| Photo: catalogueofstelisabethconvent.blogspot.com One of the first things that clergy do after entering the church on Sunday morning for Divine Liturgy is to put on special clothes called “vestments”. They are highly stylized and every priest wears the same things: first the priest puts on a long vestment called a stichar or sticharion , usually white in colour, which falls down to his ankles; then he puts on his stole which hangs down his chest to knees. Then he puts on a belt, then cuffs. Then over all these he puts on a large vestment called a phelon or phelonion , which comes down to his knees at the back and just down past his chest at the front. With each piece he quietly recites an appropriate verse from the Bible (e.g. “Blessed is God who girds me with strength” when he puts on the belt). The vestments can simple and simply adorned, or heavy with brocade, and richly adorned. But all Orthodox priests put on the identical vestments every Sunday—i.e. every priest wears a stichar , a stole, cuffs, etc. These are liturgical vestments; they would never be worn when visiting a parishioner, much less for secular duties, such as mowing the lawn. After the Liturgy, the vestments are carefully put away and stored in the altar area at church. Simple souls who delight in finding Biblical precedent for everything the Church does or who imagine that the Church’s practice has never altered from the days of the apostles, sometimes try to find precedent for the church vestments in the Old Testament. They point to the special vestments of the high priest and the priests in the Old Testament and suggest that the church’s vestments are continuations of these. (Such people also sometimes try to find historical precedent and continuity in the church’s architecture, and suggest that the church’s three-fold architecture of altar-nave-narthex comes from the Temple’s three-fold architecture of Holy of Holies-Holy Place-and courtyard. It doesn’t.) In fact, the church’s vestments do not reach back to the days of the apostles, much less to the days of Moses. |
| John Anthony McGuckin Australasia, Orthodox Church in JOHN CHRYSSAVGIS While Australia counts among the most expansive countries in the world, comprising the fifth continent and being only slightly smaller in geographical territory than the USA, it is nonetheless sparsely populated, mostly barren desert (albeit extraordinarily attractive red-sand wilderness), and settled primarily in the few state capitals scattered on the coastline. The largest Christian denomination is the Roman Catholic Church, with the Anglican Church being the most dominant in the early years, the Uniting Church constituting the principal Protestant group, and Orthodox Christians forming a significant fraction of the overall population of 20 million (with numbers ranging from just over half to three-quarters of a million, predominantly Greeks). While there were probably no Orthodox Christians among the penal colonies or even the crew and passengers of the First Fleet, the earliest mention of Greeks dates to around 1818, probably referring to immigrants transported from Greece for misdemeanors related to piracy during the period of British hegemony. Earliest records indicate that the Russian wife of a British military officer arrived in Australia in 1810, possibly the first Orthodox resident in the country’s history; however, there are no explicit indications of her religious background. Around 1820 a Russian Antarctic expedition from St. Petersburg to Alaska landed in Sydney, where a Hieromonk Dionisii celebrated liturgy at Kirribilli Point (to this day called “Russian Point”) only days after Orthodox Easter, possibly on the Saturday of Thomas. Documents attest to another Russian naval vessel, whose chaplain was a Fr. Jerome, landing in Melbourne in 1862. By 1868 a certain Fr. Christophoros Arsenios had reportedly settled in Queensland, though no records survive of any liturgical services conducted. By the middle of the 19th century, Greek immigrants began arriving in Australia and the first regular celebration of liturgical services occurred around 1895. Although precise details remain unclear or unknown, the first resident Orthodox priest was a Greek named Archimandrite Dorotheos Bakaliaros, who served communities in both Melbourne and Sydney. The foundations of the first Greek Orthodox parish were laid on May 29, 1898, for the Church of the Holy Trinity in Surry Hills, Sydney, and, two years later, in 1900, for the Church of the Annunciation in East Melbourne. |
