| He earned a degree in theology in 1978 from the St. John of Damascus School of Orthodox of Theology at the Balamand University and a doctorate in theology (emphases in liturgy and Byzantine music) in 1983 from the Aristotle University of Thessaloniki in Greece. He was tonsured a monk at the Athonite Monastery of St Paul on the Holy Mountain, was ordained to the holy diaconate in 1979 and to the holy priesthood in 1983, and in 1981 became professor of Liturgical Studies at the St. John of Damascus School of Orthodox Theology at the Balamand University. He assumed the position of dean of that theological school from 1988-1991 and again from 2001-2005. He was elected and consecrated to the sacred episcopacy in 1995 with the title Bishop of al-Hosn. He has served as superior of the Monastery of St George al-Humayrah in the Christian Valley (Wadi al-Nasara) in Syria, superior of the Our Lady of Balamand Monastery, and spiritual father to the Convent of the Dormition in Blemmana, Syria. In 2008 he was elected and enthroned as the Metropolitan of the Archdiocese of Western and Central Europe. The Patriarch-elect has had strong influence in the Middle East and other areas, having participated in many international Orthodox and ecumenical conferences in countries such as Greece, Italy, Switzerland, Cyprus, Russia, and Great Britain. His love of music has led him to translate many selections of liturgical music. He is the author of a work on the principles of Byzantine Music which he first wrote in 1990, with a second edition having been published in 2001. In 1999 he lectured at the Balamand University on the subject of the contribution of the Church of Antioch to liturgical development in the 6th and 7th centuries. He has written scholarly works on the life of St. Nektarios The Wonderworker, the role of marriage in the life of Orthodox clergy, the life of St. Macrina, St. Gregory Nazianzus, and a comprehensive work on the life of the saints published in 1984. In 2002, he lectured at Oxford University on the topic of the Church in the Middle East, and also at the biennial Clergy Symposium for the Archdiocese of North America. The date of His Beatitude " s Enthronement has not yet been announced. Eis polla eti dhespota! antiochian.org Другие публикации на портале: © 2007-2024 Портал Богослов.Ru. Издатель: БОГОСЛОВ.RU Адрес издателя: 141300 Московская область, город Сергиев Посад, территория Троице-Сергиевой Лавры. Все права защищены. Свидетельство о регистрации СМИ Эл ФС77-46659 от 22.09.2011 При копировании материалов с сайта ссылка обязательна в формате: Источник: Портал Богослов.Ru . Мнение редакции может не совпадать с мнением авторов публикаций. Редакция открыта к сотрудничеству и готова обсудить предложения. |
| 421 . Bouyer L. La Vie de saint Antoine. Essai sur la spiritualité du monachisme primitif. Saint-Wandrille 1950. 2 Bellefontaine 1978. XIII, 237. (Spiritualité orientale. 22). 422 . Brakke D. The Greek and Syriac version of the Life of Antony//AB 1994. 112. 29–53· 423 . Brennan B. R. Athanasius’ Vita Antoniï A sociological interpretation//ViC 1985. 39. 209–227. 424 . Camplani A. Did Athanasius know Anthony? A response to Leslie D. Barnard//Христианский Восток. 1999. 1(7). 296–301. 425 . Daniélou J. Les démons de l’air dans la Vie d’Antoine//Antonius Magnus Eremita, 356–1956 4 .460). Roma 1958. 136–147. 426 . Delcomo C. Sul testo della «Vita di Antonio»//Omaggio a Gianfranco Folena. Padova 1993. 547–556. 427 . Dörries H. Die Vita Antonii als Geschichtsquelle//Id. Wort und Stunde 4 .30). 428 . Francis J. A. Pagan and Christian philosophy in Athanasius’ Vita Antonii//American Benedictine Rev. 1981. 32. 100–113. 429 . Frazier F. L’ Antoine d’Athanase. A propos des chapitres 83–88 de la «Vita»//ViC 1998. 52(3). 227–256. 430 . Garitte G. Un témoin important du texte de la Vie de S. Antoine par S. Athanasë La version inédite des Archives de la basilique St Pierre à Rome//Inst. hist. Beige Rome. 1939. 97. (Études de philologie, d’archéologie et d’histoire ancienne. 3). 431 . Garitte G. Le texte grec et les versions anciennes de la vie de saint Antoine//Antonius Magnus Eremita, 356–1956 4 .460). Roma 1958. 1–12. 432 . Gregg R. С., Groh D. E. Claims on the Life of St. Antony//Early Arianism – a View of Salvation. Philadelphia 1981. 131–159. 433 . Hägg T. After 300 years: A new, critical edition of the Greek «Life of St. Antony»//Classica et mediaevalia. 1997. 48. 267–281. 434 . La vie primitive de S. Antoine conservée en syriaque. Ed. Draguet R. Louvain 1980. (CSCO Syr 417/418). 435 . List J. Das Antoniusleben des hl. Athanasius des Gro βen. Eine literar-historische Studie zu den Anfängen der byzantinischen Hagiographie. Athens 1930. (Byzantinisch-neugriechische Jahrbücher. Beiheft 11). |
