| Вып. 43–44. Москва, 2012. С.367–380. 4 . Каллист Ангеликуд . Слово 18, [состоящее] из сорока одной главы/Предисл., публ. древнегреч. текста и пер. О. А. Родионова//Богословские труды. 2015. Вып. 46. С.275–293. 5 . Прп. Каллист Ангеликуд . Исихастское утешение. Предисловие/Пер. А.П. Власюка//Волшебная гора. Вып. XV. 2008. С.61–65. 6 . Родионов О.А. Заметки о рукописной традиции «Глав» Каллиста Ангеликуда //Каптеревские чтения – 15. Сб. статей/Отв. ред. Н.П. Чеснокова. М.– Серпухов: ИВИ РАН – «Наследие Православного Востока», 2017. С.77–86. 7 . Родионов О.А. Каллист Ангеликуд //Православная энциклопедия. Т. 29. М.: ЦНЦ «Православная энциклопедия», 2012. С.545–554. 8 . Родионов О.А. Рукописная традиция трактата Каллиста Ангеликуда «О божественном единении»//Византийские исихастские тексты/Сост., общ. и науч. ред. А.Г. Дунаева. М., 2012. С.423–428. 9 . Родионов О.А. «Три книги святого Каллиста» в переводческом наследии прп. Паисия Величковского (по материалам рукописного собрания Нямецкого монастыря)//Каптеревские чтения – 10. Сб. статей/Отв. ред. М.В. Бибиков. М.: ИВИ РАН, 2012. С.39–43. 10 . Arkadies Vatopedinos, Eustratiades S. Catalogue of the Greek Manuscripts in the Library of the Monastery of Vatopedi on Mt. Athos. Cambridge (Mass.): Harvard University Press, 1924. 11 . Darrouzes J. Regestes des Actes du Patriarcat de Constantinople. Vol. I. Fasc. V. Paris, 1977. 12 . Filocalia sau culugere din scrierile sfinilor Prini care arat cum se poate omul curi, lumina i desvîri/Traducere, introduceri i note de Pr. Prof. Dr.Dumitru Stniloae. Vol. VIII. Bucureti, 1979. 13 . Gehin P. Les collections de kephalaia monastiques: Naissance et succes d’un genre entre creation originale, plagiat et florilege//The Minor Genres of Byzantine Theological Literature/Ed. A. Rigo. Turnhout: Brepols, 2013 (Studies in Byzantine History and Civilization 8). P.1–50. 14 . Kalvesmaki J. Evagrius in the Byzantine Genre of Chapters//Evagrius and his Legacy/Ed. J. Kalvesmaki & R. Darling Young. |
| The Ascension. Giotto, c.1305, Scrovegni (Arena) Chapel, Padua, Italy Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession (Heb. 4:14). Let us follow along now mentally, brethren, with the sacred writers, depicting the path of our Lord Jesus Christ’s Ascension into Heaven, in the glory of His Father. This path, ending with His Ascension to the Father (Jn. 20:17) and His receiving of the Heavenly glory which He had in His Divinity before the world was (Jn. 17:5), commenced with His sufferings. Ascending up far above all heavens, our Lord had to descend first into the lower parts of the earth (Eph. 4:9-10) to disappear into the bowels of the earth, into the depths of the abyss, and be cut off from the land of the living that, having made Himself an offering of propitiation (Is. 53:8-10) for the sins of man, He could present Himself as our High Priest, able to be touched with the feeling of our infirmities (Heb. 4:15). And we see how this bearer of man’s sin, forsaken among the dead and reduced into the dust of earth (Ps. 88:5, 21:15), is the Victor over hell and death , and binds the strong man, that is, the devil (Mt. 12:29). He Who cometh from Edom … glorious in his apparel, travelling in the greatness of His strength (Is. 63:1), and ascended on high , receives rather the spoils of human souls saved by Him (Ps. 68:18), as the King of glory, entering through the gates of Heaven itself, to appear there as the Forerunner and Intercessor for us (Ps. 23:7-10; Heb. 6:20, 12:23-24). If, brethren, such is the path of the Ascension of Christ Himself into His glory (Lk. 24:26)—that is, a path of suffering and death—then can our path be otherwise? If He is the Way, the Truth, and the Life (Jn. 14:6), then how can we come to God the Father, if not by imitating our Lord Jesus Christ (Jn. 13:15)? If our Lord Jesus Christ sits on the right hand of God, then set your affection on things above, not on things on the earth , for if we have died with Him, then, according to the apostle, our lives must now be hid with Christ in God (Col. 3:1-3). Let us mortify our earthly passions and thoughts (Col. 3:5) in order to have our citizenship in Heaven (Phil. 3:20), and with our purified minds to follow Christ, the Lord of our lives, Who has ascended into Heaven and is drawing us there where He is. Let us prepare our minds with contemplation and prayer for that spiritual joy with which the apostles were filled as they stood watching Christ as He ascended from Earth to Heaven, and afterwards returned to Jerusalem with great joy (Lk. 24:52; Acts 1:10-12). |
