| Яснополянские записки. Кн. I. М. 1979, с. 352). 27 “[…] повсюду заявлявшие о себе леонтьевские свобода и самобытность находили выражение не только в позиции, в смелых до дерзости суждениях, в крупных стилевых чертах творчества, но — не менее интенсивно — в […] фонетико-интонационном строе его речи […]» ( К.Н. Леонтьев. Полное собрание сочинений и писем в двенадцати томах. СПБ 2000, т. I, с. 12). 28 Ср. там же, с. 5. 29 С.Г. Бочаров. «Эстетическое охранение» в литературной критике (Леонтьев о русской литературе)//Контекст-77. М., 1978, с. 146. 30 Там же, с. 189. 31 П.П. Гайденко. Наперекор историческому процессу (Леонтьев — литературный критик)//Вопросы литературы, 1974, 5. 32 Там же, с. 162. 33 Там же, с. 197. 34 См. § 11. 35 Wystan Hugh Auden. Forewords and Afterwords. NY: Random House 1973, p. 276. 36 Ibid., p. 279. 37 Ibid., p. 280. 38 «Сам автор в письме В.А. Попырниковой от 26 апреля 1880 г. объяснял, что причина такого использования курсива вовсе не в ‘нервности’ его манеры, не в ‘слишком дурном мнении об уме читателей’, а в том что русские читают ‘небрежно, рассеянно и через два дня все забыли. А многие и не понимают вовсе или совсем превратно’» ( К.Н. Леонтьев. Полное собрание…, с. 15). 39 В.В. Зеньковский. История русской философии. М., 1956, с. 414. 40 Прот. Г. Флоровский. Пути русского богословия. П., 1937, с. 304. 41 Н.А. Бердяев. Константин Леонтьев. Очерк из истории русской религиозной мысли. Париж, 1926, с. 39. 42 Там же, с. 119. 43 Там же, с. 118. 44 К.Н. Леонтьев. Собрание сочинений, т. 1-9. М.; СПб. 1912–1914. Т. 7, с. 287–288. 45 Н.А. Бердяев. Константин Леонтьев…, с. 157–158. 46 «Византизм и славянство», гл. 11// К.Н. Леонтьев. Собрание сочинений…, т. 5, с. 238–239. 47 В. Розанов. Неузнанный феномен//Памяти Константина Николаевича Леонтьева. Литературный сборник. СПБ: Сириус 1911, с. 163 слл. 48 Сейчас, когда могила чудесно найдена и музейно ображена, Леонтьев стал от нас дальше (2003). 49 Памяти Константина Николаевича Леонтьева…, с. 51–52. 50 К.Н. |
| About this Series Because the persecution of Christians in the Islamic world is on its way to reaching pandemic proportions, " Muslim Persecution of Christians " was developed to collate some—by no means all—of the instances of persecution that surface each month. It serves two purposes: 1) To document that which the mainstream media does not: the habitual, if not chronic, Muslim persecution of Christians. 2) To show that such persecution is not " random, " but systematic and interrelated—that it is rooted in a worldview inspired by Sharia. Accordingly, whatever the anecdote of persecution, it typically fits under a specific theme, including hatred for churches and other Christian symbols; sexual abuse of Christian women; forced conversions to Islam; apostasy and blasphemy laws that criminalize and punish with death those who " offend " Islam; theft and plunder in lieu ofjizya (financial tribute expected from non-Muslims); overall expectations for Christians to behave like dhimmis, or second-class, " tolerated " citizens; and simple violence and murder. Sometimes it is a combination. Because these accounts of persecution span different ethnicities, languages, and locales—from Morocco in the West, to India in the East, and throughout the West wherever there are Muslims—it should be clear that one thing alone binds them: Islam—whether the strict application of Islamic Sharia law, or the supremacist culture born of it. Raymond Ibrahim is author of Crucified Again: Exposing Islam " s New War in Christians (published by Regnery in cooperation with Gatestone Institute, April 2013). He is a Shillman Fellow at the David Horowitz Freedom Center and an associate fellow at the Middle East Forum. 9 августа 2013 г. Рейтинг: 10 Голосов: 1 Оценка: 1 2 3 4 5 6 7 8 9 10 Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Комментарии Fr. Brendan Pelphrey 10 августа 2013, 04:00 Thank you, as always, for posting this excellent article. My question is: How can we apply pressure to the Islamaphile Obama White House to begin to speak about these events? Not to mention others, such as turning a venerable Orthodox church in Turkey into a Mosque (that is, another one). Fr Brendan Pelphrey |
