| La idolatría, el adulterio y la fornicación sí parece que quedaban limitados al perdón sacerdotal, que debía venir precedido por una excomunión pública y prolongada. En cuanto a la Eucaristía, coexiste en Orígenes una interpretación alegórica (que identifica el cuerpo y la sangre escritúrales con la enseñanza de Cristo) con otra realista, mediante la que afirma que, por la oración, el pan se convierte en cuerpo santo. Orígenes parecía sostener que la interpretación literal era la común en la Iglesia pero destinada a las almas simples (In Mat XI: 14), mientras que la simbólica es más digna de Dios y es la sostenida por los sabios (In XXXII:24; In Mat, Dudosas fueron empero las ideas escatológicas de Orígenes que negaba el castigo eterno de los condenados sustituyéndolo por un fuego purificador para todos, que concluiría con una salvación universal – sin excluir ni a Satanás ni a los demonios – en un proceso de restauración cósmica o apokatastasis. Esta tesis junto a la de la preexistencia de las almas – un resabio platonista – y algunas conclusiones derivadas de una alegorización excesiva del texto bíblico, como la de atribuir un estado espiritual y sin cuerpo físico a los seres humanos antes de la caída, fueron condenadas correctamente por la Iglesia en repetidas ocasiones, como hemos señalado con anterioridad. Ver Epifanio de Salamis. Orosio Ver Paulo Orosio. Orsiesio Vida: Sucesor de Pacoinio y Petronio. Falleció en torno al 380. Obra: Se le ha atribuido un tratado titulado Doctrina de la institución de los monjes, que figura como apéndice en la traducción de Jerónimo de la regla de Pacomio. Para algunos autores (Quasten, etc.), la minuciosidad de la obra hace que sea una fuente incluso más valiosa a la hora de estudiar el espíritu de Pacomio que la regla de éste. Osio de Córdoba (c. 257-c. 357). Obispo de Córdoba, España, (c. 295) que padeció la persecución lanzada por Maximiano contra los cristianos (303–305). Tomó parte en el concilio de Elvira (c. 306) y se manifestó como un formidable oponente de arríanos y donatistas. |
| This Commandment teacheth us that Man-slaying is by no means to be committed by a righteous Man who feareth God, whether it be a killing of the Body or of the Soul. Those who kill the Body do only take away a temporary Life, but those who kill the Soul deprive it of eternal Life; and these are by far the most criminal Man-slayers. Of this sort are Heretics, false Teachers, and wicked and reprobate Christians, who set an Example of evil Living; that is, when they become Stumbling-blocks unto others. Concerning whom the Scripture judgeth thus (Mat.18:6), Whosoever shall offend one of these little ones that believe in me, it were better for him that a Millstone were hanged about his Neck, and that he were drowned in the depth of the Sea. Furthermore, a Person may be guilty of killing not only by his own Act, but also by persuading of another to do it, by assisting, instigating, and consenting to others. This Commandment also comprehendeth all whatsoever may produce or cause killing, as Pride, Envy, Hatred, Covetousness, and the like. Question 65. What is the seventh Commandment? Answer. Thou shalt not commit Adultery. Question 67. How is this Commandment to be understood? Answer. Our Lord Jesus Christ enjoined the most exact and perfect observation of this Commandment when he said (Mat.5:28), Whosoever looketh on a Woman to lust after her hath committed Adultery with her already in his Heart. Now, this Adultery is twofold, the one spiritual, the other bodily; the spiritual Adultery is, when any one, putting off the true orthodox and catholic Faith, turneth aside into various Heresies. Of such an one the Scripture speaketh thus (Ps.73:26), They that forsake thee shall perish; thou hast destroyed all them that commit Fornication against thee. Bodily Adultery is an unclean and immodest Action committed with the Wife of another Man. By this Commandment, likewise, all other Lewdness and Wantonness is forbidden; as also procuring and alluring others to Unchastity, indecent and obscene Songs, and Dancing and Gestures: As the Apostle declares (Eph.5:3), Fornication, and all Uncleanness, or Covetousness, let it not once be named amongst you, as becometh Saints: neither Filthiness, nor foolish Talking, nor Jesting, which are not convenient. |
