| Accettare Il sito utilizza i cookie per aiutarvi a visualizzare le informazioni più aggiornate. Continuando ad utilizzare il sito, l " utente acconsente all " uso dei metadati e dei cookie. Gestione dei cookie Festa di s. Gregorio Palamas Il 31 marzo 2013, seconda domenica di Quaresima e festa di san Gregorio Palamas, arcivescovo di Tessalonica, il presidente del Dipartimento per le relazioni esterne del Patriarcato di Mosca, metropolita Hilarion di Volokolamsk, ha celebrato la Divina Liturgia di san Basilio Magno nella chiesa dell " icona della Madre di Dio «Gioia di tutti i sofferenti». Hanno concelebrato col metropolita l’arciprete Mikhail Dronov, chierico della diocesi di Berlino della Chiesa Ortodossa Russa e rettore della comunità di San Nicola nella città tedesca di Friburgo in Brisgovia, l’arciprete Dmitry Sizonenko, segretario per le relazioni intercristiane del Dipartimento, l’arciprete Georgij Zavershinsky, decano delle parrocchie in Scozia e Irlanda del Nord della diocesi di Surozh del Patriarcato di Mosca, e i chierici della parrocchia. Al termine del servizio, il metropolita Hilarion ha rivolto ai fedeli l’omelia: «Nella seconda domenica di Quaresima la Chiesa commemora san Gregorio Palamas, arcivescovo di Tessalonica. Questa celebrazione è collegata agli eventi del XIV secolo, quando il tema della possibilità per l’uomo di unirsi a Dio suscitava numerose polemiche. Alcuni teologi sostenevano che tra Dio e l " uomo c’era un abisso incolmabile, che non poteva essere superato da nessuna forza. Ma vi erano dei teologi che invece sostenevano che l’uomo può vedere Dio, può conoscere Dio e la Sua natura. San Gregorio Palamas, che per molti anni è stato monaco del Monte Athos e poi è divenuto arcivescovo di Tessalonica, basandosi sugli insegnamenti dei Santi Padri sosteneva la dottrina che Dio è invisibile e inconoscibile nella sua essenza, ma può essere visto e conosciuto attraverso le Sue azioni o energie. Quando questa dottrina prevalse al Concilio di Costantinopoli, la Chiesa decise di celebrare la memoria di san Gregorio Palamas e ricordare questi principi nella seconda domenica dopo quella del trionfo dell " Ortodossia. |
| Metropolitan HIlarion of Eastern America and New York: War always leads to more war Source: ROCOR Epistle of the Council of Bishops of the Russian Orthodox Church Outside of Russia. We, the hierarchs of the Russian Orthodox Church Outside of Russia, having convened a regular session of the Council of Bishops in the God-preserved city of San Francisco, hereby mark an important spiritual event in Church history. It was here, where by God’s will, the oldest cathedra of the Russian Church Abroad was established, and which is now the last hierarchal cathedra according to the world clock, once occupied by St John, Archbishop of Shanghai and then of San Francisco. We celebrate the 20 th anniversary of his glorification this year . Here also lie the holy relics of St John, here thousands and thousands of pilgrims gather. During these days, the All-Diaspora Russian Orthodox Youth Conference is convening, in which our hierarchs are also participating. Marking this anniversary on Sunday , June16/29, during Divine Liturgy at the Cathedral of the Mother of God “Joy of All Who Sorrow,” the nominee of the Council of Bishops, Archimandrite Nicholas (Olhovsky), was consecrated to the episcopacy as Vicar of the Eastern American Diocese, with the title of Bishop of Manhattan. The Council of Bishops congratulates His Grace Bishop Nicholas and wishes him Divine aid in his archpastoral service to the Holy Church, and asks the God-loving flock to remember the new Bishop Nicholas in their prayers. St John, the wonderful miracle-worker and Righteous saint of God was fated to become the first glorified Russian saint who shone outside of the borders of Russia, outside the borders of our Fatherland. The Lord manifested through him miracles of healing, here the love-filled heart of St John prayed for us with utter empathy, rejecting no one. The descendant of the southern Russian noble family of the Maximoviches, which had already given Rus a holy hierarch, Metropolitan John of Tobolsk, Vladyka John of Shanghai and San Francisco never forgot his earthly homeland—Kievan Rus. In his childhood and youth, he more than once visited Dormition of the Mother of God Lavra of Svyatogorsk, where in our days, almost within its very walls, blood is spilt by those who die in internecine war. |