| This was an indeed revolutionary step of Helsinki Watch. But before the end of 70s of the XX century only international organizations such as Amnesty International or Federation Internationale des Ligues des Droits de l’Homme (FIDH), founded in 1922 with its headquarters in Paris, ran human rights observation monitoring in foreign countries. Its membership list included names of representatives of almost all countries of our planet . Within the UN such an institution is the Human Rights Commission acting in accordance with UN Regulations and being subordinate of the General Assembly. As for US Helsinki Watch and sections founded later under the protection of US Human Rights Watch – their policy has been determined by now by only the Board of Directors and sections’ Advisory Committees of HRW; there is a number of foreigners, but it’s easy countable. Moreover, HRW have not even formal accountability to UN or other international organizations, and the same to US federal institutions – the Congress, President’s Administration or the Supreme Court. Who had founded Human Rights Watch Primarily, the personal staff of US Helsinki Watch consisted of several functionaries. Robert Bernstein himself became the president, and Wall Street corporative lawyers Orville Hickock Schell (a partner in Hughes, Hubbard & Reed) and Adrian DeWind (a partner in Paul, Weiss, Rifkind, Wharton & Garrison). Also among the members of the Committee there were Aryeh Neier, a well known lawyer and national director of American Civil Liberties Union (ACLU), and Jeri Laber, a US civil rights activist. A little later Jerome J. Shestack, one of the leading American lawyers, the founder and director of Lawyers’ Civil Rights Committee (1963) and the founder and president of Lawyers’ Human Rights Committee (1977) joined this Helsinki Watch Committee. Jeri Laber remembered that in 1978 Robert Bernstein “have already foretold that a little group gathered around the table in the conference-hall of Random House Publishing Company will spread worldwide” . Evidently, Bernstein at that time had already had serious motives to make such a brave declaration. As Jonathan F. Fanton (in 1998 – Chairman of the Board of Directors of HRW and at the same time the president of MacArthur Foundation) wrote 20 years after, Robert L. Bernstein was recommended to the position of Chairman of US Helsinki Watch Committee by the Board of Trustees of Ford Foundation and Arthur Goldberg, at the time the president of American Jewish Congress and US representative in the UN when L. B. Johnson was the President of the United States. |
| Taken together, the 70 Weeks and the successive 40 Weeks are 110 Weeks. This is the age at which Joseph died, and similarly marks the feeding of the nations of the world with the Bread and Wine of the Gospel. In a real sense, Daniel’s mission is fulfilled in 313. I write this in order to explore the theological weight that the City of Constantinople bears. When Constantine moved the capital of the Empire, this wasn’t a random decision. It was symbolically potent. The Roman Empire had always centered on this City of Rome. By founding another City, Constantine refounded the Roman Empire. The foundations of the old city were laid on the blood of Romulus’ brother. The foundation of the new city was laid on the blood of our Elder Brother, who was not slain involuntarily, but gave Himself up for the life of the world. This is why the name Constantine gave the city was not Constantinople: it was New Rome. This was the sign of a reborn and baptized Roman Empire. It was a sign of the coming of the Kingdom of God. Throughout the Bible, whenever the people of God experience an exodus, they gather spoils from their defeated enemy and use those spoils to construct a house for Almighty God. This is paralleled in a dark sense by Cain, who slays his brother and goes out to build a city for himself as King. The prophets identify the future House of God with a great City of God. This is symbolic and refers to the citification of the world in Christ. But the building of New Rome reflects this typology in detail. As Israel in Egypt, the Christians had undergone great oppression in the Roman Empire. But the blood of the martyrs is the Seed of the Church. The blood will always come up before God in the Nile and summon Him to judge. He judged by slaying the Egyptians. And he also slew the Roman Empire- but this time, through baptism. Rome died- but it was also raised in glory. The defeat of Maxentius by St. Constantine at the Battle of the Milvian Bridge evokes memories of Israel’s exodus from Egypt through the Red Sea. Maxentius set a trap for Constantine’s armies on a bridge so that they might fall into the river and drown. Yet, as the Psalmist says: The wicked shall fall into their own net. The plan backfired, and Maxentius and his armies drowned- just as Pharaoh and his troops did in the Red Sea. This event marked the liberation of the Church from its pagan pharaohs. |
