| In the order of the books of the New Testament, the Gospel of Matthew comes first. Palestine is said to be the place where the Gospel was written. St Matthew wrote in Aramaic, and then it was translated into Greek. The Aramaic text has not survived, but many of the linguistic and cultural-historical peculiarities of the Greek translation give indications of it. The Apostle Matthew preached among people who were awaiting the Messiah. His Gospel manifests itself as a vivid proof that Jesus Christ is the Messiah foretold by the prophets, and that there would not be another (Mt. 11:3). The preaching and deeds of the Savior are presented by the evangelist in three divisions, constituting three aspects of the service of the Messiah: as Prophet and Law-Giver (Ch. 5-7), Lord over the world both visible and invisible (Ch. 8-25), and finally as High Priest offered as Sacrifice for the sins of all mankind (Ch. 26-27). The theological content of the Gospel, besides the Christological themes, includes also the teaching about the Kingdom of God and about the Church, which the Lord sets forth in parables about the inner preparation for entering into the Kingdom (Ch. 5-7), about the worthiness of servers of the Church in the world (Ch. 10-11), about the signs of the Kingdom and its growth in the souls of mankind (Ch. 13), about the humility and simplicity of the inheritors of the Kingdom (Mt. 18:1-35; 19 13-30; 20:1-16; 25-27; 23:1-28), and about the eschatological revelations of the Kingdom in the Second Coming of Christ within the daily spiritual life of the Church (Ch. 24-25). The Kingdom of Heaven and the Church are closely interconnected in the spiritual experience of Christianity: the Church is the historical embodiment of the Kingdom of Heaven in the world, and the Kingdom of Heaven is the Church of Christ in its eschatological perfection (Mt. 16:18-19; 28:18-20). The holy Apostle brought the Gospel of Christ to Syria, Media, Persia, Parthia, and finishing his preaching in Ethiopia with a martyr’s death. This land was inhabited by tribes of cannibals with primitive customs and beliefs. The holy Apostle Matthew converted some of the idol-worshippers to faith in Christ. He founded the Church and built a temple in the city of Mirmena, establishing there his companion Platon as bishop. |
| Having performed the feat of redemption, through His sacrifice on the cross and glorious Resurrection the Lord opened the gates of heaven to everyone. From then on and to this day, every human being is given an opportunity to wholeheartedly embrace Christ as the true God and Saviour Who grants blessed strength for leading a life of righteousness and actively participating in the transfiguration of the world. Reflecting on the feast of Easter, Saint Nicholas of Serbia, a prominent theologian of the past century, wrote, Christ is risen – it means that life is stronger than death. Christ is risen – it means that good is stronger than evil. Christ is risen – it means that all difficulties in life are resolved (Thoughts on Good and Evil). And this Paschal joy, which is the joy of communion with God and of building up a new life (Rom 6:4) on the basis of goodness and justice, touches the hearts of millions of Christians, inspiring them to do works of charity and mercy, helping to overcome adversities, comforting them in ordeals, giving hope to the desperate and strengthening the faint-hearted. On the radiant feast of Pascha our special prayers are offered to God for people in combat zones. We as Christians cannot remain indifferent to the troubles and hardships of our brothers and sisters whose hearts are seared by the fire of internecine strife. So we lift up our fervent supplications unto the Lord that by His mercy and loving-kindness He may heal bodily and, above all else, spiritual wounds, give comfort in every sorrow and grant a lasting and just peace to the brotherly peoples