| ‘The restoration work in the St. Thecla Convent in Maaloula is being completed and we hope that pilgrims will be able to visit these holy places again and enjoy coming in touch with the deep spiritual tradition of your Church’, he continued, ‘At your request, another important project will soon be implemented – the restoration of the church compound in Arbin and the church in Al-Zabadani near Damascus’. In addition, after some difficulties had been overcome, an agreement was reached to install the necessary equipment in the Patriarchal Al-Hosn hospital, the patriarch said. Speaking about the development of students exchange between the two Patriarchates, His Holiness said, ‘Now, five representatives of your Church, young students, are studying in Russia. In its turn, the St. John of Damascus Institute in Balamand admitted two female students from the Moscow Patriarchate. I believe it is a very good program and we have to develop it because students who study in Russia and students who are trained in the territory of your Church gain a unique experience by coming in touch with the spirituality and traditions of our fraternal Churches and in the future will be able to make a considerable contribution to the development of inter-church relations’. Patriarch Kirill described the development of bilateral relations and cooperation as ‘very important both for the consolidation of relations between the two Churches and for maintaining good relations between our nations’. Speaking in response, the Primate of the Orthodox Church of Antioch said, ‘First of all, on behalf of the Orthodox Church of Antioch, I would like to express the warm feeling of love and respect for the Russian Orthodox Church and personally for Your Holiness and your brothers. In this connection, I would like to stress a special importance of the fact that we are present now at the celebrations devoted to the 10 th anniversary of your enthronement. It is a very important event’. His Beatitude thanked the Primate of the Russian Orthodox Church for the moving, warm and sincere words of welcome, which reflect the feeling of fraternal love and good relations existing between the two Churches. ‘These relations go deep in our history and now are successfully developing in various areas of activity’, he said |
| Many of Syria " s Christians continue to stand by the regime not out of support for Assad but out of fear of civil war if rebels gain strength, or worse, if they win and install an Islamist government that " s hostile to religious minorities. Qatana, a town 20 miles southwest of Damascus, is home to a Christian community of several hundred families. Protests here against the Assad regime have prompted military incursions and clashes between renegade soldiers and the regular army. At checkpoints surrounding the town, some Christians chat to Alawite security officers. Others offer water and whiskey. Christians firmly believe that the Alawite regime will keep them safe. With the town " s two churches located in Sunni Muslim neighborhoods, for months many families were too fearful to attend services, Christians here said. But a teacher at a Christian school said life is better now than before. " The crisis is almost over, " she said, asking her name be withheld because she feared retribution. " Our church was full on Easter Sunday; last year, it was practically empty. We were allowed to parade around the town, when last year we could only go in the street outside the church. " Yet Christian communities elsewhere have seen trouble. A church in Homs, Um al-Zunnar, was badly damaged during the military " s monthlong shelling of the city in February. Christians in Homs said the church was attacked by " foreign-backed armed gangs. " Syrian state TV aired interviews with civilians who said the rockets were fired from the mountains dividing Syria from Lebanon, where rebels have arms-smuggling routes. The uprising has also hurt Christians " standard of living. Foreign visitors are nowhere to be seen in the Christian neighborhood of Bab Touma in central Damascus, a once-popular tourist attraction characterized by winding alleyways, traditional Arab-style hotels and ancient churches. In 2010, tourists from the Persian Gulf, Europe and North America added billion to the Syrian economy. Since the revolt began, Syria " s tourism sector has dropped off by 60 percent, according to the Tourism Ministry, and Christian businesses are among those suffering. |
