| Patriarch Kirill: St. Sergius is the Embodiment of Holy Russia Holy Russia is what we call a meta-reality, that which lies beyond the boundaries of human reality. The annual celebration on July 18 of the finding of the sacred relics of St. Sergius, Abbot of Radonezh (1422), this year became the culmination of the feast dedicated to the 700th anniversary of this great Russian ascetic struggler. Following the Liturgy at the cathedral square of the Trinity-Sergius Lavra, His Holiness, Patriarch Kirill of Moscow and All Russia addressed the numerous pilgrims with the following sermon: Photo: http://www.patriarchia.ru Your Eminences and Graces! Revered Father, Mother Abbesses, Brothers and Sisters! Eminent state officials! I would like to greet you all cordially on this great feast for our entire historical Fatherland and all of Rus’: the feast day of our Holy and God-Bearing Father, Sergius, Abbot of Radonezh. Sergius, the Venerable God-Pleaser, is truly a luminary through his entire life and across all of history. As the flame on a candle concentrates all of its energy, so too did the personality of St. Sergius concentrate all the light and spiritual strength of Holy Russia. When we say “Holy Russia,” what do we have in mind? Some people think that this is just a mythologema, an idea that was typical of our people in the Middle Ages. Others try to find the embodiment of Holy Russia in one historical period or another and, pointing at one or another period, say: this was Holy Russia. But neither the one nor the other is correct. Holy Russia is not a myth and Holy Russia is not an historical reality. Holy Russia is what we call a meta-reality, that which is beyond the boundaries of human reality. But if we use the word “reality,” then that which is beyond it has a bearing on our everyday life. And it becomes clear that Holy Russia is the undying spiritual and moral ideal of our people, and that the expression of this idea, its dominant, is holiness. Surprisingly, if one asks a simple question: where else was holiness the basic, principal idea of people’s lives? Then we are talking neither about monasteries, nor about closed groups of people dedicated to the service of God, but about an enormous nation. Usually people have different ideals connected with earthly life: the ideals of wealth, power, and might. But the ideal of our nation was holiness; this was the national ideal, and therefore those who attained holiness, who realized this national ideal, became heroes: heroes of the spirit, ascetic strugglers, and luminaries. This applied to princes, boyars, rulers, military leaders, simple peasants, monks, and laypeople. And of all those who embodied the idea of Holy Russia, the Holy Venerable Sergius, Abbot of Radonezh, is in the first place. |
| His Holiness Patriarch Kirill’s Address at the 10th Anniversary of his Enthronement Source: DECR Photo: patriarchia.ru On 31 January 2019, at the State Kremlin Palace, the Solemn Act took place, marking the 10 th anniversary of the 2009 Local Council of the Russian Orthodox Church and the Patriarchal Enthronement. The text of the address delivered by His Holiness Patriarch Kirill of Moscow and All Russia is given below. Esteemed Vladimir Vladimirovich, President of the Russian Federation, Esteemed Igor Nikolayevich, President of the Republic of Moldova, Your Holinesses and Your Beatitudes, Your Eminences and Your Graces, All-Honourable Fathers, Dear Brothers and Sisters, While crossing a symbolic border of the tenth anniversary of the 2009 Local Council, we have looked back at the path we trod and at the results of the decade presented to us in the video presentation. I would like to begin my address with the word of gratitude – gratitude to God glorified in the Trinity for what happened in the life of our Church over these years. With particular appreciation I note changes in the organization of parochial activities and the formation of new types of church ministry involving both clergy and laity, namely, the missionary, educational, social and youth work. Not only the capital and big cities see these changes, but also the outlying regions, where thanks to the establishment of 150 new dioceses (altogether there are 309 dioceses nowadays), the parochial life intensified and energetic clergy and young active parishioners appeared. It is of particular importance that 9,386 new parishes were opened, and the total number of parishes has grown to 38,649. I thank all people who helped build up the church life during these years. The Russian Orthodox Church carries out its ministry in many countries, having established good relationships with governmental authorities in most of them. I would like to especially thank the leaders of these countries – both who are present here today and who could not take part in the meeting – for constructive cooperation and joint work, as well as for understanding the Church’s role in the state and in society. |
