| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf COUNCILS COUNCILS. In contemporary Orthodox use synodos, a synod or council, might indicate either the regular assembly of the bishops of a local church, for example, the “Holy Synod” of Greece or Serbia, as that community’s highest governing authority, or it might signify those extraordinary gatherings of bishops that, from time to time in the Church’s history, have been convoked to reply to theological questions. The pattern of the council, in both forms, as the highest authority (q.v.) is typically seen as having been established in Acts 15. James, who presides over the assembly of the Church in St. Luke’s account, pronounces the verdict of the whole with the formula: “It has seemed good to the Holy Spirit (q.v.) and to us. . . .” In this phrase the Orthodox Church sees an affirmation and a denial. On the one hand, the guidance of the Spirit will never leave the Church; and, on the other hand, no one person or office can without fail faithfully represent the Church’s mind. This mind is instead preserved and maintained by the whole body of the Church, of which the council is normally-though not inevitably-the highest expression. Orthodox ecclesiology (q.v.) has in recent years held that this conciliar idea is rooted in the notion of “catholicity” (q.v.) itself and, more particularly, that the conciliar idea and catholicity discover their meaning and justification in the Eucharist (q.v.). As the Eucharist, through the Holy Spirit, makes present the body of Christ in whom all division is overcome and broken humanity remade, so it too provides the model for the council as the assembly of Christians gathered in one mind for a common purpose. One finds in consequence that councils have punctuated the Church’s history from the earliest times. Eusebius (q.v.) tells of several councils in the 2nd c., and there is direct evidence of various African councils held at Carthage and Antioch (q.v.) in the 3rd c. One must add to these the Seven Ecumenical Councils, the Reunion Councils, the three councils held at Constantinople to decide on the teaching of Gregory Palamas (qq.v.), and the Council of Jassy in the 17th c.-which condemned the teachings of Cyril Lukaris and published a confession of faith. All, save the Reunion Councils, were accorded an authority seen as applying to the universal Church. Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf ECCLESIOLOGY ECCLESIOLOGY. The word means the study or rationale of the Church. Never rigorously discussed in its own right in the earlier centuries, the Church emerged a theological subject of first importance only in the 20th c. and as a result of the ecumenical movement (q.v.). Orthodox theologians in this century, following and attempting to articulate the hints present in the New Testament and Church Fathers (q.v.), have sought to define the Church fundamentally as sacrament, i.e., as the presence in this world and communication of the Kingdom of God, the body of the risen Christ animated by the Holy Spirit (q.v.). In particular Russian theologians such as Nikolai Afanasiev, Georges Florovsky, Joh n Meyendorff, and Alexander Schmemann, together with Greeks such as Joh n Zizioulas and the Romanian Dumitru Staniloae (qq.v.), have advanced an ecclesiology based on the Eucharist (q.v.) as central-to the other sacraments (q.v.) and the Church’s historical self-understanding, e.g., the evolution of the three sacred orders (sacramental ministers). The contribution of these men has been admired by and influenced other Christians, notably Roman Catholics; but they have raised the legitimate question that Eucharistic ecclesiology does not address the political reality of the universal Church, i.e., the Christian Church is a worldwide society whose unity requires an officer charged with the responsibility for the whole. They see this office in the “petrine ministry” exercised by the papacy (q.v.). The question of primacy is perhaps the burning issue facing the Orthodox Church as it approaches the 21st c. The old relations between Church and state (q.v.) that obtained in the Christian East up until the opening of the 20th c., wherein the Church’s unity was in great part the responsibility of the Christian state, now no longer apply. Recent initiatives on the part of the Ecumenical Patriarch (q.v.) allow some hope that contemporary Orthodoxy is moving toward a possible resolution of the question. Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| Fragment A , Dura Europos (circa AD 235) Despite being separated in time by at least two centuries, the anaphoras of both the apostolic Church in the first century, and that of this Syrian house church in the 3rd century are strikingly similar. They certainly reflect the same tradition of the Eucharist, and, as Irenaeus has asserted, the Eucharist is where the heart of our faith and theology begins (and ends). Similarities between these and the Judaic blessings for food and wine should be noted, as well. The Christians of both the Didache and 3rd century were certainly assembling in the large homes of wealthy believers, but the detailed instructions for the rites of Baptism and the Eucharist in both sources indicates a community gathering for a purpose that is quite distinct from a simple Bible study, lecture, and sing-along. So while evangelical groups in our present day might be attempting to emulate the house churches of the “New Testament” church, it can be demonstrated with great clarity that these ancient Christian communities were gathered together primarily for the celebration of the Mysteries of Christ: Baptism and the Eucharist. Incidentally, I wouldn’t expect to find any Iconography in a present day house church, either. If a Christian today wants to assemble in a way that is comparable to these ancient and “New Testament” era house churches, the best way to do so is within the apostolic Church itself, where these traditions have been preserved for centuries; and that church is the Orthodox Church. From: On Behalf of All. Used with permission Vincent Martini 1 января 2013 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Комментарии Reuben 14 января 2014, 22:00 A very interesting article and worthy of consideration. It is hampered by remarks such as these: " a seemingly obvious reference to the Eucharist " , " demonstrated with great clarity " This kind of evidence suggests and hints, no more. George Mims 14 января 2014, 06:00 Frankly, this is an essential NEW look to an OLD way of doing the Body of Christ assembled to teach, baptize, preach, celebrate the Holy Communion.....and in spaces designed for each of these VERY DIFFERENT gatherings. We " ve been talking about this in the Episcopal/Anglican Church for a LONG time and done little to activate this in our building of new church " s where there " s no absolute tie to the past edifices and ways of gathering. |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf NICENE-CONSTANTINOPOLITAN CREED NICENE-CONSTANTINOPOLITAN CREED. (For the text of this creed see the Introduction.) This Creed was established by the first two Ecumenical Councils (q.v.). The First Ecumenical Council at Nicaea (325) was responsible for the articles on the Father and the Son, and the Second Ecumenical Council in Constantinople (381) for the articles on the Holy Spirit (q.v.) and the Church. In the Christian world of the first centuries both the Creed (including the Trinitarian Formula) and the Lord’s Prayer held a very special place in catechesis (qq.v.). These two pillars were taught only at the end of the catechumenate. The Creed was considered so sacred that it was not given in written form to the catechumen, but was only to be committed to memory just before Baptism (q.v.). This practice served two pastoral functions which are noteworthy: 1) The Creed was personally explained as it was taught-explained in sufficient depth to be memorized. 2) It served as a preparation for Baptism, since it was used only at Baptism and not in the eucharistic liturgy (q.v.). (The Creed was not included in the liturgy until the late 5th c.) In this context it was meant to serve as the prerequisite statement of faith for being a Christian, rather than as an exhaustive description of a Christian’s belief. In the same context, the Lord’s Prayer was not known outside of the Eucharist (q.v.). It, too, was kept as a secret-disciplina arcani. One reason for secrecy was that this prayer, more than any other, describes the unique parent-child relationship existing between God (q.v.) and the Christian. No one outside the bounds of participation in the Eucharist was seen as having access to this relationship. Thus, Orthodox Christians continue to say the prayer today before partaking of Holy Communion, as well as at the dining table-which is considered an extension of the altar table. Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| Archive A hierarch of the Russian Orthodox Church celebrates the first ever liturgy on Mindanao Island in the Philippines 25 June 2018 year 16:37 On June 23-24, 2018, the administrator of the Moscow Patriarchate parishes in East and South-East Asia, Archbishop Sergiy of Solnechnogorsk, visited Orthodox communities of the Moscow Patriarchate in the Davao and Kotabato provinces in the Philippines. Those who accompanied the archpastor during his trip to Asia included Hieromonk Pitirim (Dondenko), secretary of the Moscow Patriarchate parishes administrator in East and South-East Asia and senior priest at the church of the Dormition in Singapore; Rev. George Maksimov of the