| Representatives of the Orthodox and Oriental Churches meet with United Bible Societies, Cyprus Agia Napa, Cyprus, November 7, 2010 From November 2–5, 2010, a regular meeting of the preparatory committee of the Orthodox Church, the Oriental Churches, and the United Bibles Societies took place, reports the DECR Communication Center . The committee included representatives of several local Orthodox Churches, as well as of the main Oriental Churches, and the heads of the central apparatus of United Bible Societies. From the Russian Orthodox Church, Archimandrite Kirill (Govorun), the first vice chairman of the Education committee, represented the Russian Church. The goal of the meeting was the final consideration of the " Memorandum on understanding and cooperation between the Eastern Orthodox Church, the Oriental Orthodox Churches, and the United Bible Societies. " Compilation of the text of the memorandum was begun at the preceding committee meeting in Moscow, 2007. Among other items, the memorandum proposes that when the Bible Societies act on the territory of countries where the majority are members of the Eastern Churches, it should orient itself toward an Orthodox understanding of passages from the Holy Scripture as accepted by Church tradition and the life of the Church, and it should likewise actively work together with these Churches in translating and disseminating the Holy Scriptures. These Churches should be fittingly represented in the leadership of national Bible Societies. The memorandum also condemns the proselytism practiced by certain Protestant Churches amongst traditional Orthodox populations. The text of the memorandum was finalized at the Cyprus meeting, and will be signed by the co-chairmen of the committee, Metropolitan Gennadios of Sasima (Constantinople Patriarchate), Metropolitan Pishoy of Damietta (Coptic Church), and the general secretary of the United Bible Societies, Rev. Dr. A Miller Milloy. A presentation of the memorandum should take place in Echmiadzin, Armenia in November 2011. 8 ноября 2010 г. ... Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Gospel of St. Luke translated into more Northern Siberian languages September 28, 2012 The Institute for Bible Translation (IBT) published the first book in a series of Northern Diglott translations of the Gospel of Luke in the languages of the native nations of the Russian North and the Far East (Koryak, Itelmen, Chukchi, Nanai, Evenk, Even). This is a dual-language edition with parallel text in Russian (the Synod Version), reports Patriarchia.ru . The series was initiated by the appeals from ruling Bishops of Petropavlovsk and Kamchatka, Khabarovsk, Anadyr and Chukotka dioceses of the Russian Orthodox Church to the IBT. All publications are planned to come complete with audio recording of the text. A colorful children’s edition of " The Story of Jesus Christ " has been recently released in the Koryak and Dolgan languages with parallel Russian text. This edition is already on the market and the demand for it is high. Petropavlovsk and Kamchatka diocese will soon receive the edition of the Gospel of Luke in the Koryak language with introductory remarks by Bishop Artemiy of Petropavlovsk and Kamchatka. This edition published at the expense of a Russian sponsor will go to churches, libraries and schools free of charge. The text of the Book is also available in electronic format on the IBT website. Other parts of the series are planned to be released in 2012-2013. The Gospel of Luke in the Nanai language is the first one in the order. Translating of the Holy Scripture into the native languages of the Russian North is one of the priorities for IBT. In September of 2012 the staff of the Institute and its director Dr. Marianne Beerli-Moore received Northern Nationalities Benefit Compensation Fund diplomas " for translating and publishing the books in Koryak and Itelmen, for their work in preserving and promoting the national cultures of circumpolar Kamchatka. " The Fund was established in 1991 to support the Northern native nations and to preserve their spiritual heritage and culture. Arthur Izosimovich Belashov is a Chairman of the Foundation. He is also a well-known Kamchatka social activist, publisher, writer, director of the Museum of the History of Orthodoxy in Kamchatka and Russian America, and author of the three-volume " Petropavlovsk and Kamchatka Dioceses History " . (Translation by Ksenia Dolgova) 29 сентября 2012 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Kievan Rus’ is best known by its literature-which centered on