| Sicut nec excluditur cognitio sui ipsius, tarn in patre, quam in filio, sed ea supponitur. Nos per Christi revelationem Deum cognoscimus cognitione tantum revelata et supematurali.» Зная. Христос невесть. Taken from Faber, Dominica 4 Post Pentecosten, No. 10 «Mysteria [on the Gospel for the day, viz. Luke 5.1–11]», 1 «Quid significant duae naves»: «Lazarus nomine suo describitur, Epulo vero minime. Reprobi enim audiunt: Non novi vos [Luke 13.25]. Boni contra: Novi te ex nomine. Exod. et quia scilicet bonos habet Deus in sua memoria, cura, dilectione, malos non item.» Зрение . Taken from Faber, In Festo S. Ioannis Evangelistae, No. 4 «De quintuplici genere curiosorum», sect. 5 «Alii quae ad sinistram». 11. 1–6 cf Faber: «Ad laevam alii respiciunt, qui nimirum aliéna tantum vitia carpunt, sua non considérant. ... S. Bernard, de interiori domo c. 43. ait: Tamdiu quisque sua peccata ignoram, quamdiu curiose alien a consideram.» The rest of the poem is loosely based on the various sections of the sermon which deal with looking above (1), below (2), behind (3), to the right (4), and to the left (5), though for Faber these are all different forms of reprehensible curiosity, whereas Simeon exhorts the reader to look in these different directions. Published in Bylinin. Иго Христово 2 . Taken from Faber, ibid., No. 2 «Qua ratione iugum Christi, id est, mandatorum eius suave sit». The poem is based on the first five sections of the sermons, as follows: 11. 9–18 cf sect. 1 «Consideratum in se»: «Suave et leve est iugum Christi, in se consideratum. Iugum enim Christi seu mandatorum eius, nihil est aliud, quam iuste et pie vivere.» 11. 19–28 cf sect. 2 «Propter gratiam adiuvantem»: Commentary 575 «Non enim soli prorsus iubemur Dei legem constanter observare, sed una cum gratia Dei, quae passim nobis offertur. ... Modo occasione peccandi removet et hostes nostros reprimit.... Modo tentationes reprimit ac mitigat, subindeque intemis Spiritus S. consolationibus nos attollit.» 11. 29–36 cf sect. |
| Пастырь 2. This poem, together with Nos 3–6 under the same title and the poems Пастырь Христос , Пастырь добрый Христос , and Пастырь и наемник 1–3 are all located together in A , though not in the same order as in C (see Table of Sources in vol. 3 of the present edition), and are all inspired by, if not taken verbatim from, Faber, Dominica 2 Post Pascha, No. 9 «Documenta [on the Gospel for the day, viz. John 10.11–16 ]». Пастырь 2 and 3 do not appear to have an exact parallel in Faber. Пастырь 4. Taken from Faber, ibid., sect. 4 «Quinam mercenarius»: «De [mercenariis] ait Ezechiel c. Vae pastoribus Israel qui pascebant semetipsos: nonne greges a pastoribus pascuntur? Lac comedebatis, et lanis operiebamini, et quod crassum erat occidebatis: gregem autem meum non pascebatis.« Пастырь 5. Taken from Faber, ibid.: «Pastoris nomine indignus est, qui se potius quam oves pascit. Illos Zach. c. 11 vocat idola: О pastor et idolum.» Пастырь 6. Taken from Faber, ibid.: «Quarto, [mercenarii] dicuntur veniente lupo dimittere oves et fugere.» Пастырь Христос. Taken from Faber, Dominica 2 Post Pascha, No. 9 «Documenta [on the Gospel for the day, viz. John 10.11–16 ]», sect. 1 «Christus quomodo pastor». 11. 1–12 cf Faber: «Christus quomodo pastor? Resp. quia instar pastoris Ecclesiam suam regit et custodit. Primo enim oves suas pascit SS. Eucharistia aliisque Sacramentis et verbo Dei. ... Sicut pastor innixus baculo suo stat intentus in suas oves, num quae aberret, vel an lupus aliquis adventet: sic Christus invigilabit Ecclesiae suae.» 11. 13–16 cf Faber: «Sanctus Hieronymus Zach. 11. pastoris insignia describit, Christo convenientia. Sunt autem pera, baculus, fistula, sibilus, melotes, seu ovis exuvium, et canes.» 11. 17–18 cf Faber: «Peram, imo multas peras gerit, vascula scilicet Sacramentorum, in quibus gerit animarum pharmaca et pabula.» 11. 19–20 cf Faber: «Baculum praefert, Crucem, de qua Psalm. 22 Virga tua et baculus tuus ipsa me consolata sunt. Nulla enim re magis recreantur Christi oves, quam Crucis et Passionis Dominicae assidua meditatione. Eo Daemonem prostravit et ab ovili suo arcet hodieque, dum vel nudo Crucis signo insidias eius depellit, et annihilât.» 11. 21–22 cf Faber: «Melotes in Christo quid, nisi humana eius natura, quam de ovibus suis, ut per omnia eis similis fieret, assumpsit?» 11. 23–24 cf Faber: «Fistula, qua mulcet oves, verba sunt divina, condones et Scripturae sacrae, aliique libri pii, quibus plena est Ecclesia.» 11. 25–28 cf Faber: «Sibilus sunt inspirationes cordis, quibus homines vocat ad se, et revocat a vitiis.» 11. 29–32 cf Faber: «Denique Molossi eius sunt Ecclesiae Doctores et Concionatores, Praelati, Confessarii, qui latratibus suis Ecclesiam defendunt, et ab ovili lupos arcent.» |
