Sermon for the Feast of the Forty Holy Martyrs by St. Theodore the Studite / Православие.Ru Српска bepзuja English version Подписаться на рассылку Православный календарь Поместные Церкви Рубрики портала Публикации Слово Патриарха Мониторинг СМИ Авторы сайта Книга оптом Книжный магазин Архив сайта English version Српска bepзuja Встреча с Православием Святоотеческое наследие Проповеди Апологетика Православная библиотека Святые и святыни Подвижники благочестия Жизнь Церкви Богослужение Интернет-журнал Колонка главного редактора Общество Культура История Семья Идеи и концепции Книжная закладка Вопросы священнику Новости Жизнь Церкви Православие в мире Храмы, монастыри, святыни Семья Общество Культура Медиа Цитаты Инфографика Видео Фото Аудио Распечатать Tweet Нравится Sermon for the Feast of the Forty Holy Martyrs by St. Theodore the Studite St. Theodore the Studite Photo: Pravoslavie.ru      CATECHESIS 62: On Our Imitating the Lord’s Sufferings By St. Theodore the Studite [Migne adds: On the Forty Martyrs [March 9th]. But it seems to have been given after the day itself.] Brethren and fathers, how good it has become for us the separation from the monastery here! For why should our liberty be subject to the judgement of another’s conscience? (1 Cor. 10:29). And why do we maltreat ourselves still for what is of no use? We managed as far as it was possible and the moment allowed; but now, because when the moment summoned they did not choose persecution on behalf of Christ, as certain others, it is necessary to listen to the Prophet when he says, Come out from among them and be separated , (Isa 52:11) says the Lord. If others act otherwise over these matters, they will render an account to the Lord on the day of judgement; for it seems to me that to be brought under their power is equivalent of being indifferent towards the heretics. You see that the same distinction withdraws us from the world and drives us to trouble, to distress, to hunger, to persecution, to prison, to death; but in all these we must be supremely victorious through the God who loved us , (Rom.

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Primates of Local Orthodox Churches Congratulate Metropolitan Hilarion on His 55th Birthday A Russian Orthodox Church Website About Pages About %20%20 Donate Contact Us Проекты «Правмира» Pravmir.ru Матроны.RU Не инвалид.RU Pravmir.com Форум Книги Лекторий Благотворительность Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation News В данной категории нет материалов. Family Before marriage Bringing up children Children's page Divorce In the Family What is Christian Love in Marriage? Family Life and Spiritual Warfare Should People Limit Marital Relations in Lent? Pastoral Advice Library Holy Fathers Lives of Saints New Russian Martyrs Other Media Sermons, Lectures The Importance of Patiently Letting Down Our Nets in Obedience Do We Have A Reaction To The Gospel? What Does the Cross Mean for us Today? Our Faith History of Christianity Icons In the Church Liturgical Life Missionary work Orthodoxy around the World Prayers Religions Sacraments Social Life Theology “Le monde entier reste silencieux au sujet de l’Artsakh” : 120 000… “The whole world is silent about Artsakh.” 120,000 people are in the blockade,… The Importance of Patiently Letting Down Our Nets in Obedience Calendar Fasting Feasts The Tree Heals the Tree The Lights of an Approaching Rescue Preparing the Way of the Lord in our Own Lives family В данной категории нет материалов. Multimedia Contact us Искать Искать Primates of Local Orthodox Churches Congratulate Metropolitan Hilarion on His 55th Birthday Source: DECR Pravmir.com team 25 July 2021 Photo: mospat.ru Metropolitan Hilarion Presents His Book “Dostoevsky’s Gospel” Patriarchal greetings to Metropolitan Hilarion of Volokolamsk on the occasion of his 50th birthday Festive night devoted to Metropolitan Hilarion’s 50th birthday On June 24, 2021, the commemoration day of the Holy Princess Olga Equal-to-the-Apostles, Metropolitan Hilarion of Volokolamsk, head of the Department for External Church Relations of the Moscow Patriarchate and rector of the Ss Cyril and Methodius Institute of Post-Graduate Studies, celebrated the Divine Liturgy in the church dedicated to Martyrs and Confessors Prince Michael of Chernigov and His Boyar Theodore the Wonderworkers, which is a part of the Patriarchal Metochion of the Martyrs of Chernigov. The metochion accommodates Ss Cyril and Methodius Institute of Post-Graduate Studies.

