| Kraków, 1906; Кладочний О. Василианский мон-рь в Варшаве и его судьба//Analecta OSBM. 1930. Vol. 3. P. 582-594; Wojnar M. M. De Regimine Basilianorum Ruthenorum a Metropolita Josepho Velamin Rutskyj instauratorum. R., 1949. (Analecta OSBM; Ser. 2. Sec. 1. Vol. 1); idem. De Capitulis Basilianorum. R., 1954. (Ibid.; Vol. 3); idem. De Protoarchimandrita Basilianorum (1617-1804). R., 1958. (Ibid.; Vol. 9); idem. De Archimandritis Basilianis in Metropolia Kioviensi (1617-1882)//Ius Populi Dei. 1972. Vol. 2. P. 343-424; idem. Basilian Missionary Work-Missionaries and Missions (XVII-XVIII)//Analecta OSBM. 1974. Vol. 9 (15). P. 95-110; idem. Basilian Scholars and Publishing Houses (XVII-XVIII)//Ibid. P. 64-94; idem. Basilians Seminaries, Collegies and Schools (XVII-XVIII)//Ibid. P. 48-63; Welykyj A. G. , Coroch S. Poglad na istoriu ta byhovnu dial " nist " monahin " Vasilianok. R.; Lwiw, 1964; Wawryk M. De studiis philosophico-theologicis in Provincia Rutheno-Ucraina Ordinis Basilianis XVIII eorumque manualibus//Analecta OSBM. 1971. Vol. 7 (13). Fasc. 1-4. P. 85-113; Ваврик М. До icmopiï Василианських kanimyл в Гaлuчuhi XVII-XX ст. Рим, 1979; он же. Нарис розвитку i стану василианського чину. Рим, 1979; Патрило И. Нарис icmopiï Bacuлiah biд 1743 до 1839 року//Analecta OSBM. 1988. Vol. 13 (19). P. 183-283; Pidlipczak-Majerowicz M. Bazylianie w Koronie i na Litwie: Szkoly i ksiki w dziaalnosci zakonu. Warsz., 1989; Нарис icmopii Bacuлiahcьkoro чину св. Йосафата. Рим, 1992. (Analecta OSBM; Vol. 48); Новицкая-Ежова А. Орден базилиан и его культурно-просветительская деятельность на укр.-белорус.-лит. землях Речи Посполитой//Славяноведение. 1996. 2. С. 33-47. В. И. Петрушко Василианский орден мелькитов Св. Спасителя (Ordo Basilianus Sanctissimi Salvatoris Melkitarum; B. S.) основан в 1684 г. митр. Тирским и Сидонским (Ливан) Евфимием Сайфи, в 1717 г. одобрен папой Римским Климентом XI. В 1934 г. рим. Конгрегация по делам восточных обрядов разработала монашескую конституцию для 3 василианских орденов мелькитского обряда (дополнена и окончательно утверждена в дек. |
| When a local Chechen diaspora wanted to build a mosque in that city and were collecting signatures, the Yazidi did not support the building of a mosque, and it in fact was never built. Of course, here, just as in any mission, it is important to have the Holy Scripture and prayers in their native language. With regard to the former, the Institute of Bible Translations in Moscow has already translated and published the New Testament and Pentateuch into the Kurdish language (Kurmanji). As for the latter, so far we have only translated a few of the main Orthodox prayers, and there is much more work yet to do. It is important that more missionaries would come from amongst the Orthodox Kurds themselves, and extremely important that there be Orthodox priests who are Kurds; but I believe that the Lord will bring this to pass when it be pleasing to Him. The sincere fatherly attention that Patriarch Kirill has given to the needs of Orthodox Kurds when the Lord vouchsafed me to meet with His Holiness is very dear to me personally. It is also very meaningful to me that I was able, if only briefly, to learn from a remarkable missionary, Fr. Daniel Sisoev, who was my spiritual instructor, and who, as you know, was murdered in his own church—he accepted death for the name of Christ. I believe that the time will come when the light of Christ will shine over Kurdistan. Deacon Giorgi Maximov spoke with Seraphim Maamdi translated by Pravoslavie.ru/OrthoChristian.com 7 марта 2011 г. ... Комментарии @kubalek_eu 25 января 2015, 17:00 It is a natural process if an individual Yezidi changes his/her religion but, please, stay away from any missionary efforts directed toward the Yezidis that have already been run by some Protestant churches! Missionarism among the Yezidis is very unfair as it misuses their impoverished status and effectively destroys their unique cultural heritage. Yezidis need real help to empower their presence in their traditional domiciles and preserve their vanishing oral literature. The last thing Yezidis need is Bibles and brainwashing -- they have already been enough exposed to proselytic pressures from Muslims. Branko Radanovic 30 марта 2013, 04:00 Dear Seraphim:You touch my heart:i am thousand