| Orthodoxy has always formed a close bond with society and culture so that the faith is connected with life, not just with Sunday morning. Actually the modern nation state, with its sharply defined boundaries, is a relatively new development. Things were more flexible in ancient times. But Orthodoxy has associated itself with modern nations too. That’s why we have the national Bulgarian Orthodox Church, the Romanian Orthodox Church and so on. However, patriotism can also be dangerous. Father Schmemann wrote in his Journal that one of the worst things that ever happened to Orthodoxy was its identification with modern nations, so that people cannot distinguish between the two – like those who think that to be really Orthodox you’ve got to be Greek or Russian or whatever, or like some evangelicals who can’t seem to separate their Christianity from Americanism (of a particular type). When my wife and I were first looking at Orthodoxy 30 years ago a Ukrainian Orthodox woman, a good friend (memory eternal, Helen+), asked me, “Why do you want to be Orthodox? You’re not Ukrainian.” Someone I know was interested in Orthodoxy and visited a Greek church, where the priest told him, “I’m glad you visited. Now go back to your own church where you belong.” This attitude is called Phyletism (“tribalism”): the odd notion that Orthodoxy is limited to a particular tribe or culture or nation. It was condemned at a pan-Orthodox council in Constantinople in 1872. The great danger of Phyletism is that it limits Orthodox people to one narrow national way of looking things. Orthodoxy is multi-cultural: for all the world, all peoples. Orthodoxy is super-cultural: wider, broader, deeper, higher, wiser than any one nation or culture. Our Lord Jesus made this clear regarding Jewish tribalism. How often he made foreigners the heroes: the Good Samaritan, the Samaritan leper who alone returned to give thanks, the Roman centurion of whom he said. “I tell you many will come from east and west and sit down with Abraham, Isaac and Jacob in kingdom of heaven, but the sons of Kingdom [the Jews, or us if we are unfaithful] will be cast out into the darkness”. John the Baptist warned,“If God needs sons of Abraham, he can raise them up out of these stones.” And so it is if God needs Americans… or if he needs Orthodox. Orthodoxy in America |
| Representative of the ROC Spoke at the 19th All-American Council Meeting Source: DECR Pravmir.com team 16 August 2018 The 19 th All-American Council of the Orthodox Church in America was held from July 23 6to 27, 2018, in St. Louis, Missouri. Its opening was preceded by a solemn thanksgiving presided over by His Beatitude Tikhon, Metropolitan of All America and Canada. The sessions were attended by members of the Holy Synod of the Orthodox Church in America, hierarchy, clergy and laity from all over North America. Among the guests were hierarchs of the Orthodox Churches of Constantinople and Alexandria, the Serbian Orthodox Church, the Orthodox Church of the Czech Lands and Slovakia, as well as the Finnish Autonomous Orthodox Church. With a blessing of His Holiness Kirill, Patriarch of Moscow and All Russia, the Russian Orthodox Church was represented by Bishop Flavian of Cherepovets and Belozersk. The theme of the 19 th All-American Council, ‘For the Life of the World’, was based on the work of the same name by Protopresbyter Alexander Schmemann. The history of the writing of this book, loved by many Christians, was told to the Council by Father Alexander’s son Serge. In his introductory speech, His Beatitude Tikhon reminded the gathering that in his numerous works, St. Tikhon the Patriarch of All Russia, when he was a bishop in North America in the period from 1897 to 1907, often called people ‘to be partakers of the Body of Christ’. His Beatitude reminded the gathering that this call is relevant in our days as well. Metropolitan Tikhon also spoke on several urgent problems facing the Church today and reminded the Council of the Orthodox Church in America’s calling to the evangelical mission. Bishop Flavian brought greetings to the Council on behalf of the Russian Orthodox Church and Patriarch Kirill of Moscow and All Russia. He noted in particular, ‘The Russian Orthodox Church has never weakened her communion in prayer with her beloved sister – the Orthodox Church in America. |
| There are dozens of children’s questions concerning prayer, icons, and church worship… in general, everything related to life in the Church. We’ve collected several of these questions and asked Archpriest Alexander Elatomtsev, the rector of the Church of the Nativity of Christ in v. Rozhdestveno, Istra Raion, Moscow Region, and the spiritual father of Rozhdestvo Orthodox School, to answer them. Why are icons painted in such a cartoonish manner? You’ve found a very sensitive point in the life of the Church. Icon painting is a very important way of preaching the Good News, i.e., spreading the Christian faith. Unfortunately, icons don’t always reach such a high level of artistic perfection. Often, they are painted to suit the low taste of the person who orders them. Sometimes, icon painters aren’t skillful enough. If you look at the real icons, e.g., Holy Trinity by Andrei Rublev, icon of the Mother of God of Vladimir, icons from ancient Athonite monasteries, or Greek mosaics, you won’t find anything cartoonish about them. Some icons seem to be too simple, as if they were painted by a child. Believe me, all true painters were dreaming