| Russia " s Crown Jewels: The Royal Martyr Children/Православие.Ru Russia " s Crown Jewels: The Royal Martyr Children Matushka Natalia Sheniloff The Royal Child Martyrs. The crown of Imperial Russia was one of the most resplendent in the world, shining with precious jewels and symbolizing a mighty nation that covered one-sixth of the globe. But in the beginning of our century, when the forces of evil arose to topple this mighty nation, the bastion of Orthodoxy, then even more resplendently shone the crown of Holy Russia, made of the purest gold of the New Martyrs and Confessors. And adorning this unique and magnificent crown were the most sparkling and wondrous jewels of all: the royal children-martyrs. The Romanov children—the Grand Duchesses Olga, Tatina, Maria, Anastasia and the heir, Grand Duke Alexis—were extraordinary in their ordinariness. Despite being born in one of the highest and most enviable positions in the world (from the secular point of view), and having access to all possible worldly goods, they lived and were brought up like ordinary children. Even more amazingly, despite being surrounded by a court environment made up of the entirely secular, godless and apostate aristocracy, the children grew up to be pious god-fearing and endowed with all manner of Christian virtue. Their royal father ensured that their upbringing would be similar to his own: they were not to be treated like hothouse plants or fragile china, but were to be taught their lessons, learn their prayers, allowed to play, and even fight and be moderately naughty. Thus they were brought up like normal, healthy Russian children, in an atmosphere of discipline, orderliness and almost ascetic simplicity. Tsar Nicholas II and Tsaritsa Alexandra, in front of the Kremlin. They also grew up in an atmosphere of extraordinary spiritual love. Their parents " marriage was truly blessed in heaven, and God granted the Imperial pair that rare gem of happiness on earth—an idyllic union, so that during the first ten years of their marriage they were blissfully happy, both in their union and in their family life, and all the children were born into this atmosphere of love and tenderness. Moreover, this exemplary and close-knit family was further enhanced by being a veritable home church. Both parents were deeply religious and represented the ideal of both aspects of Orthodoxy—by birth and through conversion. |
| John Anthony McGuckin New Martyrs THOMAS KITSON Orthodoxy calls those who died witnessing to their faith in the eras following Constantine’s Edict of Milan (313) the “New Martyrs.” The title was first used for the victims of heretical rulers during the Byzantine Iconoclastic controversies that preceded the Triumph of Orthodoxy in 843. While there was no systematic persecution during the Ottoman period, Christians were often punished for activities that directly threatened the Islamic faith. New Martyrs of the Turkish Yoke (commemorated on the third Sunday after Pentecost) suffered for openly preaching Christianity, for converting others (or reverting to the faith after adopting Islam), and for causing disturbances by promoting Christian revival (which, beginning with the 19th- century liberation movements, often carried ethnic and national overtones). There were numbers of New Martyrs in China and Japan also. The actively atheist Soviet government encouraged varying degrees of organized church persecution after the 1917 Russian Revolution, involving many thousands of martyrs. In 1981 the Russian Orthodox Church Outside of Russia recognized many Soviet victims, hierarchs, clergy, monks, and laity (including Tsar Nicholas II and his family) as New Martyrs and commemorates them on January 25, the date of Metropolitan Vladimir of Kiev’s martyrdom in 1918. In recent years the Moscow patriarchate has also systematically extended the lists of the New Martyrs of Russia. Many other New Martyrs suffered under the Nazis (including Mother Maria Skobtsova) and their allies (the Serbian New Martyrs are commemorated on June 15), as well as subsequently under the violently repressive communist regimes in Romania, Bulgaria, Albania, and other parts of the Soviet Eastern bloc. SEE ALSO: Albania, Orthodox Church of; Bulgaria, Patriarchal Orthodox Church of; Contemporary Orthodox Theology; Romania, Patriarchal Orthodox Church of; Russia, Patriarchal Orthodox Church of; St. Elizaveta Feodorovna (1864–1918); Serbia, Patriarchal Orthodox Church of REFERENCES AND SUGGESTED READINGS Cavarnos, C. (1992) The Significance of the New Martyrs. Etna, CA: Center for Traditionalist Orthodox Studies. Papadopoulos, L. J. and Lizardos, G. (1985) New Martyrs of the Turkish Yoke. Seattle: St. Nektarios Press. Polsky, M. (1979) The New Martyrs of Russia. Munich: St. Job of Pochaev Press. