| Archive Primate of Orthodox Church of Antioch receives delegation of Russian parliamentarians 22 January 2019 year 15:32 On 17 January 2019, the Russian delegation led by Mr. Dmitry Sablin, deputy of the State Duma and vice-chairman of the ‘Combat Brotherhood’ veteran organization, visited the residence of the Patriarch of Antioch in Damascus and met with His Beatitude Patriarch John X of the Great Antioch and All the East. The delegation included Mr. Sergei Gavrilov, president of the Interparliamentary Assembly of Orthodoxy and deputy of the State Duma; Mr. Dmitry Belik, deputy of the State Duma; and representatives of the Russian charitable organizations and entrepreneurs. Taking part in the meeting were also Bishop Luke of Seidnaya, vicar of His Beatitude Patriarch John, and Hegumen Arseniy (Sokolov), representative of the Patriarch of Moscow and All Russia to the Patriarch of the Great Antioch and All the East. Summing up the results of the meeting, Mr. Sergei Gavrilov noted that the Primate of the Orthodox Church of Antioch supported the intention of the Russian Orthodox Church to preserve the unity of canonical Orthodoxy all over the world. Patriarch John X expressed his opinion that “the schism in Ukraine organized by those who are not Orthodox Christians is a political process under religious cover,” and his regret that the Patriarch of Constantinople “does not hear the voice of faith.” “There is a risk that the schismatics will become extremist groups, alien to Orthodoxy. Attempts are being made by the Western structures to undermine the integrity of the Orthodox Church of Antioch in Syria. It is necessary to prevent the unfolding of the anti-Orthodox scenario in the bosom of one of the most ancient Orthodox Churches. The Orthodox Churches of Antioch and Russia have unique ties,” Mr. Gavrilov said. The Primate of the Orthodox Church of Antioch conveyed cordial greetings to His Holiness Patriarch Kirill of Moscow and All Russia with the anniversary of his enthronement. His Beatitude Patriarch John thanked Mr. Sablin and the ‘Combat Brotherhood’ organization for their financial aid in restoring the Convent of St. Thecla in Maaloula that had been seized and partly destroyed by militants during the war. After the meeting the members of the delegation, accompanied by Bishop Luke, proceeded to the Patriarch Maryamieh Cathedral in Damascus and prayed at the molyeben celebrated there with the blessing of His Beatitude Patriarch John by Hegumen Arseniy. DECR Communication Service /Patriarchia.ru Календарь ← 7 April 2024 year |
| 7–14 cf Faber «Quarto specula concava Soli opposita ignem concipiunt et accendunt: ita verbum Dei humili in corde inflammat voluntatem.» Слово Божие 14 . Taken from Faber, ibid., sect. 7 «Secundum Sapientem. Medicinae»: «Sap. 16.[W isd. 16.12] medicinae comparatur, quod omnia sanent.» Слово Божие 15 . Taken from Faber, ibid., No. 9 «Documenta ex Evangelio [viz. Luke 15.1–10]», sect. 3 «Vide perversum mundi ingenium »: «Disce, perversum mundi ingenium: vitupérât enim ea quae maxime laude digna sunt, ut Christum, quod peccatores recipiat ad veniam ... Itaque solem vitupérant quod radios suos ad nos transmittal: medicum quod aegrorum curam suscipiat.» Слово Божие 18 . This poem is the same as Слово Божие 2 , and occurs only once in A and B . Taken from Faber, Dominica 16 Post Pentecosten, No. 8 «Documenta [on the Gospel for the day, viz. Luke 14.1–11]», Thema (see above, Слово Божие 2 ). Слово Божие 19 . Taken from Faber, ibid.: «Vos ergo, auditores, illorum errore edocti, rectos et synceros ad concionem afferte anim os, paratos ad discendum, non ad arguendum.» Слово царское . Taken from Faber, Dominica 14 Post Pentecosten, No. 2 «Nimia solicitudo pro rebus fluxis ableganda», Thema: «Tantum enim principis verbum ad fidem servandam, valere debet, quantum valet privatorum iusiurandum,» ut dicebat Alphonsus Rex Aragonum.» Слон 3 . Taken from Faber, In Festo Purifications B.M.V., No. 1 «Cur Christus praesentan in templo, et Deipara purificari voluerit», sect. 6 «Ut doceremur studere puritati»: «Elephas certe singulis lunis novis in flumine se purificat, ut Pier, in hierogl. lib. 2. refert. Cur non item singulis mensibus unusquisque suam conscientiam?» Служити Бог выну . Taken from Faber, Dominica 15 Post Pentecosten, No. 7 «Emendationem vitae non esse differendam usque ad senectutem ». The poem expresses the theme of the sermon, and especially parts of sects. 6 and 7. 11. 1–2 cf Faber: «Audi Senecam lib. de brevit. vitae cap. 4. ’... Quam serum est, tunc vivere incipere cum desinendum est? " " Слепец . |
