| 24 She published in 2007–2008 a series of articles on Slavonic translations of the Diataxis of Philotheos, ending up in a Ph.D. thesis entitled: The Diataxis of Philotheos Kokkinos in the Slavonic Manuscript Tradition of the 14–15 cc.: A Linguistic-Textological Analysis [original title in Russian: Панова С.И. Диатаксис патриарха Филофея Коккина в славянской книжной традиции XIV–XV bb.: лингво–текстологическое исследование], defended at the Moscow State University in 2009, which will be published soon. 26 Already in the publications of Krasnoseltzev and Syrku there are mentioned more than three Greek manuscripts of this Diataxis; in the Manuscript Listings for the Authored Works of the Palaeologan Period (R. Sinkewicz, W. M. Hayes, eds.: Toronto 1989) more than thirty manuscripts are listed, and anybody who has worked with the Greek manuscript Euchologia would expect that this number is not even a rough estimate. 27 In the course of time, though, the Cyprian’s rendition was also combined with the prayers of the Divine Liturgy itself. 30 Moreover, our fragment of the Diataxis absorbs the initial parts of the text of the Divine Liturgy itself – the prayer of the Prothesis etc., – and even the old heading of the eucharistic formulary (see in the edited Slavonic text below: this heading is inserted into the section on incensation). 31 The most extensive of these publications is a whole monograph dedicated to this question alone: S. Muretov, Concerning the Question of Commemoration of Angelic Powers During the Prothesis Rite [original title in Russian: Муретов С.Д. О поминовении Бесплотных сил на проскомидии], Moscow 1897. 32 According to Mansvetov, this was due to an influence of the deaconal petition from the rite of λιτ in the all-night vigil on the rite of Prothesis (Muretov, Concerning the Question... 97–114). 33 Editions: Mansvetov, Metropolitan Cyprian... i-v; Krasnoseltsev, Materials for a History... 6–16; S. Muretov, A Supplement for the Materials of the History of the Rite of the Liturgy [original title in Russian: Муретов С.Д. К материалам для истории чинопоследования Литургии], Sergiev Posad 1895, 17–24. |
| Metropolitan Hilarion (Alfeyev) celebrates rite of return to Church for apostates Moscow, April 11, 2017 Photo: Pravoslavie.ru On Lazarus Saturday, April 8, Metropolitan Hilarion (Alfeyev) of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations, celebrated the rite of apostates returning to the holy Orthodox Church. On this day, sixty-three people renounced paganism, sectarian errors, and false schismatic beliefs, in Moscow’s Church of the “Joy of All Who Sorrow” Icon of the Mother of God, reports the press service of the Moscow Patriarchate. As Lazarus was resurrected from bodily death, so have they been resurrected from spiritual death. Met. Hilarion welcomed them all back into the saving enclosure of the Church, noting that, while many contemporary people doubt the existence of the devil and his machinations, those who fell away were “experiencing first-hand the work of the devil.” However, we should take courage because, “The holy Church was founded by the Lord Jesus Christ, and for two thousand years already the Church has faithfully preserved intact the teaching of Jesus Christ and His apostles, as the place of the living presence of the Lord, His Most Pure Mother, and all the saints.” In the Church, His Eminence explained, we are united to the entire Body of Christ and all believers both past and present, and in the holy Eucharist we partake of the Lord Himself, which transforms and enlightens us. He encouraged all those who had returned to immerse themselves in Orthodox spiritual literature, to be faithful in attending Divine Liturgy and receiving Holy Communion, and to trust in the Church to teach them rightly and guide them on the path to Heaven. He further exhorted them to “be obedient to the Church, read the Gospels every day which tell about the life and acts of our Lord Jesus Christ, and learn to build your life in accordance with Christ’s evangelical commandments.” Work with people who have fallen away from Orthodoxy is carried out in the Moscow church of the Joy of All Who Sorrow Icon of the Mother of God by the Center for Rehabilitation of Victims of Non-Traditional Religions in memory of A. S. Khomiakov. Currently the center is led by the church’s cleric priest Eugene Tremaskin. Preparatory talks are conducted for a few months before celebrating the rite of uniting to the Orthodox Church of sectarians and schismatics desiring to return to the true faith. 11 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 |
