| Jesse Dominick 30 января 2017 г. Vlachos, Metropolitan Hierotheos. “Prologue.” Elder Ephraim. Counsels from the Holy Mountain: Selected from the Letters and Homilies of Elder Ephraim . Florence, AZ: St. Anthony’s Greek Orthodox Monastery, 1999. xv. Lillie, W. J. Rev. of Counsels from the Holy Mountain: Selected from the Letters and Homilies of Elder Ephraim , by Elder Ephraim. Friends of Mount Athos Book Reviews , 1999. Bates College. 25 April 2010. Archimandrite Ephraim. “Preface.” Elder Joseph the Hesychast. Monastic Wisdom: The Letters of Elder Joseph the Hesychast . Florence, AZ: St. Anthony’s Greek Orthodox Monastery, 1998. 19. Ibid ., 19 Elder Ephraim. Counsels from the Holy Mountain: Selected from the Letters and Homilies of Elder Ephraim . Florence, AZ: St. Anthony " s Greek Orthodox Monastery, 1999. 88. Archimandrite Ephraim, “Preface.” 19-20. Ibid ., 20 Ibid ., 20-24 Cavarnos, Constantine. Anchored in God: Life, Art, and Thought on the Holy Mountain of Athos . Athens: Astir Publishing Company, 1959. 206-207. Ibid ., 204, 206 Cavarnos, Constantine. The Holy Mountain . Belmont, MA: Institute for Byzantine and Modern Greek Studies, 1973 (reprinted 2001).72, 125 Lillie, W. J. Including the monastery of St. John the Forerunner in Serres, that of Panagia the Directress in Portaria (Volos), and that of the Archangel Michael, a formal metochion of Philotheou on the island of Thasos. " Ephraim of Philotheou. " Orthodoxwiki . Orthodox Internet Services. 24 June 2009. Web. 24 April 2010. . Lillie, W. J. Vlachos, “Prologue.” Xiv. And women! Cavarnos, The Holy Mountain . 125. Cavarnos continues: “For, as St. Gregory of Nyssa remarks ( On Virginity chapter 24), “the saintliness of a life is transmitted from him who has achieved it to those who come within his circle; for there is truth in the Prophet’s saying, that one who lives with a man who is holy and clean and elect will become such himself.’” Elder Ephraim. Counsels . 79. Lillie, W. J. |
| As far as we can judge from the information available to us, it is expected that the meeting will be attended by several autocephalous Churches. Meanwhile, a refusal to attend was publicly stated, along with Patriarch Bartholomew, by the Primates of the Churches of Greece, Cyprus and Albania, who maintain the Patriarch of Constantinople alone can convene such events. – Will Metropolitan Onufriy, the Primate of the canonical Ukrainian Orthodox Church, go to Amman? – The composition of our delegation will be announced later. – What do you know about the interference of some politicians who dissuaded primates from attending the meeting? What is the role of the USA in this story? – The political interference in the process of creating the so-called “Orthodox Church of Ukraine” was obvious from the very beginning. We are fully aware that the ensuing recognition of the schismatics by the Churches of Greece and Alexandria happened not without participation of external forces. We know that pressure was also made on some Primates concerning the issue of the meeting in Amman. Anyway, it is difficult to interpret in any other way the refusal of the Archbishop of Athens to attend this meeting, which he announced to journalists immediately after the meeting with the American ambassador. I will remind you that he also announced the recognition of the “OCU” after repeated meeting with the same diplomat. – Are common celebrations and meetings with state officials planned in Amman? – As it follows from the invitation letters of His Beatitude Patriarch Theophilos of Jerusalem, they do not plan common divine services in Amman. It is expected that the participants will meet with King Abdullah ibn-Hussein of Jordan. – Are more such meetings possible and how often and where? – We hope that the meeting in Amman will make the beginning of other similar meetings that our Orthodox family needs so much now. DECR Communication Service /Patriarchia.ru Календарь ← 21 апреля 2024 г. (8 апреля ст.ст.) |
