| Archive Пн Rector and parishioners of the Metochion of the Russian Orthodox Church in Damascus visited churches in the Syrian cities of Bloudan and Zabadani 31 October 2022 year 18:07 On October 30th 2022, at the invitation of Bishop Moses of Larissa, auxiliary Bishop of the Patriarch John X of Antioch and all the East, the representative of the Patriarch of Moscow and All Rus " Archimandrite Philip (Vasiltsev) took part in the Divine Liturgy at the church of St. George in Bloudan (Syria). Archimandrite Procopius (Tayar) and Archpriest Simeon Ayuba, rector of the church of St. George, also concelebrated the Archpastor. The Liturgy was conducted in Arabic and Church Slavonic. Attending the service were parishioners of the church of St. Ignatius the God-Bearer at the Representation of the Russian Orthodox Church in Damascus, states the website of the Representative Office. In his hierarchal address, Bishop Moses warmly greeted the representative of the Moscow Patriarchate, emphasizing that the joint service of the Divine Liturgy is a visible indication of the unity of the Orthodox Church. At the conclusion of the service, a brotherly tea party was held in the parish hall. Archimandrite Philip (Vasiltsev) warmly thanked Vladyka Moses for the invitation to attend the Divine Liturgy and expressed his spiritual joy of communion with the large Orthodox community of the church of St. George. This community, said Fr Philip, bears witness to Orthodoxy in the difficult circumstances in which the entire Syrian nation has found itself, having undergone difficult years of war trials. Father Philip also told the congregation about the practice of pastoral ministry in the Russian Orthodox Church and the current statistics of the number of parishes in Moscow in comparison with Soviet times. Then a delegation from the Representation of the Russian Orthodox Church in Damascus, accompanied by Bishop Moses and Archpriest Simeon, visited the city of Zabadani and the church of the Dormition of the Mother of God. The Russian Orthodox Church, in agreement with His Beatitude, Patriarch John X, is taking part in the rebuilding of this church after the end of hostilities. DECR Communication Service /Patriarchia.ru Календарь ← 21 апреля 2024 г. (8 апреля ст.ст.) воскресенье Неделя 5-я Великого поста. Глас 5-й. Прп. Марии Египетской (переходящее празднование в 5-ю Неделю Великого поста). Апп. Иродиона, Агава, Асинкрита, Руфа, Флегонта, Ерма и иже с ними (I). Свт. Нифонта, еп. Новгородского (1156). Прп. Руфа, затворника Печерского, в Дальних пещерах (XIV). Мч. Павсилипа (117–138). Свт. Келестина, папы Римского (432). Сщмч. Сергия Родаковского пресвитера (1933). Литургия св. Василия Великого. Утр. – Ев. 2-е, Мк., 70 зач., XVI, 1–8 . Лит. – Евр., 321 зач. (от полу), IX, 11–14 . Мк., 47 зач., X, 32–45 . Прп.: Гал., 208 зач., III, 23–29 . Лк., 33 зач., VII, 36–50 . 7 April 2024 year Share with friends |
| Gesch. des Protest, Pichler. 24. 15 Истор. славянск. нар. Раича, кн. IX, гл. IX, стр. 263–265. Истор. чел. деян 7, стр. 383, 402. 29 Путешествующие по Востоку в кон. XVI и нач. XVII вв. свидетельствуют, что они на каждом шагу встречали развалины зданий, церквей и монастырей. 37 Когда прекратилась подать детей – неизвестно; только в конце XVII в. она уже не существовала. 38 Патриарх Марк был просвещенный, строгий и добродетельный человек; за строгие обличения неправд он заслужил нерасположение клира. Chron. Philip. Cypr. р. 353. 51 Впрочем патриархи обращались за милостынею только в крайних нуждах, напр. для уплаты церковного долга, достигшего большой цифры. 53 Turcograccia lib. VII, р. 205; Труд. к. д. ак. 1863 г., июль, 374–375; Gesch. des Protest. 28–29. 69 Turcograecia Annot. Lib. VII, p. 496. Ricau p. 313–316; Gesch. des Protest. 31–32; «Тр. к. д. ак.“ 1863 г., июль, 79–80. 71 Таковы: патриархи Геннадий, Иеремия I, Иоасаф II, Иеремия II, Тимофей, Кирилл Лукарис, Парфений и др. 80 Они посылали: privillegia, exceptiones indultia gratias et praerogrationes в особой булле, называвшейся: mare magnum. L. Allatius, lib. Ill, CVII, 982–983. 