| Once after the evening service I was going to venerate the central icon in the Church. Fr. Vasily who had served was approaching the icon so I waited. As he neared the icon and I looked at him his physical appearance changed so that he physically looked somewhat smaller than he actually was. He looked extremely humble and it seemed as though he was on fire with prayer. Archimandrite Vasily is buried in the cemetery at St. Tikhon’s where pilgrims can come to seek his intercession. MUSEUM AND ICON REPOSITORY St. Tikhon’s is also home to a great many beautiful artifacts in its museum and icon repository, which traces the history of Orthodoxy in America and houses icons, vestments, and other Church items that date back several hundred years. The oldest of the 400 icons is from the fifteenth century. Among the most notable articles in the museum are the a Gospel book gifted by Tsar Michael Romanov to a convent in Russia which dates to 1636, the mantia of St. Tikhon of Moscow from his time as the metropolitan of Moscow, vestments of St. Nicholai Velimirovich, and hand-written letters of St. Alexis Toth. The museum is an evangelical effort as many non-Orthodox come out of an interest in art or history and learn about our holy Orthodox faith. The museum is open by appointment to all who are interested. The monastery brotherhood, which has known sixty bishops, currently under its sixteenth abbot, Schema-Archimandrite Sergius (Bowyer) , is growing and continues to serve the Church in America and beyond through its many endeavors including the St. Tikhon’s Monastery Press and Bookstore, iconography, and support of the training of new clergy in the seminary through providing several professors as well as the church in which the seminary community prays and is shaped. Of course the main task of a monastery is always to pray, which is a constant emphasis of Abbot Sergius. Perhaps the greatest treasure the monastery offers to America and to the world is the daily serving of the Divine Liturgy since 1905. Few places in America offer the holy Eucharist daily, and certainly none for as long as St. Tikhon’s. The grace and power of the Divine Liturgy is inestimable, and the presence of Christ that is manifest in holy Communion sustains the world. |
| —Right now there is also a Greek Orthodox church, right? —Yes, they have constructed the first Greek Orthodox church in their community. They purchased the land and constructed a church. —Are you in contact with this community? —I am in contact with the priest, Fr. John Tanveer. —It is good that you have at least that support in your own country. How do you go about teaching and enlightening your people? —I preach, and I have also translated into Urdu the catechism of the Eastern Orthodox Church, written by St. Nicholai (Velimirovich) of Serbia, who is also called the new Chrysostom. I have translated his catechism books. I have also translated the Divine Liturgy of St. John Chrysostom, and have made a plea for donations to print these books. —Are most of the people who come to you already Christian, of some denomination? —Yes. As I know, there is salvation in the Orthodox Church. I am working mostly with people who are Protestants. There are so many different confessions in Pakistan, and I try to guide them to the true Church, the Orthodox Church. Here is an interesting thing: When I perform funerals for the Orthodox, other Christians come and see this tradition, and they are attracted by it. They say, “Father, we also want to learn about holy Orthodoxy.” When I celebrate the Divine Liturgy in the tent at funeral services for the reposed, their relatives come, who might be Catholic, or Protestant. When they see our traditions and prayer, they become very interested. So many people contact me from all over Pakistan. Every day I receive letters, emails, telephone calls; people watch us on Facebook and other social media. And they are so happy, so excited that the Orthodox Church exists in Pakistan. So, they invite to come to their places and teach them about holy Orthodoxy. I have to answer that I am first of all having to concentrate on our Sarghoda parish and don’t have the resources to go elsewhere, but I ask them to please pray that I could. But I have happily visited Lahore, Multan, and other cities close to Sarghoda to preach Orthodoxy, and we have established groups there. But the problem is the resources. We need more resources to make more parishes in Pakistan. |
