| 3. Faced with this situation, which has led to a degradation of the notion of the human person, the duty of the Orthodox Church today is, by means of preaching, theology, worship and pastoral activity, to reveal the truth of freedom in Christ. All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Let no man seek his own, but every man another’s wealth … for why is my liberty judged of another man’s conscience? (I Cor. 10: 23-24, 29). Freedom without responsibility and love leads eventually to the loss of freedom. 3. Peace and Justice . 1. The Orthodox Church has since time immemorial recognized and proclaimed that peace and justice occupy a central place in the life of peoples. Christ’s revelation is characterized as the gospel of peace (Eph. 6:5), for Christ made peace through the blood of his cross (Col. 1:20) and came and preached peace to you which were afar off, and to them that were nigh (Eph. 2:17). He became our peace (Eph. 2:14). This peace, which passeth all understanding (Phil. 4:7), as the Lord said to His disciples before His crucifixion, is wider and more important than the peace which the world promises: Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you (Jn. 14:27). For Christ’s peace is the ripe fruit of all things united in Christ: the revelation of the dignity and majesty of the human person as the image of God, the manifestation of the organic unity of the human race and the world in Him, the commonality of the principles of peace, freedom and social justice and, ultimately, the offering of the fruits of Christian love among people and the nations of the world. True peace is the fruit of the triumph on earth of all these Christian principles. It is the peace that is from above, of which the Orthodox Church constantly prays every day, beseeching it of almighty God Who hears the prayers of those who approach Him in faith. 2. From the above it becomes clear why the Church as the body of Christ (I Cor. |
| For when he saw many coming to him, and was wishing to show the apostles that the prophets toiled more than they, he says: Others have laboured, and you have entered into their labour (Jn. 4:38). And yet the apostles toiled much more than the prophets. But since they first sowed the word of piety, and won over the untaught souls of men to the truth, the greater part of the work is credited to them. For it is by no means the same thing for one to come and teach after many teachers, and himself to be the first to sow seeds. For that which has been already practised, and has become customary with many, would be easily accepted; but that which is now for the first time heard, agitates the mind of the hearers, and gives the teacher a great deal to do. This at least it was which disturbed the audience at Athens, and on this account they turned away from Paul, reproaching him with, You bring certain strange things to our ears (Acts 17:20). For if the oversight of the Church now furnishes much weariness and work to those who govern it, consider how double and treble and manifold was the work then, when there were dangers and fighting and snares, and fear continually. It is not possible to set forth in words the difficulty which those saints then encountered, but he alone will know it who comes to it by experience. 4. And I will speak of a fourth crown, arising for us out of this episcopate. What then is this? The fact that he was entrusted with our own native city. For it is a laborious thing indeed to have the oversight of a hundred men, and of fifty alone. But to have on one " s hands so great a city, and a population extending to two hundred thousand, of how great virtue and wisdom do you think there is a proof? For as in the care of armies, the wiser of the generals have on their hands the more leading and more numerous regiments, so, accordingly, in the care of cities. The more able of the rulers are entrusted with the larger and more populous. And at any rate this city was of much account to God, as indeed He manifested by the very deeds which He did. |
| 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). |
| Ni en la propia casa de la justicia depone la malicia de la soldadesca hacia Jesús, y así «le revisten de púrpura y le ciñen una corona de espinas que habían trenzado» (Mc. 15:17). Respecto a la planta que se utilizó para confeccionarla, los botánicos no han conseguido ponerse aún de acuerdo. Lo único que se sabe de cierto es que la planta que hoy día, tanto en Europa como en América, se conoce con el nombre de «corona de espinas de Cristo» nada tiene que ver con la corona de espinas citada por la Biblia. «Es oriunda de Madagascar y era completamente desconocida en tiempos de Jesucristo,» opina el botánico americano Dr. Harold Moldenke. Otros muchos hombres de ciencia creen que la corona de espinas fue confeccionada con el llamado «espino de Cristo» que crece en Siria, y de ahí su nombre. El espino de Cristo es un arbusto o pequeño árbol de 2 a 3 metros de altura con ramas blancas que fácilmente pueden curvarse, los arranques de cuyas hojas llevan dos espinas en forma de gancho. Según el botánico Dr. G. E. Post, esta planta crece en los alrededores del antiguo Jerusalén, sobre