| The Commentary takes the same form and observes the same conventions as for volume I. Titles of books of the Bible are abbreviated according to the system used in the Shorter Oxford English Dictionary. Faber=Matthias Faber, Concionum opus tripartitum, Neapoli, 1859–1866, the text of which is the same as in the edition possessed by Simeon Polockij. Meffreth=Hortulus Reginae sive Sermones Mejfreth fidei Catholicae in Misnia Praeconis quondam celeberrimi, Pars hyemalis, Monachii, 1612, Pars aestivalis, Monachii, 1610, Pars festivalis, Monachii, 1611. Abbreviated Bible references in Faber and other secondary sources are, where necessary, clarified or corrected in square brackets, with chapter and verse referring to the Authorised Version (AV). M S E (1603)=Magnum speculum exem plorum ... ab anonym o quodam, qui circiter annum Domini 1480 vixisse deprehenditur ... per quendam patrem e S.J. ... locupletatum , Duaci, 1603. MSE (1653)=Magnum speculum exemplorum ... studio R . P. Ioannis Maioris societatis Iesu Theologi. Editio novissima et correctissima, citationibus nec non ex Floribus exemplorum, seu Catechismo historiale R.P.I. Davroultii Societatis Iesu Theologi, aliquot ex selectioribus excerptis ... auctior... Coloniae Agrippinae, 1653. Voragine=Jacobus de Voragine, Legenda aurea, Ulm, ca. 1478. The following abbreviations refer to anthologies in which individual poems have appeared in print: Buslaev=F.I. Buslaev, Istorieskaja christomatija cerkovnoslavjanskogo i drevnerusskogo jazykov, M., 1861; Majkov=L.N. Majkov, Oerki iz istorii russkoj literatury XVII i XVIII stoletij, StP., 1889; Berkov=P.N. Berkov, red., Virši. Sillabieskaja poezija XVIIX–VIII vekov. Biblioteka poeta, Malaja serija No. 3, L., 1935; Eremin=Simeon Polockij, Izbrannye soinenija, red. I.P. Eremin, M.-L., 1953; Gudzij=N.K. Gudzij, Chrestomatija po drevnej russkoj literature (XI–XVII vv.), izd. 7-е, M., 1962; Рапепко=A.M. Рапепко, red., Russkaja sillabieskaja poezija XVII–XVIII vv., L., 1970; Bylinin=Simeon Polockij, Virši, red.V.K. Bylinin, Minsk, 1990 (this work contains a considerable number of errors in the transmission of the text); PLDR=Pamjatniki literatury drevnej Rusi. XVII vek, kn. 3, sost. S.I. Nikolaev i A.M. Рапепко, M., 1994. |
| Russian Orthodox Church Official website of the Moscow Patriarchate Main news His Holiness Patriarch Kirill meets with Metropolitan Constantine of Zaraisk Bishop Konstantin of Zaraisk confirmed in office as Patriarchal Exarch of Africa His Holiness Patriarch Kirill had phone conversation with Metropolitan Ioann of Belgorod and Stary Oskol His Holiness Patriarch Kirill presides over jubilee meeting of Inter-Religious Council of Russia His Holiness Patriarch Kirill meets with students of Higher Diplomatic Courses Archive Main / Ukraine / Dioceses and Exarchates / Persecutions of the faithful of the Ukrainian Orthodox Church " OCU’ supporters have captured the church of St. Michael of the Ukrainian Orthodox Church in the city of Bojarka Version for print 13 May 2023 year 11:14 On May 6, 2023, a group of unknown people in military uniform and balaclava masks, acting with the direct help of the local authorities and police, captured the St. Michael church in the city of Bojarka, Kiev region. According to the report from the Information-Education Department of the Ukrainian Orthodox Church, when the group of raiders came to the St. Michael church, there were its parishioners in its territory. The capture of the shrine began with the ‘OCU’ supporters cutting off the lock at the gate and penetrating the territory of the church. They used pepper sprays and brute force. The wife of the rector of the St. Michael church was later hospitalized with injuries of her arm and leg. Injured was also the priest himself. After throwing most of the faithful out of the church territory, the people of military uniform with the help of the police blocked the entrance and did not let anybody including a lawyer to enter it. Then the invaders broke the church door. Directly participating in the raid actions were the chairman of the Bojarka City Council, Alexander Zarubin together with the so-called rector of the ‘OCU’ church. Besides them, there was the head of the Fastov City Police Administration. ‘It has happened in spite of the fact that we have an extract from the court register showing that the vote on the transfer to the ‘OCU’ is illegitimate’, the lawyer of the religious community commented the act of raiding. |
