| о. м.», отличающиеся от принятой в Церкви Англии версии 1662 г., однако в той или иной мере зависящие от нее. Собственная традиция переработки «К. о. м.» сложилась в Протестантской епископальной церкви в США , к-рая отделилась от Церкви Англии в 1789 г. Первоначально соответствовавшая версии 1662 г. и содержавшая некоторые особенности, заимствованные из шотл. «К. о. м.» 1637 г., амер. «К. о. м.» пересматривалась в 1892 и 1928 гг.; используемая в наст. время амер. «К. о. м.» близка к англ. версии 1928 г. (см.: The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church: Together with The Psalter or Psalms of David: According to the Use of The Episcopal Church. N. Y., 1979, 2005r). На рус. язык «К. о. м.» полностью не переводилась, однако частичный перевод мн. последований из амер. версии «К. о. м.» был выполнен в XIX в. еп. Иоанном (Митропольским) (1836-1914) и опубликован в рамках исследования, содержащего описание вероучения и обрядовой практики наиболее крупных амер. протестант. конфессий (см.: Иоанн (Митропольский), еп. 1882; ср. также общий обзор с нек-рыми цитатами: Рождественский. 1908). Изд.: The Book of Common-Prayer And Administration Of the Sacraments and Other Rites and Ceremonies Of the Church, According to the Use Of the Church of England, Together with the Psalter or Psalms of David, Pointed as they are to be Sung or Said in Churches: And the Form and Manner of Making, Ordaining, and Consecrating of Bishops, Priests, and Deacons. London: Printed by His Ma[jes]ties printers, Cum Privelegio, 1662 [=BCPr. 1662]; Facsimile of the Original Manuscript of the Book of Common Prayer Signed by Convocation December 20th, 1661, and attached to the Act of Uniformity, 1662. L., 1891; The Book of Common Prayer from the Original Manuscript Attached to the Act of Uniformity of 1662, and Now Preserved in the House of Lords/Ed. J. Cornford. L., 1892; The Book of Common Prayer and Administration of the Sacraments and Other Rites and Ceremonies of the Church, According to the Use of the Church of England. |
| о. м.» на заседаниях Конвокации, собиравшихся в нач. 1552 г., нет; вероятно, как и в 1549 г., офиц. одобрения Конвокации «К. о. м.» не получила (см.: Ibid. P. 285-288; ср.: Procter, Frere. 1910. P. 78-80). Новый «Акт о единообразии» (текст см.: An Act for the Unyformytie of Comon Prayer and admynistracion of the Sacraments//StatRealm. Vol. 4. P. 130-131) вместе с вводимой им новой версией «К. о. м.» был представлен в палату лордов 9 марта 1552 г.; 6 апр. он был принят в 3-м чтении; из духовных лордов лишь 2 епископа голосовали против (см.: Journals of the House of Lords. [L., 1771]. Vol. 1. P. 420-421). 14 апр. 1552 г. акт был принят палатой общин и получил законную силу (см.: Journals of the House of Commons. L., 1802. Vol. 1. P. 23); при этом в документе оговаривалось, что новый порядок богослужения начинает действовать со дня Всех святых, т. е. с 1 нояб. 1552 г. В акте указывалось, что некоторые духовные и светские лица избегают посещать богослужения, совершаемые по новому чину, и подчеркивалась недопустимость такого поведения; подтверждались ранее объявленные наказания за неповиновение и предписывалось раз в год публично читать акт в храмах, чтобы все могли познакомиться с его содержанием. Внесение изменений в прежнюю версию «К. о. м.» объяснялось желанием сделать богослужение «вполне совершенным», тексты - более ясными, а также предложить дополнительные комментарии там, где они необходимы. Первые издания новой версии «К. о. м.» вышли из печати в авг. 1552 г.; как и в 1549 г., «К. о. м.» печатали 3 издателя (наиболее удачным исследователи считают издание: The Boke of common prayer, and administracion of the Sacramentes, and other rites and Ceremonies in the Churche of Englande. Londini, in officina Edovardi Whytchurche, 1552; библиографическое описание изданий см.: Griffiths. 2002. P. 62-68). Наиболее важными изменениями в структуре «К. о. м.» по сравнению с изданием 1549 г. являются следующие: 1) во вводный раздел помещена новая версия «Акта о единообразии» (в разных изданиях располагается либо сразу после оглавления, перед предисловием, либо после календаря), а также перемещено разъяснение «Об обрядах»; добавлена таблица для вычисления даты празднования Пасхи; расширены таблицы чтений (общие принципы системы чтений не изменились); 2) литания помещена после последования утреннего и вечернего богослужений; 3) удалены праздничные и воскресные интроиты и изменено заглавие соответствующего раздела; 4) переименован чин очищения женщины после рождения ребенка, новое название - «Благодарение женщины после рождения ребенка»; 5) переименован чин Пепельной среды, новое название - «Обличение грешников» (A Comminacion agaynste synners); 6) добавлено неск. |
