| The faithful made their way from the city of Bethphage to Jerusalem. The celebration began with a Vigil and the blessing of palms. April 15, 2014. PRAVMIR. In Jerusalem, on the eve of Palm Sunday, a procession repeating the earthly path of Jesus Christ was held from Bethphage to Jerusalem. Festivities began with a Vigil at the Holy Trinity Cathedral, headed by Igumen Theophan, head of the Russian Ecclesiastical Mission. Following the reading of the Gospel, the blessing of palms, and the completion of the service, the faithful went to the starting point of the procession. The procession traditionally starts on one of the hills of Bethpage, where the Greek Orthodox Monastery of the Entry into Jerusalem stands, the press service of the Russian Ecclesiastical Mission stated. Located there is a canopy above the stone from which, according to tradition, Jesus mounted the donkey. A moleben [supplicatory service] was held, after which the procession began its move toward Jerusalem, headed by Metropolitan Hesychius of Kapitoliada. First the procession went down a hill and up the Mount of Olives, where the Holy Ascension Convent stands, then down to the Kidron stream, then moved up to the Lion’s Gate, where the final prayer was read at the Church of the Nativity of the Most Holy Theotokos. Participants of this year’s procession included Abbot Theophan (Lukyanov) of the Russian Ecclesiastical Mission, Mission clergy, the sisters of the Gorny Convent, along with Metropolitan George of Nizhny Novgorod with a large group of pilgrims. 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. 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. Also by this author Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. © 2008-2024 Pravmir.com |
| Вербное воскресенье. День радостных ладошек Честь для Христа от будущих мучителей 9 апреля, 2023 Честь для Христа от будущих мучителей «Наши мысли нетверды, а намерения изменчивы. Мы предаем Бога так часто, так привычно. Каемся, просим прощения и снова хватаемся за вербочки, как дети, в восторге и надежде выкрикивая имя Божие…» Архимандрит Савва (Мажуко) рассказывает читателям «Правмира» о празднике Входа Господнего в Иерусалим. Архимандрит Савва (Мажуко) Если бы дни ангелов праздновали по фамилии, то святитель Григорий Палама был бы именинником на Вербное воскресенье. «Палама» в переводе значит «ладошка» или «пальмовая ветвь» — два значения, которые перекочевали вместе с этим греческим словом в латынь, а из латыни в английский, французский, итальянский и другие языки. Вербное воскресенье — Palm Sunday — переводите как понравится: «пальмовое воскресенье», «воскресенье ладошек». Привычное для нашего уха слово «паломник» тоже «проросло» из пальмы. В древности человек, отправляющийся к святым местам, брал в руки пальмовую ветвь — знак святого и чистого дела, молитвенного подвига, воздетых к Богу ладошек. На Востоке пальмовой ветвью встречали победителей. Римляне в связи с этим даже богиню победы именовали dea palmaris — «пальмовая богиня». Почему пальма? Листья пальм похожи на ладошки. А ладошками очень приятно махать, приветствовать, прощаться и здороваться. Ладошками люди радуются. Если не радуются ладошки, радость не полна. Должны быть полные ладошки радости. А пальма — это будто твои ладоши, только — вон, сколько в них радости, сколько восторга и привета! Разрослись руки от радости! Когда вы видите на футбольных матчах болельщиков с огромными «махальными» ладошками — это эхо глубинной архаики, это отзвук древнейшей потребности человека выплескивать самые сильные эмоции с помощью рук и танца. У «воскресенья ладошек» целых четыре названия: неделя ваий, неделя цветоносная, Вербное воскресенье, Вход Господень в Иерусалим. Греки подарили римлянам и их преемникам слово «паламэ», а сами обходились заимствованным у египтян словом «ва и он». Это тоже пальмовая ветвь. Но на языке фараонов. Когда мы называем Вербное воскресенье неделей ваий, неожиданно выражаемся египетским диалектом. Так Египет говорит через Православие. |
| Archbishop Demetrios of America Expresses Condolences to Coptic Churches in Egypt and America Source: Greek Orthodox Archdiocese of America NEW YORK – His Eminence Archbishop Demetrios Geron of America, upon receiving the tragic news of the horrific massacre on Palm Sunday, in the Coptic churches of Saint George in Tanta and Saint Mark’s Cathedral in Alexandria, Egypt, expressed in a letter profound and heartfelt condolences to the Coptic Church Hierarchs and their communities in America and through them to Patriarch Tawadros II and the Coptic faithful in Egypt. The Archbishop in his letter further states: “We strongly believe that even in the dire circumstances of this tragedy, the love of God will prevail over the forces of darkness and hatred. We believe based on the experience of the Holy Week of Passion, that even after the Crucifixion, God defeated death and evil and triumphed through the Resurrection. We stand firm and in solidarity with the victims and the families of this horrendous terrorist attack. We fervently pray for the repose of the souls of those who perished, for the consolation of their families and for the protection of all the members of the Coptic Christian Church in Egypt.” 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. 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. Also by this author Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. © 2008-2024 Pravmir.com |