todo en los sitios cercanos al Gólgota. El camino que conducía desde la cárcel al Gólgota era, afortunadamente, corto; «porque el sitio donde fue crucificado Jesús estaba cerca de la ciudad» (Jn. 19:20), junto al camino principal que desde el Noroeste llevaba a Jerusalén. Un peregrino de Burdeos que visitó esta ciudad el año 333 menciona expresamente «la pequeña colina del Gólgota donde el Señor fue crucificado.» " Y le daban vino mirrado; mas él no le acepto» (Mc. 15:23). Actos de compasión como éste vienen manifestados en ocasiones similares. Así, se dice en una antigua «baraita» judía: «Aquel que es subido arriba para dar cumplimiento a su sentencia de muerte, se le da a beber un poco de mirra disuelta en vino para que pierda el conocimiento. »...Las mujeres dignas de Jerusalén la proporcionaban voluntariamente.» Moldenke, el investigador de la flora bíblica, dice a este respecto: «El vino mezclado con mirra fue ofrecido a Jesús inmediatamente antes de la crucifixión a fin de aliviar sus dolores, tal como, antes de conocerse la anestesia, se administraban bebidas embriagadoras a los pacientes que tenían que ser objeto de graves operaciones.» |
| Patriarch Bartholomew closed his address again quoting from the Relations document, expressing the conviction that there is as yet not one flock of the Lord, and the hope that the ecumenical movement will create this unity which we confess daily in the Nicene Creed: “This is why the Holy and Great Council prayed ‘that all Christians may work together so that the day may soon come when the Lord will fulfill the hope of the Orthodox Churches and there will be one flock and one shepherd (Jn 10:16) (Relations, 24).” 26 апреля 2017 г. Рейтинг: 4 Голосов: 7 Оценка: 1 2 3 4 5 6 7 8 9 10 скрыть способы оплаты скрыть способы оплаты Смотри также Комментарии Foma Dobrov 27 апреля 2017, 18:03 I agree with all comments above. Bartholomew is under the influence of something alien. It IS hypocritical to call this " Ecumenical " and kick out the OCA. Nice work. It is important to note that ROC opposes this Council too. Good! This " We are the World " business is rot. I remember Christ saying " I am not of this World " Thus....Let us keep it clean. " Nothing New. Nothin Novel " THUS! Gregory 27 апреля 2017, 00:20 We Orthodox brethren do live now and have lived since apostolic times in unity of faith and the One Body of Christ (the Orthodox Church) is catholic (whole,complete, universal). I am unable to understand therefore, what exactly his holiness believes the Body of Christ lacks?? Other christian societies are certainly welcome to embrace the true faith and accept the One Baptism. Athanasius the American 26 апреля 2017, 22:13 So we must cease being Orthodox to embrace this fantasy? Fascinating that the USA is not recognized by a man held as prisoner by the Turks in an Islamic city. Greece returns to paganism while Russia grows the Church exponentially. Rome has always been welcomed back to the table, and dividing and alienating Orthodoxy is not the way to get them back. J Clivas 26 апреля 2017, 17:50 If Bartholemew thinks the Catholics will ever let some Greek be the " one shepherd " , he " s whistling Dixie. |
| Patriarch Kirill congragulates Metropolitan Onufry of Kiev and all Ukraine on his 70th birthday Source: DECR 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). |
| salvation through the Eucharist and an invitation to share in the redeeming event in Christ. f) The “kingdom of God” is already in the world but is not “of the world” (In 18:36). As a rule, earthly kingdoms are in contrast with the kingdom of God. The “principalities” the “powers” of this present darkness” (Eph 6:12) have been virtually dethroned by the redeeming work of Christ but have not yet been eliminated. In the historical process of humanity, they will continue stubbornly to launch their counter-attacks even though they know that the battle has already been decided by the Cross and the Resurrection of Christ. The lot of the “sons of the Kingdom” is in conflict with these powers, and continuation of the work of Christ who came “to destroy the works of the devil” (1 Jn 3:8). The mission of the Church prepares the final advent of the Kingdom of God; it does not shape it historically by its social and other activities. The faithful have to fight for “righteousness and peace and joy” (Rom 14:17) which are basic ingredients of the Kingdom, but it would be superficial on their part to identify the coming of the Kingdom with political or social struggles or with romantic messianic expectations in the immediate future. True, the dialogue with contemporary social movements and ideologies involves many elements we Christians must evaluate and use to our best advantage. But while remaining sensitive to present “political” issues, we must never lose sight of, and never cease to point to, the eternal and the eschatological. g) Whoever lives in the light of the Kingdom and senses its importance, cannot fail to feel the “urgency” of its announcement. The phrase “Confessing Christ today”, which has been extensively used as a slogan in recent years, does not lead us to think only of present circumstances, but calls to mind the imperative duty to confess Christ, to announce the Gospel of the Kingdom not tomorrow, but today. Men can -and must -enter the Kingdom today (Mt 5:20; 18:3; 20:1-16); the effort to live the principles and the spirit of the Kingdom must be |
