| Archive Metropolitan Hilarion celebrates Liturgy at the Cathedral of the Holy Trinity in Paris 21 May 2018 year 11:20 On 20 May 2018, 7 th Sunday after Pascha, commemoration day of the Holy Fathers of the First Ecumenical Council, Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations, celebrated the Divine Liturgy at the Cathedral of the Holy Trinity in Paris. Concelebrating with him were Bishop Nestor of Korsun and clerics of the church. After the Liturgy Bishop Nestor warmly greeted Metropolitan Hilarion, wishing him God’s help in his important ministry as the DECR chairman. Metropolitan Hilarion conveyed to all those present blessings from His Holiness Patriarch Kirill of Moscow and All Russia and delivered a homily, saying in particular: “Today in the reading from the Gospel of John (the reading of this Gospel began at the Paschal night and will finish on the Feast of Pentecost) we have heard that the Lord Jesus Christ, after talking to His disciples at the Mystical Supper for the last time, addressed His Heavenly Father with a prayer. The prayer began with these words, “Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him” (Jn 17:1-2). “What hour does the Lord Jesus Christ mean? The hour, for which He came to earth. In the Cana of Galilee, when performing His first miracle at the request of His Mother, Jesus addressed the following mysterious words to her, which those around him could hardly understand, “Mine hour is not yet come” (Jn 2:4). However, speaking to His disciples not long before His death, the Saviour said, “Now is my soul troubled,” and added, “For this cause came I unto this hour” (Jn 12:27). Here He is now, talking about the hour of His suffering and death as the hour when the glory of God would be revealed – not in thunders and lightnings as it had been revealed to Moses, but in humiliation and suffering of Him Whom God sent to earth to save this world and to open the path to life eternal for each man. |
| Christmas Message of His Holiness Patriarch KIRILL of Moscow and All Russia, to the Archpastors, Pastors, Monastics and All Faithful Children of the Russian Orthodox Church Beloved of the Lord archpastors, all-honourable presbyters and deacons, God-loving monks and nuns, dear brothers and sisters! Photo: Patriarchia.Ru On the radiant of the Nativity of Christ I cordially congratulate you on this great feast day. For two thousand years Christians throughout the world have turned, with joy and hope, their mental gazes to the event which has been decisive for the history of mankind. Our contemporary reckoning of time, which begins with the Nativity and is the reckoning of time for the Christian era, testifies to the exceptional meaning of the coming of Christ the Saviour. The cave in Bethlehem, where the animals took refuge from the cold of the winter night, has become the image of a world that has abandoned its Creator and felt the pain and darkness of being abandoned by God. However, the radiant night of the Nativity filled with light not only the cave which gave refuge to the Most Pure Virgin Mary, but also all creation, for through the birth of the Son of God every man that comes into the world is illumined by the Light of truth, as witnessed by St. John (Jn 1: 9). We may ask: what does the Light of truth mean? We find the answer to this question in the same Gospel narrative of John. The Light of truth is the Lord, the Divine Word who ‘ was made flesh, and dwelt among us, full of grace and truth ’ (Jn 1: 14). Through the Saviour’s birth people have been given the chance to possess grace and Truth (Jn 1: 17). Grace is the divine power granted to man by God for salvation. It is through this power that people vanquish sin. Without grace it is impossible to vanquish evil, and so we cannot vanquish all that darkens our lives. Truth is the fundamental value of existence. If at the foundation of our lives there is untruth, error, then our lives are not realized. Of course, the life of a person who has gone astray may outwardly seem to be a successful one. Yet this does not mean that error is without consequence: sooner or later it will manifest itself, including in the tragedy of human destinies. |
