| Prophets of the West The Democratic West had its own literary prophets, who, while not steeped in Christianity as deeply as Solzhenitsyn or Dostoevsky, nevertheless understood the Christian moral tradition and thus were able to discern the cultural trends that Solzhenitsyn would express so clearly at Harvard years later. One such visionary was George Orwell, who foresaw the tyranny of the social utopianism that follows when traditional notions of truth and virtue are supplanted, and confronted it in 1984 . Another was Aldous Huxley, who, in his classic Brave New World , focused more on the elevation of pleasure and the senseless preoccupation with stimulation that would afflict culture once moral norms shifted. Neil Postman, in his brilliant Amusing Ourselves to Death , pointed out the differences between the two authors: What Orwell feared were those who would ban books. What Huxley feared was that there would be no reason to ban a book, for there would be no one who wanted to read one. Orwell feared those who would deprive us of information. Huxley feared those who would give us so much that we would be reduced to passivity and egoism. Orwell feared that the truth would be concealed from us. Huxley feared the truth would be drowned in a sea of irrelevance. Orwell feared we would become a captive culture. Huxley feared we would become a trivial culture, preoccupied with some equivalent of the feelies, the orgy porgy, and the centrifugal bumblepuppy. As Huxley remarked in Brave New World Revisited , the civil libertarians and rationalists who are ever on the alert to oppose tyranny “failed to take into account man’s almost infinite appetite for distractions.” In 1984 , Huxley added, people are controlled by inflicting pain. In Brave New World , they are controlled by inflicting pleasure. In short, Orwell feared that what we hate will ruin us. Huxley feared that what we love will ruin us. As trenchant as Orwell’s and Huxley’s prophecies were, however, Solzhenitsyn’s emerges as more compelling because of his explicit religious appeal. In locating the cultural calamities in the loss of an awareness of God, he shows the stance Christians—particularly those who understand that current cultural conflicts require more than a political solution—should take today. |
| For this reason, Vladyka Hilarion was attacked not only from the left, but also the right sides. The group of hierarchs united around Archbishop Theodore (Pozdeyevsky), called “the clandestine Synod” by the Patriarch, accused the Patriarchal Synod of inadmissible compromises. Bishop Gervasy (Malinin), who went over to Renovationism in 1925, recalls: “Archbishop Theodore told me, speaking about Hilarion in abusive language, that he would ruin Patriarch Tikhon and the Church, but that all salvation is in the Patriarch. But if Patriarch Tikhon were not to exist, then the authorities would not allow the Patriarchate in Russia at all, and without the Patriarchate for the Church there will be ruin.” During the period of his short freedom in 1923, Archbishop Hilarion also had to occupy himself with investigating the administrative matters of the Moscow Diocese, which was complicated by reason of the decline of church, and in particular, of monastery life. One of the cases, for example, commissioned to Vladyka Hilarion by the Patriarch, tells of this. The essence of this case was that the elderly monks of the Simonov Monastery, who were used to a quiet, relaxed life, displayed a hostile attitude to the lawful demands of the young Archimandrite Peter (Roudnev), and set up a whole campaign to drive the abbot from the monastery. Aside from Vladyka’s sermons and lectures, the public debates with the Renovationists and atheists that he participated in had a great influence on the people. Evoking special interest were the debates with Archbishop Alexander Vvedensky and the people’s commissar of public education, Lunacharsky. We know about Vladyka Hilarion’s following public debates with the leader of the Renovationists, A. Vvedensky. The debate planned for July 31, 1923 did not take place because of Archbishop Hilarion’s absence, but Vladyka was able to take part in the debates on August 17, September 4, and October 13, 1923. The well-grounded, well-reasoned argumentation and the confident, winning manner of Archbishop Hilarion’s speeches inclined the overwhelming majority of listeners to his side, and consequently, to the side of the Patriarchal Church. |
| As a result of her participation in WWI, Russia suffered financial ruin and widespread demoralization. There was a huge number of casualties at the front, and back at home there was widespread famine, while the empire fell apart at the seams. Already Russia was suffering much turmoil from some members of the aristocracy and intelligentsia who had turned their backs on Christ and Orthodoxy, and who instigated revolution, dissent and a reign of terror and murder of government officials. The last tsar of Russia, Nicholas II, was on his way back from the front when he was convinced to abdicate in favor of his brother, the Grand Duke Michael. When Michael refused to accept the throne, the monarchy collapsed, signaling the final deathblow to the Great Russian Empire. What resulted was sheer anarchy and chaos. There was widespread looting, crime and destruction, while various revolutionary groups struggled for control of the government. The sailors in