that came from one Dnieper baptismal font. The earthly life of the Saviour was full of labour and sacrificial love for people, and we are called to become like Him in serving our neighbours, since any, even the smallest virtue, every effort to overcome our own selfishness for the sake of another person, draws us closer to God – the Source of life and immortality – and therefore makes us happier. May the Risen Lord Who in accord with His truthful promise abides with His followers even unto the end of the world (Mt 28:20) vouchsafe us, sinful and infirm, but thirsting for righteousness and seeking salvation, to inherit the blessed life after we complete our earthly journey, so that in the Heavenly mansions prepared… from the foundation of the world (Mt 25:34) we together with saints reign in His eternal glory (St Ambrose of Milan, Hymn “We Praise Thee, O God”). This joyful anticipation of the Kingdom of love to come, of God being everything to every one (1 Cor 15:28) is what the Church preaches at all times and even more so in the radiant Easter season. |
| Rom. 9:17/Exodus 9:16 – my power “in you”; my name may be “proclaimed.” Hebrew – show “thee”; may name might be “declared.” Rom. 9:25/Hosea 2:23 – I will call my people; I will call my beloved. Hebrew - I will have mercy (love versus mercy). Rom. 9:27/Isaiah 10:22 – only a remnant of them “will be saved.” Hebrew – only a remnant of them “will return.” Rom. 9:29/Isaiah 1:9 – had not left us “children.” Hebrew – Jehova had left us a “very small remnant.” Rom. 9:33; 10:11; 1 Peter 2:6/Isaiah 28:16 – he who believes will not be “put to shame.” Hebrew – shall not be “in haste.” Rom. 10:18/Psalm 19:4 – their “voice” has gone out. Hebrew – their “line” is gone out. Rom. 10:20/Isaiah 65:1 – I have “shown myself” to those who did not ask for me. Hebrew – I am “inquired of” by them. Rom. 10:21/Isaiah 65:2 – a “disobedient and contrary” people. Hebrew – a “rebellious” people. Rom. 11:9-10/Psalm 69:22-23 – “pitfall” and “retribution” and “bend their backs.” Hebrew – “trap” and “make their loins shake.” Rom. 11:26/Isaiah 59:20 – will banish “ungodliness.” Hebrew – turn from “transgression.” Rom. 11:27/Isaiah 27:9 – when I take away their sins. Hebrew – this is all the fruit of taking away his sin. Rom. 11:34; 1 Cor. 2:16/Isaiah 40:13 -the “mind” of the Lord; His “counselor.” Hebrew – “spirit” of the Lord; “taught” Him. Rom. 12:20/Prov. 25:21 – feed him and give him to drink. Hebrew – give him “bread” to eat and “water” to drink. Rom. 15:12/Isaiah 11:10 – the root of Jesse…”to rule the Gentiles.” Hebrew - stands for an ensign. There is nothing about the Gentiles. Rom. 15:21/Isaiah 52:15 – been told “of him”; heard “of him.” Hebrew – does not mention “him” (the object of the prophecy). 1 Cor. 1:19/Isaiah 29:14 – “I will destroy” the wisdom of the wise. Hebrew – wisdom of their wise men “shall perish.” 1 Cor. 5:13/Deut. 17:7 – remove the “wicked person.” Hebrew – purge the “evil.” This is more generic evil in the MT. 1 Cor. 15:55/Hosea 13:14 – O death, where is thy “sting?” Hebrew – O death, where are your “plagues?” |
| Dieses erstaunliche und tiefe Erlebnis des „Gott mit uns“ stellt das Wesen des geheimnisvollen, verborgenen Lebens der Kirche dar. Erinnern wir uns daran, dass, da der Allmächtige selbst – das A und das O, der Erste und der Letzte (Offb 22, 13) – die menschliche Geschichte umarmte und versprach, bei uns alle Tage bis an der Welten Ende (Mt 28, 20) zu bleiben, uns die alarmierenden Umstände der heutigen Zeit keineswegs Furcht machen und uns ängstigen sollen. Indem wir die große Liebe des Heilands erwidern, lasst uns lernen, uns dem Herrn völlig anzuvertrauen und auf seine gütige Vorsehung zu hoffen, um bis zum Zweiten herrlichen Kommen Christi und bis an das Ende der Welt (Apg 1, 8) freimütig und freudig bezeugen zu können, dass Gott mit uns ist! PATRIARCH VON MOSKAU UND DER GANZEN RUS’ Weihnachten 