| Сортировать по Исключить новости Диаконисса Их жизнь не должна вызывать никаких подозрений (и потому, в частности, вместе с диакониссой имеют право проживать только ее ближайшие родственники), избираться они могут либо из девственниц, либо из единобрачных вдов; возраст диаконисс не должен быть ни слишком юным, ни преклонным, но должен «приближаться к 50 годам»… 14 декабря, 2009 Их жизнь не должна вызывать никаких подозрений (и потому, в частности, вместе с диакониссой имеют право проживать только ее ближайшие родственники), избираться они могут либо из девственниц, либо из единобрачных вдов; возраст диаконисс не должен быть ни слишком юным, ни преклонным, но должен «приближаться к 50 годам»… Статья из Православной Энциклопедии ДИАКОНИССА [греч. διακνισσα, также δικονος с артиклем или иным показателем женского рода], одно из церковных служений в древней Церкви, которое исполняли женщины. Происхождение. Впервые существительное δικονος, в древнегреческом языке употреблявшееся как в мужском, так и в женском роде (конкретный род маркируется выбором артикля), в христианской письменности употреблено в женском роде в Рим 16. 1–2, где ап. Павел упоминает Фиву, «служительницу (τν… δικονον) церкви Кенхрейской»; в русском синодальном переводе греческое τν… δικονον передано как «диаконисса». Исследователи расходятся во мнениях относительно того, можно ли считать св. Фиву диакониссой в том смысле, что она имела определенный церковный чин. В пользу того что св. Фива занимала степень диакониссы, говорит традиция III и последующих веков: имя св. Фивы упоминается в молитвах (в том числе, византийских) на поставление диакониссы; в надгробной надписи VI века некой диакониссы по имени София, погребенной на Елеонской горе, она названа «второй Фивой» ( Eisen . 2000. P. 158–160); о Фиве как об одной из первых диаконисс писали Ориген ( Orig . Comm. in Rom. 10. 17), свт. Иоанн Златоуст ( Ioan . Chrysost . In Rom. 30), блж. Феодорит Кирский ( Theodoret . In Rom. 16. 1) и другие авторы. С другой стороны, против этого говорят анализ особенностей словоупотребления в творениях ап. Павла ( Romaniuk . 1990; Madigan, Osiek . 2005. P. 12–13) и отсутствие в христианской литературе I–II веков каких-либо эксплицитных упоминаний о диакониссах как об определенном служении. |
| John Anthony McGuckin Deaconess MARIA GWYN MCDOWELL An ordained female member of the priestly order, at the level of diaconate. The office reached its zenith in the early Byzantine period, though it has never been altogether abandoned. Phoebe, commemorated as “equal to the apostles,” is referred to by Paul as a deacon (diakonos, Rom. 16.1 ) and is the prototype of the later office of the deaconess. The church also commemorates as deacons Tabitha (or Dorcas, Acts 9.36), Lydia (Acts 16.14), Mary, Persis, Tryphosa and Tryphena, Priscilla and Junia ( Rom. 16.3–15 ), the daughters of Philip (Acts 21.9), Euodia and Syntyche ( Phil. 4.2–3 ), all of whom were fellow-workers with Paul and laborers in the gospel; 1 Timothy 3.8–11 presents the requirements for diaconal service. An array of early theologians such as Clement of Alexandria (Stromateis 3, 6, 53.3–4), Ori- gen (Commentary on Romans 10.17), John Chrysostom (Homily 11 on 1 Timothy), Theodoret of Cyrrhus and Theodore of Mopsuestia, all interpret 1 Timothy 3.11 as referring to female deacons. The 4th-7th centuries are rich in archeological, epi- graphical, and literary references in which diakonos with a feminine article and diakonissa are used interchangeably. There is no evidence of significantly different functions between male and female deacons in the earliest church, a time when the diaconate itself was rapidly evolving. By the 3rd century the liturgical function of ordained women mirrored the culturally normative public/private segregation of roles and functions. Early deaconesses assisted in the baptism and anointing of adult (naked) women, and engaged in catechetical, pastoral, social, and evangelistic work among women. Like the male deacon, they were liaison officers for the bishop, specifically