| It is planned that during his visit to the island His Holiness will meet with Fidel Castro and the Chairman of the Republic of Cuba’s State Council Raul Castro and the rehabilitation center for children “Solidarity with Panama”. On Sunday, February 14, His Holiness will celebrate the Divine Liturgy at the Russian Orthodox church of Our Lady of Kazan in Havana. There will be another important event in Cuba. Because of the intersection of the itineraries of His Holiness Patriarch Kirill and Pope Francis of Rome, who will be on a visit to Mexico in the same days, it has been decided to hold a meeting between the heads of the Roman Catholic Church and the Russian Orthodox Church on the Freedom Island on February 12. The meeting will take place at Havana’s international airport. The meeting of the Primates of the Russian Orthodox Church and the Roman Catholic Church has been in preparation for a long time. Throughout the years 1996-97, intensive negotiations were held on the arrangement of a meeting between His Holiness Patriarch Alexy II and Pope John Paul II to be held in Austria, but these negotiations were stopped because of the problems on which the agreement failed. In the first place, it concerned the actions of the Greek Catholics in Ukraine and proselytism of Catholic missionaries in the canonical territory of the Moscow Patriarchate. At the same time, the Supreme Authority of the Russian Orthodox Church has never rejected a possibility itself for such a meeting in the future when the necessary conditions for holding it will be in place. All these years, the principal problem in the relations between the two Churches and the principal obstacle for holding a meeting between the two Primates has lied in Unia . The fact that the Uniates devastated three dioceses of the Moscow Patriarchate in western Ukraine in the 1980s and 1990s, that they moved the headquarters of the Ukrainian Greek-Catholic Church from Lvov to Kiev, that the UGCC’ mission extended to the traditionally Orthodox lands in eastern and southern Ukraine, that they supported the schismatics – all these factors only aggravated the problem. The situation aggravated further as a result of the recent events in Ukraine, in which the UGCC representatives took a direct part, coming out with anti-Russian and russophobic slogans. So, regrettably, the problem of Unia is still there, with Unia , remaining a never-healing blooding wound that prevents the full normalization of relations between the two Churches. |
| " The fates of Russians and Serbs have been intertwined by Divine providence " —Pat. Kirill Moscow, September 14, 2017 Photo: b92.net His Holiness Patriarch Kirill of Moscow and All Russia spoke recently in an interview about the warm filial relations between the Russia and Serbian peoples. “You know, an incredible feeling overwhelms a Russian when they come to Serbia. You don't feel you’re in a foreign country. On the contrary, you feel at home, surrounded by your brothers,” primate told the website Iskra in an exclusive interview, B92 reports . “Our countries have so much in common. Above all, of course, there is our common faith, our common spiritual and moral values, our close cultures and close historical ties,” Pat. Kirill added. Emphasizing this ancient spiritual connection, Russia is planning to create a Russia, Serbia, Greece could launch European pilgrimage route In the future, Russia and its European partners could develop a historical and cultural travel itinerary inspired by the work of Peter the Great. The project could be joined by Austria, France and possibly Holland. " > European pilgrimage route jointly with Serbia and Greece, Russian Deputy Culture Minister Alla Manilova stated in June 2016. “I always think about Serbia with special feelings. I have visited your hospitable Serbian land several times, back when I was the chairman of the Church’s foreign relations department. The Lord has dignified me with visiting your beautiful country twice as patriarch,” Kirill said. Pat. Kirill visited Serbia in Patriarch Of Moscow And All Russia Arrives In Serbia This is a regular visit during which Patriarch Kirill of Moscow and All Russia will talk with Serbian Patriarch Irinej about the most important issues in the Christian world, and other issues related to the two Churches, the Serbian Orthodox Church (SPC) has stated. " > November 2014 to consecrate the then-newly erected monument to Tsar Nicholas II. Monument to Tsar and Passion-Bearer Nicolas II to be unveiled in Bosnia and Herzegovina The monument was to be unveiled on June 21, 2014, in Banja Luka on the initiative of the Serbian Republic’s (Bosnia and Herzegovina) president, the Russian Institute for Strategic Studies, the St. |
