| В. земной жизни, т. о., дается человеку Богом как приготовление для перехода в вечность. Дни сотворения вселенной «скорее иерархические, чем хронологические», «они определяют концентрические круги бытия, в центре которых стоит человек...» ( Лосский В. С. 235). Свт. Василий Великий говорит также о некоем состоянии ранее бытия мира, «превысшем времени, вечном, присно продолжающемся», в к-ром были сотворены ангелы. Он отличает этот век (эон) ангелов, сопоставимый с В., от предвечности Бога ( Basil. Magn. Hom. in Hex. 1. 5; ср.: Maximus Conf. Cap. theol. I 6; idem. Schol. in DN. V 4), «существовавшего прежде вечности и времени» (Areop. DN. V 4; X 2, 3). Божественное всеприсутствие связывает В. с вечностью: Бог «при всяком движении остается неизменным и неподвижным, вечно двигаясь, пребывает в Себе и является Причиной и вечности, и времени, и дней» (Ibid. X 2). (О соотношении тварной и Божественной вечности см. в ст. Вечность ). Отражение эона в полноте и связности жизненного круга может содержать оценку течению В. Напр., земное существование прп. Антония Великого вдвое дольше, чем у свт. Василия Великого, однако каждый из подвижников достиг полноты земного странствия, каждый прожил свой век. В понимании природы В. свт. Василий Великий близок к учению Аристотеля ( Pruche B. Introd.// Basile de Césarée. Sur le Saint-Esprit. P., 1968. (SC; 17 bis). P. 178; ср.: Arist. Phys. IV 11. 219b-220a). Полемизируя с арианским богословом Евномием, говорившим, что В. есть некое качественное движение звезд, святитель рассматривает В. не как качество, свойство движения, а как количество, величину (ποσ - Basil. Magn. Adv. Eunom. I 21; ср.: Philo. De opif. 27). В. измеряется всякое движение: звезд, животных или чего бы то ни было движущегося. При этом дни, часы, месяцы и годы суть меры В., а не его части ( Basil. Magn. Adv. Eunom. I 21). Движения светил не есть В. ( Aug. Confess. XI 23), они задают лишь одну из систем координат для его измерения. В подтверждение этой мысли свт. Василий и блж. Августин приводят примеры из Свящ. Писания. Небесные светила были сотворены только в 4-й день (Быт 1. 14-19), но нельзя думать, что до этого В. не существовало; в битве израильтян с аморреями по молитве Иисуса Навина солнце и луна остановились для победоносного завершения сражения израильтянами (Нав 10. 12-13): солнце стояло, но битва продолжалась, значит, и В. шло ( Basil. Magn. Adv. Eunom. I 21; Aug. Confess. XI 23). |
| St. Vladimir’s Seminary founded 75 years ago today It was at 2:00 p.m. on October 3, 1938—75 years ago today—that Saint Vladimir’s Orthodox Theological Seminary formally opened with a Molieben celebrated by His Eminence, Metropolitan Theophilus [Pashkovsky], the school’s first President. St. Vladimir’s Seminary Campus, watercolor by David Lucs, http://www.dlucscollection.com/ Classes began the following day at Christ the Saviour Church in Manhattan, by invitation of Archpriest Vasily Kurdumoff, parish rector. His Grace, Bishop Makary (Ilyinsky) of Brooklyn and former rector of Saint Platon Seminary, Tenafly, NJ, served as the first Dean. Saint Vladimir’s community is marking the day with a special podcast featuring Protopresbyter Thomas Hopko, Dean Emeritus, on Ancient Faith Radio. Titled “St. Vladimir’s Seminary: A Personal History”, the podcast focuses on the life of the seminary in its early days, before it moved to Yonkers, NY in the early 1960s. The seminary’s year-long Diamond Jubilee celebration will culminate in a Gala Benefit Banquet at the Glen Island Harbour Club, Glen Island Park, Weyman Avenue, New Rochelle, NY, at 6:00 p.m. on Thursday, November 7, 2013. Keynote speakers will be His Grace, Bishop Basil (Essey) of Wichita, Antiochian Orthodox Christian Archdiocese of North America, and Archpriest Dr. John McGuckin, Professor at Columbia University. Seats are still available for the banquet and may may be purchased on-line through October 15 at http://www.svots.edu/gala-benefit-banquet . May God continue to bless Saint Vladimir’s Seminary as it marks this joyous occasion in its life and ministry! An excellent, detailed history of Saint Vladimir’s may be accessed at http://www.svots.edu/about/history Source: OCA 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 |
