| A Constituent Assembly of the Union of Orthodox Women took place in Moscow Moscow, June 26, 2010 With the blessing of His Holiness, Patriarch Kirill of Moscow and All Russia, a constituent assembly of the Russian Union of Orthodox Women took place in the Pilgrimage Center of the Moscow Patriarchate, as reported in Patriarchia.ru. “I think that this is a very needed organization, something society requests. It has enormous potential to influence our society,” said the chairman of the Synodal department of the Church-Society Relations, Archpriest Vsevelod Chaplin. Over one hundred members of various social organizations from different regions of Russia participated. The Vice Speaker of the State Duma, Liubov Sliska, is also a member of the Union of Orthodox Women. Other members include: Ekaterina Vasilieva, Julia Siseova (the wife of murdered priest Daniel Sisoev), Natalia Yakunina (head of the council of benefactors of the National Center, “Sanctity of Motherhood”), and Svetlana Tiagacheva, the chief administrator of the Moscow regional town, Didenevo. The Union’s constitution was ratified at the assembly. It was emphasized in the constitution that this organization, created with the blessing of His Holiness Patriarch Kirill, will have be of an international character. The Union was formed in order to consolidate the work of a spiritual enlightenment, cultural, charitable, and other beneficial social activities, the restoration of an Orthodox way of life in families, aide to schools in educating teenagers in a spirit of traditional Orthodox values, aide to impoverished children and single mothers, aide to socially unprotected members of society, and other areas. Other goals of the organization include: the encouragement of a negative attitude toward abortion in society, aiding in the education of respect toward traditional roles of women in everyday life and social service, the struggle against smoking, drinking, and drug abuse. 26 июня 2010 г. ... Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Суть его состоит в том, что когда журналист (а вернее, издание) освещает определенный конфликт, сторона, которой он сочувствует и хочет представить в положительном свете, описывается через судьбы конкретных людей, их страдания и беды. Читатель невольно проецирует горе другого человека на себя и сострадает пострадавшим. Serb troops have continued attacks on unarmed men, women and children ( англ .). Сербские военные продолжали нападать на невооруженных мужчин, женщин и детей. « The lives of pregnant women and newborns are at particular risk among refugees fleeing Kosovo . There have been a significant number of women giving birth on the road in harsh conditions, resulting in the deaths of newborn infants, said Dr. Manuel Carballo. Most of the refugees are women and children, and many of the women are pregnant or are breastfeeding » (англ.) . «Особому риску среди косовских беженцев подвержены беременные и новорожденные. Было много случаев, когда женщины рожали на дороге в тяжелых условиях, что приводило к смерти новорожденных, — сказал доктор Мануэл Кабалло. – Большинство беженцев – женщины и дети, многие женщины беременны или кормят грудью». Албанские беженцы переходят через границу Лагерь беженцев Албанский беженец ищет пропавших без вести детей. Другая же сторона конфликта представляется максимально безлично: мишени, цели, войска, силы итд. Разумеется, мирное население по обе стороны линии фронта страдает одинаково, смерть и страдание в сербской семье такое же, как и в албанской, французской, американской или русской. T he aircraft did get through to their targets last night ( англ .) . Авиация добралась до мишеней вчера ночью. NATO hits passenger train ( англ .) . НАТО наносит удар по пассажирскому поезду. За мишенями, целями и в военных поездах – те же женщины, дети, то же горе, та же война, ворвавшаяся в судьбы. Во время военной кампании НАТО против Сербии этот прием был задействован с максимальной полнотой. Справа албанские беженцы, слева сербский солдат. Разворот в newsweek Сербский солдат Масштабность данного приема сложно осознать тому, кто специально не проводил мониторинг материалов СМИ, до тех пор, пока не заходит речь об иллюстрациях. |