2023 / 2024 Moskau Die Weihnachtsbotschaft ist auf folgende Sprachen verfügbar: Belarussisch English Estnisch Französisch Griechisch Italienisch Kasachisch Kirgisisch Lettisch Litauisch Russisch Traditionelle Chinesisch Ukrainisch Usbekisch Vereinfachte Chinesisch Print-Veröffentlichung Teilen: Patriarch Seine Heiligkeit Patriarch Kyrill: die russische und die serbische Kirche können einen gemeinsamen Beitrag zur Heilung der Leiden der orthodoxen Familie leisten 16.03.2024 Der Vorsteher der Russischen Kirche leitete die Plenarsitzung der XXXII. Internationalen Weihnachtslesungen 24.01.2024 Seine Heiligkeit Patriarch Kyrill: der Patriarch von Konstantinopel ist kein freier Mann 07.01.2024 Weihnachtsbotschaft des Patriarchen von Moskau und der ganzen Rus " KIRILL 06.01.2024 Die Heilige Synode nahm mit Zufriedenheit das hohe Niveau der interreligiösen Beziehungen in Russland zur Kenntnis 27.12.2023 Der Präsident Russlands W.W. Putin und Patriarch Kyrill sprachen auf der Sitzung des XXV. Weltrussischen Volksrats 28.11.2023 Die Erklärung des Heiligen Patriarchen Kyrill im Zusammenhang mit den Ereignissen auf dem Territorium des Flughafens Machatschkalas 30.10.2023 Seine Heiligkeit Patriarch Kyrill legte Berufung im Zusammenhang mit der Prüfung des Gesetzentwurfs Nr. 8371 durch die Werchowna Rada der Ukraine ein 19.10.2023 Die Erklärung des Heiligsten Patriarchen Kyrill in Zusammenhang mit der Wiederaufnahme des Kriegsgeschehens in Bergkarabach 19.09.2023 Die Rede des Heiligsten Patriarchen Kyrill auf dem II. Gipfeltreffen Russland-Afrika 27.07.2023 Der Heiligste Patriarch Kyrill: die Handlungen des Patriarchats von Konstantinopel haben den Weg für kirchliche Missverhältnisse geebnet 19.07.2023 Der Heiligste Patriarch Kyrill: wir freuen uns auf beliebige Missionen, die auf die Überwindung des tragischen Konflikts in der Ukraine und die Auferhaltung des berechtigten Friedens gerichtet werden 29.06.2023 Die Anrede des heiligsten Patriarchen Kyrill anlässlich des Tages Afrikas 25.05.2023 |
| The ecclesiological distortions ascribing to the primus on the universal level the functions of governance inherent in primates on other levels of church order are named in the polemical literature of the second millennium as “papism”. 3. Due to the fact that the nature of primacy, which exists at various levels of church order (diocesan, local and universal) vary, the functions of the primus on various levels are not identical and cannot be transferred from one level to another. To transfer the functions of the ministry of primacy from the level of an eparchy to the universal level means to recognize a special form of ministry, notably, that of a ‘universal hierarch’ possessing the magisterial and administrative power in the whole Universal Church. By eliminating the sacramental equality of bishops, such recognition leads to the emergence of a jurisdiction of a universal first hierarch never mentioned either in holy canons or patristic tradition and resulting in the derogation or even elimination of the autocephaly of Local Churches. In its turn, the extension of the primacy inherent in the primate of an autocephalous Local Church (according to Apostolic Canon 34) to the universal level would give the primus in the Universal Church special powers regardless of whether Local Orthodox Churches agree to it or not. Such a transfer in the understanding of the nature of primacy from local to universal level would also require that the primus election procedure be accordingly moved up to the universal level, which would as much as violate the right of the pre-eminent autocephalous Local Church to elect her Primate on her own. 4. The Lord and Saviour Jesus Christ warned his disciples against the love of rulers (cf. Mt. 20:25-28). The Church has always opposed distorted ideas of primacy, which have begun to creep into church life from old times. In Councils’ decisions and works of holy fathers, such abuses of power were condemned. The bishops of Rome, who enjoy the primacy of honour in the Universal Church, from the point of view of Eastern Churches, have always been patriarchs of the West, that is, primates of the Western Local Church. However, already in the first millennium of church history, a doctrine on a special divinely-originated magisterial and administrative power of the bishop of Roman as extending to the whole Universal Church began to be formed in the West. |