| Source: Holy Trinity Seminary From September 21 to 25, 2016 the solemn celebrations took place in Moscow, dedicated to the 1000-year anniversary of Russian monastic presence on Mount Athos. Our Rector and Associate Professor of Patrology, the Very Rev. Archimandrite Luke (Murianka), was invited to take part in the celebrations, which included an academic conference, as well as a meeting of all abbots and abbesses of the Russian Church. On September 29, Deacon Andrei Psarev, a member of our faculty, interviewed Fr. Luke in the abbot’s office in Jordanville, asking him to share with our readers his impressions from this solemn event. Photo credit: Fr Nikolay Balashov " s Facebook page. Fr. Luke, you have just come back from a very rapid visit to Russia; you spent less than a week there. Your commitment to Jordanville is very impressive. What was the occasion for your visit? I was invited to the celebration of the 1000th anniversary of Russia's monastic presence on Mt. Athos. There was a gathering of more than 600 abbots and abbesses in Moscow in order to take part in church services, lectures, talks and the opening of an exhibit in the museum of Christ the Savior commemorating the event. It was a five-day event. I understand there were many experts on the theme from the various corners of the world. What did you learn from this intensive time in Moscow? There were talks given by His Holiness Patriarch Kirill, talks that were edifying and directed to us- the members of the monastic community, especially the abbots and abbesses- encouraging us, giving us some guidelines. They presented a picture of the far past (before the revolution), what happened during the revolution, and exactly what is going on in contemporary monastic life. What I found very moving and refreshing was that His Holiness very realistically described the situation in Russia and the strengths and the weakness that monastic life in Russia now faces. The other talks were by bishops and priests from various areas, mostly from Russia. I would like to mention the talk on the history of the Athonite monastic traditions by Priestmonk Kyrion of St. Panteleimon's monastery, and also, the lecture of Dr. Jean-Claude Larchet who spoke concerning spiritual life and monasticism. Some of the more edifying for me were about the importance of confession, the revelation of thoughts and the significance of obedience. Other talks were of a more historical, academic nature. |
| John Anthony McGuckin Australasia, Orthodox Church in JOHN CHRYSSAVGIS While Australia counts among the most expansive countries in the world, comprising the fifth continent and being only slightly smaller in geographical territory than the USA, it is nonetheless sparsely populated, mostly barren desert (albeit extraordinarily attractive red-sand wilderness), and settled primarily in the few state capitals scattered on the coastline. The largest Christian denomination is the Roman Catholic Church, with the Anglican Church being the most dominant in the early years, the Uniting Church constituting the principal Protestant group, and Orthodox Christians forming a significant fraction of the overall population of 20 million (with numbers ranging from just over half to three-quarters of a million, predominantly Greeks). While there were probably no Orthodox Christians among the penal colonies or even the crew and passengers of the First Fleet, the earliest mention of Greeks dates to around 1818, probably referring to immigrants transported from Greece for misdemeanors related to piracy during the period of British hegemony. Earliest records indicate that the Russian wife of a British military officer arrived in Australia in 1810, possibly the first Orthodox resident in the country’s history; however, there are no explicit indications of her religious background. Around 1820 a Russian Antarctic expedition from St. Petersburg to Alaska landed in Sydney, where a Hieromonk Dionisii celebrated liturgy at Kirribilli Point (to this day called “Russian Point”) only days after Orthodox Easter, possibly on the Saturday of Thomas. Documents attest to another Russian naval vessel, whose chaplain was a Fr. Jerome, landing in Melbourne in 1862. By 1868 a certain Fr. Christophoros Arsenios had reportedly settled in Queensland, though no records survive of any liturgical services conducted. By the middle of the 19th century, Greek immigrants began arriving in Australia and the first regular celebration of liturgical services occurred around 1895. Although precise details remain unclear or unknown, the first resident Orthodox priest was a Greek named Archimandrite Dorotheos Bakaliaros, who served communities in both Melbourne and Sydney. The foundations of the first Greek Orthodox parish were laid on May 29, 1898, for the Church of the Holy Trinity in Surry Hills, Sydney, and, two years later, in 1900, for the Church of the Annunciation in East Melbourne. |