| A Manual of the Orthodox Church’s Divine Services/Comp. Sokolof, (Archpriest) D. Repr. Jordanville, N.Y, 1975. Massie R. Nicholas and Alexandra. London, 1968. Maylunas A., Mironenko S. A Lifelong Passion: Nicholas and Alexandra. Their Own Story. London, 1996. Mazo M. ‘We Don’t Summon Spring in Summer’: Traditional Music and Beliefs in the Contemporary Russian Village//Christianity and the Arts in Russia/Ed. by Brumfield W. C., Velimirovic M. M. Cambridge, 1991. McLean H. Leskov and Ioann of Kronstadt: On the Origins of Polunoshniki//American Slavic and East European Review. Vol. 12, 1 (February 1953). P. 93–108. McLean H. Nikolai Leskov: The Man and His Art. Cambridge, Mass., 1977. Меск G. von. As I Remember Them. London, 1973. Meehan B. Holy Women of Russia: The Lives of Five Orthodox Women Offer Spiritual Guidance for Today. Crestwood, N.Y., 1997. Meehan B. From Contemplative Practice to Charitable Activity: Russian Wbmen’s Religious Communities and the Development of Charitable Work//Lady Bountiful Revisited: Wbmen, Philanthropy, and Power/Ed. by McCarthy K. New Brunswick, N.J., 1990. Meehan B. [Meehan-Waters]. Popular Piety. Local Initiative, and the Founding of Women’s Religious Communities in Russia, 1764–1917//St. Vladimir’s Theological Quarterly. 25 (1986). P. 17–42. Meehan B. To Save Oneself: Russian Peasant Women and the Development of Women’s Religious Communities in Pre-Revolutionary Russia//Russian Peasant Women/Ed. by Famworth B., Viola L. New York, 1992. Meinardus 0. A Study of the Relics of Saints of the Greek Orthodox Church//Oriens Christianus. 54 (1970). P. 130–278. Memissi F. Wbmen, Saints, and Sanctuaries//Signs. 3 (1977). P. 101–112. Meyendorff J. Monastic Theology//Meyendorff J. Byzantine Theology: Historical Trends and Doctrinal Themes. New York, 1987. Meyendorff J. St. Gregory Palamas and Orthodox Spirituality. Crestwood, N.Y, 1974. Molokhovets E. Classic Russian Cooking: Elena Molokhovets’ «A Gift to Young Housewives»/Trans. Toomre J. Bloomington, 1993. |
| 193 First published in the Greek Orthodox Theological Review 17/1 (1972), pp. 41–50. Published with kind permission of the Greek Orthodox Theological Review. 194 This letter refers to pogroms in the parts of Russia re-conquered by the White armies during the civil war. 195 A summary of the Huntington thesis, along with a summary of some of criti- cal responses to it, can be found on the web at: 196 Reference to the Treaty of Brest-Litovsk between the Bolsheviks and the German government (March 3, 1918), which abandoned large parts of Tsarist Russia and ended the Russian participation in World War I. 198 Fr. Sergi Bulgakov, Dean of St. Sergius Theological Academy in Paris, wrote this commentary of the Apocalypse during the first half of the Second World War. Started as notes for his lectures, he finished a draft of the book version shortly before his death in 1944. 199 Reference to the northern Greek region of Macedonia, not to the state of FYROM established in 1991. 200 Visit of St. Nicholas (Velimirovich) of Ochrid to Sofia during the schism that isolated Bulgarian Orthodoxy between 1870 and 1945. 201 The occasional conferences of the Bishops of the Anglican Communion meet at Lambeth Palace in London. 204 Protopresbyter Thomas Hopko is Emeritus Dean of St. Vladimir’s Seminary. An abbreviated version of this article appeared on the OpEd page of The Cleveland Plain Dealer on May 28, 1999. 205 Since 2000, twomeetingsofreligiousleadersofthe Commonwealthof Independent States (CIS) have been held focusing on issues of peace and religion. The second Interreligious Peace Forum took place in Moscow on March 2 and 3, 2004. 206 Reference to the Just of the Nations, title granted by the Yad Vashem Memorial in Jerusalem to non-Jews who saved Jews during the war. 210 Schaeffer later reversed his views regarding the Iraq War and apologized to the OPF for his criticism of its statement. 211 “Christian Unity and Peacemaking: A Lutheran Perspective,” paper presented at the NCCC/USA consultation ‘The Fragmentation of the Church and Its Unity in Peacemaking’ (University of Notre Dame, June 13–17, 1995) 7. |