| În aceast cale mai este un remediu foarte important, de care fiecare propovduitor al cuvântului lui Dumnezeu trebuie s se foloseasc nu din impunere, dar conform contiinei sale. El singur trebuie s devin apropiat, aproapele pentru acei, crora le duce cuvântul. În citirea de azi din Evanghelia dup Luca, capitolul zece (10:25-37) se pune întrebarea: dar cine este aproapele meu? i atunci Domnul rostete pilda bine cunoscut despre samariteanul milostiv. Aproapele este acela care svârete binele, deoarece facerea de bine îi leag pe oameni mai mult, decât relaiile de rudenie. Noi cunoatem c relaiile de rudenie devin cauza pentru conflicte i ciocniri îngrozitoare, în special când se ajunge la împrirea banilor sau la motenire. Ce fel de relaii de rudenie? Oamenii devin dumani. Pe de alt parte, atunci când facem bine, noi ne unim cu ali oameni aidoma situaiei cum samariteanul milostiv a devenit aproapele pentru iudeul ce a avut de suferit de la tâlhari. Ce comun putea fi între iudeu i samaritean? Îns binele a depit aceast separare. Citirea Evanghelic de azi este o ilustrare la cuvintele minunate ale apostolului Pavel din epistola sa ctre Efeseni: prin facerea de bine noi îi unim pe oameni într-un tot întreg, în Însui Hristos, contribuind la crearea unui nou om. Pentru ce? Ca s întemeieze pacea, spune apostolul. De aceea scopul misiunii noastre, desigur, este adresarea oamenilor ctre Hristos, este, desigur, îmbisericirea lor, dar prin aceasta – crearea solidaritii general-umane, care întrece diferenele i hotarele etnice, sociale, politice, geografice, de gen i de alt natur. Folosind puterea virtuilor i a facerii de bine, Biserica este capabil s devin aluatul de fermentaie pentru întregul Univers. Ea este în stare s trezeasc la via acele procese, care vor duce la crearea omului nou, întru Iisus Hristos întemeind pacea. Misiunea bisericeasc nu are hotare: scopul ei se deschide în perspectiva eshatologic, rezultatele ei, realizate aici, în viaa pmânteasc, trec în viaa venic. Ea parc extinde hotarele spaiului i ale timpului, unind cerescul i pmântescul, venicul i vremelnicul. Iat de ce au rsunat cuvintele minunate, de care mi-am amintit adineauri, adresându-m episcopului nou ipopsifiat: Drept aceea, mergând, învai toate neamurile, botezându-le în numele Tatlui i al Fiului i al Sfântului Duh, învându-le s pzeasc toate câte v-am poruncit vou, i iat Eu cu voi sunt în toate zilele, pân la sfâritul veacului. Amin (Mt. 28:19-20). |
| In its turn, the extension of the primacy inherent in the primate of an autocephalous Local Church (according to Apostolic Canon 34) to the universal would give the primus in the Universal Church special powers regardless of whether Local Orthodox Churches agree to it or not. Such a transfer in the understanding of the nature of primacy from local to universal level would also require that the primus election procedure be accordingly moved up to the universal level, which would as much as violate the right of the pre-eminent autocephalous Local Church to elect her Primate on her own. 4. The Lord and Saviour Jesus Christ warned his disciples against the love of rulers (cf. Mt. 20:25-28). The Church has always opposed distorted ideas of primacy, which have begun to creep into church life from old In Councils’ decisions and works of holy fathers, such abuses of power were The bishops of Rome, who enjoy the primacy of honour in the Universal Church, from