| Question 23. What are those you call general mortal Sins? Answer. These: Pride, Avarice, Whoredom, Envy, Gluttony, Desire of Revenge or bearing Malice, and Sloth. Question 24. What is Pride? Answer. Pride is an inordinate and unjust Ambition of its own Glory and Exaltation, by Right or Wrong, over others. This Sin, first of all, sprang from Lucifer; and from this, as from an infected Fountain, flow all the Streams of Wickedness. The Scripture saith of it (Prov.8:13), The Fear of the Lord is to hate Evil: Pride and Arrogancy, and the evil Way, and the froward Mouth, do I hate. And another Scripture saith (Eccl.10:7), Pride is hateful before God and Man. Opposite unto this Vice is the Virue of Humility, which our Lord Jesus Christ, commending and exhorting us to embrace, speaketh of thus (Mat.11:29), Learn of me, for I am meek and lowly in Heart, and ye shall find Rest unto your Souls. Question 25. What further Sins arise from this? Answer. Namely, these; to wit, Man’s thinking Evil of his Neighbour; Rashly Condemning of others, whether Clergy or Laymen; Disobedience to the Church and our Spiritual Rulers; also Boasting, Hypocrisy, Fondness for Contention, Frowardness, Strife, Unseasonable Curiosity, Arrogancy, Neglecting of God’s Commandments, Familiar and habitual Practice of Sin, and the like. Wherefore, whosoever desireth to be free from this Sin, let him always bear in Mind the Words which God spake unto Adam (Gen.3:19), Dust thou art, and unto Dust thou shall return. Let him, likewise, be ever mindful of the Last Judgment, and of everlasting Torments; and also of these Words of the Apostle (Jas.4:6 and 1Pet.5:5), God resisteth the Proud, but giveth Grace unto the Humble. Question 26. What is Avarice? Answer. Avarice is the unbounded Coveting of Riches and Possessions. Of this Sin the Scripture speaketh thus (Prov.28:16), He that hateth Covetousness shall prolong his Days. And the Apostle (2Pet.2:14), An Heart they have exercised with covetous Practices; accursed Children. The Virtue opposite to this Vice is Liberality; as the Psalmist saith (Ps.112:9), He hath dispersed abroad and given to the Poor; his Righteousness remaineth for ever. Question 27. What Sins arise from Avarice? Answer. From Avarice do arise Rapine, Slaughter, Fraud, Lying, Rebellion, Oppression and Cruelty, Unmercifulness, Inhumanity, Hard-heartedness, Envy, Treachery, Injuries done to the Poor and others, Niggardliness, Theft, and the like of these. Whoever, therefore, desireth to avoid this Vice, let him constantly reflect upon the voluntary Poverty of Christ our Lord, who saith of himself (Mat.8:20), The Foxes have Holes, and the Birds of the Air have Nests, hut the Son of Man hath not where to lay his Head. Let him also be mindful that he is the Steward only, and not the Lord of that which he possesseth; and that God will require an Account of his Stewardship when he cometh to Judgment. |
| 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 Why Does a Pastor Need His Own Website? Source: Azbuka Veri Is it necessary for a priest to have his own website? Not for everyone, I suppose. We know there are different charismata in the Church. There are pastors of fervent prayer, excellent administrators, and those who consider the execution of divine services in a decorous, deliberate, and decent manner to be their mission. Priest Konstantin Parkhomenko 02 September 2010 Published in The Church Herald, (402), March, 2009/17.03.2009 Is it necessary for a priest to have his own website? Not for everyone, I suppose. We know there are different charismata in the Church. There are pastors of fervent prayer, excellent administrators, and those who consider the execution of divine services in a decorous, deliberate, and decent manner to be their mission. Besides, there are catechists, missioners, preachers, and theologians. In my opinion, they are the ones who need a website. “The harvest truly is plenteous, but the labourers are few” (Mat. 9: 37). Archbishop John (Shakhovskoy) wrote half a century ago: “Spiritual literature is an almost infinite multiplication of pastoral labor, feet, and words. Before us and after us it enters every house, beginning and continuing our work … The religious book is an expansion (almost infinite) of pastoral love and concern for the human soul and the presence of the pastor in this soul. Through the printed word the pastor enters man’s house and heart a thousand times.” And there are such words on the home page of my website, which belong to Cyril, Equal-to-the-Apostles and Teacher of the Slavs: “Preaching only by word of mouth is like writing on the sand.” These words, in general, answer the question of why the pastor needs his own website. To let his life work, the testimony of God and Truth, be accomplished more extensively and successfully. |
