| Сангедрин 70б), нем. семитологи Т. Нёльдеке и Г. Дальман пытались объяснить происхождение слова «А.» из звукоподражания детской речи (ср. в рус. языке «папа»). В нач. XX в. благодаря работам этих ученых такая т. зр. получила определенную популярность, и только в 60-х гг. И. Иеремиас признал, что в НЗ нет попыток передать «детскость» обращения «А.», хотя «семейный» оттенок несомненен в значении этого слова (Jeremias. Abba. S. 60-62) - оно использовалось при обращении детей к отцу, а также как уважительное по отношению к пожилым людям. В иудейских молитвах не раз встречается обращение к Богу как к Отцу, однако в форме «А.» - ни разу (греч. πτερ - Сир 23. 1, 4; Прем 14. 3; 3 Макк 5. 7; Тов 13. 4; евр. ( - отец мой) - Сир 51. 10; др. примеры см.: Billerbeck. Bd. 1. S. 410; Schrenk G. πατρ//ThWNT. Bd. 5. S. 980; достаточно часто в общинных молитвах встречается обращение ( - отец наш); см.: Dalman G . Die Worte Jesu. Lpz., 19302. S. 296-302; Jeremias J. Abba. S. 19-33). Согласно исследованию Г. Шельберта, в контексте современного проповеди Господа Иисуса палестинского среднеарам. языка выбор обращения к Богу «А.» - случай единичный (Schelbert, 405-407). В рамках более позднего арам. языка таргумов использование этого обращения не единично, однако выходит за рамки привычного: здесь «А.» используется как обращение к людям, есть, однако, и примеры, когда о Боге говорится «А.», но никогда «А.» не используется как обращение к Богу (Танаит 23б; Таргум Пс 89. 27; Таргум Мал 2. 10; Таргум Иов 34. 36). В среднеевр. языке А.- возможная форма обращения, но никогда - к Богу (Schelbert, 431). 2) В греч. и вост. патристике слово «А.» (ββς (ββ)) впервые встречается у прп. Ефрема Сирина в качестве уважительного обозначения монашествующих (Assemani. BO. Vol. 1. Col. 320D) и у св. Афанасия Великого для указания на «отца монахов авву Памву» (PG. 26. Col. 980D). А. в качестве титула начальствующего среди монашествующих или настоятеля мон-ря получил распространение уже в IV в., о чем свидетельствует указание на это в 108-м слове Евагрия Понтийского (PG. |
| The consecration of Frumentius in Alexandria for the Ethiopian people established a hegemonic tradition of the ecclesiastical precedence of Alexandrian Egypt that afterwards dominated much of Ethiopian Orthodox history. This occasion was seen as the paradigm for all future consecrations of the Ethiopian hierarchs, and this state of affairs lasted until 1959. Too often, the senior Ethiopian hierarch who was nominated was not even Ethiopian. In the time of the Islamic domination of Egypt, these foreign bishops were often compromised by their Muslim overlords and by the interests of local politics in Alexandria, and sometimes adopted policies that were not always in the primary interests of the Ethiopian peoples. Sometimes the appointment of Alexandrian Coptic clergy was meant as a way of getting rid of troublesome rivals or delinquent clerics from the Egyptian Church (Kaplan 1984: 29–31). This paradigm also led to a consistent shortage of priests and bishops in Ethiopia. When a senior bishop died, there were often inter-regnum lapses of several years. After the time of Frumentius the Ethiopian Orthodox Church developed slowly, due to the strength of the indigenous faiths and the considerable lack of catechetical, clerical, and literary resources. After the Council of Chalcedon in 451, however, the strategic importance of Ethiopia emerged once again as far as the empire was concerned. As Constantinople lost control over Syria and Egypt, the condition of Ethiopian Orthodoxy became much more significant. The great pro- and anti- Chalcedonian conflicts of Alexandria were reflected in the Ethiopian highlands. Ethiopia became a battle ground for which party would win the ascendancy. The Monophysite clergy of Alexandria initiated dynamic missionary programs, focused on the winning of the Ethiopian people to the anti-Chalcedonian Coptic cause. To their efforts, already aided by the existing institutional links with Cairo and Alexandria, was added the influx of Monophysite missionaries displaced from Syria, Cappadocia, Cilicia, and other regions. This new impetus to evangelize Ethiopia arrived in the form of the Nine Saints (known as the Tsedakan or “righteous ones”) who remain of high importance in the later church history of Ethiopia. The nine saints (Abba Za-Mika’el (or Abba Aregawi), Abba Pantelewon, Abba Gerima (or Yeshaq), Abba Aftse, Abba Guba, Abba Alef, Abba Yem’ata, Abba Libanos, and Abba Sehma) established numerous monasteries in the Tigre region as well as the areas outside Aksum, working mainly in the northern regions of Ethiopia. The most famous of these monasteries is certainly that of Dabra Damo, which still thrives today. The most celebrated of the Nine Saints is Abba |
