| The secularization of the Church. According to Bishop Nikolai, “Liberalism, conservatism, ceremonialism, right, nationalism, imperialism, law, democracy, autocracy, republicanism, socialism, scientific criticism, and similar things have filled Christian theology, Christian service, Christian pulpits as the Christian Gospel. In reality the Christian Gospel is as different from all these worldly ideas and temporal forms as heaven is different from earth. For all these worldly ideas and temporal forms were earthly, bodily—a convulsive attempt to change unhappiness for happiness through the changing of institutions. The Church ought to have been indifferent towards them, pointing always to her principal idea, embodied in Christ. This principal idea never meant a change of external things, of institutions, but rather a change of spirit. All the ideas named above are secular precepts to cure the world " s evil, the very poor drugs to heal a sick Europe, outside of the Church and without the Church.” 12 He concludes that Church ought to give an example to secular Europe: an example of humility, goodness, sacrifice—saintliness. And he asks: “Which of the Churches ought to give this example for the salvation of Europe and of the world?” and answer, “Whichever undertakes to lead the way will be the most glorious Church. For she will lead the whole Church, and through the Church, Europe, and through Europe, the whole world, to holiness and victory, to God and His Kingdom.” 13 As we can see from the passages quoted above, the first period of Nikolai " s maturation and thoughtful presentation of his understanding of man, the Church, the world, the global society, and God, is full of quests and questioning, sometimes even rebellion and revolutionary zeal, seeking for something deeper and more holistic. In this period he will write, entirely in the movement of the spirit of his time that “Christianity is not a museum where everything is set from the start, but a workshop in which the roar of labor never stops.” 14 All his questing for the grasp of dead ideas and petrified structures of thought and life are in fact the pursuit of and the struggle for a living faith in the living God, the deep inner meaning and structuring of the whole being. |
| In the entire history of the Orthodox Church there has probably never been an Easter service like the one at Dachau in 1945. Greek and Serbian priests together with a Serbian deacon wore the make-shift “vestments” over their blue and gray-striped prisoner’s uniforms. Then they began to chant, changing from Greek to Slavonic, and then back again to Greek. The Easter Canon, the Easter Sticheras—everything was recited from memory. The Gospel—“In the beginning was the Word”—also from memory. And finally, the Homily of Saint John Chrysostom—also from memory. A young Greek monk from the Holy Mountain stood up in front of us and recited it with such infectious enthusiasm that we shall never forget him as long as we live. Saint John Chrysostomos himself seemed to speak through him to us and to the rest of the world as well! Eighteen Orthodox priests and one deacon—most of whom were Serbs—participated in this unforgettable service. Like the sick man who had been lowered through the roof of a house and placed in front of the feet of Christ the Savior, the Greek Archimandrite Meletios was carried on a stretcher into the chapel, where he remained prostrate for the duration of the service. Other prisoners at Dachau included the recently canonized Bishop Nikolai Velimirovich, who later became the first administrator of the Serbian Orthodox Church in the US and Canada; and the Very Reverend Archimandrite Dionysios, who after the war was made Metropolitan of Trikkis and Stagnon in Greece. Fr. Dionysios had been arrested in 1942 for giving asylum to an English officer fleeing the Nazis. He was tortured for not revealing the names of others involved in aiding Allied soldiers and was then imprisoned for eighteen months in Thessalonica before being transferred to Dachau. During his two years at Dachau, he witnessed Nazi atrocities and suffered greatly himself. He recorded many harrowing experiences in his book Ieroi Palmoi. Among these were regular marches to the firing squad, where he would be spared at the last moment, ridiculed, and then returned to the destitution of the prisoners’ block. |