| The editorship of Orthodox Life is troubled by recent signs, even among certain members and clergy of the Russian Orthodox Church Abroad, of a revisionist history taking hold regarding the tumultuous and tragic events of the early 20th century — namely, the controversial and enigmatic figure of Grigory Efimovich Rasputin. We therefore offer this thorough and sober investigation by a respected scholar and historian of the Russian Church. May this question be finally put to rest, so that without discord and tumult in the Church, we may worthily honor the life and sufferings of the Holy Royal Martyrs and all the New Martyrs and Confessors of Russia, especially in the current and upcoming anniversary years. A version of this article first appeared in the March 2017 issue of Holy Trinity Monastery’s Russian-language journal Православная Русь . Russia is living through complicated times. The country is being reborn after disintegration and abasement. A torturous search for a national idea is afoot. All these processes are undergirded by a colossal, partly frenetic spiritual tension in our society. The huge number of magicians, astrologists, psychics, and healers who appear on television and in print are a clear indication that the populace is ill, and gravely so. " So this messenger of death stands between the throne and Russia... He kills because he is two-faced. " One symptom of this illness is the veneration in certain — albeit narrow — circles of Grigory Efimovich Rasputin . The facts of his life are so widely known there is no need to recount them here. For us, a different question is important — why has a movement appeared for this person’s canonization and what are the arguments, both for and against? This discussion is unavoidable in order to develop a firm position on such a complex question and so as not to fall under the influence of pseudo-ecclesial agitators and, in the final equation, to not do harm to our own spiritual state. Attempts to realize the canonization of Rasputin are fraught with several negative consequences. First, admirers of “elder Grigory” make of him a certain symbol of “folk Orthodox tradition,” set against the “bishops-bureaucrats.” The movement thereby carries an anti-ecclesial character. Even after the Commission on the Glorification of Saints of the Holy Synod of the Russian Orthodox Church has expressed its authoritative view against the glorification of Rasputin among the saints, his self-willed apologists nevertheless venerate him as a saintly elder and martyr. |
| 711 См.: Clément О. Father Arseny 1893–1973: Priest, Prisoner, Spiritual Father. Crestwood, NY, 1999. Р.44–48. 713 Levinas Е. Autrement qúêtre ou au-dela de l " essence. 2-еизд. Тне Hague: Martinus Nijhoff, 1978. P.V. 716 Лосский В.Н. Очерк мистического богословия Восточной Церкви. Догматическоебогословие. СТСЛ, 2012. с.364. 717 О старчестве в Россиисм.: Paert l. Spiritual Elders: Charisma and Tradition in Russian Orthodoxy. Dekalb, IL, 2010. 718 О духовных старцах в Румынии см.: Stebblng N.C.R. Bearers of the Spirit: Spiritual Fatherhood in Romanian Orthodoxy//Cistercian Studies. Series 201. Kalamazoo, MI, 2003. 720 О жизненном пути см.: Mother Thekla.The Monastery of the Assumption: А History. Pamphlet 8. Normanby, Whitby, 1984. Такжесм. еевступлениек: Sister· Thekla (ed.). Mother Maria: Her Life in Letters. London, 1979. P.XIII–XLVIII. Данныйтекстотчастиоснованнанекрологе, komopыйяnucaлдля«Times» (27 августа 2011г.). 726 См., например: St. Andrew of Crete. The Great Canon: The Life of St Mary of Egypt/Ed. and trans. Sister Katherine and Sister Thekla. Newport Pagnell, 1974; The Service of Vespers/Trans. with Introduction Sister Thekla. Normanby, Whitby, 1976. 732 См.: Gysi L. Platonism and Cartesianism in the Philosophy of Ralph Cudworth. Bern, 1962; Mother Maria. Ralph Cudworth: Mystical Thinker. Newport Pagnell, 1973. 748 Mother Thekla. John Keats: The Disinterested Heart.. Р.111. Мать Фекла цитирует письмо 123 Джорджу и Джорджиане Китс от 14 февраля – 4 мая 1819г. См.: Китс Дж. Письма. СПб., 2011. С.291. 749 Mother Thekla. John Keats: The Disinterested Heart. Р.120. Мать Фекла цитирует письмо 155 Чарльзу Брауну от 23 сентября 1819r. См.: Китс Дж. Письма. С.348–349. 767 «Всем Ангелам и святым» («То all Angels and Saints») 11–15, 18–20//The Works of George Herbert/Ed.F.E.Humchinson. Oxford, 1941. Р.78. 772 Mother Thekla. George Herbert: Idea and Image. Р.209. Ключевые поэмы: «Divinitie», «The Flower», «The Answer», «The Collar», «Miserie», «Jordan (11)», «Josephs Coat», «Love unknown», «The Pulley», «Mans medley», «Home», «The Pilgrimage», «Норе». |