| Patristic conference on ‘St. John Cassian and the Monastic Tradition of Christian East and West’ opens at Ss Cyril and Methodius Institute of Post-Graduate Studies Source: DECR Communication Service November 20, 2015 On November 19, 2015, the 3d International Patristic Theological Conference was opened at the Ss Cyril and Methodius Institute of Post-Graduate Studies (CMI) under the theme ‘St. John Cassian and the Monastic Tradition of Christian East and West’. Metropolitan Hilarion of Volokolamsk, head of the Moscow Patriarchate’s department for external church relations (DECR) and CMI rector, welcomed those present and reminded the audience that earlier the CMI held two patristic conferences devoted to the legacy of St. Isaac the Syrian and St. Simeon the New Theologian. In his paper on ‘The Teaching of St. John Cassian on the Eucharist and Communion’, Metropolitan Hilarion spoke about the life of the saint and his basic treatises. The first section of the conference on ‘The Biography and Works of St. John Cassian’ was chaired by the Revd Prof. Edward Farrugia, Pontifical Oriental Institute. The meeting was opened with a paper read by Prof. Jonut-Alexandru Tudorie, University of Bucharest, who spoke about St. John Cassian’s childhood in Schythia Minor and shared various points of view concerning the saint’s birthplace. D. Zaitsev of the Orthodox Encyclopedia church research center dealt with the theme ‘Chronology of St. John Cassian’s Last Days of Life and the Dating of His Works’. Archimandrite Irenaeus (Steenberg), dean of the Ss Cyril and Athanasius of Alexandria Institute of Orthodox Studies (USA), presented a paper on ‘A Monk and a Friend: Friendship and Monastic Ideal in St. John Cassian’s Works and in Orthodoxy’, which provoked a lively discussion. In conclusion of the first section of the conference, His Eminence Hilarion thanked all those present, saying, ‘I hope that the papers presented here will enrich the academic knowledge and help researchers discover new things in the works of St. John Cassian the Roman’. The conference on St. John the Cassin will last till November 21. The forum is attended by theologians from Switzerland, Belgium, Germany, France, Italy, Spain, USA and Russia. Смотри также Комментарии Fr Michael 23 ноября 2015, 21:00 I have serious problems about academic conferences or research into monasticism. This does not enhance the Church. Monasticism is LIVED not studied. If you want to know about it - go and live the life. Institutionalising, academicising (!) the Church is increasingly intellectualising the " religion " . We don " t need a " religion " we should never have allowed Christianity to be turned into a religion. It is The Way - that is what Christ taught - not a religion. And monasticism is a further part of that Way. Hieromonk Michael Мы в соцсетях Подпишитесь на нашу рассылку |
| Priest saves woman from suicide Kiev, November 22, 2016 Archpriest Nikolai Zagorodniy with family On November 19 in Kiev, an elderly woman living in a high-rise apartment building decided to commit suicide. She stepped out of her apartment and onto the ledge of the balcony but hesitated to jump. The locals who spotted the incident called the police and rescuers. The police were the first to arrive at the scene. However, the young policemen and medics were not sure what to do and were just confusedly watched the development of events from a window of the neighboring apartment. But the situation required resolute and quick action, reports the website Druzhina.kiev.ua . Suddenly an Orthodox priest, the rector of the church of St. Nicholas the Wonderworker, located across from the apartment building, came to the aid of the police officers. Archpriest Nikolai Zagorodniy noticed what was happening nearby and went up to the apartment where the police were. He began to speak to the old woman and she finally made contact with him and even gave him her hand. Archpriest Nikolai continued to speak with the woman, trying to convince her not to commit such a rash act, as the rescuers were breaking open the door of her apartment. Finally the emergency officers entered the apartment and ultimately prevented the tragedy. “My first thought when I learned what was happening was: ‘Lord have mercy! If only I could get there in time!’ I told this woman that God loved her and all people as His creations and advised her to consider everything carefully again. I reminded her of her children and grandchildren and told her that life was wonderful in spite of everything. Even if something happens, we need to live on in order to improve the situation. I also told her it’s necessary to confess our sins,” Fr. Nikolai related. It is noteworthy that the Eucharistic canon, the most important part of the Divine Liturgy, was being celebrated in the church at very moment. “This terrible bloody tragedy did not happen for the sake of the bloodless sacrifice (the Eucharist),” the rector believes. Translated by Dmitry Lapa Pravoslavie.ru 23 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 Polish Orthodox Church: Autocephaly in Ukraine cannot be granted to a group of schismatics 5 April 2019 year 13:32 The Bishops’ Council of the Polish Orthodox Church published on its official site on April 2, 2019, a Statement on “the Ukrainian problem”. “The Holy Bishops’ Council of the Polish Autocephalous Orthodox Church got acquainted with the correspondence on autocephaly in Ukraine, which was obtained from: Constantinople, Alexandria, Russia, Serbia, Romania, Albania, Cyprus, Bulgaria, the Czech Republic, Ukraine, the UN Human Rights Council and letters by groups of believers of the Polish Autocephalous Orthodox Church,” the Council’s Statement says. The Bishops’ Council stated that the Polish Orthodox Church reaffirms its position on the church situation in Ukraine, which was expressed in Resolutions of May 9, 2018 , and of November 15, 2018 . His Beatitude Metropolitan Sawa, the Primate of the Polish Orthodox Church, on behalf of the Bishops’ Council, stated that his Church has advocated “granting full independence – autocephaly to the Orthodox Church in Ukraine”, meaning under the term “Orthodox Church in Ukraine” the form of the administrative order of the canonical Church, not the “OCU” religious group newly created with the help of the Phanar. “The autocephaly of the Church in Ukraine should be based on the dogmatic and canonical norms of the whole Church, not those of a group of schismatics. Those who stepped outside the Church, being deprived of priestly ordination at that, cannot represent a healthy church organism. This is a non-canonical act that violates Eucharistic and inter-Orthodox unity,” the Statement reads. The document also stated that the Polish Orthodox Church cooperates with other Local Churches in order to regulate the church life in Ukraine. The bishops of the Polish Church call upon all those who hold dear the unity of Orthodoxy to pray that God may give this unity to fraternal Ukraine. DECR Communication Service /Patriarchia.ru Календарь ← 7 December 2023 year |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf BAPTISM BAPTISM. Baptism, Chrismation, and the Eucharist (q.v.) are all administered together as Holy Mysteries (sacraments) that admit one into the membership of the Church, i.e., are rites of Christian initiation. Baptism is preceded by repentance and catechesis (qq.v.) in the case of adults, and assumes a continuous membership in a Christian community. Baptism of children occurs only in cases wherein the children are reared and taught in a Christian home and community, whether by parents or others. Baptism is not construed so much as a cleansing from “original sin” (q.v.), though it is for cleansing of sins as Paul teaches, but more especially as baptism into the death and resurrection of Christ. When the repentant sinner is immersed in the baptismal waters, he or she descends to death with Christ. When coming up out of the waters, the newborn Christian is resurrected with Christ, all in the name of the Holy Trinity (q.v.) ( Mt 28:19 ). Rudimentary instructions on the administration of Baptism are found in the Didache VII (q.v.). With regard to the Baptism of adults in the Church today, the following items are normative from Holy Tradition (q.v.): 1) After evangelism, reception into the catechumenate and the assigning of sponsors occurs and is followed by catechesis; 2) The inscription of names or naming service begins a series of exorcisms (q.v.) and a forty-day lenten preparation; and 3) The liturgical rites of Baptism, Chrismation (the Kiss of Peace), and the Eucharist (qq.v.) proceed to a postbaptismal catechesis and a deepened experience of life in the Church. In the case of the Baptism of children, all of the elements above are to be included in the rearing and education of the child by the family. 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 |
