| Tweet Нравится Holy Hieromartyr Kozman (†1630) Memory 18 (31) July Over the centuries the monastic complex founded by St. Davit of Gareji became a spiritual and cultural center for all of Georgia.Many of the faithful flocked there with a desire to serve Christ. Among them was the hieromonk Kozman, who would end his earthly life as a martyr. Few details of the life of Holy Martyr Kozman have been preserved. According to the Georgian catholicos Anton, St. Kozman was a learned and righteous ascetic, well-versed in the canons of the Orthodox Church. St. Kozman composed a set of “Hymns to the Great-Martyr Queen Ketevan” but his work has not been preserved. According to the 19th-century historian Platon Ioseliani, Hieromonk Kozman was taken captive and tortured to death in the year 1630, when the Dagestanis were carrying out a raid on the Davit-Gareji Wilderness. Thou didst give thyself up to many tribulations, O Holy Father Kozman, and didst appear as a holy hieromartyr before Christ our God. Intercede on behalf of all those who honor thy holy name! Archpriest Zakaria Machitadze For further information on the book THE LIVES OF THE GEORGIAN SAINTS by Archpriest Zakaria Machitadze contact St. Herman Press : St. Herman Press, P.O. Box 70, Platina, CA 96076 3 августа 2007 г. Venerable Fathers Ioane and Gabriel of Mt. Athos (10th century) Commemorated on July 8/21 Venerable Fathers Ioane and Gabriel of Mt. Athos (10th century) Archpriest Zakaria Machitadze Saint Ioane was born the son of a nobleman during the reign of King Davit Kuropalates.For his love of Christ he left his family and the world to be tonsured a monk. After informing the royal court of his decision, St. Ioane received a blessing from his spiritual father to travel to Greece, where he settled at a monastery on Mt. Olympus. The Lives of the Georgian Saints Archpriest Zakaria Machitadze The Lives of the Georgian Saints Archpriest Zakaria Machitadze Since the time of the ancient Greek historians, Georgia has been viewed as an enigma hidden behind impenetrable mountains and a complex language. |
| St. John Damascene. Exact presentation of the Orthodox Faith, Book 2, chap. III (Moscow: Sretensky Monastery Publishing, 2003), 84. Ibid., chap. IV, 90. St. Justin (Popovich), Dogmatics of the Orthodox Church: Eschatology (Moscow: Publishing Dept. of the Moscow Patriarchate, 2005), 54. Cited from Metropolitan Makary (Bulgakov), Orthodox Dogmatic Theology (St. Petersburg, 1853) 5:80. Ibid., 81-82. Ibid., 84. Cited from St. Ignatius (Brianchaninov), A Homily on Death. The Aerial Tollhouses (St. Petersburg, 2011). See footnote: “Margarite. Homily on patience and thankfulness and how we should not weep inconsolably over the dead.” St. Ignatius (Brianchaninov) wrote, “This homily is to be read on the seventh Saturday after Pascha and at every burial of the dead. Western critics consider that this homily does not belong to Chrysostom, but from ancient times it was consecrated by the Eastern Church for reading at the divine services.” Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Bob 11 ноября 2016, 20:00 To both Anthony and ChiRho, I will end my contribution to the discussion with these comments. I am a mix of Orthodoxy and Protestantism. You correctly understand my perspective, but may have wondered what I am doing on an Orthodox site. As a Protestant, I am not protesting anything of the Orthodox faith except to challenge what seems weak to me from a Biblical perspective. When I talk about belief in Jesus Christ as the basis of salvation, I also believe that faith without works is an expression of no belief at all. So the two MUST go together. And any true Evangelical Protestant would agree with that. I take it from your input and feedback that you are both truly wonderful people and I would love to meet you in person. But at least we have been able to share with each other in this forum in love and respect. The single best article that I think would be a fitting " resolution " to our disagreements is found here: http://www.pravmir.com/what-is-not-church/. I cannot judge you and you cannot judge me. In the end, Christ will judge us all. Love in Christ to you both. |