| “In Evanston, one name brought all together and closer—Jesus Christ”; he continues: “As mentioned later (in the statement of Florovsky) 21 the fact that if each denomination contains only a part of the Christian faith, only the Orthodox Church contains the totality and plenitude of the true faith, ‘which was transmitted to the saints once and for all’ (Jude 3). Hope in Christ [an allusion to the theme of the meeting] is based on the true and whole faith, for it is written: first faith, then hope and then love, otherwise it is a house without foundation. The same applies to eschatology which was contained in that faith from the beginning. Without such faith, it is difficult to approach with truth the Christ who is considered as the complete Hope, as well as the eschatological Christ who is destined to accomplish human history and to be the eternal Judge. The union of all the churches cannot be achieved through mutual concessions but only by adherence by all to the one true faith in its entirety, as it was bequeathed by the Apostles and formulated at the Ecumenical Councils; in other words, by the return of all Christians in the one and indivisible Church to which belonged the ancestors of all Christians in the entire world during the first ten centuries after Christ. It is the Holy Orthodox Church.” 22 St. Justin Popovic Saint Justin Popovic’s (1894-1979) criticism of ecumenism was deeper and more theologically founded than that of Bishop Nikolai. He, as Bishop Athanasius notes, never actively participated in meetings and ecumenical dialogues. However, during his studies in England (1916-1919) he was inquiring of Bishop Nikolai, who was active, as we have seen. When addressing his critique of ecumenical dialogue we must bear in mind the historical context. Justin Popovic spoke about it at the time of the Ecumenical Patriarch Athenagoras. The latter made several audacious statements, saying that there were no real obstacles to the establishment of the unity of the Church and that the difficulties came only from theologians and theology. |
| формульных оборотов с визант. прототипами. Сравнительные исследования визант. и древнерус. формульности позволяют сделать вывод о родственной связи и нередко о близости мелодического контура в песнопениях обеих традиций (см.: Velimirovi . 1960; Floros. 1970; Strunk. 1977; Schkolnik M. 1997, 1999; Schkolnik I. 1999). Однако уже в древнейших нотированных списках заметны признаки переработки визант. мелоса и форм записи напевов: сохранившиеся древнерус. рукописи имеют очевидные отличия от визант. аналогов в фиксации как формульных, так и в особенности неформульных участков, что не допускает реконструкции песнопений без учета более поздней традиции З. р. (см.: Школьник. 1996). В З. р. набор формул каждого гласа в отдельности, своего рода лексикон, обладал также характерными ладовыми особенностями - свойственным ему комплексом опорных и заключительных тонов, определявшим «грамматику» гласового мелоса - структуру гласового звукоряда и закономерности соединения формул. Ладовая структура древнерусского осмогласия тесно связана с византийской, но имеет и существенные отличия в конкретной реализации ладовых закономерностей, обусловленные переинтонированием мелодических формул в древнерус. традиции, а иногда, вероятно, следованием архаичным визант. образцам, не совпадающим с «классической» ладовой структурой; временные координаты и последовательность происходивших изменений пока недостаточно изучены. В богослужебных книгах древнейшего периода представлены все основные стилевые разновидности З. р.- силлабическая, невматическая, мелизматическая и переходные формы. Ирмологий. 1-я пол. XV в. (ГИМ. Барс. 1348. Л. 133) Ирмологий. 1-я пол. XV в. (ГИМ. Барс. 1348. Л. 133) Простейшая по мелосу силлабическая разновидность З. р. с соотношением 1-2 звука на слог текста, фиксировавшаяся крайне редко, характерна в первую очередь для осмогласного пения псалмов вечерни и утрени. Мелодические формулы-полустишия для пения псалмов по монашескому чину (псалмовые тоны, или аллилуиарии прп. Феодора Студита) по 9 (для 3 «слав» (антифонов) 3 кафизм) в каждом из 8 гласов выписаны в качестве певч. |
