| We clearly perceive the voice of St. Paul bearing witness to the foundation of obedience in the Church and its canonical shepherds through the perpetual and ever timely exhortation to every ecclesiastical flock: “Obey your leaders and submit to them; for they are keeping watch over your souls, as those who will have to give an account.” (Heb. 13.17) St. Paul proclaimed this apostolic conscience of responsibility when he underlined: “This is how one should regard us, as servants of Christ and stewards of the mysteries of God. Moreover, it is required of stewards that they be found faithful.” (1 Cor. 4.1-2) These words of the apostle to the nations doubly affirms the obligation and responsibility both of the flock that owes obedience to those who are vigilant for their formation in Christ as well as to us as shepherds that will have to give an account to God as the righteous judge. It is in this spirit today, as shepherds and shepherded, at this moment around the Holy Altar wherefrom springs true life and eternity, that all of us receive joy and strength on our way of struggle in this life, “looking to Jesus the founder and perfecter of our faith.” (Heb. 12.2) The Synaxis of the most holy Primates of the Orthodox Churches firstly constitutes a Eucharistic event inasmuch as it has a doxological character. Without the Sacred Mysteries that are the mark of the Church, there can be no true communion of persons; no dialogue can be fruitful or constructive. This is why our Eucharistic Synaxis in the celebration of the Sacred Mysteries forms the basis and principal source of every other activity – whether administrative, pastoral, charitable or other – that essentially comprise an extension of the Divine Liturgy, the liturgy beyond the liturgy or the liturgical ministry, also extending to every detail and dimension of human life. Our Synaxis, together with the forthcoming Holy and Great Council, are both ecclesiastical actions par excellence because administration in the Church constitutes a gift that is equal in value to all other gifts; this is why it is not relegated to an inferior status, as some people deliberately endeavor to reduce it in order to promote or project other supposedly more “spiritual” gifts. |
| I will push the envelope a bit further. The Eucharist in many Christian communities is properly equated with the “sacrifice of praise and thanksgiving.” Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name. (Heb 13:15) Of course, in the various anti-sacramental theologies of some Protestant groups, this concept is used to trump the idea of the Eucharist as sacrifice. What we offer to God are words, ideas, thoughts and commitments. It is these psychological aspects that have come to have value while physical notions have been relegated to the category of “superstition.” The Scriptures do not view praise and thanksgiving as psychological events: But You are holy, You who inhabit the praises of Israel. (Psa 22:3) God inhabits the praises of Israel. This is not the language of psychology nor a description of mere verbal and mental communication. It is the language of ontology , the language of being . It describes what is real . The praise that we offer to God is not simply an idea. It is a sound . And sound is a physical event. Just as bread and wine become the Body and Blood of Christ, so, too, does God inhabit our praise. We do not communicate telepathically, no matter how many might think it superior and possible. The Second Person of the Trinity is called the “Word of the Father.” The Logos [Word] is not a mental concept within the mind of the Father. He is Word . In Hebrew, He is Davar . And interestingly, the word “Davar” can mean both “word” and “action.” This notion of word is common and important in the Scriptures: “For as the rain comes down, and the snow from heaven, And do not return there, but water the earth, making it bring forth and bud, giving seed to the sower and bread to the eater, so shall My word be that goes forth from My mouth; it shall not return to Me empty, but shall accomplish what I please, and prosper in the purpose for which I sent it. (Isa 55:10-11) and For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. (Heb 4:12) |
