| 1 Но не самый первый среди произведений и толкований Оригена. Ранее им были написаны толкования на Псалмы и Плач Иеремии, трактат „О воскресении“ и некоторые другие. „Комментарии“ современны трактату „О началах“: между обоими произведениями много общего и в отдельных темах (например, о полемике с гностицизмом в сочинении „О началах“ см.: «Le Boulluec A». La place de la polémique antignostique dans le Peri archon Origeniana. Premier colloque international des études origéniennes (Montserrat, 18—21 septembre 1973) Dirigé par Henri Crouzel, Gennaro Lomiento, Josep Rius-Camps (Quaderni di „Vetera Christianorum“, 12). Bari, 1975. P. 47—61), и в самом духе. 2 Известный французский ученый, ведущий специалист прошлого века в изучении наследия Оригена. Им составлена, в частности, превосходная аннотированная библиография (с указателями и с продолжениями) всех исследований об александрийском богослове, существенно облегчающая ориентацию в современной научной литературе. 3 Crouzel H». Origène. P., 1985. P. 70. 4 На русский язык переведены толкования только первых двух. 5 Подробный разбор толкований Гераклеона и Оригена на примере XIII книги „Комментариев“ представлен в исследовании: «Poffet J. M». La méthode exégétique d’Héracléon et d’Origène, commentateurs de Jn. 4. Jésus, la Samaritaine et les Samaritains. Fribourg: Éd. Universitaires, 1985 (Paradosis XXVIII). 304 p. 6 Возможные датировки основываются на упоминании Оригена (I, 13) о разлуке с Амвросием. По одному пониманию, речь идет об отлучке Оригена в 224—225 годах в Антиохию по приглашению Маммеи, матери императора Александра Севера (ср. «Евсевий», „Церковная история“ VI, 21, 3—4; 23, 1). По другой интерпретации, в данном месте Ориген подразумевает временное отсутствие в Александрии Амвросия в 215—216 годах вследствие преследования философов Каракаллой. 7 in Iohannem libros xxxii, in partes quasdam Iohannis excerptorum librum i... . 8 Цифра 22, приводимая «Евсевием» в „Церковной истории“ VI, 24, 1, явно неверна и может объясняться либо ошибкой переписчика, либо неполнотой экземпляра Кесарийской библиотеки. Никаких сведений, что Ориген успел написать более 32 книг, нет. Три фрагмента, дошедшие в катенах, на последующие книги Евангелия от Иоанна (на Ин. 14:3; 17, 11 и 20, 25. См.: «Origenes». Bd. IV Hrsg. E. Preuschen. Leipzig, 1903. S. 560—562, 574) могли быть взяты из других сочинений Оригена либо из тех выдержек, о которых упоминает Иероним. Возможно, сам Ориген изменил впоследствии характер комментариев, перейдя к жанру схолий на отдельные места. |
| Календарь Материалы 27 сентября 2014 г. [Встреча с Православием/Богослужение] 14/27 сентября 2014 г. Суббота 16-й седмицы по Пятидесятнице. Сретенский монастырь. Великая вечерня, утреня. Хор Сретенского монастыря. (MP3 файл. Продолжительность 2:24:09 мин. Размер 103.8 Mb) [Встреча с Православием/Проповеди] Иеромонах Игнатий (Шестаков) Сейчас мы видим, что народы, столетиями, тысячелетиями исповедовавшие Христа, и для которых крест был символом всей жизни, существования и спасения, начинают бояться и стесняться Креста Господня. (MP3 файл. Продолжительность 6:17 мин. Размер 4.6 Mb) [Встреча с Православием/Богослужение] 14/27 сентября 2014 г. Суббота 16-й седмицы по Пятидесятнице. Воздвижение Честного и Животворящего Креста Господня. Сретенский монастырь. Божественная литургия. Хор Сретенского монастыря. (MP3 файл. Продолжительность 1:17:03 мин. Размер 55.5 Mb) Архиепископ Горловский и Славянский Митрофан И даже люди, которые это всё понимают, — проходят годы прежде, чем они научатся уступать, смиряться, терпеть, прощать и жалеть друг друга, друг друга понимать и друг другу помогать. Не так часто встретишь семью, где всё это есть с самого начала. Зачастую это приобретается через какие-то годы совместной жизни, через терпение, через молитву, через смирение и любовь. English Edition [Saints. Asceties of Piety. Church Holy Days ] Metropolitan Anthony of Sourozh There is a passage in the Gospel in which the Lord says to us, Greater love hath no man than this, that a man lay down his life for his friends (Jn. 15:13). These words resolve the antinomy between the horror of the Cross and the glory of it, between death and the Resurrection. [Saints. Asceties of Piety. Church Holy Days ] At the very heart of the Gospel is the Cross of the Lord, and this is what Saint Paul is not ashamed of. Thus, whenever we commemorate the Cross, we are reminded of this and of the profound words we hear at every Liturgy after we commune with the Lord: “...for through the Cross, joy has come into the world.” Српска bepзuja [Вести] На светог Питирима Тамбовског, у храму светог Николе у Котору, обретен олтарски престони крст 1695. године у светог Питирима Тамбовског [Духовни источници] Свт. Црква, и за православне „град обитавалиште, из пут води ка Небеском [Друштво] Дешава се и да странци купе српску заставу. Али, оно што нам недавно било право у Грачаници тражила српску заставу и то на чистом српском [Вести] Свештеници у српске написана на основу сачуване у архивама и у великом разноврсних извора, у манастиру Раковици мати Новости 27 сентября 2014 г. |