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| Georgian Orthodox Church to celebrate centenary of autocephaly Moscow, March 22, 2017 Photo: Sputnik-Georgia The one hundredth anniversary of the restoration of the Georgian Orthodox Church’s ancient autocephaly will be celebrated by His Holiness Catholicos-Patriarch Ilia II of Tbilisi, with other clergy and faithful of the Georgian Orthodox Church on March 25 with a solemn Liturgy in Mtskheta’s Svetitskhoveli Cathedral, northeast of the capital city of Tbilisi, reports Sputnik-Georgia . The cathedral is known as the burial site of Christ " s mantle and was the site of coronation and burial of the kings of Georgia. The original church was built in the fourth century under King Mirian II of Kartli. The Georgian Church was initially under the See of Antioch until 1010, when the Catholicos of Kartli was elevated to the honor of patriarch. The Russian imperial court abolished the Georgian Church’s autocephaly in 1811, and its patriarchal rule, and reduced it to an exarchate subordinated to the Russian Holy Synod. After the abdication of Royal Martyr Tsar Nicholas II, Georgia’s bishops restored their Church’s autocephaly on March 25, 1917. The first new patriarch of the Georgian Church was Catholicos-Patriarch Kirion II. The Russian Church recognized this already-existing independence on October 31, 1943, and the Patriarchate of Constantinople on March 3, 1990. Several other activities are also planned to celebrate the occasion. The exhibition “Autocephaly 100” will open in Tbilisi State University on March 23, featuring a number of unique Church publications and manuscripts, including a part of the collection of books of Catholicos-Patriarch Kirion II, as well as photographs of those clergy who took part in the restoration of autocephaly. An academic conference, featuring professors and lecturers from various educational institutions, and representatives of the Georgian Patriarchate will present lectures on the importance of the Church’s autocephaly, including previously unknown information surrounding the issue of its restoration. 22 марта 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Tweet Нравится Atone for sins of revolution by building kind and just society—Patriarch Kirill Moscow, February 21, 2017 Photo: Orthodoxchurchquotes.com Patriarch Kirill of Moscow and All Russia has called upon all Russians to build a good and just society as a means of repenting of the sins of the past. He broached the topic in connection with the centenary of the February Revolution after the Sunday Liturgy in Moscow’s Christ the Savior Cathedral, reports Interfax-Religion . “We must make a very important conclusion from the events of a century ago: we must atone for their sins and those of our ancestors by our good works; we must build a kind and just society, we must overcome sin in our personal and communal lives, seeing the sorrows of those who are weak, feeble, hungry, bare, thirsty, or in prison or in hospitals,” the patriarch emphasized. He continued that if we place love, kindness, and longsuffering at the center of our lives it will become our personal participation in the atonement of the sins of our forefathers. The survival of human society is directly linked to good deeds which keep history from falling apart, the patriarch preached, calling on believers to build a “civilization of spirit, not a civilization of flesh.” Just as is currently happening in Ukraine, so in the years after the Russian revolution, brother rose up against brother, shedding blood with terrible cruelty Patriarch Kirill noted. And those who participated in the revolution later fell victim to Soviet repressions, receiving payment for their wicked deeds. “God’s judgment on the bloody events of 1917 has already happened in the history of our nation, just as it occurs in the personal life of every person,” he added. The Reigning Mother of God Icon, one of the holiest icons of Russia, was also brought to the Liturgy. It was found in the church in Kolomenskoye Park on March 15, 1917, the day that Tsar Nicholas II abdicated. 22 февраля 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: |
