| The Third and Fourth Ecumenical Councils adopted a number of canons of a disciplinary and practical nature. The Council of Ephesus forbade the composition of a “different faith” from that of the first two councils (Canon 7). This canon has been used by the Orthodox in opposition to the addition of the word filioque to the Creed as it came to be used in the Western Churches. This Council also reaffirmed the ancient independent jurisdictional status of the Church of Cyprus against attempts by the Church of Antioch to hold ordinations there (Canon 8). The Council of Chalcedon, in basically repeating Canon 3 from the Second Ecumenical Council, gave to Constantinople, the New Rome, “equal privileges with the old imperial Rome” because the new capital city was “honored with the emperor and the senate” (Canon 28). The Roman Church, however, fearing that this canon would interfere with her growing aspirations to have universal authority over the whole Church, did not accept this canon of the Council of Chalcedon. The West Saint Augustine The Western Church was dominated intellectually and spiritually by the towering figure of Saint Augustine, Bishop of Hippo (r. 386–430), near Carthage in western North Africa. Living in a kind of communal monasticism with friends on his estate, Augustine wrote massively in Latin. His City of God was the most extensive Christian reflection on human history and its ultimate destiny ever written up to that point. His Scriptural commentaries and his many letters have provided practical guidance for many generations of Western Christians. And his remarkably intimate Confessions became a model for many more such introspective spiritual analyses. Many of his writings were taken up with fighting three virulent heresies-Donatism, the rigorist sect of western North Africa similar to Novatianism; Manicheanism, a strictly dualist movement from Asia Minor; and Pelagianism, promoted by a British monk named Pelagius, who asserted that man could be saved by his own virtue, without the assistance of divine grace. In the heat of the polemics with these heterodox movements, Augustine did not always avoid the temptation of taking his position to the opposite extreme. |
| Морозов И.В. Отец Василий – друг молодежи. Вестник РСХД. 1962. 667 Памяти о. Василия Зеньковского . П., 1984 Куликова M. B.B. Зеньковский. Золотая книга эмиграции. М., 1997. Зернов Николай Михайлович (9.10.1898, Москва 25.8.1980, Оксфорд), церковно-общественный деятель. Из семьи духовенства, внук московского протоиерея, сын врача. Окончил гимназию Поливанова, поступил на медицинский факультет Московского университета (1917), но уехал с семьей на Кавказ, служил в рядах Добровольческой армии, эмигрировал через Константинополь в Сербию, активный член РСХД, участник 1-го съезда РСХД в Пшерове, окончил богословский факультет Белградского университета (1925), член Белградского кружка прп. Серафима (1923), переехал в Париж, секретарь РСХД (19251932), основатель и 1-й редактор журнала «Вестник РСХД» (декабрь 19251929), состоял в юрисдикции митр. Евлогия (Георгиевского), учился в аспирантуре в Оксфорде (19301932), поселился окончательно в Лондоне (1934), секретарь Англо-православного содружества св. Альбания и прп. Сергия (19341947), профессор истории Восточного Православия в Оксфордском университете (19471966), почетный доктор наук Оксфордского университета (1966). Соч.: Moscow the Third Rome. L., 1937 St. Sergius Builder of Russia. L., 1939 Three Russian Prophets (Khomiakov, Dostoevsky, Soloviov). L., 1944 The Russians and Their Church. L., 1945 The Church of the Eastern Christains. L., 1942 The Reintegration of the Church. L., 1952 Вселенская Церковь и русское православие. П., 1952 Eastern Christiandom. L., 1961 Orthodox Encounter. L., 1961 На переломе. Три поколения одной московской семьи. П., 1970 За рубежом (Белград, Париж, Оксфорд). П., 1971 Русское религиозное возрождение 20 века. П., 1974 (англ. изд.: The Russian Religious Renaissance of the 20th century. L., 1974). Лит.: Евлогий, митр. Путь моей жизни Шмеман А. , протопр. Памяти Николая Зернова. Вестник РХД. 1980. 132 Андреев Н.Е. Н.М. Зернов. Новый Журнал. 1980. 140 Ульянкина Т. Н.М. Зернов. Золотая книга эмиграции. М., 1997 |