| Prophet Zachariah Commemorated on February 8/21 The Prophet Zachariah the Sickle-Seer the eleventh of the twelve Minor Prophets. He was descended from the tribe of Levi, and seems to have been a priest (Nehemiah 12:4,16). He was called to prophetic service at a young age and became, in the wondrous expression of church hymnology, “a spectator of supra-worldly visions.” The Book of the Prophet Zachariah contains inspired details about the coming of the Messiah (Zach 6:12); about the last days of the Savior’s earthly life, about the Entry of the Lord into Jerusalem on a young donkey (Zach 9:9); about the betrayal of the Lord for thirty pieces of silver and the purchase of the potter’s field with them (Zach 11:12-13); about the piercing of the Savior’s side (Zach 12:10); about the scattering of the apostles from the Garden of Gethsemane (Zach 13:7); about the eclipse of the sun at the time of the Crucifixion (Zach 14:6-7). “Enlightened by dawnings all above,” the Prophet Zachariah, “saw the future as it were the present.” According to Tradition, this “most true God-proclaimer” lived to old age and was buried near Jerusalem, beside his illustrious contemporary and companion, the Prophet Haggai (December 16). The title “Sickle-Seer” given Zachariah comes from a vision in which he saw a sickle flying in the air, destroying thieves and perjurors (Zach 5:1-3). The holy Prophet Zachariah died around 520 B.C. His tomb was discovered in 415 in a village near Eleutheropolis (Sozomen, Hist. Eccles. VI:32, IX:17). At the prophet’s feet was the body of a child dressed in royal accoutrements. His holy relics were transferred to the church of Saint James the Brother of the Lord (October 23) in Constantinople. Troparion — Tone 2 The memory of Your prophet Zachariah/We celebrate today, O Lord./By his prayers, we beseech You,/O Christ God, save our souls! Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| His path was not ascending and gradual as was Bishop Nikolai’s; rather, it was a descent into the depths. That which he started, he only built upon. 55 In conclusion we can say that such an “ecumenism” (from the Greek word oecumène , universe) would reflect conciliar and soteriological responsibility of the Church for the salvation of the entire world. We hope together with Saint Nikolai Velimirovic and Saint Justin Popovic to be representatives of and witnesses to an ecumenism that is not against dialogue, testimony or collaboration, but against all kinds of falsifications and errors. Thus discernment of spirits is a principle that applies perfectly to the ecumenical movement. Julija Vidovic 10 ноября 2015 г. Рейтинг: 3.6 Голосов: 13 Оценка: 1 2 3 4 5 6 7 8 9 10 Bishop Athanasius (Yevtic), „Православни икуменизам“, in Radovan Bigovic, и екуменизам , културни центар, Belgrade, 2005, p. 181. Ibid . Bishop Athanasius (Yevtic), „О екуменизму“, in Radovan Bigovic, и екуменизам , културни центар, Belgrade, 2005, p. 201. Cf. Bishop Artemije (Radosavljevic), “The New Chrysostom. Bishop Nicolai 1880-1956”, in Bishop Maxim (Vasiljevic), Treasures New and Old. Writings by and about St. Nicolai Velimirovic , Sebastian Press, California-Vrnjacka Banja, 2010, p. 15-59. Cf. Bishop Maxim (Vasiljevic), Treasures New and Old. Writings by and about St. Nicolai Velimirovic , Sebastian Press, California-Vrnjacka Banja, 2010 “Living Age”, 335-6 (1928-1929). Saint Nicolai Velimirovic, Agony of the Church , at the online version of the book: (accessed on the 6 th of December 2012). Nikolai’s devotion to the Eastern Orthodox Church is clearly expressed in his speech at the meeting of the Anglican-Orthodox Society on 16 th of December 1919, convened in the Cathedral of St. Paul in London (in English, with three additional texts: The Spiritual Rebirth of Europe, London, 1920), when he talked about the “principles of the Eastern Orthodox Church,” which are: 1) the “principle of infallibility” of the Ecumenical Council that represents all local Christian Churches guided by the Holy Spirit and 2) the “principle of inclusiveness,” which has been “in the prayers of the Christian East for the unification of all Christians.” Bishop Athanasius (Yevtic), “The Christology of St. |