| Tweet Нравится Greatmartyr James the Persian Commemorated on November 27 Photo: http://days.pravoslavie.ru/ The Holy Great Martyr James the Persian (the Sawn-Asunder) was born in the fourth century into a pious Christian family, both wealthy and illustrious. His wife was also a Christian, and the couple raised their children in piety, inspiring in them a love for prayer and the Holy Scriptures. James occupied a high position at the court of the Persian emperor Izdegerd (399-420) and his successor Barakhranes (420-438). But on one of the military campaigns James, seduced by the emperor’s beneficence, was afraid to acknowledge himself a Christian, and so he offered sacrifice to idols with the emperor. Learning of this, James’ mother and wife wrote him a letter, in which they rebuked him and urged him to repent. Receiving the letter, James realized the gravity of his sin. Faced with the horror of being cut off not only from his family, but also from God Himself, he began to weep loudly, imploring the Lord for forgiveness. His fellow-soldiers, hearing him pray to the Lord Jesus Christ, reported this to the emperor. Under interrogation, Saint James bravely confessed his faith in the one True God. No amount of urging by the emperor could make him renounce Christ. The emperor then ordered the saint to be put to death. They began to cut off his fingers and his toes one by one, then his hands and his feet, and then his arms and legs. During the prolonged torture Saint James offered prayers of thanksgiving to the Lord, Who had granted him the possibility of redemption from his sins by enduring these terrible torments. Finally, the martyr was beheaded. Christians gathered up the pieces of his body and buried them with great reverence. Troparion — Tone 4 You astounded all, long-suffering James, by enduring horrible tortures with great patience./As the evil assembly performed the slaughter,/you uttered prayers of thanksgiving to the Lord./Through your sufferings you received your crown,/and came to the throne of the heavenly King, Christ God./Entreat Him to save our souls! Kontakion — Tone 2 You listened to your faithful wife/and contemplated the judgment of God, holy James;/you despised the threats and commands of the Persians,/accepting the cutting of your body as though you were a vine./Therefore you were revealed as a martyr worthy of honor. The Orthodox Church in America 7 декабря 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий © 1999-2016 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку |
| hieromonk Damascene (Christensen) About the Author, Calligraphers and Seal Carver HIEROMONK DAMASCENE has lived for over twenty years as an Eastern Orthodox monk in the forests of California and Alaska. Ordained to the priesthood in Russia in 1995, he serves as a priest of the Serbian Orthodox Church. He is the author of numerous articles published in America and abroad, and is the editor of the international periodical The Orthodox Word and over thirty books of Eastern Christian spirituality. His biography of his late spiritual father – Father Seraphim Rose: His Life and Works – has been published in English, Greek, Russian, Serbian, Romanian and Bulgarian, and along with Christ the Eternal Tao it is currently being prepared for publication in Chinese. He has lectured throughout the world and has been instrumental in establishing outreach centers of ancient Eastern Christianity. Lou (pronounced L) SHIBAI was born in 1918 and began to study at the age of fourteen under China’s most famous and influential artist of the twentieth century, Qi Baishi (Ch " i Pai Shih). He was a disciple of Qi for twenty-five years, until Qi’s death in 1957; and it was Qi who gave Lou Shibai his name. Lou’s works have been reproduced in many periodicals both in China and abroad. His most famous work is Spring Warmth Comes to the World, which he painted to express his joy at the downfall of the “gang of four”. A bilingual book of his paintings, calligraphy and seals was published in China in 1990. One of the most respected artists in China, he currently resides in Beijing. YOU SHAN TANG received his artistic training at Beijing University and the Central Academy of Fine Arts in Beijing. For his on-site study and reproduction of ancient Chinese cavepaintings, the Beijing Academy awarded him the first prize for painting in 1979. After coming to America in 1984, he received the American Book Award for his illustrations for the children’s book, Pie Biter. A painter, illustrator, calligrapher, seal-carver and student of Chinese antiquity, he specializes in works that help to bridge the gap between East and West. He now resides in San Francisco. Lou Shibai (right) with his teacher Qi Baishi, at the latter " s residence in Beijing, 1936. The author (right) with Lou Shibai in 1996. Читать далее Источник: Christ the Eternal Tao/Hieromonk Damascene (Christensen) - Lou Shibai, You-shan Tang : Valaam Books 2012. - 552 p. ISBN 1-887904-23-9 Поделиться ссылкой на выделенное |
