| В целом древний грузинский И. по количеству ирмосов приблизительно в 2 раза меньше славянского и в 3 раза меньше греческого ( Метревели. 1971. С. 118). Из 403 ирмосов древнейшей редакции И. с последованиями песней не найдены греч. оригиналы для 19 ирмосов, из них 14 имеют указания на греч. тексты в груз. транскрипции (Там же. С. 117). В 3-й редакции этого типа (Кекел. А 603) из груз. 872 ирмосов греч. соответствия найдены более чем к 500, притом что эта редакция примерно в 2 раза уступает по числу ирмосов греческим И. (Hieros. Sab. 83, 599) и ближе по составу к славянским И. (Новгородскому и Хиландарскому спискам) (см.: Невмированный Ирмологий. 1982. С. 119, 121). Основными авторами ирмосов в грузинском И. являются преподобные Иоанн Дамаскин (46 канонов), Косма Маюмский (17 канонов), свт. Андрей , архиеп. Критский (15), свт. Герман, патриарх К-польский (14). Кроме того, есть ирмосы патриарха Илии (вероятно, Илии II (III) , патриарха Иерусалимского) (1 канон), мон. Елисея (1 канон), прп. Феодора Студита (2 канона), а также ирмосы канонов с определениями «синайский» (4) и «восточный» (1). В И. XIII-XV вв. (Кекел. А 85; Кут. 22, 564) состав ирмосов незначительно корректируется и стабилизируется. В XVII-XVIII вв. в связи с началом возрождения груз. гимнографии составляются обширные и краткие И. (Кекел. А 418, Н 597, А 59, А 458). Греческий Ирмологий. X–XI вв. (Ath. Lavr. B. 32. Fol. 2v – 3) Визант. списки И. представляют следующую стадию развития этого сборника после той, которая отражена в древних груз. списках. Единственным исключением является фрагмент И.- т. н. Принстонский палимпсест Garrett 24, верхний слой к-рого грузинский (986 г.), а нижний греческий (кон. VIII в.) (см.: Raasted. 1992; Jeffery. 2003). Если в грузинских И. представлен этап расширения и собирания репертуара в единый сборник, то в греческих И.- этап отбора и сокращения общего количества ирмосов, их систематизации и обобщения. Относительно полные списки греческого И. сохранились с X в. Всего от X-XV вв. известно немногим более 40 греческих И. Столь небольшое по сравнению с др. типами певч. книг палестинской традиции число списков может объясняться как вспомогательным, небогослужебным предназначением И., так и его более частым по сравнению с др. певч. книгами использованием ( Velimirovi . 2001). |
| Young men who had become disillusioned with the ideals of secular organizations breathed new life into Greek monasticism. The members of Zoe Vasileos Gondikakis and Gregorios Khadziemmanuil abandoned the organization in 1966 and headed for the Holy Mountain of Athos where they inspired the rebirth of the monastic houses of Stavronikita and Iberia. The monastic fraternity was added to by former members of Zoe under the guidance of archimandrites Emilianos (Vathidis) and Georgios (Kapsanis) who had revived the empty Athonite monasteries of Simonopetra and Gregoriou. The peasant revival At the beginning of the twentieth century there began to appear in Serbia people who were markedly distinguished by their religiosity. These were mainly peasants who preached the Gospel and were noted for the purity of their lifestyles. They always attended divine services, regularly went to confession and took communion, loved to visit holy places and often went on processions of the cross. These people were soon to be known popularly as ‘the pilgrims’, ‘the pious’ or ‘the evangelizers’. The seeds of the pilgrimage movement appeared in the latter half of the nineteenth century and initially remained confined to a small number of Serbs. Various groups of pilgrims arose spontaneously in different parts of the country without communicating with each other and without informing each other of their activities. The man who was capable of consolidating these disparate groups into a single organization called the Orthodox Popular Christian Association (established in 1920) was the renowned missionary and writer bishop Nikolaj Velimirovi. It is thanks to him that the attitude among bishops and priests towards the pilgrimage brotherhoods changed significantly. “Try to understand the pilgrims. Refrain from casting stones at them as you may inadvertently cast a stone at Christ. Do not reject them, and they will not reject you,” wrote bishop Nikolaj. Contemporaries noted the main distinguishing feature of the pilgrimage movement which was its adherence to Church life as its participants had no desire to create a separate sect. The renowned Serbian religious author Justin Popovi wrote: “This movement is a movement of spiritual heroism among the masses. True pilgrims strive to accomplish individual spiritual feats; this is especially important with regards to prayer and fasting… It is in this that they are specifically of Christ and specifically Orthodox…” |