| All About Angels Synaxis of the Leader of the Heavenly Hosts - Michael The Synaxis of the Leader of the Heavenly Hosts Michael, and the Other Heavenly Bodiless Hosts was established at the beginning of the IV Century at the local Laodician Council, which occurred several years before the First Ecumenical Council. The Laodician Council by its 35th Canon condemned and renounced as heretical the worship of angels as creators and rulers of the world and it affirmed their proper Orthodox veneration. A feastday was established in November -- the ninth month from March (with which month the year began in ancient times) -- in accordance with the 9 Ranks of Angels. The eighth day of the month was decreed for the intended Assemblage of all the Heavenly Powers -- in conjunction with the Day of the Dread Last-Judgement of God, which the holy fathers called the " Eighth Day " -- since after this age in which the seven days [of Creation] have elapsed will come the " Eighth Day " -- and then " shalt come the Son of Man in His Glory and all the holy Angels together with Him " (Mt 25:31). The Angelic Ranks are divided into three Hierarchies: highest, middle, and lowest. In the Highest Hierarchy are included the three Ranks: the Seraphim, Cherubim and Thrones. Closest of all to the MostHoly Trinity stand the six-winged Seraphim (Flaming, and Fiery) (Is 6:12). They blaze with love for God and impel others to it. After the Seraphim there stand before the Lord the many-eyed Cherubim (Gen 3:24). Their name means: outpouring of wisdom, enlightenment, since through them -- radiating with the light of Divine-knowledge and understanding of the mysteries of God, there is sent down wisdom and enlightenment for true Divine-knowledge. After the Cherubim, stand God-bearing through grace given them for their service, the Thrones (Col 1:16), mysteriously and incomprehensibly upholding God. They serve the uprightness of God's justice. The Middle Angelic Hierarchy consists of three Ranks: Dominions, Powers, and Authorities: |
| On the first Sunday of Lent, our Holy Church celebrates the Triumph of Orthodoxy, of true faith, which trampled down all heresies and was established. For this reason this Sunday is called the Sunday of Orthodoxy. Heresies showed up even at the very beginning of Christianity. The Apostles of Christ themselves warned their contemporaries, and with them us too, about the danger of false teachers. The Holy Apostle Peter writes the following in his Second General Epistle: “But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction. And many will follow their destructive ways, because of whom the way of truth will be blasphemed”(II Pet. 2:1-2). St. Paul, returning to Palestine from Greece, made a stop in Ephesus. To the the Christian inhabitants of the town there he said: “For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves” (Acts 20:29-30). Many such false teachers and schismatics existed in the first centuries of Christianity. Some heresies troubled the Church for centuries, such as the heresies of Arius, of Macedonius, Eutyches, Dioscorus, of Nestorius and also the heresy of Iconoclasm. These heresies caused much disturbance in the Church and afflicted the Church greatly. There were many confessors and martyrs who shed their blood defending the true faith in the fight against false teachers and heretics. There were also many great prelates, who also suffered under persecution and were often exiled. Saint Flavian, Patriarch of Constantinople, for example, in a council chaired by Dioscorus, called the Robber Synod and was “beaten so savagely that he died three days later.” The last in the line-up of heresies, the heresy of Iconoclasm, was the one that tormented our Orthodox Church the most. This heresy first appeared during the reign of Emperor Leo the Isaurian, who came to the throne in 717. He ascended the throne with the help of the army, which had many opponents of those who venerate holy icons, within its ranks. Because he wanted to please the army he started a harsh persecution against Iconophiles. |