| 148 This could also make sense because of a widespread popularity of symbolic explanations of the Divine liturgy, where its different parts are treated as visual depictions of certain moments of Christ’s life; the idea of presence of Christ from the very beginning of the liturgy could give this depiction a more realistic meaning. 150 The Life of Archpriest Avvakum by Himself, and His Other Compositions, ed. Nikolay Gudziy e. a. [original title in Russian: Житие протопопа Аввакума, им самим написанное, и другие его сочинения] (Moscow: Goslitizdat, 1960), 66–67. 151 There is, however, an interesting place in the writings of St. Maximus the confessor (7 th c.), where he mentions «the Body and Blood of the Lord at the prothesis (ν τ προθσει)» (Maximi Confessoris Opera. Quaestiones et dubia, Jose H. Declerck, ed., corpus Christianorum: series Graeca 10 (Turnhout: Brepols, 1982), 10, but it is unclear, whether the Greek word πρθεσις here should mean the rite of the prothesis strictly speaking, or the Eucharistic rite as a whole. cf. Robert F. Taft, The Great Entrance: A History of the Transfer of Gifts and other Preanaphoral Rites of the Liturgy of St. John Chrysostom Orientalia Christiana Analecta 200 (Roma: Pontificio Istituto Orientale, 1975), 45. In the coming forty-third issue of the Russian theological periodical, Богословские труды, a short article of Alexey Dunaev concerning the problems of interpretation of this question-and-answer of St. Maximus should appear. 153 That’s how the story of the term νττυπα in the Byzantine Eucharistic theology ended (see above, III. 2). 155 See André Jacob, Histoire du formulaire grec de la liturgie de saint Jean Chrysostome (unpublished doctoral dissertation: Universite de Louvain, 1968), 74–85. 156 See Oswald Hugh Edward Burmester, «An Offertory-consecratory Prayer in the Greek and Coptic Liturgy of saint Mark», Bulletin de la Société d’archéologie copte, 17 (1963–1964), 23–33. 157 See Michael Zheltov, «The Rite of the Divine Liturgy in the Oldest (11–14 th cc.) Slavonic Sluzhebniki (Leitourgika)» [original title in Russian: Желтов Михаил, диак. Чин Божественной литургии в древнейших (XI–XIV bb.) славянских Служебниках], Богословские труды 41 (2007), 272–359, here 292–298. |
| The Synod also adopted a statement which presents the historical facts indicating that the ecclesiastical belonging of the Kievan Metropolia to the Moscow Patriarchate is indisputable, no matter what attempts are being made to review the church history now, 300 years after their reunification. The statement calls upon the Local Orthodox Churches to initiate a brotherly pan-Orthodox discussion of the ecclesial situation in Ukraine. Why is it necessary now? Firstly, the granting of the autocephalous status is the concern of the entire Orthodoxy, not of one Church only. Secondly, the granting of the tomos to the schismatics will have catastrophic consequences for the Orthodox unity. According to the Orthodox ecclesiology, one cannot be in the Eucharistic communion both with the canonical Church and with those who fell away from it. Such a step will lead to the complete break in communion between the Patriarchates of Moscow and Constantinople, and this rift will be hard to overcome. I am acquainted with many hierarchs of the Orthodox Church of Greece and believe that most of them take to heart what is going on in regard to the so-called ‘Ukrainian autocephaly.’ Many of these hierarchs have been to Ukraine and to Russia; many of them have received pilgrims from the Moscow Patriarchate – from both Russia and Ukraine. We have reached a dangerous point, but I still have a hope that Their Eminences and Graces the archpastors of the Church of Greece will devote special attention to the current critical situation and will do all in their power to initiate the pan-Orthodox discussion of the Ukrainian church issue, for the further unilateral actions in relation to the Ukrainian autocephaly can lead to the most tragic consequences for the unity of the entire Holy Orthodoxy. DECR Communication Service /Patriarchia.ru Календарь ← 21 апреля 2024 г. (8 апреля ст.ст.) воскресенье Неделя 5-я Великого поста. Глас 5-й. Прп. Марии Египетской (переходящее празднование в 5-ю Неделю Великого поста). Апп. Иродиона, Агава, Асинкрита, Руфа, Флегонта, Ерма и иже с ними (I). |
