| Catholicos-Patriarch of All Georgia to visit some events in Moscow July 22, 2013 Georgian Orthodox Church delegation, headed by the Catholicos-Patriarch of All Georgia Ilia II, will participate in the celebration of the 1025th anniversary of Christianization of Kievan Rus. On Monday the delegation will depart for celebrations to be held in Moscow, Kiev and Minsk, the Patriarchate of Georgia said. According to the report, Catholicos-Patriarch Ilia II will visit all three cities from July 23 to 30. During his visit to Moscow Ilia II will meet with the Patriarch of Moscow and All Russia Kirill. The Georgian side once again intends to raise the issue of reburial of the remains of two Georgian Bagrationi dynasty kings – Vakhtang VI and Teimuraz II from Astrakhan to Tbilisi. Ilia II is a supporter of the idea of the revival of the monarchy in Georgia. However, he considers that it is necessary to bring up one of the heirs of the royal dynasty to Georgia. Source: AzerNews 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 |
| To liberate the Holy Land from the Muslim Arabs. Passion Bearers maintain their faith while enduring undeserved suffering. Saints Boris and Gleb refused to fight their elder brother in a power struggle and thereby saved the lives of many on both sides of the dispute. Twelfth Century The Emperor proclaimed Mount Athos as the center of Orthodox monasticism. He was given the name Saint Simeon the Myrrh-Flowing because after his death his relics began exuding myrrh. The Archbishop wrote to protest the excessive claims of primacy by the Papal See. Thirteenth Century Constantinople was brutally sacked during the first three days of Holy Week in 1204. He wished to share the story of the Christianization of the Serbian people with other Christians, but also impressed many Muslim leaders with his generosity and care for the poor. While the Tatars offered a certain amount of freedom and protection to the Orthodox Church, the Swedes and Germans would have imposed their Roman Catholic faith on the Orthodox. The Franciscan, Dominican, and Carmelite orders. Fourteenth Century Saint Gregory taught that God’s Essence or Super-Essence is unknowable. But the divine actions, operations or Energies of God are communicated to people by divine grace and are open to human knowledge and experience. This is the meaning of the phrase “partakers of the Divine nature” in 2 Peter 1:4. He encouraged Byzantine theologians to learn Latin and study the Scholastic writings emerging from Western Europe. Kievan Rus had been nearly devastated by the Tatars, while the Muscovite state was growing and getting stronger. Russian monasticism grew dramatically during the time of Saint Sergius of Radonezh, producing a tremendous and long-lasting effect on the culture and piety of Russia. (For reflection: What personal qualities of Saint Sergius contributed to the effect he had on Russian culture and piety?) Fifteenth Century The conditions included acceptance of papal authority, the filioque, the allowance of leavened as well as unleavened bread in the Eucharist and a statement of the Western concept of Purgatory. Saint Mark of Ephesus courageously resisted this union, leading to its eventual rejection by the entire Orthodox Church. |
| Metropolitan Leonty, while still a young archpriest in the 1910s, had been dean of an Orthodox seminary in Minneapolis, Minnesota. However from 1923 to 1938 the Russian government confiscated many properties belonging to what was then considered the «American mission» and no Orthodox theological schools in North America existed during this interval. It was after this period, in 1938, that both a graduate school in New York City and a pastoral school at St Tikhon " s Monastery in Pennsylvania opened. 