| In truth the Lord reigneth over a kingdom that never faileth; and, in the words of the psalms, He hath clothed Himself with most fair majesty: even that holy flesh from thee, O Mother of God, whereby He slew death and annihilated its kingdom. Ode 8 Hiermos: The Chaldean tyrant ravingly heated the furnace sevenfold for the three righteous youths. But seeing them saved by a higher Power, he cried out: Ye children, bless; ye priests, sing hymns; ye people, supremely exalt Him unto the ages. Holy Saints Elizabeth and Barbara, Pray to God for us! When the pall of Bolshevism fell over the land of Russia, O mother, thou didst not lose thy faith, nor did thy labors go slack; but rather, didst thou cry: The Bridegroom cometh; let us go forth to meet Him! And, being found with thy lamp full of oil, thou didst hasten with Barbara to the Bridal Chamber. Holy Saints Elizabeth and Barbara, Pray to God for us! The godless tyrant tore thee from thy sisterhood, O righteous Elizabeth, and being not moved by the entreaties of thy children, didst cast thee into prison. And knowing that thou wast to die, thou didst not entrust thyself to human help, but rather said: Blessed be the Name of the Lord for Evermore. Glory to the Father, and to the Son, and to the Holy Spirit. When the godless ones sought to separate thee from thy mother, O Barbara, thou didst boldly rebuke them, offering thine own blood as a guarantor of thy devotion. And now thy blood waters the tree of Orthodoxy, bringing forth much spiritual fruit. Both Now, and Ever, and Unto the Ages of Ages, Amen. All the assaultings of the temptations dost thou quell, and the onslaughts of the passions dost thou banish; wherefore do we hymn thee to all ages, O Virgin. Ode 9 Hiermos: On Mount Sinai Moses saw thee in the bush unconsumed, for thou didst conceive in thy womb the divine Fire. And Daniel saw thee, a mountain unhewn. Isaiah exclaimed of thee: There shall come forth a rod out of the root of Jesse. Holy Saints Elizabeth and Barbara, Pray to God for us! |
| Poi il metropolita Hilarion si è rivolto a tutti i presenti: «Eminenza, metropolita Niphon, rappresentante della Santa Chiesa di Antiochia al trono patriarcale di Mosca! Cari padri, rappresentanti delle Chiese ortodosse locali! Cari miei sostituti presso il Dipartimento per le relazioni ecclesiastiche esterne, padre Nikolaj e padre Filaret! Cari fratelli sacerdoti concelebranti, cari fratelli e sorelle! Ringrazio tutti voi per le vostre preghiere, Vi ringrazio, Eminenza metropolita Niphon, e Voi, padre Filaret, per le gentili parole che mi avete rivolto nel giorno del mio compleanno. Lo scrittore laico Orhan Pamuk in una parte del suo romanzo «Istanbul. Città di ricordi», dedicato alla sua infanzia, dice: «Chi pensa al senso della vita, almeno una volta si è chiesto il senso del tempo e del luogo della sua nascita. Perché sono nato in questo momento ed in questa parte del mondo? È giusto che io, come un biglietto della lotteria, sia capitato in questa famiglia, in questo Paese, in questa città…?». Per noi, persone di fede, tutto questo ha una risposta molto semplice: è accaduto perché era la volontà di Dio. Con la volontà di Dio, siamo nati in questo tempo e in questo luogo, il Signore si è compiaciuto di darci i genitori che abbiamo e per la provvidenza di Dio, la nostra vita è proprio così e non altrimenti. Man mano che invecchiamo, ovviamente, sviluppiamo la volontà, e quindi il risultato finale della nostra vita non è solo il frutto della volontà di Dio, ma anche della volontà dell " uomo. Come sappiamo dai Santi Padri, le due volontà, divina e umana, devono essere in perfetta armonia, cioè, la volontà umana deve obbedire alla volontà di Dio affinché la vita umana si sviluppi esattamente come il Signore vuole. E se una persona si oppone con la sua volontà alla volontà di Dio, se va contro i santi comandamenti, se si oppone alla Chiesa e alle leggi di Dio, allora la sua vita è come il Signore ha detto: «Guai a colui dal quale il Figlio dell " uomo viene tradito; sarebbe meglio per quell " uomo se non fosse mai nato!» (Mt 26,24) e «Chi scandalizza anche uno solo di questi piccoli che credono in me, sarebbe meglio per lui che gli fosse appesa al collo una macina girata da asino, e fosse gettato negli abissi del mare» (Mt 18,6). |
| “As Saint Alban was led out of Verulam, by Divine instinct all the townspeople followed him, leaving the place deserted and the judge alone. The people, knowing what was to happen, attempted to help the saint by pulling down the bridge over which he was to pass, which spanned the river dividing the town from the place of execution. This bridge crossed over a very fast-flowing river that had too rapid a course to allow a ford. The desire now came upon Saint Alban to meet his Lord soon and thus he stood on the riverbank and, looking towards Heaven, he prayed for help. At once the river dried up and Saint Alban was able to pass over on dry land. The executioner who accompanied him was so overcome by this wonder that he threw his sword down and begged to be allowed to suffer with, or in place of, the prisoner. Thus