| Accepter Le site utilise des cookies pour vous montrer les informations les plus récentes. En continuant à utiliser le site, vous consentez à l " utilisation de vos métadonnées et cookies. Politique des cookies Déclaration commune du Pape François et du Patriarche Cyrille de Moscou et de toute la Russie Déclaration commune du Pape François et du Patriarche Cyrille de Moscou et de toute la Russie « La grâce de Notre Seigneur Jésus Christ, l’amour de Dieu le Père et la communion du Saint-Esprit soit avec vous tous » (2 Co 13, 13). 1. Par la volonté de Dieu le Père de qui vient tout don, au nom de Notre Seigneur Jésus Christ et avec le secours de l’Esprit Saint Consolateur, nous, Pape François et Kirill, Patriarche de Moscou et de toute la Russie, nous sommes rencontrés aujourd’hui à La Havane. Nous rendons grâce à Dieu, glorifié en la Trinité, pour cette rencontre, la première dans l’histoire. Avec joie, nous nous sommes retrouvés comme des frères dans la foi chrétienne qui se rencontrent pour se « parler de vive voix » (2 Jn 12), de cœur à cœur, et discuter des relations mutuelles entre les Eglises, des problèmes essentiels de nos fidèles et des perspectives de développement de la civilisation humaine. 2. Notre rencontre fraternelle a eu lieu à Cuba, à la croisée des chemins entre le Nord et le Sud, entre l’Est et l’Ouest. De cette île, symbole des espoirs du « Nouveau Monde » et des événements dramatiques de l’histoire du XX e siècle, nous adressons notre parole à tous les peuples d’Amérique latine et des autres continents. Nous nous réjouissons de ce que la foi chrétienne se développe ici de façon dynamique. Le puissant potentiel religieux de l’Amérique latine, sa tradition chrétienne séculaire, réalisée dans l’expérience personnelle de millions de personnes, sont le gage d’un grand avenir pour cette région. 3. Nous étant rencontrés loin des vieilles querelles de l’« Ancien Monde », nous sentons avec une force particulière la nécessité d’un labeur commun des catholiques et des orthodoxes, appelés, avec douceur et respect , à rendre compte au monde de l’espérance qui est en nous ( cf . 1 P 3, 15). |
| 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. |
| The New Testament presupposes the stream of Jewish worship and prayer. The Gospel of Luke records exquisite prayers by the Virgin Mary ( Lk. 1.46–55 ), the priest Zechariah ( Lk. 1.68–79 ), and the elder Simeon ( Lk. 2.29–32 ). Jesus himself, circumcised on the eighth day and presented at the Temple on the fortieth, grew up in the tradition of Jewish prayer and piety with frequent appearances at the Temple and the synagogue. He not only gave instructions on prayer but also practiced heartfelt prayer, seeking solitude in the hills where he could pray all night, not least before making important decisions ( Mk. 1.35 ; Lk. 6.12 ). The personal depth of Jesus’ prayers to God the Father breaks forth in dramatic moments of joyful confession ( Mt. 11.25 ), the giving of the Lord’s Prayer ( Mt. 6.5–13 ), the high priestly prayer to the Father ( Jn. 17 ), and the agony at Gethsemane ( Mk. 14.33–5 ), all of which exemplify the intimate relationship with God as a personal and loving Father which Jesus lived and taught. While the early church inherited much of the Jewish tradition of prayer, it gradually moved away from the Temple worship and cultic practices such as animal sacrifices, circumcision, and kosher foods, regarded as no longer compatible with the gospel. Instead, the church focused on its own rites of baptism, the Mystical Supper or Eucharist, and other rites that gradually developed into a whole tradition of worship continuously elaborated in content and structure. St. Paul, large sections of whose letters read like prayers, is a primary figure of the Christian renewal of prayer and worship in trinitarian forms based on the view that each baptized Christian is a living sacrifice to God ( Rom. 6.4, 13; 12.1 ) and the church is the body of Christ and the temple of the Holy Spirit ( 1Cor. 3.16–17; 12.12–27 ). Stirring echoes of early Christian prayers and aspects of worship, replete with Old Testament language, frequently occur in the Book of Revelation, where the eschatological drama of salvation itself is recounted from the perspective of the worship of God (Rev. 4.4–11; 5.8–14; 7.9–12; 11.15–18; 12.10–12; 15.3–4; 19.1–8). |
| His Holiness Patriarch Kirill Takes Part in the Celebrations on Mount Shipka on Bulgaria’s Liberation Day Source: DECR Photo by Press Service of Patriarch of Moscow and All Russia On 3 March 2018, a commemorative ceremony marking the Liberation Day in Bulgaria took place on Mount Shipka. The 140 th anniversary of the liberation of Bulgaria was celebrated under the auspices of the head of state. Among those who participated in the ceremony were Mr. Rumen Radev, President of the Republic of Bulgaria; Mrs. Tsveta Karayancheva, President of the National Assembly of Bulgaria; as well as other statesmen, diplomats, public figures and many other people of all ages who gathered together at the foot of the Monument of Freedom on Shipka, with flags of Bulgaria and Russia in their hands. Attending the celebrations were His Holiness Patriarch Kirill of Moscow and All