Kronstadt revolted, the criminals were freed from the prisons, and the local police and militia were unable to maintain control and order. There was a massive work stoppage and strikes by factory workers and other laborers. The beautiful and magnificent city of St. Petersburg turned into a filthy and dangerous pig sty. Garbage piled up in the streets. Stores, hotels and various places of business were looted and trashed. Food was scarce. Symbols of the monarchy were destroyed or desecrated, as well as various churches and holy shrines. It was not safe for anyone to walk on the streets without fear of being shot, robbed, assaulted or arrested by the various revolutionary factions vying for control. Eventually the Bolsheviks, led by Vladimir Lenin, were the victors. This resulted in a civil war between the Red Army (Communists or Bolsheviks) and the White Army (those who were loyal to the monarchy). The Communists emerged victorious. Atheist in ideology, the Communists began a widespread assault and attempt to eradicate all vestiges of the monarchy and the Orthodox Church. Members of the aristocracy and clergy were arrested and either executed or sent to perish in forced labor camps. The churches and monasteries were all closed, looted and desecrated. |
| Скачать epub pdf The City of God (Book III) As in the foregoing book Augustine has proved regarding moral and spiritual calamities, so in this book he proves regarding external and bodily disasters, that since the foundation of the city the Romans have been continually subject to them; and that even when the false gods were worshipped without a rival, before the advent of Christ, they afforded no relief from such calamities. Chapter 1.– Of the Ills Which Alone the Wicked Fear, and Which the World Continually Suffered, Even When the Gods Were Worshipped. Of moral and spiritual evils, which are above all others to be deprecated, I think enough has already been said to show that the false gods took no steps to prevent the people who worshipped them from being overwhelmed by such calamities, but rather aggravated the ruin. I see I must now speak of those evils which alone are dreaded by the heathen– famine, pestilence, war, pillage, captivity, massacre, and the like calamities, already enumerated in the first book. For evil men account those things alone evil which do not make men evil; neither do they blush to praise good things, and yet to remain evil among the good things they praise. It grieves them more to own a bad house than a bad life, as if it were man " s greatest good to have everything good but himself. But not even such evils as were alone dreaded by the heathen were warded off by their gods, even when they were most unrestrictedly worshipped. For in various times and places before the advent of our Redeemer, the human race was crushed with numberless and sometimes incredible calamities; and at that time what gods but those did the world worship, if you except the one nation of the Hebrews, and, beyond them, such individuals as the most secret and most just judgment of God counted worthy of divine grace? But that I may not be prolix, I will be silent regarding the heavy calamities that have been suffered by any other nations, and will speak only of what happened to Rome and the Roman empire, by which I mean Rome properly so called, and those lands which already, before the coming of Christ, had by alliance or conquest become, as it were, members of the body of the state. Chapter 2.– Whether the Gods, Whom the Greeks and Romans Worshipped in Common, Were Justified in Permitting the Destruction of Ilium. |
| Marital Relations During a Fast Is it necessary to limit marital relations during a fast and how?—the opinion of a priest. The question of how to understand the abstention from marital intimacy when fasting is often asked by Foma readers in the column “Questions for the Priest”. The Foma journal has asked Archpriest Maxim Pervozvansky, cleric of the Holy Forty Martyrs of Sebaste Church in Moscow, Spassky to answer this question. Archpriest Maxim Pervozvansky The Church definitely instructs us to abstain from marital intimacy during a fast, but we must understand that there are always nuances. There are dispensations for those who cannot completely restrain themselves. It is important to understand that the intimate relationship between a husband and a wife is not lust or simply desire. Also, by definition it is an expression of love. Therefore, abstinence from marital intimacy during a fast must in no way ruin this love. Abstinence is not worth practicing if one of the marital partners cannot or does not want to limit intimacy. In this case, fasting from physical relations is only worth practicing if there is mutual consent. If a couple fasts for the first time, no absolutely categorical and drastic practices are necessary, because there is a risk of destroying the couple’s relationship. More than once I have seen a marital relationship sharply worsen because of abstaining from marital intimacy. In order not to be tempted, couples move to different rooms so as not to think about each other. They begin to communicate less and this leads to alienation. Just as the limitation of food can harm one’s physical health, family happiness risks being harmed when there is an unreasonable attention and focus on abstinence from intimate marital relations. However, if we understand why we are doing