| языках, начало публикаций к-рых относится к кон. XVII в.: в 1680 г. болландисты издали по 4 рукописям лат. версию легенды и Мученичество К., а также вступление, относящееся только к Мученичеству (ActaSS. Mai. T. 1. P. 445-450), и указали в примечаниях разночтения по др. спискам. Сир. текст по рукописи Bodl. Marsh. 13, 1176/77 г., опубликовал Д. Лофтус ( Loftus. 1686). В кон. XIX в. П. Беджан издал др. сирийский вариант легенды по берлинской рукописи Sachau. 222, 1881 г. ( Bedjan. Acta. T. 1. P. 326-343), А. Хольдер опубликовал латинский вариант по рукописи Paris. 2769, VI/VII в. ( Holder A. Inventio Sanctae Crucis. Lpz., 1889), и предположил, что он восходит к утраченному греч. оригиналу. Вскоре К. Вотке заявил о находке этого греч. варианта в рукописи Vat. gr. 866 и опубликовал его ( Wotke. 1891). Э. Нестле издал сир. текст по 2 брит. рукописям Lond. Brit. Mus. Add. 12174, 1196 г., и 14644, кон. V - нач. VI в. ( Nestle. 1889), а также греческий текст по самой ранней рукописи Sinai. gr. 493, VIII/IX в. ( Idem. 1895). Й. Штраубингер, сравнив все версии легенды об обретении св. Креста, связанные с К., пришел к выводу, что лат. текст, найденный Хольдером, не зависит ни от одного из известных греч. или сир. вариантов; при этом сир. редакция из рукописи Lond. Brit. Mus. Add. 14644 ближе к нему, чем любая из греческих. На основе сделанных выводов исследователь предположил, что оригинал легенды об обретении св. Креста был написан на сир. языке ( Straubinger. 1912. S. 74), однако некоторые совр. ученые считают, что первоначально легенда была составлена по-гречески в Иерусалиме (The Finding of the True Cross. 1997. P. 25), а лат. и сир. версии являются переводами с утраченного оригинала. Араб. версия известна в составе рукописи синайского происхождения сер. X в. ( Esbroek. Remembrement. 1982. P. 144-145). Оригинальная копт. версия легенды об обретении св. Креста сохранилась в виде Панегирика о Кресте под именем свт. Кирилла I, еп. Иерусалимского , изданного по разным рукописям Э. |
| Санти-Куатро-Коронати в Риме Мощи святых в крипте (IX в.) ц. Санти-Куатро-Коронати в Риме В древнейшем рим. kaлehдape«Deposimio martyrum», к-рый сохранился в составе т. н. Хронографии 354 г. (Календаря Филокала), под 9 нояб. указано поминовение святых Климента, Семпрониана, Клава (Клавдия) и Никострата «in comitatum» (LP. T. 1. P. 12; MGH. AA. T. 9. P. 72). Исследователи обращали внимание на то, что приведенный в «Depositio martyrum» перечень имен мучеников и дата памяти не вполне согласуются с данными более поздних источников. По мнению Дюшена, упомянутый в календаре Климент - это сщмч. Климент , еп. (папа) Римский, имя которого по ошибке было перенесено из записи под 23 нояб. (в «Depositio martyrum» поминовение сщмч. Климента отсутствует). Др. исследователи предлагали заменить имя Климент именем Касторий. Однако Аморе указал, что попытки «исправить» запись древнейшего календаря являются произвольными и неоправданными (BiblSS. Vol. 10. Col. 1285). Полемику среди исследователей вызвало значение выражения «in comitatum», которое, судя по другим записям в календаре, должно было указывать на место погребения и поминовения мучеников. В IV в. лат. слово comitatus (свита, сопровождение, окружение) использовалось для обозначения имп. двора. Де Росси, Кирш и Аморе попытались доказать, что название «in Comitatum» носила местность близ Лабиканской дороги, где, согласно более поздним источникам, находилась усыпальница увенчанных мучеников. Это название было связано с расположенным здесь крупным земельным владением императора. Другие исследователи подчеркивали, что в источниках не упоминается о местности «in Comitatum», хотя к юго-востоку от городских стен Рима действительно находились обширные имп. владения (см.: Krautheimer R. et al. Corpus Basilicarum Christianarum Romae. Vat., 1959. Vol. 2. P. 194-195; Drijvers J. W. Helena Augusta: The Mother of Constantine the Great and the Legend of Her Finding of the True Cross. Leiden; N. Y., 1992. P. 30-32). Дюшен, указывая на сведения о гибели мучеников в Паннонии, предложил понимать выражение «in comitatum» как указание на двор рим. |
