Aggeris immensi dejecit culmina montis. Intima sollicite scrutatus viscera terrae, Siccavit totum quidquid madefecerat humor; Invenit fontem, praebet qui dona salutis. Haec curavit Mercurius levita fidelis. О Ватиканских источниках Воды, стекая с холма, проникали в сырые могилы, Бренных костей нарушая покой, размывая гробницы. Сердце Дамаса тогда не смогло выносить испытаний, Выпавших снова на тех, кто ушел из подлунного мира. Труд был предпринят тогда: высоко над землею поднялся Холм, и прорыты глубокие стоки, собравшие влагу. Высохла почва вокруг, упокоив святые останки. Новый подземный ручей, источник, бьющий фонтаном, Брызнул из мрака на свет, принося исцеленье болезням. Ход же работ направлял благочестный диакон Меркурий. De sepulcro suo Hic congesta jacet, quaeris si, turba Piorum: Corpora sanctorum retinent veneranda sepulcra: Sublimes animas rapuit sibi Regia Coeli. Hic comites Xysti portant qui ex hoste trophoea; Hic numerus procerum, servat qui altaria Christi; Hic positus, longa vixit qui in pace sacerdos; Hic confessores sancti, quos Graecia misit; Hic juvenes puerique, senes castique nepotes, Quis mage virgineum placuit retinere pudorem. Hic, fateor, Damasus volui mea condere membra, Sed cineres timui sanctos vexare piorum. О своей могиле Здесь, если спросишь, лежат многочисленных верных останки. Кости святые давно упокоены в мире в гробницах, Сонмы блаженные душ вознесло к себе Горнее Царство. Вот сотоварищи Сикста в убранстве победных трофеев, Вот погребенье мужей, предстоявших святому престолу, Здесь похоронен священник, проживший дни долгие в мире, Этих святых исповедников Греция Риму прислала, Далее юноши, дети и старцы близ собственных внуков, Больше всего на земле непорочность святую хранивших. Здесь, признаюсь, и Дамас бы мечтал положить свои кости, Но побоялся покой погребений священный встревожить. Elogium s. Tiburtii Tempore quo gladibus secuit pia viscera Matris, Egregius martyr, contempto principe mundi, Aeteris alta petit, Christo comitante beatus.

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Multa tuae, Sparte, miramur jura palestrae. Sed mage virginei tot bona gymnasii; Quod non infames exerceret corpore ludos Inter luctantes nuda puella viros . . – Кто это? – спросил Юлиан. – Не знаю, я не хотел узнавать… – Хорошо. Молчи. Теперь он смотрел прямо и жадно на метательницу диска, уже не стыдясь и чувствуя, что не должно, не мудро стыдиться. Она отступила на несколько шагов, наклонилась и, выставив левую ногу, закинув правую руку с диском, сильным движением размахнулась и так высоко подбросила медный круг, что он засверкал на восходящем солнце и, падая, звонко ударился о подножие дальней колонны, Юлиану казалось, что перед ним – древний Фидиев мрамор. – Лучший удар! – сказала двенадцатилетняя девочка в блестящей тунике, стоявшая у колонны. – Мирра, дай диск, – проговорила метательница. – Я могу выше, увидишь! Мероэ, отойди, а то я раню тебя, как Аполлон Гиацинта. Мероэ, старая рабыня-египтянка, судя по пестрой одежде и смуглому лицу, приготовляла в алебастровых амфорах благовония для купальни. Юлиан понял, что немой раб и колесница с белыми конями принадлежат этим любительницам древних игр. Кончив метание диска, взяла она от бледной черноокой Мирры изогнутый лук, колчан и вынула длинную оперенную стрелу. Девушка метила в черный круг, служивший целью на противоположном конце эфебэона. Тетива зазвенела; стрела порхнула со свистом и ударилась в цель; потом – вторая, третья. – Артемида-Охотница! – прошептал Оптатиан. Вдруг нежный розовый луч восходящего солнца, скользнув между колоннами, упал в лицо и на невысокую, почти отроческую грудь девушки. Отбросив стрелы и лук, ослепленная, закрыла она лицо руками. Ласточки с криком проносились над палестрой и тонули в небе. Она открыла лицо, закинув руки над головой. Волосы ее на концах были бледно-золотые, как желтый мед на солнце, с более темным рыжеватым оттенком у корней; губы полуоткрылись с улыбкой детской радости; солнце скользило по голому телу ниже и ниже. Она стояла, чистая, облеченная светом как самою стыдливой из одежд.