| 27. Вот род Фарры. Фарра родил Аврама, Нахора и Арана. Аран родил Лота. 28. И умер Аран пред лицем Фарры, отца своего, в земле рождения своего, в Уре, городе Халдейском. 29. Аврам и Нахор взяли себе жен: имя жены Аврамовой Сара; имя жены Нахоровой Милка, дочь Арана, отца Милки и отца Иски. 30. Сара же была неплодна и бездетна. 31. И взял Фарра Аврама, сына своего, и Лота, сына Аранова, внука своего, и Сару, невестку свою, жену Аврама, сына своего, и вышел с ними из Ура Халдейского, чтоб идти в землю Ханаанскую; но дошедши до Харрана, они остановились там. 32. И было дней жизни Фарры двести пять лет, и умер Фарра в Харране. Умер Аран предлицем Фарры, отца своего. То есть сын умер еще при жизни отца. О сей смерти многое рассказывают, но все такое, что не подтверждается Св. Писанием. Некоторые раввины говорят, что Аран сожжен, поелику не хотел поклониться огню; другие — что он погиб, спасая идолов из отеческого дома, зажженного Аврамом; иные — что, видев Аврама, за непоклонение огню брошенного в огонь, но чудесно спасенного, Аран неудачно подвергнул себя такому же опыту (см. Hieron. Quaesfc. Heb. in Gen.). Епифаний (de Hares L. I) думает, что редкая в древности смерть сына прежде отца была наказанием Фарры за идолопоклонство. В Уре Халдейском. Имя Ура, которое значит огонь, подало евреям случай к баснословным сказаниям о Аране и Авраме. Но оно есть в настоящем повествовании имя города, которого должно искать на восточной стороне Евфрата (Ис. Нав. XXIV. 2). Из многих городов сего имени, по догадкам Бохарта и Греция, это есть тот Ур, который Аммиан Марцеллин (LXXV, с. 26) указывает между Тигром и Низибисом, из которого путь в землю Ханаанскую точно должен быть чрез Харран. Имя Халдеев употребляется здесь не так, как существовавшее во времена Фарры или Аврама, но так, как более другого известное во времена Моисея, ибо оно происходит от Хазада, племянника Аврамова (Быт. XXII. 22). У св. писателей оно иногда смешивается с именем Месопотамии (Деян. VII. 2. 4). И взял Фарра Аврама, сына своего и проч. Причиною предпринятого Фаррою путешествия должно полагать повеление Божие, которое Моисей показывает ниже в истории Аврама (Быт. XII. 1). Что сие повеление Божие дано было еще в Уре, то можно видеть из самых выражений, его составляющих. В такой же точно силе пересказывает оное и Стефан в книге Деяний апостольских (VII. 1 — 4). И сам Бог говорит Авраму, что вывел его не из Харрана, но из Ура Халдейского (Быт. XV. 7). |
| The object of our devotion is neither wood and paint nor the legions of Satan—it is Christ and those who have shown forth Christ in all humility and self-sacrifice for the life of the world. It is no different than honoring the saints of old in Hebrews chapter eleven, the “great cloud of witnesses” that encourages the faithful as we strive to finish the race set before us (Heb. 12:1). Finally, Calvin derides Orthodox Christians specifically in their (primary) usage of two-dimensional iconography: But we must note that a “likeness” no less than a “graven image” is forbidden. Thus is the foolish scruple of the Greek Christians refuted. For they consider that they have acquitted themselves beautifully if they do not make sculptures of God, while they wantonly indulge in pictures more than any other nation. But the Lord forbids not only that a likeness be erected to him by a maker of statues but that one be fashioned by any craftsman whatever, because he is thus represented falsely and with an insult to his majesty. (1.11.4) The background here is a wordplay that is somewhat lost in English. The idols of the second commandment are “scupltured images” (Heb: from the root , meaning to “hew” or “cut”), implying three-dimensional images. Since most Orthodox iconography (at least during this time) was two-dimensional, Calvin aims to prove that we Greeks are not free from his condemnations of idolatry. But again, the Orthodox objection to this artistic fundamentalism is in its denial of the Incarnation. If God could become truly man—being the very image of God—then true depictions of other images of God are not only possible, but also acceptable. Without image-making, there is no salvation. God fashioned an image according to his own for our salvation. скрыть способы оплаты скрыть