| Лит.: Алишан Г. Ширак. Венеция, 1881 (на арм. яз); Марр Н. Я. Новые материалы по арм. эпиграфике (Ани, Аламн, Мрен, Багаран, Еровандакерт, В. Талын)//ЗВОРАО. 1893. Т. 8. С. 69-103; Strzygowski J., Bearb. Die Baukunst der Armenier und Europa. W., 1918. 2 Bde; Тораманян Т. Материалы по истории арм. архитектуры. Ер., 1942-1948. 2 т. (на арм. яз); Аракелян Б. Н. Сюжетные рельефы Армении IV-VII вв. Ер., 1949 (на арм. яз.); Токарский Н. М. Архитектура Армении IV-XIV вв. Ер., 1961; Орбели И. А. Багаванская надпись 639 г. и др. арм. ктиторские надписи VII в.// Он же. Избр. труды. Ер., 1963. С. 371-404; Манучарян А. Строительные надписи храмов Мрена и Талина//ИФЖ. 1966. 1. С. 247-252 (на арм. яз.); Саргсян М. Рельефные образы основателей Мренского храма//Там же. 4. С. 241-250 (на арм. яз.); Чубинашвили Г. Разыскания по арм. архитектуре. Тб., 1967; Мнацаканян С. Х. Когда был построен храм во Мрене?//ИФЖ. 1969. 3. С. 149-164 (на арм. яз.); Thierry M., Thierry N. La Cathedrale de Mren et sa décoration//Cah. Arch. 1971. Vol. 21. P. 43-77; Азарян Л. Армянская раннесредневек. скульптура. Ер., 1975 (на арм. яз.); Маилов С. А. Нек-рые особенности крестово-купольных церквей раннесредневек. Армении//Архит. наследство. 1985. Вып. 33. С. 235-242; Mango C. Deux études sur Byzance et la Perse Sassanide: Héraclius: Šahrvazar et la Vraie Croix//TM. 1985. Vol. 9. P. 91-118; Der Nersessian S. L " art Arménien. P., 1989; Donab è dian P. L " âge d " or de l " architecture arménienne VIIe siècle. Marseille, 2008; Maranci Ch. The Humble Heraclius: Revisiting the North Portal at Mren//REArm. N. S. 2008/2009. T. 31. P. 167-180; eadem. New Observations on the Frescoes at Mren//Ibid. 2013. T. 35. P. 203-225; eadem. Vigilant Powers: Three Churches of Early Medieval Armenia. Turnhout, 2015; eadem. «Holiness Befits Your House» (Ps. 92 A Prelim. Rep. on the Apse Inscription at Mren//REArm. N. S. 2014/2015. T. 36. P. 243-263; Казарян А. Ю. Церковная архитектура стран Закавказья VII в. М., 2012. Т. 2; Hakobyan Z. The Restitution of the True Cross in the Xth Септ. Armenian Sources and its Depiction in the Early Medieval Sculpture//REArm. N. S. 2013. T. 35. P. 227-240; Акопян З. А. «Даяние Закона» в арм. раннесредневек. иконографической традиции (VII в.)//ИХМ. 2016. Вып. 13. С. 99-114. |
| The decision to sell the relics on was partly determined by the political need of Venice to have nothing that would detract from relics of St Mark, which underpinned the political identity of the island state. But the decision was facilitated by the very quantity of relics that were now available to the Venetians. The sale of the greatest signifier of Christ’s sacrifice by the Venetians to Louis IX marks the ultimate fragmentation of ideas about Byzantine identity in the west. Venice’s claim to inherit one quarter and one half of one quarter of the Byzantine empire was based on a different set of relics from that which had underpinned the power of the Byzantine emperors for nearly one thousand years 605 . The True Cross had lost its place as the guarantor of imperial power. Энтони Истмонд University of Warwick Византийское самосознание и реликвии Честного Креста в тринадцатом веке Честной Крест занимал центральное место в репрезентации и самоидентификации Византийской империи. Обретение Честного Креста и предоставление в качестве даров его частиц создавало образ Византии на протяжении всей истории империи. В статье сделана попытка проследить судьбу Честного Креста в период кризиса после завоевания Константинополя крестоносцами в 1204 г. Разграбление Константинополя привело к рассеянию собранных в столице Византии реликвий и разрушило традиционное представление об императоре Второго Рима как главном хранителе святынь Страстей Христовых. Честной Крест навсегда вошел в историю Византии. Начиная с легендарного обретения Честного Креста Еленой, он являлся подтверждением богоизбранности и легитимности власти византийских императоров. Хранение Честного Креста усиливало авторитет императорской династии в обществе, и наоборот, получение в дар частиц