| Title 130 Q. What is the Orthodox position on the indissolubility of marriage, divorce and remarriage, and why? The Orthodox Church views marriage as a holy union between a man and a woman that is established and blessed by God. Marriage therefore is “a bond of a covenant that may not be broken,” according to the words of the sacrament. And yet the Church, for certain grave reasons, permits divorce and remarriage. This seemingly paradoxical position arises out of, on the one hand, respect for biblical teaching and, on the other, compassionate concern for human weakness. The authority for the unbreakable character of marriage is Christ himself. In Mark 10:6-8, Jesus rejects divorce allowed by the Mosaic Law (Dt 24-14) and appeals to God’s order of creation: “God made them male and female. For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh” (Gn 1:27; 2:24). Then he commands: “What therefore God has joined together, let not man put asunder” (Mk 10:9). The same teaching is found among the radical standards of conduct proclaimed in the Sermon on the Mount (Mt 5:31-33). These principles are intended for all those who accept Christ’s saving message and commit themselves to live by the reality of God’s kingdom revealed by Christ. The Orthodox tradition has always fostered the ideal of the permanency of marriage on the basis of Christ’s teaching. For example, the great Church Father, John Chrysostom (fourth century), writes, “Both by the manner of creation and by the manner of [new] lawgiving, Christ showed that one man must dwell with one woman continually and never break off from her.” In his book “Against Remarriage,” Chrysostom goes as far as to counsel widows and widowers themselves not to remarry but to remain faithful to their deceased spouses and honor their memory. However, because of human frailty, not all people can uphold the ideal of the permanency of marriage. And the radical principles of the Sermon on the Mount must ultimately be interpreted in the light of the Gospel, not law. In cases of moral failure, the Gospel requires that we respond to people with compassion and forgiveness, not judgment and condemnation. According to the Gospel of Matthew, divorce can occur for reasons of “unchastity” (porneia, literally “fornication”), probably referring to sexual misconduct (Mt 5:32; 19:9). Similarly, though St. Paul mentions the standard of Christ’s strict teaching about marriage, nevertheless he accommodates his pastoral instructions to human weakness, including the possibility of separation and divorce (1 Cor 7:10-15). |
| Archive Patriarch Kirill expresses support for the Primate of the Ethiopian Church due to the latest developments in Ethiopia 10 February 2023 year 11:50 His Holiness Patriarch Kirill of Moscow and All Russia has sent a letter of support to His Holiness Patriarch Abune Mathias of of the Ethiopian Orthodox Tewahedo Church in connection with the latest tragic events in Ethiopia as a group of schismatics attempted to carry out a schism in Ethiopia. Bellow is the full text of the message from the Primate of the Russian Orthodox Church. HIS HOLINESS ABUNE MATHIAS, PATRIARCH AND CATHOLICOS OF ETHIOPIA Your Holiness, beloved brother in Christ, On behalf of the Russian Orthodox Church I address you with these words of sincere compassion at the time of new ordeals that have befallen our friend – the Ethiopian Orthodox Tewahedo Church. My heart aches as I hear the news of the hardships the Ethiopian Christians are enduring, in these trying circumstances remaining faithful to their Church and despite the oppression maintaining the unity of the Spirit in the bond of peace (Eph 4:3). The strength in spirit that your suffering flock shows serves as a proof that Christian faith is living and strong in the Ethiopian land. I believe that the fortitude of the confessors who defy earthly fear for the sake of the kingdom of God, and his righteousness (Mt 6:33) will set an example for future generations. The Russian Orthodox Church has always taken to heart the afflictions that befell your people. Now, at this difficult moment, I express my brotherly support to Your Holiness, the archpastors, pastors and all faithful children of the Ethiopian Church. We resolutely condemn any actions aimed at causing a schism in the Church and invariably support our Ethiopian brothers. I wish to Your Holiness good health and plentiful help from God Almighty in your Primatial ministry, and I wish unity in faith and longevity to your flock. It is my hope that the Lord will show mercy on the Christians of Ethiopia and, in accord with the words of St David the Psalmist, will bless his people with peace (Ps 29:11). |