Russia and His Holiness Patriarch Neophyte of Bulgaria, as well as hierarchs and clergymen of the Bulgarian Orthodox Church and members of the official delegation of the Russian Orthodox Church. His Holiness Patriarch Kirill of Moscow and All Russia said a litiya for the repose of the souls of Emperor Alexander II and all the Russian and Bulgarian commanders and soldiers, and all the archpastors, priests, monks, nuns and laypeople who had laid down their lives for the faith and liberation of the Bulgarian land. Photo by Press Service of Patriarch of Moscow and All Russia Addressing all those present, the Primate of the Russian Orthodox Church said, in particular: “Today, celebrating the liberation of Bulgaria from the Ottoman yoke, we have offered prayers for the repose of the souls of the Russian soldiers and the Bulgarian militiamen who died as heroes, defending Shipka. It was on the most dramatic moments of the War of Liberation. “According to the Word of God, ‘greater love has no man than this, that a man lay down his life for his friends’ (Jn 15:13). And thousands of soldiers and officers of the Russian army gave their lives to save the people, with whom they were bound up by the common holy Orthodox faith. Inspired by the faith, they ‘became mighty in war, put foreign armies to flight’ (Heb. 11:34). Having shown an outstanding fortitude, courage and bravery, those warriors of Christ bought with their own blood the liberation of the ancient Christian country from the bitter, five-centuries-old non-Christian yoke.” |
| Archive Message from His Holiness Patriarch Kirill to the Primate of the Ethiopian Church on the occasion of the tenth anniversary of his enthronement 3 March 2023 year 10:00 His Holiness Patriarch Kirill of Moscow and All Rus " congratulated His Holiness Patriarch Abune Mathias of Ethiopia on the tenth anniversary of his enthronement. HIS HOLINESS ABUNE MATHIAS, PATRIARCH OF ETHIOPIA Your Holiness, Beloved Brother in Christ, Please accept my cordial greetings on the tenth anniversary of your accession to the Throne of Patriarchs of Ethiopia. As a worthy continuator of your predecessors’ labours, you work selflessly for the good of the people entrusted to you. Millions of Ethiopian Christians have found in you a good shepherd who with all his heart shares their joys and afflictions and is ready, in accordance with the Gospel, to lay down his life for his friends (Jn 15:13). The Lord Almighty has ordained that you steer the church ship in the trying times for Christians in Ethiopia facing many sorrows and ordeals. But the righteousness of God has been manifested (Rom 3:21) and now we state with gratitude that the Lord keeps covenant and steadfast love with those who love him (Dt 7:9). The years of your Primatial ministry have been marked by the rise of faith in the country, by the reunification of the Ethiopian Church in 2018 and by overcoming new divisions in these latter days. I am glad that today the Ethiopian Orthodox Tewahedo Church and the Moscow Patriarchate continue their active high-level cooperation, as was yet again confirmed by the meeting of the Commission for Bilateral Dialogue held in Moscow on February 11-16, 2023. It is my sincere hope that this trust-based cooperation will make further progress and bear good fruit. May Christ the Chief Shepherd preserve Your Holiness in health and longevity and grant peace and welfare to the people of Ethiopia. With brotherly love in the Lord, +KIRILL PATRIARCH OF MOSCOW AND ALL RUSSIA Календарь ← 7 December 2023 year |
| 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. |
| Synodality and Primacy during the First Millennium: Towards a Common Understanding in Service to the Unity of the Church Source: Pan-Orthodox Synod September 23, 2016 From the fourteenth meeting of the Joint International Commission for Theological Dialogue between the Roman Catholic Church and the Orthodox Church, Chieti, 21 September 2016 ‘We declare to you what we have seen and heard so that you also may have communion [koinonia] with us; and truly our communion [koinonia] is with the Father and with his Son Jesus Christ. We are writing these things so that our joy may be complete.’ (1Jn 1:3-4) 1. Ecclesial communion arises directly from the Incarnation of the eternal Word of God, according to the goodwill (eudokia) of the Father, through the Holy Spirit. Christ, having come on earth, founded the Church as his body (cf. 1Cor 12:12-27). The unity that exists among the Persons of the Trinity is reflected in the communion (koinonia) of the members of the Church with one another. Thus, as St Maximus the Confessor affirmed, the Church is an ‘eikon’ of the Holy Trinity. At the Last Supper, Jesus Christ prayed to his Father: ‘Protect them in your name that you have given me, so that they may be one, as we are one’ (Jn 17:11). This Trinitarian unity is manifested in the Holy Eucharist, wherein the Church prays to God the Father through Jesus Christ in the Holy Spirit. 2. From earliest times, the one Church existed as many local churches. The communion (koinonia) of the Holy Spirit (cf. 2Cor 13:13) was experienced both within each local church and in the relations between them as a unity in diversity. Under the guidance of the Spirit (cf. Jn 16:13), the Church developed patterns of order and various practices in accordance with its nature as ‘a people brought into unity from the unity of the Father, the Son and the Holy Spirit’. 3. Synodality is a fundamental quality of the Church as a whole. As St John Chrysostom said: ‘“Church” means both gathering [systema] and synod [synodos]’. The term comes from the word ‘council’ (synodos in Greek, concilium in Latin), which primarily denotes a gathering of bishops, under the guidance of the Holy Spirit, for common deliberation and action in caring for the Church. Broadly, it refers to the active participation of all the faithful in the life and mission of the Church. |