| At their regular session here on May 29, 2015, the members of the Holy Assembly of Hierarchs of the Serbian Orthodox Church announced the glorification of two clerics who served in North America in the late 19th and early 20th centuries—Bishop Mardarije [Uskokovic] and Archimandrite Sebastian [Dabovich]. Both saints are being recognized as “preachers of the Gospel, God-pleasing servants of the holy life, and inspirers of many missionaries” for their pastoral labors in America and their homeland. The glorification came in response to a recommendation by the Episcopal Council of the Serbian Orthodox Church in North and South America. The annual commemorations of Saint Mardarije of Libertyville, Bishop of America-Canada, and Saint Sebastian of Jackson will be observed on November 29/December 12 and November 17/30 respectively. Saint Sebastian was born Jovan Dabovich in San Francisco, CA in 1863—in the midst of the US Civil war. His parents were Serbian immigrants from Sassovae. From his early youth he was devoted to the Church and spent much of his time at the city’s Holy Trinity Cathedral, where he later served as a reader and teacher. In 1884, he was assigned to assist at Archangel Michael Cathedral, Sitka, AK. Shortly thereafter, he was sent to Russia for training and formation as a missionary priest. After completing three years of studies at the Saint Petersburg and Kyiv Theological Academies, he was tonsured to monastic rank and ordained to the diaconate in 1887. Returning to San Francisco, he served as a deacon at the cathedral and taught in the newly established pastoral school. On August 16, 1892, he was ordained to the priesthood and assigned to pursue missionary work in California and Washington. The following year, he succeeded Father [now Saint] Alexis Toth as rector of Saint Mary Church, Minneapolis, MN and taught at the Missionary School. In 1894, Father Sebastian returned to California, where he established the first Serbian Orthodox parish in the US in Jackson, CA. Two years later, he was reassigned to San Francisco’s Holy Trinity Cathedral while continuing his missionary efforts in Jackson. In recognition of his abilities, Archbishop Tikhon assigned him as part of the North American Mission’s Administration. During this time he wrote a book titled The Ritual, Services and Sacraments of the Holy Orthodox Church . In 1902, he was transferred to Alaska, where he served as Dean of the Sitka Deanery. |
| Jordanville, NY: First Hierarch of Russian Church Abroad leads Reburial of Bishop Constantine (Essensky) Source: Eastern American Diocese, ROCOR On Monday, December 1, the reburial of His Grace, Bishop Constantine (Essensky), once vicar of the Eastern American Diocese, was held at Holy Trinity Monastery in Jordanville, NY. Bishop Constantine fell asleep in the Lord on May 31, 1996, at “Christ of the Hills” Monastery in Blanco, TX. All of the work in organizing the exhumation and transfer of the body to Holy Trinity Monastery, as well as preparing the reburial, was taken up by the monastery’s abbot, Archimandrite Luke (Murianka), along with the brethren. At 1:00 PM, the coffin with the hierarch’s body arrived at the cathedral, and was taken into the church to the peal of bells. Upon opening the casket, the gathered clergy, monastery brethren, seminarians, and faithful laity could see the hierarch’s incorrupt body, which was especially remarkable, explained Fr. Luke, considering that Bishop Constantine’s resting place had been entirely flooded, which had caused his former coffin and his vestments to be eaten away. The panihida for the reposed bishop was led by His Eminence Hilarion, Metropolitan of Eastern America & New York, First Hierarch of the Russian Church Abroad. His Eminence was co-served by Fr. Luke, Archpriest Victor Potapov (dean of the South, rector of St. John the Baptist Cathedral in Washington, DC), Archpriest Serge Lukianov (Eastern American Diocesan secretary), Archpriest Michael Taratuchin (rector of St. John of Kronstadt Memorial Church in Utica, NY), Archpriest Alexis Duncan (rector of Nativity of the Mother of God Church in Albany, NY), Archpriest Alexandre Antchoutine (member of the Diocesan Council, rector of Holy Virgin Intercession Church in Glen Cove, NY), and monastery clerics Hieromonks Cyprian (Alexandrou) and Gabriel (Astrahankine), Hierodeacon Seraphim (Nikoloski), and Deacon Peter Markevich. Before the start of the panihida, Metropolitan Hilarion, who knew Bishop Constantine personally, addressed those gathered with a brief sermon, in which he touched on the hierarch’s earthly journey . |