with a ministry to the women among whom it would have been inappropriate for a man to venture. The rise of infant baptism reduced their baptismal role but they continued to supervise the liturgical roles of women, to lead them in liturgical prayer, to chant in the church, participate in liturgical processions, and like the other priestly orders, the deaconesses all received the Eucharist at the altar with their fellow clergy. The deaconess did not lead worship in the same manner as male deacons reciting the Ektenies. However, in absence of male clergy, monastic deaconesses read the gospel and scriptures among women, and evidently poured water and wine into the chalice (Madigan and Osiek 2005: 6–7). |
| The importance of fasting and its observance today: Draft document of the Pan-Orthodox Council Source: DECR Draft document of the Pan-Orthodox Council, adopted by the 5th Pan-Orthodox Pre-Council Conference in Chambésy on October 10-17, 2015. Photo: http://www.patriarchia.ru/ Published in compliance with the decision of the Synaxis of Primates of the Local Orthodox Churches, Chambésy, January 21-28, 2016. 1. Fast is God’s commandment (Gen 2:16-17). According to St Basil the Great, fasting is as old as humanity itself; it was prescribed in Paradise (On Fasting, 1,3). It is a great spiritual endeavour and the foremost expression of the Orthodox ascetic ideal. The Orthodox Church, in strict conformity with the precepts of the holy apostles, the rules of the Councils and the patristic tradition as a whole, has always proclaimed a great significance of fasting for people’s spiritual life and salvation. The annual cycle of liturgical celebrations fully reflects the patristic teaching on fasting, as well as the teaching on the necessity of constant unrelaxing watchfulness and on how to succeed in spiritual endeavours. The Triodion praises fasting as bringing the light of grace , as the invincible arms , the beginning of spiritual warfare , the perfect path of virtues , the nourishment for the soul , the source of wisdom , the life imperishable and imitation the angelic life , the mother of all blessings and virtues , and as the image of the life to come . 2. As an ancient institution, fasting was mentioned already in the Old Testament (Deut 9:18; Is 58:4-10; Joel 2:15; Jonah 3:5-7) and affirmed in the New Testament. The Lord Himself fasted for forty days before entering upon His public ministry (Lk 4:1-2) and gave to people instructions on how to practice fasting (Mt 6:16-18). Fasting as a means of abstinence, repentance and spiritual growth is presented in the New Testament (Mk 1:6; Acts 13:3; 14:23; Rom 14:21). Since the apostolic times, the Church has being proclaiming a profound importance of fasting, having established Wednesday and Friday as fast days (Didache, 8,1) and the fast before Easter (St Irenaeus of Lyons in Eusebius, Historia Ecclesiastica 5, 24). |
| Arhiva Adresarea comun ctre popoarele Rusiei i Poloniei, semnat de Preafericitul Patriarh al Moscovei i al întregii Rusii Kiril i de preedintele conferinei episcopale catolice din Polonia mitropolitul de Peremyl Iuzef Mihalic 17 august 2012 16:33 La 17 august 2012, în Palatul regal din Varovia, a avut loc ceremonia solemn de semnare de ctre Preafericitul Patriarh al Moscovei i al întregii Rusii Kiril i preedintele conferinei episcopale catolice din Polonia mitropolitul Iuzef Mihalic a Adresrii comune ctre popoarele Rusiei i Poloniei. Dumnezeu era în Hristos, împcând lumea cu Sine Însui, nesocotindu-le greelile lor i punând în noi cuvântul împcrii. (2 Cor. 5:19) Contientizând responsabilitatea pentru prezentul i viitorul Bisericilor i popoarelor noastre i purtai de grija pstoreasc, noi, în numele Bisericii Ortodoxe Ruse i al Bisericii Catolice din Polonia, ne adresm prin cuvinte de conciliere ctre credincioii Bisericilor noastre, ctre popoarele noastre i ctre toi oamenii de bun credin. Mrturisind acel adevr c Hristos este pacea i împcarea noastr (comp.: Ef. 2:14, Rom. 5:11) i înelegând chemarea noastr, dat nou de duhul Evangheliei lui Hristos, noi dorim s ne aducem contribuia în cauza apropierii Bisericilor noastre i a concelierii popoarelor noastre. 