| Russian Palestine is a marvelous spiritual and historical phenomenon, headed by the Russian Spiritual Mission in Jerusalem founded in 1847. Through the care, energy, and labors of representatives of the Russian Orthodox Church and the Russian government in the latter half of the nineteenth century to the early twentieth century, a whole cluster of holy sites connected with significant events in sacred history where acquired for Russian pilgrims, many churches, pilgrimage guesthouses, and metochia were built, and several monasteries were founded. Russian Palestine represents vast enlightenment, scholarly research, and charitable activity. Its golden age could be considered those thirty years (1865–1894) when the head of the Russian spiritual mission was Archimandrite Antonin (Kapustin). Despite its perennial lack of money, many hardships and obstacles, he was able to acquire a large amount of land, the value of which cannot be measured in the material terms: a parcel in Hebron with the Oak of Mamre, under which the patriarch Abraham received the three mysterious Visitors; a parcel on the Mount of Olives, not far from the site of the Lord’s ascension; land in the settlement of Ein-Karem—the place where the Most Holy Theotokos and righteous Elizabeth met; parcels in biblical Jericho and in Haifa (Joppa) with the tomb of righteous Tabitha, who was resurrected by the holy apostle Peter, and others. Thanks to the scholarly work of Archimandrite Antonin in ecclesiastical archeology, near the church of the Lord’s Sepulcher was discovered the threshold to the Judgment gates, through which our Savior’s way of the cross passed, and an ancient necropolis in Haifa. The Russian presence in the Holy Land became possible also thanks to the charity of Orthodox Russian people—from 1886 on, every year on the feast of the Entry of the Lord into Jerusalem, Palm Sunday, donations for the Russian Spiritual Mission in Jerusalem were collected in every diocese and church in Russia. Russian Palestine was created and supported by the whole world, however it suffered great losses, and became forgotten and desolate after the Bolshevik revolution. That in our days the monasteries, metochia, and pilgrimage guesthouses of the Russian Mission in the Holy Land are again able to receive the thousands of pilgrims who come every year is the result of peoples’ enormous labor, faith, hope, and sacrificial love. 23 октября 2017 г. скрыть способы оплаты скрыть способы оплаты Комментарии Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| Even the neutral position of the Catholic weekly “Our Sunday Visitor”, which gave equal place on its pages to both proponents and opponents of the Vietnam War, was pointed out to the public as a clear example of the decay of not just Catholicism, but national consciousness as well. In the view of the editors of “Orthodox Russia”, opposition to the Vietnam War began to resemble an obsession. As an illustration, it describes the disgraceful behaviour of the Catholic priest Philip Berrigan who, with three companions, received access to their documents in an official storage place, seized other documents regarding conscription, and demonstratively poured blood over them. Berrigan was arrested shortly thereafter, and sentenced to 6 years’ imprisonment. Another case in point concerns an incident with Cardinal Spellman. “Before us we see the infernal horror of what masquerades as the new “universality” of the Church in its rejection of all that is grounded on any ideals and realities that do not coincide with the task of unifying the universe in its current state, including communism. There are no more higher values, no absolutes in the new world. There is not Christ Himself. There is only one objective: PEACE, which reduces to one all that there is in the world.” In conclusion it may be said that the war in Vietnam was viewed by the ROCOR from the position of global resistance to global communism, which had enslaved Russia and was now attempting to establish its supremacy over the whole world. The approach of the Church to world events, including wars, should be determined primarily by its teachings and the ensuing comprehension of good and evil. The Church supports the actions of the government if it coincides with the Church’s conception of resisting evil and protecting good, and is not based on transient conjunctural perceptions. Throughout the war in Vietnam the ROCOR supported the government of the USA because in that war it was the avant-garde in the struggle against communism, and not because it was the government of the country housing its Senior Hierarch and Synod of Archbishops. Translated by Alyona Kojevnikova in an abriged form from Vestnik Sviato Tikhonovskogo Gumanitarnogo Universiteta, 3 (2015): 88-100 Dmitry P. Anashkin ROCOR Studies 21 ноября 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Комментарии John-Otto Liljenstolpe 2 февраля 2017, 04:00 I would be interested in reading articles by ROCOR Scripture scholars to understand how they squared ROCOR " s holy war position on the Vietnam War with our Lord " s teaching that we are to love our enemies among much else set forth in the New Testament. Joseph Bell 6 декабря 2016, 09:00 Every good Orthodox knows that the movie The Deer Hunter is, artistically, the last word on the conflict in Viet Nam and that co-writer and director Michael Cimino is one of us. Мы в соцсетях Подпишитесь на нашу рассылку |