| Arhiva Predica Preafericitului Patriarh Chiril inut dup Liturghia oficiat la catedrala „Hristos Mântuitorul” în Kaliningrad 7 decembrie 2014 19:11 La 7 decembrie 2014, în Duminica a 26-a dup Cincizecime, ziua pomenirii sfintei mucenie Ecaterina, Preafericitul Patriarh al Moscovei i al întregii Rusii Chiril a condus slujirea Dumnezeietii liturghii la catedrala „Hristos Mântuitorul” în Kaliningrad. Dup încheierea serviciului divin Întâistttorul Bisericii Ruse s-a adresat ctre credincioi cu o predic. Preasfinia Voastr, stpâne Serafim! Preasfiniile Voastre! Stimate Nicolai Nicolaevici, guvernatorul regiunii Kaliningrad! Stimate Alexandr Gheorghievici, primarul oraului Kaliningrad! Dragi prini, frai i surori! V salut cordial pe toi cu prilejul acestei zile de duminic, plin de bucurie i srbtoare! Pentru mine întotdeauna este o bucurie de a trece pragul acestei biserici i în genere de a veni pe pmântul Kaliningradului, de care sunt legai aproape 30 de ani din viaa mea. Kaliningradul este un loc deosebit, unde Biserica Ortodox a început de la zero viaa sa. i când vd azi mulime de oameni, când aud i capt informaie referitor la fondarea noilor biserici, la iluminarea acestor locauri, când tiu cât este de cutat în Kaliningrad gimnaziul ortodox, cât de mult doresc oamenii s obin studii în instituiile bisericeti de învmânt, eu, bineîneles, m bucur. Deoarece cu mila lui Dumnezeu chiar i cele mai îndrznee visuri, care au luat natere cu 30 de ani în urm, i cele mai îndrznee ateptri s-au realizat, au depit toate premoniiile, ateptrile i visurile noastre. Sarcina cea mai important, care azi se afl în faa Bisericii, const în faptul ca Evanghelia Mântuitorului, legea lui Dumnezeu s intre în trupul i sufletul poporului nostru. Nou ni se spune uneori c pentru a birui criminalitatea trebuie s fie ameliorat legislaia, trebuie de perfecionat organele de drept - i probabil, sunt cuvinte corecte. Dar se poate mai simplu i mai ieftin de soluionat nu doar problema criminalitii, dar i problema dezorganizrii umane, a nelinitii, a lipsei de bucurie în inim: vieuiete conform legilor lui Dumnezeu i totul se va altura (vezi: Mt. 6:33). Dar pentru a vieui conform legilor lui Dumnezeu, trebuie s le cunoatem i, pe lâng aceasta, trebuie s ne comportm astfel, ca s evitm totul ce poate distruge aceast lege a lui Dumnezeu. |
| Материал из Православной Энциклопедии под редакцией Патриарха Московского и всея Руси Кирилла ЕНОС Ветхозаветный праотец Енос. Роспись собора Рождества Богородицы Ферапонтова мон-ря. Мастер Дионисий. 1502 г. Ветхозаветный праотец Енос. Роспись собора Рождества Богородицы Ферапонтова мон-ря. Мастер Дионисий. 1502 г. Енос [евр. , греч. Ενς], ветхозаветный праотец (пам. в Неделю св. праотцев и в Неделю св. отцов). Сын Сифа и отец Каинана. Е. жил 905 лет (Быт 5. 11 MT и LXX, обычно сообщающие разный возраст патриархов, относительно Е. приводят одинаковые цифры). Древнеевр. имя E. ( ), как и имя Адам ( ), имеет в ВЗ нарицательное значение - «человек»; соответственно эти слова являются синонимами, но в ВЗ встречается реже (42 раза), чем и преимущественно в поэтических и пророческих текстах ( Maass F . //TDOT. Vol. 1. P. 374). Этот термин, происходящий от евр. глагола - лишаться силы, слабеть (см.: Иов 4. 17), часто обозначает человеческую слабость, смертность и удаленность от Бога (см. Пс 33. 12, 26; 103. 15). Праведное поколение Е. противопоставляется греховному поколению Каина, описанному в предшествующих стихах. В кн. Бытие после рассказа о Е. повторяется родословие людей от Адама (Быт 5. 1 и сл.) и, т. о., возобновляется линия от допотопного человечества, к-рая была прервана убийством Авеля и продолжилась благодаря рождению отца Е. - Сифа. Поэтому мн. исследователи рассматривают образ Е., связанного с появлением нового поколения людей, в качестве параллели «новому Адаму» ( Cassuto. P. 246-247; Rendsburg. P. 24). В кн. Бытие особенно отмечается рождение Е., т. к. именно в его время люди «начали призывать имя Господа» (Быт 4. 26). Этот стих сложен для истолкования, поскольку известно, что имя Господне было открыто древним евреям только во времена Моисея (Исх 3. 13-15; Исх 6. 3-4). Однако в Быт 4. 1 логическое ударение поставлено не на откровении Божественного имени, а скорее на начале Его призывания во времена Е. ( Wenham. 1980). Выражение «призывать имя Господне» встречается также в Быт 12. 8; 13. 4; 21. 33; 26. 25 и всякий раз т. о. отмечается начало богослужения, в т. ч. совершение молитв и жертвоприношений. Поэтому, по мнению большинства исследователей, слова из Быт 4. 26 указывают на установление регулярного богослужения во времена Е. ( Hess. P. 526; Wenham. 1987. P. 116). |
