| 61 He вполне понятно, в каком именно смысле вкушение освящаемой воды или помазание ею являются средствами, ведущими к причащению Святых Таин. 63 Т. н. Евхологий Стратигия (по имени первого владельца рукописи). См.: Дмитриевский. 1901,с. 993–1052; Duncan J. Coislin 213: Euchologe de la Grande Eglise. R., 1983. 69 Армянская литургическая традиция, первоначально основанная на традиции Каппадокии, развивалась в тесном контакте с богослужебной традицией Константинополя и Иерусалима, см.: Желтов М. С., Никитин С. И. Армянский обряд «//Православная Энциклопедия. Т. З. М., 2001, с. 356–371 (там же – библиография по вопросу). 71 71 Этим мы объясняем факт постепенного изменения статуса этих молитв в рукописях от не зависимого последования (как в Россанском кодексе) до включения в чин освящения храма (рукопись Athen. Bibl. Nat. 2473) – переписчики Евхологиев, не зная первоначального содержания последования «положения мощей», но не желая выкидывать эти молитвы вовсе , пытались увязать их с хорошо знакомым им чином освящения храма. 81 καταξιωθμεν των ποκειμνων αγαθν – ср., напр.: Joannes Chrysost. In Gen. Нот. 38//PG. 53. Col. 360. 82 Рукописи Hieros. Sab. 362 (607)и Athen. Bibl. Nat. 2473 добавляют, «читаемая перед св. трапезой». 84 καταγωνισμενος τον εχθρν ημν διβολον – cp.: Eusebius Caesar. De laud. Const. VI 21.//PG. 20. Col. 1355 ff. 91 Об эволюции богослужения Великой пятницы см.: Janeras S. El Viemes Santo en la tradicion liturgica bizanlina: Estructura e historia de sus oficios. R., 1970 (Diss.); Шлихтина Ю. Особенности фиксации службы Великого Пятка в византийской и славянской традиции (X-XV вв.)//Ежегодная конференция ПСТБИ. Материалы 1998 г. М., 1998, с. 333–338; Желтов М. С, Лукашевич А. А., Ткаченко А. А. Великая пятница//Православная Энциклопедия. T. 7. М., 2004, с. 416–430. 92 Заметим, что обряд поклонения Кресту стал одной из главных богослужебных церемоний Великой пятницы в Римо-католической Церкви – см.: Hebdomadae Sanctae Celebratio: Conspectus Historicus Comparativus/Ed. A. G. Kollamparampil. R., 1997. (BEL.S; 93); Pierce J. M. Holy Week and Easter in the Middle Ages//Passover and Easter: Origin and History to Modern Times/Eds. P. F. Bradshaw, L. A. Hoffman. Notre Dame (Indiana), 1999, p. 161–185. (Two Liturgical Traditions; 5). Латинская практика проникла и в некоторые греческие рукописи Южной Италии – напр.. Crypt. Г. а. 1, 1300 г. и др., – благодаря наличию в Южной Италии тесных связей между греческим и латинским клиром. Поэтому вряд ли можно согласиться с А. А. Дмитриевским , намекающим на присутствие прямой связи между древним иерусалимским чином поклонения Кресту и отраженной в отдельных южноитальянских рукописях практикой (Дмитриевский А. А. Древнейшие патриаршие Типиконы Святогробский иерусалимский и Великой константинопольской церкви: Критико-библиографическое исследование. К., 1907, с. 136): связь, конечно, есть, но опосредованная – через латинское богослужение. |
| 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 Navigation Western Immigration to Orthodox Georgia, Part 1 Source: OrthoChristian Kyrylo Myazha 30 September 2021 Since the fall of the Soviet Union and the increasing religious, political, and spiritual downfall of much of the Western world in the twenty-first century, there has been a renewed interest in immigration to the post-Soviet Union. This can be mainly attributed to the great spiritual revival that has taken place within the Eastern Orthodox nations of this area, but for the vast majority of these nations, there are immense legal, social, and other barriers that make immigration especially difficult for individuals and families. That being said, there is one oftentimes unknown European Eastern Orthodox nation that is more open and accessible than the rest for Orthodox immigration. This is Orthodox Georgia. Immigration At the present time, the Georgian government has given visa-free access for one full year (365 days) to over 94 nations, which includes every western nation within the English-speaking world. A full list of nations with visa-free access can be seen here . That being said, Georgia has COVID 19 regulations for entry that are subject to change, but for those coming from the Western world at this present time, it is necessary to provide a PCR test taken within seventy-two hours or proof of vaccination. Up to date information on COVID 19 regulations for entry can be found in here . Spiritual Life The spiritual situation for an Eastern Orthodox Christian immigrating from the Western world to Orthodox Georgia is one of the best within the Post-Soviet countries, and statistically, more than eighty percent of the Georgian population identify themselves as Orthodox Christians. 