St. Sergius of Radonezh church at Businovo, Moscow; Hierodeacon Juvenaly (Lapshin) cleric of the church of the Life-Giving Trinity at Ostankino, Moscow; D. Petrovsky, Moscow Patriarchate department for external church relations; N. Sokolov and K. Marschuk of the Moscow Patriarchate administrative secretariat, sent on service to the Moscow Patriarchate communities in the Philippines; Rev. Stanislav Rasputin, Metropolia of Petrozavodsk; Hieromonk Korniliy (Molev), Metropolia of Belgorod; and Rev. Siluan Thompson (Russian Orthodox Church Outside Russia mission in the Philippines), rector of the church of St. John of Shanghai at Santa Maria village on Mindanao Island. On June 23, Archbishop Sergiy celebrated the first ever hierarchal divine service of the Russian Orthodox tradition on Mindanao Island at the chapel of the Parish of Blessed Matrona of Moscow. For the prayerful memory, His Eminence presented the parish with a lectern icon of the Blessed Matrona of Moscow. On June 24, His Eminence celebrated the Divine Liturgy at the church of the Nativity of the Most Holy Mother of God in the Arakan village, Kotabato province. It is the largest parish in the Philippines; on that day, over 150 people took the Holy Communion at the hierarchal liturgy. After the liturgy, Archbishop Sergiy convey to the flock a blessing from His Holiness Patriarch Kirill of Moscow and All Russia and presented the parish with a set Eucharistic vessel and a lectern icon of the Nativity of the Moscow Holy Mother of God and Ever Virgin Mary. Among the worshippers were Orthodox Philippians and Russians; the liturgy was celebrated in Church Slavonic, Sebuano and English. On the same day, the Russian Orthodox Church delegation visited the Parish of St. Sergius of Radonezh in Makalongot and the Parish of Ss Peter and Paul in Salasan, where thanksgivings were celebrated to the heavenly patrons of these communities. DECR Communication Service /Patriarchia.ru Календарь ← 7 December 2023 year |
| Archive Metropolitan Hilarion of Volokolamsk visited Hungary 3 June 2022 year 13:28 On June 1-3, 2022, Metropolitan Hilarion of Volokolamsk, Chairman of the Department for External Church Relations of the Moscow Patriarchate, with a blessing of His Holiness Kirill, Patriarch of Moscow and All Russia, visited Hungary. On June 2, the DECR Chairman met with Cardinal Péter Erd, Archbishop of Esztergom–Budapest. In their talk, they dealt with a wide range of issues concerning the cooperation between the Russian Orthodox Church and the Roman Catholic Church at the present stage. After the conversation, Metropolitan Hilarion present the cardinal with the Hungarian version of his book Catechesis. In his turn, the head of the Archdiocese of Esztergom–Budapest presented his guest from the Russian Orthodox Church with the papers of the 52nd Eucharistic Congress of the Catholic Church, which took place in 2021 and at which the DECR Chairman presented a paper on the Orthodox understanding of the Eucharist. On the same day, Metropolitan Hilarion met with the Deputy Prime Minister of the Hungarian government, Mr. Zsolt Semjén. The DECR Chairman expressed gratitude to Hungary on behalf of the Russian Orthodox Church for the country’s firm position on the inadmissibility of including His Holiness Patriarch Kirill of Moscow and All Russia in the EU sanction list. As Metropolitan Hilarion stressed, in an epoch of political crisis, the voice of the Church should not be artificially supressed. They discussed a number of issue of mutual concern. On the same day, the Extraordinary and Plenipotentiary Ambassador of the Russian Federation, E. A. Stanislavov gave a dinner in honour of the Chairman of the Department for External Church Relations of the Moscow Patriarchate. Present at the dinner were Rev. Svyatoslav Bulakh, secretary of the Moscow Patriarchate Diocese of Hungary, and V. Li, an aide to the DECR chairman. Accompanied by Father Svyatoslav Bulakh, Metropolitan Hilarion visited the Cathedral of the Dormition in Budapest to see the progress made in the remedial and restoration work carried out with the support of the Hungarian Government. DECR Communication Service /Patriarchia.ru Календарь ← 7 December 2023 year |
