| The Russian hierarchy basically supported Metropolitan Clement and Prince Izyaslav in their struggle for ecclesiastical independence from Constantinople, but several bishops headed by Saint Niphon of Novgorod (April 8), did not recognize the autocephaly of the Russian metropolitanate and shunned communion with it, having transformed their dioceses into independent ecclesial districts, pending the resolution of this question. Bishop Manuel of Smolensk also followed this course. Saint Rostislav understood the danger which lay hidden beneath the idea of Russian autocephaly for these times, which threatened the break-up of Rus. The constant fighting over Kiev among the princes might also lead to a similar fight over the Kievan See among numerous contenders, put forth by one princely group or another. The premonitions of Saint Rostislav were fully justified. Yurii Dolgoruky, who remained loyal to Constantinople, occupied Kiev in the year 1154. He immediately banished Metropolitan Clement and petitioned Constantinople for a new Metropolitan. This was to be Saint Constantine (June 5), but he arrived in Rus only in the year 1156, six months before the death of Yurii Dolgoruky (+ May 15, 1157). Six months later, when Saint Rostislav’s nephew Mstislav Izyaslavich entered the city on December 22, 1157, Saint Constanine was obliged to flee Kiev, while the deposed Clement Smolyatich returned as Metropolitan. Then a time of disorder began in Russia, for there were two Metropolitans. All the hierarchy and the clergy came under interdict: the Greek Metropolitan suspended the Russian supporters of Clement, and Clement suspended all the supporters of Constantine. To halt the scandal, Saint Rostislav and Mstislav decided to remove both Metropolitans and petition the Patriarch of Constantinople to appoint a new archpastor for the Russian metropolitan See. But this compromise did not end the matter. Arriving in Kiev in the autumn of 1161, Metropolitan Theodore died in spring of the following year. Following the example of Saint Andrew Bogoliubsky (July 4), who supported his own fellow ascetic Bishop Theodore to be Metropolitan, Saint Rostislav put forth his own candidate, who turned out to be the much-suffering Clement Smolyatich. |
| Finally he reached Nicea. While there he persuaded the patriarch and the emperor to recognize the reestablishment of the Patriarchate of the Bulgarian Church. Then he traveled to Trnovo, the Bulgarian capital, where he shared the good news of the official recognition of the restoration of the Bulgarian Patriarchate. While still in Trnovo, before he could return to his beloved homeland, Saint Sava died-on January 14, 1235. He had given his Church and nation a life of outstanding devotion and leadership, having been sustained by the Lord through many grave trials and difficulties. His body was taken back to Serbia, and placed at the royal monastery of Mileseva, where his relics were a source of great spiritual strength for the Serbian people. These relics were burned by the Ottoman Turks in 1595. With the advance of Serbian King Miliutin (r. 1282–1321) and his army across the Sar Mountains into northern Macedonia, which opened the way for Serbian expansion southward down the entire Balkan Peninsula, the Serbian state once and for all shifted its main attention away from Rome and towards Byzantium. In fact, Miliutin is credited with strongly resisting the efforts of Byzantine Emperor Michael Paleologos to impose Roman Catholicism on the Balkans after the Union of Lyons in 1274. Russia In the 13th century Kieven Rus was overwhelmed by the Mongolian invasion. The Tatar Yoke fell over the land when Khan Batu, a grandson of the Mongolian conqueror Ghengis Khan, led the four hundred thousand horsemen of the Golden Horde into the Russian lands in 1237. The Kievan state collapsed in 1240. In 1231 Alexander Nevsky (1219–1263) became the prince of Novgorod. This independent, large city-republic in the northwest had its own unique form of republican government, as well as its own particular spiritual, architectural, and iconographic traditions. In 1240, at the age of only 21, Alexander led the Russians in a victorious battle at the Neva River against the Roman Catholic Swedes, who were invading from the northwest at this moment of terrible crisis in Russia. In 1242 he led the successful resistance against another invading force from the West-this time, the Teutonic Knights from modern-day northern Germany, Lithuanian, and Latvia. |