1938 happened to be the 950 th anniversary of the baptism of Kievan Rus by Prince Vladimir. Appropriately, the school was dedicated to St Vladimir both to honor the anniversary and emphasize the school " s missionary character. I remember well Metropolitan Leonty " s visits to the seminary, and our visits to his cathedral on Second Street where we seminarians would go to serve, read and sing. He was a majestic man of striking spiritual nobility, dignity and humility. He loved to joke, asking us, with a sly smile and twinkling eyes, if we could read Hebrew and Greek, taunting us with feigned severity that it was impossible for us to understand the holy scriptures without such knowledge. He would say that when he retired he would come to the seminary to teach Hebrew. Metropolitan Leonty laid the foundation for the seminary library by securing at his own expense the thousands of books and journals collected by Fr Anthony Repella. I cataloged many of them during the summer of 1960, and afterwards, as my seminary job. This gave me an air of knowledge of Russian theological literature that was quite deceiving since all I did was skim each volume to determine, quite unprofessionally, how it should be identified and shelved. Metropolitan Leonty died in 1965 after having officially appointed Fr Alexander Schmemann, whom he deeply admired, as seminary dean in 1962. I was blessed to see him on his deathbed. I think he should be canonized a saint. Fr Schmemann and Prof Verhovskoy Under Fr Alexander " s leadership, St Vladimir " s came to be so joined with his person and work that it was known, affectionately and not so affectionately, as the «schmemannary.» The connection, almost identification in some circles, of St Vladimir " s with Fr Alexander was understandable but also seriously misleading in that many others played enormous roles in the life of the school. First among them was the aforementioned Professor Sergei Sergeevich Verhovskoy whom everyone at the school called «Prof.» |
| Romanian Orthodox Church: An Album-Monograph. Translated from Romanian into English by Remus Rus. Bucharest: Bible and Orthodox Mission Institute Pub. House of the Romanian Orthodox Church, 1987. 365 p. Romanides, Joh n S. Franks, Romans, Feudalism, and Doctrine: An Interplay Between Theology and Society. Brookline, MA: Holy Cross Orthodox Press, 1982. 98 p. (Patriarch Athenagoras memorial lectures.) Russian America: The Forgotten Frontier. Edited by Barbara Sweetland Smith and Redmond J. Barnett. Tacoma, WA: Washington State Historical Society, 1990. 256 p. Russian Culture in Modern Times. Edited by Robert P. Hughes and Irina Paperno. Berkeley: University of California Press, 1994. Russian Priests of Tomorrow. London: Published by the Appeal for the Russian Clergy & Church Aid Fund, 1932. 11 p. Russian Traditional Culture: Debates on Religion and Gender. Editor, Marjorie Mandelstam Balzer. Armonk, NY: M. E. Sharpe, 1991. 83 p. (Soviet anthropology and archaeology; v. 29, no. 3.) Translated from the Russian. Schaeffer, Frank. Dancing Alone. Brookline, MA: Holy Cross Orthodox Press, 1994. 327 p. Seeking God: the Recovery of Religious Identity in Orthodox Russia, Ukraine, and Georgia. Edited by Stephen K. Batalden. Dekalb: Northern Illinois University Press, 1993. Slavic Cultures in the Middle Ages. Edited by Boris Gasparov and Olga Raevsky-Hughes. Berkeley: University of California Press, 1993. (Christianity and the Eastern Slavs; v. 1.) (California Slavic studies; 16-.) English and Russian; summaries in English. Based on papers delivered at two international conferences held in May 1988 at the University of California, Berkeley and the Keenan Institute for Advanced Russian Studies to commemorate the millennium of the Christianization of Kievan Rus’. Soldatow, George, ed. Nestor, Bishop of the Aleutians and Alaska, 1825–1882. Translated by George Soldatow. Minneapolis: AARDM Press, 1993. 476 p. Stanton, Leonard J. The Optina Pustyn Monastery in the Russian Literary Imagination: Iconic Vision in Works by Dostoevsky, Gogol, Tolstoy, and Others. NY: P. Lang, 1992. (Middlebury studies in Russian language and literature; v. 3.) |
| Savchuk Henry St. Nicholas Russian Orthodox Church, 50th Anniversary/Commemorative publication. – Washington, DC: [s.n.], 1980. Shmemann Fr. A. Metropolitan Leonty/Orthodox America 1794–1976. – Syosset, New-York: [s.n.], 1975. Soldatow G. S. The Right Reverend Bishop Nestor. Correspondence, reports, diary. – Minneapolis, Minnesota (USA): AARDM Press, 1993. – Т. 2. Stokoe Mark and Kishkovsky Leonid. Orthodox Christians in North America. – [s.l.]: Orthodox Christian Publication Center, 1995. Ukrainian Studies Fund. From Kievan Rus to Modern Ukraine. – Cambridge, Massachusetts: Harvard University. Алексеев В. Кого считать русскими?/Русское Возрождение. – Нью-Йорк: [б.