| Богослужения в западнообрядных приходах Антиохийского Патриархата совершаются по изданиям Православного Миссала (The Orthodox Missal. Stanton, 1995) и Служебника (Saint Andrew Service Book. Whittier (Calif.), 19962). В них включено 2 варианта чинопоследования литургии на англ. языке - правосл. редакции рим. Тридентской мессы и чина Святого Причащения «Книги общих молитв» 1928 г. В редакции рим. мессы («Литургия святого Григория») наиболее важным изменением стала замена молитвы «Supplices te rogamus omnipotens Deus» отредактированной эпиклезой анафоры Златоуста: «And we beseech thee, O Lord, to send down thy Holy Spirit upon these offerings, that he would make this bread the precious Body of thy Christ, and that which is in this Cup the precious Blood of thy Son, Our Lord Jesus Christ, transmuting them by thy Holy Spirit» ( ). В соответствии с замечаниями об амер. «Книге общих молитв» Святейшего Синода РПЦ (1904) значительной редакции подвергся англикан. чин Святого Причащения, получивший наименование «Литургия святого Тихона» в память об участии святителя в решении вопроса о правосл. использовании англикан. обрядов. В англикан. чин были внесены из рим. обряда Introitus, Confiteor, Gloria in excelsis Deo, Graduale, Agnus Dei и др. В эпиклезу англикан. чина добавлены призывание Св. Духа и указание на преложение Даров: «And we most humbly beseech Thee, O merciful Father, to hear us; and of Thy almighty goodness, vouchsafe to send down Thy Holy Spirit upon these Thy gifts and creatures of bread and wine, that they may be changed into the Body and Blood of Thy most dearly beloved Son. Grant that we, receiving them according to Thy Son our Saviour Jesus Christ " s holy institution, in remembrance of His death and passion, may be partakers of His most blessed Body and Blood» (И мы смиреннейше молим Тебя, милосердный Отец, услышь нас и снизойди от Твоей всемогущей благости, дабы ниспослать Духа Твоего Святого на эти Дары Твои, тварные хлеб и вино, чтобы они могли быть претворены в Тело и Кровь Твоего возлюбленнейшего Сына. Даруй нам, чтобы, приобщившись их, следуя святому установлению Сына Твоего, Спасителя нашего Иисуса Христа, в воспоминание Его смерти и страсти, мы могли стать причастниками Его святейшего Тела и Крови). |
| The many links that can be drawn between the scene of Christ rising from the Tomb and the iconophile literature of the eighth and ninth century make it plausible to hypothesise that this iconography may have been created specifically for its iconophile connotations as part of an overtly iconophile programme of visual polemics 552 . This assumption would go some way to explaining why in Byzantine art this iconography is restricted to the manuscripts in question and their later derivatives 553 . The scene of Christ rising from his Tomb focuses on the precise historical moment of his exodus from the grave, and the pictorial emphasis on the time and place of the burial makes thi s iconography particularly apt for a polemical theological programme. On the other hand, through the triumph of Jesus over death and the liberation of the Just from Hades, the scene of the Anastasis symbolises the salvation of mankind beyond time and space, in the life of all Christians who in the figures of Adam and Eve recognise their past, present and future. One reason, therefore, for the use of the Anastasis as the prevalent iconographic type for Christ’s Resurrection in Byzantium could be the timeless spiritual allusions of the scene, which place it beyond any current theological disputes 554 . The creation of the iconographic type of Christ rising from the Tomb, probably for its specific iconophile connotations, deserves a final comment. It indicates that what the Byzantines, and especially the iconophiles, wanted to suggest by their adherence to tradition and their opposition to innovation 555 was not any preference for a static and repetitive art. It was rather the intention to manipulate and enrich the elements of their pictorial inheritance in a way that would express the eternal truths of the Orthodox Church and condemn heresy. In this process the representation of relics and holy sites seems to have played an important role. Мария Евангелату Byzantine Museum of Athens Гроб Господень и защита реликвий иконопочитателями в иконографии византийских Псалтырей IX века |
| 121 William Wand, Christianity: A Historical Religion? (Valley Forge: Judson Press, 1972), pp. 29–30. 70–71. 123 Gary R. Habermas, The Resurrection of Jesus: An Apologetic (Grand Rapids: Baker, 1980; Lanham: University Press of America, 1984). 124 Некоторые примеры: Yamauchi, «Easter,» March 15, 1974, pp. 4–7 and March 29, 1974, pp. 12–16; Maier, First Easter, pp. 105–122; Wand, Christianity, pp. 29–31, 51–52, 93–94; A.J. Hoover, The Case for Christian Theism: An Introduction to Apologetics (Grand Rapids: Baker, 1976), chapter 16. 126 См. замечательный труд Джеймса Орра, написанный в 1908 г.: James Orr, The Resurrection of Jesus (Grand Rapids: Zondervan, 1965). Cp. Gary R. Habermas, The Resurrection of Jesus: A Rational Inquiry (Ann Arbor: University Microfilms, 1976), особ.с. 114–171. 127 Karl Barth, The Doctrine of Reconciliation, in Church Dogmatics, 14 vols., transl. by G. W. Bromiley and T. F. Torrance (Edinburgh: T.&T. Clark, 1956), vol. IV, p. 340. 