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Metropolitan Hilarion of Volokolamsk Meets with Primate of Malankara Church A Russian Orthodox Church Website About Pages About %20%20 Donate Contact Us Проекты «Правмира» Pravmir.ru Матроны.RU Не инвалид.RU Pravmir.com Форум Книги Лекторий Благотворительность Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation News В данной категории нет материалов. Family Before marriage Bringing up children Children's page Divorce In the Family What is Christian Love in Marriage? Family Life and Spiritual Warfare Should People Limit Marital Relations in Lent? Pastoral Advice Library Holy Fathers Lives of Saints New Russian Martyrs Other Media Sermons, Lectures The Importance of Patiently Letting Down Our Nets in Obedience Do We Have A Reaction To The Gospel? What Does the Cross Mean for us Today? Our Faith History of Christianity Icons In the Church Liturgical Life Missionary work Orthodoxy around the World Prayers Religions Sacraments Social Life Theology “Le monde entier reste silencieux au sujet de l’Artsakh” : 120 000… “The whole world is silent about Artsakh.” 120,000 people are in the blockade,… The Importance of Patiently Letting Down Our Nets in Obedience Calendar Fasting Feasts The Tree Heals the Tree The Lights of an Approaching Rescue Preparing the Way of the Lord in our Own Lives family В данной категории нет материалов. Multimedia Contact us Искать Искать Metropolitan Hilarion of Volokolamsk Meets with Primate of Malankara Church Source: DECR Pravmir.com team 02 September 2019 Photo: mospat.ru Working Group for Bilateral Relations between ROC and Malankara Church Holds its First SD Primate of Malankara Church Completes His Visit to Russia Patriarch Kirill sends Christmas Greetings to Heads of non-Orthodox Churches Primate of Russian Orthodox Church greets Metropolitan Baselios Marthoma Paulose II on his 70th birthday Metropolitan Tikhon, seminary Deans participate in Malankara Church celebrations On September 1, the 11 th  Sunday after Pentecost, Metropolitan Hilarion of Volokolamsk, Head of the Moscow Patriarchate Department for External Church Relations (DECR) and Rector of the Ss Cyril and Methodius Institute of Post-Graduate Studies (CMI), celebrated the Divine Liturgy at the church of Ss Martyrs and Confessors Michael, Prince of Chernigov and His Boyar Theodore, the Wonderworkers in Moscow. The church is a part of the Patriarchal Chernigov Metochion, which houses the CMI.

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Филипп Шафф (протестант) Глава III. Литературный спор христианства с иудаизмом и язычеством §28. Литература Источники Тацит (консул с 97 г., умер около 117): Annal., xv. 44. См. также, что он пишет об иудеях: Hist. v. 1–5. Плиний (умер около 114 г.): Ер. х. 96, 97. Цельс (о нем известно со 150 г.): Αληθς λγος. Фрагменты сохранились в опровержении Оригена (8 книг Κατ Κλσου; восстановлены, переведены и объяснены в Theodor Keim: Celsus» Wahres Wort. Aelteste wissenschaftliche Sireitschrift antiker Weltanschau ung gegen das Christenthum. Zürich 1873 (293 pages). Лукиан (умер ок. 180): Περ της Περεγρνου τελευτς, с 11–16; и Αληθς ιστορα, I. 22, 30; II. 4, 11. Порфирий (около 300): Κατ Χριστιανν λγοι. Сохранились лишь фрагменты, собранные в Holstein, Rom. 1630 . Самые важные из его трудов утеряны. Остальные изданы A. Nauck, 1860. Труды Nath. Lardner: Collection of Ancient Jewish and Heathen Testimonies to the Truth of the Christian Religion (Lond. VI. – VII. vols., in Works, ed. by Kippis, London 1838. Очень ценный труд. Mosheim: Введение к его немецкому изданию Origen against Celsus. Hamb. 1745. Bindemann: Celsus und seine Schriften gegen die Christen, in Illgen, «Zeitschr. für hist. Theol.» Leipz. 1842. N. 2, p. 58–146. Ad. Planck: Lukian u. das Christenthum, in the «Studien u. Kritiken», 1851. N. 4; перевод в «Bibliotheca Sacra», Andover 1852. F. Chr. Baur: Das Christenthum der 3 ersten Jahrh. Tüb. seed. ed. 1860 (and 1863) pp. 370–430. Neander: General History of the Christian Religion and Church; trans. Torrey, vol. I., 157–178. (12 th Boston ed.) Richard von der Alm: Die Urtheile heidnischer und jüdischer Schriftsteller der vier ersten Jahrh. über Jesus und die ersten Christen. Leipz. 1865. (Неточный источник.) H. Kellner (католик): Hellenismus und Christenthum oder die geistige Reaction des antiken Heidenthums gegen das Christenthum. Köln 1806. (454 pp.) В. Aubé: De l " Apologétique chrétienne au II e siècle. St. Justin, philosophe et martyr, 2 nd ed. Paris 1875. Его же: Histoire des Persecutions de l " église. Вторая часть может быть также озаглавлена La polémique païenne a la fin du IP siècle. Paris 1878.