| 23 an-Najm: The Star 53:19–23. The three Goddesses worshipped in Arabia were: Al-Lat, Al-«Uzza, and Manat. 24 St. Nicholas of Serbia, (1880–1956) (Nikolai Velimirovich, Bishop of Ohrid and ZiCa, eminent divine and religious philosopher. 25 an-Nisa»: Women 4:56: “Lo! Those who disbelieve Our revelations, We shall expose them to the Fire. As often as their skins are consumed We shall exchange them for fresh skins that they may taste the torment. Lo! Allah is ever Mighty, Wise”. 27 an-Nisa»: Women 4:136: “Believe in Allah and His messenger and the Scripture which He hath revealed unto His messenger, and the Scripture which He revealed aforetime. Whoso disbelieveth in Allah and His angels and His scriptures and His messengers and the Last Day, he verily hath wandered far astray”. 28 Jinn, creatures known in popular belief in pre-Islamic Arabia and mentioned numerous times in the Quran, parallel to human beings but made out of fire rather than clay. 31 Revocation of religious rules is legitimized by Quranic acts and authentic hadith reports. Some revelations and rules, however, are not to be revoked. 34 “There is no god but God, and Muhammad is the messenger of God” (shahadah, witness). “(We take our) colour from Allah, and who is better than Allah at colouring. We are His worshippers” (al-Baqarah: The Cow 2:138). “Unto Allah belong the East and the West” (al-Baqarah: The Cow 2:142). “Whencesoever thou comest forth turn thy face toward the Inviolable Place of Worship” (al-Baqarah: The Cow 2:149). 35 Qiblah, direction Muslims face during prayer (towards the Kaaba in Mecca), or a prayer wall in the mosque into which the michrab (niche) is set, indicating the direction of prayer. 37 Sirat al-Mustaqim, al-, the right way; the straight path. The “right way” is also applied to the Quran itself, as it reveals broad moral directives, with some legal prescriptions, as guidance for humanity. 38 Greater-Bayram, feast of the Sacrifice (qurban). Also known as Id al-Adha. Celebrated at the end of the annual pilgrimage to Mecca, on the tenth day of Dhu al-Hijjah, the month of pilgrimage. |
| 524 См. рассуждения Лескова: РГАЛИ. Ф. 275. Оп. 1. Д. 830. Л. 15, а также: Е.К. Воспоминания. С. 33. 526 Проблема рассматривалась с самых различных точек зрения. См.: Nichols R.L. The Icon and the Machine in Russia’s Religious Renaissance, 1900–1909//Christianity and the Arts in Russia/Ed. by Brumfield W. C., Velimirovich M. M. N.Y., 1991. P. 131–144; Mal’tseva A.A. The Russian Icon of Late XVIII–XIX cc. СПб., 1994. С. 7–8. 527 О. Иоанн страстно жаждал подобных знаков признания, хотя и корил себя за это желание. См.: РГИА. Ф. 1067. Оп. 1. Д. 4. Л. 94; Д. 8. Л. 63 об. Для сопоставления с Западом см.: van Duren Р. В. Orders of Knighthood and of Merit: The Pontifical, Religious, and Secularised Catholic-founded Orders and their relationship to the Apostolic See. N.Y., 1995. Примеры открыток этого периода см. в кн.: В.М. Два дня в Кронштадте. С. 108, 142, 370, а также: Иоанн Кронштадтский . М., 1992 (непронумерованный раздел фоторепродукций). 528 Cм:.Didron М. Manuel d’Iconographie Chrétienne Grecque et Latine. Paris, 1845. P. 455–456; Икона/Сост. A. C. Кравченко. М., 1993. С. 73–78. 530 См. фотографии о. Иоанна на кораблях «Любезный» и «Отважный» в кн.: В.М. Два дня в Кронштадте. С. 207, 213. 532 О решении Синода см.: РГИА. Ф. 796. Оп. 176. Ед. хр. 3498. Л. 1. Об эмалях см.: Mukhin V. Church Culture. C. 106, 108–109. 534 См. уничижительные комментарии Лескова об этой практике в кн.: Толстой Л. Н. Переписка с русскими писателями. М., 1962. С. 245. 535 Об упорядочении производства и продажи икон и прочих священных изображений//Санкт-Петербургский духовный вестник. 24 октября 1897 г. 43. С. 844. 537 Одно из первых подобных происшествий случилось в 1895 г. См.: РГИА. Ф. 796. Оп. 175. Ед. хр. 2017, 2-й ст., 3-е отд. Л. 1–4. 538 О том, как пресса трактовала религию в 1881–1895 гг., см.: Балуев Б. П. Политическая реакция 80-х годов XIX века и русская журналистика. М., 1971. С. 172. 541 Меншиков М. О. Памяти святого пастыря// Иоанн Кронштадтский . М., 1992. С. 360–361. Сам Меншиков был недавно «реабилитирован» в России. См. предисловие М. Б. Поспелова в кн.: Меншиков М. О. Из писем к ближним. М., 1991. С. 3–14. |
