| Homily on the Day of the Apostles Peter and Paul Their sound went into all the earth, and their words unto the ends of the world. Psalm 18:5; Romans 10:18 Synaxis of the Twelve Apostles In order to raise our spirit but a little over the vanity of this world in which it is ordinarily immersed, we shall impress in our minds, brothers and sisters, the image of the holy chief Apostles Peter and Paul, filled with inexhaustible life. Their souls represent an equally abundant treasure house of spiritual virtues for us, who are in but small measure participants in the Divine life that was revealed through the appearance of God in the flesh. Both equally hazarded their lives (Acts 15:26) for the word of God, and to witness the name of the Lord Jesus Christ, desiring to shepherd the sheep of Christ " s flock and betroth to Christ a Church made of pagans who were redeemed by His blood. One, a rock of faith, strengthened his brethren (cf. Lk. 22:32) who were scattered in their fear of persecution for the name of Christ after His resurrection, and first explained how God willed that to the Church, hitherto composed only of the sons of Israel, should be united those pagans who converted (Acts. 15:7–11). The other, a chosen vessel (Acts 9:15) to bear the name of Christ to peoples who had not yet heard of Christ (Rom. 15:20–21), travelled with words of preaching to nearly all the known inhabited world, so that the words be fulfilled, Rejoice, thou barren that bearest not (Gal. 4:27; Is. 54:1) and Be glad, thou thirsty desert: let the wilderness exult (Is. 35:1)— the hearts of the pagans. Both were equally filled with love for Christ, dedicated their whole lives to preaching the Word and to apostolic labors, and both sealed their love for Christ with a martyr " s death. One, having first denied Christ, followed Him for the rest of his life in repentance, as if on the crucifix, enduring fiery temptations and satan " s calumny (1 Pet. 4:12; 5:8), in order to fulfill what Christ had said to him: Follow Me (Jn. 21:19). The other, called from amongst the persecutors, counted all things as dung, that he might win Christ (cf. Phil. 3:6–8), and desired to be accursed from Christ that he might bring to Him his brothers in the flesh—Israel (Rom. 9:3), until he finished his course by martyrdom in order to receive a crown of righteousness (cf. 2 Tim. 4:6–8). |
| Photo: www.sarbc.ru Christmas Message by Patriarch Kirill of Moscow and All Russia to the Archpastors, Pastors, Deacons, Monastics and all the Faithful Children of the Russian Orthodox Church Beloved in the Lord archpastors, all-honourable priests and deacons, God-loving monks and nuns, dear brothers and sisters: From the depths of my heart I congratulate you all on the great and world-saving feast of the Nativity of our Lord Jesus Christ. Today, like the shepherds of Bethlehem two thousand years ago, with joy and loving-tenderness we hearken to the triumphant voice of the angel: “Glory to God in the highest, and on earth peace, good will toward men” (Lk 2:14). In hearing these wondrous words, our hearts find comfort and are filled with thanksgiving to the Maker. The Lord Almighty, “the mighty God, the everlasting Father” (Is 9:6), comes down to us and is born into the world as a simple human being. The psalmist and prophet David proclaimed these words through the Holy Spirit which have come true: “Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven” (Ps 85:10-11). And it has come to pass that “unto us a child is born, unto us a son is given (Is 9:6) that whosoever believes in him should not perish, but have everlasting life” (Jn 3:16). Throughout history humankind has assiduously sought out God, longing for the lost communion with its Maker. And in response to these endeavours, in response to hearts and hands raised up towards the heavens, the Lord has manifested his love for the human race and has extended towards us his saving hand. After thousands of years God and the human person have finally encountered each other in Jesus Christ, heaven and earth have been united, and the hopes of the sons and daughters of Adam have been fulfilled. In Christ’s Nativity there has been revealed to us at one and the same time both a Mystery and a Revelation. The human mind is indeed unable to grasp fully how the Maker and Provider of the world – God, who by his nature is boundless – comes into our world torn apart by sin and reveals himself in the form of a helpless Child born in the cave where the shepherds and the animals sought refuge from the bad weather. The glory which was exalted by the heavenly powers, disseminated by the wise men from the east and witnessed by the humble shepherds, is proclaimed loudly to all ends of the earth. All of this allows us to glimpse the depths of the unfathomable wisdom of God, it makes us a part of the Trinity’s hidden plan for the salvation of the human person. |