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St. Theodore the Prince of Smolensk and Yaroslav Commemorated on September 19 The holy right-believing Prince Theodore of Smolensk and Yaroslavl, nicknamed the “Black” [i.e. “dark” or “swarthy”], was born at a terrible time for Rus: the Mongol invasion of 1237-1239. At Baptism he was named for the holy Great Martyr Theodore Stratelates (February 8), who was particularly esteemed by the Russian warrior-princes. Prince Theodore was famed for his military exploits. The child Theodore was not in the city when, through the prayers of the Most Holy Theotokos, the holy Martyr Mercurius (November 24) delivered Smolensk from being captured by Batu In the year 1239. They had taken him away and hidden him in a safe place during the warfare. In 1240 his father, Prince Rostislav died. He was a great-grandson of the holy Prince Rostislav of Smolensk and Kiev (March 14). His elder brothers as heirs divided their father’s lands among themselves, allotting to the child Theodore the small holding of Mozhaisk. Here he spent his childhood, and here he studied Holy Scripture, the church services and military science. In the year 1260, Prince Theodore was married to Maria Vasilievna, daughter of holy Prince Basil of Yaroslavl (July 3), and Theodore became Prince of Yaroslavl. They had a son named Michael, but Saint Theodore was soon widowed. He spent much of his time on military campaigns, and his son was raised by his mother-in-law, Princess Xenia. In 1277, the allied forces of the Russian princes, in union with the Tatar forces, took part in a campaign in the Osetian land and in the taking of “its famed city Tetyakov.” In this war the allied forces won a complete victory. From the time of Saint Alexander Nevsky (November 23), the khans of the Golden Horde, seeing the uncrushable spiritual and the military strength of Orthodox Russia, were compelled to change their attitude. They began to draw the Russian princes into alliances, and the khans turned to them for military assistance. The Russian Church made use of these providentially improved relations for the Christian enlightenment of the foreigners. Already in 1261, through the efforts of Saint Alexander Nevsky and Metropolitan Cyril III at Sarai, the capital of the Golden Horde, a diocese of the Russian Orthodox Church was established. In the year 1276, a Constantinople Council presided over by Patriarch John Bekkos (1275-1282) replied to questions of the Russian Bishop Theognostus of Sarai concerning the order for baptizing Tatars, and also for receiving Monophysite and Nestorian Christians among them into Orthodoxy.

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Holy Hierarch Theodosius of Chernigov Commemorated September 9/22 and February 5/18 Saint Theodosius, Archbishop of Chernigov, was born in the seventeenth century at the beginning of the decade of the thirties in Podolsk governance. He was descended from a noble family, the Polonitsky-Uglitskys. His parents were the priest Nikita and Maria. The saint was taught Christian piety in his parents’ home, and this piety remained with him throughout his life. From childhood he was distinguished by a fervent love for God and zeal for the Church. The innate abilities of the youth came to light in the Kiev Brotherhood school at Kiev’s Theophany monastery. The school was flourishing at the end of the 1640s, when its rectors were Archimandrite Innocent (Gizel), and Igumen Lazar (Baranovich), who later became Archbishop of Chernigov. Among its instructors were: Hieromonk Epiphanius (Slavinetsky), Hieromonk Arsenius (Satanovsky), Bishop Theodosius (Baevsky) of Belorus, Igumen Theodosius (Saphonovich) and Meletius Dzik. These were the enlightened men of those days. The comrades of St Theodosius at the school would become future outstanding pastors: Simeon Polotsky, Joannicius Golyatovsky, Anthony Radivillovsky, Barlaam Yasninsky. The Kiev Brotherhood Theophany school was the chief center in the struggle of Orthodoxy against the assaults of Catholic clergy, particularly the Jesuits. St Theodosius grew to spiritual maturity near the relics of Sts Anthony and Theodosius and other God-pleasers of the Kiev Caves , and he tried to imitate their holy life as much as he could. He devoted all his free time to prayer, meditation on God, and the reading of Holy Scripture. It might be surmised that the saint did not finish the full course of studies, since the school ceased its activity for several years following the devastation of Podolia by the Poles. All his life the saint had a deep regard for the Kiev Brotherhood monastery where he was educated. In the Synodikon of the Kiev-Vydubitsk monastery is the following comment about St Theodosius: “He was a man of fine intellect, and generous to the Kiev Brotherhood monastery.”