1 2 Georgia was the second nation in the world to make Christianity its state religion (330 AD), and the Georgian Orthodox Church is one of the strongest institutions in the nation, with the current Patriarch Ilia II being the most respected man in the nation. 3 Since the fifth century the Georgian Orthodox Church has maintained autocephalous status, 4 following the Byzantine Liturgical Rite for its services, with the unique and beautiful Georgian Chant being used in the majority of Churches in the nation. 5 An example of Georgian Chant and the typical kind of Georgian Church distinct from the Slavic, Greek, and other Orthodox traditions can be seen in this video . 6 |
| The place-name ‘Morphonou’ preserves the name of this house, which became the famous imperial monastery of the Amalfitans (variously referred to in the sources as μον τν μαλφηνν or, later, τν Μολφηνν μον). 247 All that remains now of this once thriving Latin and Benedictine house is its imposing tower, emblazoned with a single-headed eagle, together with a few lesser ruins. The house fell into disrepair in the thirteenth century, at which time Lavra assumed responsibility for the buildings and for the continuation of monastic life there, a responsibility it has done little to fulfil. There were, however, some significant restoration and rebuilding works at both the monastery and its maritime fortress in 1534–5 paid for by the Voyevod of Wallachia, Petru Rare. These works give the ruins considerably more substance than they would otherwise have had. 248 But in its heyday this community provided an eloquent and living statement of the integrity of the Latin monastic and liturgical tradition at the heart of Athos. And, intriguingly, it did so well into the period conventionally dated as post-schism (i.e. after AD 1054). Vivid details of the foundation are to be found in the Life of St John and St Euthymios, the Georgian founders of the monastery of Iviron. 249 In this Life, which is of considerable historical value, we have a record of the arrival of a certain monk Leo, brother of the Duke of Benevento, with six companions, on Mount Athos – perhaps around AD 980. It is quite conceivable that the John and Arsenius who signed the acts of 984 and 985 were among these companions. The two Georgian saints are recorded as having greeted Leo with great enthusiasm as fellow foreigners. They go on to offer their full support, material and spiritual, in establishing a Latin monastery. In response to this encouragement and to requests from fellow ‘Romans’ in Constantinople who wished to join him, Leo established a large community patterned on the rule and teachings of St Benedict and soon to enjoy an enviable reputation for piety and integrity, not to mention a delightful situation. The date of the foundation may be put between 980 and 984. |
| 4 . Early in 1970 the WCC sponsored a conference in Ajaltoun, Lebanon, between Hindus, Buddhists, Christians, and Moslems, and a follow-up conference of 23 WCC “theologians” in Zurich in June declared the need for “dialogue” with the non-Christian religions. At the meeting of the Central Committee of the WCC at Addis Ababa in January of this year, Metropolitan Georges Khodre of Beirut (Orthodox Church of Antioch) shocked even many Protestant delegates when he not merely called for “dialogue” with these religions, but left the Church of Christ far behind and trampled on 19 centuries of Christian tradition when he called on Christians to “investigate the authentically spiritual life of the unbaptized” and enrich their own experience with the “riches of a universal religious community” (Religious News Service), for “it is Christ alone who is received as light when grace visits a Brahmin, a Buddhist, or a Moslem reading his own scriptures” ( Christian Century, Feb. 10, 1971). 5 . The Central Committee of the World Council of Churches at its meeting in Addis Ababa in January, 1971, gave its approval and encouragement to the holding of meetings as regularly as possible between representatives of other religions, specifying that “at the present stage priority may be given to bilateral dialogues of a specific nature.” In accordance with this directive a major Christian-Moslem “dialogue” was set for mid-1972 involving some forty representatives of both sides, including a number of Orthodox delegates ( Al Montada, January-February, p. 18). 