| Seeking the Kingdom of God Requires from Us Actions: On the Third Sunday after Pentecost “Seek ye first the Kingdom of God, and his righteousness; and all these things shall be added unto you” (Mt.6:33). Everything necessary for our earthly existence will be added: food, drink, clothing. But not just added; there is one condition: “Seek ye first the Kingdom of God.” What does “seek” mean? It means that the Lord requires from us actions, an effort of our will. Remember the Gospel readings for the last two weeks (‘The Week of All the Saints” and “The Week of All Saints Who Shone in Russia”) and also what was said in today’s Gospel. These are like steps by which all the saints ascended to the heavenly dwellings, and by which we too must all ascend. Indeed, there is no other way. The way to the Lord is the same for everyone. And it is this: Confess Christ before people, love Him more than everyone and everything else, and take up our cross and follow Him, in the same way the Apostles followed Him, leaving everything behind: their families, nets and boats. And not care about what we eat or drink or about what to wear, because our Heavenly Father knows that we need all these things. The Gospel gives us wonderful examples: “Behold the fowls of the air: for they sow not, neither do they reap … yet your Heavenly Father feedeth them…. And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these” (Mt. 6:26, 28-29). This is what it means to seek the Kingdom of God. But what is the center of such seeking? What is required of us for this? What is the beginning? Here it is: “The light of the body is the eye: if therefore thine eye be clean (The Russian text reads “clean” or “pure,” instead of “single” or “sound,” which appear in the English versions), thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness” (Mt. 6:22-23). |
| On the Love of Enemies: the Teaching of St. Silouan Although it is natural and usual to love those who love us and to do good to those who do good to us (Mt 5:46-47; Lk 6:32-33), to love our enemies is distasteful to our nature. One can say that it isn’t in our power but is an attitude that can only be the fruit of grace, given by the Holy Spirit. This is why St. Silouan the Athonite writes, “The soul that has not known the Holy Spirit does not understand how one can love one’s enemies, and does not accept it.” Source: Saint Silouan Orthodox Church Passages from Saint Silouan the Athonite compiled by Jean-Claude Larchet. Originally published in “In Communion” (issue 8, Pascha 1997). Although it is natural and usual to love those who love us and to do good to those who do good to us (Mt 5:46-47; Lk 6:32-33), to love our enemies is distasteful to our nature. One can say that it isn’t in our power but is an attitude that can only be the fruit of grace, given by the Holy Spirit. This is why St. Silouan the Athonite writes, “The soul that has not known the Holy Spirit does not understand how one can love one’s enemies, and does not accept it.” The Staretz repeatedly says that love of enemies is impossible without grace: “Lord, You have given the commandment to love enemies, but this is difficult for us sinners if Your grace is not with us”; “Without God’s grace we cannot love enemies”; “He who does not love his enemies, does not have God’s grace”; “He who has not learned to love from the Holy Spirit, will certainly not pray for his enemies.” On the contrary, St. Silouan always teaches that this attitude is a gift of the Holy Spirit: “The Lord has commanded us to love our enemies, and the Holy Spirit reveals this love to us”; “One can only love one’s enemies through the grace of the Holy Spirit”; “When you will love your enemies, know that a great divine grace will be living in you.” This grace does not suddenly erupt in the soul, but rather shows itself in a divine process of teaching: taking into account the weakness and the difficulties of man, the Holy Spirit progressively teaches him to love and teaches him all the attitudes and ways which will allow him to do so. “The Holy Spirit teaches us to love even our enemies”; “The Holy Spirit teaches the soul a profound love for man and compassion for the lost. The Lord had pity for those who were lost… The Holy Spirit teaches this same compassion for those who go to hell”; “I could not speak about it if the Holy Spirit had not taught me this love”; “The Lord taught me love of enemies… The Holy Spirit taught [me] to love.” |