| The decision of the Council is mentioned in some letters Meletius sent to Russia. Thus, in Letter 30 (1593) to Patriarch Iov, he describes him as ‘all-hole master, brother and concelebrant of our Humbleness’ (Παναγιτατε δσποτα, δελφ κα συλλειτουργ τ ς μ ν μετριτητος— Analecta Byzantino-Russica. P. 96). Meletius reports later that the recent Council in Constantinople approved the establishment of the Patriarchate in Moscow endowed with equal dignity ( μοταγ )with the rest Orthodox patriarchal sees (Analecta Byzantino-Russica. P. 97). After the Time of Trouble, Filaret (Romanov) became a new Patriarch of Moscow. To elevate him to the rank of patriarch, Patriarch Theophanes of Jerusalem (1606-1644) was invited to Moscow. On July 5, 1619, Theophanes issued an official deed of the installation of Filaret as patriarch. There is a surviving official copy of this document made at the instruction of Theophanes in 1626 in Jassa (the Greek original and the Russian version published in Собрание государственных грамот и договоров. М., 1822. Ч. 3. 46, and: Фонкич Б. Л. Грамота иерусалимского патриарха Феофана об утверждении московским патриархом Филарета Никитича//Греческие рукописи и документы в России. С. 403–409). The deed notes that the new patriarch enjoys the same status as Iov, makes reference to Jeremiah’s deed on the installation of Iov and stresses that Filaret is also ‘a brother and concelebrant of our Humbleness and the rest of the patriarchs’. These deeds and the correspondence do not mention any limitations of the power of the Patriarch of Moscow; on the contrary, they repeatedly stress his equality with ‘the rest of the patriarchs’ who head the four ancient autocephalous Churches. It can be thus reckoned that the installation of the Patriarch of Moscow and his recognition as an Eastern patriarch equal in honour and the fifth place given him in the list of the heads of Orthodox Churches were actually a restoration of the original number of members of the Pentarchy after the see of Rome fell away from Orthodoxy. |
| When the episcopal delegates from Antioch, who arrived too late to attend the opening ofthe council but who were sympathetic to Nestorius, heard about the outcome, they too convened their own council and condemned Cyril. The Roman church legates, who arrived even later, took the side of Cyril and supported the decisions of the first council. As a result of this predicament, Emperor Theodosius II decided to intervene and hold discussions at Constantinople, putting both Cyril and Nestorius under house arrest at Ephesus, and holding all the bishops there through the long summer. Eventually, he too took the side of Cyril of Alexandria. For several years afterwards, Antioch and Alexandria remained out of communion, but a reconciliation was brokered in 433 with the Formula of Union (in Cyril’s Letters as “Let the Heavens Rejoice”), according to which they agreed that Christ was one person (hypostasis) with two natures (physeis), one human and one divine. Nestorius’ deposition was confirmed and he was sent back to Antioch (eventually to be condemned to exile, as he would not cease protesting the justness of his cause). The Council of Ephesus was recognized as of ecumenical status at Chalcedon in 451, and set the terms of the fundamental Christology of the church, determining the agendas of the next three ecumenical councils to come. It was the last of the ecumenical councils to be adopted by the Oriental Orthodox Churches. SEE ALSO: Christ; Ecumenical Councils; Episcopacy; St. Cyril of Alexandria (ca. 378–444); Theotokos, the Blessed Virgin REFERENCES AND SUGGESTED READINGS Aprem, M. (1978) The Council of Ephesus of 431. Trichur, Kerala: Mar Narsai Press. McGuckin, J. A. (2004) St. Cyril of Alexandria and the Christological Controversy. Crestwood, NY: St. Vladimir’s Seminary Press. Margull, H. H. (ed.) (1966) The Councils of the Church, History and Analysis. Philadelphia: Fortress, Press. Tanner, N. P. and Albergio, G. (eds.) (1990) Decrees of the Ecumenical Councils. London: Sheed and Ward. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| Patriarch Kirill greets 5th International Russian-Georgian Poetry Festival Moscow June 6, 2011 The 5 th International Russian-Georgian Poetry Festival is held from June 6-15, 2011, in the Georgian cities of Batumi, Poti, Kutaisi and Tbilisi. About 100 authors from over 30 countries attend. His Holiness Patriarch Kirill of Moscow and All Russia has sent following message of greetings to the organizers, participants and guests of the festival: Dear Brothers and Sisters, I cordially greet the poets, people of letters and all the guests of the 5 th International Russian-Georgian Poetry Festival. Holy Fathers of the Church would present the most sublime theology in the form of verses and the greatest of poets would praise the Creator in their works, admiring His creation. The human soul has always sought to embody things good, beautiful and eternal in the word, and poetry as the art that gives the fullest expression to the potential of language offers a master a multitude of resources for expressing the subtlest tinges of emotions. Sharing their permanent love of the human word and devout desire to serve the Word of God, the great Russian and Georgian cultures have given the world literature a whole pleiad of remarkable poets and artists of the thought. Now you as posterity of Pushkin and Rustaveli, Lermontov and Baratashvili, are to continue these glorious traditions in a worthy way. United by the faith of Christ, our peoples are tied by the bonds of spiritual brotherhood which cannot be broken by any hardships, troubles or trials, for there is no more solid foundation for friendship than common prayer and love of the truly beautiful. It is my conviction that in this unity of the spirit lies out authentic history and our future. Invoking God’s blessing on you all, I wish the participants and guests of the festival fortitude and further successful creative achievements. + Kirill Patriarch of Moscow and All Russia DECR Communications Services 7 июня 2011 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| В.В. Каширина Передовые статьи святителя Феофана Затворника в журнале «Домашняя беседа» за 1872–1873 гг. Источниковедческий аспект Источник Аннотация. В статье представлены результаты источниковедческого анализа передовых статей святителя Феофана в журнале «Домашняя беседа» за 1872–1873 гг. С помощью методов источниковедения проведено выявление, описание и анализ источников. Выявлены 99 статей, дано их полное библиографическое описание, а также описание основных источников, на основе которых были составлены передовые статьи. Составителем передовых статей стал редактор журнала «Домашняя беседа» В.И. Аскоченский. Источниками стали проповеди святителя Феофана к Владимирской (1869) и Тамбовской (1861) паствам, а также отрывки из его книги «Письма о христианской жизни» (1860–1862). Более половины статей составлены на основе «Сборника проповедей к Владимирской пастве» – 55,5%, четверть статей составлены на основе «Сборника проповедей к Тамбовской пастве» – 25,0%. Источники для семи статей не выявлены. Проведенная работа будет способствовать дальнейшему изучению текстологических аспектов духовного наследия святителя Феофана. Abstract. The article presents the results of the source analysis of the leading articles of St. Theophan in the magazine «Home Conversation» for 1872–1873. The identification, description and analysis of sources were carried out using the methods of source studies. 99 articles were identified, their full bibliographic description was given, as well as a description of the main sources on the basis of which the leading articles were compiled. The editor of the magazine «Home Conversation» V. I. Askochensky became the compiler of the leading articles. The sources were the sermons of St. Theophan to the Vladimir (1869) and Tambov (1861) congregations, as well as excerpts from his book «Letters on Christian Life» (1860– 1862). More than half of the articles are based on the «Collection of sermons to the Vladimir flock» – 55,5%, a quarter of the articles are based on the «Collection of sermons to the Tambov flock» – 25,0%. Sources for seven articles have not been identified. The work carried out will contribute to the further study of the textual aspects of the spiritual heritage of St. Theophan. |
