| The importance of fasting and its observance today: Draft document of the Pan-Orthodox Council Source: DECR Draft document of the Pan-Orthodox Council, adopted by the 5th Pan-Orthodox Pre-Council Conference in Chambésy on October 10-17, 2015. Photo: http://www.patriarchia.ru/ Published in compliance with the decision of the Synaxis of Primates of the Local Orthodox Churches, Chambésy, January 21-28, 2016. 1. Fast is God’s commandment (Gen 2:16-17). According to St Basil the Great, fasting is as old as humanity itself; it was prescribed in Paradise (On Fasting, 1,3). It is a great spiritual endeavour and the foremost expression of the Orthodox ascetic ideal. The Orthodox Church, in strict conformity with the precepts of the holy apostles, the rules of the Councils and the patristic tradition as a whole, has always proclaimed a great significance of fasting for people’s spiritual life and salvation. The annual cycle of liturgical celebrations fully reflects the patristic teaching on fasting, as well as the teaching on the necessity of constant unrelaxing watchfulness and on how to succeed in spiritual endeavours. The Triodion praises fasting as bringing the light of grace , as the invincible arms , the beginning of spiritual warfare , the perfect path of virtues , the nourishment for the soul , the source of wisdom , the life imperishable and imitation the angelic life , the mother of all blessings and virtues , and as the image of the life to come . 2. As an ancient institution, fasting was mentioned already in the Old Testament (Deut 9:18; Is 58:4-10; Joel 2:15; Jonah 3:5-7) and affirmed in the New Testament. The Lord Himself fasted for forty days before entering upon His public ministry (Lk 4:1-2) and gave to people instructions on how to practice fasting (Mt 6:16-18). Fasting as a means of abstinence, repentance and spiritual growth is presented in the New Testament (Mk 1:6; Acts 13:3; 14:23; Rom 14:21). Since the apostolic times, the Church has being proclaiming a profound importance of fasting, having established Wednesday and Friday as fast days (Didache, 8,1) and the fast before Easter (St Irenaeus of Lyons in Eusebius, Historia Ecclesiastica 5, 24). |
| John Anthony McGuckin Gospel THEODORE G. STYLIANOPOULOS “Gospel” (from the Anglo-Saxon “god-spell”) or “evangel” (from the Greek euangelion) defines the central message of Christianity: the “good news” of God’s gift of salvation ( John 3.16 ). The essence of the gospel is God’s gracious liberation of humanity from the powers of sin and death, and its restoration and communion with God in Christ and the Spirit. The centrality of Christ and his saving work, prophesied in the Old Testament and revealed in the New, means that the gospel message is proclaimed not only in the scriptures, but also, properly speaking, in all aspects of the church’s life which are intrinsically evangelical – her identity, worship, sacraments, mission, creed, theology, and practice. Although the term “gospel” (euangelion) occurs most frequently in Paul, the primary sources of the gospel are the four canonical gospels – Matthew, Mark, Luke, and John – each of which as a book is also called “gospel.” The same term also designates in the Orthodox Church the separately printed gospel lectionary (the annual cycle of selected readings from the four gospels, distinct from the parallel lectionary called Apostle – apostolos). The term “gospel” is also customarily applied to the specific lesson from the gospel lectionary recited in worship and often to the sermon itself. The first allusion to the gospel, traditionally called “first gospel” (proto-euangelion), is found in Genesis 3.15 announcing God’s promise that Eve’s offspring, the Messiah, will crush the serpent’s head while the serpent will strike the Messiah’s heel. A focal and explicit