| “Today we commemorated reposed hierarchs and priests who carried out their service in China. We will never forget their names—they will be inscribed in gold letters in the history of the Church of China. I am certain that the future of Chinese Orthodox Christianity will be bright and joyous. “I would like to draw your attention to the fact that the city of Harbin holds a special place in our hearts. This city is directly associated with Russia—its history and culture. It is right here that the greatest number of Chinese Orthodox Christians lived. Today I celebrated a Patriarchal Liturgy here in the presence of believers of the Chinese nation. “For me, this is a day of particular spiritual intensity. I address the believers of China and our Russian Orthodox Christians who come here in large numbers, often for medical care for their children, and I would like to invoke upon them God’s blessing. Each of us has a special plea to God, and the Lord pours out His mercy upon those with earnest faith. “May the Lord through His mercy preserve the Orthodox Christian community of Harbin and this marvelous city. May He spread His blessing upon Russia and China, enabling friendship and the flourishing of our peoples.” In memory of this Patriarchal service in Harbin, His Holiness gave Protection Church an altar-table Gospel and a copy of the Epistles, as well as an icon of the Mother of God. The parishioners welcomed His Holiness Patriarch Kirill. “We eagerly awaited you, and express our earnest welcome to you, with assurances that we will eternally preserve this church,” said Ekaterina Yui Shun, the Parish Warden. The members of the community then brought His Holiness traditional Chinese textiles with the images of Protection Church in Harbin and roses, as well as a quotation from the Gospel of Matthew. Also greeting the Patriarch was Sergei Yeremin, director of the Historical Department of the Russian Club in Harbin. After divine services, His Holiness Patriarch Kirill spent some time with the congregants. At their request, His Holiness posed for a photograph with them for posterity’s sake. |
| Still, we try to pray for them and those around them, that the Lord may grant them wisdom, illuminate and have mercy upon them, even as we beseech Heavenly aid to His Beatitude Metropolitan Onouphry and the entire Ukrainian Orthodox Church, the sole canonical Church of Christ on the Ukrainian territory. – Persecutions of the Church in the Ukrainian land in one form or another have not ceased since the times of the 1917 revolution. In that context, how important for us is the memory of the New Martyrs as examples of firmness in the most difficult of circumstances? – Of course, the example shown by our New Martyrs and Confessors shows how to live under persecution. When a person deeply believes in God and trusts in His guidance with all his heart, he learns patience, humility and the calm endurance of troubles, and by the way these virtues are then emulated by those around him. Such a person will always act according to the Gospel. Let us remember the martyrdom of Metropolitan Vladimir (Bogoyavlensky) of Kiev and Galicia, praying for the forgiveness of his executioners and blessing them before being shot. A distant relative of St Vladimir, Metropolitan Anastassy (Gribanovsky) of blessed memory, second Primate of the Russian Church Abroad, called him “the leader of the Divine regiment” of new passion-bearers and confessors of Christ. Imagine the edifying blessing the clergy and flock of the time received when they learned of the example of New Hieromartyr Vladimir and his calm, prayerful attitude to the persecution and persecutors! We should also remember St Tikhon (Belavin), the Patriarch-Confessor, who, as His Beatitude Metropolitan Onouphry today, was rejected by the Constantinople Patriarchate. St Tikhon accepted the brutality of that period of persecution as having been allowed by God, remembering the words of the Psalm-writer: “Be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD.” Therefore, the most difficult thing for us now is also the most important: to follow their example and firmly stand in the faith, humbly and thankfully receive Divine Providence, knowing that He leads us to eternal life, fervently praying for both the persecuted and the persecutors. We should hope that such prayer and such behavior will evoke the mercy of God. |
| The Celebration of the 150th Anniversary of the Birth of the Grand Duchess Elizabeth Feodorovna to Take Place in Moscow on November 1 Source: Patriarchia.ru October 30, 2014. Residents of Moscow will celebrate the 150th anniversary of the birth of the Venerable Martyr Elizabeth Feodorovna Romanova, the founder of the first Convent of Mercy in Russia, on November 1, 2014. The celebration will include the Divine Liturgy at the St. Martha and Mary Convent, which His Holiness, Patriarch Kirill of Moscow and All Russia, will celebrate; and a large charitable concert at the International House of Music. “Currently several joint projects with the ‘Mercy’ Orthodox movement are being implemented at the Martha-Mary Convent. All of the projects are supported by people interested in them,” Abbess Elizaveta (Poznyakova), Superior of the convent, noted. “We hope to gather our benefactors and gather together at the Divine Liturgy and the concert on November 1.” The charitable concert of the Tchaikovsky Symphony Orchestra, headed