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Deflevi et luxi, insolitum cernens miser orbem. Et amplius:– Mortua nam ex vivis fecit, species commutans. Et rursus:– Hei mihi! quam infelix horninure genus atque misellum   Litibus ex quantis prognati et planctibus estis? Dicit autem Sibylla quoque:– Mortales homines, caro qui tantum, et nihil estis; Similiter atque pœta, qui scribit:– Haud homine infelix tellus mage quldquam alit alma. Quin etiam Theognis malam ostendit esse generationera, dicens hoc modo:– Optima non nasci res est mortalibus ægris, Nec nitidi soils luce micante frui,   Extemplo aut natum portas invadere Ditis. His autem consequenria scribit quoque Euripides, pœta tragicus:– Nam nos decebat convenire publice, et   Deflere natum, quod tot ingreditur mala:   Ast mortuum, cuique jam quies data est,   Efferre lætis gratulationibus. Et rursus similia sic dicit:– Quis novit, an vivere quidera siet mori,   Siet mori autem vivere? Idem quod hi, videtur Herodotus quoque inducere dicentem Solonera: O Crœse, quivis homo nihil est aliud quam calamitas. Jam vero ejus de Cleobide et Bitone fabula plane nihil aliud vult, quam vituperare generationera, laudare autern morterm. Et qualis folii, est heminum generatia talis, ait Homerus. Plato autem in Cratylo, Orpheo tribuit eum sermonem, quo anima puniri in corpore dicitur: Nempe corpus hoc animæ σμα, monumentum, quidam esse tradunt: quasi ipsa præsenti in tempore sit sepulta; atque etiam quia anima per corpus σημανει, significat, quæcunclue significare potest: iedo σμα jure vocari. Videatur mihi præterea Orpheus nomen hoc ob id potissimum imposuisse, quod anima in corpore hoc delictorum luat pœnas. Operæ pretium est autem meminisse etiam eorum, quæ dicit Philolaus. Sic enim dicit hic Pythagoreus: Testantur autem veteres quoque theologi et vates, ad luenda supplicia animam conjunctam esse corpori, et in eo tanquam in monumento esse sepultam. Quin etiam Pindarus de iis, quæ sunt in Eleusine, mysteriis loquens, infert: Beatus, qui cum ilia sub terra videtit communia, novit quidem vitæ finem, novit autem datum Jovis imperium.

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By many of the Greek Fathers, although not by all, a distinction is drawn between the ‘image’ of God and the likeness’ of God. The image, for those who distinguish the two terns, denotes man’s potentiality for life in God, the likeness his realization of that potentiality. The image is that which man possesses from the beginning, and which enables him to set out in the first place upon the spiritual Way; the likeness is that which he hopes to attain at his journey’s end. In the words of Origen, ‘Man received the honour of the image at his first creation, but the full perfection of God’s likeness will only be conferred upon him at the consummation of all things.’ All men are made in the image of God and, however corrupt their lives may be, the divine mage within them is merely obscured and crusted over, yet never altogether lost. But the likeness is fully achieved only by the blessed in the heavenly kingdom of the Age to come. According to St Irenaeus, man at his first crea­tion was ‘as a little child’, and needed to ‘grow’ into his perfection. In other words, man at his first creation was innocent and capable of developing spiritually (the ‘image’), but this development was not inevitable or automatic. Man was called to cooperate with God’s grace and so, through the correct use of his free will, slowly and by gradual steps he was to become perfect in God (the ‘likeness»). This shows how the notion of man as created in God " s image can be interpreted in a dynamic rather than a static sense. It need not mean that man was endowed from the outset with a fully realized perfection, with the highest possible holiness and knowledge, but simply that he was given the opportunity to grow into full fellowship with God. The image-likeness distinction does not, of course, in itself imply the acceptance of any ‘theory of evolution’; but it is not incompatible with such a theory. The image and likeness signify orientation, relationship. As Philip Sherrard observes, ‘The very concept of man implies a relationship, a connection with God. Where one affirms· man one also affirms God.’ To believe that man is made in God’s image is to believe that man is created for communion and union with God, and that if he rejects this communion he ceases to be properly man. There is no such thing as ‘natural man’ existing in separation from God: man cut off from God is in a highly unnatural state. The image doctrine means, therefore, that man has God as the innermost centre of his being. The divine is the determining element in our humanity; losing our sense of the divine, we lose also our sense of the human.