| 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. |
| The consequence of this will be that the body of a person with faith will become an instrument of the human spirit, and the human spirit will become an instrument of the Holy Spirit. The whole person will be purified, illumined, confirmed, and made deathless by the streams of God the Spirit, so that all of his thoughts, all his love, and all his activities will be aimed at eternal life. The streams of his life will pour into eternity, and the streams of eternity will pour into his life. However, when our Lord Jesus Christ spoke this, the Holy Ghost was not yet given; because that Jesus was not yet glorified. That is, the Holy Spirit was not yet upon the faithful, but It was upon Jesus. The Holy Spirit had not yet begun Its activity in the world in all fullness and strength, for our Lord Jesus Christ had not yet been glorified; that is, He had not finally brought Himself as a sacrifice for the human race and had not completed His work as the Savior of man. In the economy of man’s salvation, the Father has the fullness of activity, performing this work of salvation as the God-Man; and the Holy Spirit has the fullness of activity, confirming, sanctifying, and continuing the work of the Son. But this must not be understood to mean that the Son and the Spirit did not act when the Father acts; or that the Father and the Spirit did not act when the Son acts; or that the Father and the Son did not act when the Spirit acts. May any such wicked and senseless thought be far from you. For, while the Son was in the fullness of His activity on earth, the Father and the Spirit acted with Him, as was revealed at the Baptism in the Jordan, and as our Lord Jesus Christ Himself said: My Father worketh hitherto, and I work (Jn. 5:17). That means that the Father and the Son act together and at the same time. In precisely the same way, together and at the same time do the Holy Spirit and the Son act, as can be seen from our Lord Jesus Christ’s promise to send the Comforting Spirit, even though He Himself will also be with them always, even unto the end of the world (Mt. 28:20). The Trinitarian Divinity is of one essence and undivided, but It expresses Its activity in relation to the created world more noticeably—now through One Divine Hypostasis, now through another. Thus, when our Lord Jesus Christ promised the descent of the Holy Spirit upon the apostles, the Holy Spirit was in Him, so that it could be said that to the extent this promise proceeded from God the Son, so did It proceed from God Himself, the Holy Spirit. |
| The Message of the Sacred Bishops’ Council to the clergy, monastics and all the faithful children of the Russian Orthodox Church Source: DECR The Bishops’ Council which took place in Moscow on February 2-3, 2016, addressed the clergy, monastics and all the faithful children of the Russian Orthodox Church. The text of the message is given below. Photo: Patriarchia.ru Beloved in the Lord all-honorable Fathers, God-loving Monks and Nuns, dear Brothers and Sisters: The Sacred Bishops’ Council which took place in the city of Moscow on February 2-3, 2016, sends to all of you the apostolic greeting – may grace, mercy, and peace, from God our Father and Jesus Christ our Lord (1 Tim 1:2) always be with you. The Lord’s words, that all may be one (Jn 17:21), are of special relevance today when the world suffers ever more greatly from divisions. St Paul calls upon us, saying, 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). It is a duty of every Orthodox Christian, be it a bishop, a cleric, a monk, a nun, or a lay person, to strive to preserve the church unity. This unity was manifested, among other things, by the Councils, from the first Apostolic Council of Jerusalem onwards. The following words, For it seemed good to the Holy Ghost, and to us , preceded the decisions of that first Council. Currently a Pan-Orthodox Council is being prepared. Taking part in it will be bishops of all universally recognized autocephalous Orthodox Churches. It is expected to open in Crete this year, on the Feast Day of the Holy Pentecost. The hierarchs who will represent the Russian Orthodox Church at the Pan-Orthodox Council will have to, in strict conformity with Christ’s truth and the undistorted patristic tradition that our Church has been preserving for over a thousand years, together with representatives of the other Local Orthodox Churches, respond to the questions facing the plenitude of Orthodoxy today. We ask for your zealous prayers so that the Lord might reveal His holy will to the participants in the forthcoming Holy and Great Council of the Orthodox Church and it might carry out its work to the glory of God and for the benefit of the ecumenical Orthodox family, strengthening its unity and preserving in purity our most holy faith (cf. Jude 1:20). |
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