| The Commentary takes the same form and observes the same conventions as for volum es I and II . Titles of books of the Bible are abbreviated according to the system used in the Shorter Oxford English Dictionary. Editorial references to the Apocrypha cite chapter and verse as found in the Vulgate. Faber=Matthias Faber, Concionum opus tripartitum, Neapoli, 1859–1866, the text of which is the same as in the edition possessed by Simeon Polockij. Marchantius=Jacobus Marchantius, Hortus pastorum in quo continetur omnis doctrina fidei et morum, Parisiis, 1638, bound with his Candelabrum mysticum septem lucernis adornatum, Parisiis, 1638 (with separate pagination). Meffreth=Hortulus Reginae sive Sermones Meffreth fidei Catholicae in Misnia Praeconis quondam celeberrimi, Pars hyemalis, Monachii, 1612, Pars aestivalis, Monachii, 1610, Pars festivalis, Monachii, 1611. Abbreviated Bible references in Faber and other secondary sources are, where necessary, clarified or corrected in square brackets, with chapter and verse referring to the Authorised Version (AV). MSE (1603)=Magnum speculum exemplorum ... ab anonyme quodam, qui circiter annum Domini 1480 vixisse deprehenditur ... per quendam patrem e S.J. ... locupletatum , Duaci, 1603. MSE (1653)=Magnum speculum exemplorum ... studio R. P. Ioannis Maioris societatis Iesu Theologi. Editio novissima et correctissima, citationibus nec non ex Floribus exemplorum, seu Catéchismo historiale R. P. I. Davroultii Societatis Iesu Theologi, aliquot ex selectioribus excerptis ... auctior ... Coloniae Agrippinae, 1653. Polyanthea=Josephus Langius, Polyanthea nova ... Lugduni, 1604. Voragine=Jacobus de Voragine, Legenda aurea, Ulm , ca. 1478. The following abbreviations refer to anthologies in which individual poems have appeared in print: Buslaev=F.I. Buslaev, Istorieskaja christomatija cerkovnoslavjanskogo i drevnerusskogo jazykov, M., 1861; Majkov=L.N. Majkov, Oerki iz istorii russkoj literatury XVII i XVIII stoletij, StP., 1889; Berkov=P.N. Berkov, red., Virši. Sillabieskaja poézija XVII–XVIII vekov. Biblioteka poeta, Malaja serija No. 3, L., 1935; Eremin=Simeon Polockij, Izbrannye soinenija, red. I.P. Eremin, M.-L ., 1953; Gudzij=N.K. Gudzij, Chrestomatija po drevnej russkoj literature (XI–XVII vv.), izd. 7-е, M., 1962; Panenko=A.M. Panenko, red., Russkaja sillabieskaja poézija XVII–XVIII vv., L., 1970; Bylinin=Simeon Polockij, Virši, red. V.K. Bylinin i L.U. Zvonareva, Minsk, 1990 (this work contains a considerable number of errors in the transmission of the text); PLDR=Pamjatniki literatury drevnej Rusi. XVII vek, kn. 3, sost. S.I. Nikolaev i A.M. Panenko, M ., 1994. |
| Making Differences Disappear: The Evolution of Science on Same-Sex Households Source: The Witherspoon Institute By Mark Regn erus Now that the Supreme Court’s oral arguments are behind us, and the justices have already privately cast their votes about the future (and the history) of marriage, perhaps it’s possible that the social science of marriage, sexuality, and child outcomes can catch its breath. Better yet, perhaps it can operate without the pressure-cooker of politically acceptable narratives. But after three years, and two separate inquisitions by my own university, I’ve come to conclude that “the beatings will continue until morale improves,” as the saying goes. Or in my case, until I capitulate and admit I was wrong. I’m not above admitting mistakes, but neither am I prone to the sort of reeducation that is being pursued. And so it is that a Washington Post blog recently covered the release of a study that re-analyzes the data I collected and described back in 2012 in my pair of studies of the adult children of parents who have had same-sex relationships, continuing a contest over the meaning of the New Family Structures Study (NFSS) that’s nearing three years in length now. Social science has become a spectator sport. In the spirit of (continued) full disclosure, I was even a blind peer reviewer of an earlier version of this study. I didn’t sign off on what appears in print, but I felt—as a scientist—that alternative analyses at least deserve a hearing, for the sake of science. To their credit, the authors helpfully pointed out a handful of cases that were questionable—respondents whose unlikely answers to other questions (like height, weight, etc.) suggest they weren’t being honest survey-takers. Such a critique is certainly fair and welcome; it " s part of the long-term process of cleaning and clarification in any dataset of substantial size. And removing those questionable cases actually strengthened my original analytic conclusions—and the authors say so: “. . . these adjustments have minimal effect on the outcomes . . . these corrections actually increase the number of significant differences . . .” |
