| (Meat Fare) On Saturday, preceding this Sunday (Meat Fare Saturday) the Typikon prescribes the universal commemoration of all the departed members of the Church. In the Church we all depend on each other, belong to each other, are united by the love of Christ. (Therefore no service in the Church can be " private " .) Our repentance would not be complete without this act of love towards all those, who have preceded us in death, for what is repentance if not also the recovery of the spirit of love, which is the spirit of the Church. Liturgically this commemoration includes Friday Vespers, Matins and Divine Liturgy on Saturday. The Sunday Gospel (Mt. 25, 31-46) reminds us of the third theme of repentance: preparation for the last judgment. A Christian lives under Christ’s judgment. He will judge us on how seriously we took His presence in the world, His identification with every man, His gift of love. " I was in prison, I was naked... " All our actions, attitudes, judgments and especially relations with other people must be referred to Christ, and to call ourselves " Christians " means that we accept life as service and ministry. The parable of the Last Judgment gives us " terms of reference " for our self-evaluation. On the week following this Sunday a limited fasting is prescribed. We must prepare and train ourselves for the great effort of Lent. Wednesday and Friday are non-liturgical days with Lenten services (cf. infra). On Saturday of this week (Cheesefare Saturday) the Church commemorates all men and women who were " illumined through fasting " i.e., the Holy Ascetics or Fasters. They are the patterns we must follow, our guides in the difficult " art " of fasting and repentance. (4) Sunday of Forgiveness (Cheese Fare) This is the last day before Lent. Its liturgy develops three themes: (a) the " expulsion of Adam from the Paradise of Bliss. " Man was created for paradise, i.e., for communion with God, for life with Him. He has lost this life and his existence on earth is an exile. Christ has opened to every one the doors of Paradise and the Church guides us to our heavenly fatherland. (b) Our fast must not be hypocritical, a show off. We must " appear not unto men to fast, but unto our Father who is in secret " (cf. Sunday Gospel, Mt. 6, 14-21), and (c) its condition is that we forgive each other as God has forgiven us – " If ye forgive men their trespasses, your Heavenly Father will also forgive you. " |
| (Meat Fare) On Saturday, preceding this Sunday (Meat Fare Saturday) the Typikon prescribes the universal commemoration of all the departed members of the Church. In the Church we all depend on each other, belong to each other, are united by the love of Christ. (Therefore no service in the Church can be “private”.) Our repentance would not be complete without this act of love towards all those, who have preceded us in death, for what is repentance if not also the recovery of the spirit of love, which is the spirit of the Church. Liturgically this commemoration includes Friday Vespers, Matins and Divine Liturgy on Saturday. The Sunday Gospel (Mt. 25, 31-46) reminds us of the third theme of repentance: preparation for the last judgment. A Christian lives under Christ’s judgment. He will judge us on how seriously we took His presence in the world, His identification with every man, His gift of love. “I was in prison, I was naked…” All our actions, attitudes, judgments and especially relations with other people must be referred to Christ, and to call ourselves “Christians” means that we accept life as service and ministry. The parable of the Last Judgment gives us “terms of reference” for our self-evaluation. On the week following this Sunday a limited fasting is prescribed. We must prepare and train ourselves for the great effort of Lent. Wednesday and Friday are non-liturgical days with Lenten services (cf. infra). On Saturday of