| ‘Well, it was like this. I belong to this district and used to earn my living by doing tailoring jobs. I travelled about different provinces going from village to village, and made clothes for the peasants. I happened to stay a fairly long time in one village in the house of a peasant for whose family I was making clothing. One day, a holy day it was, I saw three books lying near the icons, and I asked who it was in the household that could read. “No one,” they answered; “those books were left us by an uncle; he knew how to read and write.” I picked up one of the books, opened it at random, and read, as I remember to this very hour, the following words: “Ceaseless prayer is to call upon the Name of God always, whether a man is conversing, or sitting down, or walking, or making something, or eating, whatever he may be doing, in all places and at all times, he ought to call upon God’s name.” Reading that started me thinking how simple that would be for me. I began to say the prayer in a whisper while I was sewing, and I liked it. People living in the same house with me noticed it, and began to make fun of me. “Are you a wizard or what?” they asked, “going on whispering all the time?” or “What are you muttering charms about?” So to hide what I was doing I gave up moving my lips and went on saying the Prayer with my tongue only. In the end I got so used to the Prayer that my tongue went on saying it by itself day and night, and I liked it. I went about like that for a long while, and then all of a sudden I became quite blind. Almost everyone in our family gets “dark water”13 in the eyes. So, because I was so poor, our people got me into the almshouse at Tobolsk, which is the capital of our province. I am on my way there now, only the gentry have kept me here because they want to give me a cart as far as Tobolsk.’ ‘What was the name of the book you read? Wasn’t it called The Philokalia?’ ‘Honestly, I don’t know. I didn’t even look at the title page.’ I fetched my Philokalia and looked out in part 4 those very words of the Patriarch Callistus which he had said by heart, and I read them to him. ‘Why, those are the very same words!’ cried the blind man. ‘How splendid! Go on reading, brother.’ |
| Any one may talk with a decent man when he meets him. There is nothing wrong in that. Also, we had a snack together. There is nothing wrong in a snack — especially a snack with a decent man. " " What did I say to you when last you got drunk? " asked Chichikov. " Have you forgotten what I said then? " " No, no, barin. HOW could I forget it? I know what is what, and know that it is not right to get drunk. All that I have been having is a word or two with a decent man, for the reason that — " " Well, if I lay the whip about you, you " ll know then how to talk to a decent fellow, I " ll warrant! " " As you please, barin, " replied the complacent Selifan. " Should you whip me, you will whip me, and I shall have nothing to complain of. Why should you not whip me if I deserve it? " Tis for you to do as you like. Whippings are necessary sometimes, for a peasant often plays the fool, and discipline ought to be maintained. If I have deserved it, beat me. Why should you not? " This reasoning seemed, at the moment, irrefutable, and Chichikov said nothing more. Fortunately fate had decided to take pity on the pair, for from afar their ears caught the barking of a dog. Plucking up courage, Chichikov gave orders for the britchka to be righted, and the horses to be urged forward; and since a Russian driver has at least this merit, that, owing to a keen sense of smell being able to take the place of eyesight, he can, if necessary, drive at random and yet reach a destination of some sort, Selifan succeeded, though powerless to discern a single object, in directing his steeds to a country house near by, and that with such a certainty of instinct that it was not until the shafts had collided with a garden wall, and thereby made it clear that to proceed another pace was impossible, that he stopped. All that Chichikov could discern through the thick veil of pouring rain was something which resembled a verandah. So he dispatched Selifan to search for the entrance gates, and that process would have lasted indefinitely had it not been shortened by the circumstance that, in Russia, the place of a Swiss footman is frequently taken by watchdogs; of which animals a number now proclaimed the travellers " presence so loudly that Chichikov found himself forced to stop his ears. |
