| Anselm of Canterbury (d. 1109), the most important theologian in the West in his time, was producing his extremely influential theological discourses. These writings contain the so-called “ontological proof” for the existence of God, a defense of the doctrine of the filioque, and the so-called “satisfaction theory” of the atonement. In this theory it was contended that the death of Christ on the Cross was the adequate payment of the punishment that fallen man deserved that was necessary to satisfy the justice and wrath of God the Father. This innovative speculation, reflecting to some extent popular notions of chivalry at that time in Western Europe, came to prevail in much of Western Christianity, especially conservative Protestantism, to this day. Twelfth Century Major Trends The 12th century saw the continuing struggle of the illustrious Comneni imperial dynasty in Constantinople against the crusading Latins from the West and the encroaching Muslim Turks from the East. Emperor Alexius I Comnenus (r. 1081–1118) officially proclaimed Mount Athos as the center of Orthodox monasticism. His son and successor, John (r. 1118–1143), ruled so well that he became known as Kalojohn (“John the Good”), and his wife, a Hungarian princess, was so devout in her Orthodox faith that she came to be venerated as Saint Irene of Hungary. Emperor Manuel Comnenus (r. 1143–1180) continued promoting the arts, but both of his marriages were with Western princesses, and his unwise favoritism of Venetian merchants eventually helped lead to a violent backlash with the sacking of the Latin quarter in Constantinople in 1182. In retaliation, the Latins sacked the city of Thessalonica in 1185. Early in the 12th century, at the command of Emperor Alexius I, Euthymius Zigabenus produced his Dogmatic Panoply, a refutation of all the heresies both ancient and recent. Much of what we know about Bogomilism, the major dualist heresy that arose in Bulgaria in the 10th century, comes from this work. He also wrote extensive commentaries on the Psalms, the Four Gospels, and the Epistles of Saint Paul. |
| Орден также занимался и занимается миссионерской деятельностью. Уже на грани эпохи Возрождения, Средневековья его члены доходили до Китая. Называются францисканцы также «братьями меньшими» (Ordo fratrum minorum – Орден братьев меньших). Из других орденов назовем прежде всего известнейший орден иезуитов, основанный испанским дворянином Игнатием Лайолой в 1534 г. Центр у иезуитов в Риме. Официальное название ордена Societas Iesu (Общество Иисуса). Иезуиты построены на принципах строгой дисциплины и организации, вся власть ордена внутри ордена принадлежит его главе, который называется preposituos generalies (всеобщий предстоятель). Первоначальной целью создания ордена иезуитов была борьба с протестантизмом, но наряду с этим орден взял в свои руки образование, миссионерскую работу и то, что мы сейчас назвали бы средства массовой информации, работу с общественным сознанием. Поныне иезуиты занимаются преподаванием, в их ведении десятки богословских и светских вузов, в частности папский Библейский институт, папский Восточный институт, главный университет – Григорианум, Ватиканское радио. В руках иезуитов основные средства массовой информации католиков: журнал «Чивильта католика», богословский официоз Ватикана, и всего около тысячи изданий на пятидесяти языках мира, около шести тысяч миссионерских станций по всему миру. Религиозные конгрегации, в отличие от орденов, имеют только простые обеты. Мужчины в них называются религиозами простых обетов, а женщины сестрами. Крупнейшая конгрегация – салезиане, учрежденная в XIX в., берет название от Франциска Сальского; редемптористы, учрежденные в XVIII в., и некоторые другие. 4 Sacrorum conciliorum nova et amplissima collectio/Ed. I.D.Mansi. l– Venetiae, 1759–1769; Graz, 1960. 19 «Михаил, Вселенский патриарх Нового Рима, и Лев, архиепископ Охридский, митрополит Болгарский, возлюбленному брату Иоанну, епископу Транийскому» (PL. 143. Col. 793). 73 Лосский В. Очерк мистического богословия Восточной Церкви: Догматическое богословие. М., 1991. С. 77–78, 101. 77 Зарин С. Аскетизм по православно-христианскому учению. М., 1996 (Рспр. и ш.: СПб., 1907). С. 348. Читать далее Источник: Западное христианство: взгляд с Востока/Прот. Максим Козлов, Д.П. Огицкий. - Москва : Изд-во Сретенского монастыря, 2009. - 605, с. (Серия Православное богословие/Сретенская духовная семинария). Поделиться ссылкой на выделенное |