Честного Креста из рук императоров и членов императорской семьи являлось гарантией подлинности святыни. Частицы Честного Креста рассылались в страны христианского мира именно из Константинополя, а не из Иерусалима, где первоначально находился Честной Крест. Особое отношение Константина к реликвии подчеркивается всеми источниками, содержащими описания обретения Честного Креста, что включало Крест в структуру символов Византийской империи. Сократ в «Церковной истории», написанной в 438–443 гг., развивает идею взаимосвязи Честного Креста и императорской власти, утверждая, что частицы святыни были положены в колоссальную статую Константина Великого на порфировой колонне в Константинополе, т. е. почитание императора было соединено с почитанием Честного Креста. В соответствии с представлениями того времени об идентичности императора и его образа, различие между императором и реликвией почти исчезало. |
| Syrian nun and human rights activist believes that the USA is the creator of Islamist terrorism Qara, Syria, October 20, 2014 In her interview with the Lebanese journalists, Nun Agnes Mariam of the Cross—human rights activist and Mother-Superior of the St. James’s Catholic Carmelite Convent on the outskirts of the town of Qara, has sharply condemned the actions of the pro-American coalition in the Middle East, accusing the USA of creating the Islamist terrorism, reports the Al-Binaa . In describing her participation in the “In Defense of Christians” international conference, held in Washington, DC, on September 9-11 this year, Mother Agnes said: “This is a stillborn initiative. More than that, I had a feeling of danger there, especially after the speech by senator Ted Cruz who called upon us to collaborate with Israel; it was terrifying for me as well as for many other Palestinians to hear that after so many years of occupation. Our stay in “the most democratic country in the world” began with the undemocratic order—to be silent: at once we were told to avoid burning issues, not to mention that we belong to the Syrian nation, and to refer to the Syrian government only as to a “regime”. We were bound hand and foot and “the masters of the meeting” were virtually the only speakers there,” the mother-superior related. Discussing President Obama’s meeting with the heads of Christians churches, Mother Agnes expressed her disappointment: “The very fact that the government media were seriously discussing the question whether Obama at last was going to make an appointment with clergymen of all the Christian denominations or not, was insulting for them. Yes, the president eventually received the hierarchs—but again in an insulting manner—he received them through the back door after he had delivered his famous ‘Defeat ISIS speech’. It was no more than a window-dressing: real decisions, not dependent on us and beyond our control, were made beforehand”. Mother Agnes stated that she felt that the aim of western powers is to “shatter the human memory, to form a colorless society without history and values, in the Middle East. It is evident that one word ‘from across the ocean’ is enough to declare the Syrian government ‘illegitimate’ and to wage a full-scale war against us, against ordinary people.” Mother Agnes has also noted the role that the occupation has assigned to religion. “Politics are striving to make religion its obedient slave. We see as examples the ISIS and its predecessor, al Qaeda, since they are by no means connected with Islam, but the States are using them as a bomb capable of tearing the region apart from inside. That is why it is necessary to return to the true religious community, to listen to it,” said the human rights activist in conclusion. 