1. Dialogul i concilierea Popoarele noastre freti sunt unite nu doar prin vecintate multisecular, dar i prin motenirea valoroas cretin a Orientului i a Occidentului. Contientizând aceast istorie comun de lung durat i tradiia ce îi are originea în Evanghelia lui Hristos, care a exercitat o influen hotrâtoare asupra identitii, chipului duhovnicesc i cultura popoarelor noastre, precum i a întregii Europe, noi pim pe calea dialogului sincer în sperana c el ne va ajuta s vindecm rnile trecutului i s depim ideile preconcepute i neînelegerea reciproc, precum i ne va întri în tendina noastr ctre conciliere. Pcatul care este cauza principal a tuturor dezbinrilor, neajunsurile omeneti, egoismul individual i cel social, precum i presiunea politic, au dus la înstrinare, la dumnie vdit i chiar la lupta dintre popoarele noastre. Toate acestea au fost precedate de pierderea unitii crtetine. Dezbinrile i scindrile, care intr în contradicie cu voia lui Hristos, au devenit o mare tentaie, anume din aceste considerente depunem noi eforturi în vederea apropierii Bisericilor noastre i a popoarelor noastre, ca noi s devenim martori mai destoinici ai Evangheliei lui Hristos în lumea contemporan. |
| John Anthony McGuckin Judaism, Orthodoxy and EUGEN J. PENTIUC EARLY JEWISH-CHRISTIAN INTERACTION WITH SCRIPTURE In the last decades of the first century CE nascent Jewish Christianity was gradually outnumbered by the ever-growing Gentile element. From the outset, early Christianity and evolving Judaism experienced a long and intricate process of the “parting of the ways,” although there are an increasing number of scholars today who question this construct’s absolute nature, pointing to many continued interactions between the two communities of faith for many centuries. Christians have always been aware of their links with the Jewish people and interacted with them, not least through the sharing of Scripture and moral and prophetic attitudes. The Old Testament, the first part of the Christian Bible, is essentially the Jewish Scripture. The very title “Old Testament” given by Christians to the Hebrew Scripture is a phrase coined by the Apostle Paul with regard to the writings attributed to Moses ( 2Cor. 3.14–15 ) and popularized by Origen of Alexandria in the 3rd century. The title “New Testament,” referring to the new collection put together by the early church, is taken from the Book of Jeremiah announcing that God will make a “new covenant” with Israel ( Jer. 31.31 ). What was the relationship between Jesus and Judaism and its Scripture? Any attempt to define this relationship should keep in mind two factors. On the one hand, Jesus places his sayings on the same level of authority as Moses’ teachings ( Jn. 5.47 ), stating that he came to fulfill the whole entirety of the law ( Mt. 5.17 ). On the other hand, Jesus relativizes several important Old Testament injunctions, among which were the Sabbath observance ( Mt. 12.8, 12 ) and ritual purity laws ( Mt. 15.11 ). This makes one think of the relation of the Old and New Testaments as being a relationship balanced between conformity and disruption: a unity under tension. The Lord Jesus stands at one and the same moment within Judaism and beyond it. Although St. Paul never removed the Jews – the heirs of biblical Israel considered as the people of God – from the salvific framework of his theology of redemption ( Rom. 9–11 ), he certainly moved them away from the center, at which axis point he located submission to Jesus, Lord of the New Covenant. |