н.], 1984. – 27, 28. Архив Русской Православной Церкви в Северной Америке. – Вашингтон, США: Библиотека Конгресса США. Архиепископ Евдоким. Религиозная Жизнь в Америке. – Сергиев Посад: [б.н.], 1915. Архимандрит Евлогий. Жизнь и апостольские труды митрополита Иннокентия (Вениаминова) /Журнал Московской Патриархии. – Москва: [б.н.], 1975. – 3. Архипастырское Послание/Епархиальное собрание РПЦЗ. – Нью-Йорк: [б.н.], 27–29 мая 1962 г. Балашов Николай, протоиерей. На пути к литургическому возрождению. – Москва: [б.н.], 2001. Барсуков Иван. Иннокентий, митрополит Московский и Коломенский (по его сочинениям, письмам и рассказам современников). – Москва: Синодальная типография, 1883. Бем А. Л. Церковь и русский литературный язык. – Прага: Русская Ученая Академия, 1944. Бензин В . Святительствование епископа Николая/Юбилейный сборник. – Нью-Йорк: [б.н.], 1944 г. – Т. 1. Бумаги священника-миссионера Якова Нецветова. – Вашингтон, США: Библиотека Конгресса США. Вострышев М . Божий Избранник. – Москва: Современник, 1990. Григорьев Дмитрий , протоиерей . От древнего Валаама до Нового Света. – Нью-Йорк: записки русской академической группы в США, 1988. – Т. XXI. Губонин М . Е . Акты Святейшего Патриарха Тихона и позднейшие документы 1917–1943. – Москва: Свято-Тихоновский Богословский Институт, 1994. – Т. 1. Гуль Роман . К вопросу об «Автокефалии». – Нью-Йорк: [б.н.], 1972. |
| Is There a Place for The Russian Orthodox Church in Post-Maidan Ukraine? Source: RIA Novosti Fires in Luhansk following shelling by Ukrainian forces 28th of July is celebrated in Russia as the Day of Baptism of ancient Rus (the proto-state of Eastern Slavs with the capital in Kiev). Although the original event took place in the 10th century A.D., its importance is being exalted today, as Russia is facing multiple challenges over the civil war in neighboring Ukraine, whose capital Kiev happens to be now. On this day, the Russian Orthodox Church marks the 1025thanniversary of Kiev’s residents being baptized by St. Vladimir, the Kievan prince who opted for Orthodox Christianity, the Eastern branch of Christian faith. According to the legend, St. Vladimir was visited also by representatives of the Roman Catholic Pope and of the Islamic religion, but he chose Constantinople, which was at the time the most civilized city in Europe and the cradle of Eastern Christianity. In 1988, the celebrations of the 1000th anniversary of Rus’s baptism marked the “rehabilitation” of the Orthodox Church in the Soviet Union, where it had faced enormous pressure from the officially atheist state until then. So, the holiday is rich in symbolism for the middle-aged generation of Orthodox believers. However, for the first time in many years the Patriarch of the Russian Orthodox Church, which unites millions of Orthodox believers in both Russia and Ukraine, was unable not travel to Kiev, the original site of baptism. The reason was the poor state of relations between Russia and Ukraine. Patriarch Kirill was strongly recommended not to visit the Ukrainian territory by the Ukrainian ministry of culture. In the Ukrainian nationalist circles Patriarch Kirill is dismissed as “Putin’s ally” and a carrier of anti-nationalist ideology of the “Russian world” (this ideology, stressing the “spiritual unity” of Orthodox nations of the former Soviet Union became anathema to the new authorities in Kiev). |
| Ист.: ПСРЛ. Т. 1, 2; НПЛ. Лит.: СИСПРЦ. С. 199-200; Леонид (Кавелин). Св. Русь. С. 40-41; Янин В. Л. Некрополь Новгородского Софийского собора: Церк. традиция и ист. критика. М., 1988; Вилкул Т. Л. Мстислав Храбрый - к происхождению эпитета//ДРВМ. 2005. 3(21). С. 14; Литвина А. Ф., Успенский Ф. Б. Выбор имени у рус. князей в X-XVI вв.: Династическая история сквозь призму антропонимики. М., 2006 (по указ.); Святые Новгородской земли. Вел. Новг., 2006. Т. 1. С. 217-221; Филарет (Гумилевский). РСв. 2008. С. 337-339; Dimnik M. Mstislav Mstislavich «the Bold»: А unique Prince of Kievan Rus "http://Medieval Studies. Toronto, 2008. Vol. 70. P. 67-74; Котляр Н. Ф. Мстислав Ростиславич Храбрый//ДРСМ. С. 523; Домбровский Д. Генеалогия Мстиславичей: Первые поколения (до нач. XIV в.). М., 2015 (по указ.). А. А. Горский, Э. П. Р. Иконография В Ипатьевской летописи упоминается, что М. Р. «възрастом середнии