| Another new heresy was Apollinarianism, which originated with the speculations of Apollinaris of Laodicea about how Christ can be both divine and human at the same time. He deduced that when the pre-eternal Word of God, the Logos, entered the body of Jesus, the Logos took the place of Jesus’ soul. In such a scheme, Jesus is denied having full and complete humanity. Saint Gregory the Theologian (c. 330–389), Bishop of Sasima and then of Constantinople refuted Apollinarianism. As he declared, whatever belongs to human nature that Christ did not take to Himself has not been saved and healed. If Jesus had no human soul, He simply was not a human being, and humanity is not saved. Saint Gregory, Saint Basil the Great’s best friend, is also remembered for finally refuting the Arians by his brilliant and beautiful preaching that won him the title “The Theologian.” This title has been given to only two others in the history of the Church: Saint John the Theologian, the Apostle and Evangelist, and Saint Symeon the New Theologian (949–1022). The Second Ecumenical Council Emperor Theodosius the Great came to the imperial throne of the eastern part of the Roman Empire in 379. A strong supporter of the Nicene Faith, he wanted to help the Church finally put an end to the various forms of Arianism which had cropped up since the Council of Nicea. He also understood that Macedonianism and Apollinarianism had to be addressed. In 381 he called a Church council in Constantinople which would come to be known as the Second Ecumenical Council. This council condemned all forms of Arianizing doctrines by reaffirming the doctrinal statement, or creed, which had been proclaimed at the Nicene Council. It also condemned Macedonianism, and proclaimed the divinity of the Holy Spirit in a paragraph added to the Creed of Nicea. It is this Creed, the combined work of the first two Ecumenical Councils, which Orthodox Christians we recite at baptismal services and the Divine Liturgy. Also known as the Symbol of Faith, it is the most important Christian creed ever written. This council also condemned the teachings of Apollinaris. |
| The First-Hierarch of the Orthodox Church in America (OCA) visits Sretensky Monastery On 28 April 2009, His Beatitude, Archbishop of Washington and New York, Metropolitan of All America and Canada JONAH visited Moscow’s Sretensky Stavropegial Monastery. The First-Hierarch of the Orthodox Church in America (OCA) was greeted with the singing of “Christ is Risen” by Archimandrite Tikhon Shevkunov, superior of Sretensky Monastery, along with the brotherhood, seminarians of Sretensky Theological Seminary, and well-wishing parishioners. Archimandrite Tikhon welcomed his Beatitude Metropolitan Jonah and noted the close ties between Sretensky Monastery and Bishop Basil Rodzyanko (†1999), a much-loved archpastor of the OCA who contributed greatly to the revival of Orthodoxy in Russia after the period of church persecution. Archimandrite Tikhon described the work of Bishop Basil as an offering of gratitude from the whole of American Orthodoxy, which was planted and nourished by missionaries from Russia such as Saint Herman of Alaska, Saint Innocent, Metropolitan of Moscow, and Saint Tikhon, Patriarch of All Russia. In an address to those present, His Beatitude Metropolitan Jonah underlined the special significance of monasticism as a living witness of true Christian life: “It is a great joy for me to see you all, monks, novices and seminarians. What happens inside the walls of this monastery is very important for the Church and for you yourselves: to find salvation through the monastic life and to support each other on this path to salvation. Monasticism is the foundation of the Church; without monasticism there is no Orthodoxy. Monasticism is the apostolic way of life, life fully in accord with the Gospel, life in full submission to the teachings of our Lord and Saviour Jesus Christ. Monasticism is real Christian life. I cannot describe with words how important this ‘life solely for the sake of Christ’ is for the Church, for all believers, and for all those who have yet to come to the Church. You may not know them, these future Christians; but they see your brotherly love, they see that there is the possibility of living not according to earthly laws but according to the Gospel. And when people see that brothers love each other, support each other, bear with each other, then they understand that there exists another completely different world. And that is your most important missionary activity. |