| But let a man learn the discipline of each one and either imitate, rival, or correct it. For the working of signs is not ours but the Saviour " s work: and so He said to His disciples: Rejoice not that the demons are subject to you, but that your names are written in the heavens Luke 10:20 . For the fact that our names are written in heaven is a proof of our virtuous life, but to cast out demons is a favour of the Saviour who granted it. Wherefore to those who boasted in signs but not in virtue, and said: Lord, in Your name did we not cast out demons, and in Your name did many mighty works Matthew 7:22? He answered, Verily I say unto you, I know you not; for the Lord knows not the ways of the wicked. But we ought always to pray, as I said above, that we may receive the gift of discerning spirits; that, as it is written 1 John 4:1 , we may not believe every spirit.« 39. »I should have liked to speak no further and to say nothing from my own promptings, satisfied with what I have said: but lest you should think that I speak at random and believe that I detail these things without experience or truth; for this cause even though I should become as a fool, yet the Lord who hears knows the clearness of my conscience, and that it is not for my own sake, but on account of your affection towards me and at your petition that I again tell what I saw of the practices of evil spirits. How often have they called me blessed and I have cursed them in the name of the Lord! How often have they predicted the rising of the river, and I answered them, What have you to do with it? Once they came threatening and surrounded me like soldiers in full armour. At another time they filled the house with horses, wild beasts and creeping things, and I sang: Some in chariots and some in horses, but we will boast in the name of the Lord our God ; and at the prayers they were turned to flight by the Lord. Once they came in darkness, bearing the appearance of a light, and said, We have come to give you a light, Antony. |
| From: Road to Emmaus Vol. XI, No. 3 (#42). Reprinted with permission. Nun Nectaria (McLees) 14 июля 2011 г. Markides, Kyriakos C., Gifts of the Desert: The Forgotten Path of Christian Spirituality, Random House-Doubleday, NY, 2005. Bishop Kallistos Ware, Becoming Orthodox: Thoughts on Personhood, the Philokalia, and the Jesus Prayer, Road to Emmaus, Issue #10, Summer 2002, pg. 49. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Комментарии Isa Almisry 26 декабря 2016, 07:00 Christ preached in Aramaic, the vernacular, not Hebrew, " a language that has, as it were, an exclusive usage within the boundaries of the Ecclesia " The Evangelists and St. Paul wrote in Koine, the vernacular, not Attic, " a special language that offers precise and exclusive meanings can automatically be experienced as the language of the Ecclesia [and] carries greater spiritual force. " SS. Cyril and Methodius wrote in their vernacular, in preference to the " exclusive usage " of the " special language[s] " of Greek or Latin. Even the haughty St. Jerome put away his Ciceronian prose when he translated the Vulgate (i.e. the " vernacular " ). Once, while the bishop was serving and reading the Gospel of St. Mark, on the healing of the paralytic, he replaced the vernacular word that St. Mark uses, " , " with the " greater spiritual " Attic " . " St. Spyridon interrupted the service to chastise the bishop, yelling at him " are you so much better than He Who said " " that you are ashamed to use His words? " Archpriest David Thatcher 16 декабря 2014, 02:00 I believe that this gist of this article is simply confused and confusing. How is it spiritual to worship in an unintelligible language out of most aesthetic concerns? St. Paul was fairly direct on this matter: " in the church I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue " (I Cor. 14:19). Surely the principle of edification through participation in an intelligible service of worship overrides any rather vague allegiance to the beauty or even finesse of some unknown ancient language. The participants in this conversation reference Ss. Cyril and Methodius, but ignore their desire to communicate the gospel through translation -- and further ignore their fight against the " Triglot Heresy " (that the Faith should only be expressed in Greek, Latin, or [!] Hebrew). What linguistic prowess these folk may have, they certainly miss the mark in terms of linguistic theory in translation. No translation from any language to another is perfect; the goal is an adequate translation, not a perfect one. Finally, who wants a banal or undignified translation? There are some poor ones, yes, but this is a false dichotomy. This article is an exercise in maintaining the status quo, but failing in true evangelism. |