6 . In February, 1972, another “unprecedented” ecumenical event occurred in New York when, according to Archbishop Iakovos of New York, for the first time in history, the Greek Orthodox Church (Greek Archdiocese of North and South America) held an official theological “dialogue” with the Jews. In two days of discussions definite results were achieved, which may be taken as symptomatic of the future results of the “dialogue with non-Christian religions:” the Greek “theologians” agreed “to review their liturgical texts in terms of improving references to Jews and Judaism where they are found to be negative or hostile” (Religious News Service). Does not the intention of the “dialogue” become ever more obvious? – to “reform” Orthodox Christianity in order to make it conformable to the religions of this world. |
| CAMBRIDGE, NY [OCA] New Skete Monasteries here will hold their annual Pilgrimage on Saturday, August 9, 2014. In addition to the celebration of Matins and the Divine Liturgy on Saturday morning and other liturgical services—a Healing Service with Anointing and the Saturday evening Vigil—a presentation titled “Mystery and History: Two Pillars of Traditions” will be given by Sister Vassa [Larin], a nun of the Russian Orthodox Church Outside of Russia and an independent researcher at the Department of Historical Theology, University of Vienna, Austria. She also is the host of the popular YouTube series, “Coffee with Sister Vassa,” through which she has become widely known for her spiritual insights mixed with light humor. Other pilgrimage highlights include a talk on New Skete’s monastic life by Brother Stavros, a discussion on iconography by Sister Cecelia, and a presentation on the New Skete Chapel Community. The day’s program also will include a tour of Holy Wisdom Temple, Greek and Lebanese food booths, and a photo exhibit of New Skete life. The monks’ gift shop will be available throughout the day, as will cheesecakes made in the Nuns of New Skete’s kitchens. Additional information may be found at facebook.com/newskete and newskete.org . A poster with a complete schedule of the pilgrimage’s services and events and lodging information may be downloaded here . 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 |
| The Fathers were united in their view that theology is the organized exposition of the Christian doctrine, but they expressed their approach to it differently. A sharp contrast to Clement’s discursive definitions of theology, for example, is Evagrius Ponticus’s famous affirmation that theology is prayer: “If you are a theologian you will pray truly and if you pray truly, you are a theologian.” 117 This remark makes the invaluable point that truth, which is a subject of a theologian’s inquiry, is accessible only through personal participation in this truth through prayer – prayer that forms the living experience of truth, and it is only through prayer that the experience of truth is possible. In the quote above, Evagrius develops the ideas of his teacher St. Gregory the Theologian (Nazianzus) that the necessary condition to be a theologian is to live an ascetic life, to be virtuous and go through moral purification. 118 More categorically, theology is not possible without purification (katharsis); the reference to this dimension of theology can be found in the New Testament: “Blessed are the pure in heart, for they shall see God” (Matt. 5.8). Elsewhere, Evagrius employs the notion of communion in the context of prayer: “Prayer is communion of the intellect with God” – that is, theology is communion with God. 119 This aspect of theology is especially emphasized by St. Maximus the Confessor. According to Maximus, theology is the last and the highest “stage” of spiritual development in man; it is the accomplishing mode of a Christian’s experience of deification. Maximus interprets this experience as a liturgical one, exercised by man in the world before God. As a culmination of this “cosmic liturgy,” man receives in grace God’s communication, that is, the knowledge of the Holy Trinity in theologia. 120 Maximus writes: “When the intellect practices the virtues correctly, it advances in moral understanding. When it practices contemplation, it advances in spiritual knowledge… Finally, the intellect is granted the grace of theology when, carried on wings of love beyond these two former stages, it is taken up into God and with the help of the Holy Spirit discerns – as far as this is possible for the human intellect – the qualities of God.” 121 It is clear from this passage that theology for Maximus – that is, the knowledge of God as he is in himself – is granted only in the mystical union with God, at the last stage of deification, which is not an instant act but is preceded by a long spiritual development (katharsis). |
