| El sermón In sanctum Pascha el in resurrectionem (PG 46,652–681) lo predicó el domingo de Pascua del 379; dice relación a su tratado Sobre la creación del hombre, que compuso en los meses precedentes (cf. supra, p.276). De los cinco sermones pascuales In sanctum Pascha sive in Christi resurrectionem (PG 46,599–690), sólo parecen auténticos el primero, el tercero y el cuarto. El primero lo pronunció el día de Pascua del 382. Viene luego el sermón In ascensionem Christi (PG 46,690–4), que predicó el 18 de mayo del 388; constituye el primer testimonio atendible en favor de la fiesta de la Ascensión como distinta de Pentecostés. Es del mismo mes y año (28 mayo del 388) el De Spiritu Sancto in Ρ entecosten (PG 46,696–701). El sermón de Navidad In natalem Christi es de suma importancia para la historia de la fiesta de Navidad; lo pronunció el 25 de diciembre del 386. H. Usener negó su autenticidad (Weihnachtsfest p.247); la defendió, en cambio, K. Holl (Amphilockius v. Ikon, p.231), encontrando el consentimiento general. 2. Panegíricos sobre mártires y santos De los dos Sermones sobre San Esteban (PG 46,701–721), el primero defiende (1) la divinidad del Espíritu Santo, contra los que objetaban que, al momento de su muerte, el mártir vio solamente dos Personas de la Divinidad, y (2) la divinidad del Hijo contra una interpretación arriana de las palabras «de pie a la diestra del Padre.» Pronunció este sermón el 26 de diciembre del año 386, y el segundo (PG 46,721–736) al día siguiente. El extenso Panegírico sobre Gregorio Taumaturgo (PG 46, 893–958) describe los grandes logros obtenidos por el Santo en las ciencias sagradas, en filosofía y en retórica, y le compara con Moisés. En su Elogio de Teodoro Mártir (PG 46, 735–748) ruega al mártir que salve al Imperio de una invasión que destruiría santuarios y altares. Gregorio lo pronuncio el 7 de febrero del 381 en Euchaita, donde estaba el martyrion de este Santo. Describe el lugar con todo detalle (PG 46, 737–740). De los tres Sermones sobre los cuarenta mártires, los dos primeros (PG 46,749–772) los predicó en Sebaste, lugar de su martirio, en su capilla, el 9 y el 10 de marzo del 383; el tercero (PG 46,775–786), que pronunció en Cesarea el 9 de marzo del 379, narra la historia de sus padecimientos. |
| Finally, this anniversary calls us to continue to care for the needs of the family members who lost their loved ones. The parents, the children, the spouses of the departed remain the living victims of this tragedy. Whatever they require – from spiritual counseling to material support – we must help provide for their needs, salve the wounds of their hearts, and offer them faith, hope, and love in our Lord God and Savior Jesus Christ amidst their doubts, their fears, and their despair. He offers the ultimate promise: “I am the Resurrection and the Life; he who believes in Me, though he may die, yet shall he live” [John 11:25]. Our task is to make that promise present in the lives of those who lost loved ones on that dark day. As we pause to mark this anniversary with solemnity, let us show the world by our faith in Him – our faith, put into action – that “neither death nor life … nor things present, nor things to come … nor anything else in all creation will be able to separate us from the love of God in Christ Jesus our Lord” [Romans 8:38-39]. Source: Orthodox Church in America Tweet Donate Share Code for blog 9/11: Seeking to Make Sense of a Horrific Event Bishop Michael of New York and New Jersey Thus it is that our Christian response to the devastating tragedy of 9/11 must be grounded in our faith in the Crucified and Risen Lord. Our answer to this adversity must be revealed in words of comfort and deeds of service. Our yearnings to understand this horrible moment in history and to cope ... 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 since by man came death by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.» 