this, then everything can be different. The useful sides of abstaining are revealed to us. Couples who observe fasting from physical intimacy are constantly supported by mutual interest in each other and will miss each other even more. Such couples turn out to be more strengthened in their relationship. Unfortunately, one of the problems in the modern world, in particular in the area of sexual intimacy – is satiety. Couples quickly become bored with each other and there is a desire to either find another partner or to start experimenting in their own bed. Such a problem doesn’t arise for those who choose abstention during the time of fasting. It is the same thing with the limiting of meals. For example, if we stop eating eggs, meat and drinking milk and kefir, then after the fast these ordinary products, even when prepared in the most simple way, seem incredibly tasty. |
| Дмитриково. Александро-Коровина Троицкая мужская пустынь. /// Объект утрачен Добавить фотографии Карта и ближайшие объекты Добавить статью Александро-Коровина Троицкая мужская пустынь была основана преподобным Арсением Комельским (+1550) в 1535 году. Была упразднена в 1722 году и приписана к Спасо-Прилуцкому монастырю. В настоящее время из всех монастырских построек сохранилась только Троицкая церковь, находящаяся в руинированом состоянии. http://ruin.net.ru/objects/item/367467/ Александрова-Коровина, мужская пустынь, ныне погостъ Александро-Коровина пустынь, Вологодской губ., Грязовецкаго уезда, въ 71 вер. къ сев.-вост. отъ Грязовца, при р. Шингоры. Основана въ XVII ст. и въ 1078 г. за нею значилось 9 дворовъ крестьянъ, а въ 1702 г. подъ именемъ «Александровой новой пустыни и приписана къ Арсеньеву Комельскому мон. По духовному регламенту 1722 г. упразднена и приписана къ Спасо-Прилуцкому м-рю. Зверинский В. В. Материал для историко-топографического исследования о православных монастырях в Российской империи с библиографическим указателем: в 3 т. Т. 3. Монастыри, закрытые до царствования императрицы Екатерины II/В. В. Зверинский. – Репр. воспроизведение изд. 1897 года. – СПб.: [б. и.], 1897. Добавить комментарий Комментарии и обсуждение Пустынь в настоящее время не существует. 11 декабря 2011. От ближайшей жилой деревни Плюснино до пустыни проложен отличный зимник, проходимый для любого транспорта, однако местные утверждают, что летом эта дорога не проходима. В храме сохранились остатки фресок, купол расписан фресками 4-х евангелистов. Хочу поделиться сведениями об Александро-Коровинской Пустыне, которые я получила от её жителей, говоривших с восторгом о красотах этого древнего исторического поселения. О том, что вокруг центральной части с величественной Свято-Троицкой церковью, школой, маслозаводом расположилось пять больших деревень: Димитриково, Власово, Круглец, Шабалин Починок, Козлово. Уроженец Пустыни Алексей Иларьевич Лыков, народный краевед, оставил бесценные записи об укладе во всех деревнях, о занятиях крестьян, орудиях труда, выращиваемых культурах и т.д. Но самое главное - эта Пустынь - родина архиепископа Иннокентия (Пустынского), магистра богословия, наместника Чудова монастыря в Мосоквском Кремле, ректора Тверской духовной семинарии 1900-1903, викарного епископа Аляски 1903-1909, епископа Якутской епархии 1909-1912, Туркестанской епархии 1912-1923, в обновленчестве - митрополит Киевский и Галицкий, Архунгельский и Холмогорский. Принял мученическую смерть в Алма-Ате: расстрелян 3 декабря 1937 г. Царствие Небесное! 25 января 2014. Административное деление приведено по состоянию на начало 2022 года. × Внести изменения в объект × Добавить статью или комментарий × Добавить фотографии (можно загружать сразу несколько файлов) Только зарегистрированные пользователи могут добавлять фотографии в каталог. |
| Tweet Нравится Holy Martyrs of Kvabtakhevi Monastery (†1386) Memory 10 (23) April Holy Martyrs of Kvabtakhevi Monastery. Holy Martyrs of Kvabtakhevi Monastery. In the 14th century, during the reign of King Bagrat V (1360–1394), Timur (Tamerlane) invaded Georgia seven times. His troops inflicted irreparable damage on the country, seizing centuries-old treasures and razing ancient churches and monasteries. Timur’s armies ravaged Kartli, then took the king, queen, and the entire royal court captive and sent them to Karabakh (in present-day Azerbaijan). Later Timur attempted to entice King Bagrat to renounce the Christian Faith in exchange for permission to return to the throne and for the release of the other Georgian prisoners. For some time Timur was unable to subjugate King Bagrat, but in the end, being powerless and isolated from his kinsmen, the king began to falter. He devised a sly scheme: to confess Islam before the enemy, but to remain a Christian at heart. Satisfied with King Bagrat’s decision to “convert to Islam,” Timur permitted the king to return to the throne of Kartli. At the request of King Bagrat, Timur sent twelve thousand troops with him to complete Georgia’s forcible conversion to Islam. When they were approaching the village of Khunani in southeastern Georgia, Bagrat secretly informed his son Giorgi of everything that had happened and called upon him and his army to massacre the invaders. The news of Bagrat’s betrayal and the ruin of his army infuriated Timur, and he called for immediate revenge. At their leader’s command, his followers destroyed everything in their path, set fire to cities and villages, devastated churches, and thus forced their way through to Kvabtakhevi Monastery. Monastics and laymen alike were gathered in Kvabtakhevi when the enemy came thundering in. Having forced open the gate, the attackers burst into the monastery, then plundered and seized all its treasures. They captured the young and strong, carrying them away. Kvabtakhevi Church in southeastern Georgia. Kvabtakhevi Church in southeastern Georgia. The old and infirm were put to the sword. As the greatest humiliation, they mocked the clergy and monastics by strapping them with sleigh bells and jumping and dancing around them. |