| The Ascension. Giotto, c.1305, Scrovegni (Arena) Chapel, Padua, Italy Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession (Heb. 4:14). Let us follow along now mentally, brethren, with the sacred writers, depicting the path of our Lord Jesus Christ’s Ascension into Heaven, in the glory of His Father. This path, ending with His Ascension to the Father (Jn. 20:17) and His receiving of the Heavenly glory which He had in His Divinity before the world was (Jn. 17:5), commenced with His sufferings. Ascending up far above all heavens, our Lord had to descend first into the lower parts of the earth (Eph. 4:9-10) to disappear into the bowels of the earth, into the depths of the abyss, and be cut off from the land of the living that, having made Himself an offering of propitiation (Is. 53:8-10) for the sins of man, He could present Himself as our High Priest, able to be touched with the feeling of our infirmities (Heb. 4:15). And we see how this bearer of man’s sin, forsaken among the dead and reduced into the dust of earth (Ps. 88:5, 21:15), is the Victor over hell and death , and binds the strong man, that is, the devil (Mt. 12:29). He Who cometh from Edom … glorious in his apparel, travelling in the greatness of His strength (Is. 63:1), and ascended on high , receives rather the spoils of human souls saved by Him (Ps. 68:18), as the King of glory, entering through the gates of Heaven itself, to appear there as the Forerunner and Intercessor for us (Ps. 23:7-10; Heb. 6:20, 12:23-24). If, brethren, such is the path of the Ascension of Christ Himself into His glory (Lk. 24:26)—that is, a path of suffering and death—then can our path be otherwise? If He is the Way, the Truth, and the Life (Jn. 14:6), then how can we come to God the Father, if not by imitating our Lord Jesus Christ (Jn. 13:15)? If our Lord Jesus Christ sits on the right hand of God, then set your affection on things above, not on things on the earth , for if we have died with Him, then, according to the apostle, our lives must now be hid with Christ in God (Col. 3:1-3). Let us mortify our earthly passions and thoughts (Col. 3:5) in order to have our citizenship in Heaven (Phil. 3:20), and with our purified minds to follow Christ, the Lord of our lives, Who has ascended into Heaven and is drawing us there where He is. Let us prepare our minds with contemplation and prayer for that spiritual joy with which the apostles were filled as they stood watching Christ as He ascended from Earth to Heaven, and afterwards returned to Jerusalem with great joy (Lk. 24:52; Acts 1:10-12). |
| 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. |
| Photo: http://catalogueofstelisabethconvent.blogspot.ru Under cover of darkness, obviously not wanting to be seen, comes one of the Jewish rulers, Nikodemos by name, occupying a high social position. He comes to Christ to personally hear from Him words of extraordinary doctrine, about which they were everywhere speaking. He comes to ask of the Savior questions jostling around in his heart. The Savior, eyeing this man’s good intentions, answered him with words mysterious: Verily, verily, I say unto thee, Except a man be born from above, he cannot see the Kingdom of God (Jn. 3:3). But what is this birth from above? The Savior again repeats and answers, Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God (Jn. 3:5). It is not hard to see in these words a reference to the Sacrament of Baptism. And then the Savior elucidates to Nikodemos how he can embrace this mystery of the birth from above. Grievously languishing is that human soul created in the image of God, having not within itself the spark of the Divine, which can be kindled by the grace in the Sacrament of holy Baptism alone. But everyone of water and Spirit reborn, has within himself life—life mysterious, not wholly explicable by human words. The Spirit of God teaches a man humility, that is, the awareness and sense of one’s own infirmity. Grace sometimes conceals its actions, but sometimes God’s grace powerfully acts on a man, as if returning to him his wings, enlightening his mind, making every word of prayer coming forth from his lips a fiery arrow, soaring into Heaven. And especially through touching the Sacraments of Repentance and Communion of the Holy Mysteries of Christ we comprehend just how deep is the human heart, and how mysterious our soul. The Savior did not long extend His speech, but nonetheless conveyed to the meek and simple of heart Nikodemos about that He is the expected and awaited Messiah of Israel, that He is not only Man, but God . And I, if I am lifted up from the earth, will draw all men to Myself (Jn. 12:32). The Savior had in view His ascent upon the Cross, undertaken for the redemption of mankind from sin, and His Ascension into Heaven after His glorious rising from the Tomb. And we, lending ear to the contents of this mysterious evening discourse of Christ the Savior with Nikodemos, will remember its main words: Where the Spirit of the Lord is, there is liberty (2 Cor. 3:17). Having in the Sacrament of Chrismation the holy anointing of the Spirit, we are children of the flesh no longer, but children of Divine grace, and therefore we must always attend to our souls, ever acknowledging our own weaknesses, and pray to the Lord Jesus Christ, humbly awaiting, as long as the grace inherent to us is cleansing our hearts… скрыть способы оплаты скрыть способы оплаты Смотри также