| ____________________________ vanity of vanities Poverty of poverties Project Gutenberg’s The Agony of the Church (1917), by Nikolaj Velimirovic, p. 17 [iv] Ibid. p. 10 Tweet Donate Share Code for blog Bishop David of Sitka and Alaska: Is There Such a Thing as a War of Religion? Bishop David (Mahaffey) of Sitka and Alaska [caption id="" align="" width="" ] Bishop David of Sitka and Alaska[/caption] David the Psalmist and Prophet said, “Protect me, O God, for in you I take refuge. I say to the Lord, “You are my Lord; I have no good apart from you.” [Ps ... Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Donate Related articles Statement of the Antiochian Archdiocese on… Natalya Mihailova It is with extreme sadness that His Eminence Metropolitan Joseph and the hierarchs, clergy, and faithful… Metropolitan Hilarion visits French embassy in… Natalya Mihailova At the entrance, His Eminence was welcomed by Mr. Nicolas de Lacoste, first counsellor of the… Also by this author " On Unexpected Death Bishop David (Mahaffey) of Sitka and Alaska When we lose someone that is very near and dear to us, we are troubled by a solitary,… |
| Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Donate Related articles On the Merciless Lender: Mercy Instead… Archpriest Pavel Velikanov Gospel of St. Matthew, Chapter 18, Verses 23-35 23 Therefore the kingdom of heaven is like a… Also by this author " “My Lord and My God!” Priest John Wehling by St Nikolai (Velimirovich) When the Apostle Thomas felt the wounds of the Lord Jesus, he cried out: " My Lord… " All That I Have is Yours Priest John Wehling We are undoubtedly familiar with the parable associated with this Sunday of preparation for Great Lent, the Prodigal Son. The… " The Cave Of The Heart Priest John Wehling Friends, in the spirit of the season, I am reposting this piece from a previous O3 as a… More Today " s Articles “Le monde entier reste silencieux au… pravmir_com_team Depuis le 12 décembre 2022, la région de l " Artsakh, où vivent 120… “The whole world is silent about… Natalia Nekhlebova Since December 12, 2022 the region of Artsakh, where 120,000 Armenians live,… The Importance of Patiently Letting Down… Priest Philip LeMasters If there is any virtue that seems completely foreign to our culture… Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. RSS About Contact Us Donate Pravmir.ru © 2008-2024 Pravmir.com Developed by Hamburg Church Studio |
| The erection of the monastery had the support of many early leaders of Orthodoxy in America. In a 1910 letter to Serbian patriarch Lukian, St. Karamata the Serb, who had lived in America, suggested purchasing land for a Serbian center in America for a monastery and diocesan center. St. Nikolai Velimirovic also suggested to the Holy Synod to build a monastery to serve as a religious center, summer camp, and refuge for the sick and the elderly. On September 14, 1922, Hieromonk Pavle (Markovich) petitioned Russian Metropolitan Platon to bless the establishment of a Serbian Monastery. After the establishment of the Serbian diocese, St. Nikolai asked St. Mardarije to buy property near Chicago for a monastery, seminary, and printing shop, to serve as the center of Serbian religious life. He began a fundraising campaign which was met with approval by the Serbian patriarch and Holy Synod, and also contributed physical labor once building of the monastery commenced. One prominent Serb stated, “When we arrived to the property we were all surprised. Instead of finding the bishop resting we saw him in the midst of twelve to fifteen workers supervising and helping the workers to speed and beautify this new church structure. He wanted to see every stone laid in the wall with the explanation, This is built for eternity for my people .” He was also often seen carrying and placing large stones himself, to save expenses. Construction on the monastery stalled in 1927 due to a lack of funds and internal strife within the diocese which was lacking a bishop. The Holy Synod of the Serbian Church elected Archimandrite Mardarije and consecrated him as bishop on April 15, 1926. The new bishop arrived in New York on April 25, 1926. The following year he transferred the Libertyville property from his name to the Serbian Orthodox Church and the local diocese, but the financial situation remained grim until the great Serbian scientist and professor of Columbia University Mihaila Pupin donated thus bringing an end to the financial crisis. |
| With each new cultural discovery, European man grows ever more mortified and dies. European man’s love affair with himself—that is the grave from which he neither desires to, nor, consequently, can be resurrected. Its infatuation with its reason is the fatal passion that desolates European humanity. The only salvation from this is Christ, says Gogol. But the world, throughout which “are dispersed millions of glittering objects that scatter one’s thoughts in all directions, has not the strength to meet with Christ directly.” The type of European man has capitulated before the fundamental problem of life; the Orthodox God-man has solved all of them, each and every one. European man has solved the problem of life through nihilism; the God-man, has solved it through eternal life. For the Darwinian-Faustian man of Europe, the main object of life is self-preservation; for the man of Christ it is self-sacrifice. The first says: sacrifice others for yourself! while the second says: sacrifice yourself for others! European man has not resolved the pernicious problem of death; the God-man has resolved it through Resurrection. Doubtless, the principles of European culture and civilization are theomachic. Long did the type of European