| John Anthony McGuckin Baptism SERGEY TROSTYANSKIY Baptism is the first sacrament of the Orthodox Church. In the Early Christian centuries this mystery was known under various names, including “the washing of regeneration,” Illumination (photismos) and “the sacrament of water.” In Christianity baptism is also considered the most important sacrament of the church, as it initiates one into mystical communion with Christ. Therefore, it is also called “the door” that leads peoples into the Christian Church. Baptism completely releases the believer from ancestral sin and personal sins committed up until that time. It is rebirth into new life, justification, and restoration of communion with God. The theological significance of baptism in Orthodox Christianity is summed up in its primary sacramental symbols: water, oil, and sacred chrism. As Fr. Alexander Schmemann noted, water is the most ancient and universal of religious symbols. It has multiple, in some cases contradictory, scriptural significations attached to it. On the one hand, it is the principle of life, the primal matter of the world, a biblical symbol of the Divine Spirit ( Jn. 4.10–14; 7.38–39 ); on the other, it is a symbol of destruction and death (the Flood, the drowning of the pharaoh), and of the irrational and demonic powers of the world (as in the icon of Jesus’ baptism in the river Jordan). Sacramentally, the use of water symbolizes purification, regeneration, and renewal. It has an extraordinary significance in the Creation narrative of the Old Testament, and is also a key symbol in the Exodus story. In the New Testament it is associated with St. John the Baptist and his washing of repentance and forgiveness. These three biblical types are combined powerfully in the Orthodox ritual of baptism. In Christianity water became a symbol that incorporated the entire content of the Christian faith. It stands for creation, fall, redemption, life, death, and resurrection. St. Paul the Apostle in his Epistle to the Romans (6.3–11) gives a foundational account of this mystical symbolism. St. Cyril of Jerusalem, in his 4th-century homilies on the “awe-inspiring rites of initiation” (Mystagogic Catecheses) described what takes place during baptism as “an iconic imitation” of Christ’s sufferings, death, and resurrection that constitutes our true salvation. Thus, here a believer dies and rises again “after the pattern” of Christ " s death and resurrection. Death symbolizes sin, rejection of God, and the break of communion with God. Christ, however, destroyed death by removing sin and corruption. Here death becomes a passage into communion, love, and joy. Baptism dispenses divine grace which is given in the Spirit to humankind through Christ’s mediation. |
| Dans sa prédication et dans son ministère, Paul a montré l’exemple de l’obéissance aux commandements de notre divin Maître, qui invite à être Ses témoins jusqu’aux extrémités de la terre . Pour mettre en œuvre cette vocation, le Seigneur a donné les uns comme apôtres, les autres comme prophètes, les autres comme évangélistes, les autres comme pasteurs et docteurs, pour le perfectionnement des saints en vue de l " oeuvre du ministère et de l " édification du corps de Christ (Eph 4,11-12), car il y a diversité de dons, mais le même Esprit; diversité de ministères, mais le même Seigneur; diversité d " opérations, mais le même Dieu qui opère tout en tous (I Co 12,4-6), afin que tout l’édifice ecclésial bien coordonné, s " élève pour être un temple saint dans le Seigneur (Eph 2,21). La prédication, non seulement en paroles (Rm 15 ;18), mais aussi en actes, a une importance exceptionnelle dans la mise en œuvre de cette mission, car, comme le remarque saint Grégoire le Théologien, « selon la doctrine de Paul et du Christ Lui-même, le premier et le plus grand commandement est l’amour qui contient toute la loi et les prophètes (Mt 22,37-40 ; I Co 13,13), et principalement, comme il me semble, l’amour des pauvres, la charité et la compassion envers ceux de notre genre. Car aucun ministère n’est plus agréable à Dieu que la miséricorde (parce qu’il est le plus semblable à Dieu, auquel appartiennent « la miséricorde et la vérité » (Ps 88,15) » (De l’amour des pauvres, discours 14). Combien plus devons-nous être bons envers nos frères dans la foi (Ga 6,10), car notre prédication ne sera convaincante que lorsque nous aurons employé toutes nos forces à maintenir l’unité à laquelle Dieu nous a ordonné de veiller, et la charité entre nous (Jn 13,35). L’Église russe et son peuple chrétien chérissent les liens fraternels séculaires qui l’unissent au peuple grec et à l’Église de Grèce. Espérant en la miséricorde divine, prions pour que cette unité d’esprit dans l’union de la paix (Eph 4,3) reste inébranlable face aux éléments hostiles de ce monde, et qu’elle reste intacte dans le contexte des difficiles épreuves que traverse aujourd’hui l’Orthodoxie mondiale. |