| The Feast of the Holy Archangel Michael and the Bodiless Powers St. Sergius Orthodox Church in Sargodha, Pakistan Fr. Joseph Farooq With the blessing of His Eminence Metropolitan Hilarion, First Hierarch of the Russian Orthodox Church Abroad, on November 21, 2014, the feast of Saint Michael the Archangel Angel joyfully began with a moleben of thanksgiving, with festive Divine Liturgy on the following Sunday. It was a large gathering—almost 110 orthodox faithful and forty Catechumens joyfully participated in the celebration. This day is much blessed and honored by the orthodox faithful in Pakistan because the ROCOR Mission was named, “St. Michael the Archangel Orthodox Mission in Pakistan.” Procession The solemn celebration opened with the procession followed by the festive Divine Liturgy. The prayers were offered for the health and many good years of His Holiness Patriarch Kirill of Moscow and all Russia Shepherd of the Russian Orthodox Church, His Eminence Metropolitan Hilarion, First Hierarch of the Russian Orthodox Church Abroad (Ruling Bishop of Pakistan), for the Orthodox clergy and faithful, peace, unity, brotherhood and solidarity throughout the world. The faithful entered the place of worship holding banners and icon of St. Michael the Archangel. During the procession the faithful chanted Psalms and hymns to the Archangel Michael and the other bodiless Hosts of Heaven. The faithful with great reverence and joy were holding the banners and flowers. The banners were displaying the following themes: 1. The prayer of Saint Michael the Archangel! 2. Thanksgiving words for the Russian Orthodox Church outside of Russia who has completed four years of dynamic presence in Pakistan. 3. The national flags of Pakistan and Russia to mark the spiritual unity with the Mother Church. Sermon After the Divine Liturgy, Fr. Joseph delivered a sermon about the work and sacred responsibilities of the Holy Archangel Michael and the other bodiless Hosts of Heaven. Fr. Joseph told faithful that the Holy Archangel Michael is the head of the entire heavenly host, and explained the icon. Fr. Joseph said that Holy Archangel Michael holding a sword in his right hand depicts that he crushed Lucifer, and the palm branch in his left hand signifies that he is the guardian of the Orthodox faith and a fighter against heresy. The Holy Archangel Michael, one of the highest angels, remains faithful to the Creator. Further, Fr. Joseph told the faithful that we must follow the true traditions of holy Orthodoxy in our daily lives and always remain faithful to the Russian Orthodox Church, because these days holy Orthodoxy is being attacked from all sides by schismatic and heretic forces. We must condemn the forces of the devil, and follow the example of the holy archangel of God Michael and his entire heavenly host, who battle against dark forces. |
| It was meant to bring attention to the plight of persecuted Christians and advocate for their rights in countries where they are targeted or harassed for their beliefs. In attendance were persecuted Christians from 130 countries. Pence honored Cardinal Donald Wuerl of Washington, D.C. and Archbishop Christophe Pierre, Apostolic Nuncio to the United States, from the stage. He also honored Metropolitan Hilarion of Volokolamsk of the Russian Orthodox Church and Metropolitan Tikhon, Primate of the Orthodox Church in America. “Each one of you bears witness to the power of truth to transform lives,” Pence told them. The summit was held at a time that millions of Christians face violence, harassment, and imprisonment in more than 100 countries. Pence noted recent Palm Sunday bombings of Coptic churches in Egypt and the destruction of churches in Iraq as examples. “I believe that ISIS is guilty of nothing short of genocide against people of the Christian faith, and it is time the world called it by name,” he said. The Russian Orthodox Church’s Metropolitan Hilarion of Volokolamsk, chair of the Moscow Patriarchate’s Department for External Church Relations, also addressed the summit on May 11. He said the 21st century has brought a “new vast wave of persecution of Christians, particularly severe in those countries where the dominant religion is Islam.” “Yet the persecutors are not those moderate Muslims, but extremists and terrorists hiding behind Islamic slogans and Islamic rhetoric,” he asserted. The Orthodox metropolitan called on “Islamic leaders throughout the world to condemn terrorism as something that contradicts the teachings of the Quran,” asking “may this clear and precise condemnation resound from the lips” of leaders of countries like Saudi Arabia, Iraq, Iran, and Turkey. Hilarion also cited the Middle East and North Africa as areas where Christians are especially targeted, and lie “in the pathway of the political and/or economic interests of those forces who are not afraid to use terrorists in pursuit of their goals, pretending that they are fighting for freedom and democracy.” |