by V. Fedoseyev, entitled “The Grand Duchess Elizabeth: 150 th Anniversary of Her Birth” will take place at the International House of Music in Moscow in the evening on November 1. During the concert, Polina Kutepova, an actress of the “Fomenko Workshop” theater, and Mikhail Filippov, an actor of the Mayakovsky Academic Theater of Moscow, will read excerpts from the memoirs of the Grand Duchess Elizabeth and her correspondence with her husband, the Grand Prince Sergei Alexandrovich. Among the participants in the concert will be Katya Skanavi, soloist of the Moscow Philharmonic Hall (piano), and the Kozhevnikov Academic Choir. Guests will hear pieces of work by Tchaikovsky, Glinka, Kalinninkov, Schubert, Schumann, Rachmaninoff, and Shostakovich. The organizers of the concert are the Martha-Mary Convent of Mercy and the “Mercy” Orthodox Movement. An exhibition of photographs, dedicated to the life and charitable activities of the Grand Duchess Elizabeth, and also to the modern life of the convent and social projects of the “Mercy” helping service, will be held at the lobby of the House of Music. |
| Again we offer unto Thee this reasonable worship for those who have fallen asleep in the faith: ancestors, fathers, patriarchs, prophets, apostles, preachers, evangelists, martyrs, confessors, ascetics, and every righteous spirit made perfect in faith. And especially for our most holy, most pure, most blessed and glorious Lady, Theotokos and ever-virgin Mary. While the choir sings a hymn to the Theotokos, which often changes during the Church Year according to the various seasons and celebrations, the celebrant incenses the consecrated gifts and continues to ask God to remember John the Baptist, the saints of the day, the departed faithful, the whole Church and the entire world. Following the specific remembrance of the bishop of the given church, the people sum up all of the remembrances with the words: “And all mankind!” There then follow even more prayers asking God to remember the city, the country, the travelers, the sick, the suffering, the captives, the benefactors of the Church, those who themselves “remember the poor” and all of the people. There is also the provision made at this point in the liturgy for remembering by name persons in need of special mercy from God. In the Liturgy of Saint Basil, which is generally much longer and much more detailed than that of Saint John Chrysostom the remembrances are very specific and numerous, going on for more than three pages in the liturgical service book. It is necessary to remember once again that remembrance in the Orthodox Church, and particularly the remembrance of God and by God, has a very special meaning. According to the Orthodox Faith, expressed and revealed in the Bible and the Liturgy, divine remembrance means glory and life, while divine forgetfulness means corruption and death. In Christ, God remembers man and his world. Remembering Christ, man remembers God and his Kingdom. Thus the remembrances of the Divine Liturgy are themselves a form of living communion between heaven and earth (see “Funerals,” above). Our Father |
| Unlike the dianoia or reason (q.v.), from which it must be carefully distinguished, the intellect does not function by formulating abstract concepts and then arguing on this basis to a conclusion reached through deductive reasoning, but it understands divine truth by means of immediate experience, intuition or ‘simple cognition’ (the term used by St Isaac the Syrian). The intellect dwells in the ‘depths of the soul’; it constitutes the innermost aspect of the heart (St Diadochos, §§79, 88: in our translation, vol. i, pp. 280, 287). The intellect is the organ of contemplation (q.v.), the ‘eye of the heart’ (Makarian Homilies). Intellection (νησις – noisis): not an abstract concept or a visual image, but the act or function of the intellect (q.v.) whereby it apprehends spiritual realities in a direct manner. Intelligent (λογικς – logikos): the Greek term logikos is so closely connected with Logos (q. v. ), and therefore with the divine Intellect, that to render it simply as ‘logical’ and hence descriptive of the reason (q.v.) is clearly inadequate. Rather it pertains to the intellect (q.v.) and qualifies the possessor of spiritual knowledge (q.v.). Hence when found in conjunction with ‘soul’ (logiki psychi), logikos is translated as ‘deiform’ oras ‘endowed with intelligence’. Intelligence itself (το λογικν – to logikon; το λογιστικν – to logistikon; το λογισμς – to logismos) is the ruling aspect of the intellect (q.v.) or its operative faculty. Intense longing (eρως – eros): the word eros, when used in these texts, retains much of the significance it has in Platonic thought. It denotes that intense aspiration and longing which impel man towards union with God, and at the same time something of the force which links the divine and the human. As unitive love par excellence, it is not distinct from agapi, but may be contrasted with agapi in that it expresses a greater degree of intensity and ecstasy (q.v.). Intimate communion (παρρησα – parrisia): literally, ‘frankness’, ‘freedom of speech’; hence freedom of approach to God, such as Adam possessed before the fall and the saints have regained by grace; a sense of confidence and loving trust in God’s mercy. |