| Anyone who does not see them coming will pay a price of their shortsightedness, and anyone who takes a step too early, will pay a price for their impatience, warned Jeremi, adding that only those will not go wrong who are self-confident and assertive enough to demand justice for themselves but at the same time sufficiently broad in spirit to demand it for others as well. The Righteous medal is awarded to deserving individuals by Israeli Yad Vashem – Holocaust Martyrs’ and Heroes’ Remembrance Authority. Yad Vashem has awarded more than 140 Serbian men and women with a special medal for their unique deeds. Source: B92.net Code for blog 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. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Related articles On 3 February 2018, a delegation of the Working Group for Rendering Aid to the People… April 26, 2013 On 25 April 2013, Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s… April 25, 2013 Russian Deputy Foreign Minister Mikhail Bogdanov said Thursday that he shares Phalange Party… Also by this author Today " s Articles Most viewed articles |
| Había en la literatura monástica primitiva un amplio consenso de que sin discernimiento no era posible ningún progreso en la vida espiritual. Abba Moisés advertía en las Conferencias de Casiano sobre el ejemplo de los monjes que no tenían discernimiento y los llamaba «naufragios antiguos y modernos.» Abba Antonio aconsejaba: «Algunos han afligido sus cuerpos por el ascetismo, pero carecen de discernimiento y, así, están lejos de Dios.» El discernimiento es como el fundamento sobre el cual todas las virtudes están edificadas. Algunos ancianos del desierto mostraban una capacidad particular para leer los corazones. Abba Míos, por ejemplo, era llamado un «verdadero lector de corazones.» 17 La capacidad de leer los corazones, con todo, se presume en cada caso en que un anciano hablaba una « palabra .» (en griego , rhema), una afirmación inspirada de consejo espiritual. La capacidad de dar tal «palabra» era llamada «profecía.» La profecía era la inspiración directa del Espíritu Santo dada con la finalidad de guiar a otros . Algunos ancianos del desierto tenían el título de profeta añadido a su nombre a causa de su extraordinario don de consejo: por ejemplo, Juan el Profeta, el discípulo de Barsanufio. La diakrisis, la profecía y la caridad sobresaliente son las características principales de los grandes guías espirituales del desierto. Una frase de un apotegma llegó a resumir, especialmente en la tradición monástica cristiana oriental posterior, el entero proceso de transformación cristiana: «Da tu sangre y recibe el Espíritu Santo.» Todo el esfuerzo del anciano del desierto estaba dirigido a incrementar la receptividad del discípulo hacia el Espíritu Santo. Con frecuencia los ancianos no tenían el don de la profecía, a no ser que un discípulo estuviera abierto. Las Conferencias de Casiano mencionan a Abba Moisés, quien tenía una regla inflexible: no dar nunca instrucción excepto a personas que la buscaban con fe y sentida contrición. La búsqueda seria y la apertura en el discípulo creaban en cierto sentido el poder en el maestro, aunque los ancianos del desierto tal vez no creían esto hasta el grado en que era sostenido por las tradiciones hindú y sufí. |