| The Birth of the Hierarchy The apostle Paul early on mentions the ecclesiastical ministry of a bishop (literally, ‘supervisor’, ‘overseer’) and a deacon (literally, ‘servant’) (1 Tm 3). At first the bishop was barely distinguishable fr om the presbyters (‘elders’) who administered communities in the apostolic period (Acts 15.23, 16.4 et al.). Fr om the second century onwards, bishops received the exclusive power to “bind and loose”, headed the eucharistic assemblies and led the worship of the faithful as the successors to the apostles. The bishop of Rome – the imperial capital and burial site of the most authoritative apostles Peter and Paul – enjoyed special prerogatives. By the second century he was already considered to be the most influential bishop not only within the Roman empire but also beyond its confines. Councils and Conciliarity By the third century there appeared assemblies (councils) of bishops in cities of a particular Roman province (in Greek, eparchia) under the presidency of the bishop of the main city, the metropolis. The senior bishop (metropolitan) was obliged to take counsel from the bishops within his province and they in turn would respect him as their head. At the same time, within their own districts the bishops remained masters with full powers (34 th Apostolic canon; 9 th canon of the Council of Antioch). In 325 AD the first Christian emperor Constantine the Great invited bishops to Nicaea to celebrate the jubilee of his reign. The gathering was the first of a number of assemblies of bishops convoked by the state to regulate disagreements within the Church. The seven Ecumenical Councils from the fourth to the seventh centuries formulated the dogmatic and doctrinal foundations of Orthodoxy and catholicity. Since the episcopate at the Ecumenical Councils had gathered from all over the empire, there arose a need for a ceremonial hierarchy for the higher clergy. Originally the status of the bishops depended upon their personal authority. But by the Council of Nicaea in 325 the 6 th canon of the First Ecumenical Council laid down that |
| Archive Пн Metropolitan Hilarion of Volokolamsk: Patriarch Bartholomew is not free in his actions 29 October 2018 year 17:24 On October 27, 2018, during ‘The Church and the World’ program aired by Russia-24 TV channel on Saturdays and Sundays, Metropolitan Hilarion of Volokolamsk, head of the Moscow Patriarchate department for external church relations, answered questions from its host Ekaterina Gracheva. E. Gracheva: Good afternoon! This is ‘The Church and the World’ program in which we talk with the chairman of the Department for External Church Relations of the Moscow Patriarchate, Metropolitan Hilarion of Volokolamsk. Good afternoon, Your Eminence! Metropolitan Hilarion: Good afternoon, Ekaterina! Good afternoon, dear brothers and sisters! E. Gracheva: A few days ago in the Vatican, you met with Pope Francis of Rome. At present, the dialogue between the Russian Orthodox Church and the Roman Catholic Church appears to be quite developed. What can explain the more frequent contacts with the Roman Catholic Church today? Are those right who say that Western Christians are now closer to us than our brothers from Constantinople? Metropolitan Hilarion: The relations between the Russian Orthodox Church and the Roman Catholic Church have received a new impetus for development after Patriarch Kirill met with Pope Francis in Havana two and a half years ago. I should say that before that meeting, the contacts were held on a regular basis as well. I would not say that they have become more frequent. During Pope Francis’ pontificate, I met with him 7 times, that is, on average I meet him once a year. Usually it takes place in autumn, also because in autumn the Synod of the Roman Catholic Church holds its meetings to which observers from several Orthodox Churches are invited. For many years now, I have come there as an observer from the Russian Orthodox Church. Usually, I come for one or two days. I am given 10 or 12 minutes to set forth the Russian Church’s point of view on a particular topic, as, indeed, we have a regular students exchange, groups of staffers or priests come to us from the Vatican and we send our staffers or priests to the Vatican. For a third year now, we have held two weeks-long Summer Institutes at the Church Institute for Post-Graduate and Doctorate Studies. On the sidelines of the Synod, I always meet with the Pope. Usually, it is an audience, which lasts for about an hour and allows of discussing issues on the agenda of our bilateral relations. |
