| Elder Barsanuphius of Optina, in one of his spiritual talks, recommended to his listeners that they read the Lives of the Saints in Slavonic, rather than Russian, saying that it was spiritually more beneficial. (The talk appears on pages 439-442 of in Victor Afanasiev " s " Elder Barsanuphius of Optina " , published by the St. Herman of Alaska Brotherhood.) melxiopp 14 июля 2011, 18:00 In much of the Western world, immigration and bilingualism must also be taken into account. In the U.S., for example, most of the Orthodox churches are in the cities because this is where our Orthodox immigrant forebears landed. Today, these Orthodox immigrant neighborhoods have been replaced with new, non-Orthodox and non-Christian immigrants. Our churches have an amazing missionary opportunity - the unevangelized come to them from around the world rather than Orthodox missionaries having to travel to them. And yet, we are more concerned with maintaining the culture and language of the founders and their children (who are now in the suburbs, or not Orthodox). This new immigrant reality should be kept in mind when considering translation. For these people, the proper, newspaper form of the local vernacular - let " s say English - is already foreign to them because their native tongues are Spanish, Polish, Chinese, Creole, Portuguese, Thai, Korean, etc. They only know practical, street English. This is in sharp contrast to the average native-born speaker for whom the KJV would best fit Elder Sophrony " s comment. melxiopp 14 июля 2011, 18:00 Regarding Slavonic and its dependence on Greek syntax, grammer, etc. It should be remembered that at that time none of the Slavic languages were advanced at all, as mentioned, they had no alphabet, but there was also no literary or intellectual tradition, there was no Christian tradition. This sets the Slavic languages of the 9th century apart from modern Western languages such English, French, German, Italian, etc. Мы в соцсетях Подпишитесь на нашу рассылку |
| Archive Conference on interfaith and inter-civilizational cooperation takes place in Berlin 20 November 2018 year 15:22 On 19 November 2018, an International Conference on Improving the Interfaith and Inter-Civilizational Dialogue to Cooperation was held in the German capital. The participants in the conference were greeted by Sheikh-ul-Islam Pashazadeh, chairman of the Spiritual Board of Muslims of the Caucasus; Mr. Markus Grübel, Member of the Bundestag and Commissioner for Global Freedom of Religion of the Government of the Federal Republic of Germany; and Mr. Ramin Hasanov, Ambassador Extraordinary and Plenipotentiary of the Republic of Azerbaijan to the Federal Republic of Germany. Among those who delivered addresses at the conference were His Beatitude Patriarch Theodore II of Alexandria and All Africa, Primate of the Orthodox Church of Alexandria; Metropolitan Gerasim of Zugdidi and Tsaishi (Georgian Orthodox Church); Archbishop Alexander of Baku and Azerbaijan; Bishop Serafim of Bobruysk and Bykhov; Archimandrite Philaret (Bulekov), vice-chairman of the Moscow Patriarchate’s Department for External Church Relations; as well as other prominent religious leaders, statesmen and public figures from Europe, Asia, Africa and the USA. Bishop Viktor of Baryshevka, head of the Ukrainian Orthodox Church’s Representation to the International and European Institutions, read out a message of greetings from the Primate of the Ukrainian Orthodox Church. The letter of His Beatitude Metropolitan Onufry of Kiev and All Ukraine, addressed to the organizers and participants of the conference, reads, in particular: “The need to develop the interfaith and inter-civilizational dialogue and cooperation is constantly increasing in today’s world. The world that we live in is becoming a more global space, in which races, religions and cultures are interacting. The developments in one country affect the life of other countries and sometimes even of entire continents. While differing in background, culture and religion, we are getting ever more closely connected with each other. In these new circumstances we, representatives of various religions, should strive to build up our life in dialogue and cooperation.” The concluding documents were adopted at the results of the conference. The meeting was organized by the German-Azerbaijani Forum, the Baku International Centre for Interfaith and Inter-Civilizational Cooperation and the Berlin Academy for Cultural Diplomacy. DECR Communication Service /Patriarchia.ru Календарь ← 7 April 2024 year |
