| Профессор Роберт Тафт является автором более 800 научных работ и публикаций в области восточной литургики, в том числе многотомного исследования «История литургии св. Иоанна Златоуста», продолжающего труд Хуана Матеоса по истории византийской литургии Слова. Как было отмечено в послесловии к русскому переводу монографии о. Тафта «Византийский церковный обряд» (СПб.: «Алетейя», 2000), сегодня «едва ли найдется какая-то область в истории византийского богослужения, научные представления о которой не были бы в той или иной степени сформированы исследованиями о. Роберта Тафта; едва ли среди молодых или среднего поколения ученых-литургистов найдется сейчас хоть один, кто не был бы, в той или иной степени, прямо или косвенно, его учеником». Библиография работ автора: Хронологический список публикаций 1957 г. 1. “From Detroit to Zakho,” Jesuit Missions 31/10 (December 1957) 8-10. 1961 г. 2. “The Neo-Orthodox View on Ecumenical Councils,” Sciences ecclésiastiques 13 (1961) 437-444. 1963 г. 3. “The Nature of the Church. An Eastern Orthodox View,” Irish Ecclesiastical Record 100 (1963) 150-164. 4. Eastern-Rite Catholicism. Its Heritage and Vocation (Glen Rock, NJ: Paulist Press, 1963) 38 pp. 5. “Hieromonk Potapij Emel’janov and the Reunion of Nizhnjaja Bogdanovka, 1918,” OKS 12 (1963) 157-175. 1964 г. 6. Review of Nicholas Zernov, The Russian Religious Renaissance of the Twentieth Century (New York 1963), TS 25 (1964) 700. 1967 г. 7. “The Neo-Orthodox View on Ecumenical Councils,” Diakonia 2 (1967) 266-277 (reprint of no. 2). 8. Review of John Meyendorff, Orthodoxy and Catholicity (New York 1966), TS 28 (1967) 629-630. 1968 г. 9. “Some Notes on the Bema in the East and West Syrian Traditions,” OCP 34 (1968) 326-359. 10. “Il concilio ecumenico secondo i neo-ortodossi,” Russia cristiana 9/96 (1968) 7-13 (Italian version of no. 2). 11. “A Meditation on the Our Father,” Diakonia 3 (1968) 421-427. 1969 г. 12. “A Note on Some Manuscripts of the Liturgy of Saint John Chrysostom,” OCP 35 (1969) 257-260. |
| «Наступает еще более тяжелый момент, — сказал католический иерарх в своей проповеди. — Будет ужасно, если через какое-то время у нас будут тысячи таких же фотографий, только на них будут изображены умершие от голода». По количеству заразившихся COVID-19 в регионе Латинской Америки Перу уступает только Бразилии, где были зарегистрированы 867 тысяч случаев заражения и насчитывается 43,3 тысячи умерших. Еще в середине марта президент страны Мартин Вискарра (Martín Vizcarra) объявил в стране чрезвычайное положение, был введен комендантский час, закрыты границы. К началу апреля власти ввели частичную изоляцию населения: по понедельникам, средам и пятницам на улицу могли выходить только мужчины, по вторникам, четвергам и субботам — женщины, а в воскресные дни на улицу был запрещен для всех. Однако, несмотря на все эти шаги, за последние недели Перу оказалась в числе лидеров по числу заразившихся коронавирусом: сегодня по этому показателю страна занимает 8-е место в мире, уступая лишь США, Бразилии, России, Индии, Великобритании, Испании и Италии. Статистика COVID-19 по странам Латинской Америки (случаев заражения, количество умерших и число выздоровевших, тыс.; данные — Coronavirus Research Center, John Hopkins University): Бразилия — 867/43,3/470 Перу — 230/6,7/116 Чили — 174/3,3/144 Мексика — 147/17/107 Колумбия — 49/1,7/19,5 Эквадор — 47/3,9/23 Аргентина — 31,5/0,8/9,5 Доминиканская Республика — 23/0,6/13,3 Панама — 21,5/0,4/13,7 Боливия — 18,5/0,6/3,1 Гватемала — 9,8/0,4/1,9 Гондурас — 8,8/0,3/0,9 Гаити — 4,3/0,07/0,02 Сальвадор — 3,7/0,07/1,8 Венесуэла — 2,9/0,03/0,8 Куба — 2,2/0,08/1,9 Коста-Рика — 1,7/0,01/0,7 Никарагуа — 1,4/0,05/0,9 Парагвай — 1,3/0,01/0,6 Уругвай — 0,8/0,02/0,7. Ваш Отзыв Поля, отмеченные звездочкой, должны быть обязательно заполнены. Мнение редакции может не совпадать с мнением авторов отдельных материалов. © 2005–2019 «Благовест-инфо» Адрес электронной почты редакции: info@blagovest-info.ru Телефон редакции: +7 499 264 97 72 12+ Зарегистрировано Федеральной службой по надзору в сфере связи, информационных технологий и массовых коммуникаций: |