| The opening took place as Russia marks the Day of People’s Unity, dedicated to the liberation of Moscow from foreign intervention in 1612, when Kuzma Minin and Dmitry Pozharsky formed consolidated militia and saved the country from destruction. Tweet Donate Share Code for blog Monument to St Vladimir Duke unveiled in Moscow Natalya Mihailova Russian President Vladimir Putin has led ceremonies launching a monument to St Vladimir Duke of Kiev, who brought Eastern Orthodox Christianity to Kievan Rus in 988. Moscow City authorities put up the monument on Borovitskaya Square in front of the Kremlin’s southwester Borovistkaya Tower at the ... Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Donate Related articles St Vladimir, the Pioneer of Greatness… St. Nikolai Velimirovich Prince Vladimir was the first to embrace and choose the Heavenly Kingdom together with the Russian… Celebrations to mark the centenary of… Natalya Mihailova At the airport Metropolitan Hilarion was met by Metropolitan Ignaty of Khabarovsk and Priamurie, Mr. V.… How Holy Russia Celebrated the Anniversary… Natalya Mihailova On the eve of the celebrations, July 27, 2015, a meeting took place between His Holiness,… |
| Presidents of Serbia, Russia and Moldova in Kiev July 24, 2013 A view of Kiev (Beta/Xinhua, file) KIEV, MOSCOW — Ukraine will this coming weekend mark the 1025th anniversary since the adoption of Eastern Orthodox Christianity by the medieval duchy of Kievan Rus. The celebration in Kiev will be attended by the presidents of Serbia, Russia and Moldova and other guests, spokesman of the Ukrainian Foreign Ministry Yevgeny Perebeinos stated on Tuesday. Presidents of Russia, Moldova and Serbia confirmed their attendance, as well as a number of dignitaries of Orthodox churches, Perebeinos said at a news briefing as reported by Itar-Tass. He added that leaders of other countries may also attend the meeting. The celebration will be staged on July 27 and 28. Press secretary of the Russian president Dmitry Peskov told reporters earlier that Vladimir Putin would visit Kiev in late July, the Russian news agency reported. Source: B92 Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Also by this author Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. © 2008-2024 Pravmir.com |
| Hieromartyr Maksim Sandovic – the First “Russian Spy” September 6 marks the anniversary of the confessor’s death of Hieromartyr Maksim Gorlitsky (Sandovic), who was tortured to death by Austro-Hungarian soldiers without trial or investigation. The only accusation against Father Maksim was that of his belonging to the Lemko-Rusyn ethnic group and remaining steadfast in confessing the Orthodox faith, to whose revival among the Lemkos father Maksim had dedicated his life. The future saint was born in a Greek Catholic family in Lemkivshchina, not far from today’s border between Poland and Slovakia. From a very young age Maksim uncovered within himself a talent of faith in God. He sang in a church choir, spent a lot of time in prayer, fasted rigorously. It came as no surprise therefore that the young man chose a priestly vocation. However, his road to it was not easy. Feeling himself drawn wholeheartedly to the faith of his forefathers, the young man headed towards that bastion of Orthodoxy, the Pochaev Lavra. He might have made a good monk-ascetic, but the Lord deemed otherwise. A chance meeting with the future Metropolitan Anthony Khrapovitsky decided Maksim’s destiny. The young man received a thorough spiritual education with the assistance of Vladyka Anthony. Upon graduating from the seminary of Volyn, which at that time was based in Zhitomir, Maksim got married and in September of 1911 received ordination. Despite an opportunity to stay and get assigned to a parish there, he then chose to head back to his homeland, to Lemkivshichina, which at that particular time was going through a stage of the revival of its original faith, Orthodoxy. Thus, father Maksim became a missionary among his own people. Almost immediately Austro-Hungarian authorities began persecuting and oppressing him in an effort to destroy any mention of Kievan Rus and confession of the Orthodox faith. In the spring of 1912 father Maksim Sandovic was arrested and put in jail, in a criminals’ cell. For defending the Rusyns’ right to their own history and to the Orthodox faith he was accused of harbouring political sympathies for the Russian Empire and spying for it. Yet it was impossible to break the priest’s spirit, for in all circumstances kindness and optimism emanated from him, spreading to all that surrounded him. All the unfounded accusations father Maksim answered with the words, “My only policy is the Holy Gospel.” |
| As former Reagan adviser and Russian cultural historian Suzanne Massie observed in a lecture she gave at the Washington DC Kennan Institute in December 2008 , by the 1980s, an astonishing “55 million Russians were willing to say that they were Orthodox (almost three times as many as were in the Communist party).” That a solid majority of Russians identified themselves as Orthodox in an officially atheistic political society is remarkable and speaks to the tenacity of Orthodox identity as an integral part of historical memory for most Russians. One telling anecdote Massie noted in her lecture, is that when reporters asked Gorbachev in France whether or not he had been baptized, he responded incredulously “Yes, isn’t everybody?” . For the leader of the Soviet Union to utter these words is nothing short of astonishing, and