| 13 Anglican-Orthodox Dialogue, pp. 58 – 69. Существует схожий перечень заключений, одобренный Родосским симпозиумом 1988 г.: Limouris. The Place of the Woman in the Orthodox Church, p. 30. 14 Библиографию по этому вопросу см. в кн. Ellen Gvosdev. The FemaleDiaconate: An Historical Perspective. Minneapolis. 1991. Фундаментальные исследования в этой области изложены в: Roger Gryson. The Ministry of Women in the Early Church. New York, 1980 и Aime–Georges Martimort. Deaconess: An Historical Study. San Francisco, 1986. См. также: Judith Lang. Ministers of Grace: Women in the Early Church. Middlegreen 1989; Bonnie Bowman Thurston. The Widows: A Women " s Ministry in the Early Church. Minneapolis, 1989. 15 Это точка зрения румынского богослова проф. NicolaeChitescu, высказанная в статье Concerning the Ordination ofWomen. Geneve, 1964. 16 См. приветствие проф. Афинского университета Евангелоса Теодору (Evangelos Theodorou) «The Ministry of Deaconesses in the Greek Orthodox Church», in: Orthodox Women, pp.37–43; а также его статью «The Institution of Deaconesses in the Orthodox Church and the Possibility of Its Restoration» in: Limouris. The Place of Women in the Orthodox Church, pp.211–221. Ср.: Militza Zernov. Women’s Ministry in the Church, Eastern Church Review, 7:1, 1975, pp.34 –39. По словам проф. Панайотиса Трембелоса (Panagiotis Treinbclas), диакониссы в ранней церкви «удостаивались не просто возложения рук, но настоящего рукоположения и занимали положение ниже диакона, но выше иподиакона» (Sotir Athens, 1961), p.292; фр. пер.: Pierre Dumont. DogmatiquedelEgliseorlhodoxecathohque (Chevetogne, 1968), p. 309. Ho если следовать принципу lex orandi, lex credendi, тогда диаконисс следует считать равными, поскольку во время их рукоположения читают тс же молитвы. Греческий текст этих молитв см. Limouris: The Place of the Woman in the Orthodox Church, 229–238; англ. пер.: R.F. Littledale. Offices from the Seivice-Books of the Holy Eastern Church. London, 1863,рр.152–153,перепечатано в Sobomost 7:7 (1978),pp.595–596. |
| 17 Sergei Hackel. «Mother MariaSkobtsova: Deaconess Manquee?», in: Eastern Church Review, 1:3 (1967), pp. 264 –266. 18 Принято думать, что монахиню рукоположили вдиакониссы. Но в оправдательном письме архиепископу Феоклиту Афинскому от 10 октября 1914 г. св. Нектарий говорит о рукоположении в иподиакониссы: см.: Archimandrit Titus Matthaiakis (later Metropolitan of Paramythia), Athens, 1955, pp. 270 – 272. Ср.: Kyriaki Karidoyanes FitzGerald. The characteristics and Nature of the Order of Deaconess, iir.T.Hopko. Women and the Priesthood, pp. 90–91. Эти монахини (не важно, диакониссы или иподиакониссы) помогали ему во время литургии из-за его немощи. 19 См. доклад в Orthodox Women: Their Role and Participation in the Orthodox Church (World Council of Churches, Sub-Unit on Women in the Church and Society: Geneva, 1977), p. 50. 22 P. Evdokimov. «Les charisines de la femme», in: La Nouveatede VEsprit (Spiritualite Orientate, 20. Bellefontaine, 1077). pp.245 – 248 23 «On the Male Character fo the Christian Priesthood», in:Hopko. Women and the Priesthood, pp.106–107,130–134. 26 О девстве против евреев, 18:10; см. также Евангелие от евреев, Деяния Фомы,7,27,39,50; Григории Нисский . Комментарий к Песне Песней, проповеди 6 и 15; Макарий. Гомилия, 28:4. Ценные суждения о материнском начале в Духе см.в: Robert Murray. Symbols of Church and Kingdom: A Study in Early Syriac Tradition. Cambridge, 1975, pp.312 – 320. 27 Sister Benedicta Ward.«Apothtegmata Matrum». inPatristica. Berlin, 1985, pp.63–66; перепечатано в: B.Ward. Signs and Wonders: Saints, Miracles and Prayer from the 4 th Century to the 14th (Collected Studies Series, CS 361: Variorum, Aldershot,1992. 28 Этот сборник был переведен на русский язык св. Феофаном Затворником и выходил тремя изданиями. См.: Irenee Haussherr. Direction spirituelle en Orient autrefois. Rome, 1955, p. 267. Англ. пер.: F.P.Gythiel. Spiritual Direction in the Early Christian East(Cistercian Studies Series 110: Kalamazoo,1990), p.283. 30 Кстати, она была против женского священства. См. ее очерк «The Ideals of the Ministry of Women», in: Mixed Pastures. London,1933 |