Scripture (q.v.). Ironically, no complete manuscript of the Slavic Bible exists from this period. (See Constantine-Cyril; Gennadievskii Bible; Methodius.) Nonetheless, the popular power of liturgy and the personal piety (qq.v.) of the people of Kievan Rus’ dictated that spiritual writings were of the utmost importance. Religious writings were called sacred and divine insofar as they were not heretical. The idea of distinguishing between the inspired Holy Scriptures, the Church Fathers (q.v.), and the apocrypha (i.e., non-Biblical rather than “deuterocanonical”) did not exist. Indeed, the apocrypha was especially liked because of its fabulous content, which appealed to the imagination and was entertaining. Since the Old Testament enjoyed limited liturgical use, only the prescribed church readings were collected into one liturgical book (q.v.), rendering a complete Old Testament unnecessary. Other available biblical books for church and private use circulated in smaller collected editions. The Book of Psalms was the most popular one, outpacing even the Gospels, and was used not only as the “prayerbook of the Church” but also as the chief reading primer. After the psalter and individual Gospels came the prophets and wisdom literature, especially Sirach. The Palaea, a “Reader’s Digest version” of the “historical books” of the Old Testament dressed up with apocryphal legends, completed the list. While reading was a virtue of the elite, and liturgy appealed to both elite and peasant, Holy Scripture and apocryphal works were rivaled in popularity only by translations of the lives of saints, followed by sermons (see Kirill of Turov) and patristic exegeses. Thus, three of the largest and most popular literary corpuses of Kievan Rus’ had Scripture as their centerpiece. (See Russian Orthodox Church.) Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf SCHOLASTICISM SCHOLASTICISM. This word is chiefly associated with the theological movement beginning in the eleventh-century Christian West, and brought to its highest point by Thomas Aquinas and Bonaventure at the University of Paris in the mid-thirteenth century. Centered on “schools,” beginning with the cathedral schools mandated by Charlemagne (q.v.) such as at Chartres, then moving to the great medieval universities of Paris, Oxford, Heidelberg, etc., Scholasticism sought to resolve perceived contradictions in Scripture and the Church Fathers (qq.v.) through recourse to the logic of the newly rediscovered texts of Aristotle coming to the West from Muslim Spain. A form of intellectual apologetics, Scholasticism ultimately came to dominate every approach to theology (q.v.) in the West. For all intents and purposes, it became “theology,” and “systematics” and, more generally, all academic theological work ever since. It was also profoundly different in approach and spirit from the monastic tradition of theological reflection, based on the meditation on liturgy (q.v.) and Scripture, which had prevailed in both East and West until Scholasticism’s rise. While Bernard of Clairvaux (12th c.) was the last great exemplar of this older approach in the West, it continued in the Orthodox world, even winning a signal victory over Byzantium’s (q.v.) own version of Scholasticism in the hesychast (q.v.) controversy of the 14th c. Western Scholasticism might mark a significant philosophical or theological parting of the ways between Roman Catholicism (q.v.) and Orthodoxy. But the participation of Mediterranean and Russian Orthodox hierarchs in the intellectual milieu of Scholasticism has ensured a place for it in the history of Orthodox thought. Both Roman Catholic and Protestant Scholastic problems made their way into the catechetical and theological schools of Constantinople, Kiev, and finally Russia. Bishops such as Cyril Lukaris, Peter Mogila, and the author of Peter the Great’s Spiritual Regulation (qq.v.), Theophanes Prokopovich, all utilized the categories of Scholasticism and based their writings upon it. After Peter the Great, Scholasticism became the basis of the Latin curricula of Russia’s schools, theological and secular, which followed Kievan and European prototypes, respectively. Whether this phenomenon is considered a “foreign invasion” of ideas onto Orthodox soil or a necessary dialogue involving the intellectual history of the greater Church depends on one’s predisposition toward the “legitimate” history of Holy Tradition (q.v.). Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| A purpose of Tradition is to show forth this continuation of Christ and his apostles by defining the difference between orthodoxy and heterodoxy. When a “corrupt member” (using St. Vincent’s terminology) of the Body appears, Tradition has worked through the life of the Church to perform “surgery” on the Body, preserving her holy and without blemish. When a Patriarch of Constantinople evidenced himself as a heretic, he was condemned and removed from office by the proper, conciliar life of the Body. When an entire Patriarchate drifted into error, the Church acted with both righteousness and discernment to remove this contagion and supplant the “infected cells.” The difference between these conciliar acts and the splintering within Protestantism is weighty. In the former, it is a Spirit-led process that takes decades—even centuries —to work out, being an action of the entire, canonical, and conciliar Church of Christ. In the latter, it’s the result of individuals (or groups of individuals) acting independently. It is democracy or anarchy rather than conciliarity. Estimates of the number of Protestant bodies in the world today are often grossly exaggerated, but the reality is that at some point and for some, faithful Protestants, even minor issues have resulted in not only lasting divisions but also prevented reunions. And all without the benefit of the long-established, conciliar, and traditional process as evidenced in the pages of the New Testament (Acts 15 and the first-century A.D. council of Jerusalem). Without conciliarism, Holy Tradition, and the Ecumenical Councils, the only remaining options are either individualism or Papalism. The preservation of Holy Tradition and the Body of Christ is ontological , not epistemological. It is a divine act of synergy that never fails us, despite our feeble, human participation. Gabe Martini 7 октября 2014 г. Смотри также Комментарии Deacon Antonio Arganda 15 октября 2014, 20:00 Sola Scriptura is based upon the notion of individual interpretation of the Scripture , a totally unbiblical position (knowing this first , that no prophecy of scripture is of private interpretation. II Peter1;20). Its origin is to be found in the spirit of capitalism, not in the Holy Spirit. It is what has led to the miasma that we live in today. |
| Metropolitan Seraphim of Piraeus opposes revision of the Church tradition regarding sodomy/Православие.Ru Metropolitan Seraphim of Piraeus opposes revision of the Church tradition regarding sodomy Athens, April 5, 2015 Metropolitan Seraphim of Piraeus has severely criticized attempts revise the Church tradition regarding sodomy, reports AgionOros.ru with reference to Romfea. “The enemy is striving to make us, people, slaves to the flesh and to the sin, to turn spiritual creatures into material ones, like dumb animals…” “The Orthodox Church respects private life and man’s free will. However, it should be noted that the process of legalization of the crime against the human nature and physiology is going on: today the vile passion of homosexualism has been legally recognized; tomorrow pedophilia will be legalized (take Holland, for example); the next will be bestiality (Germany). This is the gravest crime against Eternal God and the human personality, repeating the blasphemy of Sodom and Gomorrah.” “Justification, support and promotion of these shameful and ungodly passions as well as attempts to present them as a variation of the norm are unnatural and inadmissible. The Holy Scriptures which express the Will of God more than once condemn homosexuality as a passion, a sin and abomination.” “For all the Holy Fathers homosexuality is one of the most corrupt and unclean sins, an outrageous ingratitude to the Creator, blasphemy and denial of the Gospel. The public propaganda of homosexuality is like a plague on both the family and the society. Moreover, it will cause psychopathological disorders in children raised by same-sex couples (and we are being actively urged to accept this practice).” 6 апреля 2015 г. Предыдущий Следующий Смотри также “Satan has crawled like a snake into the Finnish Parliament” Jonah Beckham “Satan has crawled like a snake into the Finnish Parliament” Johan Beckman If the given law is in fact passed, then this will signify the end of Christianity in the official Church of Finland. |