Комментарии Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| Jesus did not live with his disciples after his resurrection as he had before his death. Filled with the glory of his divinity, he appeared at different times and places to his people, assuring them that it was he, truly alive in his risen and glorified body. To them he presented himself alive after his passion by many proofs, appearing to them during forty days, and speaking of the Kingdom of God (Acts 1:3). It should be noted that the time span of forty days is used many times in the Bible and signifies a temporal period of completeness and sufficiency ( Gen 7:17; Ex 16:35, 24:18; Judg 3:11; 1 Sam 17:16; 1 Kg 19:8; Jon 3:4; Mt 4:2 ). On the fortieth day after his passover, Jesus ascended into heaven to be glorified on the right hand of God ( Acts 1:9-11; Mk 16:19; Lk 24:51 ). The ascension of Christ is his final physical departure from this world after the resurrection. It is the formal completion of his mission in this world as the Messianic Saviour. It is his glorious return to the Father who had sent him into the world to accomplish the work that he had given him to do ( Jn 17:4-5 ). ... and lifting his hands he blessed them. While blessing them, he parted from them and was carried up into heaven. And they returned to Jerusalem with great joy. ... (Lk 24:51-52). The Church’s celebration of the ascension, as all such festal celebrations, is not merely the remembrance of an event in Christ’s life. Indeed, the ascension itself is not to be understood as though it were simply the supernatural event of a man floating up and away into the skies. The holy scripture stresses Christ’s physical departure and his glorification with God the Father, together with the great joy which his disciples had as they received the promise of the Holy Spirit who was to come to assure the Lord’s presence with them, enabling them to be his witnesses to the ends of earth ( Lk 24:48-53; Acts 1:8-11; Mt 28:20; Mk 16:16-14 ). In the Church the believers in Christ celebrate these very same realities with the conviction that it is for them and for all men that Christ’s departure from this world has taken place. The Lord leaves in order to be glorified with God the Father and to glorify us with himself. He goes in order to “prepare a place” for and to take us also into the blessedness of God s presence. He goes to open the way for all flesh into the “heavenly sanctuary ... the Holy Place not made by hands” ( see Hebrews 8-10 ). He goes in order send the Holy Spirit, who proceeds from the Father to bear witness to him and his gospel in the world, making him powerfully present in the lives of disciples. |
| What do the Gospel Words, " And if ye will receive it, this is Elias, which was for to come " (Mt. 11:14) Mean? The great Prophet Elias was taken up to heaven in a fiery chariot (4 Kings 2:1–18). According to the Old Testament Prophecy, he will return to the earth before the coming of the Messiah Christ: Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD (Mal. 4:5). This will happen at the Second Coming of the Savior. According to St. Andrew of Cesarea, the two witnesses spoken of in the Book of Revelations will be righteous Enoch and Elias: And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will (Rev. 11:3-6). The Jewish contemporaries of the Savior awaited the coming of Elias during their time (Mt. 16:14,17,10; Jn. 1:21). The Lord explained the true meaning of this prophecy of Malachi, saying that it relates to St. John the Forerunner: And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist (Mt. 17:10). Hieromonk Job (Gumerov) Translated by Pravoslavie.ru/OrthoChristian.com 3 августа 2010 г. скрыть способы оплаты скрыть способы оплаты Смотри также Комментарии Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| Lecture by the Chairman of the Department for External Church Relations of the Moscow Patriarchate Metropolitan Hilarion of Volokolamsk at the Universities of Winchester (5 February 2015) and Cambridge (6 February 2015). Photo: http://mospat.ru Dear members of the faculty, students and guests of the university! I have been asked to give a lecture on the topic of interaction between Christians today. Does ecumenism have a future? This question has become ever more relevant and demands an all-round analysis. When Jesus Christ founded his Church on earth, it was a single community of disciples bound together by faith in him as God and Saviour. At the Last Supper Jesus prayed to his Father that his disciples may preserve unity in the fashion of the unity that exists between the Father and the Son: ‘That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me’ (Jn. 17: 21). He then gave to his disciples his body and blood in the form of bread and wine and commanded them: ‘Do this in remembrance of me” (Lk. 22: 1). After his death and resurrection it was the Eucharist – the re-enactment of the Last Supper with the prayer that the bread and wine become the body and blood of Christ – that became the most important unifying element of the Christian community. From the time the first generation of Christians had appeared the community had begun to grow rapidly. The apostles’ preaching to the Jews was no less successful than that of Christ’s. Yet it was among the pagans that Christianity began to gain great popularity very quickly. St. Paul played an essential role in the expansion of the Church’s mission. It was he who, with characteristic passion and conviction, defended the idea of the universal nature of the Christian mission. It was he who also insisted that in the Church there is ‘neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all’ (Col. 3: 11). It is to St. Paul that we first find the comparison of the Church to a body: ‘So we, being many, are one body in Christ, and every one members one of another’ (Rom. 12: 5). The head of this universal body is Christ himself (Eph. 5: 23). |