| Byzantine theologians themselves were hesitant about the exact status of penance among the mysteria of the Church, and often listed it with either monastic tonsure or anointing of the sick. By the fifteenth century, however, private confession to a priest, followed by a prayer of remission, was a generally accepted practice among laymen, with confession to lay monks existing as an alternative in monasteries. This lack of clarity in both theology and practice has a positive implication: confession and penance were interpreted primarily as a form of spiritual healing. For sin itself in Eastern Christian anthropology is primarily a disease, «passion.» Without denying the Petrine privilege of the keys transmitted to all the bishops, or the apostolic power to remit sins, of which the Church is bearer, Byzantine theologians never succumbed to the temptation of reducing sin to the notion of a legal crime, which is to be sentenced, punished, or forgiven; yet they were aware that the sinner is primarily a prisoner of Satan and, as such, mortally sick. For this reason, confession and penance, at least ideally, preserved the character of liberation and healing rather than that of judgment; hence, the great variety of forms and practices, and the impossibility of confining them within static theological categories. 4. Marriage The Byzantine theological, liturgical, and canonical tradition unanimously stresses the absolute uniqueness of Christian marriage, and bases this emphasis upon the teaching of Ephesians 5. As a sacrament, or mysterion, marriage reflects the union between Christ and the Church, between Yahweh and Israel, and as such can be only onean eternal bond, which death itself does not destroy. In its sacramental nature, marriage transfigures and transcends both fleshly union and contractual legal association: human love is being projected into the eternal Kingdom of God. Only this basic understanding of Christian marriage can explain the fact that until the tenth century no second marriage, whether of those widowed or of those divorced, was blessed in church. Referring to the custom of «crowning» the bridal paira feature of the Byzantine rite of marriagea canon attributed to Nicephorus the Confessor (806–815) specifies: «Those who enter a second marriage are not crowned and are not admitted to receive the most pure mysteries for two years; those who enter a third marriage are excommunicated for five years.» 393 This text, which merely repeats the earlier prescriptions of the canons of Basil, 394 presupposes that second and third marriages of those widowed or divorced can be concluded as civil contracts only. Actually, since the marriage blessing was normally given at a Eucharist, where the bridal pair received communion, the required temporary excommunication excluded the Church " " s participation or blessing in cases when marriage was repeated. |
| Amand de Mendieta, E., Mount Athos (Berlin 1972). Bonsall, L., ‘The Benedictine Monastery of St Mary on Mount Athos’, Eastern Churches Review 2 (1969), 262–7. Grdzelidze, T., Georgian Monks on Mount Athos: Two Eleventh-Century Lives of the Hegoumenoi of Iviron (London, 2009). Hofman. G. (ed.), ‘Athos e Roma’, Orientalia Christiana, 5 (1925), 137–83. ––, ‘Rom und Athosklöster’, Orientalia Christiana, 8 (1926), 4–39. Keller, A., Amalfion: Western Rite Monastery on Mount Athos (Austin, TX, 1994–2002). Kolbaba, T., The Byzantine Lists. Errors of the Latins (Urbana, IL, 2000). Lake, K., Early Days of Monasticism on Mount Athos (Oxford, 1909). Lemerle, P., ‘Les archives du monastère des Amalfitans au Mont Athos’, Epeteris Hetaireias Byzantinon Spoudon, 23 (1953), 548–66. Meyer, P., Die Haupturkunde für die Geschichte der Athosklöster (Leipzig, 1894). Pertusi, A., ‘Monasteri et Monaci Italiani all’Athos nell’ Alto Medioevo’ in Le millénaire du Mont Athos 963–1963 (Chevetogne, 1963), pp. 217–51. ––, ‘Nuovi documenti sui Benedettini Amalfitani dell’Athos’, Aevum, 27 (1953), 410–29. ––, Rousseau, O., ‘L’ancien monastère bénédictin du Mont Athos’, Revue liturgique et monastique (1929), 531–47. Speake, G., Mount Athos: Renewal in Paradise (New Haven, CT, 2002). 