| 48 As Prof. I.Karmiris puts it (Orthodox Doctrine of the Church, 1964, p.16), the Divine Eucharist constitutes “as it were the very mystery of the Church”. Cf. G.Florovsky’s comment (in Ways of Worship, ed.P.Edwall et al., 1951, p.58): “The Church lives in the Eucharist and by the Eucharist” 49 Cf. P.Trembelas, “Unacceptable Theories concerning the Una Sancta” in Ekklesia 41 (1964), p.167f 53 Thus a).on faith, the confession of faith and Holy Scripture see examples in K.Federer, Liturgie und Glaube. Eine theologiegeschichtliche Untersuchung, 1950, p.59f.; C.F.D.Moule, The Birth of the New Testament, 1962, and C.Peifer, “Primitive Liturgy in the Formation of the New Testament” in Bible Today, 1 (1962), pp.14–21; b).on love and the works of mercy inspired by it, see Acts 2:42, 4:32, Heb. 13:10–16, Jn. 13:29 , and also the institution of the agape or “love-feast” which was initially connected with the Eucharist. Cf. G.Williams, “The Role of the Layman in the Ancient Church” in Greek, Roman and Byzantine Studies, 1 (1958), p.33f.; O.Cullmann, Urchristentum und Gottesdienst, 1950, pp.102–106 and B.O.Beicke, Diakonie, Festfreude und Zelos in Verbindung mit der altchristlichen Agapenfeier, 1961, p.24; c).on the connection between martyrdom and Eucharist see J.Betz, Die Eucharistie..., p.184f.; d).on the connection of worship as a whole with the Eucharist, see P.Trembelas, “The Divine Eucharist in its Connection with the Other Mysteries and Sacramental Rites” (in Greek) in Efcharisterion, Essays in Honor of Professor H.Alivizatos, 1958. pp.462–472 54 See N.Nissiotis, “Worship, Eucharist and Intercommunion: An Orthodox Reflection” in Studia Liturgica, 2 (1963), p.197f 55 The more general question of Church unity, and the consciousness of it, in the context of the formation of the early Catholic Church, was first posed in Prof. G.Konidaris’ study The Formation... p.32, n.1. The present work appears as part of this broader subject, other aspects of which have been addressed in other works by this author |
| Archive Patriarch Kirill congratulates the president of Greece on the occasion of the 200 th anniversary of the struggle for the liberation of the Greek nation 25 March 2021 year 10:30 His Holiness the Patriarch of Moscow and All Rus Kirill sent congratulation to the president of the Republic of Greece Katerina Sakellaropoulou on the occasion of the 200 th anniversary of the beginning of the struggle for the liberation of the Greek nation. To: Her Excellency, Madam Katerina Sakellaropoulou, President of the Republic of Greece Your Excellency, Esteemed Madam President, Allow me to convey to you and in your person to all of the Greek nation my heartfelt congratulations on the occasion of the 200th anniversary of Greek independence. In the events of two-hundred years ago the people of Greece, who endured many afflictions and trials in a state of captivity and yet who remained steadfast and strengthened throughout hardships by their native Orthodox faith, manifested great spiritual courage and heroism. The blessing of the white and blue flag of Greece in 1821 in the monastery of the Great Lavra became not only a sign of the beginning of the self-sacrificial struggle for the rights and freedom of the Greek population, but also a symbol of national unity, at the basis of which lay an ardent love for their native land. The inviolability of the people’s spirit, the will to victory and an acute sense of responsibility for the destiny of the Fatherland, which all Greeks experienced in those days, forged a united Greece from Thracia to Crete, from the Ionian islands to the islands of the Aegean Sea. The Russian people has never been indifferent to the fate of her Greek brothers and sisters in spirit and in the faith. In feeling their pain and suffering, in closing ranks in times of hardship, in taking up arms to defend the right of Greeks to a life of peace on the land of their forefathers, Russians actively testified to their love, even unto the readiness to “lay down their lives for their friends” (Jn. 5.13). The liberation of Greek was preceded by the national revival that had come into being, including in such places as Odessa, Taganrog and Chersoneses. This became possible in many ways thanks to the previous victories of Russian arms and the support of the Russian philhellenes. The Russian Orthodox Church values highly the care which modern-day Greece takes in preserving the memory of Russian soldiers and sailors who fell in battle for the freedom of their Greek brothers. The name of Ioannis Kapodistrias alone bears witness to how the historical destinies of our respective countries are closely intertwined. |