| Сети богословия Тема недели: Почитание мощей в православии Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Мнение Мнение Статья Статья Статья Новые материалы 1 января Metropolitan Hilarion: The more positive news in the media, the less aggression in society 30 сентября 2012 03:09 – 1 января 1970 03:00 События Metropolitan Hilarion : Good afternoon, Alexander. Arkhangelsky: Good afternoon, Your Eminence. I would like, if I may, to torture you by asking some questions concerning something that very much disturbs and upsets me, namely, the growing aggression. It cannot be measured by any sensors or counters, but as a man of letters I feel with my nerve endings the growing irritation in society. While appearing not to be addressed to anyone specifically, it is just irritation and aggression as a momentary splatter, a first reaction to any challenge. People are against people, groups are against groups, cities are against cities. It seems to me very dangerous and alarming. I may contradict myself in citing some examples which seem to me positive, but there are also negative examples. For instance, I read many Orthodox faithful and even clergy on the Internet. One can see in their blogs and Facebook pages continuous condemnation of all and sundry, endless indignation at everything and castigation of everything. There is little however about the love of Christ, the Church as a place where you can come to, where your hand will be held with love, where you will be understood even if you are wrong, where the right way will be shown. Why is the Orthodox Internet so aggressive? Metropolitan Hilarion: There are two aspects of the problem you have raised. One is the Internet and another is the state of our society generally. It seems to me that the Internet unlike, say, a TV screen, is a special space just for people to spill out their aggression. Now we are sitting in the studio and however much we may wish, we would still be ashamed to, say, wrangle or throw orange juice in each other’s faces. |
| 60,000 Mark Royal Days in Ekaterinburg Paul Gilbert July 17, 2015 On the evening of July 16/17, to honor the memory of the murdered Russian Emperor Nicholas II and his family, more than 60.000 Orthodox faithful took part in the 20 km royal procession pilgrimage from the Church on the Blood in Ekaterinburg to the Monastery of the Royal Martyrs at Ganina Yama. On the evening of 16/17 July, to honour the memory of the murdered Russian Emperor Nicholas II and his family, more than 60,000 Orthodox faithful took part in the 20-km royal procession pilgrimage from the Church on Blood in Honour of All Saints Resplendent in the Russian Land in Ekaterinburg to the Monastery of the Royal Martyrs at Ganina Yama. The procession passed without incident, said " the regional newspaper " the press service of the Ekaterinburg diocese. Before the procession a Divine Liturgy was held at the Cathedral on the Blood, which was headed by Metropolitan Kirill of Ekaterinburg and Verkhoturye concelebrated hierarchs: Metropolitan of Tashkent and Uzbekistani Vincent, Archbishop of Sebaste Theodosius (Jerusalem Patriarchate), Bishop of Tarski and Tyukalinsk Savvatii, bishop of Glazov Igra and Victor, Bishop of Nizhny Tagil Serov and Innocent, Bishop Kamensky and Methodius of Alapaevsk. At two o " clock in the morning on July 17, residents and guests of Ekaterinburg, which included Orthodox Christians, monarchists, among others began the 20-km procession, which ended at half past six in the morning. The procession was led by Metropolitan Kirill of Ekaterinburg and Verkhoturye, accompanied by members of his clergy. They were followed by Cossacks carrying icons and banners. This year, a group of Japanese pilgrims, dressed in samurai armour took part in the procession. The column stretched for several kilometres. Throughout the course of the procession, pilgrims were accompanied by mobile teams of assistance who provided the faithful with bottles of drinking water, and first aid. Buses were provided along the procession route for people to stop and rest, or for those who could not complete the journey. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Fredi 5 мая 2016, 06:00 I " m very happy to read that people are commemorating the Holy Royal Martyr Family. Tsar Nicholas II was a great man that I greatly admire! From an Orthodox Christian in El Salvador! Christ is Risen, my dear brothers in the Faith of the Fathers! Мы в соцсетях Подпишитесь на нашу рассылку |