| гос-вах, однако в XIX в. происходит оживление соборной жизни, что было вызвано необходимостью решать многочисленные местные проблемы, связанные с изменениями в общественно-политической жизни. С 1850 по 1907 г. состоялось 377 диоцезных Собора, из них 166 во Франции, 88 в Италии и 49 в США. Акты провинциальных и диоцезных Соборов в обязательном порядке направлялись для утверждения в Конгрегацию Собора. Решения древних и новых провинциальных и диоцезных Соборов издавались в основном по географическому принципу (см.: Stickler. 1950. P. 290-294). Созванный папой Пием IX I Ватиканский Собор, в повестку к-рого входил вопрос о кодификации К. п., принял догматические постановления о папском примате и папской безошибочности в вопросах веры и морали, но работа Собора была прервана захватом Рима войсками итал. королевства. Кодификация К. п. в ХХ в. Необходимость упорядочить и систематизировать нормы католич. К. п., представленные в «Corpus iuris canonici» и многочисленных сборниках и сводах постановлений Папского престола, осознавалась мн. католическими канонистами после Тридентского Собора. Однако система «римского централизма», при к-рой возникающие канонические вопросы можно было решить только при обращении к Папскому престолу, тормозила процесс кодификации. Предпринимавшиеся некоторыми канонистами попытки систематизировать канонические нормы носили частный характер и не получали офиц. одобрения. Так, в 1557 г. итал. канонист Дж. П. Ланчелотти подготовил 4 книги «Institutiones iuris canonici», составленные по образцу Институций Юстиниана, расположив канонические нормы по тематическому принципу (лица, вещи, судьи, преступления и наказания). Ланчелотти издал свой труд (Institutionum iuris canonici, quibus ius pontificium singulari methodo libris quatuor comprehenditur. Venetiae, 1563), который получил одобрение папы Павла IV, однако произведение рассматривалось лишь как пособие для изучения К. п. В 1867 г. папа Пий IX поручил комиссии кардиналов сформулировать основные проблемы и предложения (postulata) по реформе К. |
| 756 Следственное дело о том см. в: Описание Ростовского ставропигиального перво- класного Спасо-Яковлевского Димитриева монастыря и приписанного к нему Спасского, что на Песках. СПб., 1849. 757 Du Саще. Familiae Byzantinae//Historia Byzantina duplici commentario illustrata. Venetia, 1729. 758 Иоанн Постник. Послание к деве, преданной Богу. О покаянии, воздержании и девстве/Пер. Д.С. Вершинского//Христианское чтение. 1826. Ч. 24. 759 Никифор, патр. Константинопольский. Краткая история со времени после царствования Маврикия//PG 100. 760 Menologium ех ed. Basnagii ad 28 Octob. Minaea graeca Octob.; в «Месяцеслове» Вершинского она опущена. 762 Христианские древности и археология. Тетр. 8. «Ризы кресты», т. е. священническая риза с крестами, полиставрион, так сказано в надписи; а на рисунке Арсений в мантии. 763 Троношский поздний летописец (Гласник. Кн. 5) выставляет дела так, как будто нападение венгерцев, по случаю которого Савва посылал искать новое место для архиепископии, было в отсутствие Саввы на Восток и однако при крале Перво- венчанном. Это путаница. Святой Савва отправлялся на Восток по смерти Перво- венчанного. Между тем ни при Родославе, ни при Владиславе не видно нападений Венгрии на Сербию; напротив, Владислав взял Срем у Венгрии (Раич. История разных славенских народов. Ч. 2). 765 Ныне Печский храм в честь Вознесения Господня (Записки географического общества. Т. XIII), но начальный был в честь апостолов. 767 В послесловии к шестодневу и. экзарха Феодор пишет: «в лето 6771 (1263) – при внуке св. Симеона и при сыне Первовенчанного короля сербского, Стефане Уроше, при архиепископе Арсении – написана книга повелением “Дометиана иеромонаха, будуща тогда духовника своего братства хиландарскые лавры”» (Калайдович К.Ф. Иоанн, экзарх Болгарский. М., 1824). 770 Раич. История разных славенских народов. Ч. 2. Об этом говорит и краль Милютин в своей грамоте. 773 По известию Гласника (Кн. 11) в сербской ркп. «Житие богоноснаго Стефана, правещаго скиптры кралевства всее сьрбскые земли» Милютина. Это житие, с заменою сербских выражений славянскими, напечатано в Сербляке. Оно писано не раньше 1360 г. и потому не без ошибок. |
