| 7–14 cf Faber «Quarto specula concava Soli opposita ignem concipiunt et accendunt: ita verbum Dei humili in corde inflammat voluntatem.» Слово Божие 14 . Taken from Faber, ibid., sect. 7 «Secundum Sapientem. Medicinae»: «Sap. 16.[W isd. 16.12] medicinae comparatur, quod omnia sanent.» Слово Божие 15 . Taken from Faber, ibid., No. 9 «Documenta ex Evangelio [viz. Luke 15.1–10]», sect. 3 «Vide perversum mundi ingenium »: «Disce, perversum mundi ingenium: vitupérât enim ea quae maxime laude digna sunt, ut Christum, quod peccatores recipiat ad veniam ... Itaque solem vitupérant quod radios suos ad nos transmittal: medicum quod aegrorum curam suscipiat.» Слово Божие 18 . This poem is the same as Слово Божие 2 , and occurs only once in A and B . Taken from Faber, Dominica 16 Post Pentecosten, No. 8 «Documenta [on the Gospel for the day, viz. Luke 14.1–11]», Thema (see above, Слово Божие 2 ). Слово Божие 19 . Taken from Faber, ibid.: «Vos ergo, auditores, illorum errore edocti, rectos et synceros ad concionem afferte anim os, paratos ad discendum, non ad arguendum.» Слово царское . Taken from Faber, Dominica 14 Post Pentecosten, No. 2 «Nimia solicitudo pro rebus fluxis ableganda», Thema: «Tantum enim principis verbum ad fidem servandam, valere debet, quantum valet privatorum iusiurandum,» ut dicebat Alphonsus Rex Aragonum.» Слон 3 . Taken from Faber, In Festo Purifications B.M.V., No. 1 «Cur Christus praesentan in templo, et Deipara purificari voluerit», sect. 6 «Ut doceremur studere puritati»: «Elephas certe singulis lunis novis in flumine se purificat, ut Pier, in hierogl. lib. 2. refert. Cur non item singulis mensibus unusquisque suam conscientiam?» Служити Бог выну . Taken from Faber, Dominica 15 Post Pentecosten, No. 7 «Emendationem vitae non esse differendam usque ad senectutem ». The poem expresses the theme of the sermon, and especially parts of sects. 6 and 7. 11. 1–2 cf Faber: «Audi Senecam lib. de brevit. vitae cap. 4. ’... Quam serum est, tunc vivere incipere cum desinendum est? " " Слепец . |
| Симония . Loosely based on MSE (1653), «Simonia», No. 3 «Simoniacus per miraculum deprehenditur»: «Hildebrandus pruis Prior Cluniacensis, post Papa, dum in minoribus constitutus, legatione fungeretur apud Lugdunum. A rchiepiscopum Ebroicensem de sim onia miraculose conuincit. Nam dum ille omnes suos accusatores corrumperet, & conuinci non posset, Legatus, vt gloria Patri & F ilio, & Spiritui sancto, diceret, imperauit. Ille autem gloria Patri & Filio expedite dicebat, Spiritui vero sancto dicere non poterat, quia in Spiritum sanctum peccauerat. mox vt depositus est, post confessionem Clare Spiritum sanctum nom inauit. Petrus Damianus ep ist. lib. 1. epist. 9 " (p. 622). Таение . Taken from Faber, In Festo S. loannis Evangelistae, No. 7 «Documenta [on the Gospel for the day, viz. John 21.19–24 ]», sect. 3 «Discim us a Ioanne:... 2. Modeste de nobis loqui»: «Ursus aversis vestigiis, lepus saltu facto ingreditur cubile suum, ut lateant venatores, hunc in modum nos ut mérita virtutum adeoque animas nostras servemus a venatore diabolo, abscondere debemus, quae in nobis laude digna sunt.» Published in Bylinin, Panenko and PLDR. Panenko gives the title as Тление , and this error is repeated in PLDR. Таин седмь . Taken from Faber, Feria 2 Pentecostes. No. 8 «Fidei et religionis Christianae excellentia, ostendens earn esse caelestem», sect. 7 «Habet Sacramenta, sacerdotium et sacrificium, qualia nulla religio», the passage immediately following the source of Благодать чрез тайны (see vol. I, p. 324). 11. 1–8 cf Faber: «Atque hic est communis omnium Sacramentorum effectus. Praeter hunc cuique particularis alius est et diversus pro diversitate necessitatum humanarum. Baptismus enim régénérât hominem in vitam spiritualem, et tollit originale peccatum.» 11. 9–10 cf Faber: «Confirmatio corroborât in fidei proposito.» 11. 11–12 cf Faber: «Eucharistia nutrit, et vires ad perseverandum praebet.» 11. 13–14 cf Faber: «Poenitentia spiritualibus medetur infirmitatibus, quae sunt peccata actualia.» 11. 15–16 cf Faber: «Extrema unctio tollit reliquias peccatorum, et iuvat hominem in mortis agone.» 11. 17–20 cf Faber: «Ordo et Matrimonium peculiarem praebent gratiam duobus in Ecclesia statibus Clericorum et coniugatorum, utpote magnis periculis expositorum.» |