| Joint Declaration of Pope Francis and Patriarch Kirill of Moscow and All Russia February 13, 2016 The grace of the Lord Jesus Christ and the love of God the Father and the fellowship of the holy Spirit be with all of you (2 Cor 13:13). 1. By God the Father’s will, from which all gifts come, in the name of our Lord Jesus Christ, and with the help of the Holy Spirit Consolator, we, Pope Francis and Kirill, Patriarch of Moscow and All Russia, have met today in Havana. We give thanks to God, glorified in the Trinity, for this meeting, the first in history. It is with joy that we have met like brothers in the Christian faith who encounter one another to speak face to face (2 Jn. 12), from heart to heart, to discuss the mutual relations between the Churches, the crucial problems of our faithful, and the outlook for the progress of human civilization. 2. Our fraternal meeting has taken place in Cuba, at the crossroads of North and South, East and West. It is from this island, the symbol of the hopes of the “New World” and the dramatic events of the history of the twentieth century, that we address our words to all the peoples of Latin America and of the other continents. It is a source of joy that the Christian faith is growing here in a dynamic way. The powerful religious potential of Latin America, its centuries–old Christian tradition, grounded in the personal experience of millions of people, is the pledge of a great future for this region. 3. By meeting far from the longstanding disputes of the “Old World”, we experience with a particular sense of urgency the need for the shared labor of Catholics and Orthodox, who are called, with gentleness and respect, to give an explanation to the world of the hope in us (cf. 1 Pet. 3:15). 4. We thank God for the gifts received from the coming into the world of His only Son. We share the same spiritual Tradition of the first millennium of Christianity. The witnesses of this Tradition are the Most Holy Mother of God, the Virgin Mary, and the saints we venerate. Among them are innumerable martyrs who have borne witness to their faithfulness to Christ and have become the “seed of Christians”. |
| 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 Joint Declaration of Pope Francis and Patriarch Kirill of Moscow and All Russia Joint Declaration of Pope Francis and Patriarch Kirill of Moscow and All Russia “The grace of the Lord Jesus Christ and the love of God the Father and the fellowship of the holy Spirit be with all of you” (2 Cor 13:13). 1. By God the Father’s will, from which all gifts come, in the name of our Lord Jesus Christ, and with the help of the Holy Spirit Consolator, we, Pope Francis and Kirill, Patriarch of Moscow and All Russia, have met today in Havana. We give thanks to God, glorified in the Trinity, for this meeting, the first in history. It is with joy that we have met like brothers in the Christian faith who encounter one another “to speak face to face” (2 Jn 12), from heart to heart, to discuss the mutual relations between the Churches, the crucial problems of our faithful, and the outlook for the progress of human civilization. 2. Our fraternal meeting has taken place in Cuba, at the crossroads of North and South, East and West. It is from this island, the symbol of the hopes of the “New World” and the dramatic events of the history of the twentieth century, that we address our words to all the peoples of Latin America and of the other continents. It is a source of joy that the Christian faith is growing here in a dynamic way. The powerful religious potential of Latin America, its centuries–old Christian tradition, grounded in the personal experience of millions of people, are the pledge of a great future for this region. 3. By meeting far from the longstanding disputes of the “Old World”, we experience with a particular sense of urgency the need for the shared labour of Catholics and Orthodox, who are called, with gentleness and respect, to give an explanation to the world of the hope in us (cf. 1 Pet 3:15). 4. We thank God for the gifts received from the coming into the world of His only Son. We share the same spiritual Tradition of the first millennium of Christianity. The witnesses of this Tradition are the Most Holy Mother of God, the Virgin Mary, and the saints we venerate. Among them are innumerable martyrs who have given witness to their faithfulness to Christ and have become the “seed of Christians”. |
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