speaks to the Church’s quiet but continued influence among ordinary Russians despite intermittent waves of persecution under the communist regime. A major watershed moment for the Church came leading up to the 1988 millennial anniversary of the historic baptism of Kievan Rus under Prince Vladimir the Great , in which, ironically, major state-supported religious celebrations took place in Kiev, Moscow, Saint Petersburg, and many other cities. While many anti-Kremlin Ukrainian Catholic and Orthodox leaders and faithful laity opposed and protested the Soviet-sponsored celebrations, successfully urging Pope John Paul II not to attend any of the events in the USSR but to send a delegation in his place , major Orthodox dignitaries from around the world did attend. The Ecumenical Patriarch was, however, notably absent. In the wake of these celebrations in numerous Russian, Ukrainian, and Belarusian churches, and the previously unimaginable state-sponsored publication of commemorative plaques, medals, and history books about the Millennium, the atmosphere of greater openness Gorbachev sought to encourage resulted in something happening which was unthinkable before his tenure: the Soviet state returned many desecrated churches and confiscated ecclesiastical properties to the Church. |
| The great church historian EE Golubinsky, renowned for his unrestrained skepticism, harboring a blasphemous disdain for our Fatherland’s ancient history, not only doubts but categorically denies the veracity of Apostle Andrew’s visit to the future Russian land. One can deny whatever one wishes, of course, but if Professor Golubinsky found himself among the Russian exiles, in Bulgaria, after World War I, if he traveled through the outskirts of the city of Varna along the shores of the Black Sea, maybe he would not have been so adamant. Seventeen kilometers from Varna, near the coast, there are catacombs from the first century of Christianity, and nearby a large cave containing an icon of Apostle Andrew the First-Called with a lampada burning before it. According to sacred local tradition, the saint sojourned here on his way to preach in what is today Russia. The first evidence of the population of the Russian land converting to Christianity is found in the first quarter of the 4th century, but these were individual cases. The indubitable voice of history marks the first mass conversion of Russian to Christ in the middle of the 9th century (867), under the Kievan Princes Askold and Dir, to which a whole series of Greek sources attest. The first firm foundation for the dissemination of Christianity in Rus was laid down, including the building of churches, though the overwhelming majority of Russian Slavs continued to live in the darkness of paganism. In 866, two of Rurik’s companions, Askold and Dir, taking control of Kiev, undertook a raid on Constantinople. Along with a multitude of warriors on 200 boats, they approached Constantinople itself, striking fear in the hearts of its residents. Emperor Michael III and Patriarch Photios, along with a multitude of worshipers, cried out in prayer to God to save their capital from the wild barbarians. Upon the conclusion of all-night vigil in Blachernae Church, they took out the veil of the Theotokos which was kept there and went in a procession of the cross to the shores of the Bosphorus, immersing the garment into the water. |
| Син. 774. Л. 520-522, нач. XVII в.- Горский, Невоструев. Описание. 1917. С. 287, 503). Первый из названных текстов представляет собой начало воскресного поучения из седмичного цикла Г. Ф., второй - молитвенный фрагмент из слова Г. Ф. в среду, оформленный как самостоятельное произведение. Вопрос о лит. наследии Г. Ф. помимо седмичных поучений и восходящих к ним текстов в наст. время остается открытым. Весьма убедительной выглядит гипотеза Д. Ф. Ищенко об участии Г. Ф. в переводе сборника поучений прп. Феодора Студита, представленного Соловецким и Уваровским списками ( Ищенко. С. 40-42). В специальном исследовании нуждается вопрос о возможности атрибуции Г. Ф. распространенных в слав. (прежде всего рус.) книжной традиции поучений с именем Григорий («Богослов», «Мних», «святой» и т. п.) в заглавии (подробнее см. о них: Соболевский. Два русских поучения; он же. Из истории церковнослав. учительной литературы//ИОРЯС. 1908. Т. 13. Кн. 4. С. 264-289; 1910. Т. 15. Кн. 2. С. 41-61; Ангелов Б. С. Към въпроса за книжовното дело на презвитер Григорий мних//Старобългарска литература. София, 1977. Кн. 3. С. 48-55; ertorickaja. Vorläufiger Katalog. S. 756-757). Г. Ф., безусловно, не может быть отождествлен с «Григорием Философом, епископом Белгородским», к-рому Соболевский атрибутировал опубликованное им домонг. поучение против пьянства ( Соболевский. Два русских поучения; БЛДР. 1997. Т. 4. С. 284-290, 639), поскольку «Белгородский епископ Григорий» представляет исследовательский монтаж из заголовков в 2 списках: «Григория Богослова» и «Философа, епископа Белгородского» (ср.: СККДР. Вып. 1. С. 107-108). Наиболее вероятно отвергнутое самим Соболевским предположение, что «Философ» в заглавии одного из списков поучения - имя собственное (Письменные памятники. С. 121). Изд.: Соболевский А. И. Шестоднев Кирилла Философа//ИОРЯС. 1901. Т. 6. Кн. 2. С. 177-202; The Edificatory Prose of Kievan Rus "/Introd. by W. R. Veder, A. A. Turilov. Camb. (Mass.), 1994. P. 121-169. (Harward Library of Early Ucrainian Literature. |