this week (Cheesefare Saturday) the Church commemorates all men and women who were “illumined through fasting” i.e., the Holy Ascetics or Fasters. They are the patterns we must follow, our guides in the difficult “art” of fasting and repentance. (4) Sunday of Forgiveness (Cheese Fare) This is the last day before Lent. Its liturgy develops three themes: (a) the “expulsion of Adam from the Paradise of Bliss.” Man was created for paradise, i.e., for communion with God, for life with Him. He has lost this life and his existence on earth is an exile. Christ has opened to every one the doors of Paradise and the Church guides us to our heavenly fatherland. (b) Our fast must not be hypocritical, a show off. We must “appear not unto men to fast, but unto our Father who is in secret” (cf. Sunday Gospel, Mt. 6, 14-21), and (c) its condition is that we forgive each other as God has forgiven us – “If ye forgive men their trespasses, your Heavenly Father will also forgive you.” |
| J’ai eu le bonheur de participer à la restauration de cette église. Je me souviens de ce qu’elle était la première fois que je l’ai vue, de ses murs noircis, de ses coupoles verdies, rouillées. Nous avons restauré l’extérieur de cette église, nous avons décoré ses murs à l’intérieur, où toute une équipe d’iconographes a travaillé sous la direction du père Zinon. Nous montions presque tous les jours sur les coupoles à l’intérieur et à l’extérieur pour voir comment avançaient les travaux. Je suis heureux que nous ayons pu mener à bien ces travaux, que l’église soit aujourd’hui si belle. Mais l’église de Dieu, ce ne sont pas seulement des murs, ce sont avant tout des gens. Nous travaillons pour que les gens viennent à l’église de Dieu, pour qu’ils puissent y rencontrer le Seigneur Lui-même dans la prière et dans la communion aux Saints Mystères du Christ. C’est l’essentiel, c’est ce pour quoi l’Église du Christ existe. Nous bâtissons des églises, ou nous les restaurons si elles ont été détruites ou endommagées, pour que les âmes humaines puissent s’y restaurer à l’intérieur. Je me souviens bien de ceux qui venaient ici, je les ai vus changer parce qu’ils rencontraient Dieu à l’église. Par la communion aux Saints Mystères du Christ, par la participation à la vie de l’Église, leur vie était transfigurée. On nous demande parfois pourquoi il y avait autrefois tant de miracles, ceux dont parle l’Évangile, et pourquoi il semble y en avoir si peu aujourd’hui, ou pas du tout. Nous, prêtres, savons qu’il s’accomplit chaque jour un miracle à l’église de Dieu : le miracle de la transfiguration des âmes humaines. Il est incomparable, car nous savons dans quel état les gens viennent parfois à l’église et ce qu’ils deviennent ensuite grâce à la prière et à la participation aux sacrements. Nous avons entendu aujourd’hui ces paroles du Christ, prononcées quelques jours avant Sa mort : Il rappelle à Ses disciples et, à travers eux, à chacun de nous, la rétribution qui attend l’homme, le Jugement dernier où se produira la séparation définitive en brebis et en boucs, entre ceux qui seront à la droite du Sauveur et ceux qui seront à Sa gauche, entre ceux qui hériteront du Royaume de Dieu et ceux qui iront aux tourments éternels (Mt 25, 31-46). |
| But it will be too late: life is already over and no one will have the power to return one hour, or even one minute. And there will be that hour when the Lord commands our bodies, returned to dust, to rise, to unite with our immortal souls, and commands us to stand before Him (cf. Jn. 5:25, 29), before the face of His angels (cf. Mt. 25:31), before the face of the innumerable host of God’s faithful children, holy God-pleasers, and simple people faithful to the Lord, who were able to live and die with the Lord in their hearts. We will stand before them with our innumerable sins, with all our falls, and with all our filth. And in the hour of the final and