miles of way from you: I am in US state of Oregon:Reading your words make so happy to know the you are ORTHODOX:My heart was fool of joy and my eyes fool of tears:What a blessing story of your life.Mnoga ja leta...God grant you many,many,year;Your Brother in Christ Branko[Branislav] Radanovic Мы в соцсетях Подпишитесь на нашу рассылку |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf COPTIC CHURCH COPTIC CHURCH. The indigenous Church of Egypt (q.v.), its name, the ethnic name of its adherents (“Copts”), derives from the local pronunciation of the Greek word, Aegyptos. While certainly dating from apostolic times (local tradition ascribes the missionary work to St. Mark), little is known about the Egyptian Church before the writings of Clement of Alexandria (qq.v.), and the latter says little or nothing about the non-Greek, native Christians. Coptic Christianity properly emerges with the rise of monasticism (q.v.) in the 4th c. Its founders, Antony, Macarius, and Pachomius (qq.v.), were all Copts. The leadership of the Egyptian church, however, was concentrated in Alexandria (q.v.), which was Greek. Some scholars have therefore read the schism following the Ecumenical Council of Chalcedon (qq.v.) as a movement toward native Egyptian independence. While this is not entirely convincing, there is doubtless some truth to it. Within a few generations following Chalcedon, the Egyptian countryside was solidly “monophysite.” The rise of Islam (q.v.) and the Arab conquest of Egypt in the 640s contributed to the permanence of the breach in communion. Today the Copts are a minority in their own land, though this is somewhat offset by their being the educated class. They number between 5 and 10 percent of the Egyptian population, but are victimized by Islamic “fundamentalists” who oppose government toleration of other religions. Their patriarch is based in Cairo, though still bearing the title of Alexandria. While Coptic, the last expression of the language of the pharaohs, is still used in this Church’s liturgy, it is increasingly giving way to Arabic. The past thirty years have also seen a renaissance in the Coptic Church and increased contact with both the other “Oriental Orthodox” (q.v.) and the Eastern Churches adhering to Chalcedon. 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 Поделиться ссылкой на выделенное |
| Лит.: Rodoma P. Dell " origine, progresso e stato presente del rito greco in Italia. R., 1758; Надеждин Н. И. Палладий Роговский, первый рус. доктор//Сын Отечества. 1840. Т. 4. Кн. 2. С. 598-621; Смеловский А. Братья Лихуды и направление теории словесности в их школе//ЖМНП. 1845. Ч. 45. Отд. 5. С. 31-96; Смирнов С. К. История Моск. Славяно-греко-лат. академии. М., 1855; Никольский М. Русские выходцы из заграничных школ в XVII ст.: Палладий Роговский//ПО. 1863. Т. 10. 2. Отд. 1. С. 162-172; Журнал 33-го заседания Тверской УАК. 1891 г. Апр. 7. Тверь, 1891. С. 9-13; Βελοσης Ι. Ελλνων ορθοσξων αποικα εν Βενετα. Βενετα. 18932; Τσιτσλης Η. Τυπλδος (Τζανντος) Μελτιος//Κεφαλληνιακ σμμικτα. Αθνα, 1904. Τ. 1. Σ. 756-769; Флоровский А. В. Русские студенты в Праге и Оломоуце в старое время//Тр. IV съезда рус. акад. организаций за границей. Белград, 1929. Ч. 1. С. 141-142; он же (Florovskij A.) Palladij Rogovskij: Eine Episode aus der Geschichte des Katholizismus in Moskau Ende des 17. Jh.//Zschr. für Osteuropäische Geschichte. 1934. Bd. 8(4). H. 2. S. 161-188; Шмурло Е. Ф. Русские католики кон. XVII в. по данным архивов Пропаганды и Коллегии св. Афанасия//Зап. Рус. науч. ин-та в Белграде. Белград, 1931. Вып. 3. С. 1-29; Sacrae Congregationis de Propaganda Fide memoria rerum 1662-1972/Сиг. J. Metzler. Freiburg, 1972. Vol. 1/2; Wojnar M. M. Basilian Missionary Work//Analecta OSBM. 1974. Vol. 9. P. 95-110; Τσιρπανλς Ζ. Το ελληνικ κολλγιο της Ρμης και οι μαθτες του (1576-1700). Θεσ., 1980; Καραθανσης Α. Η Θλαγγνειος Σχολ της Βενετας. Θεσ., 1987; idem. Η Βενετα των Ελλνων, Κυριακδη. Θεσ., 2010; Матвеева Е. Н. Палладий Рогов (Роговский)//СККДР. 1998. Вып. 3. Ч. 3. С. 12-14; Di Salvo M. Vita e viaggi di Filippo Balatri Preliminari all " edizione del testo//Russica Romana. R., 1999. Vol. 6. P. 37-58; Бушлякова В. А. Автограф Палладия Роговского в фондах ТГОМ//Дни слав. письменности и культуры: Сб. докл. и сообщ. Тверь, 2002. Вып. 6. С. 54-57; Рамазанова Д. Н. Палладий Роговский//БРЭ. 2014. Т. 25. С. 159; Ястребов А. О. Венецианский след в жизненном пути игум. Палладия Роговского//Вестн. ПСТГУ. 2014. 4(54). С. 9-28; Андреев А. Н. Моск. римско-католич. община в кон. XVII в.: Формирование, состав и конфессиональная жизнь//Вестн. Южноуральского гос. ун-та. 2017. 17. С. 6-16. |