22 октября 2014 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Valaam Monastery Celebrates Twenty-seventh Anniversary of Revival of Monastic Life On December 13, 2016, the feast-day of the Holy Apostle Andrew the First-Called, the Stavropegic Valaam Monastery of the Transfiguration celebrated the twenty-seventh anniversary of the rebirth of monastic life on Valaam. In 1989, the first six monks arrived to restore Valaam Monastery. These were Hieromonks Barsanuphius (Kapralov), Gerontius (Fedorenko), Photius (Begal), Hierodeacon Seraphim (Gordeyev), and novices Leonid Makarov and Vadim Erlikh. With the coming of the first monks, spiritual life began anew on the island, and services were resumed at the Church of Venerable Sergius and Herman of Valaam, the Wonder-workers. “More than a quarter-century—that is a whole generation,” noted Bishop Pankraty of Troitsk, Abbot of Valaam Monastery. “Now I am happy to see the same pilgrims who visited the monastery nearly thirty years ago and were baptized and entered into the Orthodox Church. I see their children too: now they are adults and many of them have their own families. And now we are baptizing their children. This really gladdens us! Today the second generation of Christian families who found the true faith owing to Valaam Monastery is growing up. “For centuries, the brethren of Valaam Monastery has preserved a tradition according to which the Holy Apostle Andrew the First-Called stopped here, on Valaam, during his travels through the vast expanse of the future Holy Rus’. In memory of this monastery’s tradition, the great builder of Valaam Monastery, Abbot Damascene, in the mid-nineteenth century built a chapel in honor of Apostle Andrew the First-Called and a memorial cross here. Later, when this site was visited by the prominent Russian merchant and benefactor Innocent (later Schema-Monk Innocent) Mikhailovich Sibiryakov (1860-1901) shortly before his move to the St. Andrew’s Skete on Holy Mount Athos, his heart was filled with the desire to build a Church in honor of Apostle Andrew the First-Called. Thanks to his contribution a fine church was constructed here. “Valaam was predestined by God to be a place of solitary monastic prayer, a place of ascetic labors—and we should always keep this in mind. We mustn’t grow slack but endure all the temporary hardships and temptations, all the sorrows which are inevitable on the monastic path for the sake of the promise of Christ, Who said, H e that shall endure unto the end, the same shall be saved (Mt. 24:13) and Rejoice, and be exceeding glad: for great is your reward in heaven (Mt. 5:12).” Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Tens of Thousands of Muslims Coming to Christ, Says Iranian Ministry Leader October 21, 2010 Speakers at the Evangelical Christian Lausanne III congress, also known as Cape Town 2010 congress gave hopeful messages of how God is moving and bringing hope despite addressing some of the darkest and seemingly most hopeless situations in the world today, The Christian Post reports. The Middle East, which has become almost synonymous with violence and Islam, is experiencing an unprecedented level of Muslims becoming followers of Jesus Christ, said Sam Yeghnazar, founder of Iran-focused Elam Ministries. There were only about 500 Iranian Christians from a Muslim background at the time of Lausanne I in 1974, he said. But over the past 30 years, more Muslims have come to Christ than in the past 1,300 years. “Iran today is a closed land with countless open hearts,” said Yeghnazar. “It is the most open nation to the Gospel in the entire world. Tens of thousands of Iranians are turning to Christ.” “Betrayed by the government, disillusioned with the religion, depressed by the prospects of the future, Iranians when they come to know the Lord Jesus Christ are completely transformed,” he said. “They proclaim Christ in the marketplace. Entire families, men and women, are coming to Christ.” Two weeks ago, two of Yeghnazar’s people were imprisoned and within a week they brought six people to Christ, he shared. Meanwhile, Palestinian Christian Salim (last name withheld for security reasons), spoke about hope for true peace in the Middle East through Christ. By understanding Jesus’ death on the cross, Palestinian Christians “shy away from the poison of hatred” and are compelled to explain to the world about peace and justice. “Anchoring our identity in the messiah, we