способы оплаты Смотри также Комментарии Samarpan Thorat 14 мая 2017, 18:34 Very nice article. May God of Psalm 23 bless you abundantly. Sally Iloff 14 мая 2016, 05:31 It is wonderfully explained what errors are made mixing veneration with adoration. The author of the article is well familiar with the Calvinistic Protestantism and the Orthodoxy. In the late Medieval when the Reformation begins the doctrine struggles to identify itself properly. It can be found through the works of religious extremists like Jean Calvin and Martin Luther. Calvin has struggled with the Trinity, strange how people in the First century did not, Luther almost rejected the property as the way of power of Catholicism. Reforms often are present where the original Church established by Lord Jesus Himself is turned to a church of knowledge and politics as it was in a time with the Catholic Church. But the reformers did not have the Divine from Christ Himself. They also got lost if theological doctrines as in ancient time were the Second Temple priests. The article is an wonderful work of what real Lord " s Bride is and how function. |
| Synaxis of the Archangel Michael & the other Bodiless Powers: Gabriel, Raphael, Uriel, Salaphiel, Jegudiel & Barachiel SOURCE: Greek Orthodox Archdiocese of America November 8/21 Reading All the Angels, according to the Apostle Paul, are ministering spirits, - sent forth to minister to them who shall be heirs of salvation - (Heb. 1:14). God set them as overseers of every nation and people, and guides to that which is profitable (Deut. 32:8); and while one Angel is appointed to oversee each nation as a whole, one is also appointed to protect each Christian individually. He commands them to guard them that hope on Him, that nothing should harm them, neither should any evil draw nigh to their dwelling (Ps. 90:10-12). In the Heavens they always behold the face of God, sending up to Him the thrice-holy hymn and interceding with Him in our behalf, seeing they rejoice over one sinner that repents (Esaias 6:2-3; Matt. 18:10; Luke 15:7). In a word, they have served God in so many ways for our benefit, that the pages of Holy Scripture are filled with the histories thereof. It is for these reasons that the Orthodox Catholic Church, wisely honouring these divine ministers, our protectors and guardians, celebrates today the present Synaxis that is, our coming together in assembly for their common feast to chant their praises, especially for the Archangels Michael and Gabriel, who are mentioned in the Scriptures by name. The name Michael means " Who is like God? " and Gabriel means " God is mighty. " The number of Angels is not defined in the divine Scriptures, where Daniel says that thousands of thousands ministered before Him, and ten thousands of ten thousands attended upon Him -(Dan. 7:10). But all of them are divided into nine orders which are called Thrones, Cherubim, Seraphim, Dominions, Powers, Authorities, Principalities, Archangels, and Angels. Apolytikion in the Fourth Tone O Commanders of the Heavenly Host, we the unworthy beseech you, that through your entreaties you will fortify us, guarding us in the shelter of the wings of your ethereal glory, even as we fervently bow before you crying: " Deliver us from all danger, as Commanders of the Powers on high! " Kontakion in the Second Tone Chief Commanders of God; ministers of divine glory; guides for men and leadership of the Incorporeal; as Chief Commanders of the Incorporeal, plead for our welfare and for great mercy. 19 ноября 2012 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Воздержание 2–25 . All these poems are located together in A and are taken from or loosely based on Polyanthea, «Abstinentia», as follows: 2: «Mater sanitatis est abstinentia, mater aegritudinis voluptas, sine enim carne & vino cito friget Venus... Hier, in Ep.» (p. 2). 4: «Quid prodest tenuari corpus abstinentia, si animus intumescit superbia? Quid virtutis habet vinum non bibere, & ira & odio inebriari? Hier, ad Celantiam» (ibid.). 5–6: «Per abstinentiam non caro sed carnis vitia extinguenda sunt. Sic necesse est, ut artem continentiae quisque teneat, quatenus non carnem, sed vitia occidat... Greg. lib. 20. moral.» (ibid.). 