| On February 15, 2016, during his visit to the Republic of Paraguay’s capital Asuncion, His Holiness Patriarch Kirill of Moscow and All Russia visited the Russian plot at the central city Recoleta Cemetery, in which Russian émigrés, who joined the Paraguayan Army as volunteers and were killed in the Chaco War (1932-1935), were buried. The primate of the Russian Orthodox Church honored the memory of the dead compatriots and read at the cemetery the prayer for the repose of their souls. Participating in the prayer service were Metropolitan Hilarion of Volokolamsk, head of the Moscow Patriarchate Department for External Church Relations (DECR), Metropolitan Anthony of Borispol and Brovary, chancellor of the Ukrainian Orthodox Church, Bishop Peter of Cleveland (Russian Orthodox Church Outside Russia, ROCOR), Bishop Sergiy of Solnechnogorsk, head of the Moscow Patriarchate Administrative Secretariat, Bishop John of Caracas and South America (ROCOR), Bishop George of Canberra (ROCOR), Bishop Leonid of Argentina and South America, Bishop Nicholas of Manhattan (ROCOR), Bishop Anthony of Bogorodsk, head of the Moscow Patriarchate Office for Institutions Abroad, Archimandrite Philaret (Bulekov), DECR vice-chairman, Archpriest Andrey Milkin, head of the Patriarchal Protocol Service, and the Rev. Maxim Boyarov, rector of the church of All Saints Who Shone Forth in the Russian Land in Buenos Aires. Praying at the service were descendents of first wave Russian émigrés. As a sign of respect for the memory of the Russian soldiers, the Paraguayan Army Guards of Honour clad in the uniform of Chaco War times lined up at the cemetery. Prayers were lifted up for the repose of the souls of " the leaders and soldiers of our Motherland who gave their lives for this country and her people and for all Orthodox Christians buried in this land. " At the Society of Officers building, a meeting took place between His Holiness and compatriots and descendents of Russian émigrés. Participating in the meeting were Metropolitan Hilarion, Russian Ambassador N. Tavdumadze and Russia’s Honorary Consul I. Fleischer-Shevelev. |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy His Holiness Patriarch Kirill takes part in the meeting of Primates and delegations of Local Orthodox Churches in Amman On 26 February 2020, Primates and delegations of Local Orthodox Churches met in the capital of Jordan, Amman. During his visit to Moscow, on 21 November 2019, His Beatitude Patriarch Theophilos III of Jerusalem put forward an initiative to hold a meeting for discussing the situation in the inter-church relations and the preservation of Orthodox unity. Participating in the meeting were His Beatitude Patriarch Theophilos of Jerusalem, His Holiness Patriarch Kirill of Moscow and All Russia, Holiness Patriarch Irinej of Serbia, His Beatitude Metropolitan Rastislav of the Czech Lands and Slovakia, as well as delegations of the Romanian Orthodox Church led by Metropolitan Nifon of Targoviste, and of the Polish Orthodox Church led by His Eminence Archbishop Abel of Lublin and Chelm. The official delegation of the Russian Orthodox Church consisted of His Beatitude Metropolitan Onufry of Kiev and All Ukraine; Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations (DECR); Archpriest Nikolai Balashov, DECR deputy chairman; Archimandrite Aleksandr (Yelisov) head of the Russian Ecclesiastical Mission in Jerusalem; and Mr. Vladimir Legoida, chairman of the Synodal Department for Church’s Relations with Society and Mass Media. The meeting began with common prayer in several languages. The Primate of the Orthodox Church of Jerusalem greeted the participants and said: We know that unity is a God’s gift and we are aware of our responsibility for the preservation of unity left to us by the apostles. We have gathered here in the name of our Lord Jesus Christ. Our dialogue is based on Christian love which is the only way to reconciliation. Answers to all our questions must be found in dialogue and fraternal love. |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy Patriarch Kirill meets with Primate of Malankara Church On September 3, 2019, His Holiness Kirill, Patriarch of Moscow and All Russia, met with the Catholicos of the East and Metropolitan of Malankara, His Holiness Baselios Mar Thoma Paulose II, at the patriarchal and synodal residence in the St. Daniel Monastery in Moscow. Among those who accompanied the high guest were Metropolitan Zachariah Mar Nikolovos, head of the Malankara Church department for external church