| Primate of Russian Church celebrates Liturgy at Novodevichy Convent in Moscow and leads consecration of Archimandrite Antony (Sevryuk) as Bishop of Bogorodsk on the feast day of Iveron Icon of the Mother of God Source: DECR Communication Service October 26, 2015 On 26 October 2015, the feast day of the Iveron Icon of the Mother God, His Holiness Patriarch Kirill of Moscow and All Russia visited the Novodevichy Convent in Moscow. The Primate of the Russian Orthodox Church celebrated the Divine Liturgy at the Cathedral of the Smolensk Icon of the Mother of God. Concelebrating with His Holiness was an assembly of archpastors and pastors of the Russian Church. The wonderworking Iveron Icon of the Most Holy Theotokos, which was brought to Russia from Mt Athos in 1648, is kept at the convent’s Church of the Dormition. When in the Soviet times the convent was closed, the icon became a part of the collection of the State Historical Museum. On 6 May 2012, the Russian President, Vladimir Putin, returned the icon to the Russian Orthodox Church. During the Liturgy, Archimandrite Antony (Sevryuk) was consecrated as Bishop of Bogorodsk, a vicar of the Patriarch of Moscow and All Russia. After the Litany of Fervent Supplication, the Primate of the Russian Orthodox Church offered up a prayer for peace in Ukraine. After the Liturgy, His Holiness Patriarch Kirill said a thanksgiving before the Iveron Icon of the Mother of God and addressed the worshippers with a Primatial homily, saying in particular: “I cordially greet all of you with a feast of particular importance for the city of Moscow and the whole Russian Orthodox Church. Today we have offered up fervent prayers before the Iveron Icon of the Mother of God, the protectress of our capital.” The Primate of the Russian Orthodox Church congratulated Metropolitan Juvenaly of Krutitsy and Kolomna on his 80th birthday and wished him many years of life and spiritual and physical strength to celebrate the Divine Services and perform his ministry entrusted to him by the Church. Later that day His Holiness Patriarch Kirill visited the Church of the Beheading of St John the Baptist, which is being reconstructed near the eastern wall of the Novodevichy Convent. 30 октября 2015 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Syriac Orthodox Patriarch Zakka Iwas dead at 80/Православие.Ru Syriac Orthodox Patriarch Zakka Iwas dead at 80 Damascus, Syria, March 24, 2014 The Patriarch of the Syriac Orthodox Church Ignatius Zakka Iwas, the leader of one of world " s oldest Christian sects, has died. He was 80. Syrian state news agency SANA said Iwas was admitted into a German hospital for treatment Feb. 20. He died on Friday in Germany after a long illness, the official news service said. Iwas " official title was the Patriarch of Antioch and All the East. His church, known as the Syrian Orthodox Church, was founded in the year 452 after a schism with the bulk of the world " s Christians. There are more than 4 million members, living in Syria, Lebanon and Iraq although there are also significant communities in Germany, Sweden and in the United States, where immigrants from the Near East introduced the faith in the late 19th century. Iwas was born in the northern Iraqi city of Mosul. He was enthroned as patriarch in 1980 in St. George " s Patriarchal Cathedral in Damascus. Before that he served as metropolitan bishop of Mosul. He was the archbishop of Baghdad and Basra when he became patriarch. Since then, he has lived and worked in Damascus, the seat of the Syriac Orthodox Church. He also spent two years in the early 1960s in New York city, studying at the Episcopal Church " s General Theological Seminary in downtown Manhattan. When he conducted services at St. George Cathedral, located in the walled section of Damascus, Iwas had spoken in Syriac, a modern version of Aramaic — the language Jesus Christ is believed to have spoken. Church officials said Friday his remains will be brought from Germany to Lebanon. From there they will transferred to Syria by land for burial. 24 марта 2014 г. Предыдущий Следующий Смотри также Representatives of the Orthodox and Oriental Churches meet with United Bible Societies, Cyprus Representatives of the Orthodox and Oriental Churches meet with United Bible Societies, Cyprus From November 2–5, 2010, a regular meeting of the preparatory committee of the Orthodox Church, the Oriental Churches, and the United Bibles Societies took place, reports the DECR Communication Center The Whole Story of the Kidnapping of the Greek and Syriac Orthodox Metropolitans of Aleppo The Whole Story of the Kidnapping of the Greek and Syriac Orthodox Metropolitans of Aleppo Bishop Matta Khoury, secretary to Syriac Orthodox Patriarch Zakka I Iwas, spoke to al-Joumhouria on behalf of the patriarch, who had just come out of the hospital on the night of the incident. |