87 Алляций указывает многих лиц из воспитанников русских, находившихся в греческом коллегиуме – в Риме. 89 Нужно заметить, что иезуиты старались увлечь в свои сети преимущественно молодое поколение. Chronic. Philip. Cypr. p. 460–461 91 Филиппа кипрского, Досифея, Мелетия и др. Chronicon Philip. Cypr., Τομος γαπης Δοσιθου; ςορ. Ελ. Μελετου. ч. III. Κατλογος πατριαρχων " εν Κονςαντ. – Μαθ. Из последнего сочинения можно видеть, что даже некоторые патриархи были расположены к иезуитам и заражены были католицизмом, напр. Рафаил, Кирилл Конторис и др. 93 Таково, напр. было пособие на латинском языке Александра Регурды ( Regourdus ): " Demonstration es Catholic ae, sev ars reducandi haereticos ad fidem orthodoxam “; таковы катехизисы: Едмонда Авгерия на латинском, греческом и французском языках; Георгия Мойра (Моуг) – на греческом и еврейском; Викентия Констаньолы – на греческом и др. Был даже написан и издан, по повелению папы Урбана VIII , катехизис или православное исповедание на славянском и латинском Библиографии – Сопикова. Ч. I. стр. LXXVII 98 Κατλογος τν πατριρχ. " εν Κονςταντιν. Ζ. Μαθα. См. перев. в «Хр. чт.“ 1862 г., май, стр. 627. 103 Аймона – monument. Authent. de la relig. graec.; Швейгера – Neveherausgeb. reisebeschr. nach Constant., M. Крузия – Turcograecia. 106 В этом отношении замечают ученые: Пахомий Рекендиит, Гавриил Север – митрополит филадельфийский, патриарх Иеремия II, Максим Маргуний, Митрофан Критопул, Георгий Корезий и др. Читать далее Источник: Патриарх Кирилл Лукарис и его заслуги для православной церкви/[Соч.] Свящ. А. Брянцева. - Санкт-Петербург : тип. духов. журн. " Странник " , 1870. - 130 с. Вам может быть интересно: Поделиться ссылкой на выделенное |
| Col. Philip Ludwell III: The Forerunner of Orthodoxy in North America Ryan Hunter , Nicholas Chapman When we think of the pilgrims, who came to the American continent from England to start a new life and a new country, we think of Puritans and Calvinists. But how many of us know that one of the largest landowners in the state of Virginia, a personal friend of Benjamin Franklin and George Washington, an ancestor of Robert E. Lee, was a pious Orthodox Christian? His daughters as well? Meet Colonel Phillip Ludwell III, possibly America’s first Orthodox convert—the founding father of American Orthodox conversion. In this video, British historian Nicholas Chapman gives more detailed, fascinating information on the life of this “pious man, filled with zeal for the Orthodox Church” and his descendants. This is something Orthodox Americans can be thankful for. In this video (posted to the YouTube page maintained by the Russian Orthodox Cathedral of St John the Baptist), Mr Nicholas Chapman, a renowned British historian and editor at Holy Trinity Seminary Publications in Jordanville, NY, offers fascinating insights into the life and legacy of one of the first known converts to Orthodoxy in colonial Virginia. Colonel Philip Ludwell III was the grandson of the first royal governor of the proprietary colony of North Carolina. Most of his family were nominally Anglican, as was expected of established Virginia gentry during the period, but some were Non-Juror Jacobites who refused to recognize the regime change of the 1688 Protestant Glorious Revolution which saw the Catholic Stuart James II abandoned in favor of his Protestant son-in-law and daughter, respectively, William of Orange and Mary II. Ludwell became Orthodox in 1738 as a young man while in London, where the Russian Orthodox church there, frequently attacked by local Protestants, attracted a considerable number of native English converts amid a mostly Alexandrian Greek congregation. Returning to his home country of Virginia, Ludwell would become a luminary in the pre-revolutionary colonies. He was the wealthiest man in Virginia, which was the wealthiest of the North American colonies, but had he made his conversion public, he could have faced capital punishment, as the Church of England (Anglicanism) was the established faith in colonial Virginia and any religion outside Protestantism was illegal. As one of the King’s ministers, his conversion was technically treason. |