| His point of view is given in a communication presented at the “Troisiume Colloque entre Catholiques et Orthodoxes”: Saint Basil’s Behavior and His Demand for the Restoration of Communion, Bari, 1981, (dactylography text). We maintain our doubts about the integral authenticity of canon 47. But it is evident that, in the field of conjecture, the explanation advanced by Father Emmanuel Lanne constitutes a worthwhile hypothesis. Benesevic, op. cit. (19),p. 551, lines 12-15. Professor H. Alivizatos quotes this passage as a definition for Economy, H Oikonomia, Athens 1949, p. 31-32. Homily 46 on the book of Acts, PG, 60, col. 323; cf. Homily 2 on the epistle to the Galatians, ibid., 61, col. 641. See concerning this in J. H. Erickson, Oikonomia in Byzantine Canon Law, in the collection Law, Church and Society, Essays in Honor of Stephan Kuttner, University of Pennsylvania, 1977, p. 227-236, and more particularly p. 230-231. Another lesson, solidly attested to in the manuscript tradition, thus: “o thc oikonomias tropoc”. Benesevic, op. cit. (19), p. 169, lines 28-29. We can also translate it “to have recourse to Economy will not be banned”. The last part of the phrase just quoted is not a certain interpretation. Saint Basil probably wanted to say that for those who do not accept to do penance even in a lighter form, it is necessary to apply the intended epitimia in all its strictness. It is in this way that this passage has been understood by Zonaras (Rhallis et Potlis, IV, p. 100-101) and by Nicodim the Hagiorite (Pidalion, p. 313). There is also the interpretation in the “Kniga Pravil” (re-published in Montreal, 1971, p. 169). Theoretically, we can consider the expression “epi tjn mh katadeqamenjn” as being neutral; that is what Yves Courtonne does (“Les Belles-Lettres” edition, Saint Basil, Lettres, t. II, Paris, 1961, p. 125) which is translated thus: “…and in the questions that do not admit strictness in the law, we must follow the traditional rule.” See for example canon 4 of the council of 381, “akyrjventjn” which Denis the Small translated as “in irritum”, A. |
| False Black: Gothic Orthodox? Comparatively few Canadian youth have known real hunger and want, and have enjoyed arguably the best state-run social services and healthcare (not to mention generously endowed public education) for most of their lives. Ironically, it is this very lack of suffering, this lack of struggle, which has made North America perhaps the most difficult Orthodox mission field, apart from Western Europe. Source: www.orthodoxcanada.com The demise of comfy middle class Orthodox Christianity is evident all around us. As spiritual life tries to accommodate modern secular life, the signs of spiritual erosion abound: personal prayer fades, the living transfer of Orthodox life from one generation to the next breaks down, weekly (especially weekday) attendance fades, and nametag-style Orthodoxy becomes the reality. Orthodox communities, which often appear strong on the outside, are collapsing from within. In sharp contrast, where we find Orthodox life lived authentically in North America, the opposite is happening. Children of the lost generations, now in their twenties and thirties, are coming to the Church (one cannot say “returning to the Church”, since most have never been there from the start). The struggle to lead an ascetical Christian life is real, albeit imperfect. Young people, sick of the falseness of modern advertising, modern politicians, and modern religions, are drawn to the spiritual magnet of authentic Christianity. This movement, which saw its first light in the 1960s and 70s amoung punks-turned-monks on the American West Coast, has not been limited to North America. Lost generations in former Communist countries, particularly Russia and Serbia, are also setting aside the empty promises of secularism, and travelling on their knees – sometimes literally – to venerate the Cross of Christ. One of the most vivid examples of this can be seen in the pilgrimage made by hundreds of thousands of children of the secular age to the relics of Saint Basil of Ostrog, in Serbia. The saint has appeared to scores of the lost generation of post-Communist youth, insisting they visit his monastery, where he reposed centuries ago. Ironically, many of the pilgrims were not simply young Orthodox who had lapsed from their faith; most have been victims of the godless materialism of their age, enslaved to the alcohol, drugs, and sex that their post-Christian regimes offered as a temporary escape from inevitable oblivion. Seeing this catastrophic loss of a generation, Saint Basil appears to have taken their salvation as his own labour. |