Dread Judgment, will not these words erupt from our souls, to the Righteous Judge: “Have mercy on me, O God, have mercy on me?” This will be our last cry, which can only be addressed to the Lord, for this judgment will be final, and after it will be either eternal joy for Christ’s faithful children, or eternal tribulation for unrepentant sinners and for those who have pushed Christ’s hand away, and who lived without Christ and died without Him (cf. Mt. 25:46). So, my dears, the manifold repetition of this prayerful lamentation reveals our whole life to us—from beginning to end and to the final Dread Judgment of God. What the Lord will say to each of us—that’s His holy will. But, while we yet live, while we yet walk this earth, while we yet have these great and saving days of repentance given us by the Lord, let us bring our repentance to the Lord, with tears! Do not be ashamed of these tears, for our guardian angel collects these tears unseen. Weep bitter tears for the transgressions we have committed, and with these tears for our sins, draw nearer to the Lord with a prayer that He would save us by His mercy before we die to eternal life, and that He would cover our souls weeping before Him with His love, and that in eternal life and at His Dread Judgment he would not recall those sins for which we here brought repentance to the Lord with tears. We will not hear these repentant sighs again until Great Lent next year. But may these holy words of the repentant canon never die in our hearts. May they live in the days of Great Lent, when we bring our repentance, and may these wonderful words of prayer, with which we ask forgiveness of our sins from the Lord and pardon for eternal life, not decay throughout our lives. I wish you all, my sweet dears, with my whole heart, that the Lord grant you in these days of Great Lent to bring to Him not just your contrite souls, but your souls with tears wept for your sins, and that these tears would eternally cleanse our sinful filth; that we would not take our sins with us into the life of the future age. 30 марта 2017 г. Рейтинг: 10 Голосов: 1 Оценка: 1 2 3 4 5 6 7 8 9 10 Смотри также Комментарии Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Новые материалы Выбор читателей Мы в соцсетях Подпишитесь на нашу рассылку |
| John Anthony McGuckin Miracles VERA SHEVZOV Orthodox thinkers from Late Antiquity to modern times have understood miracles as actions or events that manifest or point to the presence of God. Orthodox Christians have associated miracles not only with individual experiences, but also with experiences of entire communities and even nations. Miracles are associated with healings, historical events, visions, dreams, and foresight, and with such phenomena as inexplicable displays of myrrh or tears on icons. Throughout history, Orthodox pastors and spiritual guides have drawn on accounts of miracles for pedagogical purposes. Such accounts provided lessons concerning vices and virtues along with lessons concerning “right faith.” In addition to the realm of lived Orthodoxy, where accounts of miracles have often resulted in the special veneration of certain icons and the veneration of saints and their relics, miracles have also figured in the Orthodox theological and philosophical considerations of history, science and nature, and anthropology. Reports of miracles have also periodically begged the question of authority in the church (who in the church is it that finds and declares them miraculous?). Although miracles may be integral to its worldview, Orthodox Christianity nevertheless is deeply nuanced in its approach to them. In part, the Orthodox understanding of miracles is rooted in the complex view of miracles reflected in the New Testament. On the one hand, patristic authors such as Origen of Alexandria (d. 254) and St. John Chrysostom (d. 407) maintained that Jesus’ miracles played