| Русская мысль. Париж, 12января 1978. Арсеньев Николай Сергеевич (1888, Стокгольм–1977, Нью-Йорк) – историк религии и культуры, преподавал в Московском университете, в эмиграции с 1920 г, с 1948 г. профессор Св.-Владимирской семинарии. – Прим.сост. 694 Континент, 18. Париж, 1978. Варшавский Владимир Сергеевич (1906, Москва–1978, Женева) – писатель, литературный критик, эмигрировал в 1920 г., жил в Париже (с 1950 по 1968 г. – в США). – Прим. сост. 696 Вышла на английском языке («The Baptism of Art») и русскому читателю почти совсем неизвестна, хотя русский текст ее и был напечатан в одном из номеров журнала Парижского Богословского института «Православная мысль». 698 Том 1: На переломе (Три поколения одной московской семьи). Париж, YMCA-PRESS, 1970. Том 2: За рубежом (Белград, Париж, Оксфорд). Париж, YMCA-PRESS,1973. 699 Вот перечень основных книг Н.М. Зернова на английском языке: Moscow the Third Rome [Москва Третий Рим] (1937); St. Sergius Builder of Russia [Преп. Сергий, строитель России] (1939); Three Russian Prophets (Khomiakov, Dostoevsky, Soloviev) [Три русских пророка (Хомяков, Достоевский, Соловьев)] (1944) ; The Russians and Their Church [Русские и их Церковь ] (1945); The Church of the Eastern Christians [Церковь восточных христиан] (1942); The Reintegration of the Church [Реинтеграция Церкви] (1952); Eastern Christendom [Христианский Восток] (1961); Orthodox Encounter [Православная встреча] (1961); The Russian Religious Renaissance of the 20 th Century (1963) (в русском переводе: Русское религиозное возрождение XX века. Париж, 1974). По-русски, кроме указанной автобиографии: Вселенская Церковь и русское Православие (1952).0 700 Из рассказа А. Чехова «Письмо». Правильно: «...наказующие и без тебя найдутся, а ты бы... милующих поискал». – Прим. сост. 701 Вестник РСХД, 56. Париж, 1960. Киприан (в миру Константин Эдуардович Керн; 1899, Тула – 1960, Париж) – архимандрит; с 1936 по 1960 г. профессор Св.-Сергиевского института в Париже, с 1940 г. – настоятель православного храма в Кламаре близ Парижа. – Прим.сост |
| 5. Right in the middle of the third century, however, new historical conditions arise to make the problem of maintaining one eucharistic assembly for the whole city still more difficult and pressing. This is why the texts of this period show an increase in the Presbyters’ sphere of liturgical responsibility in the Eucharist; the significance of which needs to be investigated. The new historical conditions consisted in a change in the policy of the Roman emperors which began under Decius and was intensified by Valerian. The policy of tolerance towards the Christians implemented by the Syrian imperial dynasty was now judged harmful and dangerous to the state at a time when its security was seriously threatened especially from the East. To address this new situation, the emperors Decius and Valerian attached particular importance to the internal state of the empire, and tried to restore the strict obedience which had prevailed in earlier times 683 . Hence, the legislation of Decius which required every citizen to make a public act of confession of his dedication to the official state religion and imposed the severest penalties on any who refused to comply. Despite the fact that many imperial officials showed remarkable elasticity in implementing this legislation by exhausting every means of extracting a voluntary confession and often ignoring the legislation completely, the new situation had very serious consequences for the Christians. It is, however, characteristic of this period that it was mainly the Bishops of the Churches who suffered the consequences of the new legislation 684 . As a result, many Churches were long deprived of their liturgical leadership, whether because of the death of their Bishop at the hands of the executioner, or because of his exile or flight, or even because of his apostasy. Thus, the Church of Carthage had not seen her Bishop Cyprian for fifteen whole months. For the same reason and at the same period, the Church of Alexandria was for a long time deprived of the presence of her Bishop Dionysius. Similarly, the diocese of Rome remained vacant for about two years after the martyrdom of Pope Xystus II 685 . The problem consequently arose in acute form: who would lead the Divine Eucharist in the absence of the Bishop? |