| 48 As Prof. I.Karmiris puts it (Orthodox Doctrine of the Church, 1964, p.16), the Divine Eucharist constitutes “as it were the very mystery of the Church”. Cf. G.Florovsky’s comment (in Ways of Worship, ed.P.Edwall et al., 1951, p.58): “The Church lives in the Eucharist and by the Eucharist” 49 Cf. P.Trembelas, “Unacceptable Theories concerning the Una Sancta” in Ekklesia 41 (1964), p.167f 53 Thus a).on faith, the confession of faith and Holy Scripture see examples in K.Federer, Liturgie und Glaube. Eine theologiegeschichtliche Untersuchung, 1950, p.59f.; C.F.D.Moule, The Birth of the New Testament, 1962, and C.Peifer, “Primitive Liturgy in the Formation of the New Testament” in Bible Today, 1 (1962), pp.14–21; b).on love and the works of mercy inspired by it, see Acts 2:42, 4:32, Heb. 13:10–16, Jn. 13:29 , and also the institution of the agape or “love-feast” which was initially connected with the Eucharist. Cf. G.Williams, “The Role of the Layman in the Ancient Church” in Greek, Roman and Byzantine Studies, 1 (1958), p.33f.; O.Cullmann, Urchristentum und Gottesdienst, 1950, pp.102–106 and B.O.Beicke, Diakonie, Festfreude und Zelos in Verbindung mit der altchristlichen Agapenfeier, 1961, p.24; c).on the connection between martyrdom and Eucharist see J.Betz, Die Eucharistie..., p.184f.; d).on the connection of worship as a whole with the Eucharist, see P.Trembelas, “The Divine Eucharist in its Connection with the Other Mysteries and Sacramental Rites” (in Greek) in Efcharisterion, Essays in Honor of Professor H.Alivizatos, 1958. pp.462–472 54 See N.Nissiotis, “Worship, Eucharist and Intercommunion: An Orthodox Reflection” in Studia Liturgica, 2 (1963), p.197f 55 The more general question of Church unity, and the consciousness of it, in the context of the formation of the early Catholic Church, was first posed in Prof. G.Konidaris’ study The Formation... p.32, n.1. The present work appears as part of this broader subject, other aspects of which have been addressed in other works by this author |
| “O Lord of hosts, be with us, for we have none other help in times of sorrow but Thee. O Lord of hosts, have mercy on us.” – from Great Compline Great Lent begins on Monday, March 15. Orthodox Christians worldwide use this time for self-reflection, fasting, almsgiving, repentance and purification in anticipation of the celebration of the Resurrection of our Lord, God and Savior Jesus Christ. Blessed by His Eminence Metropolitan Joseph, the Online Liturgical Guide has provided a wealth of resources to guide clergy and laity through prayer and worship during this sacred time of year. Governmental restrictions on gatherings still widely vary across North America in hopes of stopping the spread of the Coronavirus. That’s why the OLG publishes guides for Readers Services for the faithful to use at home without the presence of a priest. Scroll to “Seasonal Liturgical Resources” to find instructions for readers versions of Great Compline for Mondays-Thursdays of Great Lent, as well as for Little Compline with the Akathist Hymn for Fridays in Great Lent, which are especially helpful in times of great affliction. For weekends and the great feast of the Annunciation, the OLG offers instructions for readers vespers, orthros and typika under “Permanent Liturgical Resources.” Thus, the faithful can stand in front of their icons at home and still participate in the life of the Church during this difficult time. Even if we cannot sing the words, we can certainly read them plainly and reverently. On weekdays of Great Lent, the Orthodox Church does not celebrate a festive Divine Liturgy (except for the Annunciation). However, so as not to deprive the clergy and faithful of Holy Communion, parishes offer the Presanctified Divine Liturgy of St. Gregory the Dialogist on Wednesday nights, using a Eucharist that was consecrated the previous Sunday. Parishes can offer this same Liturgy on Fridays in Great Lent before Little Compline with the Akathist Hymn. On Saturdays, parishes can celebrate the Divine Liturgy of St. John Chrysostom. On the first Saturday, we commemorate the miracle of the boiled wheat (kolyva) wrought by St. Theodore the Soldier. (Read about the miracle in the Synaxarion .) |
| This we see from the ancient Liturgies. In the Liturgy of the holy Apostle James it is said: “Especially we perform the memorial of the Holy and Glorious Ever-Virgin, the Blessed Theotokos. Remember Her, O Lord God, and by Her pure and holy prayers spare and have mercy on us.” St. Cyril of Jerusalem, explaining theLiturgy of the Church of Jerusalem, remarks, “Then we also commemorate (in offering the Bloodless Sacrifice) those who have previously departed: first of all, patriarchs, prophets, apostles, martyrs, so that by their prayers and intercession God might receive our petition.” Numerous are the testimonies of the Fathers and teachers of the Church, especially from the fourth century onwards, concerning the Church " " s veneration of the saints. But already from the beginning of the second century there are direct indications in ancient Christian literature concerning faith in prayer by the saints in heaven for their earthly brethren. The witnesses of the martyric death of St. Ignatius the God-Bearer (in the beginning of the second century) said: “Having returned home with tears, we had the all-night vigil ... Then, after sleeping a little, some of us suddenly saw blessed Ignatius standing and embracing us, and others likewise saw him praying for us.” Similar records, mentioning the prayers and intercession for us of the martyrs, are to be found in other accounts from the epoch of persecutions against Christians. The outward side of prayer. Prayer is the offering of the mind and heart to God. However, while we are living in the body upon earth, our prayer naturally is expressed in various outward forms: bows and prostrations, the sign of the Cross, the lifting up of the hands, the use of various objects in the Divine services, and all the outward actions of the public Divine services of Orthodox Christians. The Christian worship of God, in its highest state, is worship “in spirit and in truth” ( John 4:23–24 ). The Christian Divine services are incomparably more exalted than the Old Testament ones. |