a significant role in the establishment of the Christian faith. Signs, acts of power, and works testified to the power of God manifested in and through Christ. Accordingly, Orthodox writers maintained, miracles accompanied his words in order to confirm his identity for those who were unable to recognize his power and authority through his words alone. In this sense, miracles were a form of divine condescension. Following the death of Jesus, in this view, the apostles performed numerous miracles in Jesus’ name as a way further to cultivate the Christian faith. As Origen wrote in his mid- 3rd century treatise Against Celsus 1.46, had it not been for miracles, people would not have been persuaded to accept the new teachings. On the other hand, patristic authors also pointed to the more negative aspects of miracles in the gospel texts. Particularly objectionable was the pursuit of, and demand for, miracles as a condition for faith ( Mt. 16.4 ; Jn. 6.30–31 ) or as a curious spectacle ( Lk. 23.8 ). Even the Devil tempted Jesus to perform a miracle ( Mt. 4.1–11 ; Lk. 4.1–13 ). Finally, according to Jesus’ testimony, not every “wondrous sign” was from God ( Mt. 24.24–25 ; Acts 8.9–13); they could even be detrimental to believers by distracting or turning them from the path to salvation. |
| 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 2014/12/14, 19:16:51 Дорогие братья! Помолитесь о церкви Всесвятской- Россия,Тульская обл.,г. Плавск, разрушенной.Скорбно на неё смотреть и о моих детях отр. Алексее,отр.Ярославе. Склёмина Татьяна 2014/12/11, 18:29:41 Дорогие братия Афонские. Очень прошу вас помолиться о здравии моем и чада. На узи в 20 недель поставили диагноз шизэнцифалия. Спаси вас Господи! 2014/12/11, 18:25:31 Дорогие братия Афонские. Всем сердцем прошу у вас молитвенной помощи о моем малыше. Сделали узи на 21 неделе беременности и поставили диагноз шизэнцифалия. Очень прошу помолитесь за нас. Спаси Вас Господи! р. Б. Ирина 2014/12/10, 02:21:31 Дорогие братья Афонские ! Слёзно прошу вас, помолитесь за моего внука, младенца Михаила ! Он долгожданный ребёнок в семье, родители ждали его появления более 10 лет ! А сейчас он сильно болен. Очень вас прошу, не откажите в моей просьбе ! Во имя Отца и Сына и Св. Духа ! Аминь ! р.Б.Валентина 2014/12/09, 09:48:41 Дорогие Братья и Отцы прошу помолиться за центр Украины г. Винницы, что-бы здесь не было кровопролития. Спаси Господи! 2014/12/08, 23:09:31 Дорогие братия! Храни Господь вашу обитель. 2014/12/05, 14:43:46 Заступники и молитвенники за нас перед Богом!Мир вам и благоденствия!прошу Вашей молитвенной помощи помолитесь обо мне грешной и не разумной р.Божией Наталии о моём духовном и душевном выздоровлении....избавиться от страха ночного....помогите пожалуйста!!!!!! р.Божия Наталия 2014/12/01, 20:33:53 Святые Отцы и Братья!!! Прошу Ваших молитв за болящего р.б. Андрея, за спасение его от душевного расстройства. Тяжкие мысли у него в голове, желание покинуть родной дом, оставить учебу, в то время как о нем заботятся и любят его всей душой. У него неизлечимое заболевание, с которым можно жить, а у него опускаются руки и теряется надежда, он очень нервничает, хотя еще совсем молодой человек. Пусть Господь Бог смилуется над ним, простит грехи и пошлет ему помощь в душевном исцелении. Помогите Вашими молитвами! Благодарим за Ваши труды, мира Вам и благоденствия. Во имя Отца и Сына и Святаго Духа. Аминь. |