| In his address, Archimandrite Philip expressed profound gratitude to His Holiness Catholicos-Patriarch Mar Awa III for sincere understanding of the Moscow Patriarchate’s position on the situation in Ukraine and for his repeated public statements against unfounded discriminatory measures applied against the Russian Orthodox Church and Russia. He said: “May I convey to Your Holiness heartfelt gratitude of His Holiness Patriarch Kirill of Moscow and All Rus’ and of the plenitude of our millions-strong Church. We highly appreciate your fraternal support and harmony of our views. May the Lord favour and preserve Assyrian Christians who have got this magnificent cathedral, a new holy place in the biblical land of Mesopotamia. Many and good years to You and all Your flock!” Discussed were issues of mutual interest, including prospects for intensifying bilateral cooperation at major international forums. At the end of the audience, the participants exchanged souvenirs. During their stay in Erbil, members of the Russian Orthodox Church delegation had talks with several high-ranking guests of the festivities and working meetings with top officials of Consulate General of the Russian Federation. At the invitation of Metropolitan Ghattas of Kuwait and Baghdad, Orthodox Church of Antioch. Archimandrite Philip and his suite visited an Antiochian parish in Erbil and met with its rector, Archpriest Abdo Najim. The construction of the Patriarchal complex began in 2015 with the blessing of His Holiness Catholicos-Patriarch Mar Gewargis III, now retired. He has taken a historic decision to return the seat of the Assyrian first hierarchs to its homeland. Christianity has come into being and developed in the ancient land of Mesopotamia at the time of the Holy Apostles Thomas, Thaddeus, and Mari. Two thousand years later, the new main church of the Assyrian Church of the East was consecrated in their honour. The main works have been completed in September 2021. That same year, His Holiness Catholicos-Patriarch Mar Awa III has been enthroned. At present, extensive work is being done for constructing a number of buildings for synodal and diocesan institutions and the main theological seminary and pilgrim centre. The plot of land and a part of financial resources for construction have been provided by the Kurdistan Regional Government. |
| In theory, of course, St. Joseph recognized the Church as supreme; the sovereign’s highest duty was to concern himself with the good of the Church. But in thus idealizing the role of the sovereign, the Church effectively cornered itself into a position of submission; hierarchs who criticized the misdeeds of their sovereigns were all to frequently silenced with a reminder of the sovereign’s divine right, and those who nobly challenged this interpretation courted deposition, banishment, even death. Given this historic background, we can more fully appreciate the lofty spiritual exploit of Metropolitan Philip of Moscow, whose defense of the Church’s sovereignty was rewarded by a martyr’s death. Theodore Kolychev, the future hierarch of Moscow, was born in 1507 in a boyar family. His father occupied an important post at the court of Basil III as guardian of Ivan IV’s brother, Grand Duke Yuri. His mother was very pious, and when her husband died she became a nun and founded the St. Barsanouphy convent in Moscow. Whether influenced by his mother or repelled by the intrigues and strife which characterized court life, Theodore had no desire to follow in the family tradition of civil service. His genuine love for the Scriptures and Lives of Saints – which for centuries served as the core of education in Russia – inspired his heart with a longing for monasticism, not as a profession or a way