| The conference continued its work in sections under the themes “The Bible and its historical context”, “The biblical exegesis in the church tradition”, “The translation of the Bible”, “The reception of modern biblical scholarship in the Catholic Church”, and in the round tables on “The Six Days and its context”, and “The translations of the Bible in the languages of peoples comprising the flock of the Russian Orthodox Church”. The round table on “The Six Days and its context” was organized as part of the preparation of documents for the theological commission of the Inter-Council Presence of the Russian Orthodox Church on “Relationships between faith and science” and “On the origin of the world and man”. The results of the round table on the Translations of the Bible will be taken into account by the Inter-Council Presence in its work on the documents “The Church’s attitude to the existing various translations of biblical books” and “Publishing materials facilitating the understanding of scriptural texts used in the liturgy”. The discussions were summed up at the closing plenary session chaired by His Holiness Patriarch Kirill. The Primate gave, on the whole, a high assessment to the level of the work carried out by the conference while making a number of critical remarks. In particular, he expressed the conviction that further work on the Russian version of Scriptures could be carried out only in the vein of the Cyril and Methodius tradition, which makes it topical to prepare a critical edition of the Slavonic Bible. The Patriarch called to continue this work, which was initiated as far back as the last century 70s with the direct participation of His Holiness, then rector of Leningrad Theological Schools, and Prof. A. Alekseyev. “Can we speak of a modern translation at all in a full isolation from the Cyril and Methodius biblical tradition which is part of our cultural and spiritual legacy? To make a fully solid Russian translation, we need to make an in-depth study of the Cyril and Methodius tradition and to do it we need to collate diverse versions and publish a critical edition of the Slavonic version of the Bible. We keep talking about the importance of the Slavonic text but we still have no critical edition. It is a complicated task indeed requiring great intellectual efforts and a considerable number of highly-qualified scholars, but it is much easier to do today than it was forty years ago”, the Patriarch said. |
| What need is there of mentioning Sagaris, bishop and martyr, who sleeps in Laodicea and the blessed Papyrus and Melito, eunuch in the Holy Spirit, who, ever serving the Lord, was laid to rest in Sardis and there awaits his resurrection at Christ " s advent. These all observed the day of the passover on the fourteenth of the month, in nowise departing from the evangelical tradition and following the ecclesiastical canon. I also, Polycrates, the least of all your servants, according to the doctrine of my relatives which I also have followed (for there were seven of my relatives bishops indeed and I the eighth) have always celebrated the passover when the Jewish people celebrated the putting away of the leaven. And so brethren being sixty-five years old in the Lord and instructed by many brethren from all parts of the world, and having searched all the Scriptures, I will not fear those who threaten us, for my predecessors said It is fitting to obey God rather than men. I quote this to show through a small example the genius and authority of the man. He flourished in the reign of the emperor Severus in the same period as Narcissus of Jerusalem. 46. Heraclitus Heraclitus in the reign of Commodus and Severus wrote commentaries on the Acts and Epistles. 47. Maximus of Jerusalem Maximus, under the same emperors propounded in a remarkable volume the famous questions, What is the origin of evil? And Whether matter is made by God. 48. Candidus Candidus under the above mentioned emperors published most admirable treatises On the six days of creation. 49. Appion Appion under the emperor Severus likewise wrote treatises On the six days of creation. 50. Sextus Sextus in the reign of the emperor Severus wrote a book On the resurrection. 51. Arabianus Arabianus under the same emperor published certain small works relating to christian doctrine. 52. Judas Judas, discussed at length the seventy weeks mentioned in Daniel and wrote a Chronography of former times which he brought up to the tenth year of Severus. |
| This situation changed drastically with the fall of the Soviet regime in 1991, when religious freedom at last returned to the Russian Orthodox Church. Within five years, books against evolution and in favor of the Orthodox doctrine of creation began to come out from the Orthodox press. The year 1997 saw the publication of a Russian translation of a refutation of evolutionism by the American-born Orthodox writer Hieromonk Seraphim (Rose) of Platina, with the title An Orthodox View of Evolution. Significantly, the book was published by the newly reopened Optina Monastery, where Bishop Nektary (Kontzevitch) of Seattle – Fr. Seraphim’s Patristics instructor and his spiritual father after the repose of St. John (Maximovitch) of Shanghai and San Francisco – had once received his spiritual formation under the holy Optina Elders. This book was followed by a plethora of other books and articles in Russian, authored by both theological writers and scientists, which upheld the Orthodox Patristic teaching on creation, and contrasted it with the secular view of evolutionism. Often acknowledging a debt to the pioneering work of Fr. Seraphim, these