| - Катасонов В.Н. Лестница на небо: генезис теории множеств Г.Кантора и проблема границ науки.//Границы науки. — М.: ИФ РАН,2000. - Катасонов В.Н. Концепция целостного разума в русской философии и Православие.//Рождественские чтения, 2000. — М., 2000. - Katasonov V. N. Missionary work of Leibniz’ philosophy.//Das Neueste ueber China. G.W.Leibnizens Novissima Sinica von 1697. Hrsg. Wenchao Li/Hans Poser. — Stuttgart, 2000. - Катасонов В. Н.Статьи «Непрерывность и прерывность», «Бесконечное»//Новая философская энциклопедия в 4 т./Ин-т философии РАН; Нац. обществ.-науч. фонд; Предс. научно-ред. совета В.С. Стёпин. — М.: Мысль, 2000—2001. — ISBN 5-244-00961-3. 2-е изд., испр. и допол. — М.: Мысль, 2010. — ISBN 978-5-244-01115-9. - Катасонов В.Н. Фундаментальные темы русской культуры и Православие.//Исторический вестник. — (13-14). — 2001. - Катасонов В.Н. Научно – философские концепции бесконечности и христианство.//Науковедение. — 2001. — - Катасонов В.Н. Точность науки, строгость философии, мудрость религии.//IX Международные Рождественские образовательные чтения, 2001. — М., 2001. - Katasonov V. N. The boundaries of science and the ideal of integral reason in Russia religious philosophy.//Science and faith. The problem of the human being in science and theology. Proceedings of the International Conference in 30.11- 2.12. 2000, St.Peterburg. St. Peterburg, 2001. - Катасонов В.Н. Позитивизм и христианство: философия и история науки П.Дюгема.//Два града: диалог науки и религии в восточно- и западноевропейской традициях. — М., 2002. - Катасонов В.Н. Христианство и научно – философские концепции бесконечности//Слово современнику. Минск, 2002. - Катасонов В.Н. Философия и история науки П. Дюгема.//Журнал «Вопросы философии». — 2002. — - Катасонов В.Н. На острие дискуссий (130 лет со дня выхода в свет книги Н.Я.Данилевского «Россия и Европа»).//Идеи русского ученого – энциклопедиста Н.Я.Данилевского и реалии современного мира. Сборник статей. — М., 2002. - Катасонов В.Н. Цивилизационный кризис XX столетия и Православие (о границах технологического мышления) Рождественские чтения, 2002. — М.,2002. |
| Tweet Нравится Bible to be translated into Russian sign language beginning with Gospel of Mark Moscow, February 2, 2017 Photo: http://www.effafa.ru/ A meeting on the project to translate the Bible into Russian sign language was held in Moscow on January 27. The participants, representing the patriarchate’s Synodal Department for Church Charity and Social Service, the Institute for Bible Translation, the All-Russian Society for the Deaf, clergy working with the deaf from various dioceses, sign language interpreters, and the deaf community, decided to begin with the Gospel of Mark, reports the site of the Moscow Patriarchate. Meeting participants decided the Gospel of Mark would be the easiest to translate, and “besides, out of the four Gospels, only the Gospel of Mark mentions the healing of the deaf man,” noted the deputy director of the Institute for Bible Translation Natalia Gorbunova. The idea of translating the Bible into sign language was developed by the aforementioned synodal department, Bible society, and society for the deaf. The first meeting was held in December. The target audience is both churched and secular deaf people looking for the Gospel in sign language in video format, as well as those who would like to learn sign language to communicate and work with the deaf. “Sign language is very diverse, and we should preserve this diversity,” said the head of the Ekaterinburg Diocese’s pastoral, missionary, and social service center Hieromonk Vissarion (Kukushkin). Accordingly, the Gospel will be translated into Russian sign language with elements of foreign-borrowed words. A dictionary of Biblical terms will be developed at the same time. Today sixty-two Orthodox parishes and communities with the deaf and blind, working with various departments and organizations to offer educational courses on the basics of sign language for priests, social workers, and volunteers, and to produce educational videos for the deaf. 2 февраля 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: |