| The Ecumenical Patriarchate also was engaged in controversy with the Church of Greece over the jurisdiction of dioceses in the “new lands” of northern Greece. And many of the monks on Mount Athos continued to express their discontent with the Constantinopolitan leadership because of its ecumenical policies and activities. (From about 6500 at the beginning of the century, the number of monks on Mount Athos dwindled to about 1500 by 1960. Since then, there has been a steady revival in numbers and spiritual life on the Holy Mountain, thanks to an infusion of young monks from around the world.) Patriarch Bartholomew Patriarch Demetrios was succeeded by Patriarch Bartholomew (Archontonis) (b. 1940) in 1991. Patriarch Bartholomew has been so involved with ecological concerns that he has been nicknamed “the Green Patriarch.” At his initiative, the Chambésy conference of 2009 proposed the formation of episcopal assemblies in each of 12 regions not traditionally Orthodox, as mentioned above. These assemblies first met during 2010, and continued to have annual assemblies into 2013. Other Orthodox Churches Serbia The Orthodox Church in Serbia declared its autocephaly in 1832, after the success of the Serbian Revolution against the Ottoman Turks. This status was officially recognized by the Ecumenical Patriarch in 1879. In 1920 the Serbian patriarchate-which was lost in 1459, regained in 1557, and lost again in 1766-was restored, with its headquarters located in the capital city of Belgrade. In this same year of 1920, the Church was officially separated from the State. During World War II, the Serbian Church suffered terribly at the hands of the Croatian Ustashi, in alliance with the German Nazis. Patriarch Gavrilo (Dozich) (1881–1950), as well as Saint Nikolai Velimirovich, were incarcerated in the Nazi prison camp at Dachau, and some 800,000 Serbians were uprooted or massacred by the Ustashi. Sometimes they were killed for refusing to convert to Roman Catholicism. From 1945 to 1990, the Church in Serbia (Yugoslavia) continued to suffer persecution under the Communist regime established by Marshal Tito (1892–1980). In 1990, when the Soviet era came to an end, Patriarch Pavle (Stojchevich) (r. 1990–2009) publicly apologized for any collaboration with the Communists, and offered to step down from office. This offer was rejected by the Church, and he continued as the Patriarch until his death in 2009. He was succeeded by Patriarch Irenej (Gavrilovich) (b. 1930), who continued to rule the Church of Serbia in 2013. |
| La hermandad Zoë es un ejemplo típico de un movimiento ortodoxo no oficial. Los miembros legos de la Iglesia oriental tienen un fuerte sentido de responsabilidad por la vida y el trabajo de su comunidad. Un movimiento análogo, iniciado en el medio rural, mejoró grandemente la vida de la Iglesia serbia. Empezó después de finalizar la primera guerra mundial entre los soldados que regresaban del cautiverio. En los campos de prisioneros de guerra habían aprendido a leer en común las Sagradas Escrituras y a discutir cuestiones religiosas. Continuaron haciéndolo en sus pueblos, introduciendo a otros en sus círculos de estudio. Este movimiento era espontáneo y al principio no tuvo ningún jefe reconocido (el clero no participaba en él), pero era ortodoxo en su enseñanza y espíritu. Adquirió significado nacional cuando atrajo la atención del obispo más notable de la Iglesia serbia, Nicolás Velimirovich de Ocrida (1880–1956), que aceptó la dirección del movimiento. Poderoso predicador y original pensador, podía hablar tanto a los eruditos como a los simples. Bajo su inspirador mandato, los Bogomolci – tal era su denominación – estimularon y renovaron la vida de la Iglesia serbia. Una de sus importantes contribuciones fue la convención anual, usualmente celebrada cerca de un famoso monasterio, que atraía gran número de peregrinos. Por consiguiente, volvió a nacer la vocación religiosa entre las mujeres. Esta vocación había muerto en los Balcanes bajo los turcos, pero en los años de la postguerra se formaron en Serbia numerosos conventos. Al principio, eran dirigidos por monjas rusas que llegaron como refugiadas a Yugoslavia, pero los serbios asumieron más tarde la responsabilidad de tales conventos; algunos han sobrevivido incluso bajo los comunistas. La aparición del nacionalsocialismo en Alemania originó una crisis en la vida política del pueblo balcánico. Este simpatizaba con las democracias occidentales, pero se hallaba atrapado entre los comunistas y los fascistas. La segunda guerra mundial dejó a todos los países balcánicos, excepto Grecia, detrás del telón de acero. Los comunistas, después de conseguir el poder, continuaban a atacar la Iglesia y siguieron el ejemplo de la política de postguerra de Stalin. La ley prohibía la propaganda y el proselitismo religioso. Principales Características del Cristianismo Oriental en los Siglos XIX y XX |