| In the late fourth century, this evolution of hesychast spirituality in the direction of Christocentrism was greatly influenced by the writings of an unknown author who used the pseudonym St. Macarius the Great. The writings of Ps. Macarius, very often quoted by Palamas, are rather different from the Neoplatonic intellectualism of Evagrius: The center of human consciousness and of divine presence in man is seen as occurring not in the «mind», but in the «heart». On this point, Macarius uses a vocabulary closer to the language of the Psalms (and of Jewish anthropology in general) than of Neoplatonism. 20 In Christianity, one tastes the grace of God, he writes, and sees that the Lord is sweet ( Ps. 34:9 ). This tasting is the dynamic power of the Spirit manifesting itself in full certitude in the heart. The sons of light, ministers of the New Covenant in the Holy Spirit, have nothing to learn from men; they are «taught by God» (Isa. 54:13, Jn. 6:45 ). Grace itself engraves the laws of the Spirit on their hearts.... In fact, «the heart is master and King of the whole bodily organism, and when grace takes possession of the pasture-land of the heart, it rules over all its members and all its thoughts; for it is in the heart that the mind dwells, and there dwell all the soul " s thoughts; it finds all its goods in the heart. That is why grace penetrates all the members of the body.» 21 In Macarius, the goal of prayer is not the disincarnation of the mind, but a transfiguration of the entire person–soul and body– through the presence of the incarnated God, accessible to the conscious «certitude of the heart». Side by side with great monastic personalities, and communities that remained firmly in the framework of orthodox Christianity, early Christian monasticism also witnessed the appearance of sectarian groups. Some forces of monastic spirituality consciously opposed personal religious experience to the sacramental and hierarchical structure of the Church. Of particular significance, in this respect, was the so-called Messalian movement, which denied the necessity of baptism and other sacraments, rejected the need for social responsibility and recognized only charismatic leadership, as distinct from the teachings and pastoral ministry of bishops and priests. Throughout the Middle Ages, the Messalians, also known as «Euchites» or «Bogomils» (or «Cathars» in the West), also promoted dualistic conceptions, rooted in Manicheism. |
| In other dimensions we should speak of freedom of the Church. The Church is both Divine and human. By force of its dual nature it possesses two different freedoms which are incommensurable with each other. The Church, as an invisible oneness in the Holy Spirit of all those who love Christ (He that hath my commandments, and keepeth them, he it is that loveth me [Jn 14:21]) is always free, for where the Spirit of the Lord is, there is freedom. It is higher than all external freedoms, rights, and privileges. It does not fear any human limitations and repressions, and persecutions themselves only serve to glorify it the more. So it was during Jesus Christ’s earthly life and that of the Apostles, so it remains after His Resurrection and Ascension, and up to the present day—Jesus Christ the same yesterday, and to day, and for ever (Heb 13:8). The visible Church/community, like any societal and religious organization, needs corresponding conditions for its existence, including religious freedoms regulated by the state. Religious freedom is the right to openly confess and practice one’s religious convictions individually as well as collectively—that is, the right to perform one’s religious rites, to preach, have one’s own publishing houses, to participate in the educational process, etc. In this regard, religious freedom is no different from those highly important social or external freedoms and rights possessed by various secular organizations, and by all citizens of one or another country. What value can we place upon these freedoms in and of themselves? They are obviously needed for the continuation of normal life in society and its members. Nevertheless, as soon as this question touches the actual practice of these freedoms, they immediately become one of the most serious problems of social life, especially at the present time. The main reasons for this are as follows: First. Every right has two sides, and can be used by people not only for the benefit of society and its citizens, but also for certain self-interests, even viciously (for example, not only to inform, but also to defame; not only to preach peace, temperance, chastity, but also to spread propaganda of violence, pornography, etc.). The laws which are called upon to regulate the mechanism of these freedoms are as a rule imperfect, as the reality of our modern life quite eloquently testifies. |