later authors came to the same conclusions as he did regarding the Six Days of Creation, the state of man and the world before the fall, the age of the earth, the global Flood, etc., simply because the Orthodox tradition is so clear on these topics. With the blessing of Patriarch Alexy II (†2008), the Orthodox Missionary Center «Shestodnev» (Six Days) was founded in the year 2000 by Archpriest Constantine Bufeev. Fr. Constantine is the rector of the Dormition of the Most Holy Mother of God Church in Arkhangelskoye-Tyurikovo (north Moscow), a doctor of geology and mineralogy, a member of the International Academy of Science (Russian Section), more then 10 years a lecturer at the St. Nicholas-Ugresh Seminary. He was moved to establish the society after one of his parishioners, a teenaged girl named Anna, was reprimanded and given a failing grade for a paper at an Orthodox church school because she accepted the Orthodox Patristic understanding of creation over the secular evolutionary one. If a pious young Orthodox Christian is not even allowed to confess the faith of the Holy Fathers at an Orthodox school, Fr. Constantine thought, something must be done to make Orthodox believers more aware of the Patristic teaching and of the scientific evidence that supports this teaching. His main inspiration in taking on this task was the life and work of Fr. Seraphim Rose. As he wrote: |
| By the eleventh and twelfth centuries in Byzantium, among monastics, the tradition was established to receive communion only when it was preceded by a discipline of preparation that included fasting, the examination of one’s conscience before the spiritual father of the monastery, and the reading before communion of a special prayer rule which emerged and began to develop in that period. Pious laypeople began to take their direction from this same tradition, because monastic spirituality in Orthodoxy was always perceived as an ideal. In its strictest form this tradition is represented, e.g., in the directives of the Russian Typicon (chapter 32) which, in contrast with the Greek Typicon, mentions a mandatory seven-days fast before communion. In 1699 an article titled “Note of Instruction” (Uchitel’noe izvestie) was included as an appendix to the Russian Sluzhebnik (Euchologion). This article contains, among other things, a directive concerning a mandatory term of preparation for holy communion: whoever desires, may partake during the four long fasting periods, while outside of these fasts, one must fast for seven days – this period, however, can be reduced: If they desire to approach the holy communion outside of the four usual fasts, let them fast for seven days beforehand, remaining constant in prayers at church and at home – this is for those who are not in need, when in need, let them fast only for three days or for one day. In practice, an extremely stringent approach toward preparation for holy communion, which had its positive spiritual aspects, led also to the fact that some Christians were abstaining from communion for a long time, citing their need for worthy preparation. The norm, contained in the Spiritual Regulation (1721), mandating that all Christians in the Russian Empire must receive communion at least once a year, was precisely directed against this practice of rare communion: Every Christian must receive the Holy Eucharist frequently, but at least once a year. For this is our most eloquent thanksgiving to God for such salvation accomplished for us by the death of the Saviour… For this reason, if any Christian is shown to abstain long from holy communion, by this he shows himself to be not in the Body of Christ, that is, he is not a communicant of the Church. |
| Christmas is always celebrated on December 25! But which day is December 25? Some Orthodox celebrate Christmas on December 25 of the older calendar (“Julian Calendar”), some celebrate on December 25 of the revised calendar (secular or “Gregorian Calendar”). December 25 in the Julian Calendar is January 7 of the Gregorian Calendar. The Julian Calendar has a leap year every 4 years. The current secular calendar (Gregorian Calendar) does not have a leap year in those years ending in “00” where the hundreds-part is not divisible by 5 — and thus 1900, 2100, 2200, … are not leap years. In both calendars the year 2000 is a leap year. The Gregorian Calendar (sometimes called the Revised Julian Calendar) was adopted as the secular calendar in 1585 in parts of Western Europe, in 1753 in England and North America, and 1923 in Russia. George Washington (1789-1797) was born on February 11 old calendar (i.e., before 1753). That is why his birthday is celebrated on February 22 (“Presidents Day”, new calendar). In his times the difference between the old and new calendars was 11 days. The two days when Christmas is celebrated drift apart an extra three days every 400 years. December 25 in the Julian Calendar becomes January 8 in the secular (Gregorian Calendar) starting in the year 2100. The Julian Calendar is named after Julius Caesar. The Gregorian Calendar is named after Pope Gregory. 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. |