| First of all, I believe that this is a book that every Christian (or even those searching) should have and read. It is that helpful in my opinion. That said, my goal in editing this work was to update the language to a more modern version of English while still preserving the original intent, thoughts and instruction of Saint John and thereby making it more accessible to modern readers. There are perhaps other revised versions of My Life, but I wanted my version to be available free of charge to everyone. My version is only available in digital formats-(although you can print it yourself if you want) PDF, e book and audio-book. About the revisions: I got rid of the more archaic wordings but also constantly referred back to the original in Russian to make sure the meaning hadn’t been changed. The Russian version I found is most likely not the fourth edition as was translated by Goulaeff as I found several verses in the Russian that weren’t included in the English translation, which I have included. I have also separated the 2 parts into chapters and then individual verses as I found in the Russian version. I believe this makes it an easier read and what was originally intended. Other than the above mentioned changes, I have not changed the order or structure of the book as I believe Saint John had a specific reason for ordering his thoughts this way in this book, even though it may seem to some as disorganized. Katya was a great help in the editing and with the new translations in this book. Her knowledge of old Russian was invaluable when I was stuck on some words or phrases and she provided a lot of assistance in some existing translations that really don’t fit modern English or were perhaps mistranslated and so we re-translated a lot of words and phrases to keep the correct meaning. Aleksandra did a younger version of St John which really works as this was his first book. While working on this, I was constantly blessed by the words of Father John and it is my hope that this more modern version will allow more people to read his words of wisdom. If there are any mistakes in the editing, translations, etc., I take full responsibility and hope they will not take anything away from the wonderful insights of St. John to the reader. Blessings to you all! In all things, To God be the Glory! St John of Kronstadt – (1829–1908), Russian Orthodox archpriest |
| FP: It’s always hard to evaluate yourself, and in fact there are warnings both in the scripture and in secular writings against that. I would have to say the number one contribution that we made to Orthodoxy in particular, and to Christendom in general, would have to be the publication of the Orthodox Study Bible. It’s the first time ever that there has been an Orthodox English translation in print of the Septuagint version, the Greek version of the Old Testament, which is the version the Orthodox Church has always used and which is favored by some Christians who are not Orthodox. The text itself is a gift. The notes that accompany the text I think are a significant help to both Orthodox and non-Orthodox, and there are quite a number of people who have become Orthodox through reading the Orthodox Study Bible [New Testament, published in 1992]. A second thing we’ve been able to bring to the Orthodox Church is the spirit of evangelism. It’s interesting that in each of our Divine Liturgies on Sunday morning we pray for prophets, evangelists, teachers, martyrs, and so on. The gift of evangelism had largely been lost in the twentieth-century Orthodox Church. And now as we’re in the twenty-first century, that gift is being rediscovered. I honestly believe the reason it was in large part lost was the incredible persecution the Orthodox Church has been under, especially for the last 400 years or so, much of it by the Muslim Ottoman Turks, and more modernly by the communist