| Archive Пн Patriarchal condolences over the passing away of Metropolitan Daniel of Tokyo 10 August 2023 year 21:05 His Holiness Patriarch Kirill of Moscow and All Russia expressed condolences over the death of Metropolitan Daniel of Tokyo and All Japan. To His Eminence Seraphim, Archbishop of Sendai, Vicar of Tokyo To the honourable clergy and laity of the Japanese Autonomous Orthodox Church Your Eminence, dear Vladyka Seraphim, All-Honourable Fathers, Dear brothers and sisters, Please accept my deep and heartfelt condolences over the passing away of His Eminence Metropolitan Daniel of Tokyo and All Japan. Before the Lord took him, His Eminence had served as Primate of the Japanese Autonomous Orthodox Church for nearly a quarter of a century. The departed archpastor, now dwelling in eternal mansions, was a man of godly wisdom and ardent prayer, as well as a model of virtues for Orthodox Christians in the Land of the Rising Sun, who found in him a loving father. Born into a pious family, Vladyka Daniel responded to God’s call in his early youth, received theological education and holy orders, devoting his whole self to the Holy Church. A man of intelligence and vast knowledge, he had a quiet and meek disposition. His election to the Primatial Throne of the Japanese Orthodox Church was an act of Divine Providence. Never striving for a senior position or honours, he did not expect to be elevated to the lofty Primatial office and humbly accepted his lot. Over the years of his archpastoral service, Metropolitan Daniel did much to establish the Holy Orthodoxy in the land where St. Nicholas of Japan had performed his apostolic labours. I hold dear memories of my meetings with Metropolitan Daniel and our joint prayers. My heart grieved as I learned of his demise. Sharing your sorrow, I pray that our Lord Jesus Christ, the resurrection and the life (Jn. 11:25), may give rest to the soul of His departed servant in a place of brightness, a place of refreshment, a place of repose where all sickness, sighing, and sorrow have fled away. Eternal and good memory to His Eminence Metropolitan Daniel! With love in Christ, +KIRILL PATRIARCH OF MOSCOW AND ALL RUSSIA Календарь ← 12 апреля 2024 г. (30 марта ст.ст.) пятница Прп. Иоанна Лествичника (649). Свт. Софрония, еп. Иркутского (1771). Прор. Иоада (X в. до Р. Х.). Апп. Сосфена, Аполлоса, Кифы, Кесаря и Епафродита (I). Св. Еввулы, матери вмч. Пантелеимона (ок. 303). Прп. Иоанна безмолвника (VI). Прп. Зосимы, еп. Сиракузского (ок. 662). Литургия Преждеосвященных Даров. На 6-м часе: Ис. XXIX, 13–23 . На веч.: Быт. XII, 1–7 . Притч. XIV, 15–26 . Утреня только по Триоди. На часах и изобразительных кондак «Не ктому пламенное оружие...». В конце изобразительных совершается поклонение Кресту, после чего Крест через Царские врата относится в алтарь. 7 April 2024 year Share with friends |
| - Overall cancer risk from several cancers due to oral contraceptive use: Kahlenborn C. Breast Cancer, Its Link to abortion and the Birth Control Pill , 2000. One More Soul, 2000, 228-229. - Kahlenborn C, et al. “Oral Contraceptive Use as a Risk Factor for Premenopausal Breast Cancer: A Meta-analysis” Mayo Clinic Proceedings. 2006: 81(10):1290-1302. - Kahlenborn C. Breast Cancer, Its Link to Abortion and the Birth Control Pill, One More Soul . 2000, 229-231. - Hume K. Effects of contraceptive medication on the cervix. The Biology of the Cervix. Retrieved on Apr 11, 2008 from http://www.billings-ovulation- . - Allen S, et al. Human immunodeficiency virus infection in urban Rwanda . JAMA. 1991; 266:1657-1663. - Simonsen JN, et al. HIV infection among lower socioeconomic strata prostitutes in Nairobi . AIDS. 1990 Feb; 139-144. - Mali JKG, et al. Contraceptive use and the risk of HIV infection in Nairobi, Kenya . Inter J Gynaecol Obstet. 1995; 48(1):61-67. - Panzer, Wise, Goldstein, et. Al, “Impact of Oral Contraceptives on Sex Hormone-Binding Globulin and Androgen Levels: A Retrospective Study in Women with Sexual Dysfunction” , Journal of Sexual Medicine, Jan. 2006, Vol 3, Iss. 1, 104-113). - Hvistendahl, Mara, “ Birth Control Pills Shown to Alter Structure of Women’s Brains” , October 1, 2010 ( popsci.com ), also discussed in a study published August 2008, Royal Society Proceedings B, by evolutionary Psychologist, Craig Roberts. - thepillkills.com , accessed 20 April 2013 - Malignant hypertension associated with use of oral contraceptives. Dunn FG, Jones JV, Fife R. http://www.ncbi.nlm.nih.gov/pubmed/1138738 , accessed 25 July 2013 - Tanis BC, et al. Oral contraceptives and the Risk of Myocardial Infarction. New England Journal of Medicine 2001; 345:1787-93. - Gillum, LA. Ischemic stroke risk with oral contraceptives . JAMA July 5 2000;284:72-78. - ( Dolle J, et al . Risk factors for triple negative breast cancer in women under the age of 45 . Cancer Epidemiol Biomarkers Prev 2009;18(4):1157-65). |