man become what he is, until such a time as he replaced the God-man Christ with his philosophy and science, with his politics and technology, with his religion and ethics. Europe made use of Christ “merely as a bridge from uncultured barbarism to cultured barbarism; that is, from a guileless barbarism to a sly barbarism” (St. Nikolai [Velimirovich], “A Sermon On Everyman " ). In my conclusions about European culture there is much that is catastrophic, but let this not astonish you, for we are speaking about the most catastrophic period of human history—the apocalypse of Europe, the body and spirit of which are being rent asunder by horrors. Without a doubt, volcanic contradictions are implanted in Europe, which, if they are not removed, can be resolved only by the final destruction of European culture. Where does humanistic culture lead? |
| However, the emphasis upon Russian nationalism and the attempts at Russification advocated by some leaders of the Russian Orthodox Archdiocese, such as Metropolitan Evdokim (Mischersky), combined with a sense of nationalism among the other immigrants, provided a basis for alienation between the Russian and non-Russian members of the archdiocese. This was further compounded by the difficulties that the Russian Orthodox Archdiocese experienced in the wake of the Russian revolution. The Serbian parishes, which numbered about thirty-six, were organized into a diocese by the Patriarchate of Serbia in 1921. From 1920 to 1921, these parishes received leadership from Bishop Nikolaj (Velimirovich). Their first formal resident bishop was Mardarije (Uskokovich), who was assigned in 1927. 151 The Romanians, with about forty parishes at the time, entered into a relationship with the Archbishop of Sibiu in Romania in 1923 and were organized into a diocese in 1930 by the Patriarchate of Bucharest. Bishop Polycarp (Morusca) was assigned to be the resident bishop in 1935. 152 The Albanians, with three parishes, were organized into a diocese associated with the Church of Albania by Metropolitan Theophan (Noli) in 1932. As a priest, Father Noli had begun to organize the Albanian immigrants as early as 1908. Although he was elected a bishop in 1918, he was not consecrated until 1923 in Albania. Bishop Theofan permanently returned to the United States in 1931. 153 The Bulgarians, with only five parishes, established a relationship with their mother church in 1922 and were finally organized into a diocese by the Church of Bulgaria in 1938. The diocese was led initially by Bishop Andrey (Velichky). 154 Ukrainian immigrants, considering themselves ethnically and linguistically distinct from both Russians and Carpatho-Russians, organized parishes, especially after 1918. These Ukrainian immigrants came from Galicia, a non-Hungarian province of the Austrian-Hungarian Empire. When they arrived in America, most were Eastern-Rite Roman Catholics whose union with Rome dated from the Union of Brest in 1596. Like many of the Carpatho-Russians, a number of Ukrainians began to join the Russian Orthodox Archdiocese after their arrival in this country. Because of their growing sense of Ukrainian nationalism as well as the unwillingness of some Russian Orthodox leaders to recognize legitimate diversity in liturgical language and customs, the Ukrainian parishes gradually began to separate from the Russian Orthodox Archdiocese. In 1924, they organized an independent diocese under the leadership of Father John Theodorovich. He claimed to have been consecrated a bishop in Kiev. However, because of a question related to the status of those who consecrated him, Father John Theodorovich " s ordination as a bishop was not recognized by other Orthodox churches. Because of this, the clergy and parishes associated with him had little contact with other Orthodox jurisdictions. 155 |
| And all his capacities and components do so. Everything acquires its theanthropic eternity through (the) victory over death, sin and the devil.” 51 And finally, according to Fr. Justin, and with this we will finish with this brief presentation of his understanding of ecumenism; though much remains to be said, that goes far beyond the limits of this presentation. 52 “God-manhood is the fundamental catholicity of the Church (=ecumenicity, the same as the relation between the atom and the planet 53 ): to the Trinity: but by the God-man who introduces and unites with the Holy Trinity who is the ideal and the reality of the perfect catholicity (=ecumenism): the ideal society and the ideal person: everything is perichoresis : everything perfectly united and preserved in that perfect catholicity. Every man is a living image—an icon of the Holy Trinity=therefore the Church as the ‘body of the Holy Trinity’ is everything and all for him and his trinitarization (being filled with the Holy Trinity)’ represents ‘human perfection’—in the God-man. That is why the Church is the most perfect workshop for making a perfect man. Everything else apart from the God-man: pseudosociety and pseudopersonalities are an illusory humanistic mixture of everything. Only Christ is everything and everyone.” 