| Synaxis of the Archangel Michael and the Other Bodiless Powers Commemorated on November 8 The Synaxis of the Chief of the Heavenly Hosts, Archangel Michael and the Other Heavenly Bodiless Powers: Archangels Gabriel, Raphael, Uriel, Selaphiel, Jehudiel, Barachiel, and Jeremiel was established at the beginning of the fourth century at the Council of Laodicea, which met several years before the First Ecumenical Council. The 35th Canon of the Council of Laodicea condemned and denounced as heretical the worship of angels as gods and rulers of the world, but affirmed their proper veneration. A Feastday was established in November, the ninth month after March (with which the year began in ancient times) since there are Nine Ranks of Angels. The eighth day of the month was chosen for the Synaxis of all the Bodiless Powers of Heaven since the Day of the Dread Last Judgment is called the Eighth Day by the holy Fathers. After the end of this age (characterized by its seven days of Creation) will come the Eighth Day, and then “the Son of Man shall come in His Glory and all the holy Angels with Him” (Mt. 25:31). The Angelic Ranks are divided into three Hierarchies: highest, middle, and lowest. The Highest Hierarchy includes: the Seraphim, Cherubim and Thrones. The six-winged SERAPHIM (Flaming, Fiery) (Is 6:12) stand closest of all to the Most Holy Trinity. They blaze with love for God and kindle such love in others. The many-eyed CHERUBIM (outpouring of wisdom, enlightenment) (Gen 3:24) stand before the Lord after the Seraphim. They are radiant with the light of knowledge of God, and knowledge of the mysteries of God. Through them wisdom is poured forth, and people’s minds are enlightened so they may know God and behold His glory. The THRONES (Col 1:16) stand after the Cherubim, mysteriously and incomprehensibly bearing God through the grace given them for their service. They are ministers of God’s justice, giving to tribunals, kings, etc. the capacity for righteous judgment. The Middle Angelic Hierarchy consists of three Ranks: Dominions, Powers, and Authorities: |
| John Anthony McGuckin Parousia MATTHEW J. PEREIRA The Greek term parousia, within the context of the New Testament, denotes the “presence” or “arrival” of Jesus Christ at the Eschaton (Matt. 24.3; 1Cor. 15.23 ). Early Christian expectations of apocalyptic salvation were foreshadowed in Palestinian literature, as can be seen by reference to the Old Testament pseudepigrapha and the Qumran texts (Russell 1964). The early church’s sense of the delay of the glorious return of Christ in judgment ( Jn. 21.21–23 ) provided Christians the opportunity to rearticulate the Parousia in a manner that reflected their own theological concerns, which were shaped within specific social and ecclesial settings (Aune 1975). Beyond exclusively focusing on the “last days,” patristic theologians extensively interpreted the Parousia as a present spiritual reality, part of the resurrection mystery, which pointed towards a future hope. In the early church the Parousia denoted a wide range of spiritual realities, such as the nearness of the gospel, the day of resurrection, Christ’s healing ministry, judgment, and accommodation to humanity. In his Letter to the Philadelphians Ignatius of Antioch (ca. 35-ca. 98/117) proclaimed that the gospel possesses the transcendent “appearance” of our Lord Jesus Christ, his passion and resurrection ( Phil. 9.2 ). Justin Martyr (ca. 100–165) interprets the Parousia as Christ’s power, whereby the Lord resurrects the dead and heals the sick upon his arrival. In his Dialogue with Trypho Justin Martyr also interpreted the deluge as a Christ-event; Noah and his family totaled eight people and thus allegorically represented the eighth day, which is when Christ “appeared” (had his Parousia) and rose from the dead (Dial. 88.2). Further, in his First Apology, Justin parallels the prophecy of Isaiah with Christ’s healing presence; it is at the Lord’s “coming” that the “lame shall leap ... the lepers be cleansed, and the dead shall rise” (I Apol. 48.2). In the Stromateis Clement of Alexandria (ca. 150–215) argues that the “advent” of the Savior will divide the believers from the disobedient (Strom. 1.18). The Lord’s arrival clearly reveals the spiritual state of each person, and thus ensures there will be only just judgment. Further, Clement teaches God has no natural relation with humanity, yet the Lord “accommodated” himself to our weakness (Strom. 