| Patriarch Athenagoras made statements full of emotion and daring, and gave the impression that a new category of ecumenists had appeared in the Orthodox world. In a testimony on Saint Justin, Irenaeus (Bulovic), one of his faithful disciples and one of the most active representatives of the Serbian Orthodox Church in the ecumenical dialogue of our times, noted: “I feel that voices like that of Father Justin, often harsh and critical, have ensured that the course of events should not take a different direction. Father Justin, this is how I understand it now, after raising this issue with him often, never criticized the idea of dialogue, witness and love. He was himself an extremely open person. But he criticized the ideology of ecumenism, considered as a variant of the " new Christianity " , as an ecclesiological heresy. He felt it as a dangerous heresy and he even forged a new term, now widely used, that of the ‘pan- heresy’.” 23 But unfortunately in our times, men and groups who most often refer to this term are, as to their position, both theological and spiritual, well below of that of Justin Popovic. Those who hold the position that Justin Popovic was an anti-ecumenist s most often refer to his study Orthodox Church and Ecumenism . 24 However, as noted by his disciple and collaborator, Bishop Athanasius (Yevtic), who perhaps best understood his thought, “this book was not written specifically on that subject, but quickly redacted from the unfinished manuscript of Father Justin, who was then working on the third and final Book of Dogmatic, which gives a fuller and richer picture of Justin’s ecclesiology”. 25 According to Bishop Athanasius, Justin Popovic does not reject the term “ecumenism”, which in his writings is usually identified with the Roman Catholic and Protestant humanistic tendencies toward Christian unity, but following the methodology of the Church Fathers who transformed the terminology of pagan philosophy, he fills this term with a new meaning and content. |
| Bishop Irenaeus (Bulovic), “Сербская Церковь и экуменизм”, Церковь и время 4/7 (1998), p. 61-62 (in Russian). St. Justin Popovic, Православна Црква и Екуменизам , published in both Serbian and Greek in 1974 by the Serbian Monastery of Chilandar on the Mont Athos Greece. Available online on: (accessed on the 6 th of December 2012). Bishop Athanasius (Yevtic), “Introduction”, in St. Justin Popovic, Записи о екуменизму , Манастир Твдош, 2010, p. 2. Ibid. Vladimir Cvetkovic, “St. Justin the New (Popovic) on the Church of Christ” in Danckaert, Baker et al. (eds.), The Body of the Living Church: the Patristic Doctrine of the Church, St. Vladimir’s Seminary Press, Crestwood, New York, forthcoming. (Paper ceded by the author for consultation). (I would like to express my sincere gratitude to the author allowing me to consult and use his unpublished paper for the present article). St. Justin Popovic, “On a Summoning of the Great Council of the Orthodox Church”, letter addressed to Bishop Jovan of Sabac and the Serbian hierarchy on May 7, 1977, with the request to transmit this letter to the Holy Synod and the Council of Bishops of the Serbian Orthodox Church. Available online on: (accessed on the 6 th of December 2012). St. Justin Popovic, The Inward Mission of Our Church: Bringing About Orthodoxy , Available online on: (accessed on the 6 th of December 2012). St. Justin Popovic, Православна Црква и Екуменизам , p. 7. Bishop Athanasius (Yevtic), “Introduction”, in St. Justin Popovic, Записи о екуменизму , Манастир Твдош, 2010, p. 2. Ibid. “On observe d’un côté chez nos trois auteurs (Bishop Athanasius including) l’absence d’une lecture approfondie et documentée de la théologie occidentale ; mais d’un autre côté, prévaut l’impression qu’une telle lecture ne servait qu’à confirmer une opinion déjà formée chez ces auteurs orthodoxes. Or, cette opinion avait été formée sous l’influence de la critique russe de la culture occidentale, ainsi que la théologie occidentale. |