| Daniel Akst in his 2011 book on self-control wrote, “Exercising self-restraint can be depleting, yet it can also be ennobling.” The ennobling quality of self-restraint is something the fathers knew quite well. The Greek word for self-control, γκρτεια, means continence, temperance, or sobriety by containing, rather than releasing through impulsivity, whatever passes through one’s mind. Saint Basil the Great in his letter to Ourvikio, refers to self-control as “denial of the body and confession to God…, to yearn for nothing, to not be stirred to passion by what the eye sees and the ear hears.” He calls it “the health of the soul, a power that frees and heals, a grace from God .” Certainly, self-control is a great virtue whose presence can be seen in asceticism and whose absence can be seen in impulsivity . We can even frame impulsivity in the language of Saint Basil as a denial of God and a confession of the flesh, a yearning for something, an incitement by what the eye sees and the ear hears, a sickness of the soul, a power that enslaves and corrupts, a temptation from the devil. It is significant that, with the exception of some rare Saints like Saint Nicholas, few are born ascetics, but asceticism is something that can be learned for the sake of the love of God. This also suggests the possibility of changing one’s amount of self-control or conversely one’s impulsivity. Interestingly, today behavioral scientists have found that “there is a kind of self-control strength that people possess or can develop and that this strength can be used to help people attain personal goals or standards (Baumeister, 2001; Baumeister, Heatherton, & Tice, 1994; Muraven & Baumeister, 2000).” Behavioral scientists view self-control as analogous to a muscle of the mind and the failure of self-control as muscle fatigue. The term they use to describe the process of giving into an impulse after initial resistance is ego-depletion. The self is emptied of its resources for resistance and then follows the impulse to the very end. In his dissertation regarding impulsivity in those suffering from Attention Deficit Hyperactivity Disorder (ADHD), Andrew A. Lubusko notes that “the ego depletion phenomenon is important because it suggests that situational factors can influence self-control and that individuals may vary in self-control strength.” |
| Archive Metropolitan Hilarion of Volokolamsk takes part in celebrations marking the 125th anniversary of the ministry of St. Raphael of Brooklyn in America 21 October 2019 year 12:11 On 19 – 20 October 2019, the celebrations marking the 125th anniversary of the beginning of the ministry of St. Raphael of Brooklyn in North America and the centenary of Saint Nicholas Cathedral of the Antiochian Orthodox Christian Archdiocese of North America took place in Brooklyn, New York. With the blessing of His Holiness Patriarch Kirill of Moscow and All Russia and at the invitation of His Eminence Joseph, Archbishop of New York, Metropolitan of All North America, head of the Antiochian Archdiocese in the USA, Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations, took part in the celebrations. On 20 October, 18 Sunday after Pentecost, Metropolitan Joseph and Metropolitan Hilarion officiated at the Divine Liturgy in Saint Nicholas Cathedral in Brooklyn. Concelebrating with the hierarchs were Bishops Basil of Wichita and Mid-America, Thomas of Oakland, Charleston and the Mid-Atlantic, John of Worcester and New England, Anthony of Toledo and the Midwest, and Nicholas of Miami and the Southeast. Among the concelebrating clergymen were Archpriest Thomas Zain, rector of Saint Nicholas Cathedral, Vicar General of the Antiochaian Archdiocese; Archpriest Chad Hatfield, Chancellor of St. Vladimir’s Theological Seminary of the Orthodox Church in America; and clerics of Saint Nicholas Patriarchal Cathedral in New York – Hegumen Nikodim (Balyasnikov), Priest Mark Rashkov and Deacon Alexy Golubov. Attending the divine service were Mr. Vladimir Safronkov, deputy permanent representative of the Russian Federation to the United Nations; benefactors of the Antiochian Archdiocese from various U.S. cities; numerous parishioners and guests. The Liturgy was celebrated in the Arabic, Church Slavonic, Greek and English languages. The Gospel reading was followed by a homily delivered by Metropolitan Hilarion. |