| On the occasion of his Name " s Day Patriarch Kirill and Met. Hilarion (Alfeyev) sent greetings to His Holiness Patriarch Neofit of Bulgaria: Greeting from His Holiness Patriarch Kirill: Your Holiness, Beloved in the Lord Brother and Concelebrant at God’s Altar, Please accept my heartfelt greetings on the commemoration day of the martyr Neophytos, your tireless intercessor before the blessed and only Potentate, the King of kings, and Lord of lords (1Tim 6:15). By his prayerful supplication, this saint pleasing unto God helps you to follow your path, strengthening you for bearing the cross of your lofty and laborious primatial ministry, which you perform with zealousness to the glory of the consubstantial and undivided Trinity and for the salvation of the clergy and flock of the Bulgarian Orthodox Church. May the King of Peace renew Your Holiness’ physical and spiritual strength by the intersession of your heavenly patron, and grant to you His abundant help for performing your ministry in His vineyard. With fraternal love in Christ, +KIRILL Patriarch of Moscow and All Russia Greeting from His Beatitude Metropolitan Hilarioin of Volokolamsk: Your Holiness, Please accept my cordial greetings with your Name " s Day. The untiring prayerful intercession of the holy martyr Neohytos, which has been assisting you in your monastic labours for forty years now, bestowing on you gifts of the manifold grace of God (1 Pt 4:10) and giving strength to Your Holiness for bearing the heavy cross of patriarchal service, is truly a source of God’s blessings for your abundant flock as well. In this day of celebration for Your Holiness and for the whole Bulgarian Orthodox Church, I prayerfully wish you peace, good health, and boldness in your primatial prayer for the future of the Bulgarian Orthodoxy. It is with warmth and gratitude that I recall our talks in Sofia, looking forward to new joyful meetings. With respectful love in the Lord, +Hilarion Metropolitan of Volokolamsk Chairmanof the Department for External Church Relations Moscow Patriarchate His Holiness Patriarch Kirill , Metropolitan Hilarion (Alfeyev) 25 января 2016 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| The Church of England has approved an amendment allowing women to be appointed as bishops. After the vote, the Archbishop of Canterbury praised the historic decision and warned his coreligionists against the " imminent danger " of schism. MOSCOW, November 17 (Sputnik), Ekaterina Blinova - The Church of England has formally approved an amendment allowing women to become bishops; the first female bishops will be ordained next year. © AP Photo/Peter Morrison “The first women could be appointed before Christmas and arrangements are in place to fast-track anyone eligible into the House of Lords. By Easter, at the latest, there should be a female bishop sitting in the House of Lords,” the Guardian reported. “A man or a woman may be consecrated to the office of bishop,” the amendment to “Canon 33” now states. The newspaper cites Canon Rosie Harper, a female vicar, who tweeted: “The work of a whole lifetime for so many, many people has just come to fruition.” “Today we can begin to embrace a new way of being the church and moving forward together. We will also continue to seek the flourishing of the church of those who disagree,” said Archbishop of Canterbury Justin Welby, who signed the historic legislation, as quoted by Agence France-Presse. However, although the conservative evangelical opposition has “retreated,” the divisions between Anglicans remain. Evangelical group Reform claims that “at least a quarter of the Church” will find the new legislation “incompatible with their beliefs,” the BBC points out. Thus far, after the vote the Archbishop of Canterbury warned his audience against an “imminent danger” of schism: “Without prayer and repentance it is hard to see how we can avoid some serious fractures,” he said, as quoted by the Guardian. According to Welby, about a half of the Anglican Church bishops would be women in the next ten years. He added that the church has been already training women as new potential bishops. “We are working very hard at training – the aim is that you end up with a big pool of people where gender is irrelevant. We are going to take this very, very seriously,” he underscored. |