| Rasputin mysterious figure, requires serious study—Bp. Tikhon (Shevkunov) Moscow, March 20, 2017 Photo: RIA-Novosti Speaking at the State Historical Museum on Saturday, March 18, in a lecture entitled “The February Revolution of 1917: What Was It?” deputy abbot of Sretensky Monastery and chairman of the Patriarchal Cultural Council Bishop Tikhon (Shevkunov) encouraged the gathered crowd to draw lessons from the tragic events of the past. During the course of the talk, the topic of Gregory Rasputin was broached, who Bp. Tikhon called an “absolutely mysterious figure.” The head of the patriarchal council said he believes it necessary to conduct a “serious study” into the personality of Gregory Rasputin, whose memory has been intimately connected with that of the family of Russia’s last tsar, holy Martyr Nicholas II. In his talk he warned against making hasty judgments about Rasputin, touching upon those who are pushing for his canonization, reports RIA-Novosti . “There’s a whole group that’s trying now to declare Rasputin a saint. But wait—everything has to be very seriously investigated here. I don’t want to categorically say ‘no’ to anyone. Of course it is a question demanding the most serious research,” the bishop stated. Speaking for himself, Bp. Tikhon said that Rasputin “remains a completely mysterious figure: we meet such people in history, and we will know about them only at the Last Judgment.” “Truly he helped stopped the bleeding of the heir—Alexei Nikolaevich, and in this he was completely indispensable for the royal family, but there also exist objective facts … that speak about certain extremely unpleasant moments in his behavior… He was an unusual man, and often these testimonies offered to us dispute other facts and testimonies,” Vladyka noted. “They used him for undermining the government, and that is absolutely clear,” he said, calling again for serious research. He also noted that in his time, some members of the Church hierarchy related to Rasputin negatively, and some quite affectionately and respectfully. 20 марта 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Castrese Tipaldi 21 марта 2017, 14:00 but there also exist objective facts … that speak about certain extremely unpleasant moments in his they are .....? In my poor understanding, the glorification of the holy man Gregory Novy (called Rasputin) and the removal of the mummy still glorified by many from the sacred heart of Holy Rus " are the stumbling blocks preventing Russia form completing her repentance and be made whole. Мы в соцсетях Подпишитесь на нашу рассылку |
| 400 years since coronation of the first Romanov/Православие.Ru 400 years since coronation of the first Romanov The 400th anniversary of the Romanov dynasty is marked on the 6th of March. Michael Romanov, whose grandfather, Nikita, wa a central adviser to Ivan the Terrible, was unanimously elected Tsar of Russia by a national assembly on 21 February 1613. Since that time, Romanov family, as the second and last Russian imperial dynasty, ruled the country right until 1917. The February Revolution resulted in abdication of Nicholas II in favor of his brother Grand Duke Michael Alexandrovich. The latter declined to accept the crown, terminating the Romanov dynasty " s rule over Russia. We shall take a look at the family tree that focuses on those members, that ascended the throne (they are marked with a crown). 1. Mikhail Romanov (1596 - 1645) reigned 1613 - 1645 2. Evdokia Streshneva (1608 - 1645) 3. Maria Miloslavskaya (1624 - 1668) 4. Alexey Romanov (1629 - 1676) reigned 1645 - 1676 5. Natalia Naryshkina (1651 - 1694) 6. Marfa Apraksina (1664 - 1716) 7. Fedor Romanov (1661 - 1682) reigned from 1676 to 1682 8. Praskovia Saltykova (1664 - 1723) 9. Ivan the V Romanov (1666 - 1696) reigned 1682 - 1689 10. Sofia Romanova (1657 - 1704), warden of young Peter the Great 1682 - 1689 11. Evdokia Lopukhina (1669-1731) 12. Peter the Great Romanov(1672 - 1725), reigned 1689 - 1725 13. Ekaterina I (born Marta Skavronskaya, 1684 - 1727), reigned 1725 - 1727 14. Elisaveta I Romanova (1709 - 1762), reigned 1741 - 1762 15. Karl Leopold zu Meklenburg-Schwerin (1678 - 1747) 16. Ekaterina Romanova (1692 - 1733) 17. Anna Romanova (1673 - 1740), reigned 1730 - 1740 18. Friedrich Wilhelm Kettler Kurlyandsky (1692 - 1711) 19. Alexey Romanov(1690 - 1718) 20. Natalia (born Charlotte Braunschweig-Wolfenbüttel, 1694 - 1715) 21. Anna Romanova (1708 - 1728) 22. Karl Friedrich Holstein - Gottorp (1700 – 1739) 23. Anton Ulrich Braunschweig-Wolfenbüttel(1633 - 1714) 24. Anna Romanova von Mecklenburg-Schwerin (1718 - 1746), warden of young Ivan VI 1740-1741 |
