| Adoption and signing of texts The unanimously approved texts on the agenda of the Council shall be produced in the four official languages and shall be equally valid. They 1) shall be signed by the initials of all the primates of the autocephalous Orthodox Churches on each page and in all the official languages of the Council and on the final page by the Chairman and all members of the Council; 2) the Council’s signed decisions as well as the Message of the Holy and Great Council shall be sent out by Patriarchal letters of the Ecumenical Patriarch to the primates of the autocephalous Orthodox Churches who shall bring them to the notice of their Churches. These documents shall have a pan-Orthodox authority. Article 14 Participation of observers The observers from other Christian churches or confessions as well inter-Christian organizations shall be present at the opening and closing sessions of the Council without the right to vote or speak. Article 15 Preparation of Minutes The Minutes of the work of the Council shall be transcribed and edited in accordance with the established order for publication in the official languages and sent out to all the autocephalous Orthodox Churches by the Pan-Orthodox Protocol Commission of the Council’s Secretariat appointed by the decision of the primates of all the autocephalous Orthodox Churches. Article 16 Information for the press 1) by the decision of the Chairman and with the consent of the primates of other Orthodox Churches a Council Commission shall be set up consisting of fourteen members of the Council (one from each Church) and to be assisted by special advisers. The commission shall inform the mass media on the progress of the Council on a regular basis; 2) only those journalists who are appropriately accredited in the Secretariat for the Preparation of the Holy and Great Council may be present at the opening and closing sessions of the Council. Chambésy, 27 January 2016 DECR Communication Service 30 января 2016 г. Смотри также |
| Tweet Нравится Amsterdam Romanov exhibition to include personal items, murder weapon Moscow, January 31, 2017 The Netherland’s Hermitage Amsterdam museum will be running the exhibition “1917. Romanovs & Revolution. The End of Monarchy” from February 4 to 17, featuring a number of the last royal family’s personal items, and one of the murder weapons used to martyr Tsar Nicholas II and his family. This will be the only showing of the exhibition in Western Europe. In addition to over 200 objects from St. Petersburg’s State Hermitage Museum, Hermitage Amsterdam is also receiving dozens of historical documents from the Russian State Archive in Moscow to be displayed in the exhibition, including letters from Rasputin, love letters, the last dairies of the Royal Martyrs Nicholas and Alexandra, items from the royal wardrobe, and family photos and drawings from the Romanov children. Also on display will be Tsar Nicholas’ official Act of Abdication, and one of the bayonets used to murder the sainted royal family in Ekaterinburg in July 1918. The exhibition aims to “tell the gripping story of Tsar Nicholas II and his wife Alexandra and of the explosive political and social circumstances of Nicholas’s reign.” A full press kit is can be viewed online . 31 января 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также The Romanovs: A Family Portrait The Romanovs: A Family Portrait Photogallery In them we can trace the history of love—Nicholas and Alexandra as betrothed, then as husband and wife, and then with their firstborn child. Finally we see them all—as we see them depicted on icons. Archival Documents on the Murders of the Imperial Family Now Available Online Paul Gilbert Archival Documents on the Murders of the Imperial Family Now Available Online Paul Gilbert Many of the documents were identified as a result of painstaking research in Russia’s state and departmental archives, as well as private archival collections abroad. The bulk of the material, however, was collected during the first investigation into the murder of the royal family in 1919, conducted on behalf of Kolchak investigator Omsk district court Nikolai Sokolov. Tobolsk Exhibition: The World of the Romanov Family Children Paul Gilbert Tobolsk Exhibition: The World of the Romanov Family Children Paul Gilbert The exhibition is based on a collection of photographs which belonged to the Empress Alexandra Feodorovna’s lady-in-waiting, friend and confidante Anna Vyrubova-Taneyeva. Комментарии © 1999-2016 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf POLYCARP POLYCARP, Bishop of Smyrna, martyr, St. (ca. 70–23 