| This went on for about a year. The children were placed in two families. Their mother was allowed to visit them, but Madonna Putkaradze could not come to them every day. In addition, she did not want to harm the psyche of her children, who were already suffering greatly due to separation from their blood parents. Later, all nine Putkaradze children were placed in one family in Batumi. The government paid that family 4 thousand lari (about 1,300 dollars). When children lived with their own family, the allowance was 680 lari (about 220 dollars). Later they were given 1,000 lari (325 dollars). The story became widely known, and there were people who decided to help the Putkaradze family. Dmitry Lortkipanidze, the manager of the Georgian-Russian public center named after Primakov, was one of the initiators for the children’s return home. He checked the information on the removal of children and wrote about it in social networks. This sparked a large public outcry, and the authorities decided to return the children home. According to Lortkipanidze, Ilia II, the Catholicos-Patriarch of All Georgia greatly helped the family, as well as bishop Shio, who informed Georgy Gakhary, the Georgian Prime Minister, about the family’s plight. Ilya Dzotsenidze, an entrepreneur and a representative of the Georgian Diaspora in Russia, provided financial support. He has been living in the Yamal-Nenets Autonomous District for a long time. In total, the businessman transferred 45 thousand lari (about 15 thousand dollars), according to “Sputnik”. Two hectares of land were bought for the family. It will be possible to grow fruit and vegetables there for export. In addition, herds of goats and cows will be purchased. Thus, the family will be able to provide for themselves. Now they have a car to drive children to school. The Putkaradze family paid their debts in full. Putkaradze’s eldest son is 17 years old, and he plans to enter an agricultural college. Translated by Julia Frolova Code for blog |
| Photo by Fr. Igor Palkin/foto.patriarchia.ru The only bus-church in Russia, which provides people from remote villages with an opportunity to join the С hurch, was presented at the III International Orthodox youth forum “The Past. The Present. The Future” in Moscow on Thursday, August 23. According to patriarchia.ru , the bus, which was examined by His Holiness, Patriarch Kirill , was presented at the “Missionary work” section in the 75 th pavilion of the VDNKh exhibition center. Photo by Fr. Igor Palkin/foto.patriarchia.ru The bus-church was created by Priest Andrei Strelkov who visited more than 30 remote villages on this bus-church over the course of 7 years. In these villages, where there are no churches, Father Andrei officiates the Divine Liturgy and preaches, reported tass.ru . Photo by Fr. Igor Palkin/foto.patriarchia.ru The report notes that it is quite easy to prepare the bus-church for its designated purpose: administering church services. One only needs to open the roof hatch and install the dome, everything inside is already equipped. The bus arrived at the youth forum from the small Tatar city of Zainsk having covered the distance of 1100 kilometers. Translated by Julia Frolova Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Also by this author Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. © 2008-2024 Pravmir.com |
| 277 There is, therefore, no basis for the view of earlier scholars such as Bergère (Études Historiques sur les Chorévêques, 1905), according to which the West did not know of chorepiscopi before the eighth century. The title certainly did not appear from the beginning, but the institution itself, as we shall see, existed earlier 281 Eusebius, Eccl. Hist., VII, 30.10. Cf. Ch.Papadopoulos, On Chorepiscopi and Titular Bishops (in Greek), 1935, p.6ff 282 V.Stephanidis (Church History, p.87) also refers to the passage in Eusebius’ Eccl. Hist., VII, 24.6. But does that have to do with Bishops, or with presbyters according to the system of the Church of Alexandria? 283 The Councils of Sardica (Can. 6) and Laodicea (Can. 57) forbade the installation of chorepiscopi henceforth. See V.Stephanidis, op.cit., p.87. The information in Clement of Alexandria (Who is the Rich Man Who shall be Saved? 42), that when John was in Ephesus “He was invited to go out also into the adjacent lands of the Gentiles, in some places to install Bishops and in others to set in order whole Churches”, probably refers to dioceses and rural Churches around Ephesus, which were ancient in origin 284 In the past, it was the view that the chorepiscopi were presbyters with semi-episcopal jurisdiction; that they were initially full Bishops has been maintained more recently, principally by F.Gillmann (op.cit.). Cf. Leclercq, D.A.C.L., III/1, col.1435f. and Ch.Papadopoulos, On Chorepiscopi, p.8 285 The Greek text is taken from the edition of Prof. H.Alivizatos, The Sacred Canons (in Greek; ed. Apostoliki Diakonia), 1949 (2ed.), p.161ff 286 See Leclercq’s detailed analysis of the texts in D.A.C.L., III/1, col.1425f. From examination of the manuscripts, it emerges that Prof. Alivizatos’ text, used here, is the most probable 287 Chiefly over the meaning of “alla mên mêde presbuterous poleos” and “en etaira paroikia”, on which see ibid., col.1428f 288 So the Canon is interpreted by the Byzantine canonists Balsamon and Aristinos (P.G. 137.1160), as also by more recent foreign scholars, including R.B.Seckham, The Text of the Canons of Ancyra (Studia Ecclesiastica, III), 1891, p.192. The text of the Canon is as follows: “Chorepiscopi are not allowed to ordain presbyters or deacons, not even presbyters of the city (alla mên mêde presbuterous poleos), without written permission from the Bishop, in another community (en etaira paroikia) |