| Материал из Православной Энциклопедии под редакцией Патриарха Московского и всея Руси Кирилла Содержание ВИКТОРИН ПЕТАВСКИЙ [Петавийский; лат. Victorinus Petabionensis] (230-303/4; пам. зап. 2 нояб.), мч., еп., лат. экзегет. Жизнь По свидетельству блж. Иеронима Стридонского ( Hieron. De vir. illustr. 74), В. П. был епископом г. Петавия (Петовиона, лат. Petabium, Poetovio, совр. Птуй, Словения) в В. Паннонии. Блж. Иероним называет его «наш Викторин Петавский» как своего соотечественника (Ep. 36, 16). В своем списке «знаменитых мужей» (De vir. illustr. 74) он помещает его после еп. Анатолия Лаодикийского ( после 282) и до Памфила Кесарийского ( 309/10), однако в нек-рых письмах - после сщмч. Киприана ( 258) и до Лактанция ( между 320 и 330) (Ep. 48. 19; 58. 10; ср. также: Ep. 60. 10). Амброзиастер ставит В. П. после Тертуллиана и до сщмч. Киприана ( Ambrosiaster. In Rom. 5. 14//PL. 17. Col. 96). Точное время епископства В. П. неизвестно. Обычно считают, что В. П. принял мученический венец (inclyto martyrio coronatus - Hieron. Ep. 58. 10) в 303 или 304 г. во время гонений имп. Диоклетиана , однако нек-рые исследователи склонны относить его мученичество к гонениям Нумерана в Иллирике 283-284 гг. ( Dulaey. Victorin de Poetovio. Vol. 1. P. 12). По свидетельству Иеронима (De vir. illustr. 74), В. П. знал греческий гораздо лучше, чем латынь, что может указывать на его вост., т. е. греч., происхождение. Он не получил достаточного образования в лат. словесности, хотя имел глубокие познания и стремление к образованию (Ep. 58. 10; 70. 5; ср.: In Is.//PL. 24. Col. 20), поэтому сочинения В. П. при всей их глубокомысленности написаны весьма грубым стилем (De vir. illustr. 74). Свидетельство Кассиодора о том, что до принятия епископства В. П. был ритором ( Cassiod. De inst. div. lit. 7//PL. 70. Col. 1119), скорее всего ошибочно и происходит от отождествления В. П. с известным рим. ритором, философом и богословом Викторином Марием (IV в.). Сочинения Список сочинений В. П., к-рый приводит блж. Иероним ( Hieron. De vir. illustr. 74), включает: толкования на кн. Бытие (упом. также в: Ep. 36, 16), Исход, Левит, Книги пророков Исаии, Иезекииля, Аввакума, Книгу Екклесиаста (упом. также в: In Ezech. IV 13), Книгу Песни Песней, Евангелие от Матфея (упом. также в: Transl. Hom. Orig. in Luc., prol.; Cassiod. De inst. div. lit. 7), Откровение; соч. «Против всех ересей» (Adversum omnes haereses). Блж. Иероним подчеркивает неполноту этого списка, добавляя «и многие другие». |
| Archive Members of the Holy Synod of the Russian Orthodox Church greet His Holiness Patriarch Kirill with his birthday 20 November 2019 year 12:30 On 20 th November 2019, read out after the Divine Liturgy at the Cathedral of Christ the Saviour in Moscow was the message of greetings from members of the Holy Synod of the Russian Orthodox Church addressed to His Holiness Patriarch Kirill of Moscow and All Russia on the occasion of his birthday. His Holiness Kirill, Patriarch of Moscow and All Russia Your Holiness, Holy Vladyka and merciful Father: Please accept our heartfelt greetings on the occasion of your birthday. This year has been marked by many momentous events. Half a century ago, at the hands of Metropolitan Nikodim (Rotov) of Leningrad and Novgorod – an outstanding hierarch of the Russian Orthodox Church and zealous servant of God’s altar – you took monastic vows and were ordained to the deaconate and priesthood. Today the plenitude of the Church wholeheartedly congratulates you on these memorable dates and wishes that God, “Infinite in Power” (Sunday Midnight Office, Canon of Tone 7), strengthen you in your toilsome and lofty Primatial labours, which are the continuation of the ministry of “the glorious apostles, pillars of the Church and preachers of the truth” (Wednesday Vespers, Stikhera of Tone 7). You have devoted your whole life to the Creator Who has provident plan for each and every thing: “having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith… and the sword of the Spirit” (Eph. 6:14-17), you tirelessly bear witness to the transfiguring power of Orthodoxy before those near and far, in word and deed showing the example of zealous service of the King of Glory to archpastors and pastors, and teaching them to “fight the good fight of faith, lay hold on eternal life” (1 Tim. 6:12), whereunto we are called. Finding strength in the frequent celebration of divine services and participation in the Life-Giving Mysteries