| Thousands participate in Palm Sunday procession in Bucharest Moscow, April 12, 2017 Photo: Basilica.ro Dozens of priests led a procession through the streets of Bucharest on Saturday, April 8, on the eve of Palm Sunday. Thousands of believers joined in the march from Radu Voda Monastery to the Patriarchal Cathedral, in celebration of the Lord’s triumphal entry into Jerusalem, reports the Basilica News Agency . Photo: Basilica.ro The priests and faithful, blessed palms in hand, were greeted on the hill of the patriarchate by His Beatitude Patriarch Daniel, who blessed an icon of the feast before addressing the faithful gathered with words of spiritual insight and encouragement for the coming journey to the Lord’s Passion and Resurrection. Photo: Basilica.ro In his homily, His Beatitude explained the palms and willow branches as symbols of faith and of the virtues acquired through an active life in the Church, including fasting, praying, and frequent participation in the Holy Mysteries, and through good deeds. “They are bright flowers of faith that have gathered in our souls for forty days. We offer these flowers of faith and spiritual feats to our Savior as a sign of thanksgiving and as a petition to sanctify our life and to grant us the joy of Holy Pascha... A willow resembles a man who fasted for a long period, who knelt many times, who made many prostrations and who has inner spiritual beauty,” the Romanian primate expounded. Photo: Basilica.ro Photo: Basilica.ro The patriarch also noted that the traditional Palm Sunday procession had been banned in Romania for sixty years, from 1948 to 2008. Speaking of its revival, he proclaimed, “Thus, we have demonstrated that we are re-establishing a healthy Christian tradition.” He also noted that, living in a time of political freedom, believers have an even greater responsibility to use that freedom to draw nearer to God. Photo: Basilica.ro “Here we are, the priests of the whole city of Bucharest, together with the parishioners of the churches in the capital, to confess our love for the Orthodox faith. It is as if we were in Jerusalem at the time of our Savior,” said then 84-year-old Fr. Nicholas Bordaiu at that historic procession. 12 апреля 2017 г. скрыть способы оплаты скрыть способы оплаты Смотри также Комментарии Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| Images of Sts. Peter and Paul miraculously appear on wall in Melitopol church Moscow, March 23, 2017 Photo: hram.zp.ua Images of the holy apostles Peter and Paul were discovered on the walls underneath their icons during a routine cleaning of St. Seraphim of Sarov Orthodox Church in Melitopol in southeastern Ukraine, reports the press service of the Zaporizhia Diocese . “We do not stop witnessing miracles occurring even in the age of information technology,” commented Vladyka Luke. “A miracle is an appearance of Divine Providence in our life which is impossible to explain scientifically. Being rationally inexplicable, the true meaning of a miracle is revealed only to the spiritual eye of man.” The images discovered in the church resemble x-rays in appearance, but what light could have passed through the icons to leave a negative on the walls is unknown. The figures of the apostles on the icons and on the walls behind them are symmetrical, but the icons are not under direct sunlight and the icons are in no way transparent. Photo: hram.zp.ua In his work Spirit, Soul, and Body, St. Luke (Voino-Yasenetsky) of Simferopol writes scientifically, from the position of a mind enlightened by grace, about how a person’s cognitive abilities can confirm the truth of Divine revelation as preserved in the Orthodox faith. He goes on to scientifically demonstrate the existence of a purely spiritual energy, writes the diocesan press service, from which arise all material forms of energy, and through them, matter itself. “For a believer, this spiritual energy is represented as omnipotent Divine love,” writes the diocese. There are other known cases in Ukraine, such as the “Look Down on Humility” Icon of the Mother of God which was imprinted on glass in Kiev’s Entrance Monastery in 1994, and the imprinting of the Holy Protection of the Mother of God on a wall in a parish in Kamensk earlier this month. The Lord sends us such signs, the diocese writes, for the strengthening of our faith, but it is necessary to understand that seeking for miracles is dangerous. “The most important thing should be that God manages to get through to our hearts that there is a Church which has survived against all odds, which lives, uniting people to eternal life, trying to be the salt of the earth, and fulfilling its calling, for the gates of hell shall not prevail against it . ” 23 марта 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Предыдущий