| St. James the Persian 27 November/10 December St. George the Trophy-Bearer 23 April/6 May The Holy Great Martyr Mercurius 24 November/7 December The Holy Great Martyr Theodore Tyro 17 February/2 March The Holy Martyrs Zoticos, Atalos, Filipos, and Camasis 4/7 June The 14,000 Holy Infants slain by Herod 29 December/11 January The Holy Righteous Fathers slain at Sinai and Raith 14/17 January The Holy Righteous Fathers massacred by Arabs in St. Sava’s Monastery 20 March/2 April The Holy Righteous Fathers slain by Persians at Hozeva The Holy Righteous Martyrs Efthimios, Ignatius, and Acacius 1/14 May The 40 Holy Martyrs from Sevastia 9/22 March Holy Father Antipas the Athonite 10/23 January Holy Righteous John Jacob from Hozeva 5/18 August Holy Righteous Symeon the New Theologian 12/25 March Holy Righteous Stylianos of Paphlagonia 26/9 December Holy Righteous Seraphim of Sarov 2/15 January Holy Righteous Moses the Hungarian 26 July/8 August Holy Righteous Silouan the Athonite 24 September/7 October Holy Righteous Onuphrius from Vorona Hermitage 9/22 September Holy Righteous Theoctistus 3/16 September Holy Martyr Kiriaki 7/20 July Holy Righteous Kuksha of Odessa A small piece of the The Holy Cross wood. All of these holy relics are available for veneration in the church of St. James the Persian. The Patronal Feasts of the Churches of Sirei Monastery. Among the many great celebrations of the monastery, a special one is on 27 November/10 December when the Orthodox Church celebrates St. Jacob the Persian the Great Martyr who is the protector of the monastery and whose relics are preserved here, shedding gifts of spiritual and bodily healing. St. Jacob the Persian the Great Martyr is known as being a deliverer from spiritual and bodily passions. The second patronal feast day is the Annunciation which is celebrated on 25 March/7 April, the Most-Holy Theotokos being the protector of monks. The third patronal feast is the celebration of our Venerable Father John Jacob the Hozevite on 5/18 August. |
| as Martyr, you have unwavering courage; as the Lord’s brother, you have forthrightness; as Hierarch, intercession. —Dismissal hymn The circumcision of Christ is then celebrated (Jan. 1), not only as a fulfillment of the ceremonial Torah and the transition of God’s revelation to mankind (after the fall) from shadow (Heb. 8:5) to reality, but also for naming the child Jesus (which means “Savior”). We too receive a new name through the Church in the mystery of Baptism—the Christian fulfillment of circumcision—following the example of both Christ and our forefathers. Through this sacramental act, a Christian’s whole life is dedicated to Christ through the intercession of Saints (Heb. 12:1; Rev. 8:4) and the protection of angels (St. Matt. 18:10; Jude 1:9). The holy prophet Malachi On January 3rd, the holy prophet Malachi is commemorated. Malachi prophesied from within the Persian court of Artaxerxes that a “Sun of Righteousness” would enter the world with “healing on his wings” (Mal. 4:2; ca. 5th century B.C.). On the following day, the original seventy apostles are commemorated (cf. Luke 10:1-16), being first sent into the world with the Gospel message. These men and women remind us that, as we have received the infant Christ in his Nativity, it is now our turn to share him (as did Mary) with the rest of the world. We take this message of an infant King of Kings, along with the good news of his life, death, and resurrection, into all creation (Mark 16:15), just as these first apostles and disciples of Christ did. And finally, we conclude the 12 Days of