| Pastoral Message from Metropolitan Tikhon for Thanksgiving Day 2021 Source: OCA Metropolitan Tikhon of All America and Canada 26 November 2021 Photo: OCA “It is good to give thanks to the Lord, to sing praises to Thy name, O Most High” (Ps 91/92:1). To the Clergy, Monastics, and Faithful of the Orthodox Church in America, Dear Beloved Children in the Lord, On the civil holiday of Thanksgiving Day, celebrated in the United States today and last month (October 11) in Canada, we are reminded that a Christian is characterized by gratitude. Indeed, it is impossible to imagine a pious heart without thanksgiving to our Lord, God, and Savior Jesus Christ. Gratitude is so deeply rooted in our life in Christ that the central act of our worship of the Holy Trinity bears its name—Eucharist, thanksgiving. Each week the Holy Spirit gathers us to offer this humble appreciation to God for our salvation. We do this in the Holy Anaphora not only by elevating bread and wine to receive as our Lord’s most-pure Body and precious Blood, but also by elevating our hearts with grateful hands and saying “we lift them up unto the Lord.” This vision of gratitude is not just for the Sunday Divine Liturgy, but for every day which God may give us. Because of Christ’s death and resurrection, we are able to perpetually offer “a mercy of peace, a sacrifice of praise” as we walk in His commandments. On this national day of Thanksgiving, as you come together with friends and family to celebrate, I pray that you do so remembering first and foremost the immeasurable gifts our Lord has bestowed on us. First amongst these gifts is the gift of salvation in Christ. In recognition of the mercies of God towards you, I ask you to be merciful to others. Most especially, open your table to the poor, outcast, lonely, and afflicted. In so doing, you will have Christ Himself as your guest (cf. Mt 25:31–46). May you all have a blessed Thanksgiving Day. Yours in Christ, +Tikhon Archbishop of Washington Metropolitan of All America and Canada |
| Представь, что подвергнется суду блуд. Но один впал в этот грех, с детства будучи воспитываем в порочных нравах; ибо и на свет произведен порочными родителями, и возрастал в привычках к дурному, к пьянству, играм и срамным беседам. А другой много имел много побуждений к жизни совершенной – воспитание, учителей, слышание слова Божия, душеспасительное чтение, наставления родителей, образующие в честности и целомудрии, умеренность в пище; и потом вовлечен в подобный с первым грех, и должен дать отчет в своей жизни: не по справедливости ли сей последний, в сравнении с первым, заслужит тягчайшее наказание?» (Василий Великий, свт. Беседа на псалом седьмой. Творения. Т. 1. СПб., 1911. С. 107-108). Григорий Нисский, свт. О душе и воскресении. Разговор с сестрой Макриной. Творения. Часть 4. Т. 2. М., 1862. С. 273-274. Для святителя Григория Нисского (+395) это совершенно очевидно: «Как только человек обратится к Богу от злых дел, Бог ни во что не вменяет ему их, потому что Божие око взирает всегда на настоящее и не вменяет прошедшего»(Григорий Нисский, свт. О надписании Псалмов. Творения. Часть 2. М., 1861. С. 32). Так же думает и свт. Феофан Затворник: « Раскаяние извергает худое из души. И раскаявшийся предстанет на суд не имеющим в себе зла»(Феофан Затворник, свт. Толкование первых 8 глав послания св. апостола Павла к Римлянам. М., 1890. С. 146). Ср. Английская Библия: The Judgment of the nations (Mt. 25. 31). The Νew Testament p. 81 in The Holy Bible containing the Old and New Testaments. King James version. New York:.Αmerican Bible Society. Немецкая Библия: Weltgericht(Mt. 25. 31). Die Bibel. Einheitsuebersetzung der Heiligen Schrift. Stuttgart: Verlag Katholisches Bibelwerk G m b H, 1999. S. 1109; Das letzte allgemeine Gericht (коммент. на Mt. 31-46). Echter -Bibel. Das Neue Testament, herausgegeben von Prof. Karl Staab. Band 1. Wuerzburg, 1967. S. 141. Польская Библия: Sd Ostateczny (Mt. 25, 31).Pismo Swite Starego i Nowego Testamentu. Pozna Warszawa: Wydawnictwo Pallatinum, 1987. S. 1152. |