reference to the good news is Isaiah 7.15 concerning Emmanuel, “God-with-us,” born of a virgin (parthenos, LXX), fulfilled in the virginal conception and birth of Jesus by Mary (Matt. 1.23). The Old Testament generally looks forward to a great future era when God’s good news will be proclaimed (euangelizesthai, Isa. 61.1 and Ps. 95.1–3, LXX ), a day when God would decisively defeat evil and establish his rule over all the nations, ushering in an age of universal justice and peace. However, it is the New Testament that provides the theological angle from which innumerable references to Old Testament texts are freely and variously cited as messianic, that is, texts that prefigure the good news of God’s promised salvation, fulfilled in the ministry of Jesus and the life of the early church, including the preaching of the gospel itself ( Rom. 10.8 / Deut. 30.14, LXX ). |
| John Anthony McGuckin Ordination JEFFREY B. PETTIS The Orthodox Church looks upon ordination (derived from the Latin term for registering clerics in the official lists of the church), which it designates using the biblical term as the “laying on of hands” (cheirotonia), as the sacramental continuation of the setting apart of leaders for the Christian community. Ordination is the regular transmission through the ages of the church of the charism of priesthood, as derived from the apostolic succession the church protects within itself. The Book of Numbers 27.15–23 speaks of the setting apart of Joshua by the Lord to be a leader and shepherd of the congregation. Joshua is one who is “in the Spirit” (18), and Moses places him before the priest and the congregation, lays hands on him, and gives him a charge according to divine command (22–3; cf. Deut. 34.9 ). In the gospels Jesus himself sets apart for ministry the twelve apostles ( Mt. 10.1–5 ; Mk. 3.13–19 ; Lk. 6.12–16 ). He also commissions the Seventy to do the work of evangelizing ( Lk. 10.1 ). In Acts 14.23 the Apostle Paul lays hands (cheirotonesantes) on designated church elders (presbyterous). The laying on of hands is the transmission of the sacred gift of the Spirit, confirming the gift given in Chrismation, for the special role of sanctifying, teaching, healing, and witnessing that constitutes the priestly service in the church. The Apostle Paul also refers to the bishop (episkopos) who tends the church of God like a shepherd (Acts 20.28; cf. Ignatius, Eph. 1.3; 2 .1f.; 3.2; 4.1; 5.1f.). The Didache refers to the electing of bishops and deacons “who are worthy ofthe Lord, gentle men who are not fond of money, who are true (aletheis) and approved” (Didache 15). The earliest evidence for the church’s formal service of ordination is found in the Apostolic Tradition of Hippolytus (ca. 215): Plate 44 Liturgical procession at Optina Hermitage. RIA Novosti/Topfot. Plate 45 Optina Hermitage recently restored. RIA Novosti/Topfoto. |
| Synaxis of the Archangel Michael & the other Bodiless Powers: Gabriel, Raphael, Uriel, Salaphiel, Jegudiel & Barachiel SOURCE: Greek Orthodox Archdiocese of America November 8/21 Reading All the Angels, according to the Apostle Paul, are ministering spirits, - sent forth to minister to them who shall be heirs of salvation - (Heb. 1:14). God set them as overseers of every nation and people, and guides to that which is profitable (Deut. 32:8); and while one Angel is appointed to oversee each nation as a whole, one is also appointed to protect each Christian individually. He commands them to guard them that hope on Him, that nothing should harm them, neither should any evil draw nigh to their dwelling (Ps. 90:10-12). In the Heavens they always behold the face of God, sending up to Him the thrice-holy hymn and interceding with Him in our behalf, seeing they rejoice over one sinner that repents (Esaias 6:2-3; Matt. 18:10; Luke 