| 8) One week before Pascha, Entrance of the Lord into Jerusalem Known popularly as Palm Sunday (although it falls on Monday in the Gospel of John), this feast inaugurates Holy Week-separate from Lent (q.v.) in the East-and is intrinsically linked with the raising of Lazarus and the causal events that led to Jesus’ arrest and crucifixion. On this day the faithful hold palms, or branches of willows in the Russian Orthodox tradition, to identify themselves with the people who greeted Jesus as he entered Jerusalem, an entrance that was both a display of political and eschatological significance as the beginning of the last week. 9) Forty days after Pascha, Ascension Celebrated by the whole Church from at least the 4th-5th c., this feast commemorates the end of the Resurrection appearances and the joyous “sitting down of Jesus Christ at the right hand of the Father.” Although the Eastern Church liturgically follows the Lucan chronology ( Lk 24 ; Acts 1), the only one that gives us a forty-day ascension, it is not unaware of the other alternatives that see the Resurrection-Ascension-Pentecost as a single event, since the Johannine readings are prescribed for the forty-day period. A Russian Orthodox monastery sits atop the Mount of Olives and marks the traditional identification of the site of the Ascension. 10) Fifty days after Pascha, Pentecost The fiftieth day after Passover is the Feast of Weeks in Jewish practice, or Pentecost; and in the Lucan chronology (Acts 2) is identified as the day the Holy Spirit descended upon the apostles (q.v.). Pentecost marks the birth of the Church and falls near the end of the Paschal celebrations, although the whole of the time between Easter and Pentecost has occasionally been referred to as Pentecost, a fast-free time when the liturgical book (q.v.) the pentecostarion is used. On this day, in addition to the descent of the Holy Spirit, the Orthodox especially remember the confusion of tongues at the Tower of Babel as contrasted with the translation of the Good News into languages comprehensible to all. |
| Many Russian monasteries and churches in the Holy Land were built through the labors and personal sacrifices not of individual benefactors, but by the Russian people as a whole. The land upon which Gorny Convent was built was purchased by means of collections from newspaper advertisements. The means to support Russian schools or the construction of pilgrim hostels-organized by the Orthodox Palestine Society -came from Palm Sunday plate collections. The OPS, later called the “Imperial” Orthodox Palestine Society, was one of the greatest social organizations in pre-Revolutionary Russia. The book also focuses on the life of “Russian Palestine” in the post-Revolutionary period, which the contemporary Russian reader may know little about. As Metropolitan Hilarion writes in his foreword, “This is crucial, for the Russian Orthodox presence in Jerusalem continued uninterrupted even after 1917: the Russian Ecclesiastical Mission in Jerusalem and social organizations continued their service. Moreover, between the two World Wars, new communities were formed: in Bethany , and later in Gethsemane a convent took root, established by two Scottish nuns, converts to Orthodoxy … Great figures of the Russian diaspora labored there: Archbishop Anastassy (Gribanovsky) and Archimandrite Kiprian (Kern). The abbess of Ascension Convent on the Mt of Olives was for many years in the second half of the 20 th century Matushka Tamara (Bagration-Mukhranskaya), the daughter of Grand Duke Konstantin Romanov (the poet who wrote under the pseudonym “KR”) and a relative of the Tsar. The book includes many old photographs from the archives of the Russian monasteries in Jerusalem and in France, from the collection of the Imperial Orthodox Palestine Society and the American colony in Jerusalem. Often old and new photos are juxtaposed, for the history of the Russian presence in the Holy Land continues to this day. “In our time, when borders have opened,” writes Vladyka Metropolitan, “we can make pilgrimage to Jerusalem and Bethlehem, to Galilee and the Judean wilderness. And we can participate in this service [of piety] which generations of our ancestors performed in the Holy Land.” |
| So the chief bishop of the Armenian Church, called the Catolicos, is the head of the Armenian Church and resides at Holy Etchmiadzin. Since ancient times, the Armenian Church recognized as autonomous administrative jurisdictions certain areas outside the geo-political borders of Armenia populated by Armenians. The heads of such Churches were also called «catholicoi». Since the V century, the catholicoi of Caucasian Albania were ordained by the catholicoi of Armenia. The tradition of local catholicates with their geographic boarders has been maintained until our time. After the World War II the Catholicate of the Great House of Cilicia was entitled to establish the jurisdiction over Syria, Lebanon, and Cyprus, regions that belonged to the Catholicate of all Armenians and the Patriarchate of Jerusalem. Besides catholicates, in the Armenian Church there are also two patriarchates. The Armenian Patriarchate of Jerusalem was established in 1281. The Armenian Patriarchate of Constantinople (Istanbul, Turkey) was established in 1461 to administer the affairs of the Armenian community of the Ottoman Empire. Armenian monks and nuns have played an important part in maintaining of the Holy Land sites. The Armenian presence in Palestine is attested from as early as the IV century. Over the centuries, the Armenians founded more than 70 monasteries and nowadays are serving as the guardians of the Holy Sites. The Armenian Quarter covers 1/5 of the old city of Jerusalem and the Armenian Patriarchate is in charge of the Church of the Holy Sepulcher with the Greeks and Latins. The Armenian Rite is an independent liturgy used by both the Armenian Apostolic and Armenian Catholic Churches and