| Отошел ко Господу сербский старец архимандрит Дионисий (Пантелич) Липовац (Сербия), 23 июня 2023 г. Фото: Zlato Necesvki Photography В субботу 3 июня схиархимандрит Дионисий (Пантелич), любимый старец монастыря Святого Стефана в сербском селе Липовац, мирно отошел ко Господу в возрасте 90 лет. 6 июня в монастыре была отслужена Божественная Литургия архиерейским чином, и совершено отпевание старца Дионисия, сообщает Нишская епархия Сербской Православной Церкви. По сообщению сайта “Iskra.co”, старец, которого многие называют “одним из последних столпов старого монашества и последних духовных чад святителя Николая [Велимировича], епископа Жичского и Охридского”, отошел ко Господу всего через полчаса после причащения Тела и Крови Христовых в праздник святых равноапостольных Константина и Елены. В епархии подчеркнули, что отец Дионисий не только имел более чем 70-летний опыт монашеской жизни, но и ежедневно служил Божественную Литургию. И, несмотря на финансовые и другие трудности, при нем в монастыре успешно осуществлялись восстановительные и строительные работы. Монастырь святого Стефана. Фото: eparhijaniska.rs Будущий старец Дионисий родился 16 октября 1932 года в деревне Риджевштица близ Трстеника. Многие юноши и девушки, родившиеся и выросшие в общине Трстеник, позднее поступили в монастыри по всей Сербии, в том числе четыре члена семьи отца Дионисия. Сам отец Дионисий поступил в монастырь святого Димитрия в Дивляне в возрасте 14 лет. Он был пострижен в монашество 16 октября 1949 года. В следующем году был рукоположен в сан иеродиакона и иеромонаха. На протяжении лет отец Дионисий служил в нескольких монастырях и приходах, пока в 1974 году не был назначен настоятелем монастыря святого Стефана в Липоваце недалеко от Алексинац. Старец оставался на посту игумена до 2005 года, а потом вплоть до своей кончины продолжал служить священником и духовником монастыря. 25 марта 2022 года архимандрит Дионисий был пострижен в великую схиму. Источник: Beloved Serbian Elder Dionisije, spiritual child of St. Nikolai (Velimirovi), reposes in the Lord On Saturday, June 3, Schema-Archimandrite Dionisije (Panteli), beloved elder of St. Stefan Monastery in the Serbian village of Lipovac, peacefully reposed in the Lord at the age of 90. " > http://orthochristian.com/154084.html скрыть способы оплаты Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| 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 Six Ways to Foster Silence This Lent Source: Basilica.ro Todays is the second Sunday of Great Lent dedicated to Saint Gregory Palamas also known as the theologian of the uncreated divine energies. Pravmir.com team 24 March 2019 Photography courtesy of Basilica.ro/Raluca Ene Since the work of the Holy Archbishop of Thessalonica refers to contemplation, quietude, spiritual peace, we thought to list six ways to foster silence and implicitly calmness, as part of our #StrongerThanDeath Lent campaign. Report permanently to Jesus Christ Saint Ignatius Theophorus explains that ‘he who truly has the word of Jesus can hear even His silence, that he may be perfect, in order to do through those uttered and to know through those silenced.’ Our Saviour Jesus Christ, the eternal example of us all, went into the wilderness to show us a path of asceticism and silence, but this did not involve a separation from others. In addition, the Holy Scripture notes that ‘Jesus remained silent’ (Matthew 26:63) and that ‘Jesus remained silent and gave no answer’ (Mark 14:61) when He was judged before the Sanhedrin, being fully aware of the circumstances and that no one would have listened if He spoke. Don’t speak if it is not useful According to Saint Silouan of Mount Athos, ‘many words cannot avoid sin’. Therefore, you should always check if what you want to communicate is true, useful or necessary, so that your neighbour may have any profit. It is very important for us people to know when, what, why, and how much to speak, as well as when to remain silent or to withdraw. Saint Nikolai Velimirovich offers a very insightful piece of advice: ‘Don’t’ haste to speak about three things: about God, until you strengthen your faith in Him; about the sin of others, until you know your own; and about tomorrow, until the sun comes up.’ |
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