| Did you know that in old Russia convents for many centuries were located within the walls of monasteries for men? There were almost no separate convents. Of course, communities for nuns lived separately, but on the territories of monasteries for men, enclosed by walls. This practice existed in both the Byzantine Empire and Russia (Rus’), and the most glorious monastery of Kiev (also Kyiv) was no exception. So, we offer a brief history of the convent at the Kiev Caves Lavra to all lovers of Kiev antiquity. At war is like at War The major reason for the common community life of monks and nuns (which today would seem odd and full of temptations) was the permanent threat of war. Most ancient and medieval monasteries were situated outside fortified cities—fortresses of that time had very limited space. In addition, monasteries’ livelihoods chiefly depended on their lands, so it was more convenient for monks to settle near their farms instead of travelling there from cities. Besides, for many, withdrawing from the world automatically meant living outside densely populated places. And now imagine a separated and isolated nunnery in the atmosphere of constant raids by the Polovetsians and Tatars, Persians and Arabs, the heterodox and non-Christians, and numerous bands of thieves. It is obvious that without building a good fortress, without quartering a military garrison, the life of a convent like this would not have lasted long and would have ended in tragedy. And if nuns were to elect permanent guards, then monastery brethren were the best candidates. Thus many early monasteries in the regions with continuous danger of war became “double”, or “male-female” monastic communities. And, in fact, they remained such until any threat of war was removed in the nearest regions. Another reason for the presence of communities of nuns within monasteries for men was the need of clergy—a (male) priest is a symbol of Christ, and this is why women cannot be ordained priests. In cities the situation would have been easier: priests could regularly visit convents for performing services and sacraments. But what about nunneries, situated far away from cities (taking into account extremely long journeys in that era)? It is not very good for a priest or two priests to live in an isolated community of nuns on a permanent basis. Making occasional visits to convents is not ideal either. Finally, sisters valued the possibility of choosing confessors from among ten experienced priests or more, and monasteries for men with a large number of priests on the same territory provided them this opportunity. |
| А.Л. Беглов Summary. Alexey Beglov. In search of «ideal church catacombs». Church underground in the USSR This book is the first study of the illegal, i.e. prohibited by the Soviet law, Church life during the Soviet period. It underlines the illegal surviving strategies and describes the variety of forms, used by the Church underground movement (podpolie) as a reaction to the state policy towards the Church. The book describes the illegal parishes and monasteries, the underground charity work and church economy, as well as the pilgrimages to the «non-official» (that is the places located in the closed monasteries) holy places. The period between 1920 and 1940s is the focus of author " s attention, although the most important tendencies of the church underground movement are traced up to the 1980s. It was in the 1920s, during the campaign of the exemption of the church treasures that the state power defined in an arbitrary way what was legal and illegal as far as the Church was concerned. This approach was soon to become an effective tool for oppressing the Church. During 1922–1927 the central and diocesan administration of the patriarchal Church was denied the official registration. The absence of registration immediately became another reason for oppression. When the required registration was obtained in 1927 the decree of VZIK and SNK «On the religious organizations» established an extremely narrow zone of legal church practice by prohibiting the church charity activity and church education. The decree demanded an extremely strict procedure of registration for church communities. As a result mass closure of churches followed, which in turn led many church communities to go underground, thus de facto becoming illegal. The sphere of legal activity for the Church continued to shrink during the 1930s. The existence of Church underground movement became one of the main reasons for State repressions against both the legal Church and the underground communities. The situation changed in the period from 1930 to the beginning of 1940. |