| Волхв 2 Taken from Faber, Dominica 4 Post Pascha, No. 3 «Itinera aliquot bene praecogitanda», sect. 5 «Iter ad magos et veridicos». The poem summarises this section. Волхв 3 Taken from Faber, ibid. The poem summarises this section. Воплощение Христово Taken from Faber, In Festo Nativitatis Christi, No. 2 «Tituli Salvatoris nati», sect. 1 «Admirabilis». 11. 13–18 cf Faber: «Admirabilis est, nec una ratione, primo in Incamatione, ea siquidem tantum opus Dei est, ut teste D. Thoma part. 1. quaest. 25. art. 6. non possit Deus facere melius aut maius; quia non potest facere meliorem hominem, quam si Deus homo; nec maiorem coniunctionem quam divinae et humanae naturae, infimi et summi.» 11. 23–30 cf Faber: «Unde Deus «invisibilis suis, inquit S. Leo serm. 2. de Nativitate, visibilis factus est in nostris; incomprehensibilis voluit comprehendi, ante tempora manens, coepit esse ex tempore; universitatis Dominus, servilem formam obumbratae maiestatis dignitate suscepit: impassibilis Deus, non dedignatus est homo esse passibilis, et immortalis mortis legibus subiacere.»» Воплощение Христово 2 Taken from Faber, ibid., No. 3 «De triplici nativitate Christi», sect. 2 «Humana»: «Sesto, est Verbi solius et non totius Trinitatis incamatio; quod a S. Bonaventura in meditatione vitae Christi sic explicatur. Quemadmodum cum quis induit tunicam habens ex utroque latere adiuvantem unum, qui teneat manicas et induentem iuvet. Tunc enim très cooperantur ad induendum, et unus tantum, medius scilicet induitur, non reliquii...Denique induis annulo digitum, cuius tres quidem sunt articuli annulum gerentes; sed uni adhaeret annulus.» Although these two images form separate poems in A, they illustrate a single theme and are taken from the same place in Faber. Воплощение Христово 3 Taken from Faber, ibid., No. 4 «Praecipui fines, ob quos Verbum саго factum», sect. 1 «Redemptio». 11. 1–2 cf Faber: «Sciendum enim, hominem per se quidem cadere posse, non autem per se resurgere.» Воплощение Христово 4 Taken from Faber, ibid., Title (see commentary on previous poem) and Headings: «1. Redemptio, 2. Instructio, 3. Exemplum.» |
| John Anthony McGuckin Euchologion JOHN A. MCGUCKIN The Greek term (Slavonic: Molitvoslov) for “Book of Prayers» Today, it denotes one of the main liturgical books of the Orthodox Church, giving directions for the ordering of many of the chief services. It contains ritual instructions for Vespers and Matins (Orthros), as well as rubrics and texts for the Divine Liturgy of St. John Chrysostom, along with the variations found in the Liturgy of St. Basil, and the ordering of the Vespers and Communion ritual of the Presanctified Liturgy of St. Gregory the Dialogist. The book is a collection of, and commentary on, many other services and blessing rituals and gives texts as well as rubrical instructions necessary to the priest and bishop. Its range includes the three major ordination rites, the office of monastic tonsure, the ritual of exorcism, the rites of the minor orders, the initiatory rites for monastics and the establishment of monastic superiors, and the ordering of the funeral service and the sacraments of baptism, confession, anointing, and marriage, along with many other various blessings and prayers. Since the Euchologion is intended primarily for the clergy it does not contain the detailed responses of the choir, which has its own service books called respectively Triodion, Pentekostarion, Oktoechos, and Menaion. A very important witness to the state of the Orthodox liturgical ritual is the Barberini Euchologion (Ms. Gr. 336) from the late 8th or early 9th century. The Euchologion today comes in various editions (depending on the extent of its contents). The standard is called the Great Euchologion, but there is also found a Small Euchologion (Slavonic: Trebnik or “Book of Needs”); the Priest’s Service Book (Greek: Hieratikon; Slavonic: Sluzhebnik). The services properly pertaining to the episcopate are also collated in the Archihieratikon (Slavonic: Chinovnik). SEE ALSO: Divine Liturgy, Orthodox; Liturgical Books REFERENCES AND SUGGESTED READINGS Duchesne, L. (1903) Christian Worship: Its Origin and Evolution. London: SPCK. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| UOC asks Constantinople not to interfere in church affairs in Ukraine Moscow, August 13, 2015 The Ukrainian Orthodox Church criticizes officials of the Constantinople Patriarchate for interfering in church affairs in Ukraine. " Unfortunately, we see that hierarchs of the Constantinople Patriarchate, who have recently visited Ukraine and communicated with representatives of state authorities and representatives of unrecognized church structures, in fact ignore the Ukrainian Orthodox Church, " UOC chancellor Metropolitan Antony of Borispol and Brovary said in his interview posted on Thursday at the UOC website. He points out that the UOC is the major confession in Ukraine. As to the number of communities, this Church is one of the most numerous in the world. " So, we believe that our Church should be compulsory included in all possible negotiations on overcoming church schisms in Ukraine, " the metropolitan stressed. Thus, he commented on the recent visit to Ukraine carried out by the two Constantinople officials, when one of them backed up the idea to set up a local Orthodox Church in the country. Metropolitan Antony reminds that, according to the church canons, bishops of a local church can officially visit the territory of the other church only when it is approved by the church hierarchy working in the territory of the visit. Officials of the Constantinople Patriarchate did not coordinate their visit with UOC leaders. " Unfortunately, it is not the first time when bishops of the Constantinople Patriarchate visit Ukraine on Patriarch Bartholomew " s instruction, but they do not inform the Ukrainian Orthodox Church about the visits, " the hierarch said. He stressed that it is impossible to overcome church schism ignoring the only existing in Ukraine recognized Orthodox Church. " Experience shows that opening parallel structures of different local Churches on the same territory threatens both church and civil peace. We hope that in future leaders of the Ukrainian state and representatives of other local Churches will consider the position of hierarchs, clerics and believers of the Ukrainian Orthodox Church, " the metropolitan said. Interfax-Religion 14 августа 2015 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Rev. John D. Romas, who experienced the complete and total destruction of his home parish of St. Nicholas Greek Orthodox Church in New York City passed away on January 24th and was buried at a special service celebrated by Archbishop Demetrios, head of the Greek Orthodox Archdiocese of America. An immigrant from Dorvitsa, a village in central Greece, he emigrated to the United States in 1952. He was ordained a priest in 1984 and three years later, was appointed by then Archbishop Iakovos to lead the tiny community in Lower Manhattan, which was one of the first churches founded in the city by Greek immigrants who settled in the neighborhood’s tenement houses. He led the parish, comprised mainly of descendants of those early immigrants, until the church was destroyed. So connected to St. Nicholas were his approximately 50 parishioners, that they traveled on Sundays from other parts of New York, even far out in the suburbs, to attend the parish their parents and grandparents had founded. Fr. Romas preserved St. Nicholas as a parish, serving the needs of his parishioners, but also transformed the church into a retreat and sanctuary during the week for thousands of Orthodox Christians who worked in the vicinity of Wall Street and New York’s bustling financial district. Fr. John wasn’t in the church on Tuesday morning, September 11, when the attack occurred. The church was crushed from falling debris, making it the only house of worship destroyed on 9/11. Shortly after the terrorist attacks, he managed to enter the condemned space and collect what ws left of the church, including part of the wooden kouvouklion, or funeral bier that is used in Greek Orthodox Churches during Good Friday services to commemorate