| Once again, seeing that they were sorrowful, the Lord comforted them: In the world ye shall have tribulation: but be of good cheer; I have overcome the world. And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever. Peace I leave with you, My peace I give unto you… Let not your heart be troubled, neither let it be afraid (Jn 16:33, 14:16; Jn 14:27). The Lord asks His disciples to abide in Him and fulfill His commandments, for without Him they can do nothing: Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in Me. If ye abide in mM, and My words abide in you, ye shall ask what ye will, and it shall be done unto you. I go and prepare a place for you, I will come again (Jn 15:4, 7; 14:3). The Lord comforts them, revealing to them that joy will follow from sorrows, that prizes have been prepared for them in the Coming Kingdom. Inasmuch as His disciples were interested in how the Lord would come to earth, the Savior announces to them the Divine truth that at the end of the world He will come in great glory to judge the living and the dead, and that all those who believe in Him sincerely and who have lived in repentance to the end of their lives will be found worthy of His Kingdom, and that the unbelieving or apostates, who have gone without repentance to the end of their lives, will be condemned to eternal torment. When shall these things be? (Mt 24:3), the disciples asked. The Lord answered them that of that day and hour knoweth no man, no, not the angels of heaven, but My Father only (Mt 24:36). In this way the Holy Scriptures preserve in deep mystery, and do not reveal to us the assigned time of, the Second Coming, in order that we might keep ourselves in purity and chastity, preparing at all times to meet the Lord. Therefore the Lord cautions his disciples: Watch therefore: for ye know not what hour your Lord doth come. And as it was in the days of Noe, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed. Watch therefore (Mt 24:42; Lk 17:26, 27, 30; Mt 25:13). |
| Inq.: The occultists and necromancers allege that, according to the teaching of Scripture, being born again or returning to life is accepted by the Scriptures, as in the case recorded of the return of Elias in the person of Saint John the Baptist. The angel said about John: And he shall go before Him in the spirit and power of Elias (Lk. 1:17). And the Saviour says similar words about John: And if ye will receive it, this is Elias, who was to come, (Mat. 11:14) in other words, he concerning whom it was revealed by the prophets must come (Mal. 4:4). Another time the disciples asked the Lord, 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 (Jn. 17:10–13). Consequently, John the Baptist is Elias who is to come again into the world. Therefore, Jesus Christ taught that there is a re-awakening or retrieval of life. Isnt this the case? EC: Truly, the Prophet Malachi did prophesy the appearance of Elias, however, this was not fulfilled prior to the birth of the Messiah. Rather, Elias will appear just before the coming of the great and illustrious day of the Lord and thereby signify the beginning of the end of the world (cf. Mal. 3:23). We should understand the angels words, that John will come in the spirit and power of Elias, to mean that he will have the force of Elias in his mission to the world and in his preaching of repentance, with his zeal, deeds, toils and raiment (cf. 2 Kg. 1:8). The words of the Saviour would seem, indeed, to support the return of Elias in the person of John (cf. Mat. 11:14; 17:10–13), and that it would happen then and not at the end of the world. Nevertheless, based on the spirit of the teaching of the Saviour it is not possible for John to be identified with Elias, but only to resemble him. Lucid and unmistakable proof of this is the fact that to the question of the Jews of Jerusalem, addressed to John through the priests and Levites, as to whether he was or was not Elias, he answered them categorically I am not (Jn. 1:21). It is impossible that John would contradict the Saviour and deny his identification with Elias. Furthermore, if Elias was to come in the person of John the Baptist, how was it that he appeared together with Moses on Mount Tabor during the Transfiguration of the Lord? (cf. Mt. 17:3) |