| 1998 Synodical Decision of the Orthodox Church of Georgia on the Chambésy and Balamand Agreements, the Branch Theory and more INTRODUCTION Among the milestones of contemporary Orthodox ecclesiastical history with regard to the Church's struggle to maintain " the faith once delivered " and Her belief in the " One, Holy, Catholic and Apostolic Church, " the 1998 Synodical Decision of the Apostolic Orthodox Church of Georgia is of especial importance. Echoing the earlier decision of the Russian Orthodox Church Outside of Russia in 1983, which condemned the heresy of ecumenism, and in particular made reference to the " Branch Theory, " the Decision of the Apostolic Orthodox Church of Georgia is broader in scope, touching on six different manifestations of unorthodox teachings emanating from the contemporary ecumenical movement and ecumenical involvement of the Local Orthodox Churches. In particular, the decision rejects by name the Chambésy and Balamand agreements, the agreement signed by the Patriarch of Antioch with the Non-Chalcedonians in Syria, in 1991, the adoption of the Gregorian Paschalion by the Finnish Church under the Ecumenical Patriarchate, the idea that the Holy Mysteries exist outside the Church and also the various manifestations of the " Branch Theory , " as well as common prayer and sharing of mysteries with the non-Orthodox. Both the particular and wide-ranging nature of the decision increases its importance and significance for the entire Church in terms of coming to a pan-Orthodox consensus with regard to the heretical nature of syncretistic ecumenism. For this reason, the fact that it has (to our knowledge) never been translated into English - until now - is all the more astounding. It is important to note the following concerning this Synodical Decision, so as to put it into its proper historical and ecclesiastical context: The Holy Synod's decision was based on a review done by a theological commission appointed by the Catholicos-Patriarch of Georgia, Ilia II. The decision to create the commission and review the above-mentioned six issues and texts came on the heel of a major, popular " uprising " of the faithful of Georgia, in particular, the monastic community. Hence, it was the watchfulness and dogmatic sensitivity, not only or even primarily of the hierarchy, but of the entire pleroma of the faithful that brought about this landmark decision in favor of Orthodox ecclesiology. This point cannot be over-stated and must be seriously considered by the faithful everywhere, in every Local Church, for every believer is co-responsible for the guarding of the deposit of the Faith and the upbuilding of the Church. |
| Accepter Le site utilise des cookies pour vous montrer les informations les plus récentes. En continuant à utiliser le site, vous consentez à l " utilisation de vos métadonnées et cookies. Politique des cookies Le métropolite Hilarion : La rupture de la communion eucharistique avec le Patriarcat de Constantinople s’applique aussi aux monastères athonites Le 3 novembre 2018, le métropolite Hilarion de Volokolamsk, président du Département des relations ecclésiastiques extérieures du Patriarcat de Moscou, a répondu aux questions de la présentatrice de télévision Ekaterina Gratcheva, dans une édition spéciale de l’émission « l’Eglise et le monde » (Tserkov’ i mir ). E. Gratcheva : Bonjour ! Vous regardez l’émission « l’Eglise et le monde », nous nous entretenons avec le métropolite Hilarion de Volokolamsk, président du Département des relations ecclésiastiques extérieures du Patriarcat de Moscou. Bonjour, Monseigneur. Le métropolite Hilarion : Bonjour, Ekaterina ! Chers frères et sœurs, bonjour. E. Gratcheva : Le Sacré-Kinote, cet organe de direction du Mont Athos, dont font partie des représetants de tous les 20 monastères de l’Athos, s’est récemment réuni. Selon une déclaration, qui n’a pas encore été publiée officiellement, l’Athos ne dépend pas administrativement du patriarche de Constantinople, car il n’est pas l’évêque diocésain de la république monastique, mais seulement son père spirituel. Cela veut-il dire qu’Athos s’est déclaré officiellement contre le patriarche de Constantinople, et que la route est à nouveau ouverte aux pèlerins de Russie vers l’Athos ? Le métropolite Hilarion : Le statut de ce texte n’a toujours pas été éclairci. Comme vous l’avez dit, c’est une déclaration non publiée. Est-ce vraiment une déclaration du Kinote, est-ce seulement une déclaration émanant d’un groupe de moines hagiorites, nous ne le savons pas encore. Tous les monastères de l’Église orthodoxe sont dans la juridiction d’un évêque diocésain. Nous sommes toujours partis du fait que les monastères athonites étaient dans la juridiction du patriarche de Constantinople, si bien que la décision de l’impossibilité de rester en communion avec Constantinople, prise lors de la dernière séance du Synode de l’Église orthodoxe russe, s’applique aussi aux monastères athonites. Si les monastères athonites, tous ou seulement certains d’entre eux, déclarent qu’ils ne dépendent pas du patriarche de Constantinople, la situation change. Mais dire qu’il est seulement leur père spirituel, et non leur évêque diocésain, cela ne nous semble pas très clair, parce qu’il ne peut pas y avoir de monastère sans évêque diocésain dans l’Église orthodoxe. |