| 23 Маргарит, или Избранные душеспасительные изречения, руководящие к вечному блаженству. – Свято-Троицкая Сергиева Лавра, 1993. С. 207–208. 40 Опыт реабилитации молодежи с проблемами наркозависимости//Анатолий (Берестов), иером. С. 223. 47 Неизлечимая болезнь: конец или начало. Серия «Православие в жизни». Изд. Московской Патриархии. М. 2009. С.83. 62 Эта информация из «Жития св. Феодора» косвенно подтверждается и арабскими источниками. В 866 г. Муавид по приказу своего брата-халифа был брошен в темницу и задушен, по-видимому, за переход в христианство. 64 В 30-е годы всех кряшен записали татарами. Народ был попросту забыт. И лишь недавно, в 1999 году эта народность была официально восстановлена в Российской Федерации. С конца 80-х гг. наблюдается культурное и духовное возрождение кряшенского народа. 66 Главное сражение между мусульманскими силами и последователями нового самозваного арабского пророка. 67 Цитата из Джалалудина ас-Суйути, см.: Г. У. Уайтбрехт Стантон. Учение Корана. New York, 1969. С. 10–11. 68 Али Дашти. Двадцать три года: Изучение пророческой миссии Мухаммада/Перев. Ф. Ф. Багли. London: George Allen, 1985, 28. Также см.: Новая Энциклопедия Британника, 15th ed.; Игнац Гольдциер. Вве¬дение в исламское богословие и закон/Перев. Андреас и Рут Хамари. 69 СМ.: Махмуд Ахмад. Введение в изучение Священного Корана. London: The London Mosque, 1949, 368–371; Журнал Всемирной мусульманской лиги, август 1982,13; Катерегга, Шенк, 29. 80 Пространный христианский катихизис Православной Кафолической Восточной Церкви. М., 1998. С. 14. 84 Йгнац Гольдциер. Введение в исламское богословие и закон/Перев. Андреас и Рут Хамари. 1981, 97. 86 Пфандер С. Г. Мизан ал-Хакк (Весы Истины). Перев. и доп. Ст, Клэр-Тисдал. Villach, Austria, 1986,187. Крагг, 42–43. 88 Святой Августин подметил, что называемое нами добром есть положительное совершенство, а зло – его отсутствие, поскольку, когда мы берем отчего-либо все хорошее, то ничего не остается. Но когда мы отнимает все зло от чего-либо, то оставшееся более совершенно. |
| 10. Кузнецов=Кузнецов Б. М. В угоду Сталину : Годы 1945–1946. Нью-Йорк : Военный вестник, 1993. 358 с. 11. Полян. Депортация=Полян П. М. Депортация советских граждан в Третий Рейх и их репатриация в Советский Союз//Материалы по истории Русского Освободительного движения : Сборник статей, документов и воспоминаний. Вып. 4. М. : Архив РОА, 1999. С. 322–411. 12. Полян=Полян П. М. Жертвы двух диктатур : Жизнь, труд, унижения и смерть советских военнопленных и остарбайтеров на чужбине и на родине. 2-е изд., перераб. и доп. М. : РОССПЭН, 2002. 896 с. 13. Попов= Попов А. В. Русское зарубежье и архивы : Документы российской эмиграции в архивах Москвы: проблемы выявления, комплектования, описания, использования. М. : РГГУ, 1998. 392 с. (Материалы к истории русской политической эмиграции; вып. IV). 14. Псарев=Псарев Андрей, диакон, Бурега В. В. Братства преподобного Иова Почаевского и их роль в истории Русской Православной Церкви Заграницей//Труды Киевской духовной академии. 2012. 16. С. 278–293. 15. Соколов=Соколов Е. Память его из рода в род//Место встречи – Монреаль. 2006. Октябрь. 39. С. 12. 16. Шкаровский=Шкаровский М. В. Нацистская Германия и Православная Церковь . М. : Крутицкое Патриаршее Подворье, 2002. 521 с. Y. I. Udalova. Church Life in the Displaced Persons Camps in Western Europe from 1945 to 1952 The article explores the depth and diversity of church life at the displaced persons (DP) camps in Western Europe from 1945 to 1952. The chronological framework is determined by the period of existence of the DP camps in Western Europe, whereas the geographical scope is limited to the British and American occupation zones in Austria and Germany – territories comprised by the Berlin and Germany diocese of the Russian Orthodox Church Abroad. KEYWORDS: displaced persons, DP camps, Ostarbeiters, anti-Soviet formations, repatriation, Schleissheim, Fischbeck, Parsch, Bishop John (Garklavs) of Riga, Bishop Nathaniel (Lvov). 1 Епископ Иоанн (Гарклавс) во время Второй мировой войны активно помогал Патриаршему экзарху Прибалтики Литовскому и Виленскому митр. Сергию (Воскресенскому), который хиротонисал его 28 февраля 1943 г. во епископа Рижского. Еп. Иоанн добился от немецких властей права служить в лагерях советских военнопленных (до введения ими полного запрета). В конце лета – начале осени 1944 г. временно исполнял обязанности управляющего Экзархатом. В сентябре 1944 г. по приказу немецкого командования был отправлен в Германию. |
