| По умершем совершаются панихиды, литии, отпевание и затем бывает погребение. Панихида Панихида (греческое слово παννυχi’ς jn πα; – весь и νξ – ночь) означает всенощную службу. Панихидой называется моление об умерших потому, что оно, по своему составу, подобно утрени 1263 , части всенощного бдении, и на первенствующей церкви во время гонений, как и бдение, ночью совершалось. Устав совершения панихиды находится в Типиконе, в 14-й главе 1264 . Самые же молитвословия, указанные в этой главе, печатаются: 1) в особой книжке, озаглавливаемой: «Последование за усопших» (Α=κολουθα νεκρσιμος) 2) В Октоихе, где пред последованием субботы 1-го гласа печатается глава о том, как бывает об усопших последование, и в ней содержатся самые молитвословия панихиды; 3) в Псалтири, именно – в последовании по исходе души от тела. В первых двух последованиях находится великая ектения об усопших, а в Псалтири нет ее. Но в Псалтири печатается 17-я кафизма и молитва: «Помяни, Господи, Боже наш, в вере и надежде живота вечнаго» 1265 . В «Последования же за усопших», в особой книжке, и в Октоихе не печатаются, из числа молитвословий, указанных в 14-й главе Типикона, кафизма 17-я и седален с богородичным, по 3-й песни канона. Кафизма здесь не печатается потому, что она па панихиде иногда не поется, как об этом сказано в 14-й главе Типикона. Во всей полноте излагается панихида в особой книжке: «Последование парастаса 1266 , сиречь, великия панихиды, и всенощного бдения, певаемых по усопшим отцем и братиям нашим и по всем православным Христианом преставльшимся». В этой панихиде содержится великая ектения и 17-я кафизма: «Блажени непорочнии в путь» (сн. выше) О каноне на панихиде в 14-й главе Типикона сказано, что поется канон Октоиха усопших по «гласу», т. е. того гласа, которого молитвословия поются в субботу той седмицы. В книжке же: «Последование за усопших» печатается канон Октоиха 6-го гласа. В Псалтири, в последовании на исход души от тела, печатается канон 8-го гласа. Ирмос 3-й песни: «Небесного круга» и 6-й песни: «Молитву пролию ко Господу», обыкновенно поются на панихиде, при 3-й и 6-й песнях. |
| 17 . Fugiamus ergo haec mala et exaltemus animam nostram ad illam imaginem dei et similitudinem. Fuga malorum similitudo dei est et uirtutibus imago dei adquiritur. Ideo qui nos pinxit quasi auctor pinxit uirtutum coloribus: Ecce ego, inquit, Hierusalem, pinxi muros tuos. Non detergeamus pinicillo neglegentiae depicta animae nostrae firmamenta muralia. Ideo dixit: muros pinxi, quibus hostem possimus auertere. 18 .Habet anima muros suos, de quibus eminet et de quibus ait: Ego ciuitas munita, ego ciuitas obsessa. His munitur muris, his obsessa defenditur. Et uere murus anima, quae praetendit in castris. Vnde et ipsa ait in Canticis: Ego murus et ubera mea ut turris. Bonus murus, quem pinxit dominus, sicut ipse ait: Jn manibus meis pinxi muros tuos, et in conspectu meo es semper. Bona anima, quae habet speculatorem deum et in manibus eius est, sicut anima prophetica, quae in manus domini commendatur ut spiritus et quae in conspectu dei est: Oculi enim domini super iustos, sicut ipsa ait: Ego eram in oculis eius tamquam inueniens pacem. Bonas turres habet quae habet et de intellegibilibus uerbum et de moralibus disciplinam. Ideoque haec anima habens gratiam suorum uberum ingreditur in hortos et inueniens illic sponsum sedentem et disputantem amicis ait: Qui sedes in hortis uocem tuam insinua mihi. Mihi, inquit, non «amicis». Fuge, frater meus: hortatur ut fugiat sponsus, quia iam sequi potest etiam ipsa terrena fugientem. Dicit ut similis sit dammulae, quae euadit de retibus; uult enim et ipsa fugere et euolare supra mundum. 17 . Бежим же от сего зла и возвысим души наши по образу и подобию Божию 65 . Уклонение от зла есть уподобление Богу, а образ Божий обретается добродетелями. И Тот, Кто начертал нас, будто художник, начертал нас красками добродетелей. Вот Я, – говорит Он Иерусалиму, – начертал стены твои ( Ис. 49. 16 ). Так не будем же губкой пренебрежения смывать начертанный Им оплот нашей души 66 . И потому Он сказал: Я начертал стены; стены, с помощью которых мы могли бы отразить врага. |