| Venerable Euthymius of Suzdal Commemorated on April 1 Saint Euthymius of Suzdal was born in the year 1316 at Nizhni-Novgorod. From early childhood he was taught his letters and received a spiritual upbringing. He received monastic tonsure at the Nizhegorod Caves monastery under its founder, Saint Dionysius (later the Archbishop of Suzdal, commemorated June 26 and October 15). The ascetic struggles of Saint Euthymius were so great that Saint Dionysius advised him to lessen them. In 1352 Prince Boris of Suzdal sought to establish a men’s monastery in his city, and he requested the Nizhegorod Caves monastery to send a monk to establish the monastery. The choice of the saintly igumen fell upon Saint Euthymius. After the arrival of Saint Euthymius in the northern part of the city beyond the Kamenka River, Saint John of Suzdal (October 15) set up a cross on the site of the future monastery cathedral before a tremendous crowd of people. The prince himself began to dig the ground for the foundation, and Saint Euthymius made three grave stones for himself, vowing to remain in the new monastery until the very end of his life. So, the the Savior-Euthymius monastery was founded, where soon more than three hundred monks gathered under the guidance of the saint. The monastery adopted the cenobitic rule. The saint insisted that each of the monks be prepared to fulfill whatever obedience they were given. Saint Euthymius went often to the Trinity-Sergiev monastery to Saint Sergius of Radonezh (September 25 and July 5). Saint Euthymius was a strict ascetic and a great man of prayer. He toiled incessantly for the benefit of all the brethren. Saint Euthymius died on April 1, 1404. On July 4, 1507 while a foundation trench was being dug for a new cathedral church, his incorrupt relics were uncovered. The saint was glorified at a Council in 1549. скрыть способы оплаты Комментарии Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| Church leaders to deliver anti-gay marriage letters/Православие.Ru Church leaders to deliver anti-gay marriage letters June 16, 2012 Leaders of Sydney " s major Christian churches will make a coordinated appeal against same-sex marriage straight from the pulpit this weekend in a bid to rally opposition before the federal parliamentary vote, reports local Australian news agency, The Guardian . Statements from Anglican, Catholic and Greek Orthodox church leaders will be read out or distributed at services, stressing the need to head off any change to the current definition of marriage. The move comes as proposed same-sex marriage legislation is due to be debated for the first time in the lower house on Monday, when a social policy and legal affairs committee inquiry report into two private members bills amending the Marriage Act will be tabled. The Anglican Archbishop for the diocese of Sydney, Peter Jensen, writes to parishioners that the " " parliamentary success of this revolutionary redefinition is not inevitable, " " and calls on Christians who support the traditional definition of marriage to make their views known to federal MPs. " " I urge you to pray about this matter and write speedily to members of parliament expressing your support for marriage as at present defined and your concern that more be done to support and strengthen marriage and family life, as properly understood, in our nation, " " he said. Dr Jensen " s letter states that it is beyond the power of Parliament to change the definition of marriage, " " although its laws should recognise the true definition and support it " " . Catholic congregations across Sydney will receive a similar pastoral letter from church leaders including Archbishop, Cardinal George Pell, tomorrow. " " Marriage is more than having one " s love for another legally recognised, " " The Catholic Weekly quotes Cardinal Pell, and auxiliary bishops Julian Porteous, Terry Brady and Peter Comensoli as stating. " " It has been protected and supported by the law because governments have recognised its contribution to the good of society. " " |