can open our hearts to angry Muslim neighbors and to fearful Jewish soldiers behind check points,” said Salim. “[There is] a divine one who can change stone hearts to flesh.” More than 4,000 Christian leaders representing over 190 nations gathered last week for Lausanne III, also known as Cape Town 2010. The purpose of the Lausanne Congresses was to bring the global body of Christ together to discuss how to best evangelize the world. The Congress also discussed global problems facing the Church, including secularization, Islam, HIV/AIDS, prosperity gospel, and environmental concerns, among other topics. The conference program ended Sunday. 21 октября 2010 г. ... Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| —They could see your integrity in this. —Many of them would even like to do the same thing, but they are too bound to the world in which they live; or, their knowledge of Orthodoxy, of the Apostolic tradition, is too poor. So, we have to return to our roots. Nun Cornelia (Rees) spoke with Schema-Archimandrite Gabriel Bunge 23 октября 2013 г. 1 The twelve Romanesque churches in the old town of Köln date between the fourth and thirteenth centuries. The Romanesque style combines features of Roman and Byzantine buildings. 2 Gymnasium was what they called the school for children who would eventually go to universities. It went from age eight to eighteen. 3 Earthen Vessels: The Practice of Personal Prayer According to the Patristic Tradition (Ignatius Press, 2002) 4 October 16, 1865 – December 24, 1947. 5 Réné-Francois Guettée (December 1, 1816 – March 10, 1892), The Papacy. After his thorough study of Church history, the Roman Catholic priest Guettée became increasingly disillusioned his native Church and was eventually received into The Russian Orthodox Church, with the name Vladimir. 6 Azbuka.ru, an online encyclopedia of Orthodox Christianity, defines плотское мудрование (plotskoe mudrovanie) as “the way of thinking of fallen man.” 7 Chevetogne Abbey, also known as the Monastery of the Holy Cross, is a Roman Catholic Benedictine monastery located in the Belgian village of Chevetogne in the municipality of Ciney, province of Namur, halfway between Brussels and Luxembourg. It was founded in 1939. The monastery two churches—one Latin rite and the other Byzantine rite. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Judith Irene Matta MTh 3 ноября 2016, 01:00 [kind thanks to the Editor for passing this along]: Dear Father Gabriel, please Bless? How wonderful to read your progression to the true Faith. May I please recommend, to any of those who need clear historical evidence of the identity of this philosophical papal institution? We use in our teaching ministry, the writings of Dr. JS Romanides (whose repose was on this very day!) who brilliantly documents the take-over of the Bishopric in Rome by the Frankish Church founded by Charlemagne (800 ad at Aachen). The brutal Franks with their " filioque " and sword, transformed the Papacy into a " warrior church " We highly recommend Dr. Romanides work under " contents " at www.romanity.org... Looking forward to the Blessed Nativity of our Lord and Savior in the Flesh, we greet you and your holy prayer for us and our Mission here, Presb " a Irene Matta M.Th Descent of the Holy Spirit Mission, Santa Maria CA (805) 459-5460 Youtube.com " Judith Irene Matta " |
| St. Tamar " s Church under construction in Adygea celebrates its patronal feast/Православие.Ru St. Tamar " s Church under construction in Adygea celebrates its patronal feast Maikop, April 28, 2015 Construction of the Church in honor of the Holy Right-Believing Queen Tamara of Georgia (+ 1207, feast: May 14 and the Sunday of the Myrrh-Bearing Women) has begun in Maikop. Maikop is the capital of Adygea—an autonomous republic in the Northwest Caucasus in Southwestern Russia, with a largely Muslim population. While the church walls are currently being constructed, services are temporarily celebrated in a repaired trailer. On the Sunday of the Holy Myrrh-Bearing Women by the grace of God and through