| Images of Sts. Peter and Paul miraculously appear on wall in Melitopol church Moscow, March 23, 2017 Photo: hram.zp.ua Images of the holy apostles Peter and Paul were discovered on the walls underneath their icons during a routine cleaning of St. Seraphim of Sarov Orthodox Church in Melitopol in southeastern Ukraine, reports the press service of the Zaporizhia Diocese . “We do not stop witnessing miracles occurring even in the age of information technology,” commented Vladyka Luke. “A miracle is an appearance of Divine Providence in our life which is impossible to explain scientifically. Being rationally inexplicable, the true meaning of a miracle is revealed only to the spiritual eye of man.” The images discovered in the church resemble x-rays in appearance, but what light could have passed through the icons to leave a negative on the walls is unknown. The figures of the apostles on the icons and on the walls behind them are symmetrical, but the icons are not under direct sunlight and the icons are in no way transparent. Photo: hram.zp.ua In his work Spirit, Soul, and Body, St. Luke (Voino-Yasenetsky) of Simferopol writes scientifically, from the position of a mind enlightened by grace, about how a person’s cognitive abilities can confirm the truth of Divine revelation as preserved in the Orthodox faith. He goes on to scientifically demonstrate the existence of a purely spiritual energy, writes the diocesan press service, from which arise all material forms of energy, and through them, matter itself. “For a believer, this spiritual energy is represented as omnipotent Divine love,” writes the diocese. There are other known cases in Ukraine, such as the “Look Down on Humility” Icon of the Mother of God which was imprinted on glass in Kiev’s Entrance Monastery in 1994, and the imprinting of the Holy Protection of the Mother of God on a wall in a parish in Kamensk earlier this month. The Lord sends us such signs, the diocese writes, for the strengthening of our faith, but it is necessary to understand that seeking for miracles is dangerous. “The most important thing should be that God manages to get through to our hearts that there is a Church which has survived against all odds, which lives, uniting people to eternal life, trying to be the salt of the earth, and fulfilling its calling, for the gates of hell shall not prevail against it . ” 23 марта 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Jordanville, NY: Metropolitan Jonah leads Divine Services for Pentecost in Holy Trinity Monastery Jordanville, NY, May 31, 2015 On Saturday the 30th and Sunday the 31st of May, the clergy and brethren of Holy Trinity Monastery in Jordanville, NY celebrated the great feast of Holy Pentecost – the Descent of the Holy Spirit on the Apostles. Leading the All-Night Vigil on Saturday evening and the Divine Liturgy and Great Vespers on Sunday morning was His Eminence, Metropolitan Jonah (former Primate of Orthodox Church in America). Co-serving with His Eminence were Archimandrites Luke (Murianka; monastery abbot) and Nektarios (Harding), Archpriest Michael Taratuchin (rector of St. John of Kronstadt Memorial Church in Utica, NY), Hieromonks Theophylact (Clapper-DeWell), Cyprian (Alexandrou), Moses (Borges), and Gabriel (Astrahankine), Priest Andrei Rudenko (cleric of Holy Virgin Nativity Church in Albany, NY), Protodeacons Joseph Jarostchuk (cleric of St. John Memorial Church) and Alexander Jarostchuk (cleric of Holy Epiphany Church in Boston, MA), Hierodeacon Seraphim (Nikoloski), and monastery Deacons Andrei Psarev, Andrew Doubleday, and Peter Markevich. The monastic and seminary choir (including Priest Ephraim Willmarth) sang under the direction of Reader Nicholas Kotar. The three Kneeling Prayers were read by Metropolitan Jonah, Fr. Luke, and Fr. Theophylact. Upon