regime in Russia, in which conservative estimates tell us probably 40 million Orthodox believers lost their lives. These things do not make a good context for aggressive, godly evangelism. Thus in our early days of being Orthodox, let’s say in the late 1980s, people would say, “Evangelism, that’s Protestant.” You never hear that anymore in the Orthodox Church, so I think the second gift would be the whole area of evangelism. Thirdly, I would say Bible teaching-oriented sermons. For a number of reasons—a lack of education of the clergy in some of the old countries; the threat of enemies being present in the church; and the whole phenomenon of immigrants trying to communicate effectively in a new world—these factors and probably others have contributed to preaching getting the short end of the stick. I think I see this changing now in the church of the twenty-first century; I think we’ve rediscovered the gift of preaching. I thank God for that. |
| To tell the truth, when I wrote it I consciously set an important goal for myself—to take the reader into ANOTHER world populated with its own heroes, having its own space and time. I thought to myself that if I can achieve that, I’ve achieved everything. —Regardless of this mission impossible, you have said many times that you were surprised at the book’s “unexpected success”. How can you explain the phenomenon of this book among the broader reading audience? —It is something hard to evaluate. Because these stories were not my creation, I am no more than the re-teller and witness of those events—in this case, life in the Church founded by Christ two thousand years ago. Apparently the book has touched into some very important reality in the spiritual life of many people, even people who are quite far from any kind of religiosity or weekly church attendance. For me it was extremely important and interesting that a large number of people responded who had found in the book much that resembled their own fate. After all, as the ancient writer Tertullian wrote, “The soul of every person is by nature a Christian.” The book has a life of its own: we have received tens of thousands of responses by mail and on the internet. On October 5, 2012 the English version was presented in the Library of Congress in Washington DC, the French translation is due for release this autumn, in Greece they are printing a second edition, and a Spanish translation is being prepared. In Russia, the book has come out in large print runs—1,100,000 copies, and as the experts have told me, around 4,000,000 electronic versions have been downloaded. —By the way, there are no legal copies on the internet… —We haven’t done anything to prevent free access to the electronic version. —I could never bring myself to download a pirated copy of that book. Many internet readers have told me that after downloading the book from pirate sites and reading the first few chapters, they went to the store and bought the printed version to read the rest. You have to admit, this is a unique situation for a contemporary book. |
| Pravmir Needs Your Help! Dear readers, We are always very heartened both by the response we receive to the articles we post on Pravmir every day and by how many of our articles are shared and reposted both on Facebook and on other sites. This inspires us to continue our efforts to post articles drawn both from the common heritage of all Orthodox Christians and, in particular, from authors writing in Russia today. Several people help produce this site, most of whom contribute their efforts on a voluntary basis. But there are also some types of work – such as translating and editing – that demand so much time and effort that we want to reward our contributors with modest honoraria. The Russian-language version of Pravmir shares its resources with us, but this alone does not always cover our costs. We very much hope that the readers of our English-language site will also help support us, so that we can continue to post original translations that cannot be found anywhere else, either online or in print. A donation of will cover the costs involved with producing the translation of a modest-sized article. If you wish to assist us in continuing to produce high-quality Orthodox reading on a daily basis, please visit our site and press the “Donate” button. Please do not forget to mention your Baptismal name, so that we can thank you by offering our prayers for you! We thank all of our readers and supporters for being with us! In Christ, The editors of Pravmir.com 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 |