| Предыдущий Следующий Смотри также Deciding to Enter into Marriage Archpriest Pavel Gumerov Deciding to Enter into Marriage The Grammar of Family Life, Part 1 Archpriest Pavel Gumerov The first conversation in the cycle is devoted to problems that young men and women ask themselves as they consider marriage: what is the purpose of marriage from the point of view of a Christian, how to choose a partner in life, whether to blindly succumb to the feeling of infatuation, whether they should necessarily get married, and whether marriage with the heterodox and others is possible for an Orthodox Christian. A Sunday Walk Through Murom: The Town of Saints Peter and Fevronia Johanna Hansson A Sunday Walk Through Murom: The Town of Saints Peter and Fevronia Johanna Hansson The ancient Russian town of Murom, founded in 862, can undoubtedly be ranked among the pearls of the Vladimir region. It is the home-town of the brave knight Ilya Muromets, the hero of Russian medieval folk poems, and of saints Peter and Fevronia, the holy noble couple who are revered as patron saints of marriage and family. The Holy Royal Martyrs in the Light of History and God’s Providence The Holy Royal Martyrs in the Light of History and God’s Providence His knowledge of his fate was truly prophetic. “I have more than a presentiment, – he used to say, – that I am doomed to terrible trials, and that I will not be rewarded for them in this world.” Beginning with Russia’s defeat in the Russo-Japanese war, which was followed by the revolution of 1905-1907, which diminished the Tsar " s power and freed the forces of anarchy and outright evil, the foundations of Russian sovereignty tottered more and more. Marriage: The Great Sacrament Archimandrite Aimilianos Marriage: The Great Sacrament A Sermon delivered in the Church of St. Nicholas, Trikala, Greece, 17 January, 1971 Archimandrite Aimilianos Nobody would dispute that the most important day in a person " s life, after his birth and baptism, is that of his marriage. It is no surprise, then, that the aim of contemporary worldly and institutional upheavals is precisely to crush the most honorable and sacred mystery of marriage. For many people, marriage is an opportunity for pleasures and amusements. Life, however, is a serious affair. It is a spiritual struggle, a progression toward a goal—heaven. Комментарии © 1999-2016 Православие.Ru |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf KOULOMZIN, SOPHIE (SHIDLOVSKY) KOULOMZIN, SOPHIE (SHIDLOVSKY), religious educator (1903-). Her father, Serge Shidlovsky, was a vice president of Tsar Nicholas II’s Duma. From 1920 to 1922 the family sought refuge in Estonia, where she taught her first catechism class under the tutelage of Fr. Joh n Bogoyavlensky. At age eighteen she passed the Russian “gymnasium” exams while working full time in Reval (Tallin) without the benefit of attending classes, and was helped by Paul B. Anderson (q.v.) of the International YMCA to win a scholarship to attend the University of Berlin (1922–24). In 1926 Anderson and Metropolitan Evlogii (q.v.) chose her to receive a Rockefeller Fund grant to attend the Teachers’ College of Columbia University, New York, where she spent September 1926 to June 1927 and received a Master’s degree in religious education. From 1927 to 1948 she lived in France, doing religious educational work with children for the Russian Student Christian Movement. In 1932 she married Nikita Koulomzin, an engineer, and in 1948 the family settled permanently in Nyack, New York. Shortly after her arrival she joined the Metropolitan Council’s Church School Committee and began creating religious educational materials for youth. In October 1956 she participated in the founding of the Orthodox Christian Education Commission, a pan-Orthodox body, serving as its first executive secretary, 1956–69. From 1956 to 1973 she was lecturer in religious education at St. Vladimir’s Orthodox Theological Seminary (q.v.). She is the author of Our Church and Our Children (1975), which outlines the substance of her educational philosophy, and an autobiography, Many Worlds: A Russian Life. Since 1982, she has become involved in the work of the society Religious Books for Russia, preparing several children’s almanacs and a manual of religious instruction now widely used in Russia. She attended a seminar for catechists from Russia in France in 1990, a conference on “The Spiritual Renewal of Russia” in Novosibirsk in 1991, and a conference in Moscow on religious education organized by the Patriarchate (q.v.) there in January 1994. 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 |