contains elements of Syriac, Byzantine and Jerusalem rites. The liturgy is patterned after the directives of St. Gregory the Illuminator – founder and thus patron saint of the Armenian Church. The Armenian rite is usually devoid of icons, and has a curtain concealing the priest and the altar during parts of the liturgy as the reminiscent of the early apostolic times. The same relates to use of bishop’s mitre and unleavened bread baked the same day. There is по mingling of water with the wine. Certain ancient rites, formerly used also in the Latin rite, have been maintained: the blessing of the water for baptism on the day of the Epiphany; the rite of Opening the Door after Palm Sunday vespers and the solemn blessing of the fields and the four corners of the earth. Armenian Rite has a choral nature and uses splendid vestments and its music is one of the most fascinating of the East. |
| The religious intelligentsia did not combine Christian convictions with anti-Christian mysticism — astrology and other doctrines. People stood still in the church, and it never occurred to anyone to walk about, elbowing parishioners. They usually went to one and the same church, especially on feast days. They kept to their own parish, knew each other well, and each had his or her own usual place for praying. An atmosphere of kindness and goodwill reigned in church: nobody was rebuked, nobody hissed spitefully at bare-headed women. Service personnel was not unceremonious with shrines, there was nothing deliberately masterful in their deportment, nor did they bark out orders, spoiling parishioners " moods. Prior to Khrushchev " s " reform " , the main figure in church was the priest, and not the churchwarden or charwomen. Incidentally, despite the oppression and control on the part of the state in those years, priests managed, with the hem their black cassocks tucked up under their coats and accompanied by psalm-readers, to go about (though on the sly) to the homes of the parishioners they knew on Christmas, Theophany, and Easter to serve molebens there. Regrettably, I must say that at that time people were not overly particular about fasting; they rarely took Holy Communion—for the most part on Holy Thursday and Palm Sunday, and on their name-days. " Requiem " by Pavel Korin. Looking back at the life of Moscow parishes in the not so distant past, one can see its strong and weak points. But though we rejoice in the reopening of churches, their being attended by numerous worshippers, the great number of needs and offices conducted there, the religious radio and TV programs and various publications on religious themes, it would be too early to celebrate victory: in many respects the process is going ahead in breadth rather, than in depth. Looking at the experience of former parish life in Moscow—the center of Russian Orthodoxy—can be of extremely great benefit: it will help to duly appraise and revive religious life today. |
| Photo: Holy Trinity St. Sergius Lavra To the Clergy and Faithful Orthodox Christians of the United States of America: During this period of crisis, we, members of the Executive Committee of the Assembly of Canonical Orthodox Bishops of the United States of America, are meeting in conference call sessions every Friday to continually monitor the COVID-19 pandemic. Together, we discuss both pastoral and practical matters concerning the operational situation of our churches. As such, allow us first to thank all the medical health professionals, first responders, delivery personnel, and clergy who put themselves on the front lines in a sacrificial manner for the protection of our health and salvation. We are facing unprecedented circumstances in extraordinary times. Many guidelines from various jurisdictions, following State and Federal regulations as well as CDC recommendations, have been successfully implemented in parishes around the country, helping to slow the spread of COVID-19. After consultation with public health and insurance officials, law enforcement, theologians, and pastoral care professionals, we, members of the Executive Committee, have reached a consensus concerning Palm Sunday, Holy Week and Pascha (Easter) and strongly encourage all Bishops of the Assembly to implement the following recommendations: Whereas some Bishops might implement more stringent practices out of love and concern for their flock and broader society, less stringent approaches will put the Faithful and their Clergy at high risk and should be avoided by all Bishops. These measures mitigate the risk of transmission due to proximity. We affirm that the Eucharist is truly the Body and truly the Blood of Christ. These measures should in no way be seen to diminish this sacred and eternal Truth. The Church presently calls upon us, as the source of blessings, to nurture us in the commandments of Christ and lead us to His Kingdom. As the Church tells us when to fast, and when not to fast, we listen and do our best to obey these instructions. In like manner, when we suffer together in our isolation and are unable even to receive the Eucharist because of mandated distancing, we are in reality, due to circumstance, also in full communion as the Body of Christ. As we unite – as faithful Christians, as a nation, and as a global community – to stop the spread of COVID-19, may the blessings of our Lord and Savior Jesus Christ be with you all! |
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