| Приложение. Содружество Св. Мученика Албания .и Преп. Сергия Радонежского Содружество св. мученика Албания и преп. Сергия Радонежского было основано в 1928 году и, первоначально, оно включало участников Англо-Православных Студенческих Съездов, собиравшихся ежегодно в Англии, начиная с 1927 г. В настоящее время, ядро Содружества продолжают составлять члены Православной и Англиканской Церкви, но оно принимает в свои ряды и всех других западных и восточных христиан, желающих ближе познакомиться друг с другом и ищущих путей для примирения и сотрудничества. Работа Содружества состоит в устройстве съездов, в печатании литературы и в организации поездок православных в Англию, а англичан в страны с православным населением. Особой чертой работы Содружества является центральное место, отводимое Богослужению, и, в особенности, Евхаристии на его ежегодных съездах. Участники съездов знакомятся друг с другом не только на почве обсуждения интересующих их вопросов, но и разделяя друг с другом опыт своей литургической жизни. Начиная с 1947 года, Содружество имеет свой дом в Лондоне, называющийся домом св. Василия Великого . Отделы Содружества работают во многих городах Великобритании, в Париже, в Швеции, Дании, Голландии, а также в других странах. Лица, желающие познакомиться ближе с деятельностью Содружества, могут получить сведения об его работе в его лондонском Центре: St. Basil " s House, 52 Ladbroke Grove, London, W. 11. Издания содружества Начиная с 1933 г. Содружество издает журнал на английском языке называющийся «Sobornost». Книги на английском языке 1) The Church of God. An Anglo-Russian Sym posium, Ed. by E. L. Mascall. 1934. (7/6) 2) Moscow the Third Rome by N. Zernov, 1937. (5 изданий), (3/6) 3) The Orthodox Liturgy. (Английский перевод Литургии Иоанна Златоуста и Василия Великого ). (3 издания), (3/6) 4) St. Sergius Builder of Russia, by N. Zernov. 1939. (5/-). 5) The Church of the Eastern Christians, by N. Zernov. 1942(4 издания). (4/6) 6) The Manual of Eastern Orthodox Prayers. 1945 (2 издания). (4/6) 7) Our Mother Church by Mrs Zwegintsev 1948. (3/6). 8) Orthodox Spirituality by a monk of the Eastern Church, 1945. (5/0) 9) The Russians and Their Church by N. Zernov. 1945. (7/6). 10) The Mother of God. A. Symposium. 1949. (6/-). Книги на русском языке 1) Великие Русские Писатели XIX века. К. В. Мочуль-ский, 1938 (распродано). Брошюры 1) The Church of England and the Eastern Orthodox Church by Prof. M. Ramsey. 1946 (4d.) 2) The Church is One, by A. Khomiakov. 1948. (1/3) 3) Orthodoxy and the Conversion of England, by D. Chitty, 1948 (1/-) 4) Anglican Guide to the Orthodox Liturgy, by G. Mayfield, 1949 (1/3). 5 On the Invocation of the Nam,e of Jesus by a monk of the Eastern Church, 1950. (2/6) Читать далее Источник: YMCA-PRESS и Содружество Св. Албания и преподобного Сергия Радонежского Вам может быть интересно: Поделиться ссылкой на выделенное |
| After all, all Christian denominations coincide in the essential. Differences are not essential and are usually exaggerated. The Orthodox Church is no more than a part of the Church Universal, of which the Old Catholic Church, in its own right, is another part. This radicalism could not commend itself to the ecclesiastical authorities. Nevertheless, theological conversation was continued, until the outbreak of World War I, and Orthodox visitors and observers attended all Old Catholic Congresses. But no actions were taken. 179 XI Friendly contacts between Anglican and Eastern Orthodox hierarchs and individuals, especially in the East, were quite numerous in the seventies and nineties. They were openly motivated by certain “non-theological” considerations, and did not perceptibly promote the cause of reunion or rapprochement. In 1888, the Third Lambeth Conference adopted an important resolution (17): “This Conference, rejoicing in the friendly communications which have passed between the Archbishops of Canterbury, and other Anglican Bishops, and the Patriarchs of Constantinople and other Eastern Patriarchs and Bishops, desires to express its hope that the barriers to fuller communion may be, in course of time, removed by further intercourse and extended enlightenment.” It seems, however, that the “barriers” were felt to be formidable, if not insuperable. The Sub-Committee of the Conference had to mention once again not only the Filioque clause, but the Eastern insistence on trine immersion at Baptism, and an inadequate rite of Confirmation. “It would be difficult for us to enter into more intimate relations with that Church so long as it retains the use of icons, the invocation of the Saints, and the cultus of the Blessed Virgin”, even if the Greeks disclaim the sin of idolatry. 180 In the same year, in connection with the celebration of the Nine Hundredth Anniversary of the Conversion of Russia, Archbishop Edward Benson of Canterbury decided to send an official letter of congratulations and good wishes to the Metropolitan of Kiev, In the letter he referred to common foes of the Russian and Anglican Churches, obviously meaning Rome, and to the unity in the Faith of the Gospel, as expounded by the Ecumenical Councils of the Undivided Church. |