| 229–244 39.Thurston Herbert. Celibacy of the Clergy//The Catholic Encyclopedia, Volume III. Copyright © 1908 by Robert Appleton Company. Online Edition Copyright © 1999 by Kevin Knight 40.P. H. Towner. Households And Household Codes//Gerald F. Hawthorne, Dictionary of Paul and His Letters, electronic ed., Logos Library Systems (Downers Grove: InterVarsity, 1997, c 1993). 41.Vermeersch A. Nuns. Origin And History//The Catholic Encyclopedia, Volume XI. Copyright © 1911 by Robert Appleton Company. Online Edition Copyright © 1999 by Kevin Knight 42.Ben Witherington, III. Women//David Noel Freedman, The Anchor Bible Dictionary, electronic ed. (New York: Doubleday, 1996, c 1992). Примечания 1. Kee Howard Clark . The Changing Role Of Women In The Early Christian World//Theology Today, July 1992, Vol. 49, No. 2 2. Stark Rodney. Reconstructing the Rise of Christianity: the Role of Woman//Sociology of Religion 1995, 56:3, p. 229-244 3. Clark E. Ascetic piety and woman faith. Essays on late ancient Christianity. 1986 4. Bellan-Boyer Lisa. Conspicuous In Their Absence: Women In Early Christianity//Cross Currents, Spring, 2003 5. Piccinati Carrie. Gender Crossing In Early Christianity. < " sPaper.html > В " WOMEN IN EARLY CHRISTIANITY " 6. Гал.3.28 7. Основание для подобного утверждения — его " патриархальные " housholdcodes (Кол.3.18-4.1 и Еф.5.22-33). 8. Говард Ки Пишет: " Инкультурация Церкви в Римское и античное общество была столь полной, что к середине II века те революционные отношения к женщине, которые мы находим у Иисуса и Павла на ранних этапах этих традиций, изменились в соответствии с более низкими норами окружающего общества " (KeeHowardClark . The Changing Role Of Women In The Early Christian World//Theology Today, July 1992, Vol. 49, No. 2). 9. Castelli Elizabeth A. Gender, Theory and the Rise of Christianity: A Response to Ridney Stark//Journal of Early Christian Studies 6.2 (1998) 227-257 10. Hopkins K. Christian Number and Its Implications//Journal of Early Christian Studies 6.2 (1998) 185-226 11. |
| Tweet Нравится Russian Orthodox tell Archbishop of Canterbury: ordain women bishops and you can forget about unity SOURCE: The Telegraph Blogs By Damian Thompson Metropolitan Hilarion There " s a quaint Anglican concept of the universal Church known as the " branch theory " . This claims that there are three main branches to apostolic Christianity: Roman, Orthodox and Anglican. It " s much favoured by Church of England clerics who aren " t very keen on " Romans " , as they call Catholics, and convey their anti-Papist sentiment in pro-Orthodox code, forever banging on about the riches of Byzantine spirituality, the mystical power of icons, etc. Richard Chartres, the Bishop of London, is an example of this breed. What these pro-Orthodox Anglicans don " t stress is that ordaining women priests was just as great an obstacle to unity with Constantinople and Moscow and it was to unity with Rome. And women bishops? Metropolitan Hilarion, head of ecumenical relations for the Moscow Patriarchate, delivered a pretty blunt message to the new Archbishop of Canterbury last weekend ( H/T Gillibrand ): The introduction of the institution of female bishops will lead to the elimination of even a theoretical possibility of the Moscow patriarchate recognising the church hierarchy of the Anglican church, the communications service of the Department of External Church Relations reported on Saturday. Even a theoretical possibility, note. This is exactly the same message coming from Rome (please don " t kid yourself that a change of Pope will make any difference). Of course, Hilarion " s warning won " t stop the C of E eventually ordaining women bishops, but let " s be clear about the consequences: the Orthodox Churches, following the lead of Moscow, will finally conclude that the Church of England is a protestant denomination with High liturgical trappings but outside the apostolic succession. Cue creaking of timber as the branch theory falls apart. 28 марта 2013 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: |