15:7). In a word, they have served God in so many ways for our benefit, that the pages of Holy Scripture are filled with the histories thereof. It is for these reasons that the Orthodox Catholic Church, wisely honouring these divine ministers, our protectors and guardians, celebrates today the present Synaxis that is, our coming together in assembly for their common feast to chant their praises, especially for the Archangels Michael and Gabriel, who are mentioned in the Scriptures by name. The name Michael means " Who is like God? " and Gabriel means " God is mighty. " The number of Angels is not defined in the divine Scriptures, where Daniel says that thousands of thousands ministered before Him, and ten thousands of ten thousands attended upon Him -(Dan. 7:10). But all of them are divided into nine orders which are called Thrones, Cherubim, Seraphim, Dominions, Powers, Authorities, Principalities, Archangels, and Angels. Apolytikion in the Fourth Tone O Commanders of the Heavenly Host, we the unworthy beseech you, that through your entreaties you will fortify us, guarding us in the shelter of the wings of your ethereal glory, even as we fervently bow before you crying: " Deliver us from all danger, as Commanders of the Powers on high! " Kontakion in the Second Tone Chief Commanders of God; ministers of divine glory; guides for men and leadership of the Incorporeal; as Chief Commanders of the Incorporeal, plead for our welfare and for great mercy. 19 ноября 2012 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Материал из Православной Энциклопедии под редакцией Патриарха Московского и всея Руси Кирилла ВЕРНЫЕ [греч. Πιστο; лат. fideles], те из христиан, кто уже принял Крещение (в противоположность оглашаемым) и регулярно участвует в таинстве Евхаристии. В НЗ В. называются все уверовавшие во Христа (Деян 10. 45; Еф 1. 1; Кол 1. 1; 1 Тим 4. 3, 6. 2; 1 Петр 1. 21; ср.: Ин 20. 27). Во время земной жизни Господа Его последователи именовались учениками (ο μαθητα); этот термин встречается во всех Евангелиях и Деяниях св. апостолов. В Посланиях к последователям Христа прилагаются различные наименования («братья», «святые» (1 Кор 6. 2; 2 Кор 13. 12; Флп 4. 22; Евр 3. 1), «подражатели» (1 Кор 11. 1; 1 Фес 1. 6; 2. 14), «избранные» (1 Петр 1. 1; Кол 3. 12), «(при)званные» (Рим 1. 6-7; 8. 28; 1 Кор 1. 2, 24)); в этот синонимический ряд входят и В. Они должны открыто исповедать свою веру прежде всего в принятии таинства Крещения. К неверным относятся язычники (1 Кор 6. 6; 7. 12; 14. 22; 2 Кор 6. 14; 1 Тим 5. 8). Термин В. в раннехрист. период встречается в надписях (напр., рядом с известной карикатурой на Распятие (Алексамен поклоняется своему Богу) (III в.) найдена надпись, в к-рой упоминается то же лицо как «Alexamenos fidelis» (DACL. 1914. T. 3. Col. 3051. Fig. 3359)). Если у мужей апостольских В. называются еще все члены Церкви ( Ign . Eph. 21. 2; Ep. ad Magn. 5. 2; Martyr. Polyc. 12. 3), то, начиная с III в., с развитием института оглашения, так начинают называть только одну из категорий членов Церкви - крещеных в противоположность оглашаемым, к-рые, уже считаясь христианами, еще не имели права участвовать в таинствах ( Tertull. De praescript. haer. 41//PL. 2. Col. 56; Orig. In Ier. hom. 18. 8//PG. 13. Col. 480c; Лаодик. 7; Cyr. Hieros. Catech. 1. 4; Hist. mon. Aeg. 5. 4). Именно полноценное участие в таинствах являлось для св. отцов основным критерием отличия В. ( Cyr. Hieros. Procatech. 2; Theodoret. Quaest. in Deut. 28). Строгая покаянная дисциплина исключала из их числа всех кающихся (Григ. Неок. 11; Васил. 3). Нек-рые из них должны были уходить вместе с «оглашенными», др. именовались «купно стоящими», т. к. могли участвовать вместе с верными в молитвах, но не приобщаться Св. Таин (Григ. Неок. 12; Феоф. 14; Васил. 3, 34, 56-64, 66, 75, 77, 81, 83; Трул. 87). Однако св. отцы подчеркивали, что В. не избавлены от действия страстей и могут впадать в прегрешения разной степени тяжести ( Cyr. Hieros. Catech. 2. 3; Ioan. Chrysost. In Matth. IV 8). Считалось, что у еретиков, к-рые, конечно, не относились к числу В., тоже были свои В. (Лаодик. 7). |