| Funeral Served for Reposed Serbian Metropolitan Christopher of Chicago and Libertyville Chicago, August 24, 2010 On August 24, at the Serbian Orthodox Monastery in Libertyville, Illinois, the burial service took place for Metropolitan Christopher of Chicago and Libertyville, of the Serbian Orthodox Church. At 7:45 on Wednesday, August 18, 2010, on the eve of the feast of the Transfiguration of our Lord and Savior Jesus Christ, His Eminence Christopher, Metropolitan of Chicago and Libertyville, fell asleep in the Lord at the age of 82. Born in Galveston, Texas, and baptized Velimir Kovacevich, the future Metropolitan Christopher was the ninth of twelve children of Serbian immigrant parents. After graduation from high school, he attended Nashotah House and graduated from St. Sava Serbian Orthodox Seminary in Libertyville, Illinois. After marriage, he was ordained to the Diaconate and Priesthood. Continuing his education, he earned a B.A. (Philosophy), Master of Letters (History) at the University of Pittsburgh; the Master of Divinity from Holy Cross Greek Orthodox School of Theology in Brookline, Massachusetts, and completed courses and examinations for the doctorate at the Chicago Theological Seminary. Father Velimir ministered to parishes in Pennsylvania and in Chicago, also serving as chaplain to four universities. He assisted his parishes to become bilingual in their worship and education programs. As a priest, he served as spiritual father, counselor, youth worker, administrator, educator, and, above all, in priestly ministry at the Holy Altar. Widowed in 1970, he is the father of four, as well as the grandfather of nine. Elevated to the episcopate in 1978 by the Assembly of Bishops in Belgrade and tonsured with the monastic name of Christopher, he became the first American-born bishop to serve a diocese of his church in North America. As Bishop of Eastern America and Canada, he soon developed a diocesan-wide program in religious education. Active also in ecumenism, he has served on the joint commission of Orthodox and Roman Catholic bishops and on the Orthodox-Lutheran dialogue, and has represented his church at high levels in both the National and World Councils of Churches. In 1991, he was elevated to the rank of Metropolitan, thereby becoming Primate of the Serbian Orthodox Church in the U.S. and Canada. May the Lord our God grant blessed repose and eternal rest to His Eminence Metropolitan +Christopher. Information from the official website of the Serbian Orthodox Church in North and South America 25 августа 2010 г. ... Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| 249 Решения и соответствующие отрывки из ламбетских докладов собраны в: The Christian East, 11, 2, Summer 1930: Previous Lambeth Conferences and the Orthodox East, p. 73–76 (состоит из материала The Six Lambeth Conferences, London, S.P.C.K.). 250 Целиком история с рассказа W.J. Birkbeck: Birkbeck and the Russian Church, Containing Essays and Articles by the late W.J. Birkbeck, собр. и отред. Athelstan Riley, London & New York, 1917, ch. 1; cfr. также Life and Letters of W.J. Birkbeck, его жены, предисловие Viscount Halifax, Longmans, 1922. Cfr. The Life of Edward White Benson, Sometime Archbishop of Canterbury, его сына, A.C. Benson (Eton College), v. 2, London, 1899, p. 155 ff. (на основе сведений, предоставленных г-ном Райли). 251 См. Birkbeck and the Russian Church (фактологический материал). Cfr. Life and Letters of Mandell Creighton, D.D., Oxon. and Camb., Sometime Bishop of London, его жены, 2 vols., London, 1905. На английском: One Chapter from an Enquiry into the Hierarchy of the Anglican Episcopal Church, Sokolov, The Church Printing Co., London; The Question of Anglican Orders, in respect of the «Vindication» of the Papal Decision, A. Bulgakoff, Church Historical Society, S.P.C.K., London, 1899 (переведено Биркбёком). 253 Some Points in the Teaching of the Church of England, set forth for the Information of Orthodox Christians of the East in the form of an Answer to Questions, London, SPCK, 1900, 2-nd ed., in Greek and English, 1901). 254 Life of Bishop John Wordsworth, E.W. Watson, Longmans, 1915, p. 217 sv., 339 sv. Вернувшись в Англию, еп. Вордсворт выступил 27 июля 1898 года с лекцией в Летней школе духовенства в Оксфорде, которую затем опубликовали под заголовком: «The Church of England and the Eastern Patriarchates», Oxford, Parker, 1898, p. 38. 255 Российское Синодальное «Послание» впервые было опубликовано на английском в The Guardian, August 28 and September 2,1903, и перепечатано в Birkbeck and the Russian Church, ch. 20, p. 247–257; см. комментарий Биркбека в следующей главе, 258 sv. |
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