| According to statistics, clothing and food aid to women often contributes to preventing abortions or the refusal of children. It is estimated that 1,552 women in twenty-three cities changed their mind and did not have abortions thanks to guaranteed clothing and food aid. Translated by Dmitry Lapa Pravoslavie.ru 30 сентября 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Address of Patriarch Kirill of Moscow and All Russia for International Day for Protection of Children Address of Patriarch Kirill of Moscow and All Russia for International Day for Protection of Children " I am convinced that one of our most important steps for overcoming this problem is timely and comprehensive help for women finding themselves in a crisis situation. The Church is taking the most active and dynamic role in resolving this question, organizing special shelters and humanitarian centers to which pregnant women and those already with children can turn, including for financial support. Even a little help can convince a woman to refuse an abortion or the decision to leave her child in the maternity ward. " Alexander Shchipkov: we will keep struggling for removal of abortions from the system of mandatory medical insurance Alexander Shchipkov: we will keep struggling for removal of abortions from the system of mandatory medical insurance Earlier, Patriarch Kirill of Moscow and All Russia, speaking in the State Duma and the Council of the Federation, more than once called for the removal of abortions from the system of mandatory medical insurance. BREAKING: Georgia House passes bill to give pro-life women’s centers up to million a year BREAKING: Georgia House passes bill to give pro-life women’s centers up to million a year Funding a pro-life outreach allows legislators “to talk about something not so heinous and terrible, but talk about something that is very, very good.” Комментарии Greg Gniewkowski 30 сентября 2016, 16:00 Please look up Heartbeat International for pregnancy support services also. My wife works for their Toledo, Ohio office. They work tirelessly to provide support to women with unplanned pregnancies and to end abortions everywhere. © 1999-2016 Православие.Ru |
| Lewis C. S. Priestesses in the Church? URL: http://www.episcopalnet.org/TRACTS/priestesses .html (дата обращения: 12.10.2022). См.: World Council of Churches. Concerning the Ordination of Women. Geneva, 1964. См.: Field-Bibb J. Women Towards Priesthood: Ministerial Politics and Feminist Praxis. Cambridge, 1991. P. 294. См.: Women and Holy Orders. The Report of a Commission Appointed by the Archbishops of Canterbury and York. L., 1966. P. 10-11. См.: Ibid. P. 30–31. См. также: Aldridge A. In the Absence of the Minister: Structures of Subordination in the Role of Deaconess in the Church of England//Sociology. 1987. Vol. 21. No. 3. P. 377–392. См.: Women and Holy Orders… P. 32–37. См.: The Anglican Ordinal Annotated and Arranged for Use at Ordinations, Combined or Single/J. Blomfi eld. L., 1897. P. 82. См.: Leggett R. G. Unity in Diversity: Anglican Ordination Rites 1970 to 1989. Notre Dame, 1993. P. 5. См.: Deacons in the Ministry of the Church… P. 16. См.: The Lambeth Conference 1968 — Resolution and Reports. L., 1968. P. 104–106. См.: The Lambeth Conference 1968 — Resolution and Reports. P. 38–39. См.: Ibid. P. 39–40. См.: Journal of the General Convention of the Protestant Episcopal Church in the United States of America otherwise known as The Episcopal Church Held in Houston, Texas from Oct 11 to 22, 1970. Austin, 2017. P. 249, 270. См.: Women in Ministry: A Study. Report of the Working Party set up jointly by the Ministry Committee of the Advisory Council for the Church’s Ministry and the Council for Women’s Ministry in the Church. L., 1968. P. 59. См.: Robbins K. England, Ireland, Scotland, Wales: The Christian Church 1900–2000. N. Y., 2008. P. 386. См.: Young F. Inferior Office? A History of Deacons in the Church of England. Cambridge, 2015. P. 96. Первая хиротония женщины в сан пресвитера в Церкви Англии состоялась в 1994 г., первое рукоположение женщины в епископский сан — в 2015 г. См.: New Report Recommends Abolition of Diaconate//Church Times. 1974. May 31. P. 1, 20. |