| In this lies the victory of the Saviour over death for all generations. " The bodily Resurrection of the Saviour from the dead is an historical, true fact,» says one of our well-known Orthodox missionaries, and he enumerates this in the following points: Christ predicted His Resurrection ( Mt. 16:21; 20:19 ; Mark 9:9 ). After the Resurrection He testified about the event (Luke 24:46). He appeared in visible form: On the morning of the Resurrection to Mary Magdalene ( Mark 16:9 ). To the women going away from the tomb (Matt. 28:9). To Peter near Jerusalem (Luke 24:34; I Cor 15:5). To two disciples on the road to Emmaus (Luke 24:13). On the evening of the Resurrection, to the Apostles, except Thomas ( John 20:19 ). A week later in the evening to all the Apostles ( John 20:26 ). After several days at the Sea of Tiberias to seven disciples ( John 21:1–3 ). Not long after, on the mountain near Galilee, to eleven Apostles (Matt. 28:17). To five hundred of the faithful ( I Cor. 15:6 ). To his brother «according to the flesh,» James, and all the Apostles ( I Cor. 15:7 ). At the time of the Ascension on the Mount of Olives, to all the Apostles (Luke 24:50). To the Apostle Paul ( I Cor. 9:1; 15:8 ). To the first archdeacon, Stephen (Acts 7:55). Until the Ascension, over the course of forty days, explaining the Kingdom of God (Acts 1:3). He ate and drank with the disciples (Luke 24:42). He showed His hands and feet with the wounds, which He received from being nailed to the cross (Luke 24:40). He gave admonitions (Matt. 28:18; Mark 16:15 ; Luke 24:17; John 21:15; 20:21 ; Acts 1:7). He travelled with the Apostles (Luke 21:15). The Myrrhbearing women and the eleven disciples worshipped Him (Matt. 28:9,17). Angels proclaimed the Resurrection of Christ (Matt. 28:6; Mark 16:6 ; Luke 24:6). The event was reported by Roman soldiers keeping watch at the tomb (Matt. 28:11). The Apostles identified themselves as witnesses of the Resurrection of Christ (Acts 2:32; 10:39), and they relied on this actual historical fact for the foundation of all their preaching (Acts 2:22; 3:26; 4:10; 10:39). |
| По «А.», в результате грехопадения человек «отпал от истинной благости» ( τς ντως γαθτητος ποστασα - EH III 11:18-19), т. е. удалился от единого Бога и обратился к внешнему, множественному, материальному бытию. Поэтому и спасение человека в «А.», как и в неоплатонизме, есть «возвращение» (πιστροφ) отпавшего человека в первоначальное состояние простоты и единства с Богом (CH I 1:5-7), или «в богообразное единство» (ες θεοειδ μονδα - EH VI 3:18 (P. 116)), «от многого к единому» (π τν πολλν π τ ν - DN XIII 3:17-18). Автор «А.» называет этот процесс также обожением (θωσις), к-рое включает в себя два момента - «уподобление по возможности Богу и единение с Ним» (EH I 3:12-13, ср.: II 1:17). Началом обожения является «Божественность по природе» ( φσει θετης), от к-рой «обоживаемые получают обожение» (τ θεοσθαι τος θεουμνοις - EH I 4:20-21). Богоподобие (φομοωσις), или субъективная сторона обожения, согласно «А.», состоит в достижении человеком высшей простоты и единства своего духа (πλωσις). Единство (νωσις), или объективная сторона обожения, состоит в причастии человеческого духа Божественному Духу, совершающемся при содействии Божественной благодати (τ δυνμει τς θεκς ντητος) через отрешение человека от чувственно-феноменальной стороны бытия (см.: DN XIII 3 ; MT I 3). Бог «единотворит» человека «сообразно упрощающему единению» (νοποιε κατ τν πλωτικν ατς νωσιν - CH I 2:10 (P. 8)). С этим процессом автор «А.» связывает 3 др. момента: «очищение» (κθαρσις), «просвещение» (φωτισμς), «совершенство» (τελεωσις) (см.: CH III 2, 3; VII 3). «Очищение» есть освобождение человеческого духа путем отвлечения от всего внешнего, чувственно-материального содержания, «от всякой инородной примеси» (τς νομοου συμφρσεως - CH III 3:10), «от всего ей сродного» (τν αυτ συμφλων - DN XIII 3:2 (P. 230)). Оно включает и этический момент - борьбу с грехом, исполнение заповедей и любовь к Богу (см.: EH I 3; II 1). Вознесение Господне. Мозаика ц. Св. Софии в Фессалонике. Кон. IX в. Фрагмент |