completion of the service, Metropolitan Jonah addressed the faithful with a sermon, in which he said, in part: " We celebrate the descent of the Holy Spirit… so that we might be united to Him, and He to us; so that He might dwell in us, and we in Him; so that our union with God might be fulfilled and completed. So often in our culture, we think of God as somewhere out there, somewhere distant, and the more secular our culture, the further God is from this reality. They have no concept that God permeates reality, that God permeates this existence, that God permeates the creation. The sending of the Holy Spirit is a type and a sign, as well as the reality, of God’s sending down the Holy Spirit upon all flesh: first of all upon us, who are believers, so that our faith might be ignited, our knowledge of God might be kindled, and our awareness of the presence of God throughout this creation might be enabled, and strengthened, and energized, so that our whole life might become an act of awareness of God. " Click here to view Metropolitan Jonah’s sermon. Tomorrow, the feast day of the Holy Spirit, Metropolitan Hilarion will arrive at Holy Trinity Monastery to lead the patronal feast day. 2 июня 2015 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Только автору не нужно обольщаться мыслью, будто им уже почти все сделано. Нет, мы скажем прямо: положено лишь начало, которое позволяет надеяться на то, что автор может достичь и подобающего конца. Труда впереди еще много. Сочинение требует усовершенствования в разных отношениях. Может быть, окажется нужным расширить несколько и самую тему. В настоящем же виде сочинение не чуждо и разных недостатков, частью вменимых автору в вину, частью же невменимых и, во всяком случае, извинительных. Хотя в сочинении и исследовано весьма большое количество литературы, однако оно далеко не исчерпывает этой литературы вполне. Можно указать десятки книг и статей, которые остались господину Кряжимскому неизвестны. Важнейшие из них – Dr. Hellmuth Zimmermann. Evangelium des Lukas. Кар. 1 und 2. Ein Versuch der Vermittlung zwischen Hilgenfeld und Harnack. Theologische Studien und Kritiken. 1903. S. 247–290; М. I. Lagrange. Le récit de l’enfance de Jésus dans S. Luc. Revue biblique intemationale. 1895. P. 160–185; Völter. Die evangelischen Erzählungen von der Geburt und Kindheit Jesu. 1911; Wilkinson. A Iohannine Document in the first chapter of St. Luke’s Gospel. Особенно (рекомендуемые и Гарнаком – Theologische Literaturzeitung. 1913. 1. Sp. 7–8) статьи американского ученого J. Gresham Machen – The hymns of the first chapter of Luke (The Princenton theological review. Vol. X. 1912. P. 1–38) и The origin of the first two chapters of Luke (Ibid. P. 212–217). В труде Zimmermann’a автор найдет некоторые дополнения. Völter и Wilkinson потребуют разбора и опровержения. Статьи же Machen’a заставят его несколько иначе смотреть на стилистический анализ первых двух глав Луки, чем смотрят Гарнак и Циммерман, а также и сам г-н Кряжимский. Кроме того, автор, изучая специальную литературу вопроса, совсем не обращал внимания на общие пособия – курсы исагогики, экзегетические комментарии и под. Автор, повторяем, работал вполне достаточно. Некоторая литература вопроса ему была недоступна, и ее отсутствие в сочинении, разумеется, не может вменяться автору в вину. |
| 2014. P. 56-57, 226-228; ср.: Rensberger D. [Rev.:] MacDonald D. R. 1983//JBL. 1985. Vol. 104. N 2. P. 363-365). Указывая на разнообразие представлений о П., мн. исследователи отрицали единство раннехрист. традиции (напр.: Lindemann. 2018). Др. исследователи, напротив, полагали, что образы апостола не только согласовывались между собой, но и дополняли друг друга, поэтому раннехрист. восприятие П. не было противоречивым ( Kirk. 2015). Проблема происхождения раннехрист. образов П. в совр. историографии решается 2 способами: одни исследователи полагают, что образы апостола искусственно создавались («конструировались») для решения насущных проблем; другие высказываются в пользу преемственности традиции, подчеркивая, что память о П. сохранялась в раннехрист. общинах. По мнению В. Ферниша, церковная традиция изображала П. как идеальную личность вне исторического контекста (апостол ойкумены, образцовый прозелит, христианин и мученик). Поэтому исследователь призывал отказаться от «наивного историзма» в изучении «настоящего» П. ( Furnish. 