| По сличении славянского перевода с новогреческим и латинским (по местам), Козельская Введенская Оптина Пустынь издала русский перевод сборника в 95 поучений в 1872 году. 245 Великие огласительные поучения недавно изданы в русском переводе с греческой рукописи, найденной афонскими иноками Пантелеймонова монастыря на острове Патмосе в обители св. Иоанна Богослова. Издание русского перевода сделано иждивением Русского на Афоне Пантелеймонова монастыря, и составило собою четвертый том известного сборника «Добротолюбия», Москва. 1889 года. В переводе русском Большой Катехизис преп. Феодора Студита издан с сокращениями. Эти последние обусловливались главною целью издания «Добротолюбия» дать наставление в назидание иночествующей братии. Что не относилось прямо к этой цели, то опускалось. «Может родиться вопрос, замечают издатели, чего ради извлечения из поучений предлагаются, а не полные поучения? Отвечаем, что у нас цель не книжная, т. е, не книгу дать, а то, что в ней есть назидательного. Сей же цели лучше удовлетворяет извлечение. Впрочем и извлечения сии, как не трудно заметить, суть почти полные поучения, с небольшими сокращениями, иногда в начале, иногда в конце, а инде в средине». В опущенных местах, вероятно, немало бы нашлось ценных замечаний преп. Феодора о современных ему явлениях церковной и общественной жизни. Для историка замечания эти представили бы много интересного. Но издатели откровенно заявляют, что цель их издания не научная. Будем довольны и благодарны и за то, что сделано афонскими иноками. К тому же ведь и рукопись, найденная ими, не принадлежит к числу исправных. В ней недостает некоторых поучений. Иные не полны, других нельзя читать по неразборчивости, а местами не добиться смысла. 246 Из таковых похвальных слов дошли до нас следующие: 1) Oratio S. Р. n. Theod. monasterii studiorum antistitis, in adorationem preciosae et vivificae Crucis media Quadragesima. 2) Jn vigiliam sive stationem Luminum. 3) Die Dominica sanctorum patrum. 4) In Sanctum magnum Paschatis diem Dominicum. 5) Laudatio in dormitionem Sanctae Dominae nostrae Deiparae. 6) In coelestium ordinum coetum. 7) In nativitatem sancti prophetae Praecursoris Babtistae. 8) Laudatio in absissionem sacri capitis magni Baptistae et Praecursoris Christi. 9) Laudatio in S. Ioannem apostolum et Evangelistam. 10) Laudes in gloriosum et sanctum Christi apostolum Bartholomaeum. 11) Oratio funebris in Platonem ejus patrem spiritualem. 12) Laudatio S. Arsenii anachoretae. 13) Catechesis funebris in matrem Suam. Изданные Фабрицием, Гретчером и Анжело Маи, слова эти перепечатаны все одно за другим в патрологии Миня греч. сер. т. 99, 687 – 901 col. |
| Tweet Нравится Pan-Orthodox Council: The Mission of the Orthodox Church in Today " s World Source: DECR Communication Service February 28, 2016 The contribution of the Orthodox Church to the attainment of peace, justice, freedom, brotherhood and love between peoples and the removal of racial and other discrimination. Draft of document of the Pan-Orthodox Council approved by the Synaxis of the First Hierarchs of the Local Orthodox Churches in Chambésy, January 21-28, 2016. Published in accordance with the Resolution of the Synaxis of First Hierarchs . The Church of Christ lives in the world but is not of the world (cf. Jn. 17:11 and 14-15).The Church is the sign and image of the Kingdom of God in history, proclaiming the good news of a " new creation " (II Cor. 5: 17) and of a new heavens and a new earth, wherein dwelleth righteousness (II Pt. 3:13), of a world in which God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain (Rev. 21:4-5). It is with this hope that the Church lives, and foretastes it in particular when the Divine Eucharist is celebrated, bringing " together " (I Cor. 11: 20) the scattered children of God (Jn. 111: 52) without regard to race, gender, age, social status or any other station into a single body where there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus (Gal. 3:28; cf. Col. 3:11). In this foretasting of a " new creation, " of a world transfigured, the Church lives in the countenances of her saints who, through their spiritual endeavors in Christ, have already in this life revealed the image of the Kingdom of God, proving and affirming by this that the hope of peace, justice and love is not a utopia, but the substance of things hoped for (Heb. 11:1), attained through the grace of God by means of the human person’s spiritual endeavors. In finding constant inspiration in this hope and