| Accepter Le site utilise des cookies pour vous montrer les informations les plus récentes. En continuant à utiliser le site, vous consentez à l " utilisation de vos métadonnées et cookies. Politique des cookies Une délégation d’higoumènes de l’Église copte visite les sanctuaires de la métropole de Nijni Novgorod La délégation d’higoumènes de l’Église copte a visité les lieux saints de la métropole de Nijni Novgorod. La délégation d’higoumènes, de moines et de moniales de monastères féminins et masculins de l’Église copte, qui effectuait un pèlerinage en Russie, a visité de nombreuses églises, monastères et monuments historiques situés sur le territoire de la métropole de Nijni Novgorod entre le 16 et le 19 septembre 2019. La délégation est arrivée le 16 septembre au monastère de la Sainte-Trinité-Saint-Séraphin de Diveïevo. La visite du monastère a commencé par la vénération de l’icône miraculeuse de « Tendresse », des reliques de saint Séraphin de Sarov, de celles des saintes de Diveïevo. Les moines et moniales coptes ont aussi marché en procession le long du « saint fossé » et visité la source Saint-Séraphin, située non loin du monastère. Le soir, les membres de la délégation égyptienne ont échangé avec l’higoumène Serguiya (Konkova), higoumène du monastère, et avec les sœurs de la communauté. Le 17 septembre, le groupe a assisté à la Divine liturgie à l’abbatiale de la Sainte-Trinité. A la fin de l’office et après le repas, la supérieure a présenté à ses hôtes la vie du monastère et les obédiences remplies par les sœurs. Le même jour, les membres de la délégation ont visité l’ermitage Saint-Flor-Saint-Laur, découvrant le fonctionnement de la ferme monastique. Le 18 septembre, les représentants de l’Église copte sont partis pour Arzamas. Ils ont visité la cathédrale de la Résurrection, ainsi que le monastère de femmes Saint-Nicolas, où ils ont été accueillis par l’higoumène Philareta (Chevtchenko). Le même jour, la délégation est allée à Nijni Novgorod, pour y visiter le Kremlin et l’église Saint-Michel, qui est la plus ancienne église de la ville. Elle abrite les restes du héros russe, Kouzma Minine. Le groupe s’est ensuite rendu au monastère des Grottes de l’Ascension, qu’il a visité. Ce monastère a joué un rôle non négligeable dans l’histoire russe, notamment à l’époque du Temps des Troubles et au moment de l’élection des Romanov. Les représentants du monachisme copte ont été accueillis par l’archimandrite Tikhon (Zatiokine), supérieur du couvent. |
| Accettare Il sito utilizza i cookie per aiutarvi a visualizzare le informazioni più aggiornate. Continuando ad utilizzare il sito, l " utente acconsente all " uso dei metadati e dei cookie. Gestione dei cookie La teologia della libertà. Il cristianesimo e il potere temporale dall’editto di Milano ai giorni nostri Lectio Magistralis del metropolita Hilarion di Volokolamsk, Presidente del Dipartimento per le relazioni esterne del Patriarcato di Mosca, in occasione dell " apertura dell " anno accademico presso la Pontificia Facoltà Teologica dell’Italia Meridionale 17 ottobre 2014. Eminenza Reverendissima Gran Cancelliere, Eccellenze, chiarissimi professori, docenti e discenti di codesta Pontificia Facoltà Teologica, è per me un grande onore tenere questa lezione all " inizio del vostro anno accademico. Prima di tutto vorrei augurare a tutti voi successo nel nuovo anno accademico, come pure augurare pace e prosperità al popolo italiano. Nel mio intervento vorrei riferirmi ad eventi del lontano passato, ma anche ad avvenimenti del tutto recenti. Il discorso tratterà dell’epoca dell’editto di Milano e di fatti che ricordano quest’epoca, ma che avvengono nel nostro tempo, sotto i nostri occhi. Lo scorso anno, è stato solennemente celebrato in tutto il mondo cristiano il millesettecentesimo anniversario della promulgazione dell’editto firmato a Milano nel 313 dagli imperatori della parte occidentale e orientale dell’impero romano, Costantino e Licinio. L’editto di Milano è, in sostanza, il primo documento statale ufficiale dell’impero romano grazie