1994). Р. Перво также считал раннехрист. образы П. «конструктами», которые были созданы либо намеренно, либо непроизвольно определенными лицами, группами и движениями. Следов., по его убеждению, эти образы не были непосредственно связаны с реальной личностью П. ( Pervo. 2010. P. X-XIII). М. де Бур полагал, что восприятие П. ранними христианами было основано на относительно поздних письменных текстах - Второпавловых и Пастырских Посланиях, а также на кн. Деяний (к-рая в большинстве рассматриваемых случаев датируется последними десятилетиями I в.). Особое внимание при этом уделялось вселенскому масштабу деятельности П., который обращался «ко всем язычникам» (2 Тим 4. 17), донес Евангелие «до края земли» (Деян 13. 47), «научил весь мир правде» ( Clem. Rom. Ep. I ad Cor. 5. 6-7) ( De Boer. 1980; Idem. Which Paul?//Paul and the Legacies. 1990. P. 45-54; ср.: MacDonald M. Y. 1988); кроме того, нет убедительных свидетельств использования Деяний христ. авторами до Иринея Лионского (см., напр.: Gregory A. The Reception of Luke and Acts in the Period before Irenaeus: Looking for Luke in the 2nd Century. Tüb., 2003). Напротив, мн. исследователи полагали, что различные аспекты образа П. (миссионер, подвижник, чудотворец) сложились еще до распространения Посланий и независимо от них ( Froehlich. 1996; ср.: MacDonald D. R. Apocryphal and Canonical Narratives about Paul//Paul and the Legacies. 1990. P. 55-70). |
| Лов духовный. Taken from Faber, Dominica 4 Post Pentecosten, No. 2 «Piscatio Evangelica quomodo fieri debeat». The poem is loosely based on the Gospel for the day, Luke 5.1–11 which describes the call of Peter, James and John, though Andrew is not mentioned in this passage. Simeon " s poem therefore corresponds more closely to the parallel account in Matt. 4.18–20 which does include Andrew. Лов духовный 2. Taken from Faber, ibid., sect. 1 «Mittant rete in dexteram». 11. 1–6 cf Gospel for the day, Luke 5.1–11. The reference to casting the net on the right side of the boat is taken from the post-Resurrection appearance of Christ recorded in John 21.1–6. 11. 11–18 cf Faber: «Piscatores ergo animarum mittant rete ad dextram navigii partem, uti monuit Dominus loan. 21. hoc est, habeant rectam intentionem cum fieri piscatores hominum volunt. Recta autem intentio est, collimare ad Dei gloriam et animarum salutem.» 11. 19–30 cf Faber: «Sinistra, collimare ad opes honores, gloriam vanam, quietem aliaque commoda: quae ducit ad sinistram iudicis futuri, seu ad sortem reproborum. Et sicut discipuli nihil ceperunt, quoad miserunt rete in dextram: ita frustra laborant, qui ob temporalia tantum commoda fiunt Sacerdotes et Concionatores.» Ловитва . Taken from Faber, In Festo S. Andreae, No. 2 «Homines comparantur piscibus», sect. 3 «Capiuntur variis astibus»: «Sicut pisces capiuntur hamo, sic capiuntur hom ines in tempore malo; ait Sapiens Eccles. Capiuntur [pisces] esca modica, sub qua latet hamus; similiter et homines, dum ad voluptatem tantum, licet modicam, attendunt, hamum vero latentem non vident, capiuntur a Diabolo. ... Ambulat Diabolus iuxta mare huius mundi, et capit heu innumeros, quia escam porrigit gustui placentem, sed quae mox hamum remorsus infîgat, et ad extremum mortem inferat.» Лож в духовных. Taken from Faber, Dominica 4 Post Pascha, No. 6 «Qua ratione diabolus doceat omnem falsitatem», sect. 1 «Docet mentiri»: «Nihilo magis licitum est mendacium iocosum; quia et ipsum turpe in omnium ore, magis tarnen in ore clerici aut religiosi; quod quidam vir saecularis ingeniöse notavit in religioso itineris comité. Cum enim hic repente saecularem compellans diceret: En illic volantem asinum. Suspexit alter praeproperis et nimium credulis oculis. Quern irridens ille: O te simplicem, inquit, qui credas asinum volare posse! Cui alter: Ignosce mihi qui tuis verbis deceptus sum, ne mireris velim quod suspexerim: facilius enim credebam asinum volare posse, quam mentiri religiosum. " |