of life, but as a means towards the closest possible union with God. However, unlike many of his rank who preferred monastic tonsure, Theodore did not choose to settle comfortably in one of the wealthy monasteries in Moscow’s environs; rather, he directod his steps into the farthest reaches of Russia’s “Northern Thebaid,” to the White Sea archipelago of Solovki. In the century since its establishment by Stis. Zosima and Sabbatius, the monastery of Solovki had become an important religious center. Nevertheless, when the young boyar arrived there in 1537, its physical estate still reflected the stark conditions of its northern latitude. |
| St. Philip, Metropolitan of Moscow: Defender of the Church Against Ivan the Terrible When in 1480 Moscow’s Grand Prince Ivan III forced the Tatars to renounce their claim to the Russian tribute, it signaled Russia’s liberation from the Mongol yoke and confirmed Moscow’s ascendancy over the other Russian principalities. Indeed, whether by diplomacy or force, by 1517 Yaroslav, Rostov, Perm, Tver, Viatka, Novgorod, Pskov, Riazan – all had come under the aegis of Moscow. It was with some justification, therefore, that in 1547, when Grand Prince Ivan IV of Moscow reached his majority, he chose for himself the title “Tsar (Caesar) of All Russia.” Moscow absolutism may be said to have come of age under Ivan IV, but it had been developing already for some time. With the Fall of Constantinople in 1453, Moscow inherited Byzantium’s position of preeminence in the Orthodox Christian world, and gradually adopted the Byzantine model of government – a holy alliance between Church and State – in which ultimate authority over both the secular and ecclesiastical realms reared with the political ruler. Such a concentration of power demanded the restraint of a profoundly Christian conscience – something which few rulers, Byzantine or Russian, were able to exercise with any constancy. As one historian has justly observed, “The purest, sublimest ideal is subject to deterioration when it is realized concretely.” Byzantine model was wide open to abuse, and in Russia’s first “tsar,” Ivan IV, this weakness was exploited to an extreme. True, his bloody excesses can largely be explained by a pathological fear of intrigue, a fear rooted in the traumatic circumstances of a childhood which witnessed the volatile treachery of boyars constantly jockeying for power during his mother’s regency (his father Basil III died in 1533 when Ivan was only three years old). But his despotic temperament – which earned him history’s epithet “the Terrible” or “the Dread” –was not simply the tragic outcome of a tormented psychology. It was unwittingly nurtured by the virtual absolutism which the Byzantine model conferred upon the reigning sovereign. This absolutism was supported by certain Church figures. St. Joseph of Volokolamsk, a vigorous proponent of the close connection between Church and State, wrote to Ivan’s father: “If the sovereign is like to all men as regards his human nature, he is like to God as regards his power.” |
| Что касается объема богодухновенности, то есть тех Священных книг, которые раннехристианскими церковными писателями признавались богодухновенными, то прежде всего это были книги Ветхого Завета. Цитаты из Ветхого Завета обычно предваряются у них специальными выражениями, указывающими на его Божественный авторитет, например, “как написано” ( жj “Писание(я) говорит(ят)” ( graf»), “священное Слово говорит” ( Р ¤gioj lTgoj) и т. п. Особенно часто такие выражения встречаются у святителя Климента Римского 13 , апостола Варнавы 14 и святого Иустина Мученика 15 , реже в Дидахе 16 , у святителя Игнатия Антиохийского 17 , в Пастыре Ерма 18 , еще реже у ранних апологетов, которые в своей полемике против язычников отдавали предпочтение рациональной аргументации. Со временем по отношению к Ветхому Завету становится общеупотребительным слово “Писание(я)” ( grafa…). Часто с этим существительным соединяются соответствующие