| 68) Efthymios Nicolaidis, « Notions de physique dans la philosophie naturelle chrétienne au IVe siècle : Les hexaémérons des Pères de Cappadoce », in George N. Vlahakis (ed.), Notions of Physics in Natural Philosophy, Proceedings of EPS Conference, Cambridge Scholars publishing, Newcastle, 2008, p. 1-14. 69) Efthymios Nicolaidis, « Austrian Astronomy and the Observatory of Athens », P.M. Shuster-D. Weaire (eds), Procceedings of the 1st EHoP Conference, Living Edition, Pöllauberg, Austria, 2008, p. 101-107. 70) E. Nicolaidis, «Η ιστορα των επιστημν στην Ελλδα» [History of science in Greece], Ζητματα θεωρας των επιστημν της φσης, (C. Skordoulis ed.), Topos, Athens 2008, p. 165-175. 71) Efthymios Nicolaidis, “Ancient Greek Mathematical Astronomy”, Chapter 9, The classical world, Heritage studies of Astronomy and Archaeoastronomy in the context of the UNESCO World Heritage Convention. A thematic study, ed. by Clive Ruggles and Michel Cotte, Paris: ICOMOS International Council on Monuments and Sites – IAU International Astronomical Union, 2011, p. 141-143 (e-book ISBN 978-2-918086-01-7, www.astronomicalheritage.org/ , July 2010). 72) Efthymios Nicolaidis, “The Organothea project: a European network for the valorisation of instruments of physics of the 2oth century”, in Catherine Ballé, Catherine Cuenca, Daniel Toulouze (eds), Patrimoine scientifique et technique, La documentation française, Paris, 2010, p. 181-184. 73) Efthymios Nicolaidis, « L’histoire des sciences en Grèce : la naissance d’une communauté scientifique », Archives internationales d’histoire des sciences, 60-1, 2010, p. 5-11. 74) C. Skordoulis, G.Katsiampoura and E. Nicolaidis, “The scientific culture in eighteenth to nineteenth century Greek speaking communities: experiments and textbooks”, in P. Heering and R. Wittje (eds), Learning by Doing, Stuttgart: Franz Steiner Verlag, 2011, p. 97-112. 75) Efthymios Nicolaidis, “Science and the Eastern Orthodox Church during the 17th-19th centuries”, in Roca-Rossell, A. (ed.), The Circulation of Science and Technology: Proceedings of the 4th International Conference of the ESHS, Barcelona, 18-20 November 2010, Barcelona: SCHCT-IEC, p. 17-25. |
| The Serbian Church in Montenegro developed along somewhat different lines. Given Montenegro’s forbidding geography, after the Battle of Kosovo in 1389 Serbian religious and even political life was able to continue in somewhat freer circumstances, and with considerable autonomy. Although in the 18th century Montenegro was essentially composed of a collection of extended mountain clans formed into “tribes,” a rudimentary form of state, led by the metropolitan of Montenegro, continued the Serbian state traditions from the Nemanjic period and drew its legitimacy and inspiration from them. By the 18th century, Montenegro had evolved into a form of theocracy in which secular power was passed down from the metropolitan (who, by tradition, came from the Petrovic-Njegusi clan) to his nephew. By tradition, the Montenegrin prince-bishops went to Moscow for their consecration. The greatest of these religious-secular rulers, Bishop Petar II Petrovic Njegos, became one of the greatest poets of the South Slavs. By the mid-19th century, however, Montenegro’s hereditary theocracy died out, and a more formal secular government was formed. LIBERATION AND REUNIFICATION As the Ottoman Empire began a slow but steady decline in the latter part of the 17th century, the Balkan Christian peoples again began to contemplate their liberation from Turkish rule. In 1804 the Serbs began the first Balkan Christian revolt under the leadership of Djordje “Karadjordje” Petrovic. Although Karadjordje’s insurrection was defeated after a few years, in 1815, the Serbs launched a second, ultimately more successful insurrection under the leadership of Miloss Obrenovic. By 1830 the sultan was forced to recognize Serbian autonomy, and with it religious autonomy; henceforth, the Serbs would be allowed to elect their own metropolitans and bishops, who were only required to go to Constantinople for their consecration by the ecumenical patriarch. At the Congress of Berlin in 1875 the Serbian principality was recognized as an independent state, and consequently, in 1879, the ecumenical patriarch granted the church in Serbia proper full autocephaly. Nevertheless, the various branches of the Serbian Church still found themselves disunited during this period. The Serbs in Bosnia and Herzegovina were still under the spiritual authority of the ecumenical patriarch in Constantinople, while the Serbian Church organizations in Austria-Hungary and Montenegro had de facto (although not canonical) autocephaly. |
