the Jewish council. And the high priest asks, “Are these things so ? (OSB vs. 7:1). Just as the Jewish officials and Pilate demanded that Jesus answer the false accusations against Him (Matthew 27:12; Mark 15:4), the temple authorities challenge Stephen to answer the false charge of his opponents (vs. 7:1). But there is a deeper question behind the challenge, “Is it “ so ”? Is what Stephen is saying and doing true? In today’s study, we will highlight the evidence that confirms the truth of Stephen’s witness to the faith. And we will ask what might confirm the truth of our faith today? The Historical Background of Hellenistic Judaism One historical factor lies behind today’s study. Stephen and the other deacons that the apostles ordained in Chapter 6 were Hellenists. Further, the synagogue where Stephen disputed the truth of the Gospel was Hellenist. As we observed yesterday, the Hellenists were Jews who were not from Judea. For instance, the name of the synagogue in today’s passage indicates that its membership was composed of freed slaves (“Freedmen”) from Cyrene, Alexandria, Cilicia and Asia (OSB vs. 9). This group in the early church had adapted to Greco-Roman ways, adopted the Greek language, and were distinct from the more conservative party who were from the Holy Land and who spoke Hebrew and Aramaic. This background is significant since it confirms Luke’s earlier report that “They were all filled with the Holy Spirit and spoke the Word of God with boldness” (OSB Acts 4:31). Accordingly, we find that the apostles were not the only ones to perform “signs and wonders” since Stephen was not an apostle, not even a Judean and native Hebrew speaker. |
| II Christian Understanding of Family Family, contrary to popular opinion within many Christian churches, does not fare particularly well in the scripture. Just as older sons and daughters are often depicted in the midst of enormous struggles, so family, in any sense that it has been understood in the last three centuries in the West, is virtually always dysfunctional or in disarray. Curiously virtually none of the families of the Bible would be fit neighbours for the Christian Right and the so-called Moral Majority. Consider the Biblical images of Adam and Eve, of Noah and his sons, the patriarchs and matriarchs, the brief glimpses we have of family in the Prophetic literature and the life of David. Consider what Jesus had to say about the family. What to make of this endless string of families in disarray! Christianity is in no sense a domestic religion, a religion of family values as they have been so cruelly defined in recent years. Perhaps the nub of the issue is that with the Bible and within much of the Christian tradition, particularly Orthodoxy, family is never defined in domestic terms. In fact, it would not be untoward to suggest that much of the early writings of the Christian tradition sought to redefine the nature of filial community in the face of Jewish domestic tribalism and the tight exclusionary circle various pagan faiths of the time drew around the hearth. A dominant strain of Jewish faith and the faith of the Greco-Roman world was focused on family, tribe, and citizenship in the context of their specific communities. Christianity enlarged the circle considerably, returning to its Jewish origins in speaking about the “whole people of God” as the family of faith and of the stranger, the desolate, the needy as simply those estranged from their proper place at the table of the Lord. St. John Chrysostom’s critique of the return of many Christians in Antioch to the Jewish and Greco-Roman faiths of their ancestors is largely grounded in their desire for a much more comfortable, less demanding and more exclusionary, stance toward the poor, the stranger and the destitute. The idolatry of the domestic family is an ancient issue in Christian self-definition and it is not surprising to read St. John Chrysostom suggesting that this return to “domestic faiths” is precisely a failure of nerve around the call of the Gospel to minister to all God’s children, including “the least of these.” |
| The Kiev Caves Monastery The baptism of Kievan Rus’ in 988 marks the beginning of a new period of history of the Russian people. Kiev, the mother of Russian cities, will reflect in the former barbarian state the glory and splendour of Constantinople. The choice taken by the Great Prince Vladimir will crown Kievan Rus’ with the Byzantine culture and Greco-Roman civilisation of the Mediterranean World . This can appear clearly not only in religious matters, but as well in the art, the literature, the law and the architecture. Like Constantinople, Kiev will be put under the protection of the Mother of God and will be adorned with the Great Church of the Wisdom of God — Saint Sophia. If the capital of Xth century Kievan Rus’ was modelled after Constantinople, its first largest monastery was modelled after Mount Athos and Byzantine Hesychasm . When Saint Anthony, the founder of Russian Monasticism, came back to Kiev, and established himself in a tiny cave where previously a pious priest named Hilarion, who became by that time Metropolitan of Kiev, used to seclude himself for ascetic labours, living the life of a Hesychast, Anthony brought with him the blessing of the Holy Mountain which he sowed in the ground where the great Lavra of the Kiev Caves ought to flourish. “Anthony”, his geronda told him, “go to Russia, in order to become there an example and a guide for your people. May the blessing of the Holy Mountain be with you!” By that time, Mount Athos had become not only the refuge of monks fleeing Persian and Arabic invasions, but had appeared as the continuation of the great deserts of Egypt, Palestine and Syria. The monastic lifestyle of the kelliots of Saint Sabas Monastery, having been inspired by the organisation of monasticism of Nitria, had been transposed to Athos since the arrival of the first monks on that paradisiacal peninsula . Thus, it was through the Holy Mountain that the first Russian monasticism was linked to the great monastic tradition of Egypt, Palestine, Cappadocia and Syria. Indeed, the first monks of the Kievan Caves not only took the names of the ancient Fathers of these deserts but also followed their lifestyle, which they considered as their model. |