| Of course, it is true that significant progress has been achieved in the last decades with regard to protecting the environment, especially through constantly raising awareness of public conscience, assuming precautionary and restrictive measures, creating sustainable programs, returning to more moderate energy sources, as well as many other fruitful and noteworthy activities. The effort and concern of the Mother Church of Constantinople has greatly contributed to this progress in cooperation with international ecological institutions and organizations. Nonetheless, all this is insufficient. As we celebrate once again this year the Feast of the Byzantine Indiction, and as we inaugurate a new year of the Lord’s grace, we address the blessed plenitude of the Orthodox Church and the entire world, inviting all people to continued vigilance, consciousness and mobilization of their resources in order to return to the state that reflects – if not the absolute Eucharistic and doxological condition of Adam and Eve – at least the condition inspired by God’s grace and mercy. The unlimited and insatiable exploitation of the natural resources of creation, which constitutes the primary cause of the destruction of the natural environment, is – according to the witness of theology, science and the arts – the result of man’s fall, that is to say, our disobedience to the Lord’s command and non-conformation to God’s will. However, the Church provides the antidote for the resolution to our ecological crisis, inviting everyone to the restoration of the divine image to its former and original beauty. The rehabilitation of the fallen human nature by means of the breath of the Holy Spirit and participation of its gifts also restores a balanced relationship between humanity and creation, which was made by God for our joy and enjoyment but also for us to offer up to Him as its Creator. The Mother Church calls us “to cultivate the whole of creation in the divine Word and life-giving Spirit,” just as St. Symeon the Stylite, whom we celebrate today, so that we may ascend “from the natural to the supernatural” and commit ourselves “to the simple and absolute mystical visions of theology” in order to be raised from creation to the Creator. It is the indwelling of the Holy Spirit that deifies humankind and at the same time unites it with the natural environment in order that we may perceive it as part of our very selves and respect it as something sacred without deviating toward abuses and extremes. |
| Yet in this anger God does not forget to be gracious, causing His sun to shine and His rain to descend on the just and the unjust; Matthew 5:45 and thus He does not in His anger cut short His tender mercies, and especially in what the Psalmist speaks of in the words, Now I begin: this change is from the right hand of the Most High; for He changes for the better the vessels of mercy, even while they are still in this most wretched life, which is God " s anger, and even while His anger is manifesting itself in this miserable corruption; for in His anger He does not shut up His tender mercies. And since the truth of this divine canticle is quite satisfied by this application of it, there is no need to give it a reference to that place in which those who do not belong to the city of God are punished in eternal fire. But if any persist in extending its application to the torments of the wicked, let them at least understand it so that the anger of God, which has threatened the wicked with eternal punishment, shall abide, but shall be mixed with mercy to the extent of alleviating the torments which might justlybe inflicted; so that the wicked shall neither wholly escape, nor only for a time endure these threatened pains, but that they shall be less severe and more endurable than they deserve. Thus the anger of God shall continue, and at the same time He will not in this anger shut up His tender mercies. But even this hypothesis I am not to be supposed to affirm because I do not positively oppose it. But that these perversely compassionate persons may see what is the purport of these words, How great is the abundance of Your sweetness, Lord, which You have hidden for them that fear You, let them read what follows: And You have perfected it for them that hope in You. For what means, You have hidden it for them that fear You, You have perfected it for them that hope in You, unless this, that to those who through fear of punishment seek to establish their own righteousness by the law, the righteousness of God is not sweet, because they are ignorant of it? They have not tasted it. |
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