| 8 O. Phleiderer, Der Paulinismus, S. 28 2 . Herm. Lüdemann Die Anthropologie des Apostles Paulus und ihre Stellung innerhalb seiner Heilslehre S. 119. W. Rousset в «Theologische Rundschan» V (1902). 5, S. 185. 10 Edm Phlciderer, Die Philosophie des Heraklit von Ephesus im Lichte der Mysterienidee, S. 308 1 (см. выше на стрн. 150). 13 William Mackintosh The Natural History of the Christian Religion, p. 420: «The description of human depravity, in connection with the worship of idols, which is given in the first chapter of Romans, resembles so curiously, and in some points almost so verbally, the description of it in the 14 th chapter of the Hellenistic (apocryphal) Book of Wisdom, that it helps to bear out… as to the Apostle’s acquaintace with Hellenistic Literature. But there is an exaggeration and one-sidedness in these descriptions, which we do not meet with in the teaching of Jesus». 15 Ср. у Ernest Renan, Les Apôtres (Paris 1 1866), p.306. 317 и в (плохом) русском переводе под редакциею † В.В.Чуйко: Э.Ренан: Исторические и религиозные этюды, 3-е изд. (СПб., 1894), стрн. 20, 26–27; Vorträge von Ernest Renan. frei bearbeitet von Dr. Gottfried Hessel (Lpzg, 1880), S. 15. 18 Pfarrer Joh. Christ. Ludicig Georgii, Ueber die neuesten Gegensätze in Auffassung der Alexandrinischen Religionsphilosophie, insbesondero des Jüdischen Alexandrinismus в «Zeitschrift für die historische Theologie» herausg. von Chr. Fr. Illgen IX (N.F. III) Bd (Lpzg 1839), 4, S. 76–77 21 О древнеегипетском почитании (гения) фараонов см. Dr. A. Wiedemann: Die Religion der alten Aegypter (Münster i. W. 1890), S. 92–93; Art. «Religion of Egypt» в A Dictionary of the Bible ed. by J. Hastings: Extra Volume, Edinburgh 1904, p. 187–188, O. Pfleiderer Dus Christushild des urchristlichen Glauheus in religionsgeschichtlicher Beleuchtung, S. 19–20; Eduard Meyer, Geschichte des Alterthums I (Stuttgart 1884), S. 64. 56. 84; еп. Платон (Рождественский), Древний Восток при свете божественного Откровения (Киев 1898), стрн. 441, а для Птолемеев см. James Drummond, Philo Judaeus I, p. 182 and not .3. |
| Russians disapprove of criticism of Russian Orthodox Church - poll Moscow, February 13, 2014 Dormition Cathedral, Moscow Sixty-three percent of Russian citizens recently interviewed by the Public Opinion Foundation (FOM) believe that it is unacceptable to criticize the Russian Orthodox Church. The public opinion survey, which was conducted in 43 Russian regions on February 1-2 and involved 1,500 people, showed that only 15% of respondents are skeptical towards the Church. Ten percent of those polled said they had recently come across media reports criticizing the Church, as compared with 19% in 2013. However, 3% of respondents said that representatives of the Russian Orthodox Church can be criticized for their attempts to accumulate wealth, 2% of those polled mentioned clergymen " s inappropriate conduct, and 1% referred to the church " s involvement in politics and remarks made by Archpriest Andrey Kurayev. Another 1% of respondents believe that patriarch Kirill of Moscow and All Russia deserves fierce criticism. A mere 25% of those polled believe that Orthodox believers have a right to criticize the Russian Orthodox Church. Respondents who took this view also noted that every person is allowed to have his own opinion on different issues (5%), and that justified criticism helps improve work (4%). Two percent of respondents said that it is normal for all people to make mistakes, and the church is no exception. Another 3% said that reasons to criticize the Church exist, and 1% of those polled said that people criticize the Church as an institute, not faith or religion. Among the 36% of respondents who said that Orthodox believers have no right to criticize the Church, 9% said that faith and criticism are incompatible, 7% called negative remarks about the Church sinful, 5% said that it is wrong and illogical to criticize the Church, and another 2% said that critical remarks targeting the Church are unethical and amoral and that the Church does nothing that deserves criticism. Forty-nine percent of those polled said that clergymen are not allowed to criticize their Church, and 24% took the opposite view. Forty percent of respondents said that non-believers have no right to criticize the Church, and 33% of those polled expressed the opposite opinion. Interfax 14 февраля 2014 г. Смотри также Мы в соцсетях Подпишитесь на нашу рассылку |