| Basing his comments on " my own Christian faith, " President Obama told the Catholic-Evangelical Leadership Summit that churches should spend less time focusing on abortion and same-sex “marriage.” During a panel discussion on poverty at Georgetown University last Tuesday, Obama criticized churches for how they engage politically, focusing on " divisive issues " such as protecting life and preserving marriage. The president said, " When it comes to what are you really going to the mat for, what’s the defining issue, when you’re talking in your congregations, what’s the thing that is really going to capture the essence of who we are as Christians, or as Catholics, or what have you, [poverty] is oftentimes viewed as a " nice to have " relative to an issue like abortion. " While the Christian religion has rejected abortion since its founding, and always considered homosexuality a grave sin, traditionally no welfare state economic theory has been endorsed by the Christian Church. While campaigning for president, Obama lightly dismissed the question of abortion, telling megachurch pastor Rick Warren that knowing when human life begins was “above my pay grade.” In contrast, the president argued last week that churches would gain more followers if they embraced the “powerful” idea of helping those in poverty. “I think it would be powerful for our faith-based organizations to speak out on [poverty] in a more forceful fashion,” he said. The president also said that advocating the redistribution of wealth is “vital to following what Jesus Christ, our Savior, talked about.” " I reject his premise,” blogger Stan Guthrie, an editor at large at Christianity Today , commented. “People of faith already do far more for the poor than secular leftists.” President Obama " s comments, he said, exemplified “unbelievable ignorance on display. " The unusual scene of a sitting president criticizing churches for emphasizing traditional doctrines opened the question of whether the president and others on the Left intend to influence, cajole, or bully Christians into altering their fundamental moral beliefs. Obama " s remarks came shortly after presidential candidate Hillary Clinton declared that religious beliefs against abortion " have to be changed. " |
| Archive His Holiness Patriarch Kirill meets with members of the Council of Christian Church Leaders of Iraq 21 November 2018 year 22:35 On 21 November 2018, His Holiness Patriarch Kirill of Moscow and All Russia met with members of the Council of Church Leaders of Iraq. Taking part in the meeting, which was held at the Patriarchal and Synodal residence in St. Daniel’s Monastery, were Archbishop Avak Asadourian of the Iraqi diocese of the Armenian Apostolic Church and General Secretary of the Council of Christian Church Leaders of Iraq; Metropolitan Ghattaz Hazim of Baghdad and Kuwait, Antiochian Orthodox Church; Archbishop Mor Nicodemus Daoud Sharaf of Mosul, Kirkuk and the Kurdistan autonomous region, Syriac Orthodox Church; Bishop Mar Abrs Youkhanna of Erbil, Assyrian Church of the East; Archpriest Sami Younan Alfred Ibraheem, Antiochian Orthodox Church; and the Rev. Mina Alorshalemy, representative of the Coptic Church in Iraq. Also taking part in the meeting were Hieromonk Stefan (Igumnov) DECR secretary for inter-Christian relations; hieromonk Kirill (Peregudin) and Mr. Ruslan Akhmatkhanov of the same secretariat; Cor-Bishop Samano Odisho, rector of Assyrian church Mat Maryam in Moscow; and Ms Yu. Lapshina from the Middle East and North Africa department of the Russian Ministry of Foreign Affairs. His Holiness Patriarch Kirill greeted the guests and shared with them his reminiscences of his visit to Iraq in 2002. “I visited Iraq, Mosul churches, monasteries and saw the rich spiritual life of your people. Soon after military forces invaded your country and life has changed. Economic sanctions followed, and Iraq underwent many bitter trials.” The Primate of the Russian Church regrets that Iraq was not the sole victim of foreign aggression. He noted that in the present geopolitical context a state that makes world or regional impact often invades a weaker state that bringing chaos, migration crisis and humanitarian catastrophe. “Iraq is the most dramatic example. When I visited Iraq I was told that over a million and a half Christians lived there. Now they say that the number of Christians has decreased ten times,” His Holiness added and continued to say: “We highly appreciate the fact that despite the current difficult situation our Church develops relations with Christians in the Middle East. Recently, under my instructions, Metropolitan Hilarion of Volokolamsk, head of the Moscow Patriarchate’s Department for External Church Relations, visited Damascus and took part in the high-level interreligious conference. It is very important to develop inter-Christian relations thus supporting Christians in the Middle East countries. Certainly, we attach great importance to the programs of humanitarian aid to your region. It concerns Syria in particular, but we are prepared to be active in Iraq as well.” |