40 So I have brought you proofs from the divine oracles. Now look at what belongs to Adam compared with what belongs to Christ, the disease with the remedy, the wound with the salve, the sin with the wealth of righteousness, the ban with the blessing, the doom with the delivery, the transgression with the observance, the death with the life, hell with the kingdom, Adam with Christ, the man with the Man. And yet the Lord Christ is not only man but eternal God, but the divine Apostle names Him from the nature which He assumed, because it is in this nature that he compares Him with Adam. The justification, the struggle, the victory, the death, the resurrection are all of this human nature; it is this nature which we share with Him; in this nature they who have exercised themselves beforehand in the citizenship of the kingdom shall reign with Him. Of this nature I spoke, not dividing the Godhead, but referring to what is proper to the manhood. Eran. – You have gone through long discussions on this point, and have strengthened your argument by scriptural testimony, but if the passion was really of the flesh, how is it that when he praises the divine love to men, the Apostle exclaims, «He that spared not His own Son but delivered Him up for us all,» 41 what son does he say was delivered up? Orth. – Watch well your words. There is one Son of God, wherefore He is called only begotten. Eran. – If then there is one Son of God, the divine Apostle called him own Son. Orth. – True. Eran. – Then he says that He was delivered up. Orth. – Yes, but not without a body, as we have agreed again and again. Eran. – It has been agreed again and again that He took body and soul. Orth. – Therefore the Apostle spoke of what relates to the body. Eran. – The divide Apostle says distinctly «Who spared not his own Son.» Orth. – When then you hear God saying to Abraham «Because thou hast not withheld thy son thy only son,» 42 do you allege that Isaac was slain? Eran. |
| La gravedad de la excomunión o del castigo debe calcularse por la gravedad de la falta, cuya estimación queda a juicio del abad. Si un hermano cae en faltas leves, no se le permita compartir la mesa. Con el excluido de la mesa común se seguirá este criterio: En el oratorio no entone salmo o antífona, ni lea la lectura, hasta que satisfaga. Tome su alimento solo, después que los hermanos hayan comido; así, por ejemplo, si los hermanos comen a la hora de sexta, coma él a la de nona, si los hermanos a la de nona, él a la de vísperas, hasta que sea perdonado gracias a una expiación conveniente. 25. Las Faltas mas Graves Al hermano culpable de una falta más grave exclúyanlo a la vez de la mesa y del oratorio. Ninguno de los hermanos se acerque a él para hacerle compañía o para conversar. Esté solo en el trabajo que le manden hacer, y persevere en llanto de penitencia meditando aquella terrible sentencia del Apóstol que dice: «Este hombre ha sido entregado a la muerte de la carne, para que su espíritu se salve en el día del Señor.» Tome a solas su alimento, en la medida y hora que el abad juzgue convenirle. Nadie lo bendiga al pasar, ni se bendiga el alimento que se le da. 26. Los que se Juntan sin Permiso con los Excomulgados Si algún hermano se atreve, sin orden del abad, a tomar contacto de cualquier modo con un hermano excomulgado, a hablar con él o a enviarle un mensaje, incurra en la misma pena de la excomunión. 27. Con que Solicitud debe el Abad cuidar de los Excomulgados Cuide el abad con la mayor solicitud de los hermanos culpables, porque «no necesitan médico los sanos, sino los enfermos.» Por eso debe usar todos los recursos, como un sabio médico. Envíe, pues, «sempectas,» esto es, hermanos ancianos prudentes que, como en secreto, consuelen al hermano vacilante, lo animen para que haga una humilde satisfacción, y lo consuelen «para que no sea abatido por una excesiva tristeza,» sino que, como dice el Apóstol, «experimente una mayor caridad»; y todos oren por él. |
| 5. I know whence I came and whither I go. He who speaks to you in person has what He has not left, and yet He came; for by coming He departed not thence, nor has He forsaken us by returning there. Why do you marvel? It is God: this cannot be done by man; it cannot be done even by the sun. When it goes to the west it leaves the east, and until it returns to the east, when about to rise, it is not in the east; but our Lord Jesus Christ both comes and is there, both returns and is here. Hear the evangelist himself speaking in another place, and, if you can, understand it; if not, believe it: God, says he, no man has ever seen, but the only-begotten Son, who is in the bosom of the Father, He has declared Him. He said not was in the bosom of the Father, as if by coming He had quitted the Father’s bosom. Here He was speaking, and yet He declared that He was there; and when about to depart hence, what said He? Lo, I am with you always, even unto the end