прилагательные, подчеркивающие его Божественное происхождение и достоинство, например: “Божественные Писания” ( qe…ai grafa…) 19 , “святые Писания” ( b…bloi/grafa…) 20 , “книги Пророков”, “Писания Господни” ( grafa…) 21 , “изречения Божии” ( t¦ qeoa lTgia) 22 и др. Кроме того, апологеты считали богодухновенным не только еврейский оригинальный текст Священного Писания, но и его греческий перевод LXX 23 . Поскольку канон Нового Завета складывался постепенно, указанные выше выражения применительно к тем или иным книгам Нового Завета употребляются мужами Апостольскими и апологетами гораздо реже и встречаются, например, в послании апостола Варнавы (4.14), святителя Климента Римского (2 Cor. 2.4), святителя Игнатия Антиохийского (Ep. ad Philadelph. 8.2) 24 , святого Поликарпа (Ad Philip. 12.1), святого Иустина Мученика (Dialogus, 17.3; 49.5; 100.4 и др.). Последний называет Евангелия также “воспоминаниями Апостолов” ( t¦ топ Dialogus, 100.4; 1 Apol., 66.3). Святой Поликарп приводит несколько цитат из Нового Завета и называет их “словами Господа” ( t¦ lTgia тоа kur…ou, Ad Philip. 7.1–2; 2.3) 25 . Святитель Феофил Антиохийский приводит свидетельства Евангелий наравне с Законом и Пророками (Ad Autol., III.12), и цитирует Послания апостола Павла как “слово Божие” (Там же, 3.14). Святитель Ириней Лионский идет еще дальше и использует для Евангелий и Апостольских посланий традиционный термин “Писания” (scripturae, Adv. haeres., 3.3). Наконец, у Тертуллиана встречается обобщающее название для книг Ветхого Завета и Нового Завета — “Писание обоих Заветов” (instrumentum utriusque testamenti, Adv. Praxean, 20) 26 . |
| SVOTS #GivingTuesday to Benefit Makarios Seminary in Kenya Source: St. Vladimir " s Seminary Yonkers, NY, November 2, 2015 On Tuesday, December 1, St. Vladimir’s Orthodox Theological Seminary (SVOTS) will continue its new tradition of participating in #GivingTuesday , a national movement that celebrates generosity. “Giving is at the very foundation of St. Vladimir’s Seminary’s mission, so we are enthusiastic again this year about taking part in this day dedicated to philanthropy,” said seminary Chancellor/CEO the Very Reverend Dr. Chad Hatfield. “Our professors give their hearts to teach the gospel of Christ. Our students give their time to prepare for service in the Church. Our graduates give their lives to minister to Christ " s flock.” Last year, the Seminary’s highly successful #GivingTuesday campaign raised In an expression of love and solidarity with the suffering peoples in the Middle East, St. Vladimir’s offered a tithe of to His Beatitude Patriarch John X of Antioch and All the East, to alleviate the dire conditions of people under his care. “Because we believe in giving back at St. Vladimir’s, we will donate 10% of whatever we raise on #GivingTuesday,” continued Fr. Chad. “This year’s tithe will support the Orthodox Patriarchal Ecclesiastical School of Makarios III, our sister seminary in Nairobi, Kenya. This great center of Orthodoxy in Africa is in serious need of books for their library, and we want to help.” Makarios Seminary students Archimandrite Philip Mugadizi (SVOTS alumnus ’03), deputy dean of the Nairobi seminary, has been instrumental in arranging this year’s tithe. “We are delighted to partner with St. Vladimir’s for #GivingTuesday,” remarked Fr. Philip. “The relationship between our two theological institutions is growing stronger by the day, as evidenced by the upcoming visit of Dr. Paul Meyendorff, The Father Alexander Schmemann Professor of Liturgical Theology at St. Vladimir’s. It is our hope to continue this exchange and dialogue between our seminaries, offering opportunities for our seminarians, faculty, and staff to learn from one another. I hope that many people will support our schools on #GivingTuesday.” |