| Arhiva Predica Preafericitului Patriarh Kiril inut în ajun de Marea Mare la mnstirea Ioan Boteztorul 9 aprilie 2012 20:33 Seara la 9 aprilie 2012 Preafericitul Patriarh al Moscovei i al întregii Rusii Kiril împreun cu clericii moscovii a oficiat utrenia din Marea Mare la mnstirea stavropighial de maici Ioan Boteztorul. Dup terminarea serviciului divin Preafericitul Patriarh Kiril s-a adresat ctre credincioi cu o predic. Înaltpreasfinia Voastr, maic Afanasia! Dragi prini, frai i surori! V salut pe toi cu ocazia zilei de Lunea Mare. Cu aceast zi începe Sptmâna Patimilor, o perioad cu totul deosebit în viaa cretinului. Este acel segment al timpului, care ne permite în mod mintal, duhovnicesc s ne atingem de tot ce a avut loc la Ierusalim, de tot ce a premers Învierii lui Hristos i tot ce a determinat prin Jertfa lui Hristos Mântuitorul mântuirea neamului omenesc. Ptrunzând cu vederea duhovniceasc în zilele pe care le trim, înelegând semnificaia lor, noi descoperim pentru sine ceva extrem de important. Citirile din ziua de azi sunt dedicate la dou teme – frnici i judecata, iar aceste teme sunt legate între ele. Frnicia este dedublarea sufletului, când omul triete pentru sine o via, are unele gânduri, iar în exterior arat un alt mod de via, alte cuvinte, alte gânduri. Cele spuse nu înseamn c fiecare din noi trebuie s-i deschid sufletul în faa primului necunoscut. Aceasta nu înseamn c omul trebuie s fie naiv. Uneori circumstanele vieii nu ne dau posibilitate s fim sinceri cu toii care sunt lâng noi. i Domnul niciodat i nicicând nu ne-a chemat la aceasta, ca noi s ne deschidem sufletul oricui. Mai mult ca atât, El ne-a prevenit despre faptul c s fim înelepi, prudeni, ca s nu aruncm mrgritare în faa porcilor, deoarece porcii se pot întoarce asupra noastr i ne pot sfâia (Mt. 7:6). Domnul ne cheam s fim înelepi ca erpii i nevinovai ca porumbeii (Mt. 10:16). Ce înseamn dar frnicia, pe care atât de mult o condamn Mântuitorul, mai ales în ajunul suferinelor Lui? Frnicia este o minciun, o minciun premeditat, când noi inducem în eroare pe alii, creând despre sine o imagine injust, un oarecare chip, care de fapt nu exist. Frnicia întotdeauna urmrete un scop concret – sau a face o carier, sau a obine bani, sau a deveni bogat, sau a ajunge la putere; anume un astfel de comportament Domnul condamn. |
| 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 expresses support for the Primate of the Ethiopian Church due to the latest developments in Ethiopia His Holiness Patriarch Kirill of Moscow and All Russia has sent a letter of support to His Holiness Patriarch Abune Mathias of of the Ethiopian Orthodox Tewahedo Church in connection with the latest tragic events in Ethiopia as a group of schismatics attempted to carry out a schism in Ethiopia. Bellow is the full text of the message from the Primate of the Russian Orthodox Church. HIS HOLINESS ABUNE MATHIAS PATRIARCH AND CATHOLICOS OF ETHIOPIA Your Holiness, beloved brother in Christ, On behalf of the Russian Orthodox Church I address you with these words of sincere compassion at the time of new ordeals that have befallen our friend – the Ethiopian Orthodox Tewahedo Church. My heart aches as I hear the news of the hardships the Ethiopian Christians are enduring, in these trying circumstances remaining faithful to their Church and despite the oppression maintaining the unity of the Spirit in the bond of peace (Eph 4:3). The strength in spirit that your suffering flock shows serves as a proof that Christian faith is living and strong in the Ethiopian land. I believe that the fortitude of the confessors who defy earthly fear for the sake of the kingdom of God, and his righteousness (Mt 6:33) will set an example for future generations. The Russian Orthodox Church has always taken to heart the afflictions that befell your people. Now, at this difficult moment, I express my brotherly support to Your Holiness, the archpastors, pastors and all faithful children of the Ethiopian Church. We resolutely condemn any actions aimed at causing a schism in the Church and invariably support our Ethiopian brothers. I wish to Your Holiness good health and plentiful help from God Almighty in your Primatial ministry, and I wish unity in faith and longevity to your flock. It is my hope that the Lord will show mercy on the Christians of Ethiopia and, in accord with the words of St David the Psalmist, will bless his people with peace (Ps 29:11). |