of being able to paint like children but not everyone can do it. Only holy and pure souls are capable of portraying the saints’ faces with such artlessness and spiritual precision. Sinful adults are trying to fake that purity and simplicity, and that’s where the cartoonish icons come from. Perhaps, you meant that people and animals in the icons look different than in real life? It’s made for a reason, not because the painter doesn’t know how to paint “realistic pictures”. An icon reveals the spiritual world, which is very different from our world. You can’t see it with human eyes, so a realistic manner of painting doesn’t describe it well. Which manner is better, then? The one that conveys the most important meanings, and conveys them symbolically, not literally. This language is the language of icon painting where nothing is painted aimlessly, where everything has its symbolism: colors, sizes, and shapes. There isn’t anything cartoon-like in this way of depicting holy images. If the icon isn’t realistic, does it mean that it’s cartoon-like? |
| Tweet Нравится Book Launch of Fr. Peter Heers " " The Ecclesiological Renovation of Vatican II: An Orthodox Examination of Rome’s Ecumenical Theology Regarding Baptism and the Church " On Wednesday December 9, 2015 the Canadian Hellenic Orthodox Missionary Fraternity of Toronto of Apostle Paul held a book launch in their Toronto Apostle Paul Orthodox Christian Bookstore for Protopresbyter Peter Heers' new book " The Ecclesiological Renovation of Vatican II: An Orthodox Examination of Rome’s Ecumenical Theology Regarding Baptism and the Church, " which examines in depth in light of Orthodox Patristic teaching both the historical and theological road leading to the new ecclesiology promulgated at the Vatican II Council and the ecclesiology of the Council itself. A video of the book launch can be viewed below, as well as the words of several important and notable Orthodox Church personalities today in praise of Fr. Peter's essential new book, available from Uncut Mountain Press : Fr. Peter Heers’ book, The Ecclesiological Renovation of Vatican II , is remarkable in every way. . . . I want to congratulate the author, for he labored on his subject with objectivity and sobriety and has presented us with an important work which assists us all, especially when, due to our lack of time and many responsibilities, we are unable to have access to the sources. The book is written in an academic manner, that is, objectively, as the tradition of the Fathers of the Church designates. Father Peter worked methodically, examining both the theological currents which preceded the Second Vatican Council and the context within which the council itself labored. Moreover, he studied in depth the texts of the council and the analyses of various theologians that followed the council. Having read this as a dissertation many times and as closely as possible, I have come to understand how papal theology became estranged from Orthodox patristic theology and tradition; how the views of papal theologians with regard to baptism and ecclesiology developed from Blessed Augustine, Thomas Aquinas, and subsequent theologians; and how this line of thinking evolved through a variety of decisions and finally arrived at the Second Vatican Council, which then produced a new ecclesiology. |
| Venerable David of the Gareji Monastery, Georgia Commemorated on May 7 Our Holy Father John of Zedazeni and his twelve disciples, Abibus of Nekresi, Anthony of Martqopi, David of Gareji, Zenon of Iqalto, Thaddeus of Stepantsminda, Jesse of Tsilkani, Joseph of Alaverdi, Isidore of Samtavisi, Michael of Ulumbo, Pyrrhus of Breti, Stephen of Khirsa, and Shio of Mgvime, were Syrian ascetics and the founding fathers of Georgian monastic life. Saint John received his spiritual education in Antioch. Early in his youth he was tonsured a monk and withdrew to the wilderness. The Lord, recognizing his humility, diligence in fasting, and devout watchfulness, blessed His faithful servant with the gift of healing the sick and casting out demons. Saint John was celebrated for his holy deeds and miracles. Curious crowds would swarm around him, and after some time he found it necessary to withdraw into even deeper seclusion. Taking with him several of his disciples, he chose a remote area, fashioned for himself a cell, and began to labor as a hermit. Once the Most Holy Theotokos appeared to Saint John and told him, “Take twelve monks and go with them to Georgia, the nation enlightened by the Equal-to-the-Apostles Nino, and strengthen the Christian soul of its people.” Saint John related the vision to his disciples, and after much fasting and prayer he chose twelve of them: Abibus, Anthony, David, Zenon, Thaddeus, Isidore, Joseph, Jesse, Michael, Pyrrhus, Stephen, and Shio. He left his remaining disciples in the wilderness in the care of the abbot, the blessed elder Euthymius, and set off for Georgia with the twelve he had chosen. By divine revelation the Georgian king Parsman and Catholicos Evlavios received the good news that the venerable fathers were in Mesopotamia, on their way to Georgia, and they hurried to greet them with the proper honors. King Parsman and Catholicos Evlavios met the holy fathers as they were approaching Mtskheta. The holy fathers venerated the myrrh-streaming wood of the Living Pillar and the Robe of Christ at Svetitskhoveli Cathedral. From there Saint John and his disciples traveled throughout Georgia, visiting its many holy sites. |