| Скачать epub pdf Lords Prayer SERMON on The Lord " s Prayer preached on Sunday, August 8, 1993. It is with an increasing sense not only of awe but of terror that I pronounce the words of the Lord " s Prayer; of terror, because they all stand before me in judgement. When the disciples asked the Lord to teach them how to pray, He gave them this prayer, and the first words of it, which rejoice us at times so deeply, could and should perhaps fill our hearts with a sense of terror as well as of awe – «Our Father». When we think of these words we think of our human brotherhood, of our neighbours, of our parents, our sisters and brothers, of the beloved ones; but when Christ spoke these words, it must have sounded so different because He is the only One who can say «Father» to the God of Heaven, and it is because after His Resurrection, He could call His disciples «Brothers» and by implication, «Sisters», that this prayer becomes so frightening at times. Christ, the only Begotten Son, could speak to His Father in the words of the prayer «Our Father – My Father – who art in heaven, in the place where I, Myself, sit in glory on Thy throne, while at the same time I am here, walking slowly towards My Passion – Hallowed be Thy Name, Thy Kingdom come, Thy will be done on earth as it is in heaven». These words were the words of the Son who had left the glory of eternity to enter the twilight and the horror of our earthly life. He had come that these three petitions might come true, and He could say the words because He could say them not only with all His mind, all His heart, all His will, all His gift of Self as God, but as the Son who had come into the world to make them real, real among men. And when we speak these words we should be as a passage in St John " s Gospel puts it «in Christ». These words we can say without condemning ourselves only if we are so deeply, so totally one with Christ that we share with Him His sacrifice unto the salvation of the world. Only from the depth of Christ can we say these words of divine sonship otherwise they condemn us because our whole life denies the fact that we are one with Christ, His limbs, His continued incarnation in the world, for its salvation. |
| The History of the Reformation of the Church of England/Ed. N. Pocock. Oxf., 1865. 7 vol.; Parker J. An Introduction to the History of the Successive Revisions of the Book of Common Prayer. L.; Oxf., 1877; Соколов В. А. Реформация в Англии: Генрих VIII и Эдуард VI. М., 1881; Иоанн (Митропольский), еп. Из истории религиозных сект в Америке. M., 1882. Вып. 4: Церковь епископальная; Gasquet F. A., Bishop E. Edward VI and the Book of Common Prayer: An Examination into Its Origin and Early History with an Appendix of Unpublished Documents. L., 1890; Littlehales H., ed. The Prymer or Lay Folks " Prayer Book. L., 1897. Vol. 2; Procter F., Frere W. H. A New History of the Book of Common Prayer: With Rationale of Its Offices/On the Basis of the Former Work by F. Procter; Revised and Rewritten by W. H. Frere. L., 1901, 19053, 1910r; Рождественский А. Анализ богослужебной книги Англиканской Церкви// Он же. Символические и богослужебные книги Англиканской Церкви как выражение ее веросознания. К., 1908. С. 351-466; Соколов И. П. Книга общих молитв//ПБЭ. 1910. Т. 11. Стб. 327-337; Davis E. J. An Unpublished Manuscript of the Lords " Journals for April and May 1559//EHR. 1913. Vol. 28. N 111. P. 531-542; Brightman F. E., ed. The English Rite: Being a Synopsis of the Sources and Revisions of the Book of Common Prayer. L., 19212. 2 vol.; Page W. The First Book of Common Prayer and the Windsor Commission//The Church Quarterly Review. 1924. Vol. 98. P. 51-64; Smyth C. H. The Date of Cranmer " s Liturgical Projects// Idem. Cranmer and the Reformation under Edward VI. Camb., 1926. P. 74-77; Morison S. English Prayer Books: An Introd. to the Literature of Christian Public Worship. Camb., 1943, 19493; Cuming G. J. A History of Anglican Liturgy. L., 1969, 19822; idem. The Godly Order: Texts and Studies Relating to the Book of Common Prayer. L., 1983; Fawcett T. J. The Liturgy of Comprehension, 1689: An Abortive Attempt to Revise the Book of Common Prayer. Southend-on-Sea, 1973; Whitaker E. Ch. |