relations; Metropolitan Yuhanon Mar Diascoros, secretary of the Malankara Church Holy Synod; Rev. Abraham Thomas, secretary of the Malankara Church department for external church relations; and Rev. Aswin Zefrin Fernandis, head of the Malankara Catholicos’s protocol service; Rev. Jiss Jonson, personal secretary to His Holiness the Catholicos; Mr. Jacob Mathew, member of the Malankara Church Council; Mr. Kevin George Koshi, head of the communication service of the Malankara Church department for external church relations; and Dr Cherian Eapen, a representative of the Malankara diaspora in Russia. Taking part in the meeting from the Russian Orthodox Church were Metropolitan Hilarion, head of the Moscow Patriarchate department for external church relations (DECR); Bishop Dionisy of Voskresensk, deputy chancellor of the Moscow Patriarchate; Archimandrite Philaret (Bulekov), DECR vice-chairman; Hieromonk Stephan Igumnov, DECR secretary for inter-Christian relations; and R. Akhtamkhanov, DECR secretariat for inter-Christian relations. Patriarch Kirill warmly welcome Catholicos Baselios Mar Thoma Paulose II, noting that His Holiness had already been in Moscow in 1988, when he was the youngest bishop of the Malankara Church. He came for the Millennium of the Baptism of Rus’. ‘That event was really a turning point in the life of our Church’, Patriarch Kirill said, ‘With that celebration the era of persecution and oppression by the Soviet power came to an end and new opportunities opened up for us to engage ourselves in the enlightenment of our people and to bear the message of Christ in the vast lands of the then Soviet Union’. The Russian Church has very much changed, in particular in that 30 thousand churches have been restored and built since that time. ‘That is to say, the restoration of church life took place in the territory of the then Soviet Union and was continued in such states as Russia, Ukraine, Kazakhstan, Moldova, Azerbaijan, and the republics of Central Asia and the Baltics’. |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy Russia - Ukraine - Belarus: One Spiritual Space Address by Metropolitan Hilarion of Volokolamsk, DECR chairman, at the conference on Russia – Ukraine - Belarus: A Common Civilizational Space? ( Fribourg , Switzerland , 1 st June 2019). Russia, Ukraine and Belarus constitute one spiritual space framed by the Russian Orthodox Church. This space was formed over a thousand years, during which national borders appeared, disappeared and were moved many times, but spiritual commonality remained intact despite numerous external efforts aimed at shattering this unity. A witness to it is the thousand-year history of the Russian Orthodox Church. As far back as the 10th century, the diptychs of the Church of Constantinople first mention the Metropolia of Rus’. Initially the title of its head had no additional naming of a city, but was just τ ς ωσας , that is “of Rus’” . When Prince Vladimir Svyatoslavovich and after him the whole Rus’ embraced Christianity, Orthodoxy became the main spiritual and moral pivot for all the East Slavic ethnic groups that soon appeared in these territories. That moment marked the outset of the history of “Holy Rus’” – a historical phenomenon which owed its existence to the powerful unifying role of the Russian Church in the vast territories of the Great, Little and White Rus’ and in other territories which at different times were in the sphere of its influence. “At the outset of every nation, every nationality, a moral idea always preceded the rise of the nationality, for it was this idea that created it,” Fyodor Dostoyevsky wrote. Orthodoxy became such idea for the peoples of the Holy Rus’. Throughout its history the Russian Church went through many ordeals, but managed to preserve its unity. During internecine feuds between the princedoms the Church would reconcile the conflicting parties. The most difficult moment of that period was, perhaps, when in the middle of the 12th century Grand Prince Izyaslav Mstislavich organized in Kiev an appointment of Metropolitan Clement Smolyatich without securing approval of the Patriarch of Constantinople, what, in fact, meant the declaration by Rus’ of its ecclesiastical independence and self-willed separation from its Mother Church. The separatist sentiments of the Prince of Kiev influenced the Prince of Northeast Rus’, Andrei Bogoliubsky, who appealed to the Patriarch of Constantinople with a request to grant him a separate metropolitan. However, it was the Church of Constantinople that defended the unity of the Russian Metropolia in the 12th century. Patriarch Luke Chrysoberges added a word “all” to the old title of Metropolitan of Kiev - τ ς πσης ωσας – “of All Rus’” – in order to emphasize the indivisibility of the Russian Church . |