| Ainalov, Dimitrii Vlasyevich. The Hellenistic Origins of Byzantine Art. Translated from the Russian by Elizabeth Sobolevitch and Serge Sobolevitch; edited by Cyril Mango. New Brunswick, NJ: Rutgers University Press, 1961. xv, 322 p. 128 illus. (Rutgers Byzantine series) “Published for the first and only time, in 1900–1901 in the ‘Bulletin of the Imperial Russian archaeological society’.” Bibliographical references included in “Notes,” p. 282–308. Brill, Nicholas P. History of Russian Church Music, 988–1917. 2d ed. Bloomington, IL: Brill, 1982. vi, 209 p. Bibliography: p. 207–209. Brumfield, William Craft. Christianity and the Arts in Russia. Brumfield and Milos M. Velimirovic. Cambridge: University Press, 1992. 351 p. -. A History of Russian Architecture. Text and photographs by William Craft Brumfield. NY: Cambridge University Press, 1993. 644 p. Bychkov, Victor V. The Aesthetic Face of Being: Art in the Theology of Pavel Florensky. Translated from the Russian by Richard Prevear and Larissa Volokhonsky. Preface by Robert Slesinski. Crestwood, NY: SVS Press, 1993. 101 p. Cavemos, Constantine. Byzantine Churches of Thessaloniki. Belmont, Massachusetts: Institute for Byzantine and Modern Greek Studies, 1995. 88 p. Chatzidakis, Manolis. The Great Meteoron: History and Art. Athens: Interamerican, 1990. 222 p. -. Icons of Patmos: Questions of Byzantine and Post-Byzantine Painting. Thetis Xanthaki, trans. Athens: National Bank of Greece, 1985. 205 p., 207 p. of plates. Rev. translation of Eikones tes Patmou. Bibliography: p. 13–16. Chatzidakis, Nano. Icons of the Cretan School (15th-16th Century): Exhibition Catalogue. Athens: Benakai Museum, 1983. 104 p. Bibliography: p. 99–104. Christianity and the Arts in Russia. William C. Brumfield, Milos M. Velimirovich. NY: Cambridge University Press, 1991. xv, 95 p. Essays presented at a symposium, held in May 1988 at the Library of Congress. Chrysaphes, Manuel, fl. 1440–1463. The Treatise of Manuel Chrysaphes, the Lampadarios: On the Theory of the Art of Chanting and On Certain Erroneous Views That Some Hold About It. Text, translation, and commentary by Dimitri E. Conomos. Vienna: Verlag der Osterreichischen Akademie der Wissenschaften, 1985. 119 p. (Monumenta musicae Byzantinae. Corpus scriptorum de re musica; v. 2.) Original: Mount Athos: Iviron Monastery 1120, July 1458. English and Greek. Greek title: Peri ton entheoroumenon te psaltike techne kai on phronousi kakos tines peri auton. |
| Mots R. Une Approche Sociographique de la Sainteté//Nouvelle Revue Theologique. 95 (1973). P. 748–763. Momigliano A. On Pagans, Jews, and Christians. Hanover, Conn., 1993. Morosan V. Choral Performance in Pre-Revolutionary Russia. Ann Arbor, 1986. Morris R. The Political Saint of the Eleventh Century//The Byzantine Saint/Ed. by Hackel S. London, 1981. University of Birmingham Fourteenth Spring Symposium of Byzantine Studies, Supplement to Sobomost’. Moses, Monk. Married Saints of the Church. Wildwood, 1991. Mukhin V. The Church Culture of Saint Petersburg. СПб., 1994. Neel C. The Origins of the Beguines//Signs. Vol. 4, 2 (winter 1989). P. 321–341. Nichols R. L. The Icon and the Machine in Russia’s Religious Renaissance, 1900–1909//Christianity and the Arts in Russia Ed. by Brumfield W. C., Velimirovich M. M. Cambridge, 1991. O’Shea. J. Priest, Politics, and Society in Post-Famine Ireland. Dublin, 1983. Obolensky D. The Bogomils: A Study in Balkan Neo-Manichaeism. Cambridge, 1948. Obolensky D. Popular Religion in Medieval Russia//The Religious World of Russian Culture, vol. 2: Russia and Orthodoxy/Ed. by Blane A.. The Hague, 1975. The Occult in Russian and Soviet Culture/Ed. by Rosenthal B. G. Ithaca, 1997. Orsi R. A. Thank You, Saint Jude: Women’s Devotion to the Patron Saint of Hopeless Causes. New Haven, 1996. Ouspensky L., Lossky V. The Meaning of Icons. Crestwood, N.Y., 1983. The Paradise or Garden of the Holy Fathers, vol. I, containing the Life of St. Anthony, by Athanasius, Archbishop of Alexandria…/Trans, and ed. by Budge E.A.W. London, 1907; repr. Seattle, 1994. Patlagean E. Sainteté et pouvoir//The Byzantine Saint/Ed. by Hackel S. London, 1981. University of Birmingham Fourteenth Spring Symposium of Byzantine Studies, Supplement to Sobomosi’ . Patrons and Clients in Mediterranean Societies/Ed. by Gellner E., Waterbury J. London, 1977. Peeters P. La Canonisation des Saints dans l’Eglise Russe//Analecta Bollandiana. 33 (1914). P. 380–420. Pelikan J. The Christian Tradition, A History of the Development of Doctrine, vol. 2: The Spirit of Eastern Christendom, 600–1700. London and Chicago, 1974. |