| 489, October 8, 1955. Clergy are reminded, for unwavering and exact compliance, that the church canons prohibit the commemoration at the Divine Liturgy of suicides, as well as the performance of funerals and the serving of panikhidas for them. In cases when the person had previously been in a home for the mentally ill or when there were other exceptional circumstances, it must be submitted for the consideration of the bishop; without his permission no one should dare to perform sacred rites self-willfully. Decree on the Impermissibility of Participating in Amusements on the Eves of Sundays and Feast Days The holy canons decree that Christians should spend the eves of feast days in prayer and reverence, preparing for participation or attendance at the Divine Liturgy. If all Orthodox Christians are so called upon, then all the more does this directly concern those who participate in the church services. Their participation in entertainments on the eves of feast days is especially sinful. In view of this, those who are present on the eves of Sundays or feast days at balls or similar entertainments and amusements cannot participate the following day in the choir, serve in the altar, enter the alter, or stand on kliros. Decree to Clergy and Choir Singers It behooves one always to remember and recognize that church singing is prayer and that the singing of prayers should be performed reverently, to evoke prayer in those standing in church. Unacceptable are melodies and hymns that are pleasing only to the ear, but in content or execution are not conducive to prayer or, likewise, do not correspond to the given divine service or event celebrated on that day by the Church. At the same time, the behavior of those singing should be reverent and in accordance with the high calling of church singers, who unite their voices with those of the Angels. Supervision thereof is the responsibility of those leading the singing and of the clergy celebrating the divine services, whose instructions should be carried out unquestioningly. |
| 514 Hunt D., McMahon T.A. Seduction of Christianity: Spiritual Discernment in the Last Days. Eugene, Oregon, 1985. P. 158. 516 Hunt D., McMahon T. A. Seduction of Christianity: Spiritual Discernment in the Last Days. Eugene, Oregon, 1985. P. 141. 528 Блаженный Иоанн Мосх в своем «Луге духовном» пишет об одном малограмотном старце-священнике высокой духовной жизни, который совершал службу с ошибками, но был удостоен видеть сослужащих ему ангелов. Некий диакон однажды упрекнул старца, что тот служит не по чину, и когда старец обратился за разъяснением к ангелам, они тоже подтвердили это. Старец-священник в недоумении вопросил ангелов, почему они раньше не исправили его? – Бог так устроил, чтобы люди были исправляемы людьми же», – отвечали ангелы. ( Иоанн Мосх . Луг духовный. М., 2009. С. 477–478). Важным культурологическим выводом из этого повествования служит то, что религия может позволить себе не акцентировать внимание на точности ритуала, уповая на личностного Бога, который способен восполнить человеческие пробелы. В отличие от священника и жреца, маг такого позволить себе не может. Процессуальная ошибка ритуала делает магию неэффективной. Как пишет Б. Малиновский: «... человек, прибегающий к магии, способен из-за ошибки погубить весь свой замысел» (Религиоведение: хрестоматия. Минск, 2000. С. 115). 533 Агнесса Сенфорд родилась в Китае, в семье пресвитерианского миссионера и позже была женой служителя Епископальной Церкви в Америке. В середине 20 в. была наиболее популярной «духовной целительницей». Её книга «Свет исцеления», написанная в 1947 г., к 1955 г. имела 12 переизданий. Писала христианским языком, но мыслила стандартами Нового Мышления. 534 Braden Ch. S. Spirits in Rebellion. The Rise and Development of New Tought. Dallas, 1987. P. 398. 536 Hunt D., McMahon T.A. Seduction of Christianity: Spiritual Discernment in the Last Days. Eugene, Oregon, 1985. P. 141. (Ср.: Бюне В. Игра с огнём. Bielefeld, 1991. С. 250). 538 Hunt D., McMahon T.A. Seduction of Christianity: Spiritual Discernment in the Last Days. Eugene, Oregon, 1985. P. 146–147. |
| At that time, the head of our Russian Church Abroad was Metropolitan Vitaly (Ustinov), and it is no secret that he had not been favorably disposed toward Archbishop John. As a result, Vladika Vitaly was not very popular in San Francisco. Nevertheless, Archbishop Anthony (Medvedev), who was the ruling hierarch of the Western American Diocese, told me after he returned from the Synod meeting in September 1993: " You won't believe what just happened. At the Synod meeting, I suggested that materials for the possible glorification of Archbishop John be collected, and Metropolitan Vitaly unexpectedly said: 'Let's glorify him'! " After this turn of events, it was decided to open Vladika John's remains. Archbishop Anthony invited Archbishop Laurus, to whom he was very close and trusted greatly, as well as several priests, including an archimandrite who used to be Archbishop John's main acolyte. The keeper of the sepulcher was also invited. For some reason, there are particular days where every single detail is remembered. Father Alexander Schmemann reflects on this in his diaries. We can forget details of very important days: our wedding or ordination days, but some days and moments are never forgotten. We recall every detail: what the weather was like, the color of people's clothing. For example, although I served with Archbishop Anthony (Medvedev) for twenty years, I remember only certain moments well. I can close my eyes and feel him sitting nearby, see him separating his Panagia and Cross on his chest, and clearly see his exact facial expression. In the same way, I remember the day when holy Vladika John's relics were opened: It was like a small Pascha. I think most of us have never opened up a coffin after twenty five years have passed since the burial. From a human perspective, I felt trepidation and some reluctance before the opening of St. John's remains. I was a young priest, and I honestly couldn't say I felt too comfortable around dead bodies. At about 9:00 p.m. we went down to the sepulcher and began serving a Panikhida. Our wives and children knew about this. Although Vladika Anthony asked us to keep this a secret, we convinced him that we could not keep this a secret from our wives. They would ask where we were going at that hour. Vladika Anthony then gave us his permission to tell them. |