| Hieromonk Stefan (Igumnov) thanked the head of the Ethiopian Church for the warm welcome and conveyed to him greetings from His Holiness Patriarch Kirill of Moscow and All Russia with the 5 th anniversary of his Patriarchal enthronement. As Fr. Stefan noted, the resumption of the inter-church contacts has coincided with the 120 th anniversary of the establishment of diplomatic relations between Russia and Ethiopia. This topic was discussed in November 2017, during the meeting between Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations, and Mr. Grum Abay Teshome, Ambassador Extraordinary and Plenipotentiary of the Democratic Republic of Ethiopia to the Russian Federation. On March 3, the delegation of the Russian Orthodox Church attended the divine service at the Holy Trinity Cathedral in Addis Ababa celebrated by His Holiness Patriarch Mathias together with the assembly of bishops of the Church of Ethiopia, as well as a ceremony that marked the 5 th anniversary of His Holiness’ enthronement. The delegation members also met with other hierarchs of the Church of Ethiopia, visited local monasteries, theological schools, a publishing centre, church workshops and social facilities. The visit allowed the guests from Russia to learn more about various activities of the Church of Ethiopia. It should be noted that Christians in Ethiopia live in difficult circumstances due to the geopolitical situation of the country, socio-economic crisis and other aggravating factors. However, the Ethiopian people preserve the faith that they received in the apostolic times, and are willing to openly cooperate with the entire Christendom. The bearer of the ancient Christian tradition on the African continent, the Church of Ethiopia in recent years has been actively carrying out missionary work among tribes and ethnic groups living in the south-west of the country. DECR Communication Service /Patriarchia.ru Календарь ← 7 December 2023 year |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf MOLDAVIA MOLDAVIA. Present-day Moldavia is divided between Romania (q.v.) and the former Soviet Union, the latter holding the present republic of Moldova (formerly Bessarabia). The region lies between the Carpathian Mountains on the west and the Pruth River on the east with its capital at Jassy. Much of it is a fertile plain. Moldavia is one of two principates, the other being Wallachia, where the Romanian people first appear on the historical scene as an identifiable nation in the 14th c. Previously, the area had been one of missionary activities for both the East and West. (See Constantine-Cyril; Methodius.) Its princes, together with those of Wallachia, served as the protectors and patrons of Orthodox clergy and monks of the Ottoman Empire (q.v.) during the 15th c.–17th c. The churches and monasteries of Moldavia, rich and numerous then and equally active today, are of extraordinary beauty and importance. It was in Moldavia that Paisii Velichkovsky (q.v.) received his first initiation into hesychasm on his way to Mt. Athos (qq.v.) in the 1740s. It was here also that he came to stay after Athos in order to build up large communities of monks at the monasteries of Dragomirna, Neamts, and Sihastria, and work on the translations of the Philokalia (q.v.) into Church Slavic and Romanian. The latter would fuel a renaissance of monasticism (q.v.) in both countries throughout the 19th c., and it contributed to another renewal in Romania in the 20th c. The principate provided a kind of transition point from Greece and the Balkans (q.v.) to the lands of Russia. After a cultural apogee under Stephen the Great (d. 1504), Moldavia passed under Turkish rule. In the 19th c., rule passed among native hospodars, Russia, and Turkey until 1859 when Alexander Joh n Curza initiated the history of modern Romania. 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 Поделиться ссылкой на выделенное |