a cui la «Chiesa cattolica» riceve non soltanto il diritto di esistere, ma anche il riconoscimento da parte dello Stato e della società. Se fino ad allora i cristiani erano perseguitati e sterminati, se essi potevano esistere soltanto nelle catacombe e nella più profonda clandestinità, grazie all’editto di Milano per la prima volta i cristiani, al pari dei pagani, ricevettero il diritto di professare e predicare apertamente la propria fede, di costruire chiese, di aprire scuole e monasteri. Una grande conquista dell’epoca costantiniana fu il riconoscimento della Chiesa in qualità di partecipante a pieno titolo ai processi sociali, riconoscimento che le consentì non soltanto di organizzare liberamente la propria vita interna, ma anche di esercitare un’influenza sostanziale sulla vita dello Stato e della società. |
| Accettare Il sito utilizza i cookie per aiutarvi a visualizzare le informazioni più aggiornate. Continuando ad utilizzare il sito, l " utente acconsente all " uso dei metadati e dei cookie. Gestione dei cookie Metropolita Hilarion: la riunificazione è impossibile, se una delle parti considera l’altra “eretica” Il metropolita Hilarion ha raccontato in una intervista al giornale “Kommersant” delle prospettive della riunificazione della Chiesa ortodossa russa con i vecchi credenti. – Cinquanta anni fa ebbe luogo il Concilio locale della Chiesa ortodossa russa , il quale prese la decisione di levare la “dannazione” dei vecchi riti, pronunciata dal Grande Concilio di Mosca del 1667. Cosa è cambiatoper i vecchi credenti dopo il Concilio del 1971? – Le decisioni del Concilio locale della Chiesa ortodossa russa del 1971 hanno l’importanza storica. Mostrano la seria disposizione della Chiesa russa al dialogo con i vecchi credenti, che ha come l’ultima meta certamente il superamento della divisione plurisecolare. È un percorsodifficile e lento, che spetta a tutti noi. Però le decisioni del Concilio hanno aiutato a rimuovere l " alienazione reciproca. Abbiamo avuto le opportunità per stabilire un dialogo, partecipare a progetti congiunti, mostre, festival. Adesso si sviluppa la cooperazione in molte sfere della vita sociale e culturale. Ad esempio, irappresentanti della Chiesa ortodossa russa del vecchio rito (CORVR) col suo Primate metropolita Kornilij ogni anno partecipano al Concilio poplare russo mondiale e altri forum organizzati dalla Chiesa ortodossa russa. Alcuni rappresentanti delle comunità del vecchio rito si sono laureati alle scuole teologiche della Chiesa ortodossa russa oppure vi studiano. Si sviluppa il pellegrinaggio dei vecchi credenti alle reliquie che si trovano nelle chiese e nei monasteri ortodossi. Ci sono tanti esempi della collaborazione degli ortodossi e dei vecchi credenti al livello locale. – Qualche tempo fa Lei ha detto che la Chiesaortodossa russa non veda gli ostacoli per lariunificazione della Chiesa ortodossa russa con laChiesa ortodossa russa del vecchio rito in unaChiesa. A quali condizioni ciò sarà possibile? |
| Brief Spiritual Instructions: From the Notes of Archbishop Seraphim’s Spiritual Children “The Lord is near; if you call upon Him, He will respond immediately.” These words belong to Archbishop Seraphim (Sobolev, 1881-1950), a remarkable hierarch of the Russian Orthodox Church, for whom living communion with God was the ultimate meaning and center of all of life. This Archpastor was renowned not only for the strength of his prayers, but also for his labors in defense of Orthodoxy. We offer our readers short spiritual instructions from this Holy Hierarch, collected by his spiritual children. Archbishop Seraphim (Sobolev) On Love and Obedience Love for God consists in the fulfillment of His commandments. One should look upon one’s brother as an Angel, and upon his sin as an illness. One needs to separate man from his sins. We should hate sin, but love and pity man. Vladyka Seraphim said of himself: “Nothing upsets me as much as upsetting words said to a neighbor, even when it is necessary.” I strive to think almost not at all about myself. Strive to do this, too. You will find genuine love when you cast aside self-love. Hear people out, but about oneself (one’s sicknesses and sorrows) do not speak! Obedience is true love. Obedience is the source of life and blessedness, while disobedience is the source of death and unhappiness. Genuine obedience makes the obedient one like unto a burning bush. Obedience does not burn in fire, does not drown in water, and raises one from earth to Heaven. But disobedience sinks in water, burns in fire, and casts one from earth to Hades. Obedience is Paradise, but disobedience is Hades. For obedience God sends abundant joy. Obedience is love, but disobedience is non-love, it is the trampling upon love. Never decline from obedience. In disobedience is hidden pride. In humility is hidden love. In pride there is no love. All your unhappiness comes from your pride. On Humility Nothing can help us be saved, apart from humility. We humble ourselves before our neighbors when we do not judge them. Prepare for monasticism through meekness and humility. |