| Fete to hail first Malayalam Bible The 200th anniversary of the first translation of the Bible into Malayalam will be celebrated by the Malankara Orthodox Syrian Church in Thiruvananthapuram on Tuesday. Church historians say Philipose Ramban, a scholar from Kayamkulam, translated the Bible from Syriac into Malayalam in 1811 to help the faithful get a better understanding of the scripture. Claudius Buchannan, a missionary who toured South India in the early 19th century, persuaded the Ramban to translate the holy book. The Orthodox Church authorities in Travancore gave Buchannan, during his visit to Kerala, a copy of the Bible in Syriac, known in local parlance as Suriyani. Buchannan told them to translate the Syriac text into Malayalam and gave guidance to some local Syriac and Tamil scholars to undertake the task. For centuries, Syriac had been the liturgical language of Christians in Kerala, who believe that St. Thomas the Apostle preached the Gospel in Kerala. D. Babu Paul, former Additional Chief Secretary and scholar of Christian literature, says the Ramban had worked hard for the translation as he had no model before him to follow. “Four Gospels translated by the Ramban made up the first version of the Bible, which appeared in the book format in Malayalam. The translation was completed in 1811 and printed in ‘Kallachu’ (lithographic printing) at a press in Bombay (now Mumbai),” Dr. Paul says. Ramban Bible The book, composed in a hybrid language of Malayalam and Tamil, was titled Visudha Veda Pustakam. The faithful used to call it the Ramban Bible for long. Before the Malayalam version, the Bible had been translated into Tamil and Bengali, historians say. It took two more decades after the appearance of the Ramban Bible for Malayalam to get a comparatively complete version of the scripture. Dr. Paul says the missionary-scholar Benjamin Bailey produced another Malayalam version of the Bible in the 1840s with the help of Chandu Menon, a tahsildar in the Madras State service. Herman Gundert, German scholar, who compiled the first lexicon in Malayalam, translated the New Testament in the 1850s. “One major difficulty in translating the Bible in the earlier centuries was the absence of an accepted prose literary form in Malayalam. People of various communities used to speak varying dialects in different places. There was a deep influence of Tamil in the early translations,” Dr. Paul, author of a comprehensive work on Biblical literature, says. A book containing a collection of studies regarding the contribution of the Ramban, edited by M. Kurian Thomas and titled Kayamkulam Philipose Remban - Vayakthium Sambhavanaum, will be released by Perumbadavam Sreedharan, Chairman, Kerala Sahithya Akadami, at VJT Hall Thiruvananthapuram, at 11. 30 a.m. on Tuesday. — PTI The Hindu 25 сентября 2012 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf JOSEPH OF VOLOKOLAMSK JOSEPH OF VOLOKOLAMSK, abbot, “possessor,” St. (1439/40–1515). At the end of the 15th c. the kingdom of Muscovite Rus’, or Great Russia, was about to coalesce. At this time the so-called “Judaizing heresy” (q.v.) arose and, when two Novgorodian priests converted to the movement transferred to Moscow, it became marginally influential in the capital. The main opponent of the “Judaizers” was Joseph of Volok (Iosif Volotskii), abbot of the Volokolamsk Monastery. He successfully pursued them until they were condemned by a church council (1504). Subsequently, Tsar Ivan III dealt harshly with them. Joseph is best known in Russian history as the spokesman for the “possessors,” who believed in extensive church holdings and close cooperation with secular authority in order to do God’s work. His opponent was Nilus of Sora (Nil Sorskii, 1433–1508) leading the “non-possessors,” who minimized church holdings and preferred a separation between Church and state (q.v.), espousing the contemplative ideal of hesychasm, which he had learned on Mt. Athos (qq.v.). Theologically, the non-possessors were definitely legitimate representatives of Holy Tradition (q.v.), though they were in the minority and politically suspect. Scripture (q.v.) figured in Joseph’s controversies with the non-possessors no less than it had with the “Judaizers.” The non-possessors, anticipating what would occur in the West later in the same century, considered only Scripture (i.e., “God’s commandments”) truly binding, as opposed to tradition and human custom, which could be critiqued and changed. Although both Joseph and Nilus were canonized, Joseph’s “establishment” position better accommodated the rising centralization of the Muscovite state, while some of Nilus’s disciples were condemned as heretics. Joseph educated monks for service in the Church and state in high office, and Muscovy expanded in the 16th c. with this leadership. Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| Tweet Нравится Greatmartyr James the Persian Commemorated on November 27 Photo: http://days.pravoslavie.ru/ The Holy Great Martyr James the Persian (the Sawn-Asunder) was born in the fourth century into a pious Christian family, both wealthy and illustrious. His wife was also a Christian, and the couple raised their children in piety, inspiring in them a love for prayer and the Holy Scriptures. James occupied a high position at the court of the Persian emperor Izdegerd (399-420) and his successor Barakhranes (420-438). But on one of the military campaigns James, seduced by the emperor’s beneficence, was afraid to acknowledge himself a Christian, and so he offered sacrifice to idols with the emperor. Learning of this, James’ mother and wife wrote him a letter, in which they rebuked him and urged him to repent. Receiving the letter, James realized the gravity of his sin. Faced with the horror of being cut off not only from his family, but also from God Himself, he began to weep loudly, imploring the Lord for forgiveness. His fellow-soldiers, hearing him pray to the Lord Jesus Christ, reported this to the emperor. Under interrogation, Saint James bravely confessed his faith in the one True God. No amount of urging by the emperor could make him renounce Christ. The emperor then ordered the saint to be put to death. They began to cut off his fingers and his toes one by one, then his hands and his feet, and then his arms and legs. During the prolonged torture Saint James offered prayers of thanksgiving to the Lord, Who had granted him the possibility of redemption from his sins by enduring these terrible torments. Finally, the martyr was beheaded. Christians gathered up the pieces of his body and buried them with great reverence. Troparion — Tone 4 You astounded all, long-suffering James, by enduring horrible tortures with great patience./As the evil assembly performed the slaughter,/you uttered prayers of thanksgiving to the Lord./Through your sufferings you received your crown,/and came to the throne of the heavenly King, Christ God./Entreat Him to save our souls! Kontakion — Tone 2 You listened to your faithful wife/and contemplated the judgment of God, holy James;/you despised the threats and commands of the Persians,/accepting the cutting of your body as though you were a vine./Therefore you were revealed as a martyr worthy of honor. The Orthodox Church in America 7 декабря 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий © 1999-2016 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку |
| Tweet Нравится Saint Arsen, Bishop of Ninotsminda (†1082) Memory 31 July (13 August) Arsen of Ninotsminda was an ascetic who labored in the 11th century. History tells us that he was a brilliant translator, writer, calligrapher, and theologian, and indeed one of the greatest Church figures of his time. St. Arsen was tonsured a monk in Jerusalem, and after some time he returned to Georgia, where he was consecrated bishop of Ninotsminda. But the venerable Arsen longed to lead a life of solitude, so he approached King Davit Kuropalates for permission to resign from the bishopric and settle at a monastery. The king honored Arsen’s request, and the pious man set off for the monastery with Ioane Grdzeslidze, a man of letters and another great figure in the Church. When the news of his decision reached the Iveron Monastery on Mt. Athos, Sts. Ioane and Ekvtime invited the fathers to Mt. Athos, and the next year Arsen and Ioane arrived at the Holy Mountain. There they assisted St. Ekvtime in his translations of the Holy Scriptures and many theological books. St. Arsen labored fruitfully at the Iveron Monastery for many years and reposed peacefully at an advanced age. He was buried on Mt. Athos at the monastery’s church of St. Simeon the Stylite. St. Giorgi of the Holy Mountain later translated his relics to the ossuary of the monastery’s catholicon. Outstanding in virtue and a fulfiller of Christ’s commandments, O Holy Father Arsen, pray to God for us! Archpriest Zakaria Machitadze For further information on the book THE LIVES OF THE GEORGIAN SAINTS by Archpriest Zakaria Machitadze contact St. Herman Press : St. Herman Press, P.O. Box 70, Platina, CA 96076 15 августа 2007 г. Saint Tsotne Dadiani the Confessor (13th century) Commemorated July 30/August 12 Saint Tsotne Dadiani the Confessor (13th century) Archpriest Zakaria Machitadze Saint Tsotne Dadiani, a virtuous military leader and the prince of Egrisi, lived in the middle of the 13th century. During that time Georgia languished under the yoke of Mongol oppression. |
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