| КОНЕЦ КНИГИ И БОГУ НАШЕМУ СЛАВА! Использованные источники Нравственное богословие 1) Творения св. Василия Великаго , т. II, «Нравственный правила», Перев. Моск. Духов. Акад., изд. Сойкина. М. 1911. 2) «Добротолюбие» в русск. перев., дополн., Пять томов. Иждевен. русск. На Афоне монаст. Москва, типогр. И. Ефимова. 1895. 3) Еп. Игнатий (Брянчанинов) «Сочинения» т. I – V. СПБ. 1865–86. 4) «Невидимая брань», блаж. пам. старец Никодим Святогорец , перев. еп. Феофан Затв. Моск. 1892. 5) Еп. Феофан Затв. «Письма о духовной жизни». СПБ. 1872./«Начертание христианского нравоучения». М. 1891./«Путь ко спасению». М. 1879./«Письма к разным лицам о разных предметах веры и жизни». М. 1892. 6) Н. Кибардин, «Бл. Августин, еп. Иппонский, как воспитатель мира». Казань. 1915. 7) Д. Миртов , «Нравственное учение св. Климента Александрийск». Перев. СПБ. 1900. 8) Н. Корсунский, «Строматы св. Климента Алекс.» Перев. Ярославль. 1892. 9) Еп. Петр, «Писания св. Иоанна Кассиана римлянина ». Пер. с латин. М. 1892. 10) А-М. Dubarle, O.P., «Le Peche originel dans l " ecriture». Les editions du Cerf. Paris. 1958. Догматическое богословие 11) Д.Б. Макария, Архиепископа Харьковск. «Православно-Догматическое Богословие». Изд. 3-е. СПБ. 1868. 12) Филарет (Гумилевский) , Архиеп. Харьковский, «Православное Догматическое Богословие», Чернигов. 1865. 13) Протопресвитер М. Помазанский , «Краткий курс Православного Догматического Богословия», изд. Свято-Троицкого монастыря, Джорданвил, Н. и. 14) «Св. Иоанн Дамаскин , Точное изложение Православной веры». Пер. А. Бронзов . СПБ. 1894. 15) Бл. Антоний (Храповицкий) , Митрополит Киевский и Галицкий, «Опыт Христианского Православного Катихизиса». Срем. Карловцы, Сербия. 1924. 16) Филарет, Митрополит Московский, «Пространный Христианский Катихизис Православной Кафолической Восточной Церкви». Москва. 1916. 17) Bischop Nicholai Velimirovich, «The Faith of the saints, a Catheshism of the Eastern Orthodox Church», St. Sava Monastery, Libertyville, Illinois. 18) A. Невский, «Уроки пространного Православно-Христианского катихизиса», Тверь. 1908. |
| Therefore let us open our eyes while there is still time. Let us firmly believe that the final victory will not belong to the devil and his angels, but to our King and Leader Christ. So let us hasten to take up the victory-bearing weapon blessed by our King for battle—Great Lent; a weapon that is for us bright and glorious, and for our adversary terrible and fatal. Let us abstain from gluttony and drunkenness, that they might not burden our hearts (cf. Lk. 21:34) and not bury them in corruption and darkness. Let us abstain from gathering up earthly treasures, that through them satan cannot separate us from Christ and force us to surrender. And when we fast, let us fast not for the sake of human praise, but for the sake of our soul’s salvation and to the glory of our Lord and Savior Jesus Christ, Whom with the Father and the Holy Spirit the angels and saints in heaven and the righteous on earth sing hymns of praise—to the Trinity One in Essence and Indivisible, now and ever, and to all ages, and unto the ages of ages. Amen. St. Nicholai (Velimirovich) Translation (from the Russian) by Nun Cornelia (Rees) St. Nicholai Velimirovich Translation (from the Russian) by Nun Cornelia (Rees) 25 февраля 2017 г. Квитанция Реквизиты для юридических лиц Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка Квитанция Реквизиты для юридических лиц Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты Предыдущий Следующий Смотри также " Fasting unites man with God " Fr. Andrew Lemeshonok " Fasting unites man with God " Fr. Andrew Lemeshonok The Orthodox Christians have the Nativity Fast from November 28 to January 6. Fasting is voluntary. However, people are terrified and think, “How can I read all prayers and abstain from food when my health is so poor?” The person does not trust God... |
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