| Archive Пн Message of the Holy Synod of the Russian Orthodox Church to the episcopate, clergy, monastics and laity on the invasion of a harmful infection this year 25 August 2020 year 17:00 Praising Merciful God Who causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous (Mt. 5:45), the Church is ardently praying for the final deliverance of people from the harmful infection that has invaded us this year. The Holy Synod has called upon the bishops, priests, monastics and lay people not to weaken in this prayer and asked the Almighty God to grant His help to all those who are working to overcome the misfortune that has befallen the world. The sacred duty of Orthodox Christians is also to pray for the repose of those who died from the coronavirus infection and its consequences. It is with special grateful love that we will remember those clergy and laity, especially medical doctors, who, in fulfilling their duty to the end, according to the Gospel, laid down their life for their friends (cf. Jn. 15:13). Reflecting on the causes of the disaster that has visited us, we should preserve Christian sanity, discretion and good sense. True, sorrows that often visit individuals and whole nations sometimes may be a result of human communities’ rejection of God’s protection. According to St. Paul, the first cause of every disaster that befalls the creation is the Fall as a result of which “the whole creation has been groaning right up to the present time” (Rom. 8:22). However, it is wrong to believe that human suffering is definitely linked with individual sin. “Those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem?- these are the words with which the Saviour responded to the news about a disaster that befell the Holy City (Lk. 13:4), reminding them that God-given destinies are often concealed from us until the right time. The apostle warns us against rash and immature judgements, which almost always lead to some people’s haughty accusation of others and calls Christians to await humbly the full revelation of God-given destinies on the day of the Second Coming of Christ: “Therefore judge nothing before the appointed time; wait until the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of the heart. At that time each will receive their praise from God” (1 Cor. 4:5). |
| Teaching on the Day of Pentecost Troparion, tone 8: Blessed art Thou, Christ our God, Who didst make the fishermen wise by sending down upon them the Holy Spirit, and through them didst draw the world into Thy net. Lover of men, glory to Thee. Koniakion, tone 8: When the Most High came down and confused the tongues, He divided the nations, but when He distributed the tongues of fire, He called all to unity. And with one accord we glorify the All-Holy Spirit. Prayer to the Holy Spirit O Heavenly King, Comforter, Spirit of Truth, Who art everywhere present, and fillest all things, Treasury of good gifts, and giver of life, come and abide in us, and cleanse us of all impurity, and save our souls, O Good One. The Holy Trinity By the grace of the Most Holy Spirit, we have been vouchsafed to celebrate Holy Pentecost—the descent of the Holy Spirit. Jesus Christ said of this descent: Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter (that is, the Holy Spirit), will not come unto you; but if I depart, I will send him unto you. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth. (Jn. 16:7, 13). This, His promise and benefit, is so great that we cannot even comprehend it: for the Lord promised to send not an Angel, not a man, but the Holy Spirit Himself. Thus, having fulfilled the will of His Father, the Only Begotten Son ascends to heaven, and the Holy Spirit descends: not another God (never!), but another Comforter, as it is written. O, the unutterable love for mankind! God Himself has become our Comforter. Thus, He Himself comforts those who are weighed down by misfortune, prevents them from becoming exhausted in spirit, as the Holy Apostle testifies, saying: Our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. Nevertheless God, that comforteth those that are cast down, comforted us (2 Cor. 7:5–6). He comforts the heart frightened by demonic fear, raising it up to invincible courage through bold hope, as the Prophet David testifies: For Thou, O Lord, hast holpen me and comforted me (Ps. 85:17). He comforts, encouraging the troubled mind, as it has been given a feast with God and rest, as the Apostle testifies, saying: as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God (2 Cor. 5:20); that is, have peace, with God. |
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