| An outstanding and extremely prolific writer on the spiritual life, Bishop Theophan the Recluse had tremendous popularity in Russia during the 19th century and well into the 20th. This was during the era of Orthodox Russia, when the whole tenor of everyday life was permeated with the ancient Byzantine philosophy of life. With the fall of Orthodox Russia, the inheritance of Bishop Theophan became obscured by Western free-thinking, which relegated his influence on society to the strict, narrow confines of a persecuted, petrified, frightened “remnant” of Orthodox believers. From that time on, only a handful of writers and outstanding Church figures dealt with the Recluse and his importance; and finally a new wave of ecclesiastical fashion labeled him as an abysmally Victorian, outdated phenomenon and thus dismissed him. Some outstanding modern Church writers wrote good studies on him, but the tyranny of fashion almost destroyed his significance in the view of modern academic theologians, who still criticize him because of their desire to go in step with the world. It is only with the recent rise of interest in ancient Eastern Orthodox monasticism that the name of St. Theophan draws some attention. But yet again, the modern Western mind wants to see in him something else than what he actually was and what he symbolizes to today’s God seekers. They weave into their image of him aspects to which he was foreign. They psychoanalyze his ecclesiology, scrutinize his Christology, and even attempt to present him as a “new ager.” But St. Theophan was and is first and foremost a Church Father for modern times. He was almost our contemporary, one who lived consciously with an awareness of the results of the French Revolution, which had knocked down Church authority not so much politically as spiritually. It is precisely in this — his awareness of the roots of the modern age — that St. Theophan excels almost all modern theologians, pastors, and monastic teachers of spiritual life. He reinterprets ancient patristic wisdom in order to adapt it to needs of the modern unchurched mind, which has been divorced from the Orthodox philosophy of life and even from the rudimentary principles of practical, basic Christianity, and has already been psychologically formed into the mind of a neo-pagan. |
| On the second Sunday of Great Lent, there is a great feast in the blessed city of Thessalonika, Greece. It is the feast of St. Gregory Palamas. On this day, the holy relics of the saint are taken from the Church of St. Gregory in a procession throughout the city, escorted by bishops, priests, sailors, policemen, and thousands of faithful. One wonders why his earthly remains are still held in such great veneration. How could his bones remain incorruptible more than six hundred years after his death? Indeed, St. Gregory’s life clearly explains these wondrous facts. It illustrates the inspired words of the apostles that our bodies are temples of the Holy Spirit (see 1 Corinthians 6:19) and that we are " partakers of the divine nature” (2 Peter 1:4). A Childhood Passion for the Eternal St. Gregory Palamas was born in the year 1296. He grew up in Constantinople (now Istanbul, Turkey) in a critical time of political and religious unrest. Constantinople was slowly recovering from the devastating invasion of the Crusades. It was a city under attack from all sides. From the west, it was infiltrated by Western philosophies of rationalism and scholasticism and by many attempts at Latinization. From the east, it was threatened by Muslim Turkish military invaders. The peace and faith of its citizens were at stake. Gregory’s family was wealthy. His father was a member of the senate. Upon his father’s sudden death, Byzantine Emperor Andronikos II Paleologos (1282–1328), who was a close friend of the family, gave it his full financial support. He especially admired Gregory for his fine abilities and talents, hoping that the brilliant young man would one day become a fine assistant. However, instead of accepting a high office in the secular world, Gregory sought “that good part, which will not be taken away” from him (Luke 10:42). Upon finishing his studies in Greek philosophy, rhetoric, poetry, and grammar, Gregory, at only twenty or twenty-two years of age, followed a burning passion in his heart. Like a lover who strives to stay alone forever with his loved one, Gregory was thirsty for this living water (see Revelation 22:17). Therefore, no created thing could separate him from the love of God (see Romans 8:39). He simply withdrew to Mount Athos, an already established community of monasticism. He first stayed at the Vatopedi Monastery, and then moved to the Great Lavra. |