| «Тогда праведницы говорит Писание, просветятся, яко солнце (Матф. 13:43) и луна, и аки светлость тверди (Дан. 12:3). И Бог, предвидев человеческое неверие, малейшим червям во время лета даровал способность испускать из тела световидный блеск, дабы люди, судя по тому, что видят, верили тому, чего ожидают. Тот, который дает несколько, может подать и все: тот, кто сотворил червя блистающим, кольми паче просветит праведного человека» (Кирилл. иерус. огл. поуч. XVIII, п. 18, стр. 422). Тоже у Иоанн. Златоуст. ad viduam junior, n. 3; Феодорит. in Philip. III, 21; Григ. вел. in Job. hom, XVIII, n. 76. Ориген. contr. Cels. IV, 57; Кирилл. иерус. огл. поуч. XVIII, n. 18, стр. 422; Васил. вел. in Ps. CXUV, n. 5. Илар. in Matth. com. X, n. 20; Августин. de civ. Dei XIII, 20. «Как, скажешь: a настоящее тело разве не духовно? Духовно, но то будет гораздо бодее духовно. Ибо ныне обильная благодать Духа Святого часто вовсе удаляется от много согрешающих…; а тогда не так, но постоянно Он будет пребывать в теле праведных и Его будет власть, несмотря на пребывание самой души. Или это выразил Апостол, говоря: тело духовное или то, что оно будет легче и тончае (κουφτερον και λεπττερον), и в состоянии будет летать по воздуху; или всего вероятнее то и другое» (Иоанн. Златоуст. in 1 Corinth, hom. XLI, n. 3). «Сеется тело душевное (1 Кор. 15:42—44), т. е. грубое и смертное, востает тело духовное, каково тело Господа по воскресении, проходившее сквозь затворенные двери, не утомлявшееся и не имевшее нуждьт ни в пище, ни в сне, ни в питии» (Иоанн. Дамаск. точн. изл. прав. веры кн. IV, гл. 27, стр. 306). Исид. пелус. Epist. lib. III, epist. 77; Илар. in Ps. CXVIIU, litt. III, n. 3; Августин. de civit. Dei XIII, 20. Огл. поуч. XVIII, n. 18, стр. 422; cfr. Августин Enchirid. c. 92; serm. CCLXXVII, n. 13. «Апостол, во-первых, разделяет грешников и праведников, говоря: тела небесные, тела земныя, разумея под земными первых, а под небесными последних. Потом показывает различие самих грешников от грешников, говоря: не всяка плоть таже плоть: но ина убо плоть человеком, ина же плоть скотом, ина же рыбам, ина же птицам (1 Кор. 15:39) и дал.» (Златоуст. in 1 Corinh. homil. XLI, n. 3). |
| De Christ. et antichr., 1 (О Христе и Антихристе, рус. пер.: Отцы и Учители Церкви III в. Антология. Т. 2. М., 1996). 20 См. Святитель Климент Римский. I Cor. 43.1; 45.2; Святитель Поликарп Смирнский. Ad Philip., 12.1 (Послание к Филиппийцам, рус. пер.: Писания Мужей Апостольских); Святитель Ипполит Римский. Contra Noetum (Против Ноэта), 9. 21 См. святитель Климент Римский в цитате у Евсевия Кесарийского, Hist. Eccl., IV.23.12 (Церковная история, рус. пер.: Евсевий Памфил. Церковная история. М., 1993). 23 См., например, Святой Иустин Мученик. I Apol., 31; Dialogus, 68; Псевдо—Иустин. Cohort. ad gentiles, 13; Святитель Ириней Лионский. Adv. Haeres., III.31. 25 Ср. с известным выражением Папия Иерапольского lTgia (цитируется у Евсевия, Hist. Eccl., III.39.1). 39 Блаженный Иероним также упоминает о епископе Аполлонии, жившем при Коммоде и Севере и написавшем большой трактат против монтанизма (см. De viris illustribus, 40). 41 См. Святой Иустин Мученик. Dialogus, 16; Святитель Феофил Антиохийский. Ad Autolyc., II.9 и др. 42 См. Святой Иустин Мученик. 1 Apol. 33; 36; Святитель Феофил Антиохийский. Ad Autolyc., II.10; Святитель Ириней Лионский. Adv. Haeres., II.28.2 и др. 49 См. Климент. Strom. IV.11; Ориген. Select. In Psalm., PG 12, 1084; In Jerem. Hom. (Гомилии на пророка Иеремию) XIX.3, PG 13, 501; Com. Matth. (Комментарий на Евангелие от Матфея) II, PG 13, 832; In Luc., Hom. (Гомилии на Евангелие от Луки) I,1, PG 13, 1801; также в цитате у Евсевия Кесарийского, Hist. Eccl., VI.25. 51 См. Ориген. Select. In Psalm. Там же; In Jerem. Hom. 21.2; 39, PG 13, 512; In Numer. Hom. (Гомилии на Числа), 27.1, PG 12, 732; Com. in Joan. (Комментарий на Евангелие от Иоанна), 13.46, PG 14, 481. 53 Против Цельса (рус. пер. кн. I–IV см.: Против Цельса. Апология христианства. Сочинение Оригена, учителя Александрийского. М., 1996). 55 См. Климент. Cohortatio, I.5; Paedagog., II.4 (Педагог, рус. пер.: Климент Александрийский. Педагог. М., 1996); III.53; Strom., VI.18; Ориген. Contra Celsum, II.9; Com. |
|
|