2.16). In brief, Christian theologians in the first three centuries interpreted the Parousia as a fundamental christological event associated with Christ’s resurrection power, healing, judgment, and nearness to redeemed humanity. |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy Our Churches and our peoples have undergone many trials. Catholicos-Patriarch Mar Awa III on the Assyrian Church of the East and its ties with Russia The Primate of the Assyrian Church of the East, His Holiness Catholicos-Patriarch Mar Awa III , has headed this ancient sea for only two years and has already visited Russia twice. In November 2023, the President of the Russian Federation V. Putin signed a decree awarding the Catholicos " for his great contribution to the preservation and development of spiritual and cultural traditions, strengthening peace and harmony between peoples " with the Russian state award - the Order of Friendship. In an interview with the Journal of the Moscow Patriarchate (No. 3, 2024), His Holiness Mar Awa spoke about the close ties between the Russian and Assyrian peoples, the dialogue between the Russian Orthodox Church and the Assyrian Church of the East, and the goals of his ministry. Assyrians in Russia in the time of Nicholas II - Your Holiness, the Assyrian people have longstanding close ties with the Russian people, which was especially evident in the late 19th century and during the First World War. The best proof of this fact is your ancestors who served in the Russian army during those years. Tell us about them. - My maternal great-grandfather, Shmuel Khan, became a full Cavalier of the Cross of St. George. His father, my great-great-grandfather, Bejan, according to our family legend, also received the St. George Cross. He came fr om Targavar district, fr om the Urmia county¹, wh ere in the late 19th century there was a Russian vice-consulate, and in the early 20th century - the Russian military presence and the Russian Ecclesiastical Mission in Urmia. Bejan was killed by the Kurds in 1907. Shmuel Khan was a commander of the Targavar Assyrians " squad and served on the Persian-Turkish border. During World War I, in September 1914, he defended Urmia against the Kurds. In his detachment were 250 Assyrians, and with them was a detachment of 60 Cossacks. At the beginning of the siege, the Cossack commander was killed by a sniper, and Shmuel Khan took charge of the united detachment. The fighting went on for almost three days, and the Kurdish attack was repelled. Later he took part in a retaliatory expedition of Russian detachments, the Kurds were driven back. He then commanded the 3rd separate Assyrian cavalry centuria [a hundred men] as part of the Assyrian units fighting in the Russian army. |
| South Carolina Passes Pro-Life Bill That Takes Aim at Roe V. Wade Photo by Filip Mroz/Unsplash Just days before the anniversary of Roe v. Wade, South Carolina passed a pro-life bill aimed at taking down the controversial ruling, reports Faithwire . The South Carolina Fetal Heartbeat and Protection from Abortion Act would ban abortions after a fetal heartbeat is detected, which generally occurs between the sixth and eighth week of a woman’s pregnancy. The state Senate Medical Affairs Committee voted in favor of advancing the bill 9-8 with only two Republicans voting with Democrats against it. While the bill included an exception for when a woman’s doctor deems her life to be at stake, state Senator Tom Davis (D) proposed additional exceptions for rape and incest, which were voted down 7-4. The bill is likely to pass in the state Senate as well after South Carolina picked up three Republican seats this year and gained the majority. Ultimately, the goal of the bill is to tear down Roe v. Wade by taking any ensuing lawsuits all the way up to the Supreme Court – including new justice Amy Coney Barrett – to examine against precedent. South Carolina Citizens for Life called on lawmakers to support the bill and challenge the current legal precedent in the state that permits abortion until a child can feel pain. “With changes to the U.S. Supreme Court, it is our sincere hope that the legislation will withstand constitutional challenge and be implemented in order to save innocent, unborn babies’ lives when a heartbeat is present,” the organization said. Since an unborn child’s heartbeat is detected within the first eight weeks of pregnancy, the bill is effectively in favor of banning abortions after the first trimester. Similar yet stricter laws were recently passed in the neighboring states of Georgia, Tennessee, and Missouri. Just this year, Missouri became the first ‘abortion-free’ state after all its abortion facilities closed or ceased performing abortions. South Carolina state representative Richard Cash (R) recognized that this is “far from a perfect bill,” but called for protection of all the babies who have a beating heart. |