| Address by Metropolitan Hilarion of Volokolamsk, DECR chairman, at the conference on Russia – Ukraine – Belarus: A Common Civilizational Space? (Fribourg, Switzerland, 1st June 2019). Russia, Ukraine and Belarus constitute one spiritual space framed by the Russian Orthodox Church. This space was formed over a thousand years, during which national borders appeared, disappeared and were moved many times, but spiritual commonality remained intact despite numerous external efforts aimed at shattering this unity. A witness to it is the thousand-year history of the Russian Orthodox Church. As far back as the 10th century, the diptychs of the Church of Constantinople first mention the Metropolia of Rus’. Initially the title of its head had no additional naming of a city, but was just τ ς ωσας , that is “of Rus’” . When Prince Vladimir Svyatoslavovich and after him the whole Rus’ embraced Christianity, Orthodoxy became the main spiritual and moral pivot for all the East Slavic ethnic groups that soon appeared in these territories. That moment marked the outset of the history of “Holy Rus’” – a historical phenomenon which owed its existence to the powerful unifying role of the Russian Church in the vast territories of the Great, Little and White Rus’ and in other territories which at different times were in the sphere of its influence. “At the outset of every nation, every nationality, a moral idea always preceded the rise of the nationality, for it was this idea that created it,” Fyodor Dostoyevsky wrote. Orthodoxy became such idea for the peoples of the Holy Rus’. Throughout its history the Russian Church went through many ordeals, but managed to preserve its unity. During internecine feuds between the princedoms the Church would reconcile the conflicting parties. The most difficult moment of that period was, perhaps, when in the middle of the 12th century Grand Prince Izyaslav Mstislavich organized in Kiev an appointment of Metropolitan Clement Smolyatich without securing approval of the Patriarch of Constantinople, what, in fact, meant the declaration by Rus’ of its ecclesiastical independence and self-willed separation from its Mother Church. The separatist sentiments of the Prince of Kiev influenced the Prince of Northeast Rus’, Andrei Bogoliubsky, who appealed to the Patriarch of Constantinople with a request to grant him a separate metropolitan. However, it was the Church of Constantinople that defended the unity of the Russian Metropolia in the 12th century. Patriarch Luke Chrysoberges added a word “all” to the old title of Metropolitan of Kiev – τ ς πσης ωσας – “of All Rus’” – in order to emphasize the indivisibility of the Russian Church . |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy " Freedom and Responsibility as Viewed by His Holiness Patriarch Kirill " . Address by Metropolitan Hilarion of Volokolamsk (International Hellenic University online seminar, 16th February 2021) " Freedom and Responsibility as Viewed by His Holiness Patriarch Kirill " . Address by Metropolitan Hilarion of Volokolamsk, Chairman of the Department for External Church Relations of the Moscow Patriarchate (International Hellenic University online seminar, 16th February 2021). Your Eminence and Your Graces, All-honourable fathers, brothers and sisters, I wholeheartedly greet all of you, the organisers and participants of the inter-Orthodox online seminar held under the aegis of the International Hellenic University. Before getting down to my address I would like to thank the University’s leadership for inviting me to speak at the seminar. In its essential aspects my paper raises the most important topics of human life, such as values, individual liberty, rights, moral choice and ensuing responsibility for its consequences. Inasmuch as the contemporary society has different ways to conceptualize and interpret these fundamental categories, in my address I would like to present the views of His Holiness Patriarch Kirill of Moscow and All Russia on the nature of human rights and freedoms in their relation to responsibility, moral choice and dignity. Over the years of his church ministry, His Holiness has systematically explored these issues in his