| Typography, by its nature, separates and compartmentalizes information, making it impossible for a complete and rich experience. Applying this observation to reading off a screen while participating in liturgical worship, it comes as no surprise why many complain that liturgical prayers often lack a " prayerful feel. " And how could such liturgies be prayerful when they are reduced to a " read-along " ? Delving into this dilemma further, it may be worthwhile examining just how text and typography actually influences our cognition and what affects it may have on our engagement with the world. Canadian communications theorist and philosopher Marshall McLuhan, wrote extensively on the effects of typography and text on individuals and society. According to McLuhan, unlike in times past or in cultures where typography is not considered the primary mode of communication, we in our modern Western culture have significantly lowered our ability to synthesize the world around us. It may be worth mentioning that McLuhan also believed that the invention of print technology and its ontologically disjunctive nature contributed to the rise of individualism, capitalism, and nationalism - all of which could be argued are anti-liturgical ideologies. 16 июня 2015 г. Смотри также Комментарии Jamie 27 июня 2015, 01:00 While I do not wish to speak in a spirit of legalism at all, I often lament at the demand, it seems, for resources to help people " follow along " , as it were. Approaching Christ and His Church in humility implies a willingness to learn and patiently mine the golden treasures available to all in the Divine Liturgy with all its trappings. Even when I was a Lutheran pastor I wished - perhaps too strongly! - that folks would be willing to memorize the liturgy as it exists in that body so that the phenomenon of immersion in Christ " s presence would be experienced more fully. Again, not to set such up as a legalistic standard, but in the interest of a renewed and increased spiritual vigor and experience of God, the " orality " of the Liturgy ought be encouraged. (And indeed, much memorization occurs via repetition and " osmosis " of sorts.) |
| Сети богословия Тема недели: Почитание мощей в православии Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Мнение Мнение Статья Статья Статья Новые материалы 1 января SVS Press: New Translations of “On the Incarnation” and “Works of the Spirit” 2 декабря 2011 19:16 – 1 января 1970 03:00 События On the Incarnation, a new translation and introduction by Archpriest John Behr, Dean of St. Vladimir " s Seminary; Preface by C.S. Lewis Composed by St. Athanasius in the fourth century, this theological classic expounds with simplicity the theological vision defended at the councils of Nicaea and Constantinople: that the Son of God himself became " fully human, so that we might become god " . Its influence on all Christian theology thereafter, East and West, ensures its place as one of the few " must read " books for all who want to know more about the Christian faith. Saint Vladimir’s Seminary Press offers this new translation, with a full introduction, in two formats, in English or with facing Greek text. Works on the Spirit, by Athanasius the Great and Didymus the Blind,A new translation by Mark DelCogliano, Andrew Radde-Gallwitz, & Lewis Ayres. In the second half of the fourth century the Mystery of the Holy Spirit was the subject of fierce debate. Those who fought against the Nicene Creed opposed the idea that the Spirit was God. Even some of those willing to accept the equality of the Father and the Son saw the Spirit as more angelic than divine. The first great testament to the Spirit " s divinity—showing how the Spirit creates and saves inseparably with the Father and the son—is St. Athanasius " Letters to Serapion. Only a few years later, Didymus the Blind penned his own On the Holy Spirit,which is here translated into English for the first time. For Didymus, the Spirit transforms Christians by drawing them into the divine life itself, and must therefore be one with the Father and Son. svots.edu Другие публикации на портале: © 2007-2024 Портал Богослов.Ru. Издатель: БОГОСЛОВ.RU Адрес издателя: 141300 Московская область, город Сергиев Посад, территория Троице-Сергиевой Лавры. Все права защищены. Свидетельство о регистрации СМИ Эл ФС77-46659 от 22.09.2011 При копировании материалов с сайта ссылка обязательна в формате: Источник: Портал Богослов.Ru . Мнение редакции может не совпадать с мнением авторов публикаций. Редакция открыта к сотрудничеству и готова обсудить предложения. |