| . . has eternal life” (John 5:24). And again: “if anyone loves me, he will keep my word ( ton logon mou ), and my Father will love him, and we will come to him and make our home with him” (John 14:23). The book of Acts features the most frequent use of the term logos for the message of salvation. The first Christians were those “who heard the word and believed” (Acts 4:40). The apostles devoted themselves “to prayer and the ministry of the word ” (Acts 6:4). When persecuted and expelled from Jerusalem, the Christians went about spreading the word ( ton logon ), meaning the message of salvation. In some instances, the terms logos and euangelion are combined in various ways. For example, those expelled from Jerusalem went about “preaching the good news of the word” ( euangelizomenoi ton logon , Acts 8:4). The apostle Peter preached “the word of the gospel” ( ton logon tou euangeliou ) to the family of Cornelius (Acts 15:7). Paul also employed the term logos for the gospel, but less frequently. For example, he reminded the Christians in Thessalonica that they received “ the word ( ton logon ) in much affliction” (1 Thes 1:6), where the “word” means the core message of salvation. A notable occurrence is in 1 Cor 1:18: “For the word of the cross ( logos tou stavrou ) is folly to those who are perishing, but to us who are being saved it is the power of God.” What is the “word of the cross” here? It is none other than the message of the gospel concerning the death of Christ as an event of redemption. Paul’s emphatic reference to the scandal of Jesus’ humiliating death is a sharp rebuke to the prideful Christians in Corinth who boasted about their spiritual gifts but at the same time were divided over the apostolic leaders, viewing as bearers of wisdom and rhetoric according to worldly standards (1 Cor 1:12, 19-21; 2:1-4, 13). The use of the term logos for the saving good news occurs as well in virtually all of the other books of the New Testament. Occasionally the term rhema (another form of the same verb legein , “to speak,” translated also as “word”) is employed for the gospel. Paul used this term by quoting Deut 30:14 and applying it to the good news: “The word ( rhema ) is near you, on your lips and in your heart, that is, the word of faith ( rhma ts pistes ) which we preach” (Rom 10:8; cf. 1 Pet 1:25), that is, the gospel. |
| Д. был членом академий Берлина, Вены, Гёттингена и Праги, доктором honoris causa Мюнстерского, Инсбрукского и Кембриджского ун-тов, кавалером ордена «Железной короны» Австрии и франц. ордена Почетного легиона. Погребен в крипте аббатства св. Бонифация в Мюнхене. По распоряжению папы Пия Х в память о Д. в помещении Ватиканского секретного архива был установлен его бюст. Соч.: Die Kathol. Kirche und das Ziel der Menschheit. Graz, 1872; Das geistliche Leben: Blumenlese aus d. deut. Mystikern des XIV. Jh. Graz, 1873; Der Gottesfreund im Oberlande und Nicolaus von Basel. Münch., 1875; Taulers Bekehrung: Krit. Untersuch. Strassburg, 1879; Deutsche Schriften. Münch., 1880. Bd. 1. Abt. 1: Die Schriften des seligen Heinrich Seuse aus dem Predigerorden; Die Universitäten des Mittelalters bis 1400. B., 1885. Graz, 1956. Bd. 1; Specimina palaeographica Regestorum Romanorum Pontificum ab Innocentio III ad Urbanum V. R., 1888; Chartularium universitatis Parisiensis. P., 1889-1897. 4 vol.; Auctarium Chartularii Universitatis Parisiensis. P., 1894-1897. 2 vol.; La désolation des églises, monastères et hôpitaux en France pendant la guerre de Cent Ans. P., 1897-1899. 