| 721 Отенские святцы: «прп. Антоний Леохновский, за Ильменем озером в Леох- новой пустыни, преставися в лето 7100, от Новгорода 50 поприщ; мощи под спудом; службы нет, тропарь и кондак есть, память октября в 17 день». 724 Соловьев П. Христианские мученики, пострадавшие на Востоке. Описание составлено из слов духовника о. Тимофея. 726 Ратшин А. Полное собрание сведений о монастырях; Амвросий (Орнатский) , архим. История Российской иерархии. Ч. IV. По одному списку святцев, преподобный преставился октября 18, а по другому – 28 июня. Первый заслуживает более доверия, по другим примерам дознанной точности показаний. 727 По Отенскому списку святцев, «прп. Феофил пустынник в Феофиловой пустыни, на р. Шелони, в лето 6904 (1395) месяца октября в 21 день, мощи под спудом, тропарь и кондак есть. Прп. Иаков начальник Успенского монастыря на Шелоне». По старшему списку святцев «прпп. отцы Иаков и Феофил, омучские, игумены Рождества Богородицы Коневского монастыря, Быша на Ладожском озере в лето 6904 (1395) месяца октября в 21 день». По записке 1580 г. «Феофилова пустынь была ружною: на нее отпускали 6 руб. 3 алтына и 4 деньги» (Временник общества истории и древностей. Кн. 24). Это указывает, что еще раньше того времени стали чтить прпп. Феофила и Иакова. Амвросий (Орнатский) , архим. История Российской иерархии. Ч. VI; Ратшин А. Полное собрание сведений о монастырях. 729 Повесть о прихождении свейского короля Густава Адольфа ко граду Пскову. СПб., 1858. Повесть об осаде Пскова Густавом издана в V т. Собр. л. 732 Du Саще . Constantinopolis Christiana//Historia Byzantina duplici commentario illustrata. Venetia, 1729 (далее – Du Саще . Constantinopolis Christiana. – Ред .). Здесь говорится, что монастырь называли то iovn ту КаиХга, то iovn (чит. KaXXtâ), и остается нерешенным, не назывался ли патр. Антоний, строитель обители, Антонием Кавлеем по монастырю своему. Дю-Канж не называет и того, женский или мужской был монастырь Каллии. Но Зосима говорит: «подалее стоит монастырь женский По- васильяс (чит. Кавлеас): ту лежит св. Калия белица». |
| Exhibition of valuable copies of Bible opens in the Lokkum Abbey in Germany Berlin, April 5, 2013 The former Cistercian Abbey of Lokkum in Lower Saxony, within the framework of festive events devoted to its 850th anniversary, is holding an exhibition of valuable copies of Bible, reports Sedmitza.ru . The Abbey, founded in 1163, is situated a short distance from the main roads, which is why it avoided the many miseries Catholic monasteries suffered during Reformation, Napoleon " s invasion, and the Second World War. In particular, the Abbey library has been well preserved—it contains 80,000 volumes, manuscripts, charters and other documents, including ancient and valuable editions of Bible. The exposition opens with the showcase with a Gospel manuscript from the 14th century. It is known in the Abbey as the “Bible with Venetian blinds " , because a portion of the Latin script and golden paintings are covered with cloth. Another valuable exhibit is the “Köln Bible " dated from 1473. It is considered to be the first known printed illustrated Bible. All its pages were digitalized so anyone who wishes can turn its pages by means of a sensory monitor. Organizers of the exhibition are planning to change the composition of exhibits of Holy Scriptures every 3-4 months. Apart from this exposition, about 100 events are planned for the celebration of the Abbey " s anniversary—concerts, lectures, and seminars, collectively named, " Keeping one " s word " . The founder of the former Cistercian Abbey near Lokkum was a local nobleman, count Wulbrand Von Hallermund, who on March 21, 1163 donated to the Order a piece of land near the castle of Lukka. Remains of the castle " s walls have survived to this day in a forest south of Lokkum. The new Abbey was built and settled by the brethren from the Volkenroda Abbey in Thuringia. During the period of its flourishing about 180 monks, priests and pious lay-people lived in the Abbey. 