238 See J. Leroy, ‘Saint Benoît dans le monde byzantin’ in idem, Études sur le monachisme byzantin (Bellefontaine, 2007), pp. 435–6 (originally published in P. Tamburrino (ed.), San Benedetto e l’Oriente cristiano (Novalesa, 1981), pp. 169–82). Leroy also notes that Byzantine liturgical texts sometimes present Benedict as a martyr or even as supreme pontiff: a sure sign of esteem, if not of historical accuracy. 239 ‘It is important that all these [visits and discussions] do not give the impression that the West and Orthodoxy continue to have the same bases, or lead one into forgetting the distance that separates the Orthodox Tradition from that which is usually presented as the “European spirit”. Europe is burdened with a series of anti-Christian institutions and acts, such as the Crusades, the “Holy” Inquisition, slave-trading and colonization. |
| For the heirmoi, the classical chants in syllabic style are collected in a book called the Heirmologion, which may contain as many as 2,000 model stanzas. Like the Western Tonary, the Heirmologion is divided into one section per mode. The nine canticles are: 1 The song of Moses (Exodus 15.1–19) 2 The song of Moses (Deuteronomy 32.1–43) 3 The prayer of Hannah (I Kings 2.1–10) 4 The prayer of Habbakuk (Habbakuk 3.1–19) 5 The prayer of Isaiah (Isaiah 26.9–20) 6 The prayer of Jonah (Jonah 2.3–10) The prayer of the Three Children (the Benedicite, Apoc. Daniel 3.26–56 ) 7 The prayer of the Three Children (Apoc. Daniel 3.57–88 ) 8 The Magnificat and the Benedictus (Luke 1.46–55 and 68–79) Whatever the object of a canon may be (the celebration of a feast of the Lord or of the Virgin, or the commemoration of a saint or martyr), the hymn writer had to allude in each of the nine odes to its scriptural model. Church traditions (wrongly) attribute the invention of the canon to St. Andrew of Crete (ca. 660–740) and his famous Great Kanon of mid-Lent contains the exceptional number of 250 stanzas. But canon composition reached its peak in the 8th and 9th centuries, first in Palestine with examples by St. John Damascene (ca. 675-ca. 749) and St. Kosmas of Jerusalem (also known as St. Kosmas the Melodist or Kosmas of Maiuma; first half of the 8th century), then in Constantinople with St. Theodore, abbot of the Studion Monastery (759–826), and his brother Joseph (d. 833), the two Sicilians Methodios (d. 846) and Joseph the Hymnographer (d. 883), and the nun Cassia (ca. 810–65). SEE ALSO: Kontakion; Liturgical Books; Music (Sacred); Orthros (Matins) REFERENCES AND SUGGESTED READINGS Grosdidier de Matons, J. (1980–1) “Liturgie et hymnographie: Kontakion et Canon,” Dumbarton Oaks Papers 34–5: 31–43. Hannick, C. (1990) “The Performance of the Kanon in Thessaloniki in the 14th Century,” in D. Conomos (ed.) Studies in Eastern Chant, vol. 5. Crestwood, NY: St. Vladimir’s Seminary Press, pp. 137–52. |
| Photo: Facebook Dozens of African priests gathered in western Kenya to celebrate the first official Divine Liturgy of the newly-created Russian Exarchate in Africa. The 24 priests were joined by Fr. George Maximov of Moscow, who has been instrumental in developing the Exarchate. The Liturgy was celebrated at the Church of the Great Martyr Panteleimon in the village of Ebuyangu, with priests from the surrounding districts, reports Metropolitan Leonid of Klin , the Patriarchal Exarch of Africa. Both Patriarch Kirill and Met. Leonid were commemorated during the service, which was celebrated over the new antimens recently signed and consecrated by the Metropolitan. “A new Swahili translation of the Liturgy of St. John Chrysostom was used, made in compliance with the Russian liturgical tradition, and correcting many imperfections in the previous translation,” the Patriarchal Exarch reports. After the service, Fr. George presented icons to the church, and home icons, crosses, and Swahili prayer books to the priests and faithful. The priests also received their antimens from Met. Leonid. Then a general clergy meeting was held, where numerous issues related to the organization of Church life were discussed. The Holy Synod of the Russian Orthodox Church created its African Exarchate on December 29 , including two dioceses covering the entirety of the African content. The Exarchate began with 102 African priests, and last week , Met. Leonid said the number had grown to 150. 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 |
|
|