| “The old medieval icon can be seen amazingly well on the x-rays. Some very important details are visible. Originally the throne did not have a branched back, and behind it could be seen a beautiful arch. The shining hand of Christ is depicted as was done on icons mainly of the fifteenth century. The feet, standing on the stand, are too small in size if compared with the whole picture. The book which Christ is holding in His left hand has clearly visible placemarks and separate pages, which the top image does not have,” explained the artist. Icons are used by the faithful daily and thus it is common for them to be repainted to match new artistic trends and notions of beauty, Kormashov noted. The parish hopes to be able to move the top icon to a new board and finish the face, while the full, older icon underneath will be revealed and remain on the board dating from six hundred years ago. Kormashov estimates that the whole process will take at least 600 hours. 14 декабря 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Estonian Orthodox church iconostasis and icons named cultural monument Estonian Orthodox church iconostasis and icons named cultural monument The Orthodox Church was built in Kolga-Yani (near the city of Tartu) in the 1870s. At the same time it was decided how to decorate the church, including the wooden iconostasis, icons, and altarpiece with frame behind the iconostasis. In all, nineteen sacred images, surrounded by wooden decorated designs, were included as monuments. Metropolitan Stephanos suggests uniting Church in Estonia under his authority Metropolitan Stephanos suggests uniting Church in Estonia under his authority Presently there are two active Orthodox jurisdictions in Estonia: the Estonian Orthodox Church (EOC) of the Moscow Patriarchate and the Estonian Apostolic Orthodox Church (EAOC) of the Patriarchate of Constantinople (the latter was established early in the 1990s). Both Churches themselves claim to be autonomous though they do not recognize the autonomous status of each other. A virtual tour of Orthodox churches in Estonia is now available A virtual tour of Orthodox churches in Estonia is now available The project is based on interactive spherical panoramas. With their help you will be able to examine the exterior of each temple represented in the project, to take a good look at their unique interiors and decorations, and, from a bird " s eye view, to admire the inimitable panoramas of the churches and their surroundings. Комментарии © 1999-2016 Православие.Ru |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf IRENAEUS OF LYONS IRENAEUS OF LYONS, bishop, St. (ca. 130-ca. 200). Irenaeus was a native speaker of Greek born in Asia Minor (probably in Smyrna) where in his youth, according to Eusebius of Caesarea, he came to know Polycarp (qq.v.). He became bishop of Lyons in Roman Gaul shortly after that church had suffered a severe local persecution. His great and deserved place among the Church Fathers comes chiefly from his defense of the theology of the Great Church against gnosticism (qq.v.), especially in his massive, five-volume work, Adversus Haereses (extant in Latin translation). In Adv. Haer. his description of gnostic thought in volume I is indispensable, if highly colored by the exigencies of polemic, and volume II is a detailed refutation of the thought previously outlined. Volumes III and IV center on what is, in effect, an argument for the Incarnation, which depends on the lex orandi. The Eucharist (q.v.), Irenaeus argues, is a primary witness to the truth about Christ that the Apostles (q.v.) preached from the beginning: “Our opinion [i.e., that Christ is truly God and truly flesh] is in accord with the Eucharist, and the Eucharist in turn sustains our opinion.” Given this, the true presence of Christ in the eucharistic bread and wine, Irenaeus can argue for the reality and goodness of the physical world itself and of its Creator, the one God (q.v.) to whom both the Old and New Testaments bear witness. In response to the gnostics’ claim to a “secret tradition” handed down from a select few of Christ’s Apostles, he replies that no such secrets exist. The preaching and faith of the Church was open and public from the first and may be checked against the preaching found in all churches of apostolic foundation. This is Irenaeus’s-and the original-sense of the phrase, “apostolic succession,” i.e., the succession of the teaching of the apostles carried on preeminently by their successors, the Christian bishops. This teaching is summed up in the “rule of truth” (kanon tes aletheias), by which Irenaeus means the confession of faith in the Father, Son, and Spirit made by every believer at baptism-an ancestor of the later creeds (qq.v.). Irenaeus’s thought served the Cappadocian Fathers later in their correction of Origen (qq.v.). One can find in him at least the adumbrations of virtually the whole of subsequent Orthodox theology, anthropology, ecclesiology, and Christology (qq.v.). The disappearance of his works in the Greek-speaking East probably owes to a later disdain in the Byzantine era for his millennialism (qq.v.). He is known and quoted in the East until at least the 6th c. 