| Sanctifying Time First, let us put the Saturday evening vigil service in context. Our God, from outside of time, created time and us who live in it. Through the guidance of God’s Holy Spirit, our Church tradition has provided us means of making time holy, of sanctifying time, so that we might have a way to use our time in the service of prayer and remembrance and praise of Him. The times of prayer that we use are modeled on the cycle that is used in monastic settings. The ordered prayer life in monasteries and convents puts into practical form the admonition of the Holy Apostle Paul to be constant and unceasing in prayer. Our parish prayer life represents a portion of this life. Thus, inasmuch as we participate in this representative portion, we are in a common spiritual striving with our monastic brothers and sisters. We proclaim in this unity in prayer the unity that we share in the Body of Christ. The Lord’s Day: Resurrection and Salvation Our Saturday evening vigil service anticipates Sunday, defining the liturgical day just as a day is defined in the creation account in the book of Genesis, wherein God’s major creative acts are set off by the phrase, “there was evening and there was morning,” making one day. As we can learn from a perusal of our prayer book, in the Orthodox prayer life, each day of the week is assigned a commemoration. We recognize, even the world recognizes, that Sunday is both the beginning and the culmination of the week. This common understanding comes straight from the Gospel which records that the Lords resurrection was discovered by the women coming to anoint His body with myrrh and spices “early on the first day of the week.” From the time of the myrrh-bearing women until today, Sunday is recognized as the “Lord’s Day” because of His triumph over death and the consequent raising to life of all who would follow Him. Our regular Saturday vigil service is therefore devoted to the proclamation of the Lord’s resurrection. Because this “mighty act” is the fountain and fulfillment of our salvation, it has thus in a sense created Sunday as we know it, and has pushed into general awareness this sense of fountain and fulfillment, of celebration, even if the world is only barely or dimly aware and keeps the day only as an opportunity to “go to the park” or to a museum. |
| In a way, the gospel reading is meant to address this. We hear of a boy who is brought to Jesus by his father who asks for the Lords help. The boy exhibits symptoms of being an epileptic. He often falls down and convulses. He has moments where he is no longer in control of himself and in fact, it goes beyond mere epilepsy since his father tells us that often the spirit which possessed the boy, tried to throw him into fire or water and destroy him. To all of this our merciful Lord Jesus responds “If you can believe, all things are possible to him who believes.” Yet the father, overwhelmed by this trial and the way it has affected his son can only cry out “Lord, I believe; help my unbelief!” So it is quite similar to where we might be. We want Christ, we want the kingdom of God, we want to do all of the things that St. John mentioned above, but perhaps we feel powerless to get there. The gospel tells us that the disciples, who had been given power by Jesus, had earlier tried to help the boy but could not do the job and they wondered why. The Lord replied “This kind cannot be driven out by anything but prayer and fasting.” It is the word that the Lord gives us today. We are reminded that we are in the middle of Lent precisely to increase our prayers and fasting. Why? Because it is in heartfelt prayer and humble fasting, that the greatest changes can happen to our spiritual state. Prayer when coupled with fasting, becomes a powerful catalyst in our transformation as sons and daughters of God. Fasting helps us to overcome obstacles and temptations as well as habitual sins that seem like they can never be defeated in our lives. Yet, we notice that it is the Lord Himself who has blessed the act of fasting. It is the Lord who began His own earthly ministry with 40 days of preparation through fasting and prayer. Fasting allows us to shed our sinful inclinations like a snake sheds its skin. So we fast in order that the transformational power of God might be magnified to it’s fullest potential. And we are amazed that as we are healed and transformed we sense that Christ is doing to us what He did to the boy in the gospel reading. He takes us by the hand and lifts us up. What a beautiful image! The Lord looks each of us in the eyes and He desires to reach out His hand to us and lift us up with His healing touch. We are in the difficult final weeks. Now is not the time to despair. It is the time to cry out “Lord, I believe; help my unbelief!” And Glory be to God forever AMEN. |