his role changed from persecutor to companion in the Faith. His fellow executioners hesitated at this and so Saint Alban went on alone to the top of Holmhurst Hill, where he prayed for water. Forthwith a spring appeared from out of the ground, and the river that had dried up returned to its natural course, as a testimony of its obedience. The martyrdom of St. Alban from a 13th-century manuscript of his life “Here it was that the martyr’s head was severed from the body and he received the crown of life that is the promise of God. He who struck the final blow was not to look upon the martyr’s holy body because, in recompense for his deed, his eyes dropped out and fell to the ground. The soldier who had cast down his sword suffered at the same time. Of him it is true to say that he was surely baptized in his own blood and thereby rendered worthy to enter into the Kingdom of Heaven. Convinced by the signs and miracles accompanying the death of Saint Alban, even the judge came to honor the martyred Christian and so afterwards ordered the cessation of the persecution Of Christians… “Very soon after his death the remains of St. Alban were buried in a church built on the site of his martyrdom. Saint Germain, Bishop of Auxerre in Gaul, whilst on a visit to Britain in 429 in order to quell the heresy of Pelagianism, is recorded as praying at the shrine of the saint. Great must have been his devotion to Saint Alban, for he caused a church in his own diocese to be dedicated in the Saint’s honor. |
| “The middle color, green, is the symbolic color for the human person,” Mefodii said. “Because the human person is created in the image of God and according to the likeness of God, the human person is the bridge between the created visible world – the body – and the invisible created world – the soul.” The boards of the icon are always arranged vertically, a pathway between the divine and the earthly. The center part of the board is carved away so that the remaining wood forms a border around the icon. The next step of the process is to apply fine linen to the recessed portion of the icon using hide-skin glue. The linen, which should be the finest available, represents both the swaddling clothes of Jesus at the nativity and the burial clothes of Christ. “Already the board becomes transfigured into something about the Lord, his life, the incarnation, God becoming a human being,” Mefodii said. Then gesso – a paste of white marble dust and water – is applied and sanded in layers. “The gesso is pressed into the linen and sanded,” Mefodii said. “You end up with this very beautiful, smooth, very white surface that becomes a symbol of the mind of God.” The image is transferred from a sketch to the gesso. “The iconographer transfers the sketch to the board and then etches the sketch into the board.” In doing so, Mefodii said, the iconographer is “actually entering into the mind of God, becoming a co-creator with God.” Writing an icon in the Prosopon School always begins with red. Once the red clay is put on the board it is sanded and burnished, Mefodii said. This process symbolizes “our ascetical practice of prayer and repentance in our own lives,” he said. The next color used is green – the color that “symbolizes the unity between the visible and invisible world,” Mefodii said. He explained that the green tint is applied everywhere there will be flesh or hair in the icon. The icon is then written in a series of highlights and floats, or applications of pigment. The writer strives to keep the pigment light enough so that light can pass through, yet opaque enough so that the colors on the icon become rich. Each layer of highlights and floats has significance. Lines are applied to give definition and to quell the chaos of color – separating the tints into order and reasonableness. |
| Ибо, поскольку это миф, он непромокаем для " реальности " – будь то России, будь то Запада. Как характерно, что " вторая эмиграция " – 40-х годов – в сущности включилась в этот миф, ничего нового к нему не прибавив. Ибо тут действует простое правило: чтобы быть эмигрантом , нужно принять миф, но, приняв миф, теряется всякий смысл самой эмиграции, она становится " целью в себе " . Поэтому от всего того, к чему, согласно мифу, эмиграция стремится, во имя чего существует, ничего не останется. Однако сама эмиграция все больше будет претворяться в объект изучения, любопытства, своеобразной " ностальгии " . Она, может быть, даже останется в русской памяти, как остались " дворянские гнезда " , романтика военного быта и т.