| Помимо пропусков в переводе LXX есть и вставки. Судя по всему, переводчики И. к. пользовались оригиналом, отличавшимся от того, к-рый лег в основу MT ( Fohrer. 1963. S. 55-56; Gerleman. 1946; Ziegler. 1934. P. 277-296; Рижский. 1991. C. 202). Исследователи выделяют ряд богословских особенностей греч. перевода ( Gerleman. 1946; Gard. 1952; Рижский. 1991. C. 192-210). Богословски трудные, неподобающие описания Бога (Иов 10. 13; 12. 6; 21. 22; 22. 2; 23. 15; 24. 12; 27. 2; 30. 20-23) и дерзкого обращения человека к Богу смягчаются (1. 5; 5. 8; 22. 17; 31. 35-37; 40. 8) и подчеркивается совершенство Бога (7. 20; 12. 6; 21. 9; 32. 2; 33. 23-24, 26). (Др. примеры см.: Gerleman. 1946. P. 54; Рижский. 1991. С. 206-209.) Иов на гноище и его друзья. Миниатюра из Киевской Псалтири (РНБ. ОЛДП. F. 6. Л. 52) Иов на гноище и его друзья. Миниатюра из Киевской Псалтири (РНБ. ОЛДП. F. 6. Л. 52) Вообще в LXX очевидно стремление к смягчению или к замене антропоморфизмов (Иов 4. 9; 6. 9; 9. 14-15; 10. 4; 13. 3, 9, 22; 14. 3) ( Fohrer. 1963. S. 56). Имена Бога переводятся нарицательными существительными ( - κριος, - παντοκρτορος), что характерно и для др. книг ВЗ в LXX. Эти изменения еще больше возвышали Бога иудеев над богами язычников и делали иудаизм более привлекательным для нееврея-прозелита ( Рижский. 1991. С. 203). Наряду с уточнением текста («ликование утренних звезд» (Иов 38. 7) становится «рождением звезд» (γενθησαν στρα)) очевидно и его мифологическое приукрашение. Примером влияния греч. мифологии считают перевод Иов 42. 14 ( Рижский. 1991. С. 204): евр. имя 3-й дочери Иова, родившейся после завершения его испытания,- , букв.- «рожок с притираниями», заменено в LXX именем Αμαλτεας κρας - «Амалтеев рог», т. е. «рог изобилия». В греч. мифологии Амалтея - коза, вскормившая своим молоком младенца Зевса, когда его мать богиня Рея скрывала младенца от его отца Кроноса. За это Зевс превратил один рог Амалтеи в «рог изобилия», дававший его обладателю все, что тот пожелает. |
| And that is not surprising. In the house of God our imperfect prayer is made full, uniting with all the prayers of the Holy Church of Christ, in which the Spirit itself maketh intercession for us with groanings which cannot be uttered (Romans 8:26). That is why in most cases our private prayer, very deep and concentrated as it is, will not be as good for our souls as a Church prayer, even if it is imperfect. The Holy Fathers often call the Church “heaven on earth”. Here we come in contact with the celestial word, enter the realm of eternity, so to speak. Here our passions are suppressed and we are protected from the forcible impact of the evil spirits, which (even if only for a time) cannot affect us. Every time we enter the space of a church it means we (at least for a short time) voluntarily leave this world that lieth in wickedness (1 Jn. 5:19) and avoid its deadly sting. Inside St. Catherine’s Church in Vspolye, Moscow. 2010. photo by Ocapodvorie.org. The effect of public prayer is the reverse side of the double and greatest commandment of love for God and for our neighbor, since the private prayer of each Christian in church is reinforced by prayers of other worshippers on the one hand and divine energies on the other. This is what the Holy Hierarch Simon, Bishop of Vladimir and Suzdal (+ 1226, feast: May 10), wrote on this subject: “Don’t be deceitful and don’t withdraw from the church congregation: just as rain makes the seed grow so the Church calls the soul to do good works. Whatever you do in your cell, whether it be psalmody or recitation of the Twelve Psalms, it is of little importance and cannot be compared with just one joint exclamation ‘Lord have mercy!’ My brother, you should understand that the apostle Peter himself was the foundation of the Church of the Living God, and when Herod seized him and put him in prison, wasn’t it through the prayers of the Church that he was delivered from Herod’s hands? And the Holy King David sings: One thing have I desired of the Lord , that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord , and to enquire in his temple (Ps. 27:4). And Jesus Christ Himself said: My house shall be called the house of prayer (Mt. 21:13); and also: For where two or three are gathered together in My Name, there am I in the midst of them (Matt. 18:20). If an assembly of over 100 brethren is gathered, then why not believe that our Lord is amongst them?” 3 |