of the world. Matthew 28:20 6. The witness of the light then is true, whether it be manifesting itself or other things; for without light you can not see light, and without light you can not see any other thing whatever that is not light. If light is capable of showing other things which are not lights, is it not capable of showing itself? Does not that discover itself, without which other things cannot be made manifest? A prophet spoke a truth; but whence had he it, unless he drew it from the fountain of truth? John spoke a truth; but whence he spoke it, ask himself: We all, says he, have received of His fullness. Therefore our Lord Jesus Christ is worthy to bear witness to Himself. But in any case, my brethren, let us who are in the night of this world hear also prophecy with earnest attention: for now our Lord willed to come in humility to our weakness and the deep night-darkness of our hearts: He came as a man to be despised and to be honored, He came to be denied and to be confessed; to be despised and to be denied by the Jews, to be honored and confessed by us: to be judged and to judge; to be judged unjustly, to judge righteously. Such then He came that He behooved to have a lamp to bear witness to Him. For what need was there that John should, as a lamp, bear witness to the day, if the day itself could be looked upon by our weakness? But we could not look upon it: He became weak for the weak; by infirmity He healed infirmity; by mortal flesh He took away the death of the flesh; of His own body He made a salve for our eyes. Since, therefore, the Lord has come, and since we are still in the night of the world, it behooves us to hear also prophecies. |
| In drawing water from a well we sometimes without noticing it bring up a frog with the water, and so in acquiring the virtues we often get involved in the vices that are imperceptibly entwined with them. The kind of thing I mean is that gluttony is entangled with hospitality; lust with love; cunning with discernment; malice with thoughtfulness; duplicity, procrastination, laziness, contradiction, wilfulness and disobedience with meekness; contempt of instruction with silence; conceit with joy; indolence with hope; harsh judgment with love again; despondency and sloth with quietness; acerbity with chastity; familiarity with humility; and behind them all 352 as a general salve, or rather poison, follows vainglory. We should not be distressed if in asking the Lord for something we remain for a time unheard. It would have pleased the Lord if all men in a single moment had become dispassionate, only His foresight told Him that this would not be for their good. All who ask and do not obtain their requests from God, are denied for one of the following reasons: either because they ask at the wrong time, or because they ask unworthily and vaingloriously, or because if they received they would become conceited, or finally, because they would become negligent after obtaining their request. No one, I think, would doubt that the demons and passions leave the soul either for a time or entirely; but few know the reasons why they go away from us. Some of the faithful, and even of the unfaithful, have been deserted by the passions, all except one; and that one has been left as a paramount evil which fully takes the place of all the others, for it is so harmful that it can even cast down from heaven. The spent material of the passions is destroyed by the divine fire. And while this material is being uprooted and the soul purified the passions all retire; that is, if the man himself does not attract them again by worldly habits and indolence. Demons leave us of their own accord so as to lead us to carelessness, and then suddenly carry off our wretched soul. I know another way in which those beasts slink off; they go after the soul has thoroughly acquired the habits of vice and is its own betrayer and enemy. Infants are an example of what has been said; for, when weaned from their mother’s breasts, from long standing habit they suck their fingers. |
