| Then the Primates had a talk. Addressing the high guest, Patriarch Kirill said, ‘I wholeheartedly thank you for your coming to us to share the joy of all our people who celebrate the 1030th anniversary of the Baptism of Rus’. I am also glad that you and I meet frequently. We remember your coming to Moscow for the centenary of the restoration of Patriarchate in the Russian Orthodox Church and the enthronement of His Holiness Patriarch Tikhon. At that time you had an opportunity to visit St. Petersburg and Yekaterinburg to see our church life not only in the capital city but also in other places’. Patriarch Kirill underscored that the celebration of the 1030th anniversary of the Baptism of Rus’ is associated for the Russian faithful with special spiritual experiences. ‘The baptism of Prince Vladimir really changed the course of history of the Slavic civilization and the consequences of the adoption of Eastern Christianity had a decisive importance for the formation of our national self-awareness and our culture’, he said. ‘Our people took Orthodoxy so close to heart’, he continued, ‘and it took root in their life so rapidly also because Prince Vladimir himself showed an example of how much his life might change under the influence of the preaching of the gospel. Before his baptism he was a very cruel ruler who actually had no moral constraints. He used to ruin the lives of the women who became his victims. And now this terrible man, through the power of God’s grace, changes in no time. Certainly, it could not stay unnoticed by people, and Prince Vladimir’s personal example was very important for all the people’. His Holiness noted that historians offered different explanations why Prince Vladimir adopted Christianity from Byzantium and said, ‘Perhaps, as a statesmen he had some political considerations but no political motives could change his personality, his soul, but only the grace of God could. That is why our people embraced Orthodoxy as a faith improving a person and that is why the Christian peaching became so attractive for our people. The subsequent history was marked with a multitude of saints, their images have gone down our history and folklore, and it is the personalities of saints that have formed the moral ideal of the Russians’. |
| But that he did encounter the realm of the fallen spirits cannot be doubted. The “astral plane” can also be contacted (but not necessarily in an “out-of-body” state) through the use of certain drugs. Recent experiments in administering LSD to dying persons has produced very convincing “near-death” experiences, together with a “condensed replay” of one’s entire life, a vision of blinding light, encounters with the “dead” and with non-human “spiritual beings,” and the communication of spiritual messages concerning the truths of “cosmic religion,” reincarnation, and the like. Dr. Kubler-Ross has also been involved in these experiments. 30 It is well known that the shamans of primitive tribes enter into contact with the aerial world of fallen spirits in “out-of-body” states, and once “initiated” into this experience are able to visit the “world of spirits” and communicate with its beings. 31 The same experience was common among the initiates of the “mysteries” of the ancient pagan world. In the Life of St. Cyprian and Justina (Oct. 2) we have the first-hand testimony of a former sorcerer concerning his experiences in this realm: “On Mt. Olympus Cyprian studied all manner of diabolical arts: he mastered various demonic transformations, learned how to change the nature of the air.... In this place he saw a numberless legion of demons, with the prince of darkness at their head; some stood before him, others served him, still others cried out in praise of their prince, and some were sent into the world in order to corrupt people. Here he likewise saw in their false forms the pagan gods and goddesses, and also diverse phantoms and specters, the invocation of which he learned in a strict forty-day fast.... Thus he became a sorcerer, magician, and destroyer of souls, a great friend and faithful slave of the prince of hell, with whom he conversed face to face, being vouchsafed to receive from him great honor, as he himself testified. ‘Believe me,’ he said, ‘I have seen the prince of darkness himself.... |