| Durante los años del Despotado del Epiro, Meteora se convirtió en un célebre centro monastico. Se construyeron impresionantes monasterios sobre abruptos precipicios que vistos de lejos parecen nidos de águilas; y se labraron muchas pequeñas ermitas en la roca. Hasta hace unas pocas décadas, sólo se podía acceder a algunos de los monasterios mediante cabrestante y red. Sólo funcionan hoy en día cuatro de los veinticuatro monasterios de la región, con un pequeño número de monjes. Muchos monasterios permanecen y continúan funcionando a lo largo y ancho de Grecia, pero el número de monjes no cesa de decrecer. Desde el Este la vida monástica pasó al Oeste, ya en el s. IV. Floreció en la Edad Media, cuando se organizaron las principales órdenes monásticas. Su contribución a la cristianización y civilización de los pueblos de la Europa del norte fue muy importante. El monasticismo se transmitió también, junto al cristianismo, a los pueblos al norte de Grecia: a los eslavos, rumanos y otros pueblos. Célebres fueron los líderes rusos del monasticismo Antonio y Sergio. Los primeros ascetas de Rusia, los starsti, gozaron de gran renombre, e innumerables grupos de personas solicitaban su consejo. Los ideales de la vida monástica Cuando los primeros ascetas se retiraban del mundo al desierto buscaban alejarse de muchos bienes mundanos: matrimonio, riqueza, y actividad independiente. El celibato no admitía grados, sino que era absoluto. En la pobreza, sin embargo, hubo la modificación reseñada anteriormente en relación a la vida idiorrítmica. Pero incluso en este caso la pobreza se mantuvo en su esencia, pues la propiedad de los monjes idiorrítmicos jamás alcanzaba para llevar una vida de comodidad. Por último, la obediencia, ya sea a un abad o al padre espiritual del desierto, el abba, constituía una inquietud primordial para los monjes. El espíritu egoísta e independiente representaba el mundo secular, por ello debía ser eliminado por completo. Es decir el joven asceta debía renunciar a su mala voluntad por Dios en la persona de su padre espiritual, para transformarla en una buena voluntad. Este punto queda reflejado de modo pintoresco por una anécdota en la que un abba, deseando poner a prueba el progreso de su hijo espiritual, le preguntó si veía los cuernos – que no existían – de una bestia de carga que en ese momento pasaba; y contestó sin titubeos, «Sí, los veo, abba.» |
| When Eprem and Arsen reached manhood they were “perfected in wisdom,” and Tevdore and Kristepore left Khandzta to establish the Nedzvi and Dviri Monasteries. There each father labored until the day of his repose. Holy Fathers Giorgi, Amona, Petre, and Makar labored in the wilderness of Opiza. Abba Giorgi was abbot of Opiza’s St. John the BaptistMonastery during the two years St. Grigol of Khandzta and his companions labored there. Fr. Giorgi was the third abbot of the monastery (he was succeeded by St. Andria and St. Samoel ). Through God’s grace Abba Giorgi recognized the pilgrims’ faith and received them, not as pupils, but as honorable and wise elders. Witnessing the ascetic feats of the venerable fathers of Opiza, St. Grigol increased in virtue and humility, and acquired inner peace. (History has preserved a Holy Gospel from the Opiza Wilderness that has been dated to the year 913, around the time that Abba Giorgi was laboring there.) In the second part of the 9th century St. Serapion of Zarzma founded Zarzma Monastery in Samtskhe. St. Serapion’s nephew, St. Basil , later performed great ascetic feats and worked miracles at that monastery. St. Basil authored The Life of Serapion of Zarzma and recounted the lives of the other venerable fathers of Zarzma as well. St. Giorgi , “a brilliant and kindhearted man of great virtue,” succeeded St. Serapion as abbot of Zarzma Monastery. After St. Giorgi, the Venerable Abbot Mikael began building a second church in Zarzma, in fulfillment of St. Serapion’s prophecy. St. Pavle , who followed Mikael as abbot of the monastery, completed construction of this second church. The holy and righteous St. Khvedios labored as a hermit in the caves of the KhandztaWilderness. God revealed to him the news of St. Grigol’s arrival, and he received Grigol and his brothers with great joy. He blessed them, while receiving a blessing himself from St. Grigol of Khandzta. Then, rather than journeying on with St. Grigol and the other brothers, St. Khvedios retired to his secluded cave, since he had taken a vow before God to live his whole life in solitude. After the holy father reposed, his dwelling place filled with a sweet fragrance. |