10 апреля 2013 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| The Monastery of Hagios Ioannis Theologos and the Cave of the Apocalypse commemorate the site where St John the Theologian (Divine), the " Beloved Disciple " , composed two of the most sacred Christian works, his Gospel and the Apocalypse. Pátmos is the northernmost island of the Dodecanese group with an area of some 88 km2 , is largely barren, formed from three volcanic masses connected by narrow isthmuses. There are three settlements: the medieval Chorá, the 19th-century harbour of Skála, and the small rural Kampos. The site selected by Christodoulos for his Monastery of Hagios Ioannis Theologos dominates the whole island. Pátmos was colonized first by Dorian and then Ionian Greeks. When it was absorbed into the Roman Empire it was used, like other Aegean islands, as a place of exile for political prisoners. Among them was the Evangelist St John the Theologian (also known as St John the Divine), who was brought to the island in AD 95 during the reign of Domitian. Like so many of the Aegean islands Pátmos was devastated by Saracen raiders in the 7th century, and it was virtually uninhabited for the next two centuries. In 1088 Hosios Christodoulos, a Bithynian abbot who had already founded monasteries on Léros and Kos, obtained permission from the Byzantine Emperor Alexis I Comnenus to found a monastery on the island dedicated to St John. This was at a time when the imperial state was encouraging resettlement on the islands and shores of the Aegean, a policy that included the establishment of fortified monasteries. The island was captured by the Venetians in 1208. It is around this period that the oldest settlement on Pátmos was founded, that of Chorá, when married lay brothers and other people working for the monastic community settled around the monastery. After the fall of Constantinople in 1453 about 100 families were resettled in Chorá, to the west of the monastery, where they established the wealthy area known as Alloteina. At this time the appearance of the settlement was that of dispersed houses essentially rural in nature. Pátmos came under Turkish control in the early 16th century. Paradoxically, this marked the beginning of a period of prosperity for the islanders, who were granted certain tax privileges in exchange for their submission. The inhabitants of Chorá took advantage of these to engage in shipping and trade, and this is reflected in the fine houses built by wealthy merchants in the late 16th and early 17th centuries, a number of which survive to the present day. |
| Once the buildings of the new monastery of Stavronikita had been completed, they needed to be embellished. In Byzantine times the monks of Athos had regularly called on the finest artists currently available in Constantinople to beautify their buildings and write their icons. After the fall of the empire it was necessary to look elsewhere, notably to the island of Crete, which had been under Venetian rule since 1211 and during the fifteenth century became a favoured refuge for émigré Byzantine artists and scholars. A distinct Cretan school of painting emerged, of which the most prominent representative in the sixteenth century was Theophanes Strelitzas (c. 1490–1559), a native of Candia (modern Herakleion). Some of his early work survives at Meteora, but Mount Athos was still the place where artists’ reputations were made and in 1535 he and his sons, Symeon and Neophytos, were invited to work on the katholikon and refectory at the Great Lavra. All three became monks and we know from archives of the Lavra that in 1536 Theophanes purchased a property for them near the monastery which he retained until 1559. Needing an artist to paint the church and refectory of his brand new ‘Byzantine’ monastery of Stavronikita as well as the icons of the iconostasis, it was natural that Patriarch Jeremias should turn to the most celebrated hagiographer of the day, Theophanes. With particular reference to the icons of the