Следующий Смотри также Homily on the Entry of the Lord into Jerusalem (Palm Sunday) St. Nikolai Velimirovich Homily on the Entry of the Lord into Jerusalem (Palm Sunday) St. Nikolai Velimirovich But this event has more than historical significance; it also has a spiritual meaning, and therefore also a moral meaning for every modern-day Christian. According to the spiritual meaning, Jerusalem signifies the human soul, and the entry of the Lord into Jerusalem signifies the entrance of God into the soul. Homily on Palm Sunday St. Ignatius (Brianchaninov) Homily on Palm Sunday St. Ignatius (Brianchaninov) Here is another meaning of the colt of an ass. It is an image of every person who is led by irrational desires, deprived of spiritual freedom, attached to the passions and habits of fleshly life. Christ’s teaching looses the ass from its attachment; that is, from fulfilling its sinful and fleshly will. Комментарии Chrysostom 27 апреля 2016, 15:00 Fr. Dn. George P. Bithos, PhD.: Thank you for your correction of this important fact; indeed the person remains unidentified. Sometimes, theology is sacrificed for other motives, political and financial influence being some of them. Fr. Dn. George P. Bithos, PhD. 14 апреля 2014, 22:00 I write with some sadness that this explanation of the Hymn of Kasianne perpetuates the popular misconception that the " sinful " woman of the hymn is Kasianne. How very sad. The hymn, which is a masterpiece of Orthodox hymnography, was authored by our devote Mother in Christ Kasia, the abbess of a Convent in Constantinople. Not only was she not a sinful woman, she abandoned the world to seek a life of prayer and contemplation. She stands today as one of the few women hymnographers of the Church. The sinful woman of the Gospels is unidentified, yet her story of repentance is described with great understanding and passion by Mother Kasia writing in ninth century Byzantium. As we listen to the hymn we should allow its message and the poetry of Mother Kasia to help us on our journey through this Great and Holy Week and to the Joy of our Lord " s Resurrection. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: |
| Ossetians in their northern and southern homelands alike have historically bound their fate with Russia. This choice was made over 200 years ago. Ossetians were received by the Russian government as freemen, they were not vassals of another state, and they did not have a slavish mentality. When Empress Catherine [the Great] received them [as part of the Russian Empire], she likened them to Russian Cossackry. Therefore, they lived in the Russian Empire under the same conditions as the Cossacks—as freemen, and were obliged to provide soldiers to the Russian army, to participate in all the wars together with the Russians. All that time they upheld the conditions of the agreement as sacred, not once betraying Russia. During the revolutionary years, a large part of the Ossetians, like the Cossacks, remained faithful to the throne and their oath of allegiance, and it was the same during World War II—they were loyal to their country. Ossetians are an Orthodox nation, and they should be given the possibility to receive lawful spiritual care. The division of Ossetia into North and South may be geographical, but it is not political, and especially not spiritual. Ossetians are one nation. – As an eyewitness, how do you assess the scale of moral and psychological disasters in South Ossetia? – Such terrible events do not leave people unscathed. A generation of people has grown up without ever seeing a profitable, peaceful life. Nervous breakdowns, heart attacks... People die as a result of the war even months and years after it ends. Serious work is needed in order to overcome these consequences, and the role of the Church is very important in this. – Does Sretensky Monastery, where you are a monk, aide the victims of the military conflict in South Ossetia? – Just as in all the monasteries and churches of the Russian Orthodox Church, Sretensky Monastery collected donations for the victims during the Georgian attack. – In your personal spiritual experience, what do you consider to be the most important thing for pastors to do in South Ossetia? – Today South Ossetia is a fertile field for pastoral work. Most of the people who live there consider themselves Orthodox, and feel linked with Russia not just politically, but more importantly, spiritually. The gap which formed in Church life under the soviet regime is now disappearing. People are going to church, and there is a great thirst for the word of God. The holy fathers say that the most important conditions for salvation are memory of death and fear of God—and that is what people who live there have. Vain and worldly values have been relegated to a lower position. Hieromonk Nicodim (Bekenev) was interviewed by Nun Cornelia (Rees) 26 марта 2010 г. ... Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Exhibition of tactile icons of raised dots to open in Kiev for International Day of Handicapped People An exhibition dedicated to the International Day of Handicapped People will be held from December 3 to 17 at the “Cathedral” Gallery of the spiritual and educational center of the UOC-MP’s cathedral in Kiev. The expositions will include tactile icons designed not only for those with loss of sight, but also for people who are not indifferent to the needs of the blind, who want to have a deeper understanding of the life of the visually impaired and their aspiration for spiritual life. The charitable organization of disabled people and retirees “Facing the Truth” has for the first time in history produced several special tactile icons of raised dots for blind people depicting scenes of miracles related to blindness from Biblical history. Among them are the Pochaev Icon of the Mother of God which in 1596 returned sight to a forty-year-old man named Philip who had been blind from birth; an icon of the Holy Blessed Matrona of Moscow who was born blind; an icon of the Holy Confessor Luke (Voyno-Yasenetsky), a bishop and surgeon who healed the sick by his prayer and medical skills, who became totally blind at the end of his life, but nevertheless continued to heal people; and other icons. Modern computer technology along with special equipment for the blind was used to create these icons. Such icons have proved to be in high demand among the blind and have become very popular in Ukrainian churches. The exhibition of tactile icons was also presented in Greece (Thessaloniki) at the Education and Rehabilitation Center for the Blind. The exhibition will open on December 3 at 3:00 PM. Address: Kiev, 3 Zheleznodorozhnoye Highway, building 4, Sobornaya (“Cathedral”) Gallery. Admission free. For further information call: (093) 353-86-44 (Vladimir Nikolaevich), (093) 343-63-90 (the gallery staff worker Elena). Translated by Dmitry Lapa Soborna.church.ua 30 ноября 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Archive V. R. Legoida: Spiritual brotherhood of the Ukrainian and Russian Churches is the main bond tying the peoples of Russia and Ukraine 19 June 2021 year 13:29 Speaking during the Svetlyi vecher (Bright Evening) program on air of the Radio Vera (Faith), Mr. V. R. Legoida, head of the Synodal Department for the Church’s Relations with Society and Mass Media, commented on the prayer vigil that took place at the walls of Ukraine’s Supreme Rada and Presidential Office this week and brought together over 20 thousand believers of the Ukrainian Orthodox Church. “The desire to make the Ukrainian Orthodox Church change its name is an attempt to continue the policy the proxies of which seek to present the Church as an agent of a foreign state, which does not correspond to reality, since the self-determination of the Russian Orthodox Church lies in the absence of linkage with a particular state”, he said. Mr. Legoida also stressed that His Holiness Patriarch Kirill of Moscow and All Russia and other representatives of the clergy have repeatedly pointed out that the Russian Church is not a Church of the Russian Federation. The Ukrainian Orthodox Church enjoys the broadest rights of self-governance and solves all the problems of her internal life independently and its clergy and parishioners are citizens of Ukraine, he added. “The Ukrainian Orthodox Church’s relation with the Russian Church is an exclusively symbolic spiritual and historical unity. I do not understand why anyone should seek to break this relation. Political borders in today’s world is something much more agile. The spiritual brotherhood of the two Churches is the main bond that ties the peoples of Russia and Ukraine”, he continued. According to Mr. Legoida, today it is important to underline and preserve this unity, rather than to continue putting pressure on the Ukrainian Orthodox Church with the aim to play a certain political game. Responsible politicians cannot ignore so serious a demand of their citizens as those voiced a few days ago during the mass prayer vigil of Orthodox believers at the walls of the Ukrainian Parliament and Presidential Office, Mr. Legoida said in conclusion expressing a hope that Vladimir Zelensky will listen to the opinion of Ukrainians who came out to that rally. Synodal Department for the Church’s Relations with Society and Mass Media / DECR Communication Service Календарь ← 7 December 2023 year |
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