бе, и лицем леп, и всею добродетелью оукраше и благонравен…» (ПСРЛ. СПб., 1908. Т. 2. Стб. 610; Барсуков. Источники агиографии. Стб. 384). Иконография М. Р. развивалась в 2 направлениях: сюжетные композиции, где благоверный князь выступал как историческое лицо, и его изображения в составе соборов местных и избранных святых. Описаний внешнего облика М. Р. в иконописных подлинниках не обнаружено. В Радзивиловской летописи кон. XV в. (БАН. 34.5.30) проиллюстрированы военные походы, в которых, согласно тексту, наряду с другими князьями принимал участие М. Р. Так, на одной из миниатюр показана осада Вышгорода, где затворился М. Р., дружиной во главе с кн. Георгием (Юрием), сыном блгв. кн. Андрея Боголюбского, однако изображение князя внутри городских стен отсутствует (Л. 212 об.). Более определенно М. Р. изображен на миниатюрах Лицевого летописного свода 70-х гг. XVI в. Основной ряд иллюстраций содержится в Лаптевском томе (РНБ. F.IV.233), где показаны походы князей на Киев в 1169 г., осада Вышгорода под 1174 г. (Л. 194-294 об.) и др. события. Одна из композиций посвящена походу М. Р. на «Чюдскую землю и Очюлу» в 1179 г. (Л. 360 об.). В Голицынском томе (РНБ. F.IV.225. Л. 197-197 об.) есть начальные миниатюры к рассказу о том, как в 1180 г. М. Р. пошел с новгородцами ратью на Полоцк, чтобы вернуть плененные новгородские волости, но в Вел. Луках получил послание от старшего брата, кн. Романа, с просьбой отказаться от своего намерения. История продолжается в Лаптевском томе (Л. 381-381 об.): возвращение М. Р. в Новгород, его болезнь «крепка зело», преставление и погребение в соборе Св. Софии. В композициях М. Р., как правило, предстает средовеком в доспехах и плаще, в княжеской шапке, с оружием в руках, иногда верхом на коне, в сцене преставления - в кафтане с золотым оплечьем. |
| St. Alexander Nevsky, Russia’s Knight in Shining Armor Commemorated November 23/December 6 and August 30/September 12 St. Alexander Nevsky was Russia’s “ knight in shining armor.” His reputation as a man of exceptional valor and surpassing virtue inspired a visit by a German commander who told his people when he returned: “I went through many countries and saw many people, but I have never met such a king among kings, nor such a prince among princes.” The Russians called him their “prince without sin.” He was born just four years before the fierce Tatars, under the leadership of Ghengis Khan, came galloping across the steppes of Kievan Rus. The once flourishing city state—whose social, cultural and spiritual achievements boasted few rivals in Western Europe—had been weakened by quarrelling princes and attacks of warring tribes, and it was an easy prey for the massacring and pillaging Asiatic aggressors. Fortunately, the Mongol Horde’s primary interest in conquest was financial gain, and although it imposed a heavy tax on its subjects, they were left to govern themselves and retained their traditions and religion intact, Nevertheless, the yoke of foreign sovereignty was burdensome; individual princes were reduced to acting as feudal landlords for their Mongol lords, and inclinations toward s national unity—the dream of Grand Prince Vladimir —were stifled. A strong leader was needed if the land of Rus’ was to have any hope of healing internal strife, of throwing off the Tatar yoke, and establishing its identity as a nation state. The baneful effect of internal dissension was a lesson which came early to Prince Alexander, as he witnessed his father, Prince Yaroslav Vsevolodovich, struggle with the proudly independent spirited boyars of Novgorod, It was there that the boy grew up. Like most noble youth s of his time, he had barely learned to walk before he was lifted into the saddle. Training in the martial arts was combined with an education based upon the Scriptures. Under the influence of his mother, who was popularly called “the holy queen” on account of her piety and charitable deeds, the young prince developed a profound spiritual life. He engrossed himself for hours in reading the Old and New Testaments. |