| Orthodox clergy claim new Rouble sign like Christ’s Russia’s new currency symbol has hit a nerve with the Orthodox Christian community, as they say it closely resembles a version of the ancient monogram for Jesus Christ’s name, Chi Rho. The new graphic sign of Russian ruble approved by a public voting at a board meeting of the Central Bank of Russia (RIA Novosti/Evgeny Biyatov) Andrew Kuraev, Archdeacon of the Russian Orthodox Church and Professor at the Moscow Theological Academy, blogged about his disappointment with the new ruble symbol, a day after it was adopted after an online vote. The new symbol is the Cyrillic letter ‘P’ with a horizontal cross in the lower half. Kuraev says the symbol approved by the central bank is an exact replica of the staurogram, which is a version of the Christian Chi Rho. He plans to take up the issue with Russia’s Synodal Biblical Theological Commission. New Russian ruble symbol (left) ancient Chi Ro monogram of Christ (middle) and modern Chi Ro symbol (right) Source: Wikipedia “The ruble symbol is an exact reproduction of an early Christian symbol of Christ. I just don’t know whether I should be happy about it or not,” Kuraev wrote on his blog Thursday. The shape of the Christian symbol has significantly transformed over the years, but the very ancient form is almost an exact copy of the symbol chosen by the Central Bank. “Take Lenin off the banknotes,” Kuraev wrote in his post, giving reference to the title of a 1967 poem by iconic Andrey Voznesensky, who rejected the Central Committee’s decision to put Lenin’s image on the currency, a call both brash and shocking at the time. Countries have traditionally reprinted sacred religious symbols on currency, and Russians kopeks depict St. George on horseback slaying a dragon, a practice Kuraev acknowledged in his post. The slogan “In God we trust” is printed on all American banknotes and coins, which has stirred Atheist movements to protest against the small print. Emperor Constantine II also printed Christ’s Chi Ro symbol on Roman coins in the 4th century. No longer ‘RUB’ |
| Orthodox clergy claim new Ruble sign like Christ " s/Православие.Ru Orthodox clergy claim new Ruble sign like Christ " s Moscow, December 13, 2013 Russia’s new currency symbol has hit a nerve with the Orthodox Christian community, as they say it closely resembles a version of the ancient monogram for Jesus Christ’s name, Chi Rho. Andrew Kuraev, Archdeacon of the Russian Orthodox Church and Professor at the Moscow Theological Academy, blogged about his disappointment with the new ruble symbol, a day after it was adopted in an online vote. New Russian ruble symbol (left) ancient Chi Ro monogram of Christ (middle) and modern Chi Ro symbol (right) Source: Wikipedia The new symbol is the Cyrillic letter ‘P’ with a horizontal cross in the lower half. Kuraev says the symbol approved by the central bank is an exact replica of the staurogram, which is a version of the Christian Chi Rho. He plans to take up the issue with Russia’s Synodal Biblical Theological Commission. “The ruble symbol is an exact reproduction of an early Christian symbol of Christ. I just don " t know whether I should be happy about it or not, " Kuraev wrote on his blog Thursday. The shape of the Christian symbol has significantly transformed over the years, but the very ancient form is almost an exact copy of the symbol chosen by the Central Bank. “Take Lenin off the banknotes,” Kuraev wrote in his post, giving reference to the title of a 1967 poem by iconic Andrey Voznesensky, who rejected the Central Committee’s decision to put Lenin’s image on the currency, a call both brash and shocking at the time. Countries have traditionally reprinted sacred religious symbols on currency, and Russians kopeks depict St. George on horseback slaying a dragon, a practice Kuraev acknowledged in his post. The slogan " In God we trust " is printed on all American banknotes and coins, which has stirred Atheist movements to protest against the small print. Emperor Constantine II also printed Christ " s Chi Ro symbol on Roman coins in the 4th century. |
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