| James Tissot. The message from Pilate’s wife. November 9 is the feast-day of Claudia Procula, Pontius Pilate’s wife. She was recognized as a holy martyr by the Greek Orthodox, the Coptic and the Ethiopian Churches. The episode connected with her is perhaps among the most mysterious. In the Gospel according to Matthew (Mat. 27:19) we read: When he [Pontius Pilate.—Trans.] was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. According to many authors, Pilate’s wife was later converted to Christ, and, according to some evidence, she was executed as a Christian. Different sources vary on exactly what happened to Pilate after the Crucifixion of Christ: Eusebius of Caesaria wrote that Pilate had been exiled to Vienne in Gaul where manifold misfortunes eventually caused his suicide; according to other information, Pilate was executed by Emperor Nero; and, finally, the apocryphal tradition referred to his repentance, conversion to Christianity and attributed his execution to his faith in Jesus Christ. Archpriest Oleg Stenyayev speaks about what is known of Pilate’s wife, how she may have suffered, and what Russian people thought of her in olden times. Antonio Ciseri’s portrayal: Ecce Homo (“Behold, the Man!”). Pontius Pilate presents scourged Jesus Christ to Jerusalem residents, with grieving Pilate’s wife in the right corner. Claudia Procula, according to the third-century early Christian sources (including, first of all, the apocryphal Gospel of Nicodemus), was the wife of Pontius Pilate, a Roman governor. She is venerated as a saint by the Greeks of Cappadocia and by the Ethiopian Church, but there is no universal veneration of her. I saw an icon of Pontius Pilate and his wife in Hurghada, Egypt. I asked the Copts why they venerate them. And I was answered that this veneration dates back to the earliest times. The Church of Greece commemorates Claudia Procula on October 27 according to the old calendar. The Ethiopian Church honors her memory together with that of her husband Pontius Pilate on June 25. Let us take note of the fact that they are commemorated together—the husband and the wife, which makes it one of the earliest examples of the veneration of a couple by Christians. By the way, there are few saintly married couples venerated by our Church. |
| ‘We will not obey’: Christian leaders threaten civil disobedience if Supreme Court legalizes gay marriage April 29, 2015 “We will not obey.” That’s the blunt warning a group of prominent religious leaders is sending to the Supreme Court of the United States as they consider same-sex marriage. “We respectfully warn the Supreme Court not to cross that line,” read a document titled, Pledge in Solidarity to Defend Marriage. “We stand united together in defense of marriage. Make no mistake about our resolve.” “While there are many things we can endure, redefining marriage is so fundamental to the natural order and the common good that this is the line we must draw and one we cannot and will not cross,” the pledge states. The signees are a who’s who of religious leaders including former Arkansas Gov. Mike Huckabee, former U.S. Senator Rick Santorum, National Religious Broadcasters president Jerry Johnson, Pastor John Hagee, and Franklin Graham, president and CEO of the Billy Graham Evangelistic Association and Samaritan’s Purse. The pledge was co-drafted by Deacon Keith Fournier, a Catholic deacon, and Mat Staver, the founder of Liberty Counsel. Also involved in the document were Rick Scarborough, the president of Vision America Action and James Dobson, the founder of Family Talk Radio. “We’re sending a warning to the Supreme Court and frankly any court that crosses the line on the issue of marriage,” Staver told me. He said that once same-sex marriage is elevated to the level of protected status – it will transform the face of society and will result in the “beginning of the end of Western Civilization.” “You are essentially saying that boys and girls don’t need moms and dads – that moms and dads are irrelevant,” Staver said. “Gender becomes pointless when government adopts same-sex marriage. It creates a genderless relationship out of a very gender-specific relationship. It says that it doesn’t matter and that two moms or two dads are absolutely equivalent to a mom and a dad.” |