| Spare, O Savior, Thy own creation, and seek as Shepherd Thy lost sheep; snatch the stray from the wolf, and make me a pet lamb in Thy sheep pasture. ( Ps.118:176 ; Jn.10:11-16 ) When Thou sittest as Judge and in Thy compassion showest Thy dread glory, O Christ, O what fear there will be then, when the furnace is burning and all shrink from Thy inexorable Tribunal! ( Mt.25:31-46 ) Refrain: Holy mother Mary, pray for us. To St. Mary of Egypt: The Mother of the unwaning Light enlightened thee, and freed thee from the darkness of the passions. So now thou art admitted to the grace of the Spirit, enlighten, O Mary, those who faithfully praise Thee. Refrain: Holy mother Mary, pray for us. To St. Mary of Egypt: Beholding in thee a new wonder, O mother, divine Zosimas was truly amazed. For he saw an angel in a body and, filled with utter astonishment, he praises Christ for ever. Glory to the Father, and to the Son, and to the Holy Spirit: To The Trinity: Eternal Father, co-eternal Son, gracious Comforter, Spirit of Truth; Father of the Divine Word, Word of the Eternal father, living and creative Spirit, Trinity Unity, have mercy on us. Now and ever, and to the ages of ages. Amen. Theotokion: As from scarlet silk, O spotless Virgin, within thy womb the spiritual purple was woven, the flesh of Emmanuel. Therefore we honor thee as in truth Mother of God. Song 9 Eirmos: Ineffable is the childbearing of a seedless conception, unsullied the pregnancy of a Virgin Mother, for the birth of God renews natures. So in all generations we magnify thee in orthodox fashion as the Mother and Bride of God. Refrain: Have mercy on me, O God, have mercy on me. Troparia: Have compassion and save me, have mercy on me, O Son of David, Who didst heal with a word the demoniac. And let Thy voice of tender compassion speak to me as to the robber, “Truly I tell you, you will be with Me in Paradise when I rise in My glory.” ( Lk.9:38-42; 23:43 ) A robber accused Thee, and a robber confessed Thee to be God, for both were hanging on a cross with Thee. But open even to me, O most compassionate Savior, the door of Thy glorious Kingdom as to Thy faithful robber who acknowledged Thee to be God. ( Lk.23:32-42 ) |
| But it will be too late: life is already over and no one will have the power to return one hour, or even one minute. And there will be that hour when the Lord commands our bodies, returned to dust, to rise, to unite with our immortal souls, and commands us to stand before Him (cf. Jn. 5:25, 29), before the face of His angels (cf. Mt. 25:31), before the face of the innumerable host of God’s faithful children, holy God-pleasers, and simple people faithful to the Lord, who were able to live and die with the Lord in their hearts. We will stand before them with our innumerable sins, with all our falls, and with all our filth. And in the hour of the final and Dread Judgment, will not these words erupt from our souls, to the Righteous Judge: “Have mercy on me, O God, have mercy on me?” This will be our last cry, which can only be addressed to the Lord, for this judgment will be final, and after it will be either eternal joy for Christ’s faithful children, or eternal tribulation for unrepentant sinners and for those who have pushed Christ’s hand away, and who lived without Christ and died without Him (cf. Mt. 25:46). So, my dears, the manifold repetition of this prayerful lamentation reveals our whole life to us—from beginning to end and to the final Dread Judgment of God. What the Lord will say to each of us—that’s His holy will. But, while we yet live, while we yet walk this earth, while we yet have these great and saving days of repentance given us by the Lord, let us bring our repentance to the Lord, with tears! Do not be ashamed of these tears, for our guardian angel collects these tears unseen. Weep bitter tears for the transgressions we have committed, and with these tears for our sins, draw nearer to the Lord with a prayer that He would save us by His mercy before we die to eternal life, and that He would cover our souls weeping before Him with His love, and