the parishioners’ joint efforts the church celebrated its patronal feast already for the sixth time, reports the official website of the Maikop and Adygea Diocese. The congregation had been preparing for this festival in advance, improving the church territory and making the festal meal. In the evening of April 25 the Vigil service was celebrated with blessing of breads. On April 26, on the patronal feast, the Divine Liturgy was performed. The church rector, Priest Alexander Zvonchenko, served the Liturgy with Archpriest Oleg Mayorov concelebrating him. The seventh anniversary of priestly ordination of Father Alexander, celebrated at the same day, added to the solemnity of the festival. The parishioners together proclaimed the priest “Many years”. Archpriest Oleg cordially greeted Fr. Alexander on this anniversary and gave him an icon of the Savior. 28 апреля 2015 г. Предыдущий Следующий Смотри также Russian Church opens the first monastery in Ingushetia Russian Church opens the first monastery in Ingushetia The Holy Synod of the Russian Church at its session on Wednesday approved of Bishop of Makhachkala and Grozny Varlaam’s initiative to open the New Sinai Monastery in the Stanitsa of Ordzhonikidzevskaya (Sleptsovskaya) in Ingushetia. First service celebrated at the first convent of the Republic of Adygea First service celebrated at the first convent of the Republic of Adygea For 20 years the clergy, the monastics and parishioners have wanted a convent, now that the dream is coming true thanks to the labors of the sisters headed by the Abbess, Mother Taisia (Ostavchuk). Museum of history of Orthodoxy in North Caucasus opens in Pyatigorsk Museum of history of Orthodoxy in North Caucasus opens in Pyatigorsk The Holy Synod of the Russian Orthodox Church made the decision to establish this monastery in 1904. It was founded with the blessing of St. John of Kronstadt, who even marked this place with a cross on the photographs that had been shown to him. Some of the saint’s personal things are on display at the museum’s exposition. Комментарии © 1999-2015 Православие.Ru |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Are You a True Christian? Navigation Bearing the Cross – What Does This Mean? Source: Orthodox Way of Life Deacon Haralambos (Charles) Joiner 04 August 2020 Jesus told his disciples, “Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me.” (Luke 9:23) What does it mean to take up our cross daily? This is a question that St. Theophan the Recluse addressed in a series of homilies in 1885. First, let’s examine what is meant by the Cross. St. Theophan says the following: The Lord accomplished our salvation by His death on the Cross; on the Cross He tore up the handwriting of our sins; through the Cross He brought upon us grace-filled gifts and all heavenly blessings.” But there is more, as the above is Christ’s Cross, and we must take up our personal cross. St. Theophan says: When the personal cross of each of us is united with Christ’s Cross, the power and effect of the latter is transferred to us and becomes, as it were, a conduit through which “every good gift and every perfect gift” (James 1:17) is poured forth upon us from the Cross of Christ. The message is clear that there is more to our salvation than just believing in Christ, His Incarnation, His Crucifixion and Resurrection. In addition to His Cross, our personal cross is equally essential for our salvation. But, what is our personal cross? Saint Theophan outlines three kinds. One is outward, another is inward and a third is spiritual. 1.The outward cross involves the trials and tribulations of our life. St. Theophan describes them as follows: These are sorrows, misfortunes, the loss of loved ones, failures at work, every sort of deprivation and loss, family troubles, adversities related to outward circumstances, insults, offenses, wrongful accusations, and, in general, our earthly lot… Neither eminence, nor riches, nor glory, not any kind of earthly greatness will deliver one from them. |
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