| Archive Пн Constantinople’s claims to power as a threat to Church unity 16 September 2021 year 17:19 Presentation by the chairman of the Department for External Church Relations of the Moscow Patriarchate the metropolitan of Volokolamsk Hilarion at the ‘World Orthodoxy: Primacy and Conciliarity in the Light of Orthodox Dogmatic Teaching’ conference on 16 th September 2021. Your Holiness, Your Eminences, Your Graces, all-honourable fathers, brothers and sisters, As His Holiness the Patriarch noted in his speech, the situation within the family of Orthodox Churches reflects the crisis which has overtaken it. There are different aspects to this crisis, but one of the most important, in my view, is the threat to the unity of Orthodoxy. The Lord Jesus Christ himself left the commandment to his disciples that they be one. The theme of unity resounds repeatedly in the high priestly prayer of the Saviour: “That they all may be one. As you, Father, are in me and I am in you, may they also be in us” (Jn 17.21); “The glory that you have given me I have given them, so that they may be one, as we are one. I in them and you in me, that they may become completely one” (Jn 17.22-23). Orthodox dogmatic teaching, taking its cue fr om the Gospels, speaks of the unity and the oneness of the Church and makes this the prime characteristic of the Church among all other characteristics. The theological foundation for the unity of the Church proceeds primarily fr om the notion that God is one. Within the Church there occurs the coming together as one of each member with each other and with the Head of the Church the Lord Jesus Christ. Scripture contains a multitude of images reflecting the unity of the faithful with Christ, among which we may single out the image of the Church as the Body of Christ as proposed by the holy apostle Paul. Fr om the earliest centuries of the Church’s existence patristic theology continued the topic of unity in expressing it through the use of figurative language. The holy martyr Ignatius of Antioch writes: “In your concord and harmonious love, Jesus Christ is sung. And man by man, become a choir, that being harmonious in love, and taking up the song of God in unison, you may with one voice sing to the Father through Jesus Christ, so that he may both hear you, and perceive by your works that you are indeed the members of his Son. It is profitable, therefore, that you should live in an unblameable unity, that thus you may always enjoy communion |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy Constantinople’s claims to power as a threat to Church unity Presentation by the chairman of the Department for External Church Relations of the Moscow Patriarchate the metropolitan of Volokolamsk Hilarion at the ‘World Orthodoxy: Primacy and Conciliarity in the Light of Orthodox Dogmatic Teaching’ conference on 16th September 2021. Your Holiness, Your Eminences, Your Graces, all-honourable fathers, brothers and sisters, As His Holiness the Patriarch noted in his speech, the situation within the family of Orthodox Churches reflects the crisis which has overtaken it. There are different aspects to this crisis, but one of the most important, in my view, is the threat to the unity of Orthodoxy. The Lord Jesus Christ himself left the commandment to his disciples that they be one. The theme of unity resounds repeatedly in the high priestly prayer of the Saviour: “That they all may be one. As you, Father, are in me and I am in you, may they also be in us” (Jn 17.21); “The glory that you have given me I have given them, so that they may be one, as we are one. I in them and you in me, that they may become completely one” (Jn 17.22-23). Orthodox dogmatic teaching, taking its cue fr om the Gospels, speaks of the unity and the oneness of the Church and makes this the prime characteristic of the Church among all other characteristics. The theological foundation for the unity of the Church proceeds primarily fr om the notion that God is one. Within the Church there occurs the coming together as one of each member with each other and with the Head of the Church the Lord Jesus Christ. Scripture contains a multitude of images reflecting the unity of the faithful with Christ, among which we may single out the image of the Church as the Body of Christ as proposed by the holy apostle Paul. Fr om the earliest centuries of the Church’s existence patristic theology continued the topic of unity in expressing it through the use of figurative language. The holy martyr Ignatius of Antioch writes: “I n your concord and harmonious love , Jesus Christ is sung. And man by man, become a choir , that being harmonious in love , and taking up the song of God in unison, you may with one voice sing to the Father through Jesus Christ , so that he may both hear you, and perceive by your works that you are indeed the members of his Son . It is profitable, therefore, that you should live in an unblameable unity , that thus you may always enjoy communion with God ”. |