| The training courses were diverse and included topics such as: Creative Expressions, Church School Ministry, Child Development and the Exceptional Learner, Church School Director Curriculum and Resources, Women in the Bible, Building Staff and Students, Enriching the Classroom Experience, Adolescent Needs, Creative Festivals, Children and the Word of God, Moral Issues, Parish Bible Study, Teens and the Word of God, Vacation Church School Program, and Old Testament Revealed through archaeology with Dr. Nicolae Roddy. Other instructors included: Hollie Benton, Kh. Betty Randolph, Nike Bach, Dee and Al Kacere, Mat. Myra Kovalak, Vasiliki Oldziey, Kh. Leslee Abud, Gail Meena Malaniak, Fr. Fouad Saba, Timm and Kristina Wenger, Fr. David Randolph, Carole Buleza, Fr.George Alberts, Catherine Sullivan, and Kh. Gigi Shadid. Renee Acra from Wisconsin was attending to take the CSD courses. Although she came to hear Fr. Thomas Hopko, she received more than anticipated in “useful courses” where she could “listen to what others use in their Church Schools, see the resources and learn so much!” In attending this event, Renee gained many ideas and looked forward to returning to her parish to share what she learned. Kathy Kelly, a Church School Director, shared how the expense of the travel was more than worth it not only for the experience, but for the “amazing food!” She also said that the collaboration of the “OCA, GOA, and Antiochian Archdioceses and meeting others from across the country was great!” Lois Ball enjoyed how the Orthodox Institute brings the Orthodox community, usually so isolated, together as one group, unified in belief and desire to learn. As I flipped through the final evaluations of the weekend, it was overwhelmingly evident that this Orthodox Institute exceeded expectations for the attendees. There were many reasons listed for that assessment, but the one theme that resonated with the majority was the pan-Orthodox unity the participants felt. On the way home, I felt so very thankful to have been a part of this Orthodox Institute. I was reminded of the theme from the Sunday of Orthodoxy: “the victory that overcomes the world--our faith. " (1 John 5:4). I know that as a result of this weekend, I and many others now have a continuing desire to read and understand the Scriptures through the eyes of the Orthodox Church. |
| Не применяя эту новеллу в течение некоторого времени к повторным бракам и к бракам рабов, Восточная Церковь примирилась впоследствии с удобным для священства принципом обязательности церковного венчания и мало-помалу, следуя государственным законам, распространила его на все случаи брака, так что в конце концов в XII веке находим церковное предписание, что венчание всегда необходимо для действительности брака 465 . Таким образом, Церковь примирилась с порядком, который ввело государство. Но если государство могло в одну эпоху ввести общеобязательный церковный брак, то, значит, в другую эпоху, при новых обстоятельствах оно может ввести и общеобязательный гражданский брак. Так это и было в действительности. И общеобязательный гражданский брак есть кровное, хотя и незаконное, дитя обязательного церковного брака. Но это дитя родилось не на Востоке, а на Западе, во Франции. Католическая Церковь сохранила древнее учение, что брак заключают сами стороны, и требовала лишь для предотвращения злоупотреблений, чтобы брак всегда имел публичный, а не тайный характер, дозволяя факультативную форму, то есть как церковную, так и гражданскую. Например, папа Александр III пишет, что брак может быть заключен или перед священником, или перед нотариусом и свидетелями. Тридентский Собор установил обязательную для католиков форму брака, но не ввел обязательности венчания. Священник должен присутствовать при заключении брака, но не для венчания, которое лишь желательно, но не необходимо. Для действительности брака необходимо не венчание, а лишь пассивное присутствие (assistentia passiva) приходского священника как представителя Церкви и как одного из трех свидетелей (Sess. 24, 1 de ref. et mat-rim.). И теперь Codex juris canonici дозволяет в некоторых случаях заключение брака не только без венчания, но и без священника (с. 1098, 1099). Между тем Франция ввела другой порядок, сходный с тем, который Лев Философ ввел на Востоке. В 1579 году государственный Блуасский ордонанс объявил, что для действительности брака необходимо не только присутствие приходского священника как свидетеля, но и венчание, и французские канонисты защищали учение, что таинство брака состоит в венчании. Все это было даже и удобно для духовенства, но только до того времени, пока между Церковью и государством не возникли несогласия по вопросу о препятствиях к браку. А когда такие несогласия возникли, государство, чтобы защитить свои интересы, создало новую теорию, что, кроме брака как таинства, которое находится в компетенции Церкви, существует брак как гражданский договор, который состоит исключительно в компетенции государства, а впоследствии государство мало-помалу увеличивало значение брачного договора, а в конце концов и совершенно заменило им церковный брак. И если в Византии в истории брачного права видную роль играли личные интересы византийских императоров, то во Франции на эту историю влияли интересы французских королей. |
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