54 As we can see, the life path of Bishop Nikolai was a dramatic one; it was a path of organic maturation. His life experience and the experience of Fr. Justin Popovic were in their depths the same; nonetheless, the journey of Fr. Justin was different from the journey of his teacher Bishop Nikolai. It is possible that Fr. Justin’s journey was different precisely because Bishop Nikolai’s preceded it. Bishop Nikolai was the first to tackle his drama and the existential crucifixions of himself and his time; he suffered through and experienced, in his own skin, the tragedy, doubt, and divisions of his era, for the sake of Fr. Justin and for many of his other contemporaries. That is why Fr. Justin, even from his first writings, showed a stable and unwavering faith, and why he was crystal clear in bearing witness and giving testimony, and remained so to the end of his life. |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation The Unceasing Endeavour for Real Life Source: Pemptousia Whether people are monastics, clergy or lay Christians, they’re all called to the same spiritual arena in this life on earth, in the expectation of life eternal. The aim of the spiritual life is our liberation from the bonds of sin. Georgios N. Manolis , Theologian 16 September 2020 The spiritual life, concerning which there has been much discussion, is simply what we do, in conjunction with God’s Grace, in order to achieve the aim of our existence, which is glorification. The spiritual life is a dynamic course of action. It begins with baptism, which is the purification of the image, and continues, by way of the ascetic life, until we reach the likeness, communion with God. In the Church, the spiritual life isn’t abstract or theoretical, but is rather union of Christians with God and our communion with Him, the life in Christ. It’s the unceasing endeavor on our part to become worthy of that divine breath which is within us, as Saint Nikolaj Velimirovi so aptly puts it. And it’s experienced in practice only within the life of the Church, and so the spiritual life is the ecclesiastical life. This life within the Church is expressed in two ways (the monastic and the lay), both of which, however, have a common root, a common progression and a common aim. This shouldn’t surprise us, because in the life of the Church there were never two Gospels: one for monastics and the other for Christians living in the world. There’s only one Gospel and therefore only one life to which the good news is preached, though monastics experience it differently from the laity. Though always within the Church. Through the spiritual life, we seek our gradual perfection and within this framework, we can discern the common features of the two ways to which we referred above. Withdrawal into the wilderness doesn’t mean flight from the world, but from the worldly, the secular outlook, so that the people in question can devote themselves to the spiritual struggle. The action of the monastics doesn’t indicate opposition to lay Christians, nor, as Professor Mantzaridis has pointed out, can it be considered a fragmentation of the Christian life. Even the intensification [of their life] doesn’t mean opposition, but is more of a liturgical function within a united whole. |
| World War II Bishop Nikolai " s gifts were also recognized abroad, and in 1921 he was invited again to America, where in just half a year, he delivered more than one hundred lectures, raised funds for his orphanages, and laid the groundwork for the organization of the Serbian Orthodox Church in America. He returned six years later at the invitation of the Carnegie Endowment for International Peace, the American Yugoslav Society, and the Institute of Politics in Williamstown, Massachusetts. After speaking and preaching for three months in various churches and universities, he returned to Serbia, stopping briefly in England, where he spoke prophetically about what he already clearly saw as the ripening conditions for another great war. On April 6, 1941, German troops poured into Yugoslavia, and the government soon capitulated. Serb mortality in the Second World War was less the result of military action than it was of the frightful atrocities committed by the occupying Axis forces and by the Ustashi, a Croatian terrorist organization that collaborated with the Nazis in return for political support. Some 750,000 men, women, and children were massacred, among whom were many priests, monks, and nuns, while thousands more were sent to death camps in Germany. As an outspoken critic of the Nazis, Bishop Nikolai was arrested in 1941 and confined in Ljubostir Vojlovici Monastery until September 1944, when he was sent, together with Patriarch Gavrilo, to the infamous death camp at Dachau. There he witnessed unspeakable horrors and was himself tortured before the camp was liberated by American troops in May 1945. Meanwhile, the Communist Marshal Tito was consolidating his power in Yugoslavia, crushing or intimidating his opposition and persecuting the Church. As much as Bishop Nikolai wanted to return to his homeland, he knew that if he did, he would be silenced, and he decided, as did thousands of other Serb refugees, to remain abroad, in order that he might more effectively continue to serve his people. |
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