| 125th Anniversary of the Ministry of St. Raphael of Brooklyn Celebrated in Brooklyn Source: DECR Photo: mospat.ru On 19 – 20 October 2019, the celebrations marking the 125 anniversary of the beginning of the ministry of St. Raphael of Brooklyn in North America and the centenary of Saint Nicholas Cathedral of the Antiochian Orthodox Christian Archdiocese of North America took place in Brooklyn, New York. With the blessing of His Holiness Patriarch Kirill of Moscow and All Russia and at the invitation of His Eminence Joseph, Archbishop of New York, Metropolitan of All North America, head of the Antiochian Archdiocese in the USA, Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations, took part in the celebrations. On 20 October, 18 Sunday after Pentecost, Metropolitan Joseph and Metropolitan Hilarion officiated at the Divine Liturgy in Saint Nicholas Cathedral in Brooklyn. Concelebrating with the hierarchs were Bishops Basil of Wichita and Mid-America, Thomas of Oakland, Charleston and the Mid-Atlantic, John of Worcester and New England, Anthony of Toledo and the Midwest, and Nicholas of Miami and the Southeast. Among the concelebrating clergymen were Archpriest Thomas Zain, rector of Saint Nicholas Cathedral, Vicar General of the Antiochaian Archdiocese; Archpriest Chad Hatfield, Chancellor of St. Vladimir’s Theological Seminary of the Orthodox Church in America; and clerics of Saint Nicholas Patriarchal Cathedral in New York – Hegumen Nikodim (Balyasnikov), Priest Mark Rashkov and Deacon Alexy Golubov. Attending the divine service were Mr. Vladimir Safronkov, deputy permanent representative of the Russian Federation to the United Nations; benefactors of the Antiochian Archdiocese from various U.S. cities; numerous parishioners and guests. The Liturgy was celebrated in the Syriac, Church Slavonic, Greek and English languages. The Gospel reading was followed by a homily delivered by Metropolitan Hilarion. |
| Unfortunately, with the passage of time, these books were eventually lost (Eusebius of Caesarea, Ecclesiastical History, 4:8). - Saint Irenaeus (+202 AD) and Clement of Alexandria (+215 AD) inform us: “Those who explain Scripture without the help of the Church’s Tradition cut asunder the significance of truth” (Stromatis, p. 7). Further behold those brilliant witnesses representing the faith of apostolic times and the period immediately following them up until the fourth century. The acts of the ancient Church are an important testimony to the value of the Holy Tradition, and to the honor shown it from those times until today. - Origin (+250 AD) says: “Preserve the Holy Tradition in the Church.” - St. Epiphanios (+403 AD) writes: “It is necessary to hold to the Tradition because it is not possible for everything to be found in Holy Scripture. The Holy Apostles handed down some things via the written word, while others via the spoken.” - Saint John Chrysostom (+407 AD) says: “Hence it is clear that the Holy Apostles did not deliver everything by epistle; rather many things they handed down via the spoken word which is also trustworthy. If there is Tradition, then don’t ask for anything more” (4th Homily on 2 Thess. See verse 2:45) - Saint Gregory of Nyssa (+394 AD) writes: “We have the Tradition established for us by the Fathers as an inheritance by Apostolic succession, transmitted via the saints” (Against Eunomius, Book 40). - Saint Basil the Great (+379 AD) in his writings provides similar testimony. Here is how he expresses it: “Among the dogmas and kerygma (evangelical truths) that are safeguarded in the Church, some we have from the written teachings, while others we have received orally from the Tradition of the Apostles through hidden succession. The latter hold the same legitimacy and force as the written texts” (On the Holy Spirit). We must uphold Holy Tradition with great reverence and godliness, for not all that is needful to effect our salvation is found within Holy Scripture. |
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