| On the Love of Enemies: the Teaching of St. Silouan St. Silouan the Athonite St. Silouan the Athonite Although it is natural and usual to love those who love us and to do good to those who do good to us (Mt 5:46-47; Lk 6:32-33), to love our enemies is distasteful to our nature. One can say that it isn’t in our power but is an attitude that can only be the fruit of grace, given by the Holy Spirit. This is why St. Silouan the Athonite writes, " The soul that has not known the Holy Spirit does not understand how one can love one’s enemies, and does not accept it. " The Staretz repeatedly says that love of enemies is impossible without grace: " Lord, You have given the commandment to love enemies, but this is difficult for us sinners if Your grace is not with us " ; " Without God’s grace we cannot love enemies " ; " He who does not love his enemies, does not have God’s grace " ; " He who has not learned to love from the Holy Spirit, will certainly not pray for his enemies. " On the contrary, St. Silouan always teaches that this attitude is a gift of the Holy Spirit: " The Lord has commanded us to love our enemies, and the Holy Spirit reveals this love to us " ; " One can only love one’s enemies through the grace of the Holy Spirit " ; " When you will love your enemies, know that a great divine grace will be living in you. " This grace does not suddenly erupt in the soul, but rather shows itself in a divine pedagogy, where taking into account the weakness and the difficulties of man, the Holy Spirit progressively teaches him to love and teaches him all the attitudes and ways which will allow him to do so. " The Holy Spirit teaches us to love even our enemies " ; " The Holy Spirit teaches the soul a profound love for man and compassion for the lost. The Lord had pity for those who were lost. . . . The Holy Spirit teaches this same compassion for those who go to hell " ; " I could not speak about it if the Holy Spirit had not taught me this love " ; " The Lord taught me love of enemies. . . . The Holy Spirit taught [me] to love. " |
| The Lord cares not only about birds and flowers, but also about each one of us. Sometimes it seems to us that God cares for us poorly, and it is precisely because of this that we are unable to accept with piety and joy the world around us. Our soul is filled with fear and worry for the future and we neglect the present. The most valuable moment is the present, because what has occurred with us in the past is already gone, and that which awaits us in the future has not yet happened. Often we are prisoners of the past or the future, and we forget about the many blessings and good things which surround us in the present. We live as if we were only writing our life as a “rough draft” instead of actually living it, always waiting to see first what tomorrow or the day after tomorrow will bring before we finally start living for today. So we can actually spend our whole life not waiting for anything, because if we do not know now how to notice the blessings that the Lord sends us through our encounter with people, as well as the blessings we receive through the world around us, such as by the birds in the air and the lilies in the fields, if we are focused only on the negative sides of life, then we will never experience the joy of the here and now, no matter what tomorrow may bring. Many people are like the rich man in the Lord’s parable who says: “I will pull down my barns, and build larger ones; and there I will store all my grain and my goods. And I will say to my soul, ‘Soul, you have ample goods laid up for many years; take your ease, eat, drink, be merry.’” But the Lord said to him: “Fool! This night your soul is required of you; and the things you have prepared, whose will they be?” (Lk. 12:16-21). The Lord tells us: it is necessary to accumulate not earthly wealth but the wealth of the Kingdom of God: “But seek first his kingdom and his righteousness, and all these things shall be yours as well” (Mt. 6:33). The Lord will not leave us without daily bread, even if from time to time we have to live in difficulties and sometimes under desperate circumstances. If God feeds the birds in the air, then He will also feed us; if He clothes the lilies of the field, then He will clothe us as well. We must learn to be satisfied with a little, and rejoice in what we have, instead of waiting for what has not been given to us or what we may never receive, no matter how long we wait. |
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