| Under Vladimir and his dynasty, Kiev and then such cities as Novgorod, Pskov, Vladimir, Rostov, and Suzdal’ gradually emerged as important regional centers of Christian culture and spirituality. Kiev’s Monastery of the Caves (later known as Kievo-Pecherskaia Lavra), founded in 1051 by St. Antonii Pecherskii, played a key role in shaping Russian monastic traditions and creating an original Christian literature, with its monks becoming the first Russian chroniclers, hagiographers, and spiritual writers. he Mongol invasion of 1220–40 left most of the Kievan Rus in ruins. Afterwards came a short period of control by the principality of Vladimir-Suzdal’, but in 1238 its capital, Vladimir, was itself destroyed, and in 1240 Kiev suffered a similar fate. After that point there followed dynastic and political reorganizations, and the northeastern lands became increasingly dominated by Moscow (Fennell 1983). Having recognized the long-lasting changes in the Russian political landscape, Maksim the Metropolitan of Kiev (1283–1305) abandoned the impoverished old capital and moved to Vladimir in 1299. His successor, Plate 58 The Danilovsky Monastery, Moscow. Home of the Russian Orthodox Patriarchate. Photo by John McGuckin. Metropolitan Peter (1308–26), moved his court to Moscow permanently. RISE OF MOSCOW: 14TH-MID-15TH CENTURIES The presence of the metropolitan’s court in Moscow increased the authority and ambition of the local Muscovy princes to unify the land under their sole rule. The metropolitans, in turn, used the new situation to secure the stability of the ROC and inspire unity among the divided Russian principalities. Most of them, such as Theognostus (1328–53) and Photius (1408–31), were Greeks from Constantinople who were able to use diplomatic skill, wisdom, and personal courage in dealing with the rival Russian rulers on the one hand, and the Golden Horde on the other (Meyendorff 1981). Some were locals, like Metropolitan Aleksii (1354–78), who prior to his election was for many years an assistant to Metropolitan Theognostus and, at the latter’s advice, was appointed his successor, ruling with authority and insight and striving to unite the Russian lands in their fight against Tatar oppression. His contemporary, St. Sergius of Radonezh (d. 1392), inspired a massive monastic movement that covered Russian territories with hundreds of monasteries, spreading the influence of hesychasm and ecclesiastical culture and further colonizing the land. The building of monasteries was accompanied by a broader cultural revival, one of the most remarkable examples of which was St. Andrei Rublev (d. 1430) and his school of iconography. |
| 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 Monument to St Vladimir Duke unveiled in Moscow Source: Vestnik Kavkaza Natalya Mihailova 04 November 2016 Photo: Tatiana Poliakova/TASS Russian President Vladimir Putin has led ceremonies launching a monument to St Vladimir Duke of Kiev, who brought Eastern Orthodox Christianity to Kievan Rus in 988. Moscow City authorities put up the monument on Borovitskaya Square in front of the Kremlin’s southwester Borovistkaya Tower at the initiative of the Russian Military-Historical Soviety. In a speech by the 16-meter-tall (52-feet-tall) bronze monument by the sculptor Salavat Shcherbakov, Putin said the medieval ruler was a “farsighted politician” who “laid down a moral foundation that defines our lives to this day.” The President noted that the opening of the monument on the Day of People’s Unity is symbolic and congratulated the Russians on this holiday. Russian Orthodox Patriarch Kirill blessed the monument. Photo: kremlin.ru The speaker of the upper house of Russian parliament, Valentina Matviyenko, the mayor of Moscow, Sergey Sobyanin, and Culture Minister Vladimir Medinsky, who is president of the Russian Military-Historical Society, also took part in the ceremony. Earlier today, Vladimir Putin has laid flowers to the Monument to Minin and Pozharsky on the Red Square. The ceremony was attended by the Patriarch of Moscow and All Russia Kirill and the heads of other religions, including the chairman of the Russian Council of Muftis, Ravil Gainutdin, the Supreme Mufti, the Chairman of the Central Spiritual Russian Muslim Board, Talgat Tajuddin, the Chief Rabbi of Russia, Berel Lazar, the head of the Russian Orthodox Old-Rite Church, Korniliy, the archbishop, Ordinary of the Roman Catholic Archdiocese of Moscow, Paolo Pezzi, and the head of the Traditional Buddhist Sangha of Russia, Pandito Hambo Lama XXIV – Damba Badmayevich Ayusheev. |
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