of the Lord and placing utmost importance on pleasing God and cultivating the field of your heart, you work hard to help the Holy Church carry out her salvific mission, enlightening your contemporaries by the light of Christ’s Truth, developing theological education, promoting youth work and providing aid for the needy, infirm and imprisoned. You testify to millions of people that we are “fellowcitizens with the saints, and of the household of God” (Eph. 2:19), that “all things work together for good to them that love God” (Rom. 8:28), so that they may know “what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power” (Eph. 1:19). |
| Arhiva Predica Sanctitii Sale Patriarhul Chiril dup oficierea Liturghiei la catedrala în cinstea Icoanei Maicii Domnului de Smolensk de la mnstirea Novodevicie din Moscova 7 iulie 2016 23:17 La 7 iulie 2016, de srbtoarea Naterii cinstitului i slvitului Prooroc, Înaintemergtor i Boteztor al Domnului Ioan, Sanctitatea Sa Patriarhul Moscovei i al întregii Rusii Chiril a oficiat Dumnezeiasca liturghie la catedrala în cinstea Icoanei Maicii Domnului de la Smolensk a mnstirii Novodevicie. Dup încheierea serviciului divin Întâistttorul Bisericii Ruse s-a adresat ctre credincioi cu o predic. Înaltpreasfinia Voastr, stpâne mitropolit Iuvenalii! Înaltpreasfiniile i Preasfiniile Voastre! Maica Margareta! Dragi prini, frai i surori! A vrea s v felicit pe toi cu prilejul Naterii Proorocului, Înaintemergtorului i Boteztorului Ioan. Aceast zi este srbtoare bisericeasc i în tradiia poporului nostru cu aceast zi se asociaz multe lucruri îmbucurtoare, fericite, vesele. Era o srbtoare popular cu minunate obiceiuri i ritualuri. În ziua de azi muli oameni deja nu mai au nimic comun cu pmântul i agricultura i tradiiile strmoilor notri nu sunt atât de bine cunoscute, îns memoria despre aceast zi ca despre o minunat srbtoare de var se pstreaz – prin literatur, folclor. Eu m bucur c biserica în cinstea Proorocului, Înaintemergtorului i Boteztorului Ioan de lâng zidurile mnstirii Novodevicie am sfinit-o anume azi, de aceast srbtoare de var, dedicat pomenirii Înaintemergtorului Domnului. Astzi a fost citit Evanghelia dup Luca care relateaz istoria naterii lui Ioan Boteztorul (Lc. 1:1-25, 57-68, 76, 80). Îns citirea din Apostol (Rom. 13:11-14:4) parc nu are legtur cu aceast zi; nu se vorbete nimic despre Proorocul i Înaintemergtorul Ioan. Doar cu o abordare foarte minuioas fa de text putem înelege de ce anume acest fragment este propus de Biseric pentru a fi citit azi, de ziua pomenirii Proorocului, Înaintemergtorului i Boteztorului Ioan. Voi cita doar un singur enun: „Îmbrcai-v în Domnul nostru Iisus Hristos i grija de trup nu o prefacei în pofte”. Un singur enun, îns în el se conine o concepie asupra vieii de o mare putere. |
| Orthodox Church of Cyprus Lashes Out Against Gay Pride Cyprus, May 17, 2014 The Holy Synod, the highest decision-making body of the Christian-Orthodox Church in Cyprus, made a statement lashing out against homosexuality, after activists announced the country’s first gay pride festival set to take place May 31. The Holy Synod said it looks at people trying to give homosexuality social and legal acceptance with “concern and grief.” Here is the full statement by the Holy Synod: “With concern and sorrow the Holy Synod is following what is happening and being announced in regards to the way of behavior and life of a portion of our fellowmen. These men and women, incited and carried away by similar groups abroad and the confusion of their own conscience, argue and demonstrate that the relations of people of the same sex (homosexuality) is a natural way of behavior, which is why their choice must be received as legal evidence and socially accepted. Indeed, in order to achieve their purpose, they have planned events of “pride”, as they call it. However, they are contradicted and rebuked by Holy Scripture, which teaches that God “in the beginning made people male and female” (Matt. 18:14) and blessed with the mystery of marriage lawful coupling (Eph. 5:32). At the