| “And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of heaven” (Matthew 19:24) A young man asked me if Jesus had a sense of humor. I told him that there’s little evidence of it in His words from the gospels. But as I reflected on it later, I’m not so sure. Granted, some scholars point to the exaggerations He made, such as the above comment on the wealthy, or others like it: “Blind guides, who strain out a gnat and swallow a camel” (Matthew 23:24); and the familiar verse: “Or how can you say to your brother, ‘Let me remove the speck from your eye;’ and look, a plank is in your own eye?” (Matthew 7:40) He spoke like that to make His point emphatic—something the hearers would memorize and never forget. Then again, humor is a defense mechanism that the poor folks and the powerless use when they have no recourse except to laugh at their oppressors, themselves and their plight. The Tales of Uncle Remus by Joel Chandler Harris, were about a black slave coping with his hopeless, helpless situation through his hero, Br’r Rabbit, who could out fox the foxes and out smart bears and alligators. Blacks in general and poor people everywhere laugh when they would otherwise be crying or worse. But our Lord Jesus Christ was blessing the poor. He was telling them that they were the lucky ones, not the well off and wealthy. They have a leg up on the way to God’s kingdom. His was the ultimate message of hope, not a salve to their spiritual wounds. Don’t count on revolutions to bring about change; you are now where you will remain—but all this will end. As He would tell today’s underprivileged: Don’t look to hit the lottery and become an instant millionaire; that won’t change your situation. In fact, it will bring challenges that may remove you even further from the Lord. Christ is the ultimate liberator. He offers us the inconceivable irony that poverty of spirit is the way out of the middle class veneration of wealth, which is a blind alley. He is addressing the majority of Americans who are mesmerized with the illusions that come with our worship of money and the dream of living without worry. In gold we trust. |
| Todas. A ti consagro mi pureza... Tecla. Olvidé mi patria arrastrada por el encanto ardiente de tu gracia, ¡oh Verbo divino!; olvidé los coros de las vírgenes compañeras de mi edad y el fausto de mi madre y de mi raza, porque tú mismo, tú, ¡oh Cristo!, eres todo para mí. Todas. A ti consagro mi pureza... Tecla. Salve, ¡oh Cristo, dador de la vida, luz sin ocaso! ¡Oye nuestras aclamaciones! Es el coro de las vírgenes quien te las dirige, ¡oh flor sin tacha, gozo, prudencia, sabiduría, oh Verbo de Dios! Todas. A ti consagro mi pureza... Tecla. Abre las puertas, ¡oh reina!, la de la rica veste; admítenos en la cámara nupcial. ¡Esposa inmaculada, vencedora, egregia, que te mueves entre aromas! Engalanadas con vestiduras semejantes, henos aquí vástagos tuyos, sentadas junto a Cristo para celebrar tus venturosas nupcias. Todas. A ti consagro mi pureza... (11,2,1–7: BAC 45,1081s). Esta Reina, la Iglesia, está adornada con las flores dé la virginidad y los frutos de la maternidad: El Real Profeta comparó la Iglesia a un prado amenísimo sembrado y cubierto con las más variadas flores, no sólo con las flores suavísimas de la virginidad, sino también con las del matrimonio y las de la continencia, según está escrito: «Engalanada con sus vestidos de franjas de oro avanza la reina a la diestra de su esposo» ( Ps. 44,10 y 14) (ibid. 2,7,50: BAC 45,1003). Se advierte la influencia de la doctrina de la recapitulación de Ireneo (véase p.284s) cuando afirma Metodio que, por haber pecado Adán, Dios determinó recrearlo en la Encarnación; pero Metodio propone una creación nueva, una re-creación mucho más absoluta y completa. Su eclesiología está íntimamente ligada a esta idea del segundo Adán. Para Ireneo, la segunda Eva es María; para Metodio es la Iglesia: Así Pablo ha referido justamente a Cristo lo que había sido dicho respecto a Adán, proclamando con derecho que la Iglesia nació de sus huesos y de su carne. Por amor a ella, el Verbo, dejando al Padre en los cielos, descendió a la tierra para acompañarla como a esposa ( Eph. 5,31 ) y dormir el éxtasis del sufrimiento, muriendo gustoso por ella, a fin de presentarla gloriosa sin arruga ni mancha, purificándola mediante el agua y el bautismo ( Eph. 5,26–7 ), para hacerla capaz de recibir el germen espiritual que el Verbo planta y hace germinar con sus inspiraciones en lo más profundo del alma; por su parte, la Iglesia, como una madre, da forma a aquella nueva vida para engendrar y acrecentar la virtud. |