| John Anthony McGuckin Proskomedie (Prothesis) JOHN A. MCGUCKIN The ritual preparatory to the celebration of the divine liturgy, which is substantially the preparation of the prosphora or loaves of offering. Greek usage involves the cutting out, from a single large loaf, of a cube of bread marked on its surface with the cross-shaped ICXC NIKA cipher (“Jesus Christ Conquers”) which has been baked into it. Slavic use generally employs five smaller prosphora, the first being used for the Eucharistic Lamb (Amnos) and the others for various commemorations. The priest who celebrates the Proskomedie (it is always celebrated by one priest alone) will leave some of the final elements unfinished if it is an episcopal service, since the presiding bishop will complete the prayers just before the Great Entrance. After the central cube of bread has been cut out, with attendant prayers, using a ceremonial knife (or lance), other particles of bread are also removed to symbolize the Blessed Theotokos, and the nine orders of saints (including angels, prophets, apostles, hierarchs ascetics, and martyrs), which conclude with the saint who composed the liturgy being celebrated (St. John Chrysostom, Basil, or James). These are laid on either side of the Lamb on the diskos. Particles are then removed to commemorate the ruling bishop, “the emperor” (civil authorities), the founders of the church, and those living and dead whom the priest wishes to remember. Wine is mixed with a little water in the chalice and the ritual concludes with the incensing of the veils that are laid over the sacred vessels in readiness for the Eucharist to begin. The faithful also provide other lists of names, and offerings of prosphora breads, to commemorate their own family lists (diptychs) for the living as well as the dead. The particles are placed into the chalice after communion with an intercessory prayer: “for all those commemorated here.” In earlier times the Proskomedie was celebrated in a separate building (as at Hagia Sophia, Constantinople), but in most Orthodox churches today the northern side of the altar area is used, where a small altar of preparation (prothesis) can be found, usually adorned with iconic symbolism recalling the nativity. SEE ALSO: Amnos; Eucharist; Lance Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf GNOSTICISM GNOSTICISM. Divided about its origins, many scholars hold that it was a first and second century movement deeply influenced by Persian dualism, mediated by heretical Jewish and Christian thought, elements of popular pagan religion, and a sort of middlebrow Platonism (q.v.). The result for Christianity (Christian gnosticism) was a pattern of religious thinking that, though it spawned a bewildering variety of systems, had certain common traits: 1) the assertion that the physical world is evil; therefore 2) that its creator is evil and not the God of Jesus Christ, who only appeared to be human; thus 3) that the Old Testament is the work of an evil Demiurge while the Gospel of Christ is the message of the Divine Being. This dualism was further reflected in the division of human beings into two or three categories: the fleshly, i.e., those belonging wholly to this world and so immune to spiritual truth, and the spiritual, for whom Christ descended from the heavenly realm above this world of delusion. The spiritual are further divided into those who know the truth and those still unaware of who must receive the saving knowledge (q.v.), gnosis in Greek-hence the name of the movement. Gnosticism produced an immense literature, almost entirely lost until discovery of a 4th-c. cache of texts near the Egyptian village of Nag Hammadi in 1945 and 1946. The find included treatises, “gospels,” apocalypses, epistles, etc., many of which purported to come from an apostle, Mary Magdalene, or Christ himself. The response of the Great Church (q.v.) to gnosticism was twofold. While pointing out the pagan features of gnosticism and its emphasis on secrecy, Irenaeus of Lyons (q.v.) defended the public and continuous institutional integrity of the Church, its sacraments and Scriptures (q.v.), limited to the four Gospels, the epistles of Paul, and the Old Testament (Septuagint) Scripture. His defense included a vigorous apology for the created goodness of the world, the reality of the Incarnation, and the Eucharist (q.v.) as the central affirmation confirming all the above. The Alexandrians, Clement and Origen (qq.v.), sought to redeem the authentic interests of gnosticism in the subjective and experiential by exploring the human psyche and presenting an ideal and method of Christian spirituality. Hence Clement produced an outline of the Christian (orthodox) “gnostic” that foreshadowed the enlightened elders of later monasticism (q.v.), while Origen employed allegory (q.v.) to interpret Scripture, in particular the Old Testament, into a journal and guidebook of the soul’s return to God. (For Russian gnosticism see Doukhobors.) Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| The first scholar to study the eucharistic Diataxis of Philotheos thoroughly was Nikolay Krasnoseltsev 9 , who began with editing in 1885 a Greek liturgical diataxis from Vatican Gr. 1213 (16 с.) and a Slavonic translation of the Diataxis of Philotheos from Vatican Slav. 14 (turn of the 14–15 th c.), together with some remarks 10 . In 1889 Krasnoseltsev published a number of Byzantine eucharistic Diataxeis, including the first critical edition of the Philothean Diataxis, according to Greek manuscripts Athos Pantel. 