Christmas with the Great Feast of Theophany (sometimes called Epiphany) on January 6th. In the baptism of Christ, by the hands of John the Forerunner, the divinity of Christ and the full mystery of the Trinity are made manifest. Theophany means “divine manifestation,” and we are reminded continually, in the life of the Church and her worship, of this manifestation of Christ as the God-Man, along with the unique and incomprehensible mystery of the Trinity. In fact, the abundance of our rituals regarding the sanctification of this created order—including within our churches—is a reflection of this incarnational mystery: |
| The same Prophet Hosea, proclaiming the name of God and addressing the chosen people, says: “for I am God, and not man; the Holy One in the midst of thee” (Hosea 11:9). God defines Himself as such, which means that holiness is one of the most important definitions of God (Cf., Leviticus 11:44–45; 19:2; 20:3, 7, 26; 21:8; 22:2, 32. Jesus of Navi [Joshua] 24:15, 19. 1 Kings Samuel] 2:2, 10; 6:20; 2 Kings Samuel] 22:7; 4 Kings Kings] 19:22. 1 Paralipomena Chronicles] 16:10, 27, 35; 29:16. 2 Paralipomena Chronicles] 6:2; 30. 27. Tobit 3:11; 8:5, 15; 12:12, 15. Judith 9:13; Job 6:10; Psalms 2:6; 3:5; 5:8; 10 14 15 17 19 21 23 26 27 32 42 45 46 47 50 64 67 70 76 77 54; 78 88 97 98 5, 9; 101 102 104 42; 105 110 137 144 21; Proverbs 9:10; Wisdom of Solomon 1:5; 9:8, 10, 17; 10:20. Wisdom of Sirach 4:15; 17:8; 23:9–10; 43:11; 47:9, 12; 48:23. Esaias [Isaiah] 1:4; 5:16, 19, 24; 6:3; 8:13; 10:17, 20; 11:9; 12:6; 17:7; 29:19, 23; 30:11–12, 15; 31:1; 37:23; 40:25; 41:14, 16, 20; 43:3, 14–15; 45:11; 47:4; 48:17; 49:7; 52:19; 54:5; 55:5; 56:7; 57:13, 15; 58:13; 60:9, 14; 63:10–11; 65:11, 25; 66:20. Jeremias [Jeremiah] 23:9; 31:23; 50:29; 51:5. Baruch 2:16; 4:22, 37; 5:5; 20:39–40; 28: 14; 36:20–22; 39:7, 25. Ezekiel 43:7–8; Daniel 3:52–53; 4:5–6, 10, 14–15, 20; 5:11; 9:16, 20, 24. Joel 2:1; 3:17; Amos 2:7. Abidias 1:16. Jonas 2:5, 8; Michaias [Micah] 1:2; Abbacum [Habbakuk] 1:12; 2:20; 3:3; Sophonias [Zephaniah] 3: 11–12; Zacharias [Zechariah] 2:13; 2 Maccabees 8:15; 14:36; 15:32; 3 Maccabees 2:2, 11, 16; 5:8; 6:1–2, 4, 17, 26; 7:8; 2 Esdras 14:22; Matthew 1:18, 20; 3:11; 12:32; 28:19. Mark 1:8, 24, 29; 12:36; 13:11; Luke 1:15, 35, 41, 49, 67, 72; 2:25–26; 3:16, 22; 4: 1, 34; 11:13; 12:10, 12. John 1:33; 7:39; 14:26; 17:11; 20:22; Acts 1:2, 5, 8, 16; 2:4, 33, 38; 3:14; 4:8, 25, 27, 30–31; 5:3, 32; 6:3, 5; 7:51, 55; 8:15, 17–19, 39; 9:17, 31; 10:38, 44–45, 47; 11:15–16, 24; 13:2, 4, 9, 35, 52; 15:8, 28; 16:6; 19:2, 6; 20:23, 28; 21:11; 28:25. 1 Peter 1:12, 15–16; 2 Peter 1:21; 1 John 2:20; 5:7. Jude 1:20; Romans 5:5; 9:1; 14:17; 15:13, 16; 1 Corinthians 2:13; 3:17; 6:19; 12:3; 2 Corinthians 6:6; 13:13. Ephesians 3:5; 4: 30; 1 Thessalonians 1:5–6; 4:8; 2 Timothy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6: 4; 9:8, 14; 10: 15; Revelation 3:7; 4:8; 6:10; 15:3–4; 16:5). |
| John 6:31/Psalm 78:24 – He gave them “bread” out of heaven to eat. Hebrew – gave them “food” or “grain” from heaven. John 12:38/Isaiah 53:1 – who has believed our “report?” Hebrew – who has believed our “message?” John 12:40/Isaiah 6:10 – lest they should see with eyes…turn for me to heal them. Hebrew – shut their eyes…and be healed. Acts 2:19/Joel 2:30 – blood and fire and “vapor” of smoke. Hebrew – blood and fire and “pillars” or “columns” of smoke. Acts 2:25-26/Psalm 16:8 – I saw…tongue rejoiced…dwell in hope.. Hebrew – I have set…glory rejoiced…dwell in safety. Acts 4:26/Psalm 2:1 – the rulers “were gathered together.” Hebrew – rulers “take counsel together.” Acts 7:14/Gen. 46:27; Deut. 10:22 – Stephen says “seventy-five” souls went down to Egypt. Hebrew – “seventy” people went. Acts 7:27-28/Exodus 2:14 – uses “ruler” and judge; killed the Egyptian “yesterday.” Hebrew – uses “prince” and there is no reference to “yesterday.” Acts 7:43/Amos 5:26-27 – the tent of “Moloch” and star of god of Rephan. Hebrew – “your king,” shrine, and star of your god. Acts 8:33/Isaiah 53:7-8 – in his humiliation justice was denied him. Hebrew – by oppression…he was taken away. Acts 13:41/Habakkuk 1:5 – you “scoffers” and wonder and “perish.” Hebrew – you “among the nations,” and “be astounded.” Acts 15:17/Amos 9:12 – the rest (or remnant) of “men.” Hebrew – the remnant of “Edom.” Rom. 2:24/Isaiah 52:5 – the name of God is blasphemed among the Gentiles. Hebrew – blasphemed (there is no mention of the Gentiles). Rom. 3:4/Psalm 51:4 – thou mayest “prevail” (or overcome) when thou art judged. Hebrew – thou might “be clear” when thou judges. Rom. 3:12/Psalm 14:1,3 – they “have gone wrong.” Hebrew – they are “corrupt” or “filthy.” Rom. 3:13/Psalm 5:9 – they use their tongues to deceive. Hebrew – they flatter with their tongues. There is no “deceit” language. Rom. 3:13/Psalm 140:3 – the venom of “asps” is under their lips. Hebrew – “Adder’s” poison is under their lips. Rom. 3:14/Psalm 10:7 – whose mouth is full of curses and “bitterness.” Hebrew - cursing and “deceit and oppression.” |
| Death as the means of God’s retribution manifests itself through illnesses, pain, persecution, loneliness, need, fear and being forsaken by God, and threatens life both in case of individuals and of whole societies (compare Ps 6:5-9; Ps 21:12-22; Ps 29:2-4; Ps 37; 59:3-5; 78:1-5). The Prophets could daringly declare a whole city or a whole country to be cast down into dust, although at the time of the prophecy these places were flourishing and it appeared that nothing was threatening them. This kind of prophesy was uttered by Isaiah about Zion (Isa 1:21-23) and by the prophet Amos about the house of Israel (Am 5:1-2). 1.3. In the Old Testament death is linked with the underworld, or Sheol, which is located in the bowels of the earth and is the common grave for the whole of humanity. To descend into Sheol or to be buried meant becoming a victim of the mighty power of death. And although the idea of life after death was linked to Sheol, existence in this kingdom of shadows was hopeless, because death is the result of and the punishment for sin (Gen 2, 3; Wisdom 1:13-16; 2:22-24). However at the time of the Maccabees the attitude to death changes in connection with the struggle against foreign enslavement and, for the first time in the Old Testament, in the first book of Maccabees death is portrayed as heroic (1 Macc 13:25-30). From this time onward the idea of the anticipation of the resurrection of the dead gradually develops, an idea that had been expressed already in the book of the prophet Daniel (Dan 12, 13; compare 2 Macc 7, 9, 14). It is subsequently taken up in Jewish apocalyptic writings, in the writings of the wise men of Israel (Sir 15:6; Wisdom 2:23) and in the works of scribes close to the Pharisee faction (Acts 23:8). 2. Death in the New Testament 2.1. In the New Testament Man’s death is viewed through the prism of the death on the Cross and the Resurrection of Jesus Christ. Immortality belongs only to God (1 Tim 6:16) and it is natural for people to be afraid of death (Matt 4:16; Heb 2:15). However, because God is the life-giving source of all life (Rom 4:17), death could have only appeared as the result of Man having abandoned God, which is what happened with Adam (Rom 5:15, 17-18; 1 Cor 15:22) and which is repeated in the life of every person (Rom 6:23; Heb 9:27). In this manner, death gains power over a person not only at the end of his earthly life, but reigns over him throughout his whole life. This is so-called carnal wisdom, moral or spiritual death (Rom 8:6; 1 John 3:14), because sin, which results in death and is its sting, exists in Man despite the law of God (Rom 7:9, 1 Cor 15:56; James 1:15). For this reason the Scriptures say that the Devil, from whom sin originates, was in possession of the dominion of death (Heb 2:14) and death itself is viewed as a demonic power (1 Cor 15:26-27; Rev 6:8; 20:13-14). |