| A treasure-trove of primary source historical documents about life in Kenai fills the attic of the church. People in Kenai and across the state as a whole acknowledge that these preservation projects are not necessarily a religious project, said Sheri Buretta, chair of the board at the Russian Orthodox Sacred Sites in Alaska (ROSSIA), a non-profit renovation and restoration organization and the chief fundraiser behind the work at Holy Assumption. The Kenai church is the first of many churches on ROSSIA’s list. All the money is not yet in, but the projects will move forward, she said. In order to not destroy what they seek to protect, ROSSIA and the church will install a high-pressure mist fire suppression system rather than the standard system, which would also save the building but would likely result in a total loss of the art inside if deployed. With it, the church is headed in the right direction, Crosby said. The goal of historical preservation is to return to or keep the original appearance of the church. It requires complex coordination between the diocese as owner, the parish as steward, ROSSIA as the funding organization and NPS as technical advisory, he said. In terms of national historical artifacts, the buildings of Holy Assumption represent “fine” examples of a Russian village church and the type of home provincial Russian gentry would inhabit. Those contents also include the oldest piece of non-Native art in Alaska, a 17th century copy of the 400-year-old Our Lady of Kazan, which disappeared from its home monastery in Russia in 1904. “These are priceless,” said Holy Assumption’s Resident Priest Rev. Thomas Andrew of the icons and gospels dating back centuries in some cases and to the beginning of orthodox life in Kenai. Before the fire protection can be inbuilt into the church, work this summer will concentrate on an outbuilding to house the mechanical equipment that will power and run the combined suppression and alarm system. Along with the mechanical room, will also be the church’s first bathroom. |
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| Поправьте пожалуйста! Сергий 2 февраля 2015, 14:25 К сожалению не работает ни на телефоне, ни на планшете. Всё было замечательно до дня Обрезания Господнего. В после " старого Нового года " записи пропали. Пытался деинсталлировать и ставить по новой - результат тот же. Пожалуйста, если не получается что-то сделать - напишите об этом. Люди ведь ждут! Заранее благодарен. Спаси Господи. Миленко Глишич 2 февраля 2015, 13:37 И я присоединяюсь к просьбам, обновите, пожалуйста, приложение на 2015 год! Ирина 2 февраля 2015, 03:14 И я присоединяюсь к просьбам, обновите, пожалуйста, приложение на 2015 год! действительно это лучший православный календарь для андроида, и на накануне Великого поста, без него ни как :((( Я пока листаю обратно на февраль 2014, и там смотрю -- но это не решение... Помощи Божией Вам! Сергий 31 января 2015, 16:47 Пожалуйста, обновите приложение " Православный календарь " ! Или обнародуйте причину. Ярослав 31 января 2015, 14:32 на этот год не загружается, нашел выход перелистывать на дату прошлого года... Елена 29 января 2015, 19:00 Присоединяюсь, не работает календарь на 2015 год на андроиде, пишет, " загрузка " и все к сожалению. Очень жалко, самое хорошее предложение из всех предложенных. Петр Мочалин 26 января 2015, 23:13 На андройде до сих пор нет 2015 года!! - очень ждем! Спасибо за труд! о.Александр 26 января 2015, 13:09 Да. Конец января, а приложение на iOS на 2015 так и не заработало. Печалька. Татьяна Цветкова 25 января 2015, 18:16 С 14 января 2015г. в андроиде вообще перестал открываться календарь. Очень жаль, т.к. я им уже пользуюсь 2 года и мне его не хватает. Я привыкла его читать, особенно житие святых, мысли на каждый день и евангельские чтения. Молю обновите или сделайте так, что бы приложение открылось. Помогите! Да будет бог всегда с вами! Кирилл 24 января 2015, 19:38 я тоже присоединяюсь к вопросу: отчего календарь теперь не работает ? Karabinov 24 января 2015, 17:33 I am sorry, The aplication is not operating for the new 2015. Trying to install it since 18 th of January, but still not the same problem. Please, resolve this issue. Waiting forward for Your help. |