| Iran’s Christians celebrate New Year Tehran, January 2, 2015 As Christians around the world celebrate Christmas, the holiday season is also observed in Iran, a predominantly Muslim nation where Christians make up some 1% of the country’s approximate population of 77.5 million, the Al-Monitor said in an article. Christmas trees decorated with red, green, and gold gift boxes placed behind shop windows or at the entrances of different shopping malls and hotels can be seen across Christian neighborhoods of Iran, it added. According to the Statistical Center of Iran (SCI), over 117,000 Christians reside in Iran, most of whom are Armenians who are followers of the Oriental Orthodox branch of Christianity. More than 46,000 members of this minority group live in Tehran. Assyrians, Catholics, Protestants, and Evangelical Christians make up the remainder of Iran’s Christian population. Despite being a minority, Iran’s Christians, Jews, and Zoroastrians are recognized as established religious minorities and are represented in parliament, and enjoy freedom to practice their religions and perform their religious rituals. “You cannot celebrate Christmas in any Islamic country the way we do in Iran,” Rafi Moradians, an Iranian Armenian in Tehran, told Al-Monitor. Referring to the community’s exclusive sport and cultural club, Rafi said, “Authorities do not impose any restrictions on us. We attend church services and there are also special celebrations at the Ararat Club.” In recent years, municipal authorities have also put up banners celebrating the birth of Jesus on many main streets and at the St. Sarkis Armenian Church on Villa Avenue, where a service is held every year. Unlike other countries in the region where public celebration of Christmas is limited to hotels frequented by foreigners, there is no such restriction in Tehran. Ordinary Iranians are not alone in the holiday celebrations and in exchanging greetings at Christmas time. This year, President Hassan Rouhani sent season’s greetings to Pope Francis and world leaders. Through his Twitter account, Rouhani reached out to Christians around the globe, as well as those in Iran. “May Jesus Christ, the prophet of peace and love, bless us all on this day. Wishing Merry #Christmas to those celebrating, esp #Iranian Christians,” he tweeted. Also, Iran’s Foreign Minister Mohammad Javad Zarif used his 100th tweet to express hope for a more peaceful 2015. The Twitter account belonging to the office of Supreme Leader Ayatollah Seyyed Ali Khamenei also featured a series of messages on the occasion of Christmas. One of the messages read: “It’s time for all caring Muslims, Christians & Jews to obey the prophets & truly honor #Jesus’ birthday by standing up against Israeli crimes.” 4 января 2015 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Sergei Mirza-Baranovsky 21 сентября 2009, 08:12 During the war of 1812, numerous French subjects, were serving in the Russian Army of Alexander I. They served Russia, because they opposed the French revolutionary regimes, of the First Republic, which murdered Louis XVI, and of the jacobin General Bonaparte. Once Napoleon was gone, and the Restoration was in place,some of them returned to France, without being called Traitors! When Germany started its war against the USSR, the German propaganda claimed it was a " Crusade against the Godless Bolchevism " , and numerous Russian Emigrees did welcome Hitler " s idea of liberating Russia from the Reds! However, as soon as the news of the way the Germans were treating the Slavic populations and the Soviet war prisoners, their attitude changed. Who knew of Alfred Rosenberg plans for the Slavs, endorsed by Hitler and his Nazi fanatics??? Was Stalin responsible that 1/3 of European Russia was occupied by the Germans? Was that also a Treason? Didn " t Stalin, personally ask Vlassov to hold the German advance on Moscow,for two,three weeks,but without providing any supplies. Did Vlassov promissed to do so, but refused to stay in the rear,and returned to his army! This is not an act of a traitor? Did anyone who is upset by my Church decision, have any idea of the conditions of the Soviet war prisoners? They should read Malaparte,or some other Western war prisoners, who described the appalling conditions and inhumane treatment reserved to the Soviet Soldiers!? I consider the Anglo-Saxons turning Vlassov and his comrades to Stalin and the Tchekists, to be a crime against humanity! My personal contacts with POA members, in Europe,Canada or USA. I found them all to be Russian Patriots, and almost all deeply religious, more than the previous emigrees, who had a more casual relationship with the Church, not having to face religious persecutions! As