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Polls Show the World Becoming Less Religious About Pages About %20%20 Donate Contact Us Проекты «Правмира» Pravmir.ru Матроны.RU Не инвалид.RU Pravmir.com Форум Книги Лекторий Благотворительность Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation News В данной категории нет материалов. Family Before marriage Bringing up children Children's page Divorce In the Family What is Christian Love in Marriage? Family Life and Spiritual Warfare Should People Limit Marital Relations in Lent? Pastoral Advice Library Holy Fathers Lives of Saints New Russian Martyrs Other Media Sermons, Lectures The Importance of Patiently Letting Down Our Nets in Obedience Do We Have A Reaction To The Gospel? What Does the Cross Mean for us Today? Our Faith History of Christianity Icons In the Church Liturgical Life Missionary work Orthodoxy around the World Prayers Religions Sacraments Social Life Theology “Le monde entier reste silencieux au sujet de l’Artsakh” : 120 000… “The whole world is silent about Artsakh.” 120,000 people are in the blockade,… The Importance of Patiently Letting Down Our Nets in Obedience Calendar Fasting Feasts The Tree Heals the Tree The Lights of an Approaching Rescue Preparing the Way of the Lord in our Own Lives family В данной категории нет материалов. Multimedia Contact us Искать Искать Polls Show the World Becoming Less Religious Milena Faustova 16 August 2012 The world is becoming less religious, sociologists for the Gallup International Association say. They have conducted a poll in 59 countries to find out the most religious and the least devout countries. The survey shows a decline in religiosity in Russia in the past few years. Poll results show that more than half of the world’s population, nearly 59%, call themselves religious. Meanwhile, every fifth person believes in God but do not identify themselves with anyparticular faith tradition or denomination .Every eighth describes himself an atheist. The most convinced atheists were found in China (47%), Japan (31%), as well as in the Czech Republic, France, South Korea, Germany, the Netherlands, Austria, Iceland, Australia and Ireland. The countries where most people self-identified as religious were Ghana (96 %), Nigeria (93 %), Macedonia (90 %), Romania, Iraq, Kenya, Peru and Brazil. Average religiosity in the 57 countries included in the poll was 59 percent, a decline of 9 points since 2005, it said.

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Dealing with the Less than Obvious About Pages About %20%20 Donate Contact Us Проекты «Правмира» Pravmir.ru Матроны.RU Не инвалид.RU Pravmir.com Форум Книги Лекторий Благотворительность Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation News В данной категории нет материалов. Family Before marriage Bringing up children Children's page Divorce In the Family What is Christian Love in Marriage? Family Life and Spiritual Warfare Should People Limit Marital Relations in Lent? Pastoral Advice Library Holy Fathers Lives of Saints New Russian Martyrs Other Media Sermons, Lectures The Importance of Patiently Letting Down Our Nets in Obedience Do We Have A Reaction To The Gospel? What Does the Cross Mean for us Today? Our Faith History of Christianity Icons In the Church Liturgical Life Missionary work Orthodoxy around the World Prayers Religions Sacraments Social Life Theology “Le monde entier reste silencieux au sujet de l’Artsakh” : 120 000… “The whole world is silent about Artsakh.” 120,000 people are in the blockade,… The Importance of Patiently Letting Down Our Nets in Obedience Calendar Fasting Feasts The Tree Heals the Tree The Lights of an Approaching Rescue Preparing the Way of the Lord in our Own Lives family В данной категории нет материалов. Multimedia Contact us Искать Искать Dealing with the Less than Obvious Unlike cerebral palsy or Down syndrome, these physical challenges are only visible through their symptoms, usually manifested in a child’s behavior. It is easy to stand by and think or say, “If only that parent would get better control of his kid,” or “what that kid needs is a good spanking,” or “what a bratty kid!” And while some pop psychologists with newspaper columns and talk shows just might agree, such reactions have little to do with the very real diagnoses many children and their parents face every day. Wendy Cwiklinski 23 June 2011 Sensitivity key to ministering to “invisibly challenged” children