д., как нечто своеобразное и по-своему законченное. Сейчас наступил ее конец. И трупный яд, пожалуй, в ней сильнее, чем сила – миф: он сам начал распадаться. Но потому-то, пожалуй, и так важно начать процесс ее понимания , которое одно может противостоять яду. Не суд над ней ( " А судьи кто? " ), а именно понимание. Paul Leautaud (в некрологе о ком-то, кто всегда, все время работал): " …J " y ai pense souvent: travailler a ce point, ne jamais s " arreter, quell don d " illusion cela suppose! Quel manque de sensibilite, aussi! Alas, jamais de reverie, d " incertitude, de detachement, un peu de ce gout amer de la vanite de toutes choses? Il faut bien croire que non… " (Le Theatre de Maurice Boissard, I, 373) . Вот, по-видимому, чем мне так дорог Paul Leautaud: " ce gout amer de la vanite de toutes choses… " . Среда, 4 декабря 1974 Маленькие бури в семинарии, в церкви. Уныние от пропитанности всего этого душного мирка враждой, мелким честолюбием, мелким властолюбием, личными счетами, недоверием. Опустошенность души, неспособность стряхнуть с нее всю эту липкую нечисть и страстное, overwhelming желание уйти… Днем читал некоторое время статьи и брошюры о патриархе Тихоне, и вот еще раз убедился в том, что книги " приходят " в нужное время: именно в нечисти и окруженный ею жил патриарх, она была его крестом и мукой, в принятии, несении их его подлинная святость. |
| Их экзегетов отожествляют «Красные» ворота и ворота «Сузы» – Bengel, Nösgen, Zöckler. 343 «Плесне и глезне» (βσεις κα σφυδρ) – анатомические термины, весьма характерные для врача Луки. 344 Τ ερν – общее название всех храмовых дворов и зданий (ср. здесь же ст. 10: «у красных дверей храма»; Красные воротоа были в ограде двора). 345 ’Eπι τ στο, по-русски и по-славянски: «в притвор», можно переводить и: «к притвору». См. Blass, Grammat., S. 134. 346 При этом, конечно, предполагается, что Деяния написаны с тенденциозною целью – примирить «Павлинистов» и «Петринистов». – Schneckenburger, Zweck d. Apg., S. 52 ff.; Baur, Paulus, S. 95; Zeller, Apg, S. S. 214, 320. 347 Гл. 3, ст. 2: «и некий муж хром от чрева матере своея сый, носим бываше»… 3 ст.: «иже видев Петра и Иоанна, хотящыя внити… 4: воззрев же Петр нан со Иоанном, рече… 6 ст.: во имя Иисуса Христа Назорея востани и ходи… 7 ст.: абие же утвердистеся его плесне и глезне, 8 ст.: и вскочив ста и хождаше»… 9 ст.: «и видеша его вси людие»… Гл. 14, ст. 8: «и некто муж в Листрех немощен ногама седяше, хром от чрева матере своея сый»… 9: «сей слышаше Павла глаголюща; иже воззрев нан… 10: рече… во имя Господа Иисуса Христа встани на ногу твоею прав. И абие восскочи и хождаше» 349 Вейс относит 3 главу к «иудео-христианскому» источнику, а 14 считает принадлежащей самому Дееписателю; Сороф 3 главу относит к «Петро-источнику», а 14 к «основному источнику»; Фейне 3 гл. – к «иудео-христианскому сборнику речей», пользование которым превращается уже с 8 главы Деяний; Шпитта 3 гл. – к «Деяниям» Петра», 14 – к «павлинистическому источнику». См. Weiss, Einleit.in d. N.T., Leipz., 1889; § 50; Sorof, Entstehung d. Apg, в Jahrb. fur prot. Theol., 1890, I. S. 84, 93; Spitta, Die Apg., S. 76; Hilgenfeld, Die Apg. в Zeitschr. für wiss. Theol., 1895, S. 186. 354 π τοτ можно понимать и neutr. и mascul. – и «о сем деянии», и «о сем исцеленном»: в виду стоящего далее – «его» (ατν – mascul.), большинство экзегетов (Blass, de-Wette, Wendt, Felten) признают mascul. 357 Weiss, Textherst и Einleit in N. T., S. 573; Hilgenfeld, Apostelgesch nach ihr. Quell. (в Zeitschr. f. W. Th. 1895), S. 189. |
| Предыдущий Следующий Смотри также A True, Obedient Servant of the Lord In commemoration of holy confessor Nikon of Optina A True, Obedient Servant of the Lord In commemoration of holy confessor Nikon of Optina Olga Rozhneva “Everything is gained by prayer. You are only approaching the first step, you haven’t yet ascended it, only approach it and you still have to enter the door, but you can’t go in by any effort if God’s mercy is not there. That is why you first of all need to ask, “Open unto me the doors of Thy compassion, O Lord!” St. Hilarion of Optina (1805-1873) Commemorated September 18/October 1; Olga Rozhneva St. Hilarion of Optina (1805-1873) Commemorated September 18/October 1 Olga Rozhneva St. Hilarion was a skilled spiritual physician. He taught people who were suffering to go over their whole previous life from the age of seven, to recall forgotten unrepented sins, in which were often hidden the reason for a spiritual illness. Counsels to a Christian on Unceasing Watchfulness over Oneself St. Ambrose of Optina Counsels to a Christian on Unceasing Watchfulness over Oneself St. Ambrose of Optina On June 27/July 10, the Church celebrates the uncovering of the relics of St. Ambrose of Optina. We offer to our readers a letter from the forthcoming book by Pokrov Publications, St. Ambrose of Optina. Letters to Laymen. Комментарии Boris Okhotnikoff 26 ноября 2016, 01:00 intrusive thoughts=patristic and o.c.d.=secular ? suggestibility is also known as putting a spin on someone , yes or no , please and how is this all explained in a Patristic forum, and how to protect and defend against it apart from the Jesus prayer, when under attack from the enemy? Psychopathy=Adam and Eve complex , yes or no , please ? how do the Elders explain baffle-gabbing someone and how to quell it when under attack, please ? apart from the Jesus prayer and the Sacraments of the Church , how does one come home from being exposed to over the top childhood trauma , use of meds(blah)along with 25 years of recovery, please??? in Christ,adeen ochen spokoiniey soomascherceiy © 1999-2016 Православие.Ru |
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