| Archive Пн Bishop Veniamin of Minsk: Today spiritual struggle is going on for our Motherland 27 August 2020 year 13:24 On August 26, 2020, the Day of the Minsk Icon of the Mother of God, Bishop Veniamin, elected Metropolitan of Minsk and Zaslavsk, Patriarchal Exarch for All Belarus, addressed himself to the faithful of the Belorussian Orthodox Church with an archpastoral homily. “O Virgin the Hodegetria, full of grace and charity, Rejoice, giving joy to the faithful Rejoice, O swift helper to all those in trial and sorrow” (Canon to the Most Holy Mother of God the Hodegetria) Peace be to you! My first address to you as primate of the Belorussian Orthodox Church will not be solemn and elevated. It will stem from the pain of my heart for my dear people and for our land, out of love for all of you. Our sorrows and feelings from the time of Lent to this day are rapidly replacing each other. We are seeking an outcome and still cannot find it. But what did our pious ancestors do in such cases and what do saints teach us? What does the spiritual comprehension of the developments lie in? “God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains. It is His megaphone to rouse a deaf world” (Clive Lewis). We have to bring peace back to our land and to our hearts. In these last day of the Dormition Fast devoted to the remembrance of the last days of the Most Holy Mother of God on earth, I call upon all Christians to observe the fast strictly and to prolong it for three days. When the old city of Nineveh was facing a threat, all its people assigned themselves and even animals a fast, and God’s mercy came (Jonah 3:5-10). During our fasting let us intensify our prayer, common and individual, for Belarus. In churches and churchyards let us unite for a common prayer, kindle the icon-lamps of ardent prayer for the whole Belarus in each home. One more important thing without which there can be no return of peace is repentance for committed sins. Let us recall that the Greek word metanoia translated traditionally as ‘repentance’ literarily means ‘a change of mind’. The Church of Christ calls each of us to become aware of our sins, to fill ourselves with desire for their forgiveness, to resort to the sacrament of Confession and, most importantly, to bring forth fruits meet for repentance (Mt. 3:8) – to redress the committed sin and its negative consequences. The change of minds, the change of hearts from evil to good, from falsehood to truth, from division to unity, from condemnation to understanding – these are the changes so much needed by our society in the first place. |
| Besides the disciples, there constantly accompanied Jesus Christ some women who had been healed by Him, Mary Magdalene (from the city of Magdala) of whom Jesus cast seven devils out; Joanna, the wife of Chuza, Herod’s steward; Susanna; and many others. Note: See the Gospels of Matthew 10:2–14; Mark 3:13–19 ; Luke 6:12–16; 8,1–3. 21. The Sermon on the Mount. After choosing the apostles, Jesus Christ came down with them from the mountain heights to a level place. There, numerous disciples waited for Him and a multitude of people gathered from every corner of Israel and neighbouring places. They came to listen to Him and to be healed of their sicknesses. They all sought to touch the Saviour because power flowed from Him, and He healed everyone. Seeing the multitudes before Him, Jesus Christ, surrounded by His disciples, went up into a mountain and sat there to teach the people. At first, the Lord indicated His disciples, that is, all Christians must be like. How they must fulfil the law of God in order to receive blessed (that is, joyful and blissful in the highest degree) eternal life in the Kingdom of Heaven. For this, He gave nine commandments of blessedness or Beatitudes. Then, the Lord gave teachings on the providence of God, on not judging others, on the power of prayer, on charity and on many others. This sermon of Jesus Christ is called the Sermon on the Mount. Thus, during a clear spring day, in a gentle, refreshing breeze from the Sea of Galilee, on the slope of a mountain covered with greenery and flowers, the Saviour gave to the people the New Testament law of love. In the Old Testament, the Lord gave the Law in the uninhabited wilderness on Mt. Sinai. Then, a menacing, dark cloud covered the summit of the mountain; thunder rumbled, lightning flashed and the sound of trumpets blared. No one dared to approach the mountain, except Moses to whom the Lord handed the ten commandments of the Law. Now, the Lord was open to the crowded throng of people. All were trying to draw closer to Him to touch Him or even the hem of His robe only and to receive from Him beneficial strength. No one went away from Him without being comforted. |