same time, the word of God condemns homosexuality and warns its devotees of its grave consequences: “Do not be deceived: neither fornicators … nor adulterers, nor the soft (effeminate and womanish), nor homosexuals … will inherit the kingdom of God” (1 Cor. 6:9-10). This is why homosexual relationships are also a moral aberration and constitute a dishonor of the human person (Rom. 1:24-28). The Church and Science consider homosexuality as a fall and illness of the human person, and not a natural way of life or choice. This is why they recommend proper treatment and therapy and oppose institutional and social support and acceptance. The tragic results of homosexuality at the local and global level, with the loosening of moral behavior, the increased incidence of pedophilia, the countless cases of victims of the incurable illness AIDS of homosexuals, the increase of divorce and family breakdown, the unnatural adoption of children, etc., consist of the strongest arguments of this atypical way of life. |
| Материал из Православной Энциклопедии под редакцией Патриарха Московского и всея Руси Кирилла ИУНИЯ Апостолы Иуния и Андроник. Миниатюра из греко-груз. рукописи. XV в. (РНБ. O.I.58. Л. 114 об.) Апостолы Иуния и Андроник. Миниатюра из греко-груз. рукописи. XV в. (РНБ. O.I.58. Л. 114 об.) [Иуния; греч. Ιουνα, Ιουνις], ап. от 70 (пам. 17 мая, 30 июля и 4 янв. в Соборе апостолов от 70). В НЗ И. упоминается только в Послании к Римлянам: ап. Павел приветствует Андроника и И.- «сродников моих и узников со мною, прославившихся между Апостолами и прежде меня еще уверовавших во Христа» (Рим 16. 7). Имя И., к-рое могло принадлежать как мужчине, так и женщине, стоит в винительном падеже, и из-за отсутствия в греч. рукописях до VII-IX вв. ударений неясно, какого оно было рода: Ιουναν или Ιουνιν (в именительном падеже соответственно Ιουνα или Ιουνις). Визант. списки с проставленными надстрочными знаками дают форму жен. рода Ιουναν ( Arzt. 1993. S. 89-94; Metzger B. A Textual Commentary on the Greek New Testament. Stuttg., 19942. P. 475; Epp. 2002. P. 264-265; Belleville. 2005. P. 238-239), которая сохранялась во всех изданиях греч. текста НЗ с 1516 (издание Эразма Роттердамского) до 1927 г. (13-е издание Э. Нестле), за исключением издания Олфорда 1852 г. ( Alford H. The Greek Testament: With Critically Revised Text. L.; Camb., 1852. Vol. 2. P. 467), и была восстановлена в 1993 г. в 4-м издании Объединенных библейских об-в (UBS Greek New Testament) и в 27-м издании Нестле-Аланда (Novum Testamentum Graece). Во всех сохранившихся ранних переводах НЗ (старолатинский, Вульгата, коптский (сахидский и бохарский) и сирийский) имя Иуния жен. рода ( Thorley. 1996. P. 20). В «Комментариях на Послание к Римлянам» Оригена в одном случае стоит жен. форма имени ( Orig. In Ep. ad Rom. X 21//PG. 14. Col. 1280), а в другом - мужская (Ibid. X 39//PG. 14. Col. 1289), которая зафиксирована лишь в неск. поздних списках (Der Römerbriefkommentar des Origenes: Krit. Ausg. d. Übers. Rufins. Freiburg, 1998. Bd. 3: Buch 7-10/Hrsg. C. P. Hammond Bammel. S. 836-837, 853), скорее всего данный текст был испорчен ( Moo. 1996. P. 922). В каталоге апостолов Псевдо-Епифания (V-VI вв.) фигурирует «Иуния... епископ Апамеи Сирийской» (Vitae prophetarum. 1907. S. 126). Однако подавляющее большинство визант. авторов считают И. женщиной: свт. Иоанн Златоуст ( Ioan. Chrysost. In Rom. XXXI 2//PG. 60. P. 669), Феодорит Кирский ( Theodoret. In Rom. 16. 7//PG. 82. Col. 220), «Пасхальная хроника» (Chron. Pasch. 1832. Vol. 1. P. 421), прп. Иоанн Дамаскин ( Ioan. Damasc. In epistolas S. Pauli: In epistolam ad Romanos. 16//PG. 95. Col. 565), Икумений ( Oecumenius. Comm. in ep. ad Rom. 20//PG. 118. Col. 629-632), Феофилакт Болгарский ( Theoph. Bulg. Exp. ad Rom. 16//PG. 124. Col. 551-552) и др. Представление о том, что спутник Андроника был мужчиной, распространилось в средневек. Европе, начиная с Эгидия Римского (1245-1316) (Aegidius Romanus. Opera exegetica. Opuscula 1. Franrfurt, 1968. S. 97). |
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