| 3567 E.g., Matt 6:9/Luke 11:2. The alleged Pompeiian evidence (Botha, «Prayer,» 43) is not, however, compelling (see Baines, «Square»). 3568 Jeremias contends that the use of «Abba» for God was unique to Jesus until passed on to Jesus» followers (Jeremias, Prayers, 57; followed also by Bruce, Time, 21–22); Vermes, Jesus the Jew, 210–11, cites b. Ta c an. 23b to the contrary, but if the tradition there is pre-Christian, it is still parabolic and rare rather than vocative and standard (as apparently with Jesus; cf. already Klausner, Jesus, 378). Whether Christians learned «Abba» from Jesus» example ( Mark 14:36 ) or from an Aramaic address in the Lord " s Prayer (e.g., Ridderbos, Galatia, 158; Hunter, Predecessors, 50; for the Lord " s Prayer in Aramaic rather than Hebrew, see Jeremias, Theology, 188–89; idem, Prayers, 95–98; Dalman, Jesus-Jeshua, 19–20; but then why not include the common «Abba» in the prayer?) or experienced the cry ecstatically based on either tradition (Lull, Spirit, 67; cf. Aune, «Magic,» 1550) is disputed. 3569 Cf. also Paul on «adoption,» where he apparently follows the Roman concept of adoption attested by witnesses ( Rom 8:15–16 ); the custom is Greco-Roman, especially Roman, not Palestinian Jewish (Lyall, «Law»; idem, Slaves, 67–99; cf. Hester, Inheritance, 18–19, 59; Ramsay, Teaching, 203; Sanday and Headlam, Romans, 203; Ferguson, Backgrounds, 51; Deissmann, Studies, 239; idem, Paul, 174–75; Tarn, Civilizations, 101–2; on witnesses also to Roman wills, cf. Gaius Inst. 2.104–108; Justinian Inst. 2.10.6–11). Adoptive sons have the same legal standing as genetic sons (Gaius Inst. 2.136) and come under the father " s full authority (Gaius Inst. 1.97–117, cited in Lefkowitz and Fant, Life, 189–90, §194; cf. Lyall, «Law,» 466). 3570 See Pancaro, «People,» 126–27, who argues that «scattered children of God» is a double entendre for Diaspora Jews (the traditional sense John exploits here) and all those who believe, united in Christ. 3572 This is not to exclude the value of human effort once authorized; in Xenophon Oec. 7.27 God gave both genders equal βξουσαν to exercise self-contro1. Whitacre, John, 36,55, finds an antimony (a figure used by both Greek and Jewish writers) linking both divine election and human responsibility (with John Chrysostom Hom. Jo. 10.2); see our comment on 6:43–44 for Jewish thought on the matter. |
| The Cathedral of St. Sava in Belgrade was designed as the major cathedral of the Serbian Patriarchate and the largest Orthodox church in Europe. Construction works began back in the 1930s in Vraar area in Belgrade. The site was chosen as it had been there that the relics of St. Sava of Serbia – the founder and first Primate of the Serbian Orthodox Church – had been burned on the Turkish authorities’ orders. The work stopped to be resumed only in 1985. On March 16, 2012, a protocol on Russia’s participation in the interior decoration of the Church of St Sava in Belgrade was signed in Moscow by Russian Minister of Foreign Affairs Sergei Lavrov and Serbian Minister of Foreign Affairs Vuk Jeremi. In 2013, in compliance with the protocol, a Russian-Serbian Working Group was set up to coordinate further joint work. The Working Group chose members of the jury for a contest in which the best interior decoration design for the church was to be determined. Acting as the jury co-chairpersons were Metropolitan Hilarion of Volokolamsk and Mr Ivica Dai, Frist Deputy Prime Minister and Minister of Foreign Affairs of the Republic of Serbia. In the summer of 2014, an All-Russian Competition for Designing the Interior Decoration of the Cathedral of St. Sava in Belgrade was announced. On October 6, 2014, the contest jury chaired by Metropolitan Hilarion of Volokolamsk and Mr Ivica Dai chose winners. The first prize was awarded to a project of the International Foundation for Assistance to UNESCO, designed by a team led by Nikolai Mukhin, People’s Artist of the Russian Federation. The second prize went to a project of the Belarusian mosaicists designed by a mural painting workshop of the Convent of St. Elisabeth in Minsk. On February 22, 2018, Metropolitan Hilarion of Volokolamsk attended a ceremony held in the Cathedral of St. Sava in Belgrade after the mosaic decoration for the cathedral’s main dome had been transferred to