February 156). Irenaeus, through Eusebius (q.v.), tells us that Polycarp sat at the feet of Joh n the Theologian. And Irenaeus himself says the Apostles (q.v.) appointed Polycarp bishop of Smyrna and that he was his teacher. Ignatius’s (q.v.) seventh epistle (ca. 110) is addressed to the Church of Smyrna through Polycarp. In 155 Pope Anicetus and Polycarp discussed the Quartodeciman use (i.e., following the Jewish practice of observing Easter, the Christian Passover, on the fourteenth of Nisan) of the date of Easter versus the dominical (Sunday) use of Rome (q.v.). Polycarp appealed to the Apostles as his authority, while Anicetus-after centuries-was vindicated by the First Ecumenical Council (q.v.). Nevertheless, they parted as friends. The account of Polycarp’s martyrdom is one of the classics of early Christian literature (q.v.) and the model for countless such accounts to follow. Particularly notable in the story is the interweaving of motifs taken from the Gospel narratives of Christ’s Passion and allusions to the Eucharist (q.v.). The martyrdom is described in an epistle from the Church of Smyrna to Philomelium in Phrygia, since Polycarp was martyred in Smyrna under Proconsul Statius Quadratus. It is the oldest such description, not written after the “Acts of Martyrs,” and the following points found therein are historically significant: 1) Martyrdom is an imitation of Christ’s suffering and death, and the date of death is called birth. 2) It illustrates the existence of a cult of relics (q.v.), since Polycarp’s followers “took up his remains more precious than jewels or gold.” 3) The prayer of Polycarp has both a precise Trinitarian formula and liturgical formulas. Eusebius, using words ascribed to Irenaeus, tells of several letters of Polycarp to neighboring communities. But the only one we have today is the “Epistle to the Philippians,” which is modeled on Clement (q.v.) of Rome’s “First Epistle to the Corinthians” (ca. 100). It might be two letters combined (cf. Paul’s 2 Cor), the latest of which dates from the 130s. Four significant items may be excerpted from it: 1) the Philippians ask him for Ignatius’s letters; 2) regarding church government, there appears to be no bishop in Philippi, but only presbyters and deacons; 3) almsgiving is recommended (see Ascesis); 4) and in spite of persecution, he instructs them to pray for the civil authorities. (See Authority; Church and State.) 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 |
| Russian Orthodox Church obtains official registration in the Kingdom of Cambodia Phnom Penh, July 22, 2013 The representation of the Russian Orthodox Church in Thailand, which administratively includes Cambodia, has received a resolution from the Minister of Cults and Religions of Cambodia regarding the decision made by the government to officially register the Russian Orthodox Church (Moscow Patriarchate) in Cambodia as a religious organization, reports Sedmitza.ru . The request for the state registration of the Moscow Patriarchate in the country was made after the meeting of the Holy Synod in October 4, 2012, which accepted the newly-established parishes in Cambodia (of St. George the Victory-Bearer in Phnom Penh and Great Martyr and Healer Panteleimon in Kampong Saon) into the jurisdiction of the Russian Orthodox Church. The Moscow Patriarchate was registered on the territory of Cambodia by its authorities as a religious organization under the name, " Orthodox Christian Church of Cambodia (Patriarchate of Moscow) " . The decision made by Cambodian authorities allows the opening in Cambodia of Orthodox parishes, the purchase and registration of parcels of land in Cambodia in the name of the Church, the building of churches, opening of theological schools, freedom to preach, and so on. In accordance with the resolution of the Ministry of Cults and Religions of Cambodia, the regional representative of the Russian Orthodox Church Archimandrite Oleg (Cherepanin) sent notifications of this decision to the Patriarch of Moscow and All Russia. At the present time, upon completion of the registration of the Church bank accounts in Cambodia, fundraising is being planned within all churches of the representation of the Russian Orthodox Church (Moscow Patriarchate) in Thailand for the purchase of parcels of land and building for Church use in Phnom Penh and Kampong Saon. The regional representation of the Church is also working to supply the Orthodox parishes in Cambodia with permanent clergy. The representative of the Russian Orthodox Church (Patriarchate of Moscow) in Thailand Archimandrite Oleg (Cherepanin) has sent letters of gratitude to the king of Cambodia Norodom Sihamoni, Great Supreme Cambodian Patriarch of Buddhists Tep Vong, the Minister of Cults and Religions of Cambodia Min Kinh, as well as the embassies of Cambodia in Russia and Thailand. 