| В настоящее время Пожавский монастырь несмотря на позднейшие переделки, сохранил свой прежний древний вид. Его единственный храм в честь Успения Богоматери построен канцлером вел. кн. литовского Христофором Пацем в 1662–1674 г., а в 1839 г. перестроен и в 1840 г. освящен. Фронтон этого великолепного в архитектурном отношении храма украшен двумя башнями, а над его серединой величественно возвышается купол. В левой, северо-западной башне устроена колокольня из 6 колоколов. Вся внутренность храма расписана фресковой живописью, а в куполе отчетливо заметно изображение коронования Пресвятой Девы Марии, окруженной торжествующей церковью небожителей – святых апостолов, пророков, англов и т. д., еще ниже изображена церковь земная: емекопы, монахи, пустынники, воины я др. Над ликами святых находятся надписи: Regina angelorun, Regina martirum, Regina apostolorum, Regina patriarcharum и т. д. Ha парусах купола изображены 12 св. апостолов в рост человека. Кроме того, храм украшен иконостасом из красного мрамора и многими скульптурными изображениями, например, Св. Авраамия, Св. Антония Великого , Св. Онуфрия, на скульптуре которого обозначен 1076 год, ангелов и в некоторых местах сирень. Монастырем управляет наместник ковенского епископа. Сурдегский Свято-Духов монастырь в Вилькомирском уезде. В местечке Сурдегах, при реке того же имени, в 30 в. от города Поневежа и 10 в. от станции Либавской ж. д. «Субочь» стоит уединенно среди бедных деревень, окруженный лесами Сурдогский Свято-Духов необщежительный монастырь. Когда и кем именно основан этот монастырь, – нет положительных сведений. Оставшиеся немногие документы в архиве монастыря говорят, что первоначально в Сурдогах в 1510 г. была построена православная приходская церковь помещиком Богданом Шиш-Ставецким. В 1530 г. над ключом, вблизи этой церкви, явилась чудотворная икона Божией Матери, и в ознаменование этого события биржанский староста Алексей Федорович, прозывавшийся Владыкой, построил над ключом церковь во имя Святой Троицы. Самая обитель устроена в 1550 г. вотчинницей Сурдег Анной Шишанкой-Ставецкой, которая выпросила игумена из Киева. Из дарственной записи (1636 г.) на принадлежавшее монастырю имение Вождели видно, что другая Анна Ставецкая, по мужу Городенская-Беллевичева из Жерезнивцев, в 1625 г. начала строить на месте совершенно обветшавшей новую церковь. Эта вотчинница одарила монастырь большими населенными угодьями. Но монастырь вскоре стал предметом преследований со стороны помещиков-латинян, которые захватили все монастырские имения. |
| 2) Сикст IV даровал на триста дней индульгенции тем, которые благоговейно воссылают литании (молебные пения) святому имени Иисуса, и на двести дней тем, которые воссылают их Пресвятой Деве. 3) На семь лет и двести десять дней даруется индульгенция тем, которые несут восковую свечу и факел, когда приносят святое предсмертное причастие больным. На три года и сто двадцать дней тем, которые устраивают это ношение, не будучи сами в состоянии носить этого. На пять лет и двести дней тем, которые сопровождают святое предсмертное причащение, не преднося освещения (Иннокентий XII, по разрешению от 5 января 1695 г.). 4) Отпущение всех грехов тем, которые исповедовавшись, раскаявшись и причастившись, присутствуют на молениях четыредесятницы (quarante heures). (Григорий XIII, по разрешению от 5 апреля 1580 г.). 5) Отпущение всех грехов тем, которые после исповеди, раскаяния и причащения, раз в месяц, в день избранный по своему желанию, коленопреклоненными будут возносить в этот день молитву утром, в полдень и вечером по звуку колокола, и на сто дней индульгенции каждый раз за те же молитвы в другие дни. (Венедикт XIII, по разрешению своему от 14 сентября 1724 г.). Тот же папа, в письме своем in forma brevis от 5 сентября 1727 г. распространил ту же индульгенцию на монашествующих, которые, будучи заняты какими-либо обычными (réguliers) упражнениями, когда звонят к Angelus, будут возносить эту молитву на коленях в другое время. Венедикт XIV подтвердил ту же индульгенцию от 20 апреля 1742 г., и присовокупил, что ее приобретут, воссылая молитву Regina coeli во время Пасхи, вместе со стихом и молитвой Deus, qui per resurrectionem etc., все те, которые знают эту молитву; но впрочем и те, которые не знают ни Regina, ни этой молитвы тоже приобретут эту индульгенцию, воссылая молитву Angelus. Равным образом приобретут эту индульгенцию, воссылая молитву или Regina coeli или Angelus в течение пасхального времени и: в каждое воскресенье года, не становясь на колени, повсюду, где нет обыкновения возносить эти молитвы коленопреклоненными. |
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