that in eternal life and at His Dread Judgment he would not recall those sins for which we here brought repentance to the Lord with tears. We will not hear these repentant sighs again until Great Lent next year. But may these holy words of the repentant canon never die in our hearts. May they live in the days of Great Lent, when we bring our repentance, and may these wonderful words of prayer, with which we ask forgiveness of our sins from the Lord and pardon for eternal life, not decay throughout our lives. I wish you all, my sweet dears, with my whole heart, that the Lord grant you in these days of Great Lent to bring to Him not just your contrite souls, but your souls with tears wept for your sins, and that these tears would eternally cleanse our sinful filth; that we would not take our sins with us into the life of the future age. 30 марта 2017 г. Рейтинг: 10 Голосов: 1 Оценка: 1 2 3 4 5 6 7 8 9 10 Смотри также Комментарии Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Новые материалы Выбор читателей Мы в соцсетях Подпишитесь на нашу рассылку |
| Feeble women by nature, but not in your minds and hearts; for womanly weakness did not appear in you in any way, but all your feats surpassed the bravery of men. Upon you were truly fulfilled the words of Scripture, which say, My strength is made perfect in weakness (2 Cor. 12:9), and again, God hath chosen the weak things of the world to confound the things which are mighty (1 Cor. 1:27; cf. Ps. 8:2, Mt. 21:16). The words of our Most Holy Savior were truly in your hearts, Who said, fear not them which kill the body, but are not able to kill the soul (Mt. 10:28). And again the Holy Spirit says, Be of good courage, and He shall strengthen your heart, all ye that hope in the Lord (Ps. 30:24). You completed the apostolic work before the apostles. You displayed the faith and courage of soul of the holy martyrs before them. Elias the great prophet, ablaze with Divine zeal, rebuked Ahab, and you confounded the guards of the Lord’s Tomb. Gideon once crushed a multitude of Midianites with three hundred soldiers (cf. Jdg. 7:25). You, along with the righteous men Joseph and Nikodemos, stronger than all of the Jews’ and Pilate’s fortifications became fearless ministers, ready even unto death to serve Him Who came to serve and lay down His soul for the redemption of the whole of mankind. You, O holy women, together with the Most Pure Virgin Mary, the mother of our eternal Savior, with great zeal and bravery of soul gathered to celebrate the very first service to the Savior. Therefore, you were blessed even before the apostles to preach the Resurrection of the Lord. Beloved faithful! Who are these holy Myrrhbearing Women who followed Christ together with the apostles and were accounted worthy to be witnesses to the Lord’s sufferings, and to anoint His holy Body with spices as it lay in the Tomb? The holy Gospel briefly provides us their names and deeds. The first and most full of spiritual zeal and courage is Mary Magdalene , from the city of Magdala in Galilee. The other holy Myrrhbearers are Maria, the mother of James (Mk. 16:1) and of Joses (Mk. 15:47), who is the cousin of the Mother of God; Mary, the wife of Cleopas (Jn. 19:25), and Salome, the mother of the Sons of Thunder (Mt. 27:56; 28:1; Mk. 16:1; Lk. 24:10). Then there is Joanna, the wife of Chuza, Herod’s steward, Susanna, and many others serving Him out of their own means (Lk. 8:3). Among the Myrrhbearers were Martha and Mary, the two sisters of Lazarus from Bethany, where the Savior often stayed with the holy apostles on the way to Jerusalem or Galilee. |
| John Anthony McGuckin Jesus Prayer METROPOLITAN KALLISTOS OF DIOKLEIA A short invocation, designed for frequent repetition, addressed to Christ and using his human name “Jesus” ( Mt. 1.21 ). Most commonly the Jesus Prayer is said in the form “Lord Jesus Christ, Son of God, have mercy on me” (see the prayer of the blind man Bartimaeus in Mk. 10.47 ; Lk. 18.38 ). But there are many variants. Particularly in the Russian tradition, the words “the sinner” are often added as the end (see the prayer of the publican in Lk. 18.13 ). It is possible to say in the plural “have mercy on us.” The prayer may be abbreviated: “Lord Jesus, have mercy,” “My Jesus,” or even “Jesus” on its own (but this is rare in Orthodoxy, although frequent in the medieval West). What is constant among all the variants is the employment of the name “Jesus.” There are basically two ways in which the Jesus Prayer