23 июля 2013 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Close relatives of the reposed (especially children and grandchildren, i.e, immediate family) have the great opportunity to help their departed ancestors—to manifest fruits of spiritual life (to live in the prayerful experience of the Church, participate in the holy Sacraments, to live according to Christ’s commandments). Although our ancestor may not have grown these fruits themselves, but their children and grandchildren did, they (the departed ancestors) are participants in these fruits as the root or trunk of the tree. Just how great this help is even for relatives who lived outside the Church we know from the letters of St. Ambrose of Optina to Count Alexei P. Tolstoy. A mullah was baptized in his house church. The great elder wrote on this occasion, “The baptism of this mullah, the conversion to Christianity of the Lezgin [a nation in the Caucasus Mountains] Assan, the reception into the Church of an Abyssinian, and several similar examples has given us the thought that God also honors various tribes and peoples with various errors relative to the one true Divinity; because although it happens rarely, from almost all existing tribes in different times people have converted to true Christianity… This means that if out of the darkness of impiety one has turned to the Lord, then this is sufficient for the Lord; and for the sake of this one convert, He will honor the whole generation [i.e., lineage] that produced him” ( Collected Letters [Moscow, 1995], 7). “The lot of the departed is not considered decided until the general Last Judgment. Until then, we cannot consider anyone as finally judged; and on the basis of this we pray, convinced in our hope in God’s immeasurable mercy!” (St. Theophan the Recluse, Collected Letters , v. 6, letter 948). Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Bobby George 18 февраля 2017, 16:00 o//Memorial of the Departed - 19/02/" 17 I belong to the Indian (Malankara) Orthodox Church,London The question is " Does the departed souls have any influence on the living OR When they attend the Holy Communion with us can we request anything to them " ...?? Thank you, a reply very much appreciated ! |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf MARTYR MARTYR. The word means “witness” in its legal sense, as in the witnesses sworn in at a court of law. In Acts the word is used of the apostles (q.v.) as witnesses of Christ’s ministry and Resurrection. Soon afterward, with the spread of persecution of Christians, the martyr became identified as one who bears testimony to Christ’s victory over death through the sacrifice of his or her own life. In the letters of Ignatius of Antioch (q.v.), particularly his “Epistle to the Romans,” one finds a certain identification of the martyr’s sufferings with the passion of Jesus Christ in imagery, which further recalls that of the Eucharist (q.v.). The martyrdom of one of Ignatius’s correspondents, Polycarp of Smyrna (q.v.), became the paradigmatic account of a martyr’s death and model for the many that would follow. This document, too, makes heavy use of imagery from the Gospel accounts of the Passion, and Polycarp’s prayer before his death bears striking resemblance to the eucharistic anaphora. Polycarp’s “Life” also provides the first witness to the cult of the martyr. The saint’s community gathers yearly on the anniversary of his “birthday” (i.e., into the Kingdom of Heaven) around the place where his relics are interred. Martyrs became the earliest heroes of the Church, to be followed on the cessation of state persecution with the conversion of Constantine, by the “bloodless martyrdom” of monasticism (qq.v.). Traditionally, martyrdom for the faith is automatic grounds for inclusion in the diptychs, recognition of saintliness-without any formal canonization process. The 20th c., especially in Soviet Russia, has given ample evidence that martyrdom is not an obsolete possibility. The Greeks, together with other Orthodox nations of the Balkans (qq.v.), have their “new martyrs” of the Turkish era. 