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Hence the popular notion grew, sponsored by clerical and monastic circles and favored (though never officially adopted) by the crown, of Moscow as the “Third Rome,” i.e., the providential successor of the “Second Rome,” Constantinople, which had fallen to the infidel. In Muscovite Russia (q.v.), however, and in the later Petersburg Empire, relations between tsars and the Church were markedly less nuanced than in Byzantium. In the latter the emperors had always been limited by a web of convention and the force of public opinion as represented, in particular, by the monks. Russia was much less sophisticated a nation. Its government, from the reign of Ivan III in the mid-15th c., was influenced from quite early on by the impress of “statist” political philosophy coming to it from Renaissance Italy-a philosophy that was itself the product of reaction to the papal theocracy of the High Middle Ages. Russian stress on the powers of the ruler reached an early high point under Ivan IV, but especially so during the reign of Peter I (d. 1723) whose regime obtained to the end of the tsardom in 1917. Peter’s Spiritual Regulation (q.v.), issued in 1721, was influenced by the example of the Prussian Staatskirche and sought to make the Russian Church a “department of state.” While it is fair to say this project did not completely reduce the Orthodox Church to a bureaucracy, it is also the case that it came very close to doing so, in particular under the ober-procurators of the Holy Synod (see Russian Orthodox Church) who ruled on behalf of the tsar. Moreover, this regime was not welcomed by the clergy, as the replies of the sixty-five diocesan bishops to the ober-procurator’s questionnaire in 1905 make evident. All but three of the bishops condemned the state’s role in the Church. Nonetheless, the nationalist revival in the Balkans (q.v.) saw in the Russian Church a model to imitate. Peter I’s subordination of Church to state provided a template for the organization of the autocephalous church of Greece in 1831, and the newly independent states of Serbia, Bulgaria, Romania, and finally Albania (qq.v.) would follow suit. This is, indeed, the situation which obtains to the present day, less of course the seventy-year violent interruption of Marxist-Leninist governments wholly bent on the eradication of religious belief and institutions. Now that that episode has concluded, however, the Orthodox Church confronts a world where the old verities of empire no longer apply and the newer arrangements to accommodate nationalism appear increasingly problematical. Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039

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Less Panic, But More Aggression. Psychologist Anna Khasina Talks on How The Pandemic Changed People A Russian Orthodox Church Website About Pages About %20%20 Donate Contact Us Проекты «Правмира» Pravmir.ru Матроны.RU Не инвалид.RU Pravmir.com Форум Книги Лекторий Благотворительность Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation News В данной категории нет материалов. Family Before marriage Bringing up children Children's page Divorce In the Family What is Christian Love in Marriage? Family Life and Spiritual Warfare Should People Limit Marital Relations in Lent? Pastoral Advice Library Holy Fathers Lives of Saints New Russian Martyrs Other Media Sermons, Lectures The Importance of Patiently Letting Down Our Nets in Obedience Do We Have A Reaction To The Gospel? What Does the Cross Mean for us Today? Our Faith History of Christianity Icons In the Church Liturgical Life Missionary work Orthodoxy around the World Prayers Religions Sacraments Social Life Theology “Le monde entier reste silencieux au sujet de l’Artsakh” : 120 000… “The whole world is silent about Artsakh.” 120,000 people are in the blockade,… The Importance of Patiently Letting Down Our Nets in Obedience Calendar Fasting Feasts The Tree Heals the Tree The Lights of an Approaching Rescue Preparing the Way of the Lord in our Own Lives family В данной категории нет материалов. Multimedia Contact us Искать Искать Less Panic, But More Aggression. Psychologist Anna Khasina Talks on How The Pandemic Changed People Source: Pravmir (Russian) And how to stay calm while reading the news about the rise in disease Natalia Kostarnova 06 October 2020 Photo: Unsplash The daily increase in coronavirus cases in Russia has exceeded 9 thousand people. What worries us most is whether a new self-isolation regime will begin. The schoolchildren have their holidays extended, and some classes have already been quarantined. And no one knows when the epidemiological situation will change for the better. Psychologist Anna Khasina told Pravmir how the spring lockdown changed us, what awaits people during the second wave of the pandemic and why it is normal to feel irritated now.