| Sicut nec excluditur cognitio sui ipsius, tarn in patre, quam in filio, sed ea supponitur. Nos per Christi revelationem Deum cognoscimus cognitione tantum revelata et supematurali.» Зная. Христос невесть. Taken from Faber, Dominica 4 Post Pentecosten, No. 10 «Mysteria [on the Gospel for the day, viz. Luke 5.1–11]», 1 «Quid significant duae naves»: «Lazarus nomine suo describitur, Epulo vero minime. Reprobi enim audiunt: Non novi vos [Luke 13.25]. Boni contra: Novi te ex nomine. Exod. et quia scilicet bonos habet Deus in sua memoria, cura, dilectione, malos non item.» Зрение . Taken from Faber, In Festo S. Ioannis Evangelistae, No. 4 «De quintuplici genere curiosorum», sect. 5 «Alii quae ad sinistram». 11. 1–6 cf Faber: «Ad laevam alii respiciunt, qui nimirum aliéna tantum vitia carpunt, sua non considérant. ... S. Bernard, de interiori domo c. 43. ait: Tamdiu quisque sua peccata ignoram, quamdiu curiose alien a consideram.» The rest of the poem is loosely based on the various sections of the sermon which deal with looking above (1), below (2), behind (3), to the right (4), and to the left (5), though for Faber these are all different forms of reprehensible curiosity, whereas Simeon exhorts the reader to look in these different directions. Published in Bylinin. Иго Христово 2 . Taken from Faber, ibid., No. 2 «Qua ratione iugum Christi, id est, mandatorum eius suave sit». The poem is based on the first five sections of the sermons, as follows: 11. 9–18 cf sect. 1 «Consideratum in se»: «Suave et leve est iugum Christi, in se consideratum. Iugum enim Christi seu mandatorum eius, nihil est aliud, quam iuste et pie vivere.» 11. 19–28 cf sect. 2 «Propter gratiam adiuvantem»: Commentary 575 «Non enim soli prorsus iubemur Dei legem constanter observare, sed una cum gratia Dei, quae passim nobis offertur. ... Modo occasione peccandi removet et hostes nostros reprimit.... Modo tentationes reprimit ac mitigat, subindeque intemis Spiritus S. consolationibus nos attollit.» 11. 29–36 cf sect. |
| Metropolitan Hilarion meets with Syrian delegation led by Supreme Mufti of Syria September 7, 2012 On September 6, 2012, Metropolitan Hilarion of Volokolamsk, head of the Moscow Patriarchate’s department for external church relations, received a delegation of religious leaders from the Syrian Arab Republic. It included Sheikh Ahmed Badreddin Hassoun, Supreme Mufti of Syria, and Bishop Luke of Seidnaya (Orthodox Church of Antioch). They were accompanied by Syria’a Ambassador to Moscow Dr. Riad Haddad, and Mufti Farid Salman Khaidarov, chairman of the Council of Ulamas of the Russian Association of Islamic Accord (All-Russia’s Muftiate). The DECR was represented by Archpriest Sergiy Zvonarev secretary for the far abroad, and Deacon Dimitry Safonov of the DECR secretariat for the far abroad. Metropolitan Hilarion welcomed the guests and conveyed them a greeting from His Holiness Patriarch Kirill of Moscow and All Russia. Addressing the guests, His Eminence stressed that there were people of various religions living in Syria. Until recently, this country showed to the world an example of interreligious harmony, but at present it has plunged into an inter-community and interreligious conflict. He emphasized that terrorism was a common threat for our two countries. Metropolitan Hilarion expressed special concern for the continued violence in Syria where it has already victimized scores of thousands of people. Extremists have destroyed churches and Christian institutions and eliminated shrines significant for the whole Christendom. The Supreme Mufti of Syria noted that his visit was an expression of gratitude for the visit His Holiness Patriarch Kirill made to Syria and for the position Russia has taken with regard to Syria and her people. Bishop Luke spoke about the suffering the Orthodox Christians had to endure in the bloody war but their refusal to leave the country. In conclusion, Metropolitan Hilarion assured his guests that the Russian Orthodox Church would do all that is possible for her to relieve the situation of Syria’s Christian population and to help the sister Church, which is the Patriarch of Antioch. DECR Communication Service 8 сентября 2012 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
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