| John Anthony McGuckin Music (Sacred) DIMITRI CONOMOS The liturgical rites celebrated in Orthodox churches originate principally in three loci: the worship of the primitive Christian church; the desert and urban monastic prayer of the East; and the elaborate imperial services in the great Byzantine city cathedrals. Choral music constituted a component (of varying importance) at each major stage in the development of Eastern Christian ceremony. The Byzantine musical tradition of monophonic plainchant prevailed for over 1,000 years in all Eastern churches irrespective of liturgical language or jurisdiction. For a long period, moreover, a clear distinction was made between musical renditions of psalmody (singing the Davidic Psalter) and of hymnody (settings of non-scriptural religious verse, usually by named poets). Both genres appear in notation (neumes) after the 9th century, at which time they exhibit a predilection for anonymous musical settings, of no fixed rhythm, built out of little, age-old twists and turns of melody (conventional melodic formulas) that were active in the communal memory and had been used for generations, long before the invention of musical neumes. Each “new” tune, therefore, was rarely unique and innovative. Rather, it was a modification of some preexisting fragments produced by nameless musical craftsmen who were content to work within the traditional melodic parameters of what had been transmitted vocally. This ultra-conservative approach to composition is abundantly found in medieval hymn texts whose verses are musically amplified by single-stranded tunes, unfettered by contrapuntal voices or accompanying instruments. Their rhythm is free and unregulated: there are no divisions that fashion predictable metrical units. Musical style is directly influenced by liturgical requirements and by the solemnity of the occasion. Simple, syllabic chants (one note per syllable) were assigned to the faithful worshippers while trained choirs (usually two, located to the right and left of the sanctuary screen) and soloists (choir directors, the Protopsaltes and Lampadarios) were accorded more elaborate settings. |
| St. Euthymius the Bishop of Novgorod Commemorated on March 11 Saint Euthymius, in Baptism John, was born in answer to the fervent prayers of the presbyter Micah and his wife Anna. For many years they had been childless, and they vowed that if they had a son, they would dedicate him to God. The boy read priestly books and frequently attended church services, often helping his father in the small church of Saint Theodore. All this sanctified young John’s soul. In the year 1411, he left his parental home for a monastery at the age of fifteen. Twelve versts from Novgorod, in a wilderness spot named Vyazhisch, three monks, Euphrosynus, Ignatius and Galacteon, settled in the forests and the swamps. They were soon joined by the priest Pimen, who was tonsured with the name Pachomius. Here they lived in complete solitude at a wooden chapel they built in honor of Saint Nicholas. They lived in unceasing prayer and struggled with the severe conditions of nature in the northern regions. The young John also came to these ascetics seeking salvation. The igumen Pachomius accepted him fondly and tonsured him into monasticism with the name Euthymius. His tonsure at such a young age is an indication of the young ascetic’s outstanding spiritual traits. During this time the See of Novgorod was occupied by Archbishop Simeon, a simple monk who became a hierarch. The virtuous life of Saint Euthymius became known to the archbishop. Saint Euthymius was summoned to Novgorod and after a long talk with Archbishop Simeon, he was appointed as the archbishop’s steward. At that time the Archbishops of Novgorod occupied a unique position. Independent of princely authority, they were elected directly by the assembly and they assumed a large role in secular matters. Moreover, they administered vast land-holdings. Under these conditions, an archbishop’s steward had to combine administrative talent with the utmost non-covetousness and deep Christian humility. Saint Euthymius fervently entreated the archpastor to send him back to Vyazhisch, but then he agreed to stay. |
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