| Constantin 27 октября 2016, 12:00 Christ in our midst! We are looking a way to reach Fr. Joachim Parr. We want to invite him to a confference for students and young families. You can help as? ascor_cluj@yahoo.com Mary 14 октября 2016, 07:00 Dear all, I have great news for all the faithful Christians out there! The slandering of Father Joachim is not only making him more famous around the World, but it will help his Light shine above all the mean, tormented souls who are trying to hurt him, a defender of true Orthodoxy. I have friends in Greece, Russia, Georgia, Bulgaria, and Romania who have reached out to me or some of my friends to ask about him. Lay people and clergy around the world are praying for Father Joachim. Two Saturdays ago, after this article came out, Mercy house was filled with tens of people who came from New Jersey, Long Island, and Connecticut to shower Father Joachim with their love and show their support. People believe in Father Joachim because he taught us all about LOVE and how to LOVE. mary 14 октября 2016, 06:00 I leave you all with St. John Chrysostom " s last words in mind - " " (Glory be to God for all things) - and I wholeheartedly invite you to ponder on the meaning of love and how a true Christin should act and behave. I leave the Scriptures talk for me... Leviticus 19:18 " You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the LORD. Matthew 5:44 But I tell you, love your enemies and pray for those who persecute you, John 15:12 This is My commandment, that you love one another as I loved you. John 15:17 This is My command to you: Love one another. Romans 12:10 Be devoted to one another in brotherly love. Outdo yourselves in honoring one another. Romans 13:8 Be indebted to no one, except to one another in love, for he who loves his neighbor has fulfilled the Law. Romans 13:10 Love does no wrong to its neighbor. Therefore love is the fulfillment of the Law. Galatians 5:14 The entire Law is fulfilled in a single decree: " Love your neighbor as yourself. " Ephesians 5:2 and walk in love, just as Christ loved us and gave Himself up for us as a fragrant sacrificial offering to God. 1 Thessalonians 4:9 Now about brotherly love, you do not need anyone to write to you, because you yourselves have been taught by God to love one another. |
| Incarnation refers to Jesus Christ coming «in the flesh.» The eternal Son of God the Father assumed to Himself a complete human nature from the Virgin Mary. He was and is one divine Person, fully possessing from God the Father the entirety of the divine nature, and in His coming in the flesh fully possessing a human nature from the Virgin Mary. By His Incarnation, the Son forever possesses two natures in His one Person. The Son of God, limitless in His divine nature, voluntarily and willingly accepted limitation in His humanity in which He experienced hunger, thirst, fatigue – and ultimately, death. The Incarnation is indispensable to Christianity – there is no Christianity without it. The Scriptures record, «Every spirit that does not confess that Jesus Christ has come in the flesh is not of God» (I John 4:3). By His Incarnation, the Son of God redeemed human nature, a redemption made accessible to all who are joined to Him in His glorified humanity. The Holy Spirit is one of the Persons of the Holy Trinity and is one in essence with the Father. Orthodox Christians repeatedly confess, «And I believe in the Holy Spirit, the Lord, the Giver of life, Who proceeds from the Father, Who together with the Father and the Son is worshipped and glorified.» He is called the «promise of the Father» (Acts 1:4), given by Christ as a gift to the Church, to