| 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. |
| 109 случаев заболевания новым штаммом коронавируса JN.1 выявили в Индии 27 декабря, 2023. Новостная служба Этот новейший тип ковида уже начал распространяться в США, Франции и Сингапуре 27 декабря. ПРАВМИР. 109 случаев заболевания новым штаммом коронавируса JN.1 выявлены в Индии, сообщает канал NDTV со ссылкой на министерство здравоохранения Индии. «Новые варианты пока протекают в легкой форме, они относятся к семейству вируса Омикрон. Таким образом, в этих случаях не так уж много поводов для беспокойства. Паники как таковой нет, но да, это признак того, что он снова вернулся», — сказал изданию врач больницы Гангарам Бобби Бхалотра. Новый COVID-19 JN.1 — последний в списке распространяющихся вариантов. Случаи заражения этим штаммом регистрировались также во Франции, США, Канаде и Сингапуре. ВОЗ отмечает , что данный вид коронавируса характеризуется быстрым распространением по всему миру, но при этом имеет небольшой риск для глобального здравоохранения. От новых штаммов коронавируса не умирают так же часто, как это происходило в начале пандемии, тем не менее смертность по-прежнему высока, сказал директор НИЦЭМ им. Н. Ф. Гамалеи академик Александр Гинцбург в недавнем интервью «Правмиру». Кроме того, по словам создателя вакцины «Спутник V», иммунодефицитные состояния часто приводят к так лонгковиду, который может длиться полгода и больше. В таком случае присоединяются другие инфекции, активизируются хронические заболевания, и смерть может наступить даже не от самого ковида, но при его непосредственном участии. Поскольку вы здесь... У нас есть небольшая просьба. Эту историю удалось рассказать благодаря поддержке читателей. Даже самое небольшое ежемесячное пожертвование помогает работать редакции и создавать важные материалы для людей. Сейчас ваша помощь нужна как никогда. Материалы по теме 9 января, 2024 9 января, 2024 19 марта, 2024 29 февраля, 2024 27 февраля, 2024 20 февраля, 2024 23 января, 2024 17 января, 2024 10 января, 2024 9 января, 2024 9 января, 2024 19 марта, 2024 |
| 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). |
| 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. |
| 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. |
| Ecumenism is back in the news and with it comes a deluge of misunderstanding and theological confusion. For while “unity” and the very concept of “one” are actually inherently mystical, most who write about and discuss the topic substitute a merely human, political and administrative notion. Two key verses are frequently drawn from the 17th chapter of St. John’s gospel: Now I am no longer in the world, but these are in the world, and I come to You. Holy Father, keep through Your name those whom You have given Me, that they may be one as We are. (Jn 17:11-12) and I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me. (Jn 17:20-21) Often overlooked in discussions is the fact that these statements come in the context of a prayer . It is not a commandment, nor is it a plea that Christ is offering to those who believe in Him. It is Christ’s prayer to the Father, part of what is often called the “High Priestly Prayer.” It is important to note that the unity referenced in this text is that of the Father and the Son and further, that the unity is described by the mystery of participation: “…one, as You, Father, are in Me, and I in You; that they also may be one in Us.” The unity referenced in discussions (ecumenical or administrative) is rarely more than political or organizational. Schism is indeed a frightful thing, but not because it creates organizational and administrative problems. Schism risks a diminished participation in the life of God (at the very least), and the establishing of an alternative notion of salvation itself. That God Himself is one is not a description of “how many Gods exist.” It is, instead, a reference to the very mode of God’s existing. As such, it is also a description of the mode of the life of salvation. To be saved, to live the life that is being saved “from day to day in fear and trembling” is nothing other than a mystical participation in the one life of the one God. Indeed, there is no other true existence. Christ’s prayer for us is not a plea for our future well-being, but a priestly prayer for our true participation and continuation in the One Life that is the only life. |
| There are ecclesiastical terms which, I think, are difficult today for people to understand. One such is ‘The Kingdom of God’. It seems to refer to dominion, authority, and dominance. This is why, when we say ‘May the Kingdom of God come to pass on earth’ or ‘Your will be done on earth as it is in heaven’, it may well be taken as a prayer for the abolition of the governments and authorities in the world and the institution of government by God and His own people. This expectation began with heretical doctrines, but it seems to have persisted in some Church circles to this day, not as teaching but as the conviction among some of the clergy and laity, who try to influence others. If we’re to experience the truth of the Church, rather than anthropocentric delusions, we have to understand the following two points: 1. Christ made it clear that His Kingdom ‘is not of this world’ (Jn. 18, 36), even though the Jews wanted to make Him king. 2. The Kingdom of God is radically different from the authorities in the world inasmuch as it’s an internal state, ‘within you’, as the Lord Himself observes (Luke 17, 21). It expresses itself externally, through peace which, according to Saint Nektarios is ‘divine action for the dominion of the Kingdom of God on earth’. In a world where people are stressed, under pressure and in confusion, the Church is summoned to offer the Kingdom of its Founder, not as a verbal declaration, but as a way of life which can be seen in that of its saints. The saints, who are people like us, desired, strove for and seized the Kingdom of God and demonstrated that its dominion on earth is feasible. Some people who were ‘nonentities’, humble and of no account, and others in official positions who nevertheless continued to have a low opinion of themselves, were filled with the Grace of God, His peace and joy, and they transmitted these to people near and far as a blessing, respite and relief. Christ said that the Kingdom of God is not coming in an observable way (Luke 17, 20), in other words, in a manner that everybody can plainly see. Those who expect ‘signs and wonders’ which will herald a world created by angels, without wars, starvation and misfortunes will be disappointed. |