2 vol.; Le procès de Jeanne d " Arc et l " Université de Paris. P., 1897; Luther und Lutherum in der ersten Entwicklung. Mainz, 1904. 2 Bde in 4; Luther in rationalist. und christl. Beleuchtung prinzipielle Auseinandersetzung mit A. Harnack und R. Seeberg. Mainz, 1904; Die deut. Mystiker des XIV. Jh.: Beitr. z. Deutung ihrer Lehre. Freiburg, 1951. Лит.: Kirsch J. P. Le R. P. Henri-Suso Denifle O. P.: Not. biogr. et bibliogr.//RHE. 1905. Vol. 6. P. 665-674; Grauert H. P. Henrich Denifle, O. P.: Ein Wort zum Gedächtnis und zum Frieden. Freiburg i. Br., 1906; Walz A. Analecta Denifleana. R., 1955; idem. Denifle//DHGE. Vol 14. Col. 221-245; Russo A. La Scuola cattolica di Franz Brentano: Heinrich Suso Denifle. Trieste, 2003; P. Heinrich Denifle O. P. (1844-1905)/Hrsg. H. Gritsch et al. Innsbruck, 2005. А. Г. Крысов Рубрики: Ключевые слова: |
| This life-affirming Biblical concept of death permeates almost the whole of the theological heritage of the Church, from the early Christian writings up until present times. 1. Death in the Old Testament 1.1. In the Old Testament death ( mawet – fading of life) is perceived in a very realistic manner. God grants his life-energy ( ruach) only for a limited time (3 Kings 17:17; Job 34:14). Man’s body, created from dust, returns to the earth and his spirit returns to God, Who first granted it (Ps 145:4 ¨ ; Eccl 12:1-7). Human life is short and ends quickly (Isa 40:6; Ps 38:5-7; 89:4-6; 102:15-16; Job 14:1-2; Eccl 3:2), because “ the days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away.”(Ps 89:10). However, in actual fact life ends up being even shorter – around 30 years for men and even less for women in connection with childbearing and high infant mortality. It was considered a happy blessing to die in old age, having become “full of days” (Gen. 25:8; Job 42:17; compare with Deut. 34:7). The Old Testament had not found an answer to how to treat premature death. After all, time is needed in order for life to reveal itself in full. Man himself could do very little, for example forbidding newlyweds to go to war (Deut 20:7, 2 Kings 18:33), but for the rest there only remained to sorrow and hope in God’s omnipotence, which sometimes manifested itself (3 Kings 17:17-24; 4 Kings 18-37, 4 Kings 20:9-11). 1.2. Israel did not perceive death, implacable and merciless, as an autonomous supernatural force. It is used by God to strike down (Hebrew nkh) people. Thus the Lord strikes down the cruel and wicked Nabal (1 Kings 25:3, 25:38), Uzzah, who dared to stretch his hands to the Ark of God (2 Kings 6:6-7), Sodom and Gomorrah (Gen 19:24); the firstborn of the land of Egypt (Ex 12:29); Dathan, Abiram and Korah’s people (Num 16:19-25); and He sends a pestilence on the Israelites for conducting a census (2 Kings 24:15-25), among other examples. Those attempting to get close to God risk death (Ex 19:16-25; 33:5, 20-23; Lev 16:1; Isa 6:5). In general God Yahweh kills and makes alive, wounds and heals, and no one can escape His hand (compare Deut 32:39). He casts down to Hell and lifts up (1 Kings 2:6); His might is astounding: “ Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.” (Ps 103:29). Any attempt to approach Him already conceals death in itself (Ex 19:16-25; 33:5, 20-23; Lev 16:1; Isa 6:5). |