| 24. Цит. по: Епифанович С.Л. Преподобный Максим Исповедник и византийское богословие. С.71 25. Макарий Египетский, преподобный. Духовные беседы, Сл.5,6. 26. Немезий Емесский, Указ. соч. С.84. 27. anim. et res. (О душе и воскресении) (М. 46.128А). 28. hom. (Беседы) 3.7 М. 31.216А, В). 29. or.2 (Слово 2-е) 17 (М. 35.428А). 30. hom. in Mt. Беседа на Мф.7:14 (М. 51.41). 31. Феофан Затворник, епископ. Путь ко спасению. С.206. 32. Исаак Сирин, преподобный. Слова подвижнические. С.19. 33. Там же. С.20. 34. Григорий Богослов, святитель. Творения, Т.2, С.43. 35. princ. (О началах) 1.8.1 (GCS vol. 22, 1913). 36. Arch. (Прение Архелая, епископа Месопотамского, с ересиархом Манесом) М. 10.1440А. 37. Мефодий Патарский, священномученик. Творения. С.181,183. 38. Цит. по: Киприан (Керн), архимандрит. Указ. соч. С.249. 39. haer. (Пять книг против ересей) 2.33.4 (М. 7.833А). 40. p.e. (Приуготовление к Евангелию) 6.6 (M. 21.720D). 41. parad. (Беседы о рае) 7 (М. 30.68В). 42. Русская религиозная антропология. Т.2. С.435-439. 43. Cels. (Против Кельса) 4.15 (GCS vol.2, 1899 p.285.15,18; М. 11.1048А). 44. princ. (О началах)4.4.4 (GCS vol.22, 1913 p.353.11; М. 11.405В). 45. Немезий Емесский, епископ. Указ. соч. С.69. 46. Епифанович С.Л. Указ. соч. С.72. 47. Цит. по: Киприан (Керн), архимандрит. Указ. соч. С.185. 48. serm. imag. (Слово о человеке, сотворенном по образу Божию) 1 (M. 89.1144D-1145A). Глава 7. Дух человека Если состав человека определен из тела и души общим мнением, то вхождение в этот состав духа спорно. До сих пор обсуждается вопрос: состоит ли человек из души и тела или из духа, души и тела. И хотя этот вопрос мы считаем не самым главным, обратиться к нему придется. Итак, является ли дух человека частью его природы или нет - спорный вопрос, но однозначно верно то, что в жизни человека дух составляет центр его духовной жизни. Однако сам термин " дух " понимается достаточно широко: " Многое зовется духами. Ибо и ангел ведь зовется духом; душа наша зовется духом, и этот веющий ветер... и великая добродетель... и порочное деяние... и сопротивник-демон зовется духом " (Святитель Кирилл Иерусалимский) |
| Blenkinsopp, J. Prophecy and Canon: A Contribution to the Study of Jewish Origins. Notre Dame, IN: University of Notre Dame Press, 1977, c. 80–95. Cassuto, U. «The Son of Moses (Deuteronomy Chapter XXXII, 1–43)». В Biblical and Oriental Studies. Перевод Israel Abrahams. 2 vols. Jerusalem: Magnes Press, the Hebrew University, 1974, т. 1, c. 41–46. . «Deuteronomy Chapter XXXII and the New Year in Ancient Israel». В Biblical and Oriental Studies. Jerusalem: Magness Press, т. 1, c. 47–70. Childs, B. Introduction to the Old Testament As Scripture. Philadelphia: Fortress, 1979, c. 219–221. Coats, G. W. «Legendary Motifs in the Moses Death Reports». CBQ 39 (1977): 34–44. Crenshaw, J. «High Places of Earth». CBQ 34 (1972): 39–53. Cross, F. M., and Freedman, D. N. Studies in Ancient Yahwistic Poetry. Missoula, MT: Scholars Press for the Society of Biblical Literature, dissertation series, no. 21, 1975, c. 97–122. Dahood, M. «Northwest Semitic Notes on Dt 32, 20». Bibl 54 (1973): 405–406. Gordis, R. «Critical Notes on the Blessing of Moses (Dt. 33:21)», и «Additional Note on Dt. 33:27». В The Word and the Book: Studies in Biblical Language and Literature. New York: Ktav, 1976, c. 337–339. Grossfeld, B. «Neofiti 1 to Deut. 3 1,7. The Problem Re-analyzed». ABR 25 (1976): 30–34. Hidal, S. «Some Reflections on Deuteronomy 32». ASTIll (1978): 15–21. Klein, M. « Deut. 31:7 , Tby " or tbwT JBL 92 (1973): 584–585. Labuschagne, C. J. «The Tribes in the Blessing of Moses». OTS 19 (1974): 97–112. Lundbom, J. R. «Lawbook of the Josianic Reform». CBQ 38 (1976): 293–302. McCarthy, D. J. «Installation Genre?» JBL 90 (1971): 31–41. Mendenhall, G. E. «Samuel " s " Broken Rib»: Deuteronomy 32». В No Famine in the Land. Studies in honor of John L . McKenzie. Missoula, MT: Scholars Press for the Institute for Antiquity and Christianity, 1975, c. 63–74. Polzin, R. Moses and the Deuteronomist: A Literary Study of the Deuteronomic History. New York: Seabury, 1980, c. 71–72. Weisman, Z. «A Connecting Link in an Old Hymn. Deuteronomy XXXIII, 19A, 21B». FT2 8 (1978): 365–368. |
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