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 Holy Synod discussed consequence of Patriarchate of Constantinople’s invasion in canonical territory of Ukrainian Orthodox Church 28 December 2018 year 20:57 On December 30, 2018, at its session the Holy Synod of the Russian Orthodox Church discussed the grave consequences of the anti-canonical and criminal invasion of the Patriarchate of Constantinople in the canonical territory of the Ukrainian Orthodox Church (Minutes No. 98). The Holy Synod has resolved to attest to its agreement with the assessment of the Patriarchate of Constantinople’s invasion in the canonical territory of the Ukrainian Orthodox Church, made in the introductory remarks of His Holiness Patriarch Kirill of Moscow and All Russia at the meeting of the Supreme Church Council on December 26, 2018, and in his letters to the Primates of Local Orthodox Churches. A special emphasis was given to the uncanonical nature of the ‘Uniting Council’ which took place in Kiev on December 15 and which was attended by members of the schismatic groups led by the Patriarch of Constantinople’s representative, Metropolitan Emmanuel of France, and Ukrainian President P. A. Poroshenko. An agreement was expressed with the canonical assessment of this event made by the Ukrainian Orthodox Church Synod in its Decision of December 17, 2018. The Synod attested to its profound concern for the adoption of the discriminatory Ukrainian Law “On Amendments to the Ukrainian Law ‘On Freedom of Conscience and Religious Organizations’ as it gives secular politicians grounds for seeking to deprive the Ukrainian Orthodox Church of her canonical and lawful name and assessed this legislative action as a grave violation of the principle of the state’s non-interference in the internal affairs of religious communities as sealed in the Ukrainian Constitution. It was noted that this law comes into contradiction with the fundamental international documents on defence of human rights and freedoms. The Synod decided to appeal to the Primates and Holy Synods of fraternal Local Orthodox Churches to support Metropolitan Onufry of Kiev and All Ukraine, the episcopate, clergy, monastics and faithful children of the Ukrainian Orthodox Church in connection with the present trials and not to recognize as an autocephalous Local Orthodox Church the community established at the so-called ‘Uniting Council’ in Kiev on December 15, 2018. Patriarchia.ru/ DECR Communication Service Календарь ← 7 December 2023 year |
| With love in Christ, +KIRILL PATRIARCH OF MOSCOW AND ALL RUSSIA At the end of January of this year, the aforementioned group of schismatics openly opposed the Holy See of the Ethiopian Church and attempted to form their own " ecclesiastical jurisdiction. " To achieve this goal, the schismatics have carried out armed attacks on churches, clergy and parishioners of the Ethiopian Church. There have been victims among the defenders of churches. The schismatics " actions have been rejected by the majority of Ethiopian Christians. Today, with the blessing of Patriarch Abune Mathias, a solemn prayer for the early cessation of division and the restoration of unity in the faith is being offered at all parishes of the Ethiopian Church. On February 12th a special Churchwide Prayer will be said by Ethiopian believers all around the world. The Synod of the Ethiopian Church has also sent letters asking for support from leaders of the largest Christian communities in the world. The Russian Orthodox Church has never been indifferent to the woes of the brotherly people of Ethiopia and in difficult times has always raised its voice in their defense. The Ethiopian Church is a member of the family of Ancient Oriental Churches. It is not only the largest body in the Pre-Chalcedonian family, but is also one of the largest Christian communities in the world: the number of its members exceeds 60 million people. Ties between the peoples of Russia and Ethiopia date back to the fifteenth century. Regular inter-Church contacts were established in the late 19th century. In 1950s-1980s, they reached a particularly high level, largely thanks to the efforts of Metropolitan Nikodim of Leningrad and Novgorod, Chairman of the Department for External Church Relations of the Moscow Patriarchate. These ties are especially strong today and are also carried out within the framework of the Commission for Dialogue between the Russian Orthodox Church and the Ethiopian Church, established in 2018. Календарь |