| Puech, «Manuscrit» Puech, Emile. «Notes sur le manuscrit de 1 lQMelchîsédeq.» RevQ 12 (1985–1987): 483–513. Puech, «Nécropoles» Puech, Emile. «Les nécropoles juives palestiniennes au tournant de notre ère.» Quatre fleuves 15–16 (1982): 35–55. Pulleyn, «Names» Pulleyn, Simon. «The Power of Names in Classical Greek Religion.» Classical Quarterly 44 (1994): 17–25. Pummer, «Samaritans» Pummer, Reinhard. «The Samaritans–a Jewish Offshoot or a Pagan Cult?» Bible Review 7, no. 5 (October 1991): 22–29,40. Purvis, «Samaritans» Purvis, James D. «The Fourth Gospel and the Samaritans.» NovT 17 (1975): 161–98. Purvis, «Samaritans and Judaism» Purvis, James D. «The Samaritans and Judaism.» Pages 81–98 in Early Judaism and Its Modern Interpreters. Edited by Robert A. Kraft and George W. E. Nickelsburg. SBLBMI 2. Atlanta: Scholars Press, 1986. Pusey, «Baptism» Pusey, Karen. «Jewish Proselyte Baptism.» ExpTim 95 (1983–1984): 141–45. Quast, «Community» Quast, Kevin B. «Reexamining Johannine Community.» Toronto Journal of Theology 5 (1989): 293–95. Quast, Reading Quast, Kevin. Reading the Gospel of John: An Introduction. New York: Paulist Press, 1991. Quasten, «Shepherd» Quasten, John. «Parable of the Good Shepherd: Jn. 10:1–21 .» CBQ 10 (1948): 1–12, 151–69. Qedar, «Weights» Qedar, Shraga. «Two Lead Weights of Herod Antipas and Agrippa II and the Early History of Tiberias.» Israel Numismatic Journal 9 (1986–87): 29–35, plates 4–5. Quispel, «Qumran» Quispel, Gilles. «Qumran, John, and Jewish Christianity.» Pages 137–55 in John and Qumran. Edited by James H. Charlesworth. London: Geoffrey Chapman, 1972. Rabe, «Prophecy» Rabe, Virgil W. «Origins of Prophecy.» BASOR 221 (February 1976): 125–28. Rabello, «Condition» Rabello, Alfredo Mordechai. «The Legal Condition of the Jews in the Roman Empire.» ANRW 10.13.662–762. Part 2, Principat, 10.13. Edited by H. Temporini and W. Haase. New York: de Gruyter, 1980. Rabiej, «Jestem» Rabiej, Stanislaw. « " Ja jestem» w ewangelii sw. Jana znakiem boskiej godnos " ci Jezusa [ am» in the Gospel according to St. John as the Sign of Jesus» Divine Dignity].» Roczniki teologiczno-kanoniczne 35, no. 2 (1988): 183–92. |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Metropolitan Joseph Meets with Metropolitan Tikhon of the Orthodox Church in America Source: Antiochian Orthodox Christian Archdiocese of North America Pravmir.com team 06 March 2021 Photo: antiochian.org ENGLEWOOD, NJ — On Thursday, March 4, 2021, His Eminence Metropolitan Joseph of the Antiochian Orthodox Christian Archdiocese of North America welcomed His Beatitude Metropolitan Tikhon of the Orthodox Church in America to the headquarters of the Archdiocese in Englewood, NJ. The two hierarchs met and held a fraternal discussion on a wide array of issues of common concern. Above all they gave thanks to God for allowing them to meet in person for the first time since the pandemic, and for bringing them and their church through this difficult time in good health and safety. Photo: antiochian.org In the course of their discussion, they reviewed the work of the Assembly of Canonical Orthodox Bishops of the United States of America, and the state of Orthodox unity in America. They also considered the state of theological education, both the work of the seminaries and the late-vocations programs, and the pressing vocational challenge facing the Orthodox Church. The two primates also spoke candidly about the worrying polarization and extremism found both within the Church and in civil society. They pledged to work together and find common ways to address these issues within their churches. They concluded the meeting exchanging prayers for each other and their churches at the outset of the Lenten journey to Pascha. After their meeting, they released the following statement: Statement We have come through a year that has seen unprecedented challenges facing our communities and, indeed, society as a whole. The pandemic, growing political polarization, civil unrest, the rise of extremism, and economic anxiety have all contributed to test us within the Orthodox Church. While some of what has tested us is new, other things are as old as human history. In response to all of them, there is only one response, remaining firm in our faith in Jesus Christ, who alone is our Savior, and loving one another as he has loved us (cf., Jn 13:34). |