8: «Incassum per abstinentiam corpus atteritur, si inordinatis moribus dim issa mens vitiis dissipatur. Greg, in pastoral.» (ibid.). 9: «Chordam in cithara si minus tenditur, non sonat: quia nimirum tanto quisque sibimet debet moderamine praeesse, ut ad culpam caro non superbiat: & inde ad effectum rectitudinis in operatione subsistât. Greg. 15 mox super illud Versa est in luctum cithara mea [cf Lam. 5.15 ]» (ibid.). 11–15: «Abstinentia est, quae edenda horam non praevenit, ut fecit Ionathas in favo mellis: non lautiora quaerit edere, ut Israelitae in deserto: non accuratius parare, ut filii Eli in Silo: non ad superfluitatem, ut Sodom itae, non v ile quodlibet ut Esau edulium in fame concupivit. Greg, in ho.» (ibid.). 17: «Qui cib is abstinent, & m ala agunt, daem ones imitantur, quibus culpa adest, & cibus deest. Isido, super Amos Prophetam» (p. 3). 23: «Fames quippe in paucis diebus aufert hominem , & libérât e x hac vita poenali: excessus vero ciborum consumit & putrescere facit corpus humanum & macerat aegritudine diuturna, & tunc eum morte crudeli consum it. Chrys. super Epist. ad Heb. ser. 29» (ibid.). 24: «Semper virtuti cibus jejunium fuit: de abstinentia quoque prodeunt castae cogitationes, rationabiles virtutes, salubria consilia... Leo Papa in ser. de jejuni deci. mensi» (ibid.). 25: «Melior est rationabilis quotidiana cum moderatione refectio, quam per intervalla arduum longum que jejunium. Novit immoderata inedia non solum mentis labefactare constantiam, sed etiam orationem efficaciam reddere lassitudine corporis enervatam. Ioan. Cassian. de inst, mo.» (ibid.). |
| 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 Statement by Synodal information department regarding the death of Orthodox priest and threats to religious peace in Ukraine Source: DECR The Orthodox clergymen continue to perform selflessly their pastoral ministry and the service of peacemaking in the regions of Ukraine, stricken by the confrontation, under constant danger to both their life and the life and wellbeing of their families. However, they do not leave their flock, “choosing rather to suffer affliction with the people of God” (Heb 11:25). Natalya Mihailova 06 August 2014 The number of victims of the civil confrontation in Ukraine is multiplying every day. On July 31, a cleric of the Church of St. George in the Lugansk diocese, archpriest Vladimir Kresliansky, died of wounds received during the shelling of residential areas of Lugansk. His five children have been left orphans. New reports are coming in about acts of violence against churches of the Ukrainian Orthodox Church and her clergy who have found themselves in a battle zone. As a result of the internecine strife, many civilians have been killed, churches and civic building have been destroyed, and hundreds of thousands of people have had to flee the area. In this tragic situation, the Synodal Information Department is authorized to make the following statement. The death of many innocent people who are becoming hostages of fratricidal hatred lies heavy on the conscience of those rejecting dialogue and reconciliation. However, the path of peace, the path of life remains open and the Church calls again upon all those who are able to hear the Lord’s words, “I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live” (Dt 30:19), to choose this path so that there would be no more victims. The Ukrainian Orthodox Church tirelessly repeats this God’s call to people of good will in the Ukrainian land enveloped in the flames of internecine feud. She does not discriminate among her faithful by their political convictions or those of another sort; she heralds the Word of God, shows her love and care for all her children, no matter on what side of the conflict they have found themselves, and seeks reconciliation of the divided people. The Orthodox clergymen continue to perform selflessly their pastoral ministry and the service of peacemaking in the regions of Ukraine, stricken by the confrontation, under constant danger to both their life and the life and wellbeing of their families. However, they do not leave their flock, “choosing rather to suffer affliction with the people of God” (Heb 11:25). |
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