| Крылов А., Барковец О. Печальная звезда//Московский комсомолец. 29.07.1992. " Известия " о работе судмедэкспертов в Екатеринбурге//ИТАР-ТАСС. 30.07.1992. Пашков Александр. Захоронение Царской семьи определено, но кто был кто, пока неизвестно//Известия. 30.07.1992. Олейник Борис. Встаньте, суд грядет...//Правда. 30.07.1992. Пискарев Б., Алексеев Д. Повар или император? Посмертная судьба Царской Семьи: неразгаданные тайны//Российские вести. 31.07.1992, 26 (72). Gloger Katja. Geheimsache Zarenmord//Stern. 1992, июль, 27. Иванов Г. О царской семье//Октябрь. 1992, 7. Политическая хроника: О самозванцах. Нам пишут из Москвы...//Наша страна. 01.08.1992, 2191. O’Hara-Forster Brigid. The End of The Romanovs (Рецензия на книгу Э.Радзинского " The Last Tsar: The Life and Death of Nicholas II " )//Time. 03.08.1992. Яковлев Николай. 1 августа 1914. Издание третье. М., Москвитянин, 1993. Подписано в печать 05.08.1992. Кабанов Н. Николай II умер в 1957 году?//Советская молодежь (Рига) 05.08.1992 г. Усачев Дмитрий. Царя узнал дантист//Российская газета. 06.08.1992. Потапова Надежда. Союз российского дворянства сомневается в принадлежности Царской Семье найденных останков//ИТАР-ТАСС. 08.08.1992. Политическая хроника: Собчак о Ленине. Нам пишут из Нью-Йорка...//Наша страна. 08.08.1992, 2192. Кирсанова Наталия. Предполагаемые останки последнего российского императора будут доставлены в Британию на экспертизу//ИТАР-ТАСС. 11.08.1992. Иоффе Генрих. Революция и судьба Романовых. М., Республика, 1992. Подписано в печать 13.08.1992. Скворцова Елена. Екатеринбург жаждет арии варяжского гостя//Рабочая трибуна. 14.08.1992. Латышев Анатолий. Место убийцы вакантно//Российская газета. 29.08.1992. Джапаков А. Если это фрейлина, где же царевна?//Труд. 1992, август. Крылов А., Барковец О. Наследник престола//Ореол. 1992, август, 31 (74). Гимазов-Одинцов О. Нам близка " Память " , но мы не антисемиты, а антисионисты//Ореол. 1992, август, 35. Кабанов А.Г. Трагедия Екатеринбургской ночи//Эхо Литвы. 02-03.09.1992. |
| Even under Stalin Talia began as far as possible to collect information on her ancestors, tying the broken threads of fate. “To be a grandaughter of the Grand Duke and great-great-grandaughter of Nicholas I—was a death sentence,” she related. “My mother was a very cautious person; life taught her lessons, and she never hinted that we were related to the tsar. But some family photographs of the Romanovs always stood in our house—they were never hidden. I looked at them, knowing that they were our relatives, but nothing more. And when I grew up I learned who my ancestors were. A family tree During our first meeting, Talia briefly related to me the history of her lineage. Thus, one of the sons of Tsar Nicholas I, Grand Duke Constantine Nikolaevich (brother of Tsar Alexander II) - had three children: Grand Dukes Nicholas and Constantine, and daughter Olga (who later became Queen Olga of the Hellenes). The elder son, Nicholas, who was Talia’s grandfather, was famous for his desperate fearlessness and reckless behavior. In 1873, as part of the Russian Expeditionary Corps under the command of General Skobelev, Nicholas as a colonel participated in the campaign against Khiva (a former khanate of Central Asia on the Amu Darya River: divided between the former Uzbek and Turkmen Soviet Socialist Republics in 1924) and was awarded with the Order of St. Vladimir of the third degree for personal courage. Fascinated by Central Asia, he also got carried away with oriental studies, took part in work of the Russian Geographical Society, and insisted on organizing the Amu Darya expedition for examination of the newly annexed lands. Nicholas was also thoughtlessly involved in temerarious love affairs. His romance with an American woman named Fanny Lear that lasted several years led to a quarrel with his parents. But the worse was still to come. It was said that for this American woman Nicholas stole and sold family treasures. And when diamonds disappeared from the mounting of an icon that had been given to Grand Duchess Alexandra Iosifovna by Emperor Nicholas I on her wedding day, Grand Duke Nicholas was publicly accused. Though there was no compelling evidence against him, Emperor Alexander II at once declared his nephew insane (in order to avoid a great scandal) and sent him to Orenburg in 1874. |
|
|