the foretasting of the Kingdom of God, the Church cannot remain aloof from of the problems of the human person in each historical epoch, but shares his concern and everyday problems, taking upon herself, as the Lord did, the pain and wounds, the cause of which is evil that is active in the world and, like the Good Samaritan, with a word of patience and comfort (Rom. 15:4, Heb. 13:22) and through active love, pours upon his wounds oil and wine (Lk. 10:34). Her word, addressed to the world, has as its aim first of all not to judge and condemn the world (cf. Jn. 3:17) and 12:47), but to offer it as guidance the Gospel of the Kingdom of God, hope and the assurance that the last word in history is not evil, no matter what form it may take, and that we should not allow evil to dictate the course of history. |
| Lazarus Saturday and Palm Sunday The week following the Sunday of St Mary of Egypt is called Palm or Branch Week. At the Tuesday services of this week the Church recalls that Jesus’ friend Lazarus has died and that the Lord is going to raise him from the dead ( Jn 11 ). As the days continue toward Saturday, the Church, in its hymns and verses, continues to follow Christ towards Bethany to the tomb of Lazarus. On Friday evening, the eve of the celebration of the Resurrection of Lazarus, the “great and saving forty days” of Great Lent are formally brought to an end: Having accomplished the forty days for the benefit of our souls, we pray to Thee, O Lover of Man, that we may see the holy week of Thy passion, that in it we may glorify Thy greatness and Thine unspeakable plan of salvation for our sake. ...(Vesper Hymn) Lazarus Saturday is a paschal celebration. It is the only time in the entire Church Year that the resurrectional service of Sunday is celebrated on another day. At the liturgy of Lazarus Saturday, the Church glorifies Christ as “the Resurrection and the Life ” who, by raising Lazarus, has confirmed the universal resurrection of mankind even before his own suffering and death. By raising Lazarus from the dead before Thy passion, Thou didst confirm the universal resurrection, O Christ God! Like the children with the branches of victory, we cry out to Thee, O Vanquisher of Death: Hosanna in the highest! Blessed is he that comes in the name of the Lord! (Troparion). Christ —the Joy, the Truth and the Light of All, the Life of the world and its Resurrection—has appeared in his goodness to those on earth. He has become the Image of our Resurrection, granting divine forgiveness to all (Kontakion). At the Divine Liturgy of Lazarus Saturday the baptismal verse from Galatians:As many as have been baptizedl into Christ have put on Christ ( Gal 3:27 ) replaces the Thrice-holy Hymn thus indicating the resurrectional character of the celebration, and the fact that Lazarus Saturday was once among the few great baptismal days in the Orthodox Church Year. Because of the resurrection of Lazarus from the dead, Christ was hailed by the masses as the long-expected Messiah-King of Israel. Thus, in fulfillment of the prophecies of the Old Testament, he entered Jenrsalem, the City of the King, riding on the colt of an ass ( Zech 9:9; Jn 12:12 ). The crowds greeted him with brancfies in their hands and called out to him with shouts of praise: Hosanna! Blessed is he who comes in the name of the Lord! The Son of David! The King of Israel! Because of this glorification by the people, the priests and scribes were finally driven “to destroy him, to put him to death” ( Lk 19:47; Jn 11:53, 12:10 ). |
| - the expulsion of the devil, - the drawing of people to salvation, - the remission of sins, - the sending down of the Spirit Comforter, and - the preparation of heavenly abodes. During the Last Supper, Jesus Christ established the Sacrament of Communion and based the cleansing power of this Sacrament on His impending suffering. First, Jesus took bread, blessed and broke it, and gave it to the disciples and said: " Take, eat; this is My body which is given for you. " Afterwards, pointing to the cup with wine, He said: " Drink from it all of you. For this is My blood of the New Testament, which is shed for many for the remission of sins " (Matt. 26:27-28; Lk. 22:19). After Communion the Lord explained to the disciples in very convincing words that His suffering on the Cross was necessary for believers to receive the gifts of the Holy Spirit : " Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart I will send Him to you " (Jn. 16:7). The Lord further explained that He was to take upon Himself the atoning sacrifice because of His great love for mankind. Referring to the parable about the lost sheep, the Savior said to them that He is the Good Shepherd: " The good shepherd gives His life … Therefore, My Father loves Me, because I lay down my life that I might take it again. No man takes it from me, but I lay it down myself. I have power to lay it down, and I have power to take it again … Greater love has no man than this, than to lay down one " s life for His friends. You are My friends if you do whatever I command you " (Jn. 10:11, 15:13-14). And, although the suffering on the Cross was to sadden greatly all of Christ " s disciples, they were to be comforted by the forthcoming spiritual birth: " A woman when she is in labor has sorrow, because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world " (Jn. 16:21). |