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 THEOPHANY THEOPHANY see Feasts, Twelve Great (Epiphany); Theosis. THEOSIS. Theosis or “deification” has been the ruling principle or mode of understanding salvation in Christ since at least the late 2nd c., as evidenced in Irenaeus of Lyons (q.v.). Classically, Orthodox Holy Tradition (q.v.) sees it reflected in Paul’s preaching on adoption to sonship and the indwelling Spirit (e.g., Rom 8 ), in John’s promise of the gift of divine glory (Joh n 17:5; 22–24), and summed up in 2Pet 1:4 , the Christian as a “communicant of the divine nature.” The story of Christ’s transfiguration in Mk 9:2–7 ( Mt 17 ; Lk 9 ) becomes the ruling image of theosis by the time of Gregory Palamas, though its importance for the Church Fathers (qq.v.) dates from far earlier times. This understanding of salvation, that “God became man so that we might be made divine,” in the words of Athanasius (q.v.), provides the unifying theme underlying the great debates over the Trinity and Christology (qq.v.) that preoccupy the Ecumenical Councils (q.v.) from Nicaea I (325) to Nicaea II (787), and the 14th c. controversy over hesychasm (q.v.). The theological development of the whole Byzantine era (q.v.) constitutes a continuing meditation on the mystery of salvation, and thus on theosis. The term carries disturbing implications to the Western ear, and therefore should be qualified. Thus, the Orthodox emphasize the continuous theological stress on the paradox of deification: God (q.v.) and humankind are infinitely distant from each other by nature (q.v.), the creature infinitely inadequate to and other than the Creator. (See Theology.) Yet in Christ, infinite God and finite humanity meet and join, and that joining is no mere juxtaposition (as in Nestorius [q.v.]), but a true union without confusion or division, as in the formula of Chalcedon (q.v.). Humanity is not obliterated in Christ, but is instead perfected and fulfilled. Although the contribution of the human being to salvation is infinitely less than God’s, Orthodox theology nevertheless insists on a true synergism, a cooperation. Synergy (literally, “co-working”), indeed, recalls the classic definition of the divine-human union in Christ: a co-inherence and exchange of the divine and human activity in the Incarnate Word, and through him in the Holy Spirit (q.v.). This allows the possibility that every human person may become the “unspotted mirror of the divine energies” (Dionysius the Areopagite [q.v.])-the manifestation of God’s uncreated glory. 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 |
| Putin says that the Crimea where Prince Vladimir took Baptism has sacred meaning for Russia Moscow, December 5, 2014 The Russian president Vladimir Putin addressed the Federal Assembly with his annual message. The address was by tradition delivered at the Kremlin " s St. George Hall before an audience of over 1,000 people, reports the official website of the Russian Federation’s president. In his speech the Russian president particularly dwelt on the spiritual significance of the Crimea— “the ancient Chersonese, or Korsun, as it was called by Russian chroniclers”—for Russia. " A historic reunification of the Crimea and Sevastopol with Russia has taken place. For our country, for our nation this event has a special significance,” Vladimir Putin said. “Our people live in the Crimea, and the territory itself is strategically important because here are the spiritual origins of the formation of the multifaceted but monolithic Russian nation and the centralized Russian state. “For, it was here, in the Crimea, in the ancient Chersonese, or Korsun, as it was called by Russian chroniclers, that Prince Vladimir received Holy Baptism and then christened the whole of Rus’. “Alongside with the ethnic closeness, common language and elements of the material culture, the common territory (though yet with no clear boundaries), the emerging joint economic activities and power of the prince, Christianity was a powerful spiritual uniting force that enabled participation in the formation of the united Russian nation and the common statehood of the different tribes and tribal unions of the whole, vast Eastern Slavic world. It was this spiritual force that inspired our ancestors to realize once and forever that they were one nation. And so it gives us every reason to state that for Russia the Crimea, ancient Korsun, the Chersonese, Sevastopol have an enormous civilizational and sacral meaning—in the same way as the Temple Mount in Jerusalem is meaningful for those who confess Islam or Judaism”. 9 декабря 2014 г. Смотри также Комментарии Ali Baba 4 октября 2015, 04:00 Temple Mount is meaningful for those who confess Islam? Jerusalem in never mentioned in the Islamic scriptures. Мы в соцсетях Подпишитесь на нашу рассылку |