| He was still an adolescent when in 1236 his father became Grand Prince of Kiev (a position of primacy among the princes), leaving Alexander in charge of Novgorod. Its characteristically unruly citizenry was gradually won over by the uncommon wisdom and youthful charm of its new ruler. Meanwhile, the Tatars were moving north; they overran Ryazan, Moscow and the Russian capital of that time, Vladimir. They were prevented from reaching Novgorod only by the surrounding marshes. But the city was spared this disaster only to face a greater threat, this time from the west. Encouraged by the Roman Pope who desired the conversion of Russia to Catholicism, the Swedes and Germans took advantage of Russia’s weakened state and prepared to attack. As a staunch Orthodox Christian, Alexander recognized that conquest from the west would deal a mortal blow at the very heart of Russia—the Orthodox Church, a fate incomparably worse than political subjugation by the Tatars. In 1210, well armed Swedish troops moved onto Novgorod territory. Preparing his men to repel the invaders, St. Alexander encouraged them with his now famous affirmation: “God is not in might but in Truth. ‘Some trust in princes and some in horses, but we will call upon the Lord our God.’ “The Russian forces, their Prince in the lead, were crowned with success after a fierce battle on the shores of the Neva. Victories followed against the Livonian Germans and the Lithuanians. The Russian northeast, devastated by the Tatars, looked with hope upon the young warrior prince. His fame reached the ears of the Mongol lord, Khan Batu, who desired to see this Russian hero. It was a perilous honor. Before being presented to the Khan, the Russian princes—whose authority depended on his approval—were required to fulfill certain pagan traditions: walk through fire, bow down to a bush and to the shadows of deceased khans, etc. Alexander would in nowise consent to such idolatry and, strengthened by Holy Unction, prepared himself to accept the death penalty that Prince Michael of Chernigov had paid under similar circumstances. |
| The longest ruling Byzantine emperor of the fourteenth century, John V Paleologos (r. 1341–1391), continued to hope that the West would come to the aid of the Greeks in the face of the ever-increasing expansion of the realm of the Ottoman Turks that arose in northwestern Asia Minor in the 1280s. In 1369 John personally entered into communion with the Roman Church, though without making an attempt at formal Church union. This act also produced no lasting results, either for the ecclesiastical or political destiny of Constantinople. Russia The Rise of Moscow The town of Moscow is first mentioned in the historical records in 1147. At first a small trading post, it grew rather quickly due to its strategic location on both east-west and north-south trade routes. After being destroyed by the Tatar invaders in 1238, it was rebuilt and strengthened by Prince Daniel, son of Saint Alexander Nevsky. It grew further under Daniel’s son George, and then under his second son, John Kalita (r. 1328–1341). For almost 200 more years Moscow was governed by a succession of prudent, shrewd, efficient rulers who were determined to unite the feuding Russian principalities under her authority, with the long-range goal of overthrowing the Tatar yoke. These rulers offered refuge to people fleeing from the Tatar domains to the south, and they learned how to deal skillfully with the Tatar overlords. With Kievan Rus’ almost entirely devastated by the Tatars, and with the gradual strengthening and expansion of the Muscovite state, it was perhaps inevitable that eventually the Church would move her headquarters from Kiev to Moscow. This happened in 1325 under St Metropolitan Peter (r. 1281–1326), who immediately began construction of the magnificent Cathedral of the Dormition (Uspenski Sobor) in the Kremlin in Moscow. This church remains to this day the main cathedral for the entire Russian Orthodox Church. Saint Sergius of Radonezh The great Saint Sergius was born in 1314in the northern city of Rostov the Great. His godly parents, Kirill and Mary, were of aristocratic background. His father was a confidant of the prince of Rostov, with whom he traveled when the prince negotiated with the Tatar Golden Horde. In 1328, as Prince John Kalita of Moscow began the process of annexing Rostov, Sergius’s family moved much closer to Moscow, to the town of Radonezh. |