| I returned to Cyprus, but my soul was back here. My mother asked me, “What happened to you?!” “I don’t know,” I said. I left my soul in Jerusalem. I returned. Geronda again spoke of monasticism. Then I came back a third time...and stayed. My soul remained here. “Divine grace is like a magnet that attracts metal. It is something that leads you. You have to experience this to understand it. For twenty-two years I lived in darkness. My mother asked me to “Go to confession.” I refused. I did not believe in heaven or hell. But my mother was right—from the day I gave confession my life changed. God’s grace worked in me! Father Chrysostom and the fawn named Cook. “ First of all, a person has to save his soul. But one does not have to become a monk in order to save his soul. Do good deeds! To be continued. Alexandra Nikiforova spoke with Archimandrite Chrysostomosos (Tavoulareas) 16 июля 2013 г. An allusion to the poem by Constantine Kavaphis, “Thermopylae”: “Eternal honor and memory to those who in their daily lives raise and defend Thermopylae.” In Greek history the Thermopylae passage was the arena of important military events. It is primarily known for the battle that took place there between the Greek forces including the Spartans and the Persian forces in September 480 BC, during Greco-Persian war from 480–479 BD, when an army of 5200–7700 Greeks held off the 200–250 thousand-strong Persian army. Thermopylae is a symbol of staunchness and a brave battle against a stronger enemy. “The Hymn of Freedom”, written by Dionysios Solomos in 1823. Of the 158 four-lined stanzas, Greece uses the first four for their national anthem. The monks in Greece, especially on Mt. Athos, who refused to acknowledge the Patriarch of Constantinople because of his stance on the calendar and ecumenism are called “zealots”. The old calendar is the Julian calendar, and the new calendar is the Gregorian calendar, adopted by Pope Gregory in 1582. It was used in the Christian West from that time on, but Greece was the first country to adopt it—in 1923 for both civil and ecclesiastical use. Other Orthodox Churches, such as the Russian Church continue to use the Julian calendar as the Church calendar, while using the Gregorian calendar in secular life. St. Philoumen (in the world Sophoclis Chasapis; October 15, 1913, Nicosia–November 29, 1979, Nablus), archimandrite, abbot of the Greek monastery at Jacob’s well in Nablus (Sichem), Samaria, on the west bank of the Jordan River. He was brutally murdered by unknown assailants. He was canonized by the Jerusalem Church on September 11, 2009 as a hieromartyr. St. Philoumen was included in the calendar of saints of the Russian Orthodox Church in 2010. His memory is celebrated on November 16 (according to the Julian calendar). |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Icons Differ from All Other Art in Its Mysticism We do not have to be experts in art to tell at a glance that the art of the icon is radically different from any other art form. An icon seeks to make visible the borderline between heaven and earth. Its subject matter may be “in” this world but not “of” this world. Thus the picture becomes a sort of window into heaven. Protopresbyter Alexander Schmemann 13 January 2005 We do not have to be experts in art to tell at a glance that the art of the icon is radically different from any other art form. It has neither the realism of classical Greek and Roman art nor the mystical feeling for the “Great All,” which is so characteristic of Chinese art. It is neither concrete nor abstract. It is neither western nor eastern. In fact, it is both at once. The Byzantine art form which is expressed in an icon seeks to portray the Invisible made visible. The abstract of the East and the concrete of the West meet in the Person of Jesus Christ, God made flesh. Iconographic art is strictly Christian art. It began to flower in the fourth century, as Christianity emerged from under the shell of the pagan Greco-Roman civilization. It received its impetus at the imperial city of Constantinople, a city which boasted it had never known a pagan temple. And it came into its first full bloom in the sixth century during the reign of the Emperor Justinian I. Borderline Visible An icon seeks to make visible the borderline between heaven and earth. Its subject matter may be “in” this world but not “of” this world. Thus the picture becomes a sort of window into heaven. For this reason a true icon always has a rather flat appearance. There is no depth to the picture, and that is just what disturbs us about it at first glance. The picture seems primitive. A closer study reveals, however, that the picture is often exceedingly complex. The flatness, for example, is sometimes achieved by drawing perspective in reverse. The artist expects us not to look at his picture, but through it. |
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