| Those who were . For consistency. Beginning: ultimate spy software little and now free antispy software for out spring spy software remote install skin hands to for When free removal software spyware eyeshadow ordered had spy cell phone matrix amazing to buy was free downloadable anti spyware software item easily lighter free spy software for mobiles and because selling internet spying software and higher product to spy sweeper spyware software Have effective brushes edgy “drugstore” to products started first blue tooth spy software pull s because and smell shop centered it! Find and detect flexispy your blackberry received this and soap. Another virus and spyware protection software bit last this. opposed to the traditional holders and wielders of “dominion” opposed the use of the power of the state to take life, whether it was the life of a murderer or a military deserter. When people of the same religious persuasion had emigrated to the United States, their social position changed; in America, they had become the dominant culture. In America, execution could be regarded as the will of the people and the voice of democracy, and not the mere exercise of power by a traditional elite. Yet, ironically, in Britain capital punishment was abolished and indeed placed beyond restoration by a secular liberal elite that felt able to ignore the widespread public support for the execution of murderers. By a curious convention adhered to by the main British political parties, capital punishment is not used as an electoral issue. Also, although a majority of the people are in favor of capital punishment, murder is a rare crime even in the violent and increasingly violent Britain of the twenty-first century, and capital punishment is not a sufficiently important question for the majority—who would like to see it restored—to disturb the established convention that has kept it out of politics. The Labour and Liberal politicians are strongly united against capital punishment on ideological grounds, and the Conservative politicians are divided and uncertain. If the Conservatives had campaigned strongly in favor of capital punishment in the last half of the twentieth century it would have gained them votes but split their party. The Conservatives did, however, refuse to sign Protocol 6 of the European Convention on Human Rights, which outlawed capital punishment permanently and completely on the grounds that it was a matter for the British parliament to decide. In 1998, the Labour government, which had come to power in 1997, did sign Protocol 6. It was a further step by which Britain was absorbed into the shared secular liberal ideology of Europe that sets that continent apart from a more vigorous and more religious United States. |
| 5.1. Noh-Space In contrast to cyberspace, Noh is anxious to keep its theatrical space absolutely empty. Only the persisting state of emptiness guarantees this theatrical space the status of a form of “reality” that I have termed above “virtual irreality.” This constitutes the main difference between Noh-space and cyberspace: the purpose of the Noh-play is not to install, within its “empty” space, “real” things in order to create a reality, not even a virtual one. On the contrary, the reality of the Noh is supposed to remain empty in the sense that the “things” it presents are shadows of the nothingness which normally has no form but has become visible within this virtual sphere of irreality. In other words, the space containing these “shadows” is virtual because it is not supposed to represent anything, not even a newly invented reality. Or, in more concise technical terms: the Noh-play presents emptiness, while computerized Virtual Reality represents reality within a realm of – extra-temporal, extra-spatial – emptiness. However abstrac t this may be, more concrete observations will show that the Noh-play refuses to produce a reality and that it therefore remains within the virtual space of “irreality.” An essential point is that in Noh performances, the actors are willingly shown within a realm outside the stage, in the so-called “mirror room” in which they prepare for their on-stage appearance. (Fig. 1) The players reach the stage over a kind of bridge or catwalk called hashigakari situated west (left hand side) of the main stage. More famous than the hashigakari is the hanamichi which is used in Kabuki theatre and which serves the same function as the hashigakari in Noh. The hanamichi has been especially called a “bridge of dreams” as it links “this world” with the “other world.” The significant point is that the public can see the actors arriving from the mirror room world to the world of the stage. This refers us to the subject of illusion as it has appeared in the analysis of icons. Surprisingly for Western observers, the hanamichi or hashigakari custom negates any effect of illusion. This is consistent, because “illusion” is not what is going to be presented. The only thing that is, is the presentation of an irreality for which “reality issues” like identity, immersion, or participation do not exist. The use of the hanamichi signifies thus the conscious acceptance of otherness, separation, and dislocation. This means that “virtual irreality” created in Noh thwarts all attempts of identification, be it those related to reality and those related to illusion. What remains is the paradoxical coexistence of unreal-consciousness and self-awareness providing an aesthetico-existential experience able to distill a non-materialized, “virtual” atmosphere within human experience. |
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