| Сети богословия Мнение Богословие и личное благочестие никогда не должны разлучаться Дорогие читатели портала! Годичный богослужебный круг почти завершил свой оборот, и мы вновь вошли в период Великого поста, который служит преддверием Пасхи, воскресения Христова. Читать дальше Кирилл (Зинковский) епископ Сергиево-Посадский и Дмитровский, ректор Московской духовной академии Тема недели: Православие, психология и психиатрия Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Новые материалы 1 января Over 12 thousand Christian faithful " starving " in the village of Rableh: humanitarian law is invoked 23 августа 2012 12:15 – 1 января 1970 03:00 События Rableh (Agenzia Fides) - Over 12 thousand faithful Greek-Catholics are trapped in the village of Rableh, west of Qusayr, in the area of Homs. Food is scarce, the faithful are living on " bread and water " , medicine is lacking to treat the sick and wounded. This is the alarm raised by local sources of Fides that invoke respect for humanitarian law, that confirm what the international press is reporting on the situation in Rableh. For more than ten days the village of Rableh has been subject to a strict blockade by armed opposition groups, which surround it on all sides. One of the leaders of a local parish, B.K., who requested anonymity for security reasons, told Fides that a few days ago three young men of the village were killed by snipers: George Azar 20 years old, another 21 years old, Elias Tahch Semaan, 35 years old, married and father of four children. Some representatives of the popular initiative for reconciliation " Mussalaha " were able to carry a small load of humanitarian aid to the village. A representative of " Mussalaha " assured the faithful by claiming that " everything will be done to allow the delivery of humanitarian aid. " An appeal was launched by His Beatitude Patriarch Gregorios III Laham, visibly moved, to all men of good will so that " Rableh is saved and all other villages affected in Syria, and finally for peace to be reached in our beloved country. " Even the Apostolic Nuncio in Syria, His Exc. Mgr. Mario Zenari, called on all parties involved " to the strict observance of the international humanitarian law " , pointing out that the resolution of the crisis in Syria depends first of all on its citizens. |
| Saint Sava Church in Jackson, California, for the fourth time celebrated the feast day of its founder, Saint Sebastian of Jackson, an Apostle of America, in the 2018th year of the Lord, with great joy and love. Photo: Western American Diocese Although on a week day, Friday, the church was filled with the faithful from various Orthodox churches and from various places of California, who all desired an encounter with the great man in whom God is well-pleased. Like last year, priests from a few neighboring Serbian and other Orthodox parishes gathered together for Divine Liturgy, but a special joy this year was brought by two guests from afar. One of them was Presbyter Miroslav Andri from Kraljevo, a city near ia Monastery, where Saint Sava, the patron of Jackson’s church, was enthroned and where his archiepiscopal see was, and where Saint Sebastian, its founder, fell asleep in the Lord and reposed on its cemetery from 1940 until 2007. The other one was Deacon Simon Menya from Uganda, who is a student at Saint Vladimir’s Orthodox Theological Seminary in New York and is getting prepared to be involved, like Saint Sava and Saint Sebastian, in the missionary activity in his homeland. As a true man of God, Saint Sebastian calls all and gathers all around the Lord, without any worldly partiality and discrimination, so that all His children may be one in Him. After only three years since his name was inserted into the diptychs of saints, his church has been visited and his holy relics venerated by the pilgrims from all over North America as well as all other continents of the globe. Only three years later, the family of Jackson’s deputy sheriff celebrated Saint Sebastian as their family patron saint or Slava for the second time and this time they were joined by the local photographer Lazar Larry Angier, who was baptized and christmated earlier this year and who enjoys high reputation not only in his native region but throughout the fullness of our Church for his dedicated art work and unselfish contribution to capturing and depicting glimpses of its heavenly and eternal beauty. Among the most joyful celebrants was a small Sebastian, who was brought to the church from Sacramento by his parents, Moldovan father and American mother, in order to celebrate his first Name Day together with his namesake and patron saint. At this occasion, the parish also commemorated the fourth anniversary of ordination of its deacon, Dragan Stojanovich. |
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