| Archive Пн Patriarchal condolences over the passing away of Metropolitan Daniel of Tokyo 10 August 2023 year 21:05 His Holiness Patriarch Kirill of Moscow and All Russia expressed condolences over the death of Metropolitan Daniel of Tokyo and All Japan. To His Eminence Seraphim, Archbishop of Sendai, Vicar of Tokyo To the honourable clergy and laity of the Japanese Autonomous Orthodox Church Your Eminence, dear Vladyka Seraphim, All-Honourable Fathers, Dear brothers and sisters, Please accept my deep and heartfelt condolences over the passing away of His Eminence Metropolitan Daniel of Tokyo and All Japan. Before the Lord took him, His Eminence had served as Primate of the Japanese Autonomous Orthodox Church for nearly a quarter of a century. The departed archpastor, now dwelling in eternal mansions, was a man of godly wisdom and ardent prayer, as well as a model of virtues for Orthodox Christians in the Land of the Rising Sun, who found in him a loving father. Born into a pious family, Vladyka Daniel responded to God’s call in his early youth, received theological education and holy orders, devoting his whole self to the Holy Church. A man of intelligence and vast knowledge, he had a quiet and meek disposition. His election to the Primatial Throne of the Japanese Orthodox Church was an act of Divine Providence. Never striving for a senior position or honours, he did not expect to be elevated to the lofty Primatial office and humbly accepted his lot. Over the years of his archpastoral service, Metropolitan Daniel did much to establish the Holy Orthodoxy in the land where St. Nicholas of Japan had performed his apostolic labours. I hold dear memories of my meetings with Metropolitan Daniel and our joint prayers. My heart grieved as I learned of his demise. Sharing your sorrow, I pray that our Lord Jesus Christ, the resurrection and the life (Jn. 11:25), may give rest to the soul of His departed servant in a place of brightness, a place of refreshment, a place of repose where all sickness, sighing, and sorrow have fled away. Eternal and good memory to His Eminence Metropolitan Daniel! With love in Christ, +KIRILL PATRIARCH OF MOSCOW AND ALL RUSSIA Календарь ← 12 апреля 2024 г. (30 марта ст.ст.) пятница Прп. Иоанна Лествичника (649). Свт. Софрония, еп. Иркутского (1771). Прор. Иоада (X в. до Р. Х.). Апп. Сосфена, Аполлоса, Кифы, Кесаря и Епафродита (I). Св. Еввулы, матери вмч. Пантелеимона (ок. 303). Прп. Иоанна безмолвника (VI). Прп. Зосимы, еп. Сиракузского (ок. 662). Литургия Преждеосвященных Даров. На 6-м часе: Ис. XXIX, 13–23 . На веч.: Быт. XII, 1–7 . Притч. XIV, 15–26 . Утреня только по Триоди. На часах и изобразительных кондак «Не ктому пламенное оружие...». В конце изобразительных совершается поклонение Кресту, после чего Крест через Царские врата относится в алтарь. 7 April 2024 year Share with friends |
| John Anthony McGuckin Christ JOHN A. MCGUCKIN The confession of the Christ by the Orthodox Church is inspired by the Spirit of God. Its acclamation of Jesus as Lord, Son of God, and Savior largely rises within and out of doxology (in which all the titles of acclamation are joined seamlessly so as to present varieties of “aspects” – epinoiai – on a mystery that transcends the limits of all titles and earthly words), but that confession is also present in the controversial refutation of those whom the Orthodox Church, throughout history, has withstood as falsifying his name and message with sectarian or heretical views. The first repository of the church’s confession of Christ is thus found in the Scriptures it prays from and the liturgical songs and texts it composes and sings from (its liturgical books); and the second is chiefly found in its doctrinal tradition, especially as preserved in the seven ecumenical councils which, taken together, constitute a monument of Orthodox Christology. This is the sacred Paradosis which the Lord has delivered to the Orthodox Church by the medium of the Spirit (as promised in Jn. 14.26; 15.26; 16.13–14 ), and which is marked by three distinctive characters: first, spiritual enlightenment and discernment; second, biblical rootedness; third, ecclesial conciliar consensus. The predominant “tone” of the evangelical picture of the Lord, which Orthodoxy has always closely adhered to, is one of Christ’s obedient