| См. Чтения в И. О. И. и Др. Росс, за 1895 г., кн. III, стр. 16 (статья о рукописях Успенского собора). 11 I. Geel в своем описании рукописей Лейденской библиотеки (Catalogus librorum manuscriptorum, qui inde ab anno 1741 Bibliothecae Lugduno Batavae accesserunt, Lugduni Batavorum, 1852 г., стр. 9–10) говорит о ней следующее: 22. XVIII. 33. Н. Codex chartaceus XV seculi, 50 foliorum in folio minore, bipartitis paginis scriptus: inscriptiones et literae initiales rubro colore pictae. – Pars carminum Homericorum: Homeri Ilias, a libro VIII, 435 ad XIII, 134 cum paucis scholiis et glossis, tum eiusdem manus, tum recentioris (f. 1–30 v.). Duodecim postremi versus Hymni in Bacchum editi ab Ruhnkenio. Hymnus in Cererem, editus ab Ruhnkenio. Hymnus in Apollinem. In Mercurium. In Venerem. Jn eandem. Jn Bacchum. Jn Martem. Jn Dianam. Jn Minervam. Jn Venerem. In Iunonem. In Cererem. In MatremJ Deorum. In Herculem leonini animi. In Aesculapium. In Dioscuros. In Mercurium, in cuius 4° versu verbis «Arlarroj 9νγτηρ21 desinit codex, vacua pagina versa (f. 31–50 r.). In fronte haec adscripsit Ruhnkenius: «Hic est nobilis ille codex, ex quo Hymnum in Cererem edidi. Qui qua ex Bibliotheca sumtus esset, quum (CI. Matthaeus mihi) indicare neglexisset, suspicabar eum in Bibl. S. Synodi, quae Moscuae est, cum aliis Mss. repertum esse. Sed hanc coniecturam falsam fuisse, idem Matthaeus, post editum jam Hymnum, me docuit. Eius verba haec sunt: Istum hymnum non, ut tu opinaris, ex bibliotheca aliqua, sed ex stabulo, ubi per plures annos cum libris pluribus, tam scriptis, quam typis expressis, inter pullos et porcos latuerat, protraxi. Tandem quoque illum senex quidam, post varias tergiversationes, ludos et frustrationes, quibus me de die in diem duxerat, ut reliquos libros prius emerem, cum iam ad obiurgationes et convicia descendissem, mihi vendidit. Fuit ille homo, nomine Kartatschew, Collegiorum assessor ac cognatus nostri Professoris eloquentiae. Codicem vero illum cum aliis multis ac praestantissimis libris graecis et latinis hereditate acceperat a socero suo, qui quondam hic fuerat Protopresbyter. |
| Quecke H. Das Markusevangelium saidisch. Text der Handschrift PPalau Rib. Inv. Nr. 182 mit den Varianten der Handschrift M 596. Barcelona, 1972 (Mk, V в.). Quecke H. Das Lukasevangelium saidisch. Text der Handschrift PPalau Rib. Inv. Nr. 181 mit den Varianten der Handschrift M 596. Barcelona, 1977 (Lk, V в.). Quecke H. Das Johannesevangelium saidisch. Text der Handschrift PPalau Rib. Inv. Nr. 183 mit den Varianten der Handschrift 813 und 814 der Chester Beatty Library und der Handschrift M 596. Barcelona, 1984 (Jn, Vb.). Thompson H. The Coptic Version of the Acts of the Apostles and the Pauline Epistles: Chester Beatty Codex A/В. Cambridge, 1932 (Деяния и послания апостола Павла. Кодекс А около 600 г., кодекс В относится к VII в.). Schlüsser К. Die Katholischen Briefe in der koptischen (sahidischen) Version (Pierpont Morgan M 572) (=Corpus scriptorum christianorum orientalium, 528/529). Louvain, 1991 (Соборные послания, IX в.). Бохаирский диалект: Horner G. The Coptic Version of the New Testament in the Northern Dialect, otherwise called Memphic and Bohairic. Oxford, 1898–1905. 4 vols. Ахмимский диалект: Rösch F. Bruchstücke des ersten Clemensbriefes nach dem achmimischen Papyrus der Straßburger Uni- versitäts- und Landesbibliothek mit biblischen Texten derselben Handschrift. Straßburg, 1910 (Jn, Jac, IV в.) Субахмимский диалект: Thompson H. The Gospel of St. John according to the earliest Coptic manuscript. London, 1924 (Jn, IV в.). Среднеегипетский диалект: Schenke H.-M. Das Matthäus-Evangelium im mittelägyptischen Dialekt des Koptischen (Codex Scheide). Berlin, 1981 (Mt, IV?–V в.). Schenke H.-M. Apostelgeschichte 1,1–15,3 im mittelägyptischen Dialekt des Koptischen (Codex Glazier, G 67). Berlin, 1991 (Act, V в.). Фаюмский диалект: Husselman E. The Gospel of John in Fayumic Coptic (P. Mich. Inv. 3521). Ann Arbor, 1962 (Jn, IV–V? в.). Протобохаирский диалект: Kasser R. Papyrus Bodmer III, Evangile de Jean et Genese I–IV,2 en bohaïrique (=CSCO 177) Louvan, 1958 (Jn, IV–V? в.). Другие переводы |