| 6 Земля короны (ист.) — территория, которая имеет свои органы управления, но извне управляется непосредственно королевским (в данном случае имперским) центром; хорошую аналогию мы можем найти в устроении ставропигиальных монастырей, управляемых непосредственно Предстоятелем поместной Церкви, который поставляет в них своих наместников. — Ред. 7 M.-S. Chernowitz und die Rumanen/Heppner H. (Hg). Czernowitz. Die Geschichte einer ungewohnlichen Stadt. Koln u. a., 2000. S. 74–76. 8 Turczynski E. Die Bedeutung von Czernowitz fur die orthodoxe Theologie in Sudosteuropa/Geschichte der Ost- und Westkirche in ihren wechselseitigen Beziehungen. Acta Congressus historiae Salisburgensis in memoriam SS. Cyrilli et Methodii anno 1963 celebrati (=Annales Slavici Bd. 1/3). Wiesbaden, 1967. S. 166–195. 16 На 1874 год по спискам “греко-восточной епископии” Черновиц числилось 407949 верующих, 285 храмов и 269 священников белого духовенства, см. Головацкий Я. Ф. Народные песни Галицкой и Угорской Руси. Ч. I: Думы и думки. М., 1878. С. 602. 18 Черновицкая епархия кроме герцогства Буковина охватывала в принципе и королевство Галиция, однако там была лишь одна-единственная православная община во Львове, к которой принадлежало от силы 60 военных: Головацкий Я. Ф. Народные песни… С. 602. 19 Об этих далматских епархиях и их предстоятелях с 1874 по 1920 г. см. Д. Ucmopuja Српске Православне Цркве. II Од почетка XIX века до kpaja Другог светског рата. Мьпснеп, 1966. S. 604—609. 20 Plцchl W. M. Die Wiener Orthodoxen Griechen. Eine Studie zur Rechts- und Kulturgeschichte der Kirchengemeinden zum hl. Georg und zur hl. Dreifaltigkeit des Metropolis von Austria (=Kirche und Recht 16). Wien, 1983. S. 69. В состав венской общины Святой Троицы и вместе с тем в состав Черновицкой Митрополии входила и небольшая тогда группа православных чехов в Праге, хотя в её распоряжении было собственное помещение для богослужений, см. Urban R. Die Tschechoslowakische Hussitische Kirche (Marburger Ostforschungen. Bd. 34). Marburg/Lahn, 1973, 99. |
| The conference was opened with the address of Archbishop Christoph Schoenborn of Vienna. He spoke about the importance of the Havana meeting, pointing out that this historic event was in itself a message to all Christians and people of good will. Then the participants in the forum were greeted by Ambassador Lyublinsky. He noted the importance of holding such a forum in Vienna as a traditional center for dialogue between states, cultures and religions. After that, Metropolitan Hilarion made a report about the situation of persecuted Christians, the realization of practical Orthodox-Catholic cooperation in this area and the work of the Russian Orthodox Church to give support to the suffering brothers and sisters. He presented a catalogue of the ruined Christian churches prepared through the common efforts of the Moscow Patriarchate department for external church relations and the Catholic organization ‘Kirche in Not’. The brochure contains data on 30 establishments. He also spoke about the largest humanitarian action to be held in Syria. It was carried out by the Interreligious Working Group functioning under the aegis of the Russian Presidential Council for Cooperation with Religious Associations. Cardinal Kurt Koch introduced the forum to the humanitarian work carried out by the Roman Catholic Church in the Middle East, especially in Syria and Iraq. He devoted a considerable part of his address to a reflection on the phenomenon of Christian martyrdom. Speaking next were hierarchs from Christian Churches in Syria. Bishop Armash Nalbandian of Damascus spoke about the situation of Christian in Syria where churches are being destroyed, clergy and laity kidnapped, Christians leaving their homelands for seven years now. According to his information, 60% of the local Christians have lost their homes; in Syria’s Armenian community alone over 200 people were killed, 450 wounded, 120 kidnapped, thousands of churches destroyed, 70 churches ruined, over 59 Christian facilities damaged. He called upon Christian Churches to help preserve the Christian presence in the Middle East, also through prayer. He expressed gratitude for the solidarity manifested by the Orthodox and Catholic Christians. The bishop also spoke about the recent bombardment of Christian residential areas in Damascus in which civilians including children were killed. After that all the schools had to be closed. |