| How many would have been happy with that answer? Most would need more proof: how do I know you are an angel from the Lord, show me your ID; how would the conceiving happen; whose DNA the baby will have; what does God overshadowing means etc. etc. The more questions one asks, however, the farther one gets get from the only important essence: God can do it. It is not important how, but it is important that it happens and, even more so, that at this moment the process of our salvation actually starts: The age-old mystery is revealed today, and the Son of God becomes the Son of man, so that by partaking of what is lower He may impart to me what is superior. Of old, Adam was deceived; and he did not become God, though this was his desire. But now, God becomes man, to make Adam god. Do we start now to realize the awesomeness of this simple encounter? A simple yes and the insubordination of Eve is replaced the obedience of Mary; a simple yes and the Son of the most High is incarnate; a simple yes and the Adam of old is replaced by the new Adam, Christ the Savior; a simple Yes and the ages old plan for the salvation of mankind is accomplished. But this did not happen at random, but at the right time as the prophets foretold throughout the centuries, pre-empting this event above all imagination: When Jacob saw the ladder that prefigured you, he said, “This is none other than the house of God.” (Gen 28:17) The bush and the fire revealed to hierophantic Moses a strange sign. Seeking its fulfillment in the course of time, he uttered, shall see it fully in a Damsel pure You are called, by Daniel, Spiritual Mountain ; and the Mother of God, by Isaiah (Isa 49:1). Gideon perceives you as a Fleece (Jdg 6:37 -40. And by David you are called Holy Place , and Gate by Ezekiel (Eze The Theotokos is the fulfillment of all the Law and the prophets, the people of Israel were waiting for this precious flower to bloom so the sweet fragrance of Salvation would be spread on all the earth. The Holy Virgin is the link between the created and the uncreated world. She is the tongs that held the hot charcoal to the lips of Isaiah, taking away his sins “Then one of the seraphs flew to me, having a live coal in his hand, snatched with tongs from the altar. And he laid it on my mouth and said, Lo, this has touched your lips; and your iniquity is taken away, and your sin purged.” (Isa 6:6-7). She is the one that brings God into the world so we can all partake of Him and have our sins forgiven by the One without Sin. |
| — Photo: http://www.pravmir.ru/ Prepare your family for liturgy 1. Practice at Home Often before bedtime prayers begin, it’s been a little wild in my house. My husband is away for evening services many nights, and so creating a prayerful environment in the tiny corner of a messy room with three energetic children sometimes feels like banging my head against a wall. One small thing I do, though, is to get them standing in front of the icons and have them take in a few deep breaths, letting them out slowly. And then I pray our evening routine out loud slowly… more slowly than I would on my own. These kids are learning the prayers with me, and as with practicing an instrument, it’s better to learn to play the notes perfectly at a slow pace, because that’s how you imprint the melody into your muscle memory. The same is true for prayer. Practicing prayers and how to approach prayer will help children to take that with them to liturgy and make the connection. 2. Arrive Early to Begin in Peace By arriving early, you allow yourself enough time to take a communal deep breath and get ready to dive in. Do the things you need to do: hang coats, take bathroom breaks, get that casserole into the church kitchen, light your candles, gather your service books. You don’t show up late to important things, like doctor’s appointments or the beginning of school. Arriving early signals to your children that this time is important. I also means that your unhurried mind will be ready to hear all the prayers and fully prepare your heart for the Eucharist. But even if you’re late, don’t get into a hurried rush. In my mind, while being on time to the services is vastly important, it’s more important to teach how to approach worship than how to be somewhere on time. Begin in peace. 3. Explain the Service as You Go Children’s service books help, but often the kids will want to jump right to the grown-up ones when they can. One of the lovely things about church liturgy is that so much of the learning is implied in the structure of the service and the sequence of prayers. However, it takes a grown-up brain full of experience to see many of the patterns and to understand the reasons why things are done the way they’re done (sometimes, even the adults don’t even fully understand!). Pass your knowledge onto your children in whispers. Start very young. Even two or three-year-olds, who have only begun to ask why, can be given simple explanations. “We’re standing up because Jesus is here,” was one of the first things I said to explain the strange habit of popping up and down at seemingly random times during the church services. Keep it simple in the beginning, and then go deeper as they grow. You’re their teacher. Kids are always thirsty for knowledge. 4. Talk About the Liturgy in Your Home |
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