| On the occasion of the commemoration of St. Nina, Patriarch Kirill and Met. Hilarion (Alfeyev) sent greetings to His Holiness Catholicos-Patriarch Iliya of Georgia. Greeting from His Holiness Patriarch Kirill: Your Holiness and Beatitude Dear Brother and Concelebrant beloved in the Lord, I wholeheartedly greet you on the occasion of the commemoration day of St. Nina Equal-to-the-Apostles, the enlightener of Georgia. Full of spiritual wisdom, peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere (James 3:17), you continue the cause of St. Nina in the blessed land of Iberia. From my heart I wish that Your Holiness and Beatitude may continue as convincingly to bear witness before our contemporaries to the intransient truths of the Gospel and may the Saviour of the world strengthen you in this endeavour. With brotherly love in Christ, + KIRILL Patriarch of Moscow and All Russia Greeting from His Beatitude Metropolitan Hilarion of Volokolamsk: Your Holiness and Beatitude, I would like to respectfully greet you on the day of St. Nina Equal-to-the-Apostles, the enlightener of Georgia. The missionary feats of this great saint are continued today in a worthy way in your work for educating and edifying the Georgian flock. The people of God give high value to your primatial service manifested in truthful speech and in the power of God; with weapons of righteousness in the right hand and in the left (2 Cor. 6:7). The word of Your Holiness and Beatitude is filled with spiritual power and is always full of grace and truth (Jn. 1:14) in Christ. From my heart I wish you God’s all-strengthening help in your lofty service for the good of the Holy Orthodox Church. With respectful love in the Lord, Metropolitan Hilarion of Volokolamsk Chairman of the Department for External Church Relations Moscow Patriarchate His Holiness Patriarch Kirill , Metropolitan Hilarion (Alfeyev) 28 января 2016 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Это: Tractatus de officio judicis et cet. Authore Matthia Stephani Pomerano Jcto et Antecessore in Academia Gryphisualdenvi. 1625 года Франкфурт на Майне. В 4 долю, в пергаменте. В виде прибавления к этой книге присоединена: Caroli Qninm,u Jmperatoris invictissimi et gloriosissimi principis constitutiones publicorum judicorum cum jure communi collatae. Франкфурт на Майне. 1626 г. При обоих заглавиях приложены небольшие рисунки, на которых изображена сидящая на орле и парящая над землей женщина, над которою надпись: Jn Deo laetandum. В нескольких местах заглавные буквы в разрисованных квадратах; б) О книгах, принадлежащих к медицинскому разряду; Johannis Fieni Andoverpiani de flatibus humanum corpus molestantibus commentaris novus a singularis. Амстердам, 1643 года, в 12 долю, без конца и очень разбита. На заглавном листе виньетка, изображающая плошку с растущим в ней деревом, которого плоды похожи на яблоки. Hippocratis defensio contra quoscunque petulcos ejusdem obtrectatores et calamniatores suscepta a Bernhardo Landevelio et cet Lugduni Batavorum. 1647 г., в 12-ю долю. На заглавном листе виньетка, на которой в кругу представлен копающий землю человек, над ним в облаках сияние, среди которого имя Иеговы. Прочие книги не отличаются древностью. В отделе библиотеки мало известных языков, три книги, принадлежащие к Польской библиотеке, по древности издания заслуживают внимание. Первая из них, печатанная в Кракове: Метаморфозы Овидия Назона, в 4 долю, в кожаном переплете относится к 1-й половине 17-го столетия, именно в 1638 году; остальные две к концу того же столетия: а) Kazania na niedziele catego vocu 1664 года. Краков, в лист, в досках, обложенных ветхим пергаментом, печатана в два столбца b) Ziemianska generalna economia. 1679 года Краков, в лист, в кожаном переплете. После заглавия следует грамота Uoahha III , Короля польского (на латинском языке), данная в Кракове в 1676 году. На обороте второго листа находится картина представляющая сотворение мира. В конце прибавлений опять картина, представляющая, как можно догадываться, свидание и примирение Иакова с Исавом, далее еще несколько картин, из которых одна невольно обращает на себя внимание. |