| — The readers of Tatiana’s Day know about Alexander Schmorell, too. — This saint will pray to the Lord for everyone who writes about him! Schmorell was born in Orenburg to the family of German Russians, who then returned to Germany in 1921. In 1937, he was drafted as a medic in the Wehrmacht and served at the front until 1942, including the Eastern Front. Upon returning to Munich, Schmorell became a member of a religious resistance group called The White Rose. This anti-fascist organization was discovered by the Nazis. In February, 1943, 25-year-old Alexander was executed. He was canonized by the Russian Orthodox Church Outside of Russia and called St Alexander of Munich. Passion-bearer Alexander is depicted in icons in a white medical smock holding a cross and a white rose. — Did you meet many interesting people at the Pravoslavnaya Rus exhibit? — We were happy to meet pilgrims here who had once visited our monastery. Some of them live in Germany but are now visiting Moscow. One of these visitors whom we did not expect was Metropolitan Ilarion (Alfeev) of Volokolamsk. He was visiting our vladyka, Archbishop Mark of Berlin and Germany, and stayed at our convent. We gave him tea and talked with him. At the time, he was Archbishop of Vienna and Austria. We made many new and interesting acquaintances. On the last day, before the exhibition closed, a Maria Brandler, a third-year college student from the sociology department of the Russian University of the Friendship of Nations approached us. Her ancestors lived in Germany, though she had never been there, and I invited her to visit us. She eagerly agreed, so that she could improve her German, having studied it in school. We were also happy to meet representatives of the Imperial Orthodox Palestine Society, who welcomed us warmly at the Church of the Icon of Christ “Not Made By Hands” in Usovo. These women prepared the fascinating exposition “Holy Martyr Patriarch Germogen: Podvig, Canonization; Veneration” at the Pravoslavnaya Rus exhibition, which they say will be transferred to the Clerical House of the church complex in Usovo. |
| Estos checos que se sublevaron contra Roma enviaron varios emisarios a Constantinopla y trataron de vincular su movimiento a la Iglesia ortodoxa. La caída de la ciudad terminó estas negociaciones. Martín Lutero y sus colaboradores, mediante cartas y entrevistas personales, no se sentían menos resueltos a conseguir para sus actividades la aprobación de los oponentes orientales del Papado. Estos contactos revelaron el abismo entre el Oriente cristiano y Occidente en el siglo XVI. Lukaris, natural de Creta, pertenecía a una familia bien acomodada. Estudió en Padua, adonde los más afortunados griegos de la isla enviaban a sus hijos para darles una educación superior. De joven fue conocido de Melecio Pigas (1592–1602), un iluminado patriarca de Alejandría, que le ordenó en 1593 a la edad de veintiún años. Melecio se percató claramente de la importancia de elevar el nivel de educación entre el clero y de formar vínculos más estrechos con el Occidente no papal. Animó a Cirilo para que aceptase una invitación de ir a Lituania, donde los católicos romanos habían iniciado una enérgica campaña contra los protestantes y los ortodoxos. Cirilo pasó algunos años enseñando teología, primero en Vilna y más tarde en Lvov, capital de Galitzia. Asistió con su amigo Nicéforo Pataschos al Concilio de Brest-Litovsk en 1596, donde la mayoría de los obispos ortodoxos se pasaron a Roma, aun cuando tanto el clero parroquial como los seglares permanecieran fieles a su tradición. La siguiente persecución de los ortodoxos por los polacos costó la vida de su compañero, pero Cirilo pudo escapar del arresto y regresar a Egipto. Al morir su bienhechor, fue elegido patriarca de Alejandría (1602–20). Sus experiencias en Polonia y Lituania, y la propaganda de los jesuitas en Turquía le habían convencido de que los ortodoxos necesitaban la ayuda de los protestantes para resistir la creciente agresividad de los latinos. Por consiguiente, despachó uno de sus mejores sacerdotes a Occidente: Metrofanes Kritopulos, que pasó cinco años en Oxford (1617–22), seis en Alemania y Suiza, y dos en Venecia. Después de sus trece años de estancia entre los protestantes y los romanos, Metrofanes regresó a Oriente y acabó su vida como patriarca de Alejandría (1636–39). Tuvo éxito su misión; había conocido directamente las condiciones religiosas en Inglaterra y en el continente y pudo proporcionar a Cirilo la información que necesitaba para una enérgica campaña contra Roma. Inició ésta mientras se hallaba todavía en Alejandría, pero pronto se dio cuenta de que la batalla se había de librar desde Constantinopla y se las arregló para que le trasladasen allí en 1620. Esto le convirtió en la figura central de una contienda altamente dramática, en la que tomaban parte Roma, Ginebra, Francia, Austria, Holanda e Inglaterra. |
|
|