| We forget this dimension and we think only of another one, the dimension of human fellowship – «Our Father» – but does it imply that everyone around us is our brother, our sister. There is a frightening phrase in the works of the Russian writer, Solovyov, in which he says, «Whenever anyone says to me that we have the same Father, my first question to him is, and what is your name, is it Abel or is it Cain?». And again, when we pronounce on the level of our humanity the words «Our Father», when we proclaim thereby that we recognise everyone around us as a brother or a sister, who are we, Abel or Cain? You may say Cain was the first murderer, I am not. Am I not? It is not only by shedding the blood of a person, by depriving him or her of this bodily life that we become murderers. How often people have been betrayed and murdered at the heart of their being by this betrayal. How often slander has destroyed not only a person " s reputation but his whole life? How often gossip, malicious or mindless, has wounded a person and destroyed relationships around him. And how often do we think of those people who are dying of hunger, who are homeless, who are surrounded by hatred, by the desire that they should not be. How often we meet, if we are attentive, people who wish one or another person not to be. Oh – we do not think of killing, but how much we hope that something would remove that person from our life, from our neighbourhood, that I could forget this person and that he should no longer exist for me – this is the way of Cain. He wanted to remove Abel who was his condemnation, or an accusation against him. Do we often think of this? When we say the words «Our Father» and think they unite us in brotherhood, in sisterhood, do we realise the implications? In the second half of the prayer, we say «Forgive as I forgive»; if we do not forgive, this prayer is a blasphemy, and is no longer our prayer said together with Christ. Do we realise this? Do we understand how frightening it is to pronounce words which Christ could say to His Father, and which we can say only in Him, with Him, but not in our own right. |
| “O faithful, having learned true prayer from the very words and divine teachings of Christ, let us cry out to the Creator each day: Our Father, who dwells in heaven, give us always daily bread, and forgive us our transgressions”. Vesper Hymn, September 1st Of course this hymn is making reference to the Lords Prayer, the “Our Father…” Both the above Vesper hymn and the Lord’s Prayer set down three anchors, three great principles, necessary to make the coming year a year of the Lord, a year of grace. Prayerful daily dependence on God sanctifies every moment of the day, whether we are at work, at play, at rest or in difficulty; it fills it with the presence of God and makes it God’s moment. “Christ our Lord, You who provide the rains and fruitful seasons, and hear the prayers of those who humbly seek You, accept also our requests about our needs and concerns and deliver us from worry, danger and sin. Your mercies are as abundant as Your works. Bless all our activities, direct our steps by Your Holy Spirit, and forgive’ our shortcomings. Lord, bless the year with Your goodness and make it a year of grace for all of us. Amen.” Matin Hymn, September 1st O Lord, Creator of all things, who by Your authority have established times and seasons, bless the beginning of our Church year with Your goodness; preserve Your people in peace, and through the intercessions of the Theotokos, save us. Amen. Dismissal Hymn, September 1st The worship of the Orthodox Church is rich in the Word of God. For the first day of the Church year a total of eight readings are designated, three from the Old Testament which are read during Vespers, and five from the New Testament which are read during the Matins and Liturgy. Vespers are chanted on the previous evening (that is, August 31st) because, according to the Bible and the Orthodox tradition, each new day begins after the setting of the sun. The main Bible reading from the Divine Liturgy of September 1st is Lk. 4:16-22, a passage which marks the beginning of Jesus’ public ministry in St. Luke’s Gospel. In this reading we see the beginning of Jesus’ ministry. He reads from the Book of Isaiah in the synagogue and proclaims to the world that Isaiah’s prophecy is fulfilled in Him. |
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