| Photo: greekamericangirl.com My fate brought me to Mexico City during Holy Week of 2019. Feeling a bit guilty that I would be missing the divine services for the most critical period of the Church calendar, what a relief it was when after a short Google search, I uncovered not one, not two, but three separate Orthodox denominations operating in the various corners of the megalopolis that is Mexico City. Mexico is a staunchly Catholic country, so the fact that the Orthodox can stake a claim of ground is nothing less than extraordinary. Down a quiet tree-lined street, in the Colonia Cuauhtemoc just south of the Avenida de la Reforma, stands a white stucco Spanish California-style mission house. It is unassuming and if you were not paying attention, you would miss the label on its iron gate: Monasterio de la Santisima Trinidad. The facade is made of white stucco buttressed by a central tower. The interior features traditional red clay glazed tiles, exposed wood beams, and earth tones. The central patio holds the nave with a curving stairway leading to the choir station and the cells of the monks on the second floor. The Church of the Holy Trinity, La Santisima Trinidad is home for the many Russians, Ukrainians, and former Soviets living in the city. While it started as a church, it has now become a monastery comprised of two brethren, Father Christophoros, a convert from Armenian who served in Cyprus, and Father Arseny, a Mexican convert to Orthodoxy who serves as an iconographer as well as chanter. However, the story of the monastery is entwined with the story of its Igoumen, Archimandrite Nektariy Haji-Petropoulos. His life’s journey with its many diversions, skips and stops, is a tale of traveling mercies that have culminated in the founding of this spiritual center, the heart of the Russian Orthodox presence in a country that once proved hostile to it. “Our existence is a miracle, veritable proof of the Grace and Mercy of God, in as much as, despite all of our needs and challenges, we have become the heart, the soul, and the conscience of the Russian Orthodox community in Mexico,” Igoumen Archimandrite Nectariy exclaims. Archimandrite Igoumen Nektariy Haji-Petropoulos |
| “If everyone has his own truth, where is falsehood?” A talk with Archbishop Stephan (Kalaidjishvili) of Tsageri and Lentekhi, Georgia Shio Otarashvili , Archbishop Stephan (Kalaidjishvili) —Your Eminence, you are the director of the Youth Center of the Georgian Patriarchate. Tell us please when the center was founded, and why. —This center was founded in 2006 at the blessing of His Holiness Patriarch-Catholicos Ilya II. At first we would gather in the building of the Tbilisi theological seminary and academy, but later, when the Holy Trinity Cathedral was built, the lower chambers of the building were given to us to use. Our goal is first of all to unite the religious youth so that they would more actively participate in the life of the Church. We also are trying to interest those who take part in our events, and lead them to God. These people first come to us out of curiosity, become members of the youth organizations, and then start coming to church. There are many like that. The youth center has many functions. It all depends upon the interests of the young people. They chose what interests them the most. Some only come to the talks, while others participate in projects. We have ongoing programs like, for example, “Educational Talks”. The theme of these talks is varied: philosophy, theology, and history. There are such interesting themes for young people as man and nature, Christian family and its problems, and problems of child education. We also show films on Sundays, and often have literary evenings. We invite scholars, writers, and other interesting people. Besides that, we have a competition called “We Study the Bible,” which has acquired the character of a Georgian championship. Every year about 500 Georgian schools participate in it. The teams compete with each other in their knowledge of the Holy Scripture. The first stage is at the schools and the winners go to the district competitions, then regional, then semi-finals and finals. The finalists are given prizes: first prize is a pilgrimage to Jerusalem, second and third prizes are a pilgrimage to the historical Tao-Klardjeti province of Georgia (the modern-day territory of northeastern Turkey), and fourth to seventh place winners receive a pilgrimage to the holy places of Georgia. |