| В заключение следует подчеркнуть, что не существует ни отдельных рукописей, ни их групп, на которые текстолог может ориентироваться механически. Все известные свидетели Нового Завета содержат более или менее смешанный текст и даже самые древние рукописи не свободны от грубых ошибок. Хотя в очень многих случаях текстолог может установить без малейших сомнений, какое чтение должно было стоять в оригинале, имеется немало других случаев, когда он может прийти лишь к гипотетическому решению, базирующемуся на сомнительном балансе возможностей. Иногда отсутствует вариант чтения, представляющийся подлинным, и он вынужден выбрать чтение, которое оценивает как весьма неудовлетворительное, или довольствоваться предположительной конъенктурой. В текстологии, как и в других областях исторических исследований, следует стремиться не только к тому, чтобы узнать то, что может быть узнано, но также осознать, почему противоречие свидетелей не может быть понято. Александрийский Антиохийский Кесарийский Италия и Галлия Карфаген Свидетельства первостепенного значения Q 565 Mk k Mk,Mt Свидетельства второстепенного значения À L Sah Boh 1&c 13&c 28 700 ( W Mk ) Old Georgian ( W Mk ) l Свидетельства третьестепенного значения C 33 W Lk,Jn D Mk Y Mk Frags T Lk,Jn Z Mt X Lk Syr Pesh (Arm) 1424&c 544 N – S – O F 157 ff 2 h Mt i r c Mt,Jn Frag c Mk,Lk Дополнительные свидетельства 579 Mk,Lk,Jn 892 1241 Syr. Hcl Syr. Hier U D 1071 1604 Old. Arm ff g l q (?) f Патристические свидетельства Киприан 250 306 Приведенный пример упрощен. На самом деле существуют как минимум три варианта текста, выпущенные разными издательствами и типографиями. Кроме чтения “крайне туго” (“desperately hard”), автор этих строк встречал также “чрезвычайно туго” (“extremely hard”) и “очень туго” (“very hard”). Подлинный текст можно найти в собрании первых одиннадцати изданий «Пути паломника» Джеймса Б. Уэрли (James В. Wharleys collection of the first eleven editions of The Pilgrim’s Progress (Oxford, 1928)), все они дают чтение “чертовски туго” (“damnable hard”). |
| Основные статьи номера: Les récits d’apparition dans l’apologie d’Origène contre Celse Michel Fédou Variations théologiques de Pères grec du ive siècle (Eusèbe de Césarée, Épiphane, Grégoire de Nazianze) sur Jn 20, 17b et Jn 20, 22 Alain Le Boulluec Toucher les plaies du Ressuscité : enjeux polémiques et préfiguration sacramentelle des apparitions du Christ aux apôtres selon Cyrille d’Alexandrie Marie-Odile Boulnois Ostendit caput, ostendit corpus (In Ps. 147, 18). L’exégèse augustinienne de l’apparition aux apôtres en Lc 24, 36-49 Isabelle Bochet Pain, miel et poisson : exégèse patristique des aliments consommés après la résurrection Matthieu Cassin « Ils n’avaient pas compris l’Écriture… ». Jn 20, 9 dans l’exégèse de Jean Chrysostome Pierre Molinié L’existence de Jésus ressuscité en Jn 21, selon Jean Chrysostome Catherine Broc-Schmezer L’apparition aux disciples au lac de Tibériade (Jn 21) dans la prédication des Pères latins des IVe-VIe siècles Martine Dulaey Журнал на сайте издательства Другие публикации на портале: Книги Разум и сердце: пролегомен к критике страстного разума/Пер. с англ. Г.В. Вдовиной; науч. ред. А.М. Гагинского. М.: Академический проект, 2021. (Философские технологии: религиоведение) Уэйнрайт Уильям Джордж 10 Книги «Бог» Докинза. От «Эгоистичного гена» к «Богу как иллюзии»/Пер. с англ. К. А. Черноризова; под науч. ред. А. В. Храмова. — М. : Никея, 2022. — 272 с. Макграт Алистер Эдгар 10 Книги Теоэстетика. 7 лекций о красоте. — М.: «Никея», 2022. — 272 с. (Богословие культуры). Филоненко Александр Семенович 10 Книги По ту сторону секулярного порядка. Репрезентация бытия и репрезентация народа/Пер. А. Кырлежева под редакцией А. Гагинского. — М.: Издательство ББИ, 2023. — 360 с. Милбанк Джон 10 Книги Русская икона середины XVII – начала XX века. Коллекция Олега Кушнирского. М.: Эксмо, 2023. 10 Книги Византийская философия. Четыре центра синтеза /Пер. с болг. Г.В. Вдовиной. СПб.: Изд-во СПбДА, 2022. – 704 с. ISBN 978-5-6048867-5-5 Каприев Георгий 10 Книги Море житейское: воспоминания в четырёх томах. |
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