the point of view of Eastern Churches, have always been patriarchs of the West, that is, primates of the Western Local Church. However, already in the first millennium of church history, a doctrine on a special divinely-originated magisterial and administrative power of the bishop of Roman as extending to the whole Universal Church began to be formed in the West. The Orthodox Church rejected the doctrine of the Roman Church on papal primacy and the divine origin of the power of the first bishop in the Universal Church. Orthodox theologians have always insisted that the Church of Rome is one of the autocephalous Local Churches with no right to extend her jurisdiction to the territory of other Local Churches. They also believed that primacy in honour accorded to the bishops of Rome is instituted not by God but Throughout the second millennium up to today, the Orthodox Church has preserved the administrative structure characteristic of the Eastern Church of the first millennium. Within this structure, each autocephalous Local Church, being in dogmatic, canonical and Eucharistic unity with other Local Churches, is independent in governance. In the Orthodox Church, there was no and has never been a single administrative center on the universal level. |
| Пасха. Воскресение Христово. Осталось 17 дней Написать письмо в Русский Пантелеимонов монастырь Написать письмо в Русский Пантелеимонов монастырь Если вы хотите Написать письмо в Русский Пантелеимонов монастырь, вот адрес: Monastery of St. PANTELEIMON, 63087, DAPHNI, MT. ATHOS, GREECE Комментарии Всего комментариев: 1883 2016/05/21, 20:25:54 Дорогие отцы и братья, благодарю Господа за вас! Прошу ваших молитв за выплату зарплаты моему сыну, р.б. Алексею. Он с начала этого года не может получить деньги за проделанную работу. Вынужден был оформить кредит, чтобы как-то поддержать семью, но выплат до сих пор нет. Партнеры их фирмы тянут с выплатой долгов, а у него четверо деток. Он один кормилиц в семье. Благословите, святые отцы и братья нас грешных. Будьте здоровы и долгие вам лета. Людмила. 2016/05/20, 16:14:24 Дорогие Святые Отцы и Братья прошу Вас и умоляю помолитесь о здравии моего маленького сыночка болящего младенца Владислава у него онкология. Верю в то что ваши святые молитвы услышат на небесах и ребёнок мой будет здоров. От всей души и сердца Вам спасибо ! 2016/05/13, 13:37:24 Пожалуйста , помолитесь за нас грешных: рабу Божию Анну , раба Божия Алексея , рабу Божию Ангелину , раба Божия Алексея , отроковицу Синклитикию. Спаси Господи . 2016/05/12, 20:28:52 Святые Отцы! Простите меня грешную! Спасибо Вам , что Вы молитесь за нас грешных! Святые отцы помолитесь за мою дочь Ирину, излечите ее от болезней нервных и болезни позвоночника, дочь сильно заикается, живет закрытой жизнью, боится общения. Постоянно живет в напряжении и страхе! Помолитесь о ее выздоровлении, Дай Вам Бог долгие лета жизни. Валентина 2016/05/11, 13:51:36 Здравствуйте , Святые отцы и братья! Прошу ваших молитв за моего сына отрока Михаила 9 лет. Растет без отца . Слабая нервная система , все время плачет, не может сдерживаться в школе, его сильно обзывают незаслуженно, дети не хотят с ним дружить убегают. Ему уже все кажется обидным у ребенка психологическая травма. В школе не хотят допускать чтобы учился в классе со всеми из-за слез. Что делать , я выбиваюсь из сил. Прошу вас помолитесь, чтобы ситуация изменилась, надеюсь на Божью помощь . Спаси Господи! |