| Да-да, сама стараюсь не судить и вообще не смотреть туда jn греха подальше, я знаю где искать примеры других батюшек и людей, живущих или живших по боле Божьей, а вот знакомых, пока мало верующих или вообще не верующих, которых много в моем окружении, я не умею научить. И мне нужен источник - современный, живущий сейчас такой же батюшка, который все же мягко говорит, что да, времена не простые, но даст Бог, покаются батюшки... Тогда бы я могла сказать, не все такие, вон, дескать, посмотрите.... А нахожу только оправдания таких священников... Простите меня, грешную! А отец Андрей-замечательный проповедник современности, дай Бог ему здоровья и много-много новых слов для вразумления нас. Елена М 20 октября 2012, 14:19 2012-10-17 23:04р.б.Сергию:Благодарю Вас за Ваше ко мне обращение, фамилия Осипов А.И. мне кажется знакомой, возможно, я что-то и читала из его работ (у меня память на фамилии плохая, поэтому не могу сопоставить содержание прочитанного с фамилией).Вы вот пишите о том, что " Правда в каждой религии своя, а истинна – одна " и на основании этого предлагаете мне " выяснить: в какой религии Бог истинный. " , но я-то как раз считаю, что истинный он в каждой религии, а уж как его потом люди видят - это уже другое (как слепые оценивали того, кто перед ними находится: один по хвосту, другой по хоботу или еще чему-то, уже не помню), так и у людей бывает очень часто, что что-то свое берут за основу и получается, что основа-то у каждого своя получается ...Сказанного и написанного очень много, возьми одно, отбросив другое - вот тебе и конкретное направление, а верное ли оно - вот вопрос.Вот имя мое Елена, святая моя царица Елена.Если взять только фразу о том, что богатому не суждено попасть в царствие Божие, так как получается, что и царица и святая и в царствии Божиим?Так что, по-моему, не всё так однозначно. Инна К. 20 октября 2012, 02:00 Но тогда следующий момент... если ничего не понявший - спонсор - то, получается, более правы были те священники, которые ему отказывали, он бы хоть задумался, что не все с помощью денег делается... |
| Archive Speech by His Holiness Patriarch Kirill at the 19th award ceremony of the International Foundation for the Unity of Orthodox Christian Nations 21 November 2019 year 18:26 On 21 st November 2019, in Moscow, His Holiness Patriarch Kirill of Moscow and All Russia led the 19 th annual ceremony of awarding the Patriarch Alexy II Prize of the International Public Foundation for the Unity of Orthodox Christian Nations “For Outstanding Activities in Strengthening the Unity of Orthodox Christian Nations and for Upholding and Promoting Christian Values in the Life of Society” for the year 2018. The prize was awarded to His Beatitude Patriarch Theophilos III of Jerusalem. Greeting His Beatitude, the Primate of the Russian Orthodox Church delivered the following address. Your Beatitude Patriarch Theophilos III of the Holy City of Jerusalem and All Palestine, Dear Valery Arkadyevich, President of the Foundation, Your Eminences and Your Graces, All-Honourable Fathers, dear Brothers and Sisters, Ladies and Gentlemen, I cordially greet all those who assembled today in this hall in order to honour our lofty guest – His Beatitude Patriarch Theophilos III of the Holy City of Jerusalem and All Palestine, the laureate of the Patriarch Alexy II Prize “For Outstanding Activities in Strengthening the Unity of Orthodox Christian Nations and for Upholding and Promoting Christian Values in the Life of Society,” awarded to His Beatitude by the International Public Foundation for the Unity of Orthodox Christian Nations. Today the world Orthodox family has been brought under great pressure by external forces and is undergoing a time of hardships. The unity of the Holy Churches of God, the unity of Orthodox nations, which is now subjected to a serious ordeal, is completely different from the way this word is understood in political or social life. The church unity cannot be reduced to the similarity of interests or to mere respect for one another. Unity is a characteristic of the Church and at the same time a commandment of the Saviour, opened for us in His prayer as High Priest: “Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are” (Jn 17:11). The Church of God cannot be divided, just like Christ Himself cannot be divided. However, certain members of the Church and even entire communities can fall away from the unity with her, as, regrettably, happened in history over and over again. The history shows that divisions in the Church were always preceded by diminishing of love. Our Lord Himself said: “By this shall all men know that ye are my disciples, if ye have love one to another” (Jn 13:35). |