| Furthermore, there is a serious flaw in labeling the Christians of the Holy Land (as well as Lebanon and Syria) as “Arab Christians”. Any serious historian can quickly affirm that the Arabs who conquered these lands in the seventh century did not embrace Christianity! So, who are these Palestinian Arab-speaking Christians? Did they come to this land after the Arab conquest or were they perhaps already in the Holy Land when the Arabs came? Again, any serious student of history will be able to quickly tell you that these Arab-speaking Palestinian Christians not only are not Arabs, but they are the indigenous inhabitants of the Holy Land who have their roots in Judaism of the first century and the Early Church and were fully christianized in the centuries following the destruction of Jerusalem (and the final expulsion of the Jews from that area by the Romans in 135 AD), and most especially after the visit of St. Helena and the establishment of hundreds of churches and numerous monasteries in the fourth century. In other words, the people of Palestine were mostly Christian when the Arabs arrived in the seventh century. It will be easy to also show, that not only Aramaic (and Hebrew in the Liturgical setting among the Jews) but also Greek were spoken in most places of the Holy Land from the Hellenistic period until the Arab invasion. My point is that modern Jews may rightly claim the Holy Land as their ancestral home, but the indigenous Christians of the Holy Land have been there continually and uninterruptedly and have their roots deep in that land, at least as deep as anyone who claims to be a Jew today. We owe it to these million and a half forgotten Christians who held the Christian Faith through so much adversity to stand up for them, for they are the biggest victims of the unholy, bloody conflict between the Jews and Moslems in the Holy Land. 24 июля 2014 г. Смотри также Комментарии sara 10 сентября 2015, 12:00 The number of Palestinian Christians have fallen drastically with time!!!! why?? watch this video: http://www.youtube.com/watch?v=Hr34o2rU8Rw watch this respected Rabbi expose Zionism: http://www.youtube.com/watch?v=SoZ-BylXYoo Sara 26 июля 2014, 17:00 Thank you is very valuable !! It " s TRUE Whole the World attentions concentrated on Israel & Palestinians Muslim !! The Palestinian Christians have a long History since our lord Jesus Christ Born until his Crucify & Resurrections !! The same in Iraq the Christians are suffers from Islamic Extremist & no body cares including bloody UNITED NATIONS they " re useless and hopeless. God will protects his Children " s. Our thought & prayers are with you. Thank you & God bless you all. Мы в соцсетях Подпишитесь на нашу рассылку |
| Venerable Anthony the Abbot of Siya, Novgorod Commemorated on December 7 Saint Anthony of Siya, in the world Andrew, was born into a family of rich farmers in the village of Kekhta near the North Dvina river. In childhood he received a fine education, read much and learned iconography. After the death of his parents, Andrew went to Novgorod, and for five years worked for a boyar [nobleman] there. He later married, but his wife died after a year. Then Andrew decided to devote himself to monasticism. He distributed his goods to the poor and as a wanderer came to the Pachomiev wilderness monastery at the River Kena. Saint Pachomius tonsured him with the name Anthony. Soon he was ordained a hieromonk, and Anthony, with the blessing of the igumen, celebrated the divine services by himself. He went out with the other monks of the monastery to work for the monastery’s needs. Out of love for solitude Saint Anthony eventually left the Pachomiev wilderness, after choosing two companions from the monastic brethren, and he settled upon Mikhailov Island, on the one side washed by the River Sii, and on the other, by encircling lakes. In this harsh frontier within the dense thickets Anthony built a chapel in 1520. But to clear the forest required difficult work, and Anthony’s companions began to grumble against him. Then quite unexpectedly an unknown man furnished them with the means of subsistence, offering money for good measure. The Siya monastery became famous, and inhabitants of surrounding villages often visited it. And again Saint Anthony, taking one disciple, withdrew to a still more remote place on Lake Palun. There, in a solitary cell, he dwelt for three years. When the igumen Theoctistus refused to guide the Siya monastery any longer, the brethren tried to persuade Saint Anthony to return to them. He finally acceded to the request of the monks, again became igumen and piously guided the monastery until his death in the year 1556, when he was seventy-nine years old. Troparion — Tone 1 You renounced the world in favor of the spirit,/Seeking the one God with your whole heart, O Anthony./You retreated to a far wilderness, near waters,/In tears and labors living the angelic life./You gathered a multitude of monks in your wisdom./Visit them and cease not to implore the Holy Trinity/To deliver us from evil/And to save our souls! Kontakion — Tone 8 From your youth you exhausted your flesh by fasting and prayer,/And taking up your cross, you followed Christ./Having joyfully completed your journey to heaven,/You stand with the saints before the Holy Trinity./Now visit your flock and remember those who honor you,/That all the faithful may cry out in thanksgiving:/Rejoice, O wise and righteous Anthony, guide of desert-dwellers! The Orthodox Church in America 13 декабря 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
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