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Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf ICON ICON. The holy icons touch on central issues of Orthodox theology (q.v.) and worship, and the phenomenon of the icon as a distinctive form of Christian art (q.v.) is perhaps the most widely known and appreciated aspect of Orthodox Holy Tradition. Guests in Orthodox households will invariably note the “beautiful corner” (a corner in one of the main rooms featuring a collection of icons and usually a vigil lamp or candle), bookstores display collections of Russian or Greek icons, and the casual visitor to an Orthodox church is normally struck by the wall of images separating the altar area from the nave, the iconostasis (q.v.), punctuated by two large central gates, the Royal Doors, and two side doors, which themselves bear images. A large painting or mosaic of Christ the “All-Ruler” (Pantocrator) is often staring down from the church’s central dome, and dozens-or hundreds-of other pictures around the walls of the church portray important events in the life of Christ together with the saints and prophets. All the images are painted in roughly the same distinctive style. This distinctiveness and the multitude of images-the latter being the simple sense of the Greek word, eikon-is not the product of a wildly decorative urge. It is instead the fruit of a long theological reflection unique in the Christian world. From 731 until 843 the emperors of Byzantium (q.v.) led a movement to remove images from the churches of the Empire. In response to this imperially sponsored iconoclasm (literally, “image smashing”), Joh n of Damascus, Germanos of Constantinople, and Theodore of Studion (qq.v.), who led the iconodule (or iconophile) movement, advanced powerful and ultimately convincing theological arguments in favor of the images. Against the imperial contention that the worship of images was simply idolatry, these writers replied that, while worship belonged indeed to God alone, veneration of the images was nonetheless called for and distinctive. The prayer (q.v.) of the devout is addressed to its object through or by means of the image. In answer to the iconoclasts’ frequent citation of the Decalogue’s commandment against images, they replied that God (q.v.) in the Old Testament could not be portrayed. But because in Christ God’s eternal Word had taken on the permanent “vesture” of humanity, it would be a denial of the Incarnation to refuse the possibility-and even the obligation-of Christ’s portrayal in images as well as in the words of Scripture and the liturgy (qq.v.).

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Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy Metropolitan Hilarion visits St. Vladimir’s Seminary in New York On October 21, 2019, in the course of his visit to the USA, Metropolitan Hilarion of Volokolamsk, head of the Moscow Patriarchate department for external church relations (DECR) and rector of Ss Cyril and Methodius Institute of Post-Graduate Studies (CMI), visited St. Vladimir’s Seminary in New York, the higher education institution of the Orthodox Church in America. Accompanied by the president of the seminary, Archpriest Chad Hatfield, Metropolitan Hilarion venerated the shrines of the seminary’s Chapel of the Three Hierarchs. After that he had a meeting with the president, officials and staff of the seminary and the SVS Press. Taking part in the meeting were also the seminary’s academic dean Dr. Ionut Alexandru Tudorie, SVS senior adviser Theodore Bazil, academic & recruitment advisor Alexandru M Popovici, chief financial officer Ms Melanie Ringa, marketing director for SVS Press Ms. Sarah Werner, and director of institutional advancement Ms. Macrina Ross. For the last decades, the SVS press has published Metropolitan Hilarion’s sixteen works in over 20 thousand copies, including The Beginning of the Gospel, which has become a bestseller, from the 6-volume series Jesus Christ: His Life and Teaching . At present, the translation of the second volume of the series The Sermon on the Mount has been nearly completed. It is planned to publish it in the beginning of 2020.   In the Assembly Hall, Metropolitan Hilarion met with the St. Vladimir’s Seminary faculty and students. Introducing the high guest, Archpriest Chad Hatfield reminded the audience that Metropolitan Hilarion is St. Vladimir’s Seminary Honorary Doctor of Divinity since 2014 and is renowned as a theologian, church historian and composer. His Eminence presented his 5-volume series Orthodox Christianity . He spoke about the concept of this book series and briefly touched upon the main themes expounded in each volume: the history and canonical order of the Orthodox Church, dogmata and doctrine, church art, devotion and liturgical life, Sacraments and rites. He also presented the first volume of his series about the life and teaching of the Saviour and recounted the themes of the rest volumes intended for the English-speaking reader.