| A special invitation has been extended to all clergy and their wives of the Orthodox Church in America to participate in a special webinar titled “Passion-Bearing Doesn’t Have to Ruin Your Health and Marriage” at 1:30 p.m. [EST] on Friday, August 7, 2015. The webinar—available at no cost to participants—is being made available by the Center for Family Care of the Greek Orthodox Archdiocese of America. Clergy and their wives may register to participate on-line here . Facilitating the webinar will be Deacon Dr. Stephen Muse, who will address the spiritual roots, signs and symptoms of compassion, fatigue and burnout and suggest safeguards to prevent the conditions that are common to those in ministry and their families. “The expertise of Deacon Stephen will be known to many, both from his previous presentations to the Holy Synod of Bishops of the Orthodox Church in America and his recently published books, When Hearts Become Flame and Being Bread , published by Saint Tikhon’s Monastery Press,” said Priest Nathan Preston, Administrator of the OCA’s Department of Pastoral Life. Deacon Stephen also conducts the week-long “Clergy-in-Kairos” wellness program for clergy and clergy couples at the Pastoral Institute in Columbus, GA. 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 |
| Reviewing courts have begun to rein in the commissions and tribunals (particularly since some ill-advised proceedings against Mark Steyn and Maclean’s magazine in 2009), and restore a more capacious view of freedom of speech. And in response to the public outcry following the Steyn/ Maclean’s affair, the Parliament of Canada recently revoked the Canadian Human Rights Commission’s statutory jurisdiction to pursue “hate speech.” But the financial cost of fighting the human rights machine remains enormous— Maclean’s spent hundreds of thousands of dollars in legal fees, none of which is recoverable from the commissions, tribunals, or complainants. And these cases can take up to a decade to resolve. An ordinary person with few resources who has drawn the attention of a human rights commission has no hope of appealing to the courts for relief; such a person can only accept the admonition of the commission, pay a (comparatively) small fine, and then observe the directive to remain forever silent. As long as these tools remain at the disposal of the commissions—for whom the new orthodoxy gives no theoretical basis to tolerate dissent—to engage in public discussion about same-sex marriage is to court ruin. Similar pressure can be—and is—brought to bear on dissenters by professional governing bodies (such as bar associations, teachers’ colleges, and the like) that have statutory power to discipline members for conduct unbecoming of the profession. Expressions of disagreement with the reasonableness of institutionalizing same-sex marriage are understood by these bodies to be acts of illegal discrimination, which are matters for professional censure. Teachers are particularly at risk for disciplinary action, for even if they only make public statements criticizing same-sex marriage outside the classroom, they are still deemed to create a hostile environment for gay and lesbian students. Other workplaces and voluntary associations have adopted similar policies as a result of their having internalized this new orthodoxy that disagreement with same-sex marriage is illegal discrimination that must not be tolerated. |
| Tenants in the area already have received legal notices to vacate their premises. For now, Hagia Elia has not received an eviction order. Naki Demirçivi, one of a group of lawyers representing the church, said that previous experience in fighting city re-development schemes does not offer much hope for Hagia Elia’s preservation. “Ultimately, the developer can do whatever he wants to do. There are many ways of circumventing restrictions. All we can do is delay their plans,” Demirçivi claimed. For some of those attending the early August services at Hagia Elia, the redevelopment of the Karaköy neighborhood, with its century-old churches, could prove just as contentious as Gezi Park . “This [Karaköy redevelopment] is an enormous project [and] they don’t tell you what is going to happen,” said 40-year-old parishioner Maria. “We feel very bad because what they [are] doing in Istanbul now is terrible. They are going to ruin the city. They don’t have any respect for the city, for the architecture.” For Deacon Vissarion, who conducted Hagia Elia’s reopening service, saving the church is important not only for Istanbul’s small Russian-Orthodox population, but for everyone living in the city. “[The church] is a very basic part of the multi-cultural part of Constantinople, of Istanbul,” he said. Source: Eurasianet.org Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. |
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