is said: either it is recited on its own, in conditions of outward quiet, as part of our appointed prayer time; or else it is used in a free way, in unoccupied moments as we go about our daily tasks (when performing simple manual labor, walking from place to place, and so on). Plate 37 One of the nuns in the Varatec monastic community in Romania: a veritable monastic village of many buildings, and several thousand nuns. Photo by John McGuckin. Fundamental to the tradition of the Jesus Prayer is a sense of profound reverence for the holy name “Jesus.” This is felt to act in a semi-sacramental way as a source of grace and strength. There is, it is believed, an integral connection between the name and the person named; to call on the Son of God by name is to render him directly and dynamically present. In this way the distant origin of the Jesus Prayer is to be found in the veneration of the name of God in the Old and New Testaments. Especially influential is Philippians 2.10: “At the name of Jesus every knee should bend” (cf. Jn. 16.23–24 ; Acts 4.10–12). The same reverence for the name is found in early Christian texts such as the 2nd-century Shepherd of Hermas: “The Name of the Son of God is great and boundless, and it upholds the whole world” (Similitudes 9.14.5). |
| Now & ever: Theotokion, or this stavrotheotokion, in the same tone: Spec. Mel.: Having set all aside O all-pure Mistress, a sword pierced thy heart, as Symeon said, when thou didst behold Him Who shone forth from thee in manner past recounting lifted up on the Cross by the iniquitous as One condemned, given vinegar and gall to drink, His side pierced, His hands and feet run through with nails; and, lamenting, thou didst exclaim, crying out maternally: What is this new mystery, O my Child most sweet? At the Liturgy Prokimenon, in Tone III O sing unto our God, sing ye; sing unto our King, sing ye. Stichos: Clap your hands, all ye nations; shout unto God with a voice of rejoicing. Epistle to the Ephesians, §233 [Eph. 6: 10-17] Brethren: Be strong in the Lord, and in the power of His might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God. Alleluia, in Tone VI Stichos: I have raised up one chosen out of My people. Stichos: For My hand shall be unto Him an ally. Gospel according to John, §35, from the midpoint [Jn. 10: 1-9] The Lord said to the Jews who came to Him: Verily, verily, I say unto you: He who entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he who entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. And a stranger will they not follow, but will flee from him; for they know not the voice of strangers. This parable spake Jesus unto them; but they understood not what things they were which He spake unto them. Then said Jesus unto them again: Verily, verily, I say unto you, I am the door of the sheep. All who ever came before Me are thieves and robbers: but the sheep did not hear them. I am the door: by Me if any man enter in, he shall be saved, and go in and out, and find pasture. |
| Pan-Orthodox Council: Relations of the Orthodox Church with the Rest of the Christian World Source: DECR Communication Service January 28, 2016 Draft document of the Pan-Orthodox Council, adopted by the 5th Pan-Orthodox Pre-Council Conference in Chambésy on October, 10-17, 2015. Published in compliance with the decision of the Synaxis of Primates of the Local Orthodox Churches, Chambésy, January, 21-28, 2016. We pray that all Christians work together in order to bring nearer the day in which the Lord will fulfill the hope of the Orthodox Churches, and there shall be one fold, and one shepherd (Jn 10:16). Chambésy, October 15, 2015 DECR Communication Service 2 февраля 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Iyad Gabbour 5 мая 2016, 20:00 This is a heretical documant. They have so many contradictions that put stuff to shame! Mila 9 марта 2016, 13:00 " The Orthodox Church, which unceasingly prays “for the union of all,” " means that all other religions repent and return to The Orthodox Faith. NOT the Orthodox Church to join heretical churches to create one church for the antiChrist. Chester 5 марта 2016, 20:00 I understand that the Georgian Orthodox Church has rejected this document. Am I correct in the understanding that it will now not be discussed or presented at the council? Fr. Michael 3 февраля 2016, 16:00 I cannot but be dismayed by this statement and I pray that the Russian Church, the Serbian Church and the Georgian Church will refuse to approve it. There is far too much room here for compromise. As for the Ecumenical Patriarch requiring to be informed of withdrawal, that is not a possibility. Felipe Cбrdenas 3 февраля 2016, 02:00 Just do not forget the importance of the Roman Catholic Church, the Church of saint Peter, first among equals. Мы в соцсетях Подпишитесь на нашу рассылку |