| Предыдущий Следующий Смотри также Church at Russian Monastery of Myrrhbearing Women burns Church at Russian Monastery of Myrrhbearing Women burns The fire caused considerable damage, but, thanks be to God, all are alive and no one was hurt. Thassos Monastery Fire Fund Thassos Monastery Fire Fund On September 9, 2016, the Monastery of the Archangel Michael on the Island of Thassos in Greece, one of the monasteries under the guidance of well-known Orthodox spiritual father, Geronda Ephraim of Arizona, was ravaged by fire. Fire destroys church at Ascension Monastery Church, Clinton, MI Fire destroys church at Ascension Monastery Church, Clinton, MI His Eminence, Archbishop Nathaniel of Detroit and the Romanian Episcopate and Priest Vicar Dan Hoarste traveled to the monastery to be with the monastic community immediately upon learning of the blaze. His Beatitude, Metropolitan Tikhon requested the faithful to keep the monastery brotherhood in their prayers. During this difficult time, the Episcopate also offers prayers to grant peace and comfort to the monastic community during this difficult test. Tragic cathedral fire sparked by Easter candles Tragic cathedral fire sparked by Easter candles Investigators were able to find evidence in the remains of the Serbian Orthodox Cathedral of St. Sava on West 25th Street that proved caretaker, Slobodan Ljubenko, 69, had accidentally caused the May 1 fire by failing to put out the candles, sources said. Orthodox hierarchs offer prayers and encouragment in midst of Alberta wildfires Orthodox hierarchs offer prayers and encouragment in midst of Alberta wildfires O loving and merciful God, our help in time of need, You are our rock and refuge, our comfort and hope. Deliver us from the trouble that now besets us. Blessed is Your name, Father, Son and Holy Spirit, now and forever. Amen. Fire broke out at Georgian Orthodox Church " s main cathedral Fire broke out at Georgian Orthodox Church " s main cathedral Firefights and rescuers worked through heavy smoke, but none were injured. Комментарии © 1999-2016 Православие.Ru |
| Russian Orthodox Church losing flock in Syria/Православие.Ru Russian Orthodox Church losing flock in Syria Damascus, February 29, 2012 Archimandrite Alexander (Yelisov), the Russian Orthodox Church " s representative in Damascus, is concerned about the fast exodus of Russian-speaking parishioners from Syria. " Russian citizens " position in Syria deteriorated sharply after Russia vetoed the UN Security Council resolution on Syria. The so-called liberation army and radical religious groups intimidate them, blame them for the Syrians " and their children " s deaths, and want them to leave, " Father Alexander said in an interview with the Interfax-Religion. This sentiment has reached down to every-day contacts between people, he said. " Our women are insulted out loud in some districts of Damascus. Sometimes taxi drivers deny a ride to Russian-speaking people. Even children can throw stones at people speaking the Russian language, " the priest said. Conducting church services involves risks, he said. Father Alexander said the curtailment of the broad Russian presence is becoming a trend. " The general educational school at the Russian Embassy has been closed down and its personnel have left Syria. Women and children from the families of Russian citizens who work in Syria are leaving for home. Women and children from mixed families are leaving, too, " he said. The limits of Damascus are guarded by the military, so the situation in the city is relatively calm, which cannot be said about the suburbs, " where shots are often fired and security forces " sorties are common. " " The situation is about the same in Aleppo, Latakia and Tartus. But the border towns of Homs, Hama, Idleb and Daraa " have drowned in absolute chaos. " Russian employees of the Stroyrtransgaz office have left Syria and so have other Russian-speaking citizens, he said. The Russian Church " s representative office is not guarded. A metal fence was put up around the church after repairs in 2004, " but it will be a poor shield should the crowd become aggressive or looting begin, " Father Alexander said. |
| Tweet Are you Christian? Forget about doing Yoga! The Church would like people to replace Yoga with Prayer June 17, 2015 The Holy Synod of the Greek Orthodox Church reacted to the UN’s decision to designate June 21 as International Day of Yoga in 2014. The Holy Synod’s statement says that the practice of yoga has “no place in the lives of Christians” since it is a fundamental aspect of Hinduism and as such is not considered a “form of exercise” but of worship! Though praised for its calming effect and wellness, Christians are urged to seek the same comfort in God – not hindu practises. After all, the postures of yoga were created as adulation to 330 million Hindu gods. The postures are viewed in the Hindu faith as offerings to gods that in Christianity are considered to be idols. Furthermore, a third of yoga is concerned with emptying the mind – a contradiction to what Christianity teaches. In the Christian faith, there is free choice and transformation through renewal. Furthermore, astral travel that yoga guides people into is a practise that the church continues to frown upon. “For this reason, yoga is totally incompatible with our Christian Orthodox faith and it has no place in the life of Christians,” the statement said, even though it added that the the Church respects religious freedom. Protothemanews.com 17 июня 2015 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также “I Wore the cross and felt that I couldn’t live without it” Priest George Maximov “I Wore the cross and felt that I couldn’t live without it” Interview with former Krishnaite Andrei Kolobov Priest George Maximov, Andrei Kolobov Today we present to our readers an English translation of Father George’s interview with former Krishnaite Andrei Kolobov. Yoga and other eastern practices Valery Dukhanin Yoga and other eastern practices Valery Dukhanin In their quest for health, wellbeing, or even the development of esoteric powers, many of our contemporaries are turning their attention to various Eastern practices, particularly yoga. |
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