| The head of the Russian Orthodox Church, Patriarch Kirill, said at the same meeting that the attempts to push Christians out of Syria would lead to a “civilization catastrophe.” Kirill and other Orthodox leaders have been critical of the lack of response to the crisis facing Christians in the Middle East by US and other Western leaders. Patriarch Kirill of Moscow / The meeting was held with the leaders of all 15 Orthodox Churches to commemorate the 1,025th anniversary of the “Baptism of Russia” – the official adoption of Christianity and establishment of the Russian Orthodox Church in Kievan Rus by Prince Vladimir in 988 A.D. Orthodox leaders at the meeting also condemned the growing secularist suppression of Christian freedoms in non-Muslim countries like Britain, where “gay marriage” has just been created. Metropolitan Hilarion, the Russian Orthodox Church’s chief ecumenical officer, said “secularization in disguise of democratization” is leading Western nations toward totalitarianism. He spoke of a “powerful energy today [that] strives to finally break with Christianity, which controlled its totalitarian impulses during 17 centuries.” Metropolitan Hilarion said, “Eventually, it unconsciously strives to set up an absolute dictatorship that demands total control over each member of society. Don’t we move to it when ‘for the sake of security’ we agree to obligatory electronic passports, dactyloscopy [fingerprint identification] for everyone, and photo cameras occurring everywhere?” He highlighted the attempt to create same-sex “marriage” in France, which he called an attempt to make “immorality normal,” saying, that the French government has “consciously and demonstratively ignored demands of people and used tear gas to disperse them.” Later, at a reception in Kiev, Putin and Patriarch Kirill took part in a prayer service with Ukrainian leader Viktor Yanukovych. He urged the leaders of Ukraine to turn towards a greater unity with Russia, and away from its overtures to the European Union, citing a natural cultural and spiritual relationship that is not present with the heavily secularist EU. |
| Tweet Нравится Ukrainian Authorities Seeking to Take Kiev Caves Lavra Away From Moscow Patriarchate Soruce: TASS Moscow, December 10, 2015 A possible transfer of the world-famous Kiev Pechersk Lavra, also known to historians and theologians as the Kiev Monastery of the Caves, from the Ukrainian Orthodox Church of the Moscow Patriarchate to the non-canonical Ukrainian Orthodox Church of the Kiev Patriarchate would be illegitimate from the point of view of both canon and secular law and would further aggravate tensions in Ukraine " s religious life, Russian experts said on Thursday. In reality, this problem has long had a more political than religious bent. An Internet petition demanding a transfer of the Lavra (the very word meaning a monastery of the highest rank in the Eastern Orthodox ecclesiastical organization - TASS) has gathered the needed 10,000 signatures and has been accepted for examination by the Kiev City Hall. Founded in 1051, the Kiev Pechersk Lavra was the first major monastery in the olden Duchy of Kievan Rus and it is broadly viewed as the cradle of Russian monasticism. It is the site of repose of the relics of many monks whom the Eastern Orthodox Church has canonized as saints. Placement of the Kiev Pechersk Lavra under the jurisdiction of the Kiev Patriarchate, which is not recognized by the global Orthodox community, is impossible in the format of effective Ukrainian legislation and the very idea is absurd, the chief spokesman for the Ukrainian Orthodox Church of the Moscow Patriarchate, Vassily Anisimov said. " The initiative of certain political forces on the Lavra’s transition to the jurisdiction of the so-called Kiev Patriarchate that does not have the recognition of the Eastern Orthodox community cannot be viewed otherwise than a provocation aiming to jolt interreligious peace in Ukraine, fragile as it is, " the clergy of the Lavra said in a statement. Operating on the territory of Ukraine at present is the Church of the Moscow Patriarchate, which is a canonical, self-governing and broadly autonomous division of the Russian Orthodox Church, the " Church " of the Kiev Patriarchate, the Ukrainian Autocephalous Orthodox " Church " (the two latter organizations are non-canonical), and the so-called Roman Catholic Church of the Eastern Rite, broadly called the Uniate Church in the former Soviet Union. |
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