| Thus the mystery of the Church has its birth in the entire economy of the Trinity and in a pneumatologically constituted Christology. The Spirit as “power” or “giver of life” opens up our existence to become relational, so that he may at the same time be “communion” (κοινωνα, cf. II Cor. 13). For this reason the mystery of the Church is essentially none other than that of the “One” who is simultaneously “many” – not “One” who exists first of all as “One” and then as “many,” but “One” and “many” at the same time. 184 In the context of a Christology constructed in this pneumatological manner, truth and communion once more become identical. This happens on the historical and anthropolgical levels alike. While the Christ-truth, as existence in the Spirit, cannot be imagined individualistically, truth itself is inevitably and constantly realised in the Spirit, i.e. in a pentecostal event. In the description of Pentecost in Acts 2, the significance of the event seems related as much to history as to anthropology: through the outpouring of the Spirit, the “last days” enter into history, while the unity of humanity is affirmed as a diversity of charisms. Its deep significance seems to lie in the fact that this takes place in Christ, viewed both historically and also anthropologically, as a here-and-now reality. The objectivization and individualization of historical existence which implies distance, decay and death is transformed into existence in communion, and hence eternal life for mankind and all creation. In a like manner, the individualization of human existence which results in division and separation is now transformed into existence in communion where the otherness of persons (“on each of them separately,” Acts 2:3) is identical with communion within a body. 185 Christ’s existence, as described above, is thus made historical and personal through the same movement of the Spirit of God which made Christ Himself into a historical being. The truth seen as Christ and the truth seen as the Holy Spirit are identical, and therefore the Spirit himself is called “the Spirit of truth” ( Jn. 14:17, 15:26, 16:13 ). Only the mode of the operation of truth differs, a Christ-mode and a Spirit-mode, such that the one divine love may accommodate itself (the economy) to our needs and limitations. |
| John Anthony McGuckin Judaism, Orthodoxy and EUGEN J. PENTIUC EARLY JEWISH-CHRISTIAN INTERACTION WITH SCRIPTURE In the last decades of the first century CE nascent Jewish Christianity was gradually outnumbered by the ever-growing Gentile element. From the outset, early Christianity and evolving Judaism experienced a long and intricate process of the “parting of the ways,” although there are an increasing number of scholars today who question this construct’s absolute nature, pointing to many continued interactions between the two communities of faith for many centuries. Christians have always been aware of their links with the Jewish people and interacted with them, not least through the sharing of Scripture and moral and prophetic attitudes. The Old Testament, the first part of the Christian Bible, is essentially the Jewish Scripture. The very title “Old Testament” given by Christians to the Hebrew Scripture is a phrase coined by the Apostle Paul with regard to the writings attributed to Moses ( 2Cor. 3.14–15 ) and popularized by Origen of Alexandria in the 3rd century. The title “New Testament,” referring to the new collection put together by the early church, is taken from the Book of Jeremiah announcing that God will make a “new covenant” with Israel ( Jer. 31.31 ). What was the relationship between Jesus and Judaism and its Scripture? Any attempt to define this relationship should keep in mind two factors. On the one hand, Jesus places his sayings on the same level of authority as Moses’ teachings ( Jn. 5.47 ), stating that he came to fulfill the whole entirety of the law ( Mt. 5.17 ). On the other hand, Jesus relativizes several important Old Testament injunctions, among which were the Sabbath observance ( Mt. 12.8, 12 ) and ritual purity laws ( Mt. 15.11 ). This makes one think of the relation of the Old and New Testaments as being a relationship balanced between conformity and disruption: a unity under tension. The Lord Jesus stands at one and the same moment within Judaism and beyond it. Although St. Paul never removed the Jews – the heirs of biblical Israel considered as the people of God – from the salvific framework of his theology of redemption ( Rom. 9–11 ), he certainly moved them away from the center, at which axis point he located submission to Jesus, Lord of the New Covenant. |