| 59. The Opening Stages of the Anglo-Saxon Immigration to Byzantium in the Eleventh Century. – Annales de ÍInstitut Rondakov, vol. IX, 1937, pp. 39–70. 60. Preface to the work of Princess N.Andronnikova-Toumanova, Anton Cekhov. The voice of Twilight Russia. New York, 1937. 61. Mesarites as a Source. – Speculum, vol. XIII, 1938, pp. 180–182. 62. Justinian " " s Digest. In Commemoration of the 1400th anniversary of the Publication of the Digest (A. D. 533–1933). – Staldi bizantini e neoellenici, vol. V, 1939, pp. 711–734. 63. Мои воспоминания о В. Г. Васильевском . – Annales de Ílnstitut Kondakov, vol. XI, 1940, pp. 207–214. 64. The Empire of Trebizond in History and Literature. – Byzantion, vol. XV, 1940–1941, pp. 316–377. 65. The Life of St. Theodore of Edessa. – Byzantion, XVI, 1942– l943, pp. 165–225. 66. Medieval Ideas of the End of the World: West and East. – Byzantion, vol. XVI, 1942–1943, pp. 462–502. 67. An Edict of the Emperor Justinian II, September 688. – Speculum, vol. XVIII, 1943, pp. 1–13. 68. The Emperor Michael III in Apocryphical Literature. – Byzantina-Metabyzantina, vol. 1, 1946, pp. 237–248. 69. The Life of David of Thessalonica. – Traditio, vol. IV, 1946, PP. 115–147. 70. L " entree triomphale de l " empereur Justinien II a Thessalonique en 688. – Orientalia Christiana Periodica, vol. XIII, 1947, pp. 355– 888. 71. The «Life» of St. Peter of Argos and its Historical Significance. – Traditio, vol. V, 1947, pp. 163–191. 72. Imperial Porphyry Sarcophagi in Constantinople. – Dumbarton Oaks Papers, vol. 4, 1948, pp. 1–26. 73. The Monument of Porphyries in the Hippodrome at Constantinople. – Dumbarton Oaks Papers, vol. 4, 1948, pp. 27–49. 74. Opening Address to the First Congress of Byzantino-Slavo-Oriental Studies. – Byzantion, vol. XVIII, 1948, pp. 217–221. 75. The Historical Significance of the Mosaic of Saint Demetrius at Sassoferrato. – Dumbarton Oaks Papers, vol. 5, 1950, pp. 29–39. 76. The Second Russian Attack on Constantinople. – Dumbarton Oaks Papers, vol. 6, 1951, pp. 161–225. |
| Даяние 2 The poem is located in A among about 20 poems deriving from Faber, Dominica 10 Post Pentecosten, No. 7 «Quae sint partes viri humilis» and appears to be inspired by the sermon " s theme, which is that one should defer to others. Двоедушие 3 Published in Bylinin. Демон служаше Taken from M SE (1653), «Oratio», No. 13 «De daemone qui in specie hominis militi fideliter servivit, & pro salario nihil petivit, nisi ut nola suspenderetur super tectum alicuius Ecclesiae ad convocandum populum, ad orationem tardius iturum.» The source is given as «Caesarius 1. 5. c. 36.» Демон изочает Taken from Faber, Dominica 4 Post Pascha, No. 5 «De mortis via praemeditanda», Thema: «Quemadmodum igitur Nabuchodonosor Sedeciam Regem ducturus in Babylonicam captivitatem, prius excoecavit, 4. Reg. cap. 28. Kings 25.7] sic facit nobis Daemon, ut incautos ad perditionem ducat.» Демон, яко пес прицепленный Taken from Faber, Dominica 19 Post Pentecosten, No. 5 «Excusationes peccatorum variae retunduntur», sect. 3 «In defectus vitia naturae,...6. In Diabolum»: «Audi Augustinum serm. 187. de temp. «Alligatus est enim tanquam innexus canis catenis, et neminem potest mordere nisi eum, qui se illi mortifera securitate coniunxerit. Iam videte fratres quam stultus est homo ille, quern canis in catena positus mordet. Tu te illi per voluptates et cupiditates saeculi noli coniungere, et ille ad te non praesumet accedere. Latrare potest, solicitare potest, mordere omnino non potest nisi volentem: Non enim cogendo, sed suadendo nocet: пес extorquet a nobis consensum, sed petit.»» Демон ловит Taken from Meffreth, Dominica Oculi, No. 2, Super Euangelium: «Vlterius est sciendum, quod licet diabolus non insidietur peccatoribus corporaliter, tarnen illudit spiritualiter. Recte Primo facit sicut cattus, qui cum coepit murem, primo cum eo ludit: sed finito ludo, eum occidit & comedit: Sic etiam facit diabolus peccatori. Cum enim ipsum post consensum ceperit, ludit cum eo, ostendendo peccatum esse leue, & quod Deus est misericors, & quod est impossibile hominem non peccare. & quod possit faciliter poenitere, & huiusmodi. Et postquam luserit cum eo, sic trahendo ad opus, spiritualiter occidit, & per prauam consuetudinem comedit, sic eum incorporando. Haec Anselmus lib. 2. cap. 39.» (Pars hyem., p. 260). |