| Is God’s grace received only by members of the Church or can there be grace outside the Church? Are only Orthodox Christians saved? Before we address these questions, let us explain briefly what grace is. “Grace is the Uncreated Divine energy or power of the Holy Trinity, given to us from God the Father, through God the Son, by God the Holy Spirit.” The Holy Trinity always acts in creation through a common action. Without God’s grace there is no salvation, no spiritual life, no eternal life. Although grace is simple and one, it bestows different gifts to those who partake of it, depending upon the need of each one, and upon one’s degree of receptivity. We partake of God’s grace primarily, though not exclusively, through the Holy Mysteries (Sacraments), especially through Baptism and Holy Communion, and through the ascetical life, primarily prayer. Grace is God’s gift to man, includes existence, life, intelligence and salvation. According to the teachings of Saint Gregory Palamas, the entire creation partakes of God’s Divine energies. Everything partakes of God’s Creative energy (inanimate objects). Certain beings partake also of God’s animating energies (living creatures). Furthermore certain beings partake of God’s reason-bestowing energies (intelligent beings, men and Angels). Finally “only those among the Angels who kept their rank, and those among men who returned to the supernatural dignity given above to the intelligent beings partake also of God’s deifying energy and grace” (Saints and Angels). This last grace is the grace of which we speak here. Is this saving, sanctifying and deifying grace found outside the Church? According to the teachings of the Orthodox Church we obtain God’s grace only in the Church, for outside the Church, the Body of Christ, there is no sanctifying grace, the grace through which we obtain salvation or union with God, is found only in the ark of salvation, the Holy Church, the theanthropic Body of Christ, because Christ is OUR Savior and our Salvation. The position of the Church has been stated once for all through Saint Cyprian of Carthage: |
| Love of God Скачать epub pdf Introduction Bishop Ignatius was a prominent Orthodox spiritual writer of nineteenth century Russia. Born of a noble family, he completed an education in engineering in St. Petersburg under the patronage of Emperor Nicholas I and was destined for a brilliant worldly career. Later, as an officer, he chose instead to follow the spiritual yearning of his soul and receive the monastic tonsure, as a disciple of the famous Elder Lev of Optina Hermitage. Well grounded in the ascetic writings of the Holy Fathers, Bishop Ignatius captured the spirit of the ancient patristic and monastic traditions of the Orthodox Church in his own works, written in the most eloquent language of the time. His best known work, The Arena (An Offering to Contemporary Monasticism), which comprises the fifth volume of his Ascetical Works, is an indispensable treasure for seekers of spiritual life today. The Arena was published by Holy Trinity Monastery in Jordanville, NY. This article was sent to us, and presumably translated, by an unknown monk. Love God as he commanded you to love Him, and not as self-deluded daydreamers think they love Him. Do not fabricate raptures for yourself, do not excite your nerves, do not inflame yourself with a material fire, with the fire of your blood. The sacrifice pleasing to God is humility of heart, contrition of spirit. With wrath does God turn away from sacrifices offered with self-confident presumption, with a proud opinion of oneself, though the sacrifice be a whole burnt offering. Pride excites the nerves, heats the blood, arouses daydreaming, enlivens the life of the fall; humility calms the nerves, subdues the motion of the blood, eliminates daydreaming, mortifies falls, enlivens the life in Jesus Christ. «Obedience» before the Lord «is greater than good sacrifice, and submission than the fat of rams,» said the Prophet to the Israelite king who had dared to offer to God a wrong sacrifice ( 1Sam.15:22 ). When you wish to offer to God the sacrifice of love, do not offer it self-willfully, from a thoughtless impulse; offer it with humility, in that time and that place which the Lord commanded |
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