| Fr. Seraphim Rose giving a lecture at the New Valaam Academy, Platina, 1980. Eugene accepted Orthodoxy in an unassuming church and had the feeling of coming home. This is also a very important moment granted to many people. Entrance into the Promised Land should be emphasized by its contrast with the lifeless desert that one leaves behind. The Father’s embrace is especially warm after the prodigal son’s life among the swine, far from home. Contrast is needed, which says to the heart: “Well, here it is, finally.” This contrast is needed not only for those who were born and raised in a non-Orthodox country. It is needed for all those who seek God and find Him after long effort, though he be not far from any one of us (Acts 17:27). “The doors of the church literally closed behind my back,” recalls Fr. Seraphim. For those who seek God alone and His grace, similar things happen without the participation of any strong mediators; that is, without any powerful sermons, grand architecture, or soul-stirring music. Everything around might be very humble and everyday, but the seeker experiences a memorable meeting with the One Who is likewise seeking the seeker. This is the moment of conversion. Orthodoxy should become a world religion that counteracts the ethnic limitations we are used to. Orthodoxy is by nature supra-nationalistic and universal. It is fitting for it to become this. If only we ourselves would enter in, and not prevent those Americans, Brazilians, Thais, Congolese, etc. who want to enter into communion with God, they willenter the Church, every day. They will bring their historical and mental characteristics, make us take another look at what we have grown accustomed to, from the vantage point of eternity. The first among them will be people like Father Seraphim Rose—that is, the intellectually gifted and insatiable in their desire to know God, the energetic and uncompromising, who want to worship the Father in spirit and in truth. The Father seeketh such to worship him (Jn. 4:23). And there is no nation that is absolutely incapable of bearing this fruit. |
| Archive Пн Message of His Holiness Patriarch Kirill and the Holy Synod of the Russian Orthodox Church to the Archpastors, Clergy, Monastics and Laypeople on the 1030th Anniversary of the Baptism of Russia 14 July 2018 year 17:45 The document was adopted at the session of the Holy Synod of the Russian Orthodox Church on 14 July 2018 (Journal No 42). Blessed is the Lord Jesus Christ Who came to love new people, the Russian land and enlightened it with holy baptism (Tale of Bygone Years) Beloved in the Lord eminent archpastors, all-honourable presbyters and deacons, God-loving monks and nuns, dear brothers and sisters: Today the plenitude of our Church is commemorating the Holy Grand Prince Vladimir, Equal-to-the-Apostles, and recalling with gratitude how 1030 years ago, thanks to this chosen man, mighty in spirit, a watershed event in the history of the Slavic peoples took place. By the action of the Omnibenevolent Holy Spirit, the Prince freed himself from pagan delusions, embraced in faith the Only-Begotten Son of God Jesus Christ and, having received the holy Baptism with his brothers-in-arms, brought the salvific light of the Gospel to Rus’. Why do we call the Baptism of Russia the watershed in the history of our peoples? We do so because it changed forever the entire Slavic civilization and predestined the further course of its development. It was indeed the decisive turn from darkness to light, from wandering in the dark of false ideas to finding the divinely revealed truth and salvation. The Generous Lord the Lover of mankind granted us the unrivalled mercy and great happiness – the possibility to belong to the Orthodox Church, to make up One Body of Christ and to partake of the inexhaustible “spring of water welling up to eternal life” (Jn 4:14). Thus, we “are no longer strangers and sojourners, but… are fellow citizens with the saints and members of the household of God, built upon the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone” (Eph 2:19-20). |
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