| Metropolitan Jeremiah of Gortynos: “We should not rush to recognize the results of the Crete Council. We need a new discussion of the ‘Relationship of the Orthodox Church with the Rest of the Christian World’ document” December 13, 2016 The hierarch of the Greek Orthodox Church has commented on the results of the Crete Council and criticized the document “Relationship of the Orthodox Church with the Rest of the Christian World.” The main points of his statement are published here: 1. “The Crete Council should have clarified the situation (to protect believers from temptation) and should have publicly condemned the two main heresies of our times—papism and ecumenism.” 2. Instead, “the Crete Council not only did not condemn a single heresy, but rather called them ‘Churches.’” 3. “The Church possesses all the fullness of truth and cannot err. If it errs it ceases being the Church. In turn, heresy is delusion. 4. Therefore, using the expression “non-Orthodox Churches” we combine incompatible things: we confess that the Church can err, but heretics to be bearers of truth. It’s absurd.” 5. “The decision of whether to recognize the Crete Council will be jointly made by the whole hierarchy of the Greek Church.” 6. “The documents of the Crete Council can be amended by the next Holy and Great Council. They can be improved for the sake of achieving pan-Orthodox consensus, as the Antiochian, Russian, Bulgarian, and Georgian Churches did not participate in the work of the Crete Council. The usual practice for councils in the past was to hold several meetings over the course of many years, and then they were reckoned in Church consciousness as part of one council.” 7. “Expression of the Orthodox faith requires a precise and unambiguous formulation, full of deep theological meaning. Our Church has fought for accurate expressions of the dogmas of our faith. Today we need prayer and discernment. We must avoid hasty and reckless steps.” Translated by Jesse Dominick AgionOros.ru 14 декабря 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Мы в соцсетях Подпишитесь на нашу рассылку |
| 13. However, a serious problem also arose in the same period, with calls for secular reformation to replace the former atheism. To this the Church opposed the Gospel message through all possible channgels; 14. The collapse of the united government in the early 1990s led to various ethnic, social, economic, and cultural problems, through which the Russian Orthodox Church continued to stand with the people; 15. To strengthen ties between countries with a common history and culture, it is necessary to strengthen the rule of the Russian Orthodox Church as a unifying institution and guarantor of the spiritual tradition; 16. An important role should belong to the Church in the process of uniting society to preserve spiritual, cultural, and human relations; 17. Representatives and leaders of political and social forces should take responsibility for the consequences of their actions, and the bases of any reforms should be the consolidation of the people, and the preservation of traditional spiritual and moral values; 18. It should be noted that the Russian Orthodox Church is the only social institution to continue uninterrupted in all periods of Russian history, thanks to the Church’s foundation in Christ the Savior. Patriarch Kirill also noted that, despite the good work of the Nativity Readings, more work is to be done in examining the twentieth century Russian history, requiring “a systemic, balanced understanding of the reasons and consequences of the events,” based on an exhaustive and honest evaluation. 30 января 2017 г. Рейтинг: 9.6 Голосов: 7 Оценка: 1 2 3 4 5 6 7 8 9 10 Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также 100 years of October Revolution: relics of New Martyrs to be carried throughout Russia 100 years of October Revolution: relics of New Martyrs to be carried throughout Russia 2017 marks two major anniversaries in Russia: one hundred years since the restoration of the patriarchate, and one hundred years since the disastrous October Revolution. |
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