| При религиозном, а не моралистическом чтении Нового Завета нельзя не заметить, что апостолы и Христос воспринимают Землю как блокированную планету. Если внимательно читать Евангелие, то становится очевидно, что Христос – вовсе не такой сентиментальный проповедник, каким кажется в наше время. Христос – воин, и Он прямо говорит, что Он ведет войну против врага, которого называет «князь мира сего» (Ин. 12,31). В этих Его словах есть одна деталь, которую не замечают люди, если не обращаются к греческому тексту Нового Завета. «Князь мира» – это перевод греческого словосочетания «arhon tou kosmou». Нужно обращение именно к греческим текстам, так как русский перевод в силу многозначности слова «мир» затеняет смысл библейского свидетельства. Так, мы читаем в русском переводе книги пророка Исайи (Ис. 9,6), что грядущий Мессия называется «Князь мира». В данном месте, однако, речь идет о мире не как kosmos " e, но как об eirene, то есть о мирном устроении жизни. В современном французском издании Библии, например, этот стих Исайи звучит как Prince de la paix, ясно отличимый от prince de ce monde Евангелия от Иоанна. Аналогично в английских изданиях – Prince of peace отличается от Prince of this world. В Римл. 16,20 «Бог мира», которому надлежит «сокрушить сатану» также не «Бог космоса», но – Theos tes eirenes. Бог мира (eirene) побеждает князя мира (kosmos). Христос так говорит о своем служении: «Мужайтесь: Я победил мир» (Ин. 16,33). «Мир», побежденный Христом, это – kosmos. В еврейском сознании рубежа Заветов земля – удел «князя мира сего». Но – «ныне князь мира сего изгнан» (Ин. 12,31). И потому не только Царство Небесное – удел верных Божиих, но кроткие могут наследовать и земное. Поэтому в 2 Кор. 4,4 противник Христа упоминается так: благовествование наше закрыто для «неверующих, у которых бог века сего ослепил умы». «Век сей» и «мир сей» – синонимические выражения в семитском мышлении. Поэтому синодальный перевод слово «бог» пишет здесь с маленькой буквы, имея в виду «князя мира сего». |
| Vol. 9. (1913) Le livre d’Esther, version ethiopienne/Francisco Maria Esteves Pereira; 2. Les Apocryphes coptes: 2, Acta Pilati/Dr. E. Revillout; 3. Le testament en Galilee de notre–seigner Jesus–Christ/L. Guerrier et S. Grebaut; 4. Le syntax Ethiopien: les mois de sane, hamle, nahase et paguemeh/1. Guidi et S. Grebaut; 5. La seconde partie de Thistoire ecclesiastique de Barhadbesaba ’Arbaia et une controverse de Theodore de Mopsueste avec les Macedoniens: texte syriaque ed. et trad./F. Nau]; Vol. 10. (1915) Un martyrologie et douze Menologes syriaques/F. Nau; 2. Les Menologes des Evangeliaires coptes–arabes/F. Nau; 3. Le calendrier d’Aboul–Barakat: texte arabe, ed. et trad./Eug. Tisserant; 4. Les fetes des melchites, par Al–Borouno; Les fetes des coptes par Al–Maqrizi; Calendrier maronite par Ibn al–Qola’i: textes arabes ed. et trad./R. Griveau; 5. History of the Patriarchs of the Coptic church of Alexandria. 4, Mennas I to Joseph (849)/B. Evetts; 6. Ammonii Eremitae epistolae/Syriace edidit et praefatus est Michael Kmosky; Index for tomes 1–10]; Vol. 11. (1915) Kitab al–’Unvan. Histoire universelle ecrite par Agapius (Mahboub) de Menbidj. l–ere partie. (2)/Al. Vasiliev; 2. La vie de saint Luc le Stylite (879–979), texte grec ed. et trad./Fr. Vanderstuyf; 3. Histoire d’lsaac, patriarche Jacobite d’Alexandrie de 686 a 689, ecrite par Mina, eveque de Pchati; texte copte ed. et trad, en franc./E. Porcher; 4. Ammonas, successeur de saint Antoine, textes grecs et syriaques ed. et trad./Fr. Nau; V. Le synaxaire arabe Jacobite: (redaction copte). 3, Les mois de toubeh et d’amchir. texte arabe publie, traduit et annote/R. Basset]; Vol. 12. 1919. Les Homiliae cathedrales de Severe d’Antioche: traduction syriaque de Jacques d’Edesse (suite). Homelies 70 a 76, ed. et trad, en franc. par Maurice Briere; 2. A collection of letters of Severus of Antioch: from numerous Syriac manuscripts ed. and trans. by E.W. Brooks; 3. Histoire des sultans mamlouks, par Moufazzal ibn Abil–Fazail/Texte arabe publ. et trad, en franc. par E. Blochet; 4. Les miracles de Jesus: texte ethiopien publie et traduit par Sylvain Grebaut; 5 Eis epideixin tou apostolikou kerygmatos=The proof of the apostolic preaching: with seven fragments: Armenian version par S. Irenaeus; ed. and trans. by Karapet ter Mekerttschian and S.G. Wilson; with the co–operation of Prince Махе of Saxony; |
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