| The Divine Liturgy being over, Metropolitan Anthony warmly greeted the celebrating hierarchs and clergymen and all the faithful on behalf of His Holiness Patriarch Kirill of Moscow and All Rus’ and underscored the important role played by the Russian Metochion in Sofia and Bulgarian Metochion in Moscow in the strengthening of relations between the two Churches bound by ties of history. He said in particular: “The Lord is where the unity is, while the enemy of mankind is where division is. Throughout its history, the Church has been doing its best to unite people.” Metropolitan Anthony continued to say: “The strongest unity is grounded in God, in the faith, in one Baptism and one Eucharist. This is the greatest treasure of the Church.” Metropolitan Anthony presented the church of St. Nicholas with and a “Sign” Icon of the Theotokos as a token of the celebration. In commemoration of the 70th anniversary of the Metochion, its rector Archimandrite Vassian (Zmeyev) was awarded the Order of St Sergius of Radonezh, 3rd class; Archpriest Dimitry Tukhchiev of the Sofia metropolis who serves at the church of St. Panteleimon in Knyazhevo was awarded the medal of St. Seraphim of Sarov; Ms. T. Bondar and Ms. O. Stoimenova were awarded the medals of St. Olga Equal-to-the- Apostles; and the medal of St. Euphrosinya of Moscow was presented to Ms. V. Stefanova-Cenova. Afterwards, a prayer service to St. Seraphim (Sobolev) was celebrated at his burial place in the crypt of St. Nicholas church. That same day, Metropolitan Anthony of Volokolamsk visited the Cathedral of the Holy and Right-Believing Prince Alexander Nevsky in Sofia built in 1912 in commemoration of the Russian soldiers who died during the Russo-Turkish war for the liberation of Bulgaria. Accompanying him was Bishop Gerasim of Melnik, rector of the Cathedral and chief secretary of the Holy Synod of the Bulgarian Orthodox Church. DECR Communication Service /Patriarchia.ru Календарь ← 18 апреля 2024 г. (5 апреля ст.ст.) четверг |
| Trier, 1968; Παντελεμων (Ροδπουλος), μητρ. Ο καθαγιασμς τν Δρων τς Θεας Εχαριστας. Θεσσαλονκη, 1968, 20002. (Λειτουργικ Βλατδων; 3); Bertuletti A. La presenza di Cristo nel sacramento dell " Eucaristia. R., 1969. (Corona lateranensis; 19); Eucharisties d " Orient et d " Occident: Semaine liturgique de l " Inst. St.-Serge. P., 1970. 2 vol. (Lex orandi; 46-47); Wainwright G. Eucharist and Eschatology. L., 1971; Сарычев В. Д. О Евхаристии//БТ. 1973. Сб. 11. С. 173-181; Gerken A. Theologie der Eucharistie. Münch., 1973; The Eucharist Today/Ed. R. C. D. Jasper. L., 1974; Townsley A. L. Eucharistic Doctrine and the Liturgy in Late Byzantine Painting//Oriens Chr. 1974. Bd. 58. S. 138-153; Gero S. The Eucharistic Doctrine of the Byzantine Iconoclasts and its Sources//BZ. 1975. Bd. 68. S. 4-22; idem. «The True Image of Christ»: Eusebius " Letter to Constantia Reconsidered//JThSt. N. S. 1981. Vol. 32. P. 460-470; McKenna J. H. Eucharist and Holy Spirit. Great Wakering, 1975. (Alcuin Club Coll.; 57); Moll H. Die Lehre von der Eucharistie als Opfer: Eine dogmengeschichtliche Untersuch. vom NT bis Irenäus von Lyon. Köln etc., 1975. (Theophaneia: Beitr. z. Religions- und Kirchengeschichte des Altertums; 26); Prayers of the Eucharist: Early and Reformed/Ed. R. C. D. Jasper, G. J. Cuming. L., 1975. N. Y., 19802. Collegeville (Minn.), 19873; Eucharist in Theological Perspective/Ed. K. B. Osborne//J. of Ecumenical Stud. 1976. Vol. 13. N 2. P. 1 - 154 L " Eucharistie des premiers chrétiens/Éd. W. Rordorf. P., 1976. (Le Point théologique; 17); Gregg D. Anamnesis in the Eucharist. Bramcote (Nottinghamshire), 1976. (Grove Liturgical Study; 5); Gebremedhin E. Life-Giving Blessing: An Inquiry into the Eucharistic Doctrine of Cyril of Alexandria. Uppsala, 1977; Ligier L. Il sacramento dell " Eucaristia: Ad uso degli studenti. R., 1977; Ström Å. V. et al. Abendmahl//TRE. 1977. Bd. 1. S. 43-229; Kretschmar G., Meyer H. B., Niebergall A. Abendmahlsfeier//Ibid. S. 229-328; Taft. Great Entrance; idem. |
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