empower the Church for service to God (Acts 1:8), to place God " s love in our hearts (Romans 5:5), and to impart spiritual gifts (I Corinthians 12:7–13) and virtues (Galatians 5:22, 23) for Christian life and witness. Orthodox Christians believe the biblical promise that the Holy Spirit is given through chrismation (anointing) at baptism (Acts 2:38). We are to grow in our experience of the Holy Spirit for the rest of our lives. Sin literally means to «miss the mark.» As St. Paul writes, «All have sinned and fall short of the glory of God» (Romans 3:23). We sin when we pervert what God has given us as good, falling short of His purposes for us. Our sins separate us from God (Isaiah 59:1, 2), leaving us spiritually dead (Ephesians 2:1). To save us, the Son of God assumed our humanity, and being without sin «He condemned sin in the flesh» (Romans 8:3). In His mercy, God forgives our sins when we confess them and turn from them, giving us strength to overcome sin in our lives. «If we confess our sins, He is faithful and just to forgive our sins and to cleanse us from all unrighteousness» (I John 1:9). |
| There are many reasons why I am Orthodox, but the Church " s uncompromising loyalty to the ancient Christian faith is a major one. I am thankful that it has been preserved over the centuries in order to provide an alternative to today " s empty relativism and the worship of modernity. Pontius Pilate asked, " what is truth? " (John 18:38), and the Church teaches that Jesus Christ is " the way the truth and the life " (John 14:6) who " is the same yesterday, today and forever " (Hebrews 13:8). Orthodoxy is not about being Greek, or being old-fashioned, or being stubborn. At the heart of Orthodoxy is its great love for Christ, which means that its teachings and values can never be changed. And if you believe that " Christ is Risen " , then that is a very good thing. neoskosmos.com 9 ноября 2015 г. Рейтинг: 5.6 Голосов: 7 Оценка: 1 2 3 4 5 6 7 8 9 10 Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Комментарии metadel 29 января 2017, 00:00 that is why I am orthodox too thank you so much GOD BLESS YOU Judith Irene Matta MTh 13 ноября 2015, 19:00 Any person who loves the Lord Jesus Christ, and Holy Scriptures which declare His coming - will find a Home in the Holy Orthodox Christian Church; the Divine services are replete with the Word of God, with the glorification of Christ " s Passion, Death and Resurrection, and with asking His Holy Mother and ours (along with all the saints) to intercede that we be filled with His Light - body and soul!! Glory to God in His Holy Spirit Who is faithful to " lead us into all the Truth " as Christ promised! (Jn 15:26) Nadja 12 ноября 2015, 05:00 Very, very true. I am sure I am not the only one who left Christianity because I was unable to reconcile scripture with the focus of the modern churches. I was a Lutheran, and decided it was untenable when women were ordained, then homosexuals, and eventually a " union " was set up with the Episcopalians. When I made the mistake of asking up the hierarchy about the issues between the Lutheran belief in Sacramental Union (real presence) and the apparent Episcopalian belief in symbolic communion, I was told that it " won " t matter to the man in the pew. " It might not matter to the " man in the pew " - but it was the final straw for this " woman in the pew. " If the most central observation of Christianity, the recollection of the death on the cross, and it " s celebration are unimportant to a church, then the church is truly no longer Christian. I guess Christianity may have left me. And the fate of the Lutheran Church? A lesbian Swedish bishop has just removed the crucifix and other Christian symbols from churches in order to make them " more comfortable " for Muslims. |
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