| Russian churches to distribute 100,000 free catechetical books for Pascha Moscow, March 23, 2017 Photo: Foma.ru The Russian Orthodox educational program “Paschal Tidings” will be held this year on April 15, the eve of Holy Pascha. During the campaign, 100,000 free copies of The Basics of Orthodox Christianity will be distributed on the territory of churches and monasteries throughout Russia, reports the campaign’s site . The book contains foundational information on the layout of churches, the Divine services, the Sacraments, fasting, and the role of the priest in the lives of believers, and will contain quotes from famous saints, including St. John of Kronstadt and St. Silouan, philosophers, and priests. The book contains the following topics: “About the faith,” “Christ and Orthodoxy Christianity,” “The Church,” “Scripture and Tradition,” “Temples,” “Clergy,” “Prayer,” “Fasting,” “Feasts of the Orthodox Church,” “The Sacraments of Confession and Communion,” and “Life after Liturgy.” “We have tried to cover the maximum number of dioceses,” the organizers told Interfax-Religion . The event has been held with the participation of the Russian Church since 2011. More than 1.5 million copies of the Gospels and other Orthodox books have been distributed in that time. Every year a portion of the copies are sent to prisons and hospitals, and distributed amongst military personnel. 23 марта 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Mary 25 марта 2017, 09:00 Eugene, I think you " re mistaken about the head coverings. If you look at paintings from before the revolution of people in church, all the women and girls have their heads covered, according to the apostle " s saying: " But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head. " However, outside the church it was as you said--married women wore head coverings but unmarried girls didn " t. Eugene Zakrjevsky 25 марта 2017, 08:00 This of course is absolutely wonderful that such a task is being undertaken. Glory be to God. And judging by the pictures posted,it is wonderful that the youth are being involved. The two girls pictured at the head of the article are undoubtedly following in the steps of their Orthodox grandmothers/great- grandmothers who undoubtedly would have been married women and hence would have worn head coverings in church. And the two girls are to be commended for their efforts to embrace Orthodoxy. They show an understanding for the need to practice piety. However what they are unaware of is that in the Russian Orthodox Church before the revolution it was only married women who wore head coverings, girls and unmarried women didn " t. However it is more important to save souls than to dot " i " s " and cross " t " s " and the task undertaken is a step in that direction. Мы в соцсетях Подпишитесь на нашу рассылку |
| 7 Wahl J. The Exclusion of Women from Holy Orders//The Catholic University of America. Studies in Sacred Theology. 2 series. 110. Washington, 1959; Witherington B. Women in the Earliest Churchuies//Society for New Testament Studies. Monograph Series 59. Cambridge, 1988. 11 Stark R. Women’s Sanctity in the Church: an Historical Overview//A Cloud of Witness: Women’s Struggle for Sanctity. California, 1992, pp. 85–190. 12 Goar I. Euchologion sive rituale grжcorum. Lumemiж Parisiorum, 1647, pp. 264–267; Bingham J. The Antiquities of the Christian Church. V. 1. London, 1856, pp. 99–104. 13 Martigny. Dictionnaire des anmiquimйs chretiennes. 2 ed. Paris, 1877; Kraus F. X. Realencyklopдdie der christlichen Almermhьmer. Bd. 1–2. Freiburg am Breisgau, 1882. 14 Ветринский И. Я. Памятники древней христианской церкви. Т. 1. СПб., 1829, сс. 182–191; Добронравов Н. Уход за больными в христианстве. М., 1904, сс. 52–54; П. Е. Диакониссы первых веков христианства. Сергиев Посад. 1909. 15 Parisot D. J. Les diaconesses//Revue des sciences ecclйsiasmiques. Lille, Paris, Londre. 1899. T. 79, 469, pp. 289–304; 474, pp. 481–496; T. 80, 475, pp. 193–209; Colson J. La fonction diaconale aux origines de l’Eglise. Paris, 1960. 16 Dieckhoff A. W. Die Diakonissen der alten Kirche//Monatschrift fьr Diakonie und innere Mission. Bd. 1. Hamburg, 1876–1877, SS. 289–309, 348–357, 394–408. 18 Автору был доступен лишь английский перевод этой статьи: Daniйlou J. The Ministry of Women in the Early Church. London, 1974. 20 Turner C. H. Ministries of Women in the Primitive Church//Turner C. H. Catholic and Apostolic Collected Papers. London, 1931, pp. 316–351. 21 Zahn T. Ignatius von Antiochien. Gotha, 1873, SS. 332–337, 580–585. Ульгорн Г. Христианская благотворительность в древней церкви. Спб., 1899. 22 Добронравов Н. Диакониссы в древнем христианстве//Душеполезное чтение. Февраль. Сергиев Посад, 1912, сс. 188–196. Davies J. G. Deacons, Deaconesses and the Minor Orders in the Patristic Period//Journal of the Ecclesiastical History. Cambridge. 1963. T. 14, pp. 1–15. |
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