| В его образовании определяющее значение имели 3 экуменических движения . Это конференции «Вера и церковное устройство» (Faith and Order), «Жизнь и деятельность» (Life and Work) и «Международный миссионерский совет» (International Missionary Council, IMC) . Эти движения нельзя воспринимать исключительно в качестве элемента ВСЦ, ведь именно они были воплощением экуменизма в то время, когда создание ВСЦ еще даже не рассматривалось. Для понимания, что такое экуменизм в историческом смысле, необходимо знать историю не только ВСЦ, но и тех организаций, которые сыграли определяющую роль в период, когда экуменизм только зарождался. Ниже мы рассмотрим историю образования и деятельности указанных выше экуменических объединений вплоть до того момента, когда они объединились в самую крупную межхристианскую организацию. Международный миссионерский совет Эдинбург в 1910 г. привлек к себе внимание всего мира. Не секрет, что на протяжении веков миссионерские организации конкурировали друг с другом, и потепление отношений стало прямым следствием событий в Шотландии. Но сотрудничество между церквями в миссионерской деятельности не закончилось после завершения конференции, а только встало на путь дальнейшего развития. В Эдинбурге был создан специальный международный комитет, ставший инструментом миссионерской кооперации вне национальных и конфессиональных объединений вплоть до 1921 г. Его председателем был избран известный по своей деятельности в юношеских и миссионерских христианских организациях Джон Мотт (1865-1955), а секретарем – Джозеф Олдхем (1874–1969). Планировалось проведение всестороннего миссионерского совета, но эти планы нарушились начавшейся в 1914 г. Первой Мировой войной. Сразу после ее окончания возрождается идея создания постоянной международной миссионерской организации. В июне 1920 г. в городе Кран (Швейцария) состоялась встреча миссионеров, на которой, как и раньше, ведущие роли играли Дж. Мотт и Дж. Олдхем. На ней восстановили международный миссионерский комитет и обсудили перспективу создания постоянной конференции. |
| Hieromartyr Agathodorus of Cherson Commemorated on March 7 The Hieromartyrs Agathodorus, Basil, Ephraim, Eugene, Elpidius, Aetherius, and Capiton carried the Gospel of Christ into the North Black Sea region from the Danube to the Dniepr, including the Crimea. They were bishops of Cherson at different times during the fourth century, and they sealed their apostolic activity with martyrdom (only Aetherius died peacefully). The Church’s enemies unwillingly contributed to the further spread of Christianity. The Roman emperors often banished traitors to this area. During the first three centuries, Christians were regarded as traitors because they would not follow the state religion. The pagans inhabiting the Crimea stubbornly resisted the spread of Christianity. But the faith of Christ, through its self-denying preachers, grew strong and was affirmed. Many missionaries gave their lives in this struggle. At the beginning of the fourth century a bishop’s See was established at Cherson. This was a critical period when Cherson served as a base for the Roman armies which constantly passed through the area. During the reign of Diocletian (284-305), the Patriarch of Jerusalem sent many bishops to preach the Gospel in various lands. Saints Ephraim and Basil preached the Gospel of Christ in Cherson. A year after the martyrdom of Saint Basil, three of his companions, Bishops Eugene, Elpidius and Agathodorus, ceased their preaching in the Hellespont, and arrived at Cherson to continue his holy work. They endured many hardships for the salvation of human souls. All three bishops shared the fate of their predecessor: they were stoned to death by the pagans on March 7, 311. The memory of the holy hieromartyrs of Cherson is celebrated on March 7. Troparion — Tone 5 Since You have given us the miracles of Your Holy/Hieromartyrs of Cherson as an invincible rampart,/foil the machinations of the ungodly, O Christ our God,/and strengthen the faith of the Orthodox Christians,/for You are good and love mankind. Kontakion — Tone 2 The radiant day of the hierarchs and pastors in Cherson has dawned!/Let us sing hymns for the feast of those who suffered for the sheep of Christ!/Hieromartyrs, entreat Christ, the chief Shepherd, that He may number us with the sheep on His right hand,/so that we may cry aloud to you:/Rejoice, holy fathers, for you shed your blood for Christ! Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
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