iconostasis, Fr Vasileios, abbot of Stavronikita from 1968 to 1990, has written: The maturity of our painter is evident: his lines are clear and crystallized, his colours are matched with reverence and harmony, the brush-strokes are simple, the figures are serene. The bodies are tall and slender, their movements gentle and dignified, and the composition is well-balanced. He reveals the whole inner world of each figure through the shaft of light on the dark modelling of a face. Through a small white brush-stroke and a black dot he gives to an eye an expression that a thousand words cannot describe. Wealth of simplicity and compassionate austerity characterize the art of the monk Theophanes. The contrite peace created by his iconographical world derives from the tranquillity that he possesses as a great artist and a true monk. 328 |
| In 1217, archimandrite Sava left Studenica and returned to Mount Athos. His departure has been interpreted by a part of the historians as a revolt against his brother Stefan accepting the royal crown from Rome. Stefan had just prior to this made a large switch in politics, marrying a Venetian noblewoman, and subsequently asked the Pope for a crown and moral support. Stefan’s politics were not well received in the country; Orthodox tradition had already taken grip, especially Sava rose against his brother, to whom he had up until then been a faithful companion; he was the main representative of Orthodoxy and Byzantine ecclesiastical culture in Serbia. Sava had diplomatically helped his brother in obtaining the royal title. It is possible that Sava did not agree with everything in his brother’s international politics, however, his departure for Athos may also be interpreted as a preparation for obtaining the autocephaly (independence) of the Serbian Archbishopric. His departure was planned, both Domentijan and Teodosije, Sava’s biographers, stated that before leaving Studenica he appointed a new hegumen and “put the monastery in good, correct order, and enacted the new church constitution and monastic life order, to be held that way”, after which he left Serbia. On 15 August 1219, during the feast of the Dormition of the Mother of God, Sava was consecrated by Patriarch Manuel I of Constantinople in Nicaea as the first Archbishop of the autocephalous (independent) Serbian Church. With the support of Emperor Theodore I Laskaris and “the Most Venerable Patriarch and the whole Constantinopolitan assembly” the blessing that the Serbian archbishops receive consecration from their own bishops’ assemblies without visiting the Patriarch of Constantinople. Sava had thus secured the independence of the church, in the time when Serbia was elevated into a kingdom; in the Middle Ages, the church was the supporter and important factor in state sovereignty, and political and national identity. |
| Out of the church doors sailed the sacred banners sewn by master craftsmen of Great Novgorod, followed by lanterns donated to the monastery by Venetian doges. Sacred vestments embroidered by the Moscow Grand Duchesses shimmered on the clergy. ‘Christ is Risen!’ proclaimed Archbishop Hilarion. ‘He is Risen indeed!’ echoed the reply of a thousand voices…’ In December 1929 archbishop Hilarion was sent to a settlement in Asia . He went from one prison to another and arrived in Leningrad dressed in rags and gravely ill. He died of typhus on a prison bed soon after. Amazingly, metropolitan Seraphim (Chichagov), who later became a Holy martyr as well, was granted permission to take the body for church burial. The white archbishop garments for the burial were brought to the hospital. Archbishop Hilarion was robed and taken to the church of the Novodevichy monastery, where he was buried. On the May 10 1999, the Holy Martyr Hilarion, Archbishop of Verey, was finally sanctified by the Russian Orthodox Church and little before that his relics were brought to the cathedral of the Sretensky monastery in Moscow where they are to this day – imperishable and testifying to fr. Hilarion’s pure life. Code for blog 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. |
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