| Cambridge (Eng.), 1989. Wolfson, H.A., The Philosophy of the Church Fathers (vol.1): Faith. Trinity, Incarnation. Cambridge (Mass.), 1964. ---------- Philo: Foundations of Religious Philosophy in Judaism. ----------- Philo: Foundations of Religious Philosophy in Judaism. Christianity and Islam (2 vols.). Cambridge (Mass.), 1947. Zahner, R.C., Mysticism. Sacred and Profane. Oxford, 1957. Zeller, E., Outlines of History of Greek Philosophy, trans. by L.R. Palmer. New York, 1958. 3. Secondary sources; articles Altaner, B., “Augustinus und Origenes,” Historisches Jahrbuch LXX (1951), 15–41. Armstrong, A.H., “Pagan And Christian Traditionalism in the First Three Centuries AD,” Studia Patristica XV, 1., ed. by E. Livingstone. Berlin, 1984, 414–431. Azkoul, M., “The Greek Fathers: Polis and Paideia,” St Vladimir " s Theological Quarterly XXIII, 1–2 (1979), 3–21; 67–86. Balas, D., “The Unity of Human Nature in Basil " s and Gregory of Nyssás Polemics Against Eunomius,” Studia Patristica XIV. ed. by E. Livingstone. Berlin, 1976, 275–281. Balthasar, H., “Le Mysterion d " Origene,” Recherche de Science Religieuse XXVI, 17 (1936), 516–552. Barrois, G., “The Alleged Origenism of St Gregory of Nyssa,” St Vladimir " s Theological Quarterly XXX, 1 (1986), 7–16. Cavarnos, J.P., “Gregory of Nyssa and the Nature of the Soul,” The Greek Orthodox Theological Review I (1954), 13–41. Chadwick, H., “Christian Platonism in Origen and Augustine,” in Origeniana Tertia: the Third International Colloguium for Origen Studies (The University of Manchester, 7th – 11th Sept, 1981). ed. by R. Hanson & H. Crouzel. Rome, 1985, 220–230. ----------- “Origen, Celsus and the Resurrection of the Body,” Harvard Theological Review XLI. 1 (1948), 83–102. Clark, E.A., “The Place of Jeromés Commentary on Ephesians in the Origenist Controversy: The Apokotastasis and Ascetic Ideals,” Vigilae Christianae. XLI (1987), 154–171. Crousel, H., “Origéne et la Structure du Sacrement,” Bulletin de Littérature Ecclesiastique LXIII (1962), 81–104. |
| Pope Francis: Catholics, Copts can offer joint witness to dignity of life, marriage, creation Source: Catholoc Culture Pope Tawadros II of Alexandria with Pope Francis at the Vatican in 2013 (CNS) Recalling the third anniversary of their meeting in Rome, Pope Francis has sent a letter to Pope Tawadros II of Alexandria, the head of the Coptic Orthodox Church. The church, which has 9 million members, is among the Oriental Orthodox churches that ceased to be in full communion with the Holy See following the Ecumenical Council of Chalcedon (451). “Though we are still journeying towards the day when we will gather as one at the same Eucharistic table, we are able even now to make visible the communion uniting us,” Pope Francis wrote on May 10. “Copts and Catholics can witness together to important values such as the holiness and dignity of every human life, the sanctity of marriage and family life, and respect for the creation entrusted to us by God.” Referring to the persecution of Christians, Pope Francis added: Your Holiness, every day my thoughts and prayers are with the Christian communities in Egypt and the Middle East, so many of whom are experiencing great hardship and tragic situations. I am well aware of your grave concern for the situation in the Middle East, especially in Iraq and Syria, where our Christian brothers and sisters and other religious communities are facing daily trials. May God our Father grant peace and consolation to all those who suffer, and inspire the international community to respond wisely and justly to such unprecedented violence. Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Also by this author Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. © 2008-2024 Pravmir.com |
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