| Patriarch Bartholomew closed his address again quoting from the Relations document, expressing the conviction that there is as yet not one flock of the Lord, and the hope that the ecumenical movement will create this unity which we confess daily in the Nicene Creed: “This is why the Holy and Great Council prayed ‘that all Christians may work together so that the day may soon come when the Lord will fulfill the hope of the Orthodox Churches and there will be one flock and one shepherd (Jn 10:16) (Relations, 24).” 26 апреля 2017 г. Рейтинг: 4 Голосов: 7 Оценка: 1 2 3 4 5 6 7 8 9 10 скрыть способы оплаты скрыть способы оплаты Смотри также Комментарии Foma Dobrov 27 апреля 2017, 18:03 I agree with all comments above. Bartholomew is under the influence of something alien. It IS hypocritical to call this " Ecumenical " and kick out the OCA. Nice work. It is important to note that ROC opposes this Council too. Good! This " We are the World " business is rot. I remember Christ saying " I am not of this World " Thus....Let us keep it clean. " Nothing New. Nothin Novel " THUS! Gregory 27 апреля 2017, 00:20 We Orthodox brethren do live now and have lived since apostolic times in unity of faith and the One Body of Christ (the Orthodox Church) is catholic (whole,complete, universal). I am unable to understand therefore, what exactly his holiness believes the Body of Christ lacks?? Other christian societies are certainly welcome to embrace the true faith and accept the One Baptism. Athanasius the American 26 апреля 2017, 22:13 So we must cease being Orthodox to embrace this fantasy? Fascinating that the USA is not recognized by a man held as prisoner by the Turks in an Islamic city. Greece returns to paganism while Russia grows the Church exponentially. Rome has always been welcomed back to the table, and dividing and alienating Orthodoxy is not the way to get them back. J Clivas 26 апреля 2017, 17:50 If Bartholemew thinks the Catholics will ever let some Greek be the " one shepherd " , he " s whistling Dixie. |
| The next four chapters (7–10) can be seen as dealing with sub-themes of Christology, exploring the implications of the Incarnation and the salvation brought thereby. We have placed «eschatology» immediately after »Christ and salvation» in order to emphasise that eschatology does not concern only the «last things» in a chronological sense: the Church is interested in the »last things» because it lives in the time inaugurated with the coming of the «last Adam». This »inaugurated eschatology» is glimpsed in the Church, the body of Christ on earth (Ch. 8), – and it is expressed in the icon, which reveals the transformation of human beings and the entire creation in the light of Christ " s Incarnation (Ch. 9). The same eschatological vision informs the «spiritual way» (Ch. 10), the practical path by which humans appropriate salvation as the divine image in each of us is restored to the likeness of God. The second part of the book tries to give more of the context of Orthodox Christian theology and witness today. Inevitably, it is a collection of samplings with certain overlaps and it is far from comprehensive. Yet, disparate though these chapters are, they share a common theme: theology comes out of the experience of the Church. It may be the experience of the Church through the ages as it appropriates the work of the councils and Church Fathers (Ch. 11), or the experience of local Churches and communities as they bring the resources of Christian tradition to bear on particular historical circumstances. It may be the testimony of people of holiness, whose theological insights are shaped by »what their eyes have seen» (cf. i Jn i.i). We had planned to include a chapter on this aspect of Orthodox theology, but unfortunately this proved impossible. Perhaps there is a lesson here in the hiddenness of holiness, its unwillingness to trumpet its own contributions. It is because of the Orthodox emphasis on the communal matrix of theology that we have decided not to single out a few outstanding figures to be the subject of separate chapters. |
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