| St. Philothei " s life was not only inwardly holy, however; her actions followed Christ " s words, again from the Gospel of John: " By this all will know that you are My disciples, if you have love for one another " (13:35). She showed her love for others, for example, by distributing her substantial inheritance for the betterment and freedom of her Greek brothers and sisters suffering under Turkish occupation. She founded monasteries, hospices, schools for girls and boys of Athens and also provided endowment of estates in order to scale her charity for the progress of many. " Freely you have received, freely give, " Christ said (Mt 10:8). While some of the world " s ultra-wealthy have become great philanthropists, global economic inequality continues down a troubling trend. Oxfam International released a briefing paper in late January titled Working for the Few, which, among other things, points out the following: The bottom half of the world " s population billion people] owns the same as the richest 85 people in the world and... In the US, the wealthiest one percent captured 95 percent of post-financial crisis growth since 2009, while the bottom 90 percent became poorer. St. Philothei " s humble life, along with her philanthropy and compassion towards the poor and sick were a source of heavenly blessings, leading many by the " narrow gate " to the Kingdom of Heaven. She herself acquired the grace of working miracles. She was eventually imprisoned and, after her release, was taken from her Monastery during a vigil and beaten, suffering a Martyr " s death and entering into eternal rest in the Lord on February 19, 1589. The Synaxarion records the following about St. Philothei: Scarcely twenty days had passed before a lovely scent began to issue from her tomb. Her precious relic, which is venerated to this day in the Cathedral of Athens, has remained incorrupt for the glory of God and the consolation of the Christian people. Closer to North America, she is the patron saint of the Greek Orthodox Metropolis of Toronto (Canada) National Philoptochos. |
| THEOPHANY A manifestation of God in His uncreated glory. It refers also to Christ’s resurrection appearances. The revelation of the Holy Trinity at the Baptism of Christ (Luke 3:21, 22) is the greatest theophany; it is celebrated in the Orthodox Church on Epiphany (Jan. 6). Other theophanies are found throughout the Bible. For example, God appeared to Abraham in the form of three men (Gen. 18:1-15), and to Jacob in a dream (Gen. 28:10-17). See also EPIPHANY. THEOTOKOS God-bearer, birth-giver, frequently translated " Mother of God. " Jesus Christ is the divine Son of God, Mary is called the Mother of God to profess our faith that in the Incarnation, God was in her womb. Elizabeth called Mary " blessed " and " the mother of my Lord " (Luke 1:42, 43). At the Council of Ephesus in a.d. 431, the Church condemned Nestorius and other heretics who refused to call the Virgin Mary the Theotokos. For if it was not God in Mary’s womb, there is no salvation for humanity. See article, " Mary, " at Luke 1; Luke 1:26-43; John 1:1-14.) See also INCARNATION. TRADITION That which is handed down, transmitted. Tradition is the life of the Church in the Holy Spirit, for the Holy Spirit leads the Church " into all truth " (John 16:13) and enables her to preserve the truth taught by Christ to His Apostles. The Holy Scriptures are the core of Holy Tradition, as interpreted through the writings of the Fathers, the Ecumenical Councils, and the worship of the Church. Together, these traditions manifest the faith of the ancient undivided Church, inspired by the Holy Spirit to preserve the fullness of the gospel. See John 21:25; Acts 15:1-29; 2 Thess. 2:15. TRANSFIGURATION A change or transformation. Christ was transfigured on Mt. Tabor, showing He is God in the flesh (Matt. 17:1-8). Christians are called to be by the Holy Spirit into the image and likeness of God (Rom. 12:1, 2). See article, " The Transfiguration, " at Matt. 17. See also DEIFICATION. TRIBULATION (THE) The Scriptures reveal that much trouble and violence—Great Tribulation—will engulf the world before the Second Coming of Christ (Matt. 24:4-29). See also ESCHATOLOGY, RAPTURE, and SECOND COMING. |
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