| At the vespers for this feast, our hymns explain its theological significance: Who divided your garment, O Saviour? ‘Arius,’ you said, who cuts into divisions the Authority equal in honour of the Trinity. He it was who denied that you were one of the Trinity. He it was who taught Nestorios not to say ‘Mother of God’. But the Council in Nicea loudly proclaimed you, Lord, to be Son of God, equal in rank with the Father and the Spirit. Arius fell into the precipice of sin, having shut his eyes so as not to see the light, and he was ripped asunder by a divine hook so that with his entrails he forcibly emptied out all his essence and his soul, and was named another Judas, both for his ideas and the manner of his death. But the Council in Nicea loudly proclaimed you, Lord, to be Son of God, equal in rank with the Father and the Spirit. Arius the insane cut the Monarchy of the All-holy Trinity into three dissimilar and unrelated Essences; therefore the Godbearing Fathers eagerly came together, burning with zeal, like Elias the Thesbite, and cut off with the sword of the Spirit the blasphemer with his teachings of shame, as the Spirit decreed. Pentecostarion, Translated from the Greek by Archimandrite Ephrem Another emphasis of this feast is that our faith itself rests upon the shoulders of our fathers. The festal readings from Deuteronomy remind us that God is faithful to the promises he makes to not only our fathers, but also to those of us who faithfully come after them ( Deut. 1:8-11 , 15-17 ). We are blessed because God has blessed our fathers ( Deut. 10:14-18 , 20-21 ). There are no loner Christians, and the blessings of God are only fully realized in community. We would not be Christians today were it not for those who have lived, fought, and died for the faith before us. Interestingly enough, the reading from Genesis shows that the 318 bishops of Nicaea are analogous to the 318 servants of Abraham ( Gen. 14:14-20 ). The fathers of Nicaea have delivered us from error, sheltering us in the true faith of Christ. We should always remember them rightly and with honor, knowing that none of us would be Christians today — worshipping Christ as one of the Holy Trinity — without their efforts. We should ever be mindful of their continued intercessions for the Orthodox Church. |
| ALLELUIA The Greek form of the Hebrew word Hallelujah, which means " praise God. " Orthodox Christians sing a chorus of Alleluia interspersed with psalm verses prior to the Gospel reading at the Divine Liturgy. ALMS Works of mercy or monetary gifts given to help the poor. Throughout the Scriptures, God’s people are called to help those less fortunate than themselves (see Matt. 25:31-46). ALPHA AND OMEGA The letters which begin and end the Greek alphabet, and symbolize the beginning and the end. The Alpha and the Omega is also used as a title of Christ (Rev. 1:8). AMEN " So be it " in Hebrew. Amen is said or sung at the close of a prayer or hymn, showing the agreement of the people to what has been said (Deut. 27:15-26; 1 Cor. 14:16). ANGELS Bodiless powers created before the creation of the physical universe. The English word " angel " comes from the Greek word for " messenger. " Throughout the Scripture, angels are messengers who carry the Word of God to earth (e.g. Gabriel’s visit to Mary, Luke 1:26-38). The Orthodox Church teaches that there are nine " choirs " or groups of angels: Angels, Archangels, Powers, Authorities, Principalities, Dominions, Thrones, Cherubim, and Seraphim (see Gen. 3:24; Is. 6:2; Eph, 1:21; Col. 1:16; 1 Thess. 4:16; 1 Pet. 3:22). ANNUNCIATION The visit of the Archangel Gabriel to the Virgin Mary to inform her that she had been chosen to bear Christ, the Son of God. The Feast of the is celebrated exactly nine months before Christmas. Mary’s Son was no ordinary child, but God’s divine Son and Word in human flesh (Is. 7:14; Luke 1:26-38; John 1:1-14). ANTICHRIST Literally, " against Christ " or " instead of Christ. " Antichrist is used by John to refer to (a) the opponent of Christ who will arise at the end of this age, and (b) the " many antichrists " who stand against the Son of God (1 John 2:18, 22; 4:3). APOSTASY Literally, " turning away. " This sin is committed when a Christian or body of believers rejects the true faith of Christ (1 Tim. 1:5-7; 4:1-3). |
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