128 Cm. Paul Tillich, Systematic Theology, 2 vols. (Chicago: Univ. of Chicago Press, 1971), vol. II, esp.p. 156; Bornkamm, Jesus of Nazareth, pp. 181–185; Joachim Jeremias, «Easter: The Earliest Tradition and the Earliest Interpretation,» New Testament Theology: The Proclamation of Jesus, transl. by John Bowden (New York, Scribner’s, 1971), p. 302; Robinson, Can We Trust The New Testament?, pp. 123–125; Pannenberg, Jesus – God and Man, pp. 88–97; Ulrich Wilckens, Resurrection, transl. by A. M. Stewart (Edinburgh: Saint Andrew, 1977), pp. 117–119; Lapide, The Resurrection of Jesus, pp. 120–126; cf. A. M. Hunter, Bible and Gospel (Philadelphia: Westminster, 1969), p. 111. 130 Shepard Clough, Nina Garsoian and David L. Hicks, Ancient and Medieval, in A History of the Western World, 3 vols. (Boston: D.C. Heath and Co., 1964), vol. I, p. 127. 152 March 1986; Robert Bucklin, «The Legal and Medical Aspects of the Trial and Death of Christ,» Medicine, Science and the Law (January, 1970); C. Truman Davis, «The Crucifixion of Jesus: The Passion of Christ from a Medical Point of View,» in Arizona Medicine, March, 1965, pp. 183–187; Pierre Barbet, A Doctor at Calvary (Garden City: Doubleday, 1953); Robert Wassenar, «A Physician Looks at the Suffering of Christ» in Moody Monthly, 79/7, March 1979, pp. 41–42; James H. Jewell, Jr., and Patricia A. Didden, «A Surgeon Looks at the Cross,» in Voice, 58/2, March-April, 1979, pp. 3–5. |
| Tweet Нравится Daughter of famous theologian Dumitru Stniloae reposes in the Lord Moscow, February 20, 2017 Photo: Cuvantul-ortodox.ro Lidia Stniloae, daughter of the world-renowned Romanian Orthodox theologian Dumitru Stniloae, reposed in the Lord at 7:40 in the morning on Friday, February 17, at the age of 83, reports Libertatea . Her funeral will take place Wednesday at noon at Cernica Monastery, just outside of Bucharets, according to the site of the Romanian Patriarchate. Lidia Ionescu Stniloae was born on October 8, 1933 in Sibiu in central Romania to Fr. Dumitru and his wife Preoteas (Matushka) Maria. She studied atomic physics at the University of Bucharest from 1951 to 1955, her thesis being the first work in Romania on the theory of nuclear fission. She worked in the physics department until she was kicked out when her father was arrested in 1958. She married the same year and had a son, Dumitru Horia Ionescu. From 1961 she worked as a professor of food chemistry. In 1970 she embarked upon a literary career, publishing two volumes of poetry, in addition to other volumes she translated into the Romanian language. In 1984 she emigrated with her son to Germany and began working in the University of Freiburg. In 1991 she published her novel The Paradise of the innocents and in 2000 the volume The Light of Deed from the Light of the Word was published. In 2003 she released a book of poetry, Meeting with God, and in 2009 her Memoirs of a Fugitive . The daughter of the famous theologian has twice been awarded by the Romanian Patriarchate. She received the Dumitru Stniloae Diploma and Medal in 2013, a year the holy synod solemnly dedicated to the memory of Fr. Dumitru, and in 2014 Patriarch Daniel bestowed upon her the Cross of Maria Brâncoveanu Order of the Romanian Patriarchate. May her memory be eternal! 20 февраля 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Fr. Dumitru Staniloae: The Cross as a Means of Sanctification and Transformation of the World Fr. Dumitru Staniloae Fr. Dumitru Staniloae: The Cross as a Means of Sanctification and Transformation of the World Fr. Dumitru Staniloae Through the Cross, Christ sanctified His body—the link with the world. He rejected the temptations sent to Him by the world, that is to taste the pleasures, to satisfy His needs unrestrained or to avoid pain and death. If we, in the same way, ward off the temptations of sin and patiently suffer the pain of death, sanctity can spread from His body to all bodies and throughout the world. Комментарии © 1999-2016 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку × |
| Righteous Juliana of Lazarevo, Murom Commemorated on January 2 Righteous Juliana of Lazarevo and Murom presents an astonishing example of a self-denying Russian Christian woman. She was the daughter of the nobleman Justin Nediurev. From her early years she lived devoutly, kept the fasts strictly and set aside much time for prayer. Early on having become orphaned, she was given over into the care of relatives, who did not take to her and laughed at her. Juliana bore everything with patience and without complaint. Her love for people was expressed by nursing the sick and sewing clothing for the poor. The pious and virtuous life of the maiden attracted the attention of the Lazarevo village owner, Yurii Osoryin, who soon married her. The husband’s parents loved their gentle daughter-in-law and left the running of the household in her hands. Domestic concerns did not disrupt the spiritual efforts of Juliana. She