| “God loved the world.” Why? Why did God love the world? A visitor from outer space, looking at all the conflicts and disunity of humanity, seeing its cruel trials and evils, would perhaps not regard humankind as lovable at all. But God, the true and living God whom we know in Jesus Christ, the God to whom we pray and address as “Our Father who art in heaven,” most assuredly loves the world. He does so because of His own character which is defined by selfless love. We read in the Scriptures: “Beloved, let us love one another; for love is of God, and those who love are born of God and know God . . . for God is love.” (1 Jn 4:7). And again: “God is love, and those who abide in love abide in God, and God abides in them” (1 Jn 4:16). In other words, love is the essence and source of life that comes from God. Whoever truly loves is in spiritual communion with God. Whoever truly loves affirms and shares in the very existence of the living God, the ground of all true, selfless love. “God so loved the world that He gave His only Son.” How much did God love the world? So much so that He gave His only Son. Nothing was more valuable to God than His eternal Son–our Lord Jesus. At His baptism, God said: “You are my beloved Son” (Mk 1:11). At His transfiguration, God said: “This is my beloved Son; listen to Him” (Mk 9:8). At the crucifixion, the Roman centurion cried out: “Truly, this man was the Son of God” (Mk 15:39). God gave as a precious gift to the world what was most valuable to Him, because of the magnitude of His love for us. “God has shown His love for us in that while we were yet sinners, Christ died for us” (Rom 5:8). In Jesus we have the greatest expression and most persuasive example of what God’s love is all about. “In this the love of God was shown among us, that God sent His only Son into the world . . . In this is love, not that we loved God (first) but that He loved us and sent His Son” to us (1 Jn 4:9-10). What was the purpose of God’s love in sending His only Son to the world? God’s love is purposeful; it has an aim and a target, all motivated by love. |
| 2. Recovering the place of betrothal in New Testament theology Betrothal is the assumed means of entry into marriage in the Bible, and in Greek and Roman custom. It is also assumed in the marital imagery of the New Testament. St Paul compares the Corinthian church to a bride betrothed but not yet presented to Christ her ‘true and only husband’. (2 Cor.11.2-3) It is likely that the lengthy story of Jesus at the well with the Samaritan woman (Jn.4.1-42) is to be understood as a betrothal story because it relies on the literary conventions found in the betrothals of Rebecca, Rachel and Zipporah. John the Baptist explains he is the ‘forerunner’ of Jesus and compares his relationship to Jesus as one of ‘best man’ to bridegroom. But who is the bride? The betrothal conventions include 1. The hero travels to a foreign land far away. 2. The hero stops at a well. 3. A maiden comes to the well. 4. Hero does something for the maiden, showing superhuman strength or ability. 5. The maiden hurries home and reports what has occurred. 6. The stranger is invited into the household of the maiden. 7. Hero marries maiden-at-the-well. (He will eventually take her back to his native land.)’ Jesus too, travels to a foreign land, Samaria. He too stops at a well, Jacob’s well. A woman comes to the well. Unlike Rebecca and Rachel whose striking physical and virginal attributes are remarked on by male gazers and authors, the Samaritan woman has had 5 husbands and a live-in lover. Jesus, like Abraham’s servant, asks her for a drink. Abraham’s servant gives gifts to Rebecca (Gen.24.22) and her family (24.53). Jesus has ‘living water’ to offer the woman (Jn.4.10). Just as Rebecca ‘ran to her mother’s house’ (Gen.24.28), Rachel ‘ran and told her father (Gen.29.12), and the 7 daughters of Reuel returned to him (Ex.2.18), so the Samaritan woman ‘left her water-jar and went off to the town, where she said to the people, “Come and see a man who has told me everything I ever did. Could this be the Messiah?”’ (Jn.4.29) |
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