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—Why do you think this bias occurs? You know, I grew up in journalistic circles, and understand that world very well, and the profession tends to attract more liberal, secular people. In the U.S., for example, if perhaps sixty percent of the population are practicing Christians, I would estimate that among journalists, that number must be less than ten percent. Then you have this recent phenomenon of what I would call “hostile atheists,” and that type of person I would guess is well-represented in journalism circles. So it’s a basic imbalance, and it really shows up when you analyze media coverage. —Charles, we really wish you success with your website, and that you receive the all support you deserve. Nun Cornelia (Rees) spoke with Charles Bausman 11 марта 2015 г. Смотри также Комментарии Здесь Вы можете оставить свой комментарий к данной статье. Все комментарии будут прочитаны редакцией портала Православие.Ru . Ваше имя: Ваш email: Введите число, напечатанное на картинке Отправить Michael Woerl 1 мая 2015, 07:00 Thank you, Mr. Bausman! Russia Insider is needed, and appreciated! Vladislav Krasnov 21 марта 2015, 14:00 It is a remarkable interview with a remarkable man whose founding of Russia Insider was exactly what was needed in both Russia and the USA.RI is the best thing that happened lately in the field of US-Russia relation. Let RI defeat the monster of MSM lies about Russia. Vladislav Krasnov, president92@gmail.com www.raga.org Greetings to Dimitry Zarechnak with whom I had a pleasure of working as interperter. Dimitry Zarechnak 19 марта 2015, 04:00 About separation of church and state:as an interpreter for the US Department of State, I interpreted once for a meeting between Patriarch Aleksiy II and the US Vice President. As we waited for the Vice President to arrive for the meeting, we chatted. I told the Patriarch that I was a member of Fr. Victor Potapov " s parish in Washington, D.C. During the conversation, the Patriarch said that he believed that where there was no separation of church and state, the state would always be in charge, and he was opposed to this. Unfortunately, it seems to me that the Russian Church today is becoming less and less separated from the state, and that this is producing the consequences that Patriarch Aleksiy indicated.

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Seven Testaments of Great Lent A Russian Orthodox Church Website About Pages About %20%20 Donate Contact Us Проекты «Правмира» Pravmir.ru Матроны.RU Не инвалид.RU Pravmir.com Форум Книги Лекторий Благотворительность Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation News В данной категории нет материалов. Family Before marriage Bringing up children Children's page Divorce In the Family What is Christian Love in Marriage? Family Life and Spiritual Warfare Should People Limit Marital Relations in Lent? Pastoral Advice Library Holy Fathers Lives of Saints New Russian Martyrs Other Media Sermons, Lectures The Importance of Patiently Letting Down Our Nets in Obedience Do We Have A Reaction To The Gospel? What Does the Cross Mean for us Today? Our Faith History of Christianity Icons In the Church Liturgical Life Missionary work Orthodoxy around the World Prayers Religions Sacraments Social Life Theology “Le monde entier reste silencieux au sujet de l’Artsakh” : 120 000… “The whole world is silent about Artsakh.” 120,000 people are in the blockade,… The Importance of Patiently Letting Down Our Nets in Obedience Calendar Fasting Feasts The Tree Heals the Tree The Lights of an Approaching Rescue Preparing the Way of the Lord in our Own Lives family В данной категории нет материалов. Multimedia Contact us Искать Искать Seven Testaments of Great Lent But it is just as possible to burden yourself with easy food too. Try not to get obsessed with it. Also, there is no need to look for the abundant special fast recipes on the Internet. Perhaps one should try to spend less time cooking your meals. Spend less money on buying your food during the fast. Taking this aspect into account, there is something to think about – such as how reasonable it is to buy special seafood that is allowed by church discipline. Archpriest Andrei Dudchenko 15 February 2010 The Forty Days The Season of Great Lent has begun. It is time of renewal, repentance and joy. It is not yet the time of triumphant Paschal delight, but a time of quiet and, yet, at the same time, profoundly deep joy, which is not visible at first glance. Perhaps it is due to the fact that during the fast, we once again hope to tear ourselves away from the concerns and worries that have enslaved us within our daily lives. We hope to find our real selves.

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