421 (1545 AD), Athos Pantel. 435 (2 nd half of the 16 c.), Athos Vatop. 133 (744) (14 c.) and a Slavonic manuscript, Moscow Synodal Library [now: ГИМ. Син.] 601 (end of 14 c.), and an extensive commentary 11 . In 1895 Krasnoseltsev reported that he managed to find the initial redaction of the Philothean Diataxis, which is antecedent to the one he published earlier. He then started editing the first pages of this initial redaction, according to Athos Pantel. 770 (49) (14 c.). Unfortunately, this work remained unfinished 12 . But the text prepared by Krasnoseltsev was finally published in 1912 by Dmitrievsky, Krasnoseltsev’s former student, together with some other important texts 13 . In 1935 the Diataxis from Athos Pantel. 770 (49) was published once again, this time by Panagiotês Trempelas, who seems to have been unaware of the works by Krasnoseltsev and Dmitrievsky 14 . I would note here that Athos Pantel. 770 (49) must not be a unique manuscript to contain the initial redaction of the Diataxis. For example, in a manuscript of 1545 AD from the hagioritic monastery Esphigmenou, edited by Polychrony Syrku 15 , we find a combined eucharistic ordo, where prayers of the Divine Liturgy are inserted into the text of the Philothean Diataxis itself, and the text of the Diataxis here clearly follows its initial redaction 16 . After the pioneering works of Krasnoseltsev and other Russian pre-revolutionary scholars, there have been no special studies on the Greek text of the eucharistic Diataxis of Philotheos, though it was discussed to various extents in a number of scholarly works 17 . |
| Proposal out to hold Pan-Orthodox Council in Geneva instead of Istanbul Istanbul, January 9, 2016 According to the Romfea agency, Patriarch Bartholomew I of Constantinople says that there can be no justification for nonparticipation by any Local Orthodox Churches in the coming Pan-Orthodox Council. Romfea has also reported the Council’s previously planned venue of Istanbul, may be changed because representatives of the Russian Orthodox Church will probably not be able to come to Phanar after the Russian government recommended Russian citizens to refrain from going to Turkey due to the strain in relations between the Russian Federation and Turkey, reports Pravlife.org with reference to Sedmitza.ru . Meanwhile, Archbishop Ieronymos II of Athens and All Greece, primate of the Church of Greece, will not be able to participate at the Council because he is currently at variance with primate of the Church of Constantinople Bartholomew I. There are also problems with participation by representatives of the Orthodox Church of Antioch in the Council inasmuch as Eucharistic communion between the Patriarchate of Antioch and the Patriarchate of Jerusalem was broken off due to the problem of Qatar. The Jerusalem Patriarchate has opened a church in Qatar, which traditionally falls under the canonical jurisdiction of the Patriarchate of Antioch. After Jerusalem did not responded to Antioch’s requests to remedy the situation, Antioch broke off communion with Jerusalem. Pravoslavie.ru 12 января 2016 г. Смотри также Комментарии Ted 14 января 2016, 08:00 As a Greek Orthodox myself with a great deal of reverence for the Ecumenical Patriarchate and the City of Constantinople (Constantine Paleologos is a great hero of mine and I have his Icon hanging in my house) I believe this Council should not be held under the present circumstances. Although I am Greek, I firmly believe Moscow is the Third Rome. Russia is the largest Orthodox country and for centuries has been protecting Eastern Christians. Russia is the only great power that cares for Christians in the East and Moscow should be praised for seeking to defend the Christians of Syria. The Church of Constantinople is First Among Equals with primacy of honor. No one disputes this. The accusation that the Russians are trying to take over is a western tactic aimed at dividing the Greeks from the Russians. Read the books " The Orthodox Church and Independent Greece 1821-1852 " by Charles Frazee and " Orthodoxy and the West " by Christos Yannaras to see how the West has undermined the independence of Greece by attempting to destroy Greek-Russian relations. Many heroes of the Greek War of Independence such as Theodoros Kolokotronis who was the leader of the Pro Russian Party in Greece were imprisoned by the German King that was installed in Greece by the Western powers. The Orthodox need brotherhood and unity under the leadership of Russia which is defending Christianity from genocide in the Middle East. Ted |
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