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John Anthony McGuckin Council of Nicea II (787) STAMENKA E. ANTONOVA After the doubly successful defense of Con­stantinople against the Arabs by General Leo the Isaurian in 717 and 718, he claimed for himself the title of emperor, reigning as Leo III. The new emperor (possibly because of his Syrian background) had a particularly strong dislike for the widespread veneration of icons in the East, as he considered it to be a form of idolatry which was forbidden by Scripture. Leo was determined to cleanse the Eastern Churches of this cultic practice and in 730 he embarked on a policy of iconoclasm for the destruction of sacred images by publishing an edict against the cult of icons and ordering their removal from the churches and from public places. Consequently, Leo’s agents destroyed thousands of images, beginning with the Great Image of Christ on the Chalke Gate into the palace, and including many other great works of art; for the soldiers were generally indifferent to the sentiments of the people and to their expressions of piety and worship. From the beginning, a rift was set up between Iconoclasts (emperor and soldiery) and Iconodules (monastics and aristocratic women, and laity). When the iconodules attempted to protest these radical measures, many were brutally arrested, abused and exiled. Upon Leo’s death in 740, he was succeeded by his son Constantine V (740–75), who continued stringent policies against iconodules and executed 16 iconodule martyrs in 766. During the reign of Leo III and Constantine V, their policy of iconoclasm created a deep rift between Rome and Constantinople, especially as the pope gave protection to the iconodule cause. Constantine V was succeeded by Leo IV (775–80), who abolished the radical measures of persecu­tions against iconodules, although he him­self was not interested in the restoration of the cult of icons. After the death of Leo IV in 780, his wife Empress Irene became the regent of their son Constantine VI and the co-emperor, since the heir of the deceased emperor was too young to assume power independently. It was she who worked to reverse the imperial iconodule policy. In 786 she summoned a council in Hagia Sophia to restore the icons, but it was disrupted by rebellious guards from the capital. She quietly reassigned them outside the city and in the following year, 787, achieved a great triumph for the iconophile party by holding the planned council at Nicea, which legitimated the use of images, clarifying the terminology appropriate to worship. The council affirmed that adora­tion (latreia) was due to God alone, but that reverence to saints and holy things (douleia, proskynesis) contributed to the proper worship of God and was not in conflict with it. The teachings of the iconodule theologians, especially Sts. John of Damascus, Germanus of Con­stantinople, and Theodore the Studite, were elevated as Orthodox standards. Veneration of icons was affirmed as central to Ortho­dox faith.

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Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf MONASTERIES MONASTERIES. Since the appearance of monasticism (q.v.) in the 4th c., monasteries have punctuated the landscape and informed the life of local Orthodox Churches. Beginning with Egypt (q.v.), each country or region of the Orthodox oikoumene has seen the rise and continuing influence of one or more important monastic centers. The Coptic monasteries of St. Antony near the Red Sea and of SS. Macarius and Bishoy at Scete have continued to shape the life of the Egyptian Church since the 300s. From Egypt monasticism spread throughout the Empire. In Palestine the foundations of St. Sabas (monastery of Mar Saba) in the 5th c. and St. Catherine’s at Sinai in the 6th c. were established and remain active today. Both have had singularly important roles in the shaping of the Orthodox liturgy (q.v.) and in the transmission of the spiritual wealth of the Middle East to Byzantium (q.v.). Georgia, too, had its monasteries, as did ancient Armenia, Mesopotamia, and Asia Minor (qq.v.). In Constantinople (q.v.) the monastic life was dominated from the 9th c. by the great monastery of St. Joh n at Studion through the influence of its renowned abbot, Theodore (q.v.), and a succession of able abbots afterward. St. Mamas was another important center in the capital under the abbacy of Symeon the New Theologian (q.v.) from 986 to 1005. Far and away the most significant concentration of monastic life from the latter Byzantine era (q.v.) to the present has been the peninsula of Mt. Athos (q.v.) with its twenty monasteries and numerous local communities. Elsewhere in modern Greece one may find the extraordinary monasteries of Meteora in Thessaly, perched on towering sandstone pillars and dating from the 14th c., together with the Byzantine foundation of Daphni near Athens (qq.v.), and the monastery of the Great Cave (Mega Spilaion) in the Peloponnesus. Serbia looks in particular to the monastery of Hilandar on Athos, and Bulgaria to the monasteries of St. Joh n of Rila near Sofia and Bachka in the east of the country. Romania’s monasteries are, save in Transylvania, all pervasive, though the great houses of Niamets and Sihastria in Moldavia (q.v.) have had the most significant impact over the past two hundred years.

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