| The Church calls upon the authorities not to discriminate against those who refuse to accept electronic documents Moscow, March 24, 2015 Thousands of citizens of Russia, the Ukraine, Belarus, Moldova and other countries are sending appeals addressed to His Holiness Patriarch Kirill of Moscow and All Russia and the Moscow Patriarchate’s Department for Relations between the Church and Society, reports Patriarchia.ru. The letters express their concern about use of electronic documents and innovative technology in interaction between citizens and the authority, which leaves no alternative. The Church is talking about these issues with government agencies, urging them to take into account and understand the position of the faithful, calling upon them to respect the voluntary nature of identity provision and to give people the opportunity to opt for traditional methods of identification. The Church representatives have stated that respect must be shown for citizens’ constitutional rights and that those who refuse to accept electronic methods of identification must not be discriminated against. In many cases the state authorities heed the words of the Church and the citizens, taking specific steps aimed at ensuring of the equality of rights and respect for religious convictions of believers. Thus, in November 2014 a citizen of the Chelyabinsk region A. V. Kurilova made an appeal to His Holiness Patriarch Kirill of Moscow and All Russia with the request to help her obtain free medicine for her little son without registration of Insurance Number of Individual Ledger Account. This document was forwarded to the Department for Relations between the Church and Society for execution. A petition, signed by the Department’s chairman, was sent in to the governor of the Chelyabinsk region B. A. Dubrovsky with the request to assist in obtaining the medicinal product. At the end of February the Department for Relations between the Church and Society received a response from the first deputy governor of the stating that the boy will be provided with the drug preparation until the end of 2015”. 30 марта 2015 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| The next year the Magyars were decisively defeated by the Bulgarians in the extremely fierce Battle of Southern Buh (in today’s Ukraine) which eventually led their tribes to retreat to the west and settle in the region of Pannoniaessentially founding today’s Hungary. During the later years of the First Bulgarian Empire the region around today’s Silistra was known for its rock monasteries. In 927 AD, Drastar became the seat of the first internationally recognizedPatriarch of the Bulgarian Orthodox Church, Patriarch Damyan. In 969 AD, it was captured by Knyaz Sviatoslav I of Kiev, the ruler of Kievan Rus in 945-972 AD, but two years later it was conquered byByzantium under Emperor John I Tzimiskes (r. 969-976 AD) in the Battle of Dorostolon, and renamedTheodoropolis, after military saint Theodore Stratelates. In 976 AD, Bulgaria’s Tsar Samuil (Samuel) (r. 977/997-1014 AD) regained the city until 1001 AD when it was again conquered by the Byzantine Empire. Drastar was a metropolitan’s residence and a major fortress during the Second Bulgarian Empire (1185-1396 AD). In 1279 AD, under Tsar Ivailo (r. 1277-1280), Drastar withstood a three-month siege by the Mongols. It was conquered by the invading Ottoman Turks in 1388 AD (ca. 1400 AD, according to some sources), and turned into a major Ottoman fortress. Subsequently, Silistra has remained a major urban center in the Lower Danube region. 17 октября 2015 г. Предыдущий Следующий Смотри также Archaeologists Find Last Fragment of Early Christian Christogram in Bishop " s Basilica in Bulgaria " s Sandaski Archaeologists Find Last Fragment of Early Christian Christogram in Bishop " s Basilica in Bulgaria " s Sandaski Archaeologists excavating the so called Bishop’s Basilica of the Ancient Roman and Early Byzantine city of Parthicopolis located in the town of Sandanski in Southwest Bulgaria have discovered the last fragment from a marble slab with a christogram, a Christian symbol consisting of a monogram of letters standing for the name of Jesus Christ. Skeletons Found in Early Christian Tomb on St. Ivan Islan Off Bulgaria " s Sozopol Belonged to Syrian Monks Who Brought St. John the Baptist " s Relics Skeletons Found in Early Christian Tomb on St. Ivan Islan Off Bulgaria " s Sozopol Belonged to Syrian Monks Who Brought St. John the Baptist " s Relics “After completing the excavations we have found that the way [the tomb] was built differs from all other known tombs in Bulgaria from this time period. Its foundation is tiled with 18 tiles of equal size covering all four walls. Above the tiles comes the arched structure of the roof. The floor is tiled with the same kind of tiles,” Popkonstantinov explains. Комментарии © 1999-2015 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку |
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