the Serbian Orthodox Church. The mosaics were made between 2016 to 2017 by the team of the Russian mosaicists led by Nikolai Mukhin. |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy His Holiness Patriarch Kirill meets with the head of the Ethiopian Orthodox Tewahedo Church On 17 May 2018, the feast of the Ascension of the Lord, after the Divine Liturgy His Holiness Patriarch Kirill of Moscow and All Russia met with the head of the Ethiopian Orthodox Tewahedo Church, His Holiness Patriarch and Catholicos Abune Mathias I. Taking part in the meeting which took place in the Red Hall of the Cathedral of Christ the Saviour in Moscow, were also members of the official delegation of the Ethiopian Orthodox Tewahedo Church: Abune Enthons, Archbishop of West Harerge Diocese; Abune Philipos, Bishop of South Omo Diocese; Abune Aregawi, Bishop of South Gonder Diocese; Melake Genet Abba Kidane Mariam, personal assistant to His Holiness Abune Mathias I; Melake Selam Abba Kiross Weldeab, head of the Media Service; and Musie Hailu, head of the Service of the Patriarchal Protocol. The Russian Orthodox Church was also represented by Metropolitan Hilarion of Volokolamsk, chairman of the Department for External Church Relations (DECR); Archimandrite Philaret (Bulekov), DECR vice-chairman; Hieromonk Stephan (Igumnov), DECR secretary for inter-Christian relations; Hieromonk Ioann (Kopeykin), pro-rector of the Ss. Cyril and Methodius Theological Institute for Post-Graduate Studies; and Mr. Vakhtang Kipshidze, vice-chairman of the Synodal Department for Church’s Relations with Society and Mass Media. Greeting cordially the high guest and the delegation that accompanied him, His Holiness Patriarch Kirill said in particular, “It is your first visit to our Church, to our country. You have an opportunity to learn about the religious life of our people. The last time the head of the Ethiopian Church visited us 22 years ago, in 1996. It was Abune Paulos, your predecessor of blessed memory. I also recall the visit of His Holiness Patriarch Tekle Haimanot in 1978 and the visit of His Holiness Patriarch Pimen of Moscow and All Russia to Ethiopia in 1974.” |
| Материал из Православной Энциклопедии под редакцией Патриарха Московского и всея Руси Кирилла АББАТ [лат. abba, abbas], в католич. Церкви титул настоятеля пользующихся автономией мон-рей ордена бенедиктинцев или его ответвлений, а также общин регулярных каноников. Восходит к арам. (abba - отец) (см. Авва ); уже в среде первых монахов-пустынников это слово употреблялось для обозначения лица, пользующегося в монашеской общине высшим духовным авторитетом, побуждающим вновь подвизавшихся к добровольному подчинению его наставлениям. С развитием в IV в. киновии добровольное подчинение авторитету сменяется юридически предписанным в уставе послушанием старшим, что выражают слова «игумен» , «архимандрит» . На лат. Западе слово «А.» в значении «настоятель монастырской общины» встречается с кон. IV в. (блж. Иероним , Иоанн Кассиан , Сульпиций Север ), хотя оно не является единственным и относится не только к монашеству. Блаженный Августин , напр., употребляет слово praepositus (настоятель, старший). Вплоть до Ахенского Собора 816 г., четко разделившего монашество и общежитийные формы организации клира (см. Каноники регулярные ), именование «А.» нередко применялось в отношении священников-настоятелей крупных храмов и кладбищенских базилик, при к-рых существовали общины клириков. После 816 г. им было предложено принять титул архипресвитеров или препозитов ( пропстов ). Классическое оформление идеология сана А. получила в 1-й пол. VI в. в Уставе Учителя (Regula Magistri. Сар. 2, 92-94) и в восходящем к нему Уставе Венедикта (Regula Benedicti. Cap. 2; 3, 63, 64; далее - RB) (см. Венедикт Нурсийский ). В них соединились традиция представлений об А. как духовном отце-наставнике своих чад (pater spiritualis) и одновременно новые, коренящиеся в киновийной дисциплине воззрения на А. как старшего (maior, prior), что выразилось в предписанном св. Венедиктом двойном обращении к А.: «Господин и отец» (Dominus et Abbas). Власть А. при этом не имеет ничего общего с абсолютной властью «отца семейства» (pater familiae) в рим. |
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