| 1. Propaganda of non-traditional sexual relationships spread among minors, expressed in the dissemination of information directed towards the formation in minors of non-traditional sexual attitudes, making non-traditional sexual relationships attractive, giving a distorted idea of an equal social value of traditional and non-traditional sexual relationships, arousing interest in such relationships, and, if these activities do not contain criminally punishable works— will be subject to administrative fines: by citizens, of 4,000 to 5,000 rubles by official persons, 40,000 to 50,000 rubles to and by legal entities, 80,000 to 1,000,000 rubles to or administrative cessation of activities for a period of up to 90 days. Section 2 goes on to state that activities foreseen in the foregoing section 6.21.1 disseminated through mass media and/or information-telecommunications networks (including the internet), (if they are not punishable by the criminal codes) are also subject to administrative fines against: citizens—50,000 to 100,000 rubles to official persons—100,000 to 200,000 rubles to legal entities—either one million rubles or cessation of activities for up to 90 days. Section 3 declares that foreign citizens or persons with no citizenship who break this law will pay 4,000 to 5,000 rubles, and be deported from the Russian Federation, or they will be subject to administrative arrest for fifteen days and deported from the Russian Federation. Section 4 states that foreign citizens or persons without citizenship who spread homosexual propaganda through the mass media or information-telecommunications networks will be fined 50,000 to 100,000 rubles and deported, or placed under arrest for fifteen days and deported. Russian Federation codes outlawing homosexuality were repealed in 1993, and this new law applies only to propaganda to minors. An explanatory note to the Draft Federal Law “On Amendments to the Code of the Russian Federation on Administrative Offences” also states that, “a bill suggesting amendments to the Code of Administrative Offences was prepared to introduce administrative responsibility for propaganda of homosexuality among minors. In this case, administrative responsibility is established not for the sheer fact of the person’s homosexuality, but only for propaganda of homosexuality among minors. " |
| But if any one contends that those days of the tree of life mentioned by the prophet Isaiah are the present times of the Church of Christ, and that Christ Himself is prophetically called the Tree of Life, because He is Wisdom, and of wisdom Solomon says, It is a tree of life to all who embrace it; Proverbs 3:18 and if they maintain that our first parents did not pass years in paradise, but were driven from it so soon that none of their children were begotten there, and that therefore that time cannot be alluded to in words which run, as in the primitive days, and as in former years, I forbear entering on this question, lest by discussing everything I become prolix, and leave the whole subject in uncertainty. For I see another meaning, which should keep us from believing that a restoration of the primitive days and former years of the legal sacrifices could have been promised to us by the prophet as a great boon. For the animals selected as victims under the old law were required to be immaculate, and free from all blemish whatever, and symbolized holy men free from all sin, the only instance of which character was found in Christ. As, therefore, after the judgment those who are worthy of such purification shall be purified even by fire, and shall be rendered thoroughly sinless, and shall offer themselves to God in righteousness, and be indeed victims immaculate and free from all blemish whatever, they shall then certainly be, as in the primitive days, and as in former years, when the purest victims were offered, the shadow of this future reality. For there shall then be in the body and soul of the saints the purity which was symbolized in the bodies of these victims. Then, with reference to those who are worthy not of cleansing but of damnation, He says, And I will draw near to you to judgment, and I will be a swift witness against evildoers and against adulterers; and after enumerating other damnable crimes, He adds, For I am the Lord your God, and I am not changed. It is as if He said, Though your fault has changed you for the worse, and my grace has changed you for the better, I am not changed. And he says that He Himself will be a witness, because in His judgment He needs no witnesses; and that He will be swift, either because He is to come suddenly, and the judgment which seemed to lag shall be very swift by His unexpected arrival, or because He will convince the consciences of men directly and without any prolix harangue. For, as it is written, in the thoughts of the wicked His examination shall be conducted. Wisdom 1:9 And the apostle says, The thoughts accusing or else excusing, in the day in which God shall judge the hidden things of men, according to my gospel in Jesus Christ. Romans 2:15–16 Thus, then, shall the Lord be a swift witness, when He shall suddenly bring back into the memory that which shall convince and punish the conscience. |
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