always found time for prayer and she was always prepared to feed the orphaned and clothe the poor. During a harsh famine, she herself remained without food, having given away her last morsel to someone begging. When an epidemic started after the famine, Juliana devoted herself completely to the nursing of the sick. Righteous Juliana had six sons and a daughter. After the death of two of her sons she decided to withdraw to a monastery, but her husband persuaded her to remain in the world, and to continue to raise their children. On the testimony of Juliana’s son, Kallistrat Osoryin, who wrote her Life, at this time she became all the more demanding towards herself: she intensified her fasting and prayer, slept not more than two hours at night, and then laying her head upon a board. Upon the death of her husband, Juliana distributed to the poor her portion of the inheritance. Living in extreme poverty, she was none the less vivacious, cordial, and in everything she thanked the Lord. The saint was vouchsafed a visitation by St Nicholas the Wonderworker and guidance by the Mother of God in church. When Righteous Juliana fell asleep in the Lord, she was then buried beside her husband at the church of St Lazarus. Here also her daughter, the schemanun Theodosia was buried. In 1614 the relics of Righteous Juliana were uncovered, exuding a fragrant myrrh, from which many received healing. Troparion — Tone 4 By your righteous deeds you revealed to the world/An image of the perfect servant of the Lord./By your fasting, vigil and prayers,/You were inspired in your evangelical life,/Feeding the hungry and caring for the poor,/Nursing the sick and strengthening the weak./Now you stand at the right hand of the Master, Christ,/O holy Juliana, interceding for our souls. This article originally appeared on the website of the Orthodox Church of America and is used here with permission. 2 января 2001 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Мы в соцсетях Подпишитесь на нашу рассылку |
| Venerable Anthony the Abbot of Siya, Novgorod Commemorated on December 7 Saint Anthony of Siya, in the world Andrew, was born into a family of rich farmers in the village of Kekhta near the North Dvina river. In childhood he received a fine education, read much and learned iconography. After the death of his parents, Andrew went to Novgorod, and for five years worked for a boyar [nobleman] there. He later married, but his wife died after a year. Then Andrew decided to devote himself to monasticism. He distributed his goods to the poor and as a wanderer came to the Pachomiev wilderness monastery at the River Kena. Saint Pachomius tonsured him with the name Anthony. Soon he was ordained a hieromonk, and Anthony, with the blessing of the igumen, celebrated the divine services by himself. He went out with the other monks of the monastery to work for the monastery’s needs. Out of love for solitude Saint Anthony eventually left the Pachomiev wilderness, after choosing two companions from the monastic brethren, and he settled upon Mikhailov Island, on the one side washed by the River Sii, and on the other, by encircling lakes. In this harsh frontier within the dense thickets Anthony built a chapel in 1520. But to clear the forest required difficult work, and Anthony’s companions began to grumble against him. Then quite unexpectedly an unknown man furnished them with the means of subsistence, offering money for good measure. The Siya monastery became famous, and inhabitants of surrounding villages often visited it. And again Saint Anthony, taking one disciple, withdrew to a still more remote place on Lake Palun. There, in a solitary cell, he dwelt for three years. When the igumen Theoctistus refused to guide the Siya monastery any longer, the brethren tried to persuade Saint Anthony to return to them. He finally acceded to the request of the monks, again became igumen and piously guided the monastery until his death in the year 1556, when he was seventy-nine years old. Troparion — Tone 1 You renounced the world in favor of the spirit,/Seeking the one God with your whole heart, O Anthony./You retreated to a far wilderness, near waters,/In tears and labors living the angelic life./You gathered a multitude of monks in your wisdom./Visit them and cease not to implore the Holy Trinity/To deliver us from evil/And to save our souls! Kontakion — Tone 8 From your youth you exhausted your flesh by fasting and prayer,/And taking up your cross, you followed Christ./Having joyfully completed your journey to heaven,/You stand with the saints before the Holy Trinity./Now visit your flock and remember those who honor you,/That all the faithful may cry out in thanksgiving:/Rejoice, O wise and righteous Anthony, guide of desert-dwellers! The Orthodox Church in America 13 декабря 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
|
|