confidence in God, culminating in the absolute trust of the Son who follows the path of ministry and service even to the point of the cross. The predominant tone of the apostolic letters, alongside the gospels, is one of triumphant victory: Christ the Lord of Life and Death. Both the confession of the Lord as Suffering Servant, and as Victor, are equally canticles of glory, and together make up the rich harmony of the whole New Testament corpus in terms of its “Song of Christ”; for this is a rich weave, rather than a simplistic or monolithic picture. For this reason Orthodoxy understands that the icon of the suffering and humiliated Lord which the gospels offer is no less glorious than the Savior who |
| This reasoning enables us to understand the fundamental Christian position as it relates to social, political, economic, and other freedoms. It consists in the assertion that all these freedoms cannot be considered to be primary guarantees for normal human life, as unconditional requirements, and especially not as aims in themselves, but only as possible means, or conditions for attaining the meaning of human life. Society’s most important task should be the establishment of a moral and lawful atmosphere in which external freedoms are an aide to man’s spiritual growth and healing, and not an atmosphere which robs him of his essence, stimulates the passions, and kills the soul itself. What is needed for this? In the Orthodox world view, the answer to this question can be found in this basic revelation: And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him (1 Jn 4:16). From this it would necessarily follow that love should be the essence of any of man’s activities. The Christian understanding of love is expressed by the Apostle Paul: Charity [love] suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things (1 Cor 13:4–7). Therefore, the basic Christian criterion necessary to appreciate freedom is the fear that comes from love; for love is afraid of causing any sort of moral, psychological, physical, or other harm to a person (society, or state). It is the truest guardian and correct relationship to things, to nature, or to any kind of activity. Saint Barsanuphius the Great said, “Freedom is good when it is joined to the fear of God. This is the Christian maxim, in the light of which all of man’s freedoms, rights, and obligations, including religious freedoms, can be correctly understood. |
| Come and see , Philip said to him (Jn. 1:46). They started walking, and before they reached Christ, He said to Nathaniel, Behold an Israelite indeed, in whom is no guile . Nathaniel asked, Whence knowest Thou me ? When thou wast under the fig tree, I saw thee (Jn. 1:47-48). With these words, rather unclear at first sight, Christ shows that He saw him under the fig tree. My God, the Lord thus revealed the whole mystery of Nathaniel. The Saints say that Nathaniel was praying at that time: O God of our fathers, send us the One whom Thou hast promised. Send us the Messiah, the Savior . The Lord saw that prayer and He saw Nathaniel’s heart. This is why Nathaniel’s heart immediately responded with the word Rabbi , which is to say “teacher,” which is what the Jews today call each rabbi , that is, teacher. (The leaders of the Jewish communities are called rabbis , which means teachers. They have not had priests since the Temple was destroyed or, to put it better, since Christ the High Priest came, the eternal High Priest. They no longer have priests but they use the word rabbi —teacher.) Rabbi, Thou art the Son of God! (Jn. 1:49). The Lord answers him: Thou hast seen this and have rejoiced, but thou wilt see more than this. Thou wilt see the heavens opened and the angels of God ascending and descending upon the Son of Man (cf., Jn. 1:50-51). What Christ says here is, in turn, a connection to the Jewish forefather Jacob’s great vision of the heavens opening and a ladder reaching from earth to heaven, with the Lord standing above the ladder, and angels descending and ascending to Him (Gen. 28:12-13), connecting heaven and the earth. This is now fulfilled, the Lord tells Nathaniel, who was clearly familiar with the entire tradition of Moses and the Prophets, and was therefore expecting the coming of the Messiah. The Lord now reveals this to him: I am the Son of God, Who has become the Son of Man, and the angels are ascending and descending upon Me . That is to say: I have joined heaven and earth, and the ladder is the Mother of God, the Theotokos. |
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