homilies, speeches, lectures and written works. The majority of those who constitute the Russian Orthodox Church’s flock have historically lived in Europe and belong to the European civilisation. Therefore, as the Primate of the Russian Orthodox Church His Holiness Patriarch Kirill devotes particular attention to the human rights issues, as well as to the value system in the modern-day European society and in the social, legal and philosophical thought. |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy Interview given by Metropolitan Hilarion of Volokolamsk, DECR chairman, to Italian news agency SIR Interview given by Metropolitan Hilarion of Volokolamsk, DECR chairman, to Italian news agency SIR. – Can you tell us in which atmosphere and with what sentiments the Holy Synod in Minsk made the decision to break the Eucharistic communication with Constantinople? – The Statement issued by the Holy Synod of the Russian Orthodox Church on October 15, reads: “To admit into communion schismatics and a person anathematized in other Local Church with all the ‘bishops’ and ‘clergy’ consecrated by them, the encroachment on somebody else’s canonical regions, the attempt to abandon its own historical decisions and commitments – all this leads the Patriarchate of Constantinople beyond the canonical space and, to our great grief, makes it impossible for us to continue the Eucharistic communion with its hierarchs, clergy and laity.” The aforementioned “great grief” is not just a figure of speech: it was a very hard decision, but, regrettably, the latest steps taken by Constantinople left us no other choice. We had not closed doors to the dialogue. In late August, Patriarch Kirill of Moscow and All Russia visited Istanbul to discuss the situation with Patriarch Bartholomew of Constantinople in a fraternal manner. Our Synod called and continues to call for the pan-Orthodox deliberations on the burning issues. By the way, other Churches put forward the same suggestions. However, Constantinople, following and advancing a theory of some special status of the Patriarch of Constantinople, comparable to the status of the Pope in the Catholic world, rejected all the appeals calling for the conciliar resolution of the problems and by its actions destroyed the unity of the world Orthodoxy. – Is it correct to speak of “schism”? And what does it exactly mean for the future of the inter-Orthodox relationships? |
| Accettare Il sito utilizza i cookie per aiutarvi a visualizzare le informazioni più aggiornate. Continuando ad utilizzare il sito, l " utente acconsente all " uso dei metadati e dei cookie. Gestione dei cookie Intervista del metropolita Hilarion sulla Commissione mista ad Amman Il Presidente del Decr, metropolita Hilarion, ha concesso un’intervista all’agenzia stampa russa Interfax sugli ultimi sviluppi dei rapporti interecclesiali con luterani e cattolici. Recentemente l’arcivescovo luterano di Turku Kari Mäkinen ha dichiarato che la Chiesa ortodossa russa ha sospeso il dialogo con la Chiesa Evangelico-Luterana di Finlandia, da lui diretta, a causa di disaccordi sulla situazione delle minoranze sessuali e di genere. Può commentare questa affermazione? Il dialogo della Chiesa ortodossa russa con la Chiesa evangelica luterana di Finlandia è iniziato nel 1970. Durante questo periodo, sono state discusse molte questioni teologiche e altre, sono stati adottati diversi documenti comuni che riportano i punti di vista delle due Chiese su varie questioni teologiche e sociali. Tema della sessione di dialogo prevista dovevano essere questioni di antropologia cristiana, cioè la dottrina riguardante l " uomo e il suo rapporto con Dio e il mondo. Negli ultimi anni, le Chiese protestanti in Occidente si trovano ad affrontare una grave crisi dovuta alla revisione, da parte di diverse comunità, dell’insegnamento teologico e morale. L " influenza del secolarismo liberale nella vita della Chiesa ha portato al fatto che alcune comunità protestanti in Occidente hanno deciso di istituire il sacerdozio e l " episcopato femminile. Ciò ha notevolmente complicato la gestione del dialogo teologico con loro, che aveva lo scopo di una convergenza, e non della separazione tra le Chiese ortodosse e le comunità protestanti. Il passo successivo è stata la decisione, da parte di un certo numero di comunità protestanti, di benedire le unioni di persone dello stesso sesso, cosa che per noi ha reso impossibile la prosecuzione del dialogo. |
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