| Пасха. Воскресение Христово. Осталось 17 дней Написать письмо в Русский Пантелеимонов монастырь Написать письмо в Русский Пантелеимонов монастырь Если вы хотите Написать письмо в Русский Пантелеимонов монастырь, вот адрес: Monastery of St. PANTELEIMON, 63087, DAPHNI, MT. ATHOS, GREECE Комментарии Всего комментариев: 1883 2015/10/29, 20:24:47 Дорогие братья Святой горы Афон. Обращаюсь к вам за помощь. помолитесь пожалуйста о здравии р.б. Сергия. Боремся за жизнь второй месяц необходима сложная операция на сердце. квоту на бесплатную операцию не на этот год. деньги необходимые на операцию собрать не получается. сегодня у него случился инсульт, перевели в реанимацию. прошу вашей молитвенной помощи о его здравии. 2015/10/28, 10:45:40 Дорогие святые отцы и братья.Помолитесь пред Господом за им прегрешения вольные и невольные совершенные ними пред Господом Богом и пошли им выздоровление души и тела.Спаси Господи. Валентина 2015/10/27, 18:22:29 Дорогие святые отцы и братья. Помолитесь пожалуйста за р.б. младенца Константина. Лежим а больнице очень нужны ваши молитвы. Сыну 2.10 не говорит и не ходит. Эпилепсия уже 10 месяцев каждый день приступы по 15-20 . Голову уже не жердит. Спит и лежит суткам . Врачи не могут понять и помочь. МИЛЫЕ СВЯТЫЕ СТАРЦЫ И ОТЦЫ ПОМОГИТЕ УМОЛЯЮ ПОМОЛИТЕСЬ. СПАСИБО. БОГОРОДИЦА ПОМОГИ..! tam9931@bk.ru простите меня грешную тамара 2015/10/25, 21:49:22 Простите и благословит, дорогие отцы и братья о Святом Крещении! Прошу ваших святых молитв о прощении и оставлении грехов и здравии духовном и телесном рабов Божиих : схиархимандрита о.Илии, протоиереев : о.Александра, о.Михаила, о.Ростислава, иереев : о.Димитрия, о.Дионисия, Тамары, Ирины, и о помиловании и скором избавлении от тяжких обстояний и перемене жизни к лучшему р.Б.Александра и об упокоения р.Б.Людмилы.Спаси Господи. Александр 2015/10/23, 15:01:39 Дорогие отцы! Святые старцы! Помогите мне грешной избавиться от серьёзной болезни, рака молочной груди! Слёзно прошу Ваших усердных молитв во исцеление моих душевных и телесных болезней. Упросите Господа Бога даровать мне ещё жизни Земной, чтобы решить нерешённые вопросы. Помогите, умоляю и прошу Ваших, догорие Старцы, молитв во имя Отца и Сына и Святого Духа! Аминь! р.б. Раиса |
| 17 Volbach W. Fr. Elfenbeinarbeiten der Spatantike und des fruhen Mittalaters. Mainz, 1952. S. 57–58. Taf. 33. Nr. 110. Для понимания сложения и эволюции данной композиции см. Жебелев С. Иконографические схемы Вознесения Христова и источники их возникновения//Сборник статей, посвящённых памяти Н. П. Кондакова. Прага, 1926. С. 1–14. 18 Айналов Д. В. Мозаики IV и V веков. СПб., 1895. С. 34–71. Рис. 5; Oakeshott W. Die Mosaiken von Rom vom dritten bis zum vierzehnten Jahrhundert. Leipzig, 1967. S. 74–76. 19 Dobrzeniecki T. Maiestas Domini w zabytkach polskich i obcych z Polske Museum Narodowego w Warszawie. T. XVII. Warzawa, 1973. S. 29–38. Il. 6. 20 См. Миркович Л. Xeopmoлoruja или ucmopujcku развитак и богослуженье празника Православне источне цркве. Београд, 1961. 21 Айналов Д. Искусство Палестины в средние века//Византийский временник. Т. XXV. Л., 1928. С. 77–86; Weitzmann K. “Loca Sancta” and the Representational Arts of Palestine//Dumbarton Oaks Papers. Vol. 28. Washington, 1974. P. 31–56. 22 См. Weitzmann K. A Metamorphosis icon or miniature on Mt. Sinai//Старинар. Нов. Сер. Кнь. XX. Београд, 1970. P. 415–421. 23 Стрелков А. С. Фаюмский портрет. М.–Л., 1936; Павлов В. В., Шуринова Д. Д. Фаюмский портрет. М., 1965. 24 Айналов Д. В. Синайские иконы восковой живописи//Византийский временник. Т. IX. СПб., 1902. С. 343–375; Он же. К вопросу о технике восковой живописи//Журнал Министерства народного просвещения. Нов. сер. Ч. XV. 1908. C. 193–200. 25 См. Борбудакис М. От фаюмского портрета к истокам искусства византийских икон (опыт нового подхода). Гераклейон, 1998. 26 Опубликовано: Weitzmann K. The Monastery of Saint Catherine at Mount Sinai. The Icons. Vol. One: From the Sixth to the Tenth Century. Princeton — New Jersy, 1976. 27 Chatzidakis M. An encaustic icon of Christ at Sinai//The Art Bulletin. Vol. 49. 1967. P. 197–208. 28 Kitzinger E. Some Reflections on Portraiture in Byzantine Art//Зборник радова Византолешког института. Кнь. VIII–1. Београд, 1963. P. 190–193. Fig. 5, 6. Вторая монета, с иным изображением Христа, относится к 705 г. (“семитический портрет”). |
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