| Message of the Council of Bishops to clergy, monastics and all faithful members of ROC The Council of Bishops which was held in Moscow on February 2-3, 2016, addressed the clergy, monastics and all the faithful members of the Russian Orthodox Church. Dear in Christ reverent Fathers, God-loving monks and nuns, beloved brothers and sisters! The Council of Hierarchs that was held in the city of Moscow on February 2-3 addresses you with the apostolic words: May “grace, mercy, and peace, from God our Father and Jesus Christ our Lord” (1 Tim. 1:2) ever be with you. The words of the Lord, “that they all may be one” (Jn 17:21), are of a special significance for us today, when there are more and more divisions in the world. As Apostle Paul says: “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor. 1:10). The concern for the maintenance of Church unity is the obligation of every Orthodox Christian: bishop, clergy, monk and layperson. Church Councils were Among the means of expressing of this unity – beginning from the very first Council held by the apostles in Jerusalem, whose decisions were preceded by the words: “For it seemed good to the Holy Ghost, and to us” (Acts 15:28). At the present time a Pan-Orthodox Council is being prepared in which bishops of all the generally recognized Local Orthodox Churches will take part. The Council is scheduled to be opened on the day of Holy Pentecost this year on Crete, Greece. The hierarchs who will represent the Russian Orthodox Church at the Pan-Orthodox Council are to give answers to the questions confronting the fullness of Orthodoxy, together with representatives of other Local Churches, rigorously following the truth of Christ and being guided by the tradition of the Holy Fathers that has been kept by the Church for over 1000 years. We are asking you to offer up fervent prayers so that the Lord might reveal His holy will to the members of the forthcoming Holy and Great Council of the Orthodox Church, and that it might serve for the glory of God, for the good of the family of world Orthodoxy, for the strengthening of its unity, and for the preservation of purity of our most holy faith (see also Jude 1:20). |
| Patriarch Kirill congragulates Metropolitan Onufry of Kiev and all Ukraine on his 70th birthday Source: DECR Natalya Mihailova 07 November 2014 His Holiness Patriarch Kirill of Moscow and All Russia has sent the following congratulatory message to His Beatitude Metropolitan Onufry of Kiev and All Ukraine on the occasion of his 70th birthday: Metropolitan Onufry of Kiev and All Ukraine Your Beatitude Beloved in the Lord, I am glad to cordially congratulate you on your 70 th birthday. Already in your early youth, you decided to dedicate your life to the service of God and His Holy Church. From that time till your mature years, you have followed Christ with courage and patience, faithful to your calling and unshakeably committed to the all-good will of the Heavenly Lord. The promise of Christ that “everyone who has left houses or brothers or sisters or father or mother… for my sake will receive a hundred times as much and will inherit eternal life” (Mt. 19:29) is being fulfilled in your life. On all the paths of your service, the Lord has invariably strengthened and blessed you. For the last years, you have gained high spiritual authority, wisdom and rich pastoral experience, which you generously share with fellow archpastors, clergy and the faithful of the Church. The years of your Beatitude’s 70 th birthday have become for you a time of calling to a new lofty feat. It is not an easy feat, but it has had to happen according to the word of the Gospel: “Neither do people light a lamp and put it under a bowl” (Mt. 5:15). In your election to the old and glorious see of the Metropolitans of Kiev, just as in all your life lived in monastic efforts and humble obedience to the Mother Church, we see an edifying action of Divine Providence, which leads a Christian from strength to strength (Ps. 84:7) and enkindles in each of us the fire of faith necessary for our growth till we “attain to the whole measure of the fullness of Christ” (Eph. 4:13). The important service of the Primate of the Ukrainian Orthodox Church entrusted to you at a time difficult for canonical Orthodoxy in Ukraine requires a special ability for sacrifice, courage and devotion. It is not the love of power or vanity of this world that has elevated you to this high see but meekness with which you have emulated Christ the Founder of Feat Who “a bruised reed will not break, and a smoldering wick will not snuff out” (Mt. 12:20). I trust that this humbleness and all-conquering love of Christ will give you the power to bear without stumbling the primatial cross, so that the words of the holy apostle may be fulfilled: “And the world and its desire are passing away, but those who do the will of God live forever” (1 Jn. 2:17). |
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