far as Father Kisselov,who baptized my first born in New York,I never heard him say anything negative about Vlassov and the POA. Possibly when he returned to Moscow in the 90s, he had to ATONE for his POA past? |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf GREGORY OF NYSSA GREGORY OF NYSSA, bishop, theologian, St. (ca. 340-ca. 394). Brother of Basil the Great (q.v.), Gregory was the youngest and perhaps most intellectually sophisticated of the Cappadocian Fathers (q.v.). He took little active part in the controversies of the late 4th c. during Basil’s lifetime, though he did accept consecration to the episcopate at the latter’s hands in 370. Following his brother’s death in 379, however, he engaged himself thoroughly and quickly took the lead, remaining the single most important theologian in the East until his death. Deeply read in Neoplatonism, as well as in prior Church Fathers, especially Origen (qq.v.), Gregory was more inclined toward speculative theology than either his brother or Gregory Nazianzus (q.v.). His concern with Origen and Neoplatonism, together with his loyalty to Basil’s defense of Nicene Orthodoxy, led him to a profound reconsideration of anthropology and cosmology (qq.v.) in light of the Incarnation, and to an expanded defense of Trinitarian theology along the lines Basil had charted. Thus, he wrote his most extensive theological work, the Contra Eunomium, as well as the treatises On the Making of Man (elaborations of Basil’s Against Eunomius and Hexaemeron, respectively), On Not Three Gods, and the opening of his masterful summary of Christian doctrine, The Great Catechism. The most prolific of the Cappadocians, his works dwelt upon asceticism (q.v.) and mysticism in ways that at once supported his brother’s concerns with monasticism (q.v.), and that provided the groundwork for the systematic incorporation of monastic experience into the dogmatic tradition (qq.v.) of the Church in the great debates of the following centuries. Here one should mention in particular Gregory’s early treatise, On Virginity, the allegorical treatment of Moses’ ascent of Sinai in The Life of Moses, the commentary On the Song of Songs, the treatise on Christian Perfection, and the life of his sister, St. Macrina. He was a defender of Mary as Theotokos (q.v.), but was influenced in his eschatology by Origen’s apocatastasis (q.v.). The work begun by Gregory, i.e., the blending of the experiential with the revelation of God in Trinity and the background of late Platonism (qq.v.), reached a kind of culmination three centuries later in the thought of Maximus the Confessor (q.v.). Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf GRACE GRACE. The Greek word, charis, means free gift, gratuity. Grace in Orthodox theology is thus the unmerited gift of God (q.v.). More specifically, it signifies the Father’s gift of himself through Christ in the Holy Spirit (q.v.). The distinction, important for Latin Scholasticism (q.v.), between created and uncreated grace finds no equivalent in the Christian East. The two concepts of grace clashed in the debate over the holy hesychasts, won by Gregory Palamas (qq.v.). Gregory’s clear insistence on grace as finally God himself in his uncreated energies was upheld by local councils held in Constantinople (q.v.) in 1341, 1347, and 1351. The particular, Western concern with the relationship between (or opposition of) nature and grace, seen especially in Augustine of Hippo’s (q.v.) debate with Pelagius and resulting in the former’s advocacy of predestination, continued to affect Western Christianity into the Reformation (e.g., Luther and Calvin) and beyond, but has no counterpart in the Orthodox East. The latter’s theology and anthropology (qq.v.), while insisting on the divine initiative and on theosis (q.v.) as the content of salvation, simultaneously requires room for the free response of the human being. The whole sphere of Orthodox asceticism (q.v.) bears witness to this notion of synergia, cooperation, between divine grace and created nature (q.v.). The two are never read in opposition to one another or as mutually exclusive. This insistence is at least as old as Irenaeus of Lyons (q.v.), especially his vision of created nature, summed up in the human being, as presupposing grace in order to become truly itself. In other words, whatever is without grace is, for Irenaeus and the whole patristic tradition of the East, at the same time less than “natural,” i.e., fallen. Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
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