the funeral procession of Jesus Christ. The Rev. John D. Romas, center, holding an icon of St. Nicholas in December 2001 at a ceremony at ground zero in Lower Manhattan memorializing St. Nicholas Greek Orthodox Church, which was destroyed on Sept. 11. Credit James Estrin/The New York Times He also discovered a metal cross that was part of the church decor. He served as the early face of the efforts to rebuild the community for years following the disaster until the Archdiocese took over the campaign. Construction finally commenced last year for the rebuilding of St. Nicholas, which sadly, Fr. John will never see. But his memory will live on, as the community plans to house a new kouvouklion in the church, dedicated to their beloved Fr. John Romas. The Pappas Post 2 февраля 2016 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Сети богословия Тема недели: Почитание мощей в православии Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Мнение Мнение Статья Статья Статья Новые материалы 1 января Christian, Muslim leaders condemn church attacks in Kenya 6 июля 2012 11:06 – 1 января 1970 03:00 События Faith leaders in Kenya condemned attacks on two churches on 1 July in the northeastern town of Garissa that left 17 people dead and 66 injured, according to police. The simultaneous attacks took place at Our Lady of Consolata Catholic Church and the evangelical Garissa African Inland Church by masked gunmen, according to witnesses. Kenyan troops often muster in Garissa for operations against al-Shabab insurgents in neighboring Somalia, leading to speculation in news reports that the attacks could have been launched by the group or its allies. Al-Shabab declined comment. " We are deeply saddened Kenyans who were worshipping God were mercilessly murdered by criminals who hid their faces because they could not face up to their dastardly acts, " said the Rev. Peter Karanja, National Council of Churches of Kenya general secretary. Police spokesperson Eric Kiraithe said the assailants wanted to people to feel Christians and Muslims were fighting, but Karanja urged the police to become " smarter " in fighting terrorism threats. " Kenya wants to see greater innovation within the security service to feel safe ... Considering that we are at war, homeland security must be given greatest priority, " said Karanja in a news release on 2 July. In a related response, Cardinal John Njue said the Roman Catholic Church believed the country was not at a religious war. " We ask all Kenyans to work towards promoting peaceful co-existence, " said Njue. " We remind Kenyans that fighting terrorism, extremism and insecurity … is duty of every Kenyan, since criminals and terrorists operate among us. " Muslims leaders united to censure the attacks. " Any God fearing person will not celebrate the death of innocent people who gather for the purpose of worship or any other course, " Sheikh Mohammed Khalifa, the organizing secretary of the Council of Imams and Preachers of Kenya. Fredrick Nzwili eni.ch Другие публикации на портале: © 2007-2024 Портал Богослов.Ru. Издатель: БОГОСЛОВ.RU Адрес издателя: 141300 Московская область, город Сергиев Посад, территория Троице-Сергиевой Лавры. Все права защищены. Свидетельство о регистрации СМИ Эл ФС77-46659 от 22.09.2011 При копировании материалов с сайта ссылка обязательна в формате: Источник: Портал Богослов.Ru . Мнение редакции может не совпадать с мнением авторов публикаций. Редакция открыта к сотрудничеству и готова обсудить предложения. |
| The «tenth hour» here probably means around 4P.M., 4183 which during most seasons would be too late in the afternoon to walk back from Capernaum (2:12; a few hours» walk)–and certainly from Nazareth (1:45–46; a good day " s walk)–to a town like Bethsaida (1:44) before nightfal1. In this case ancient hospitality would have required him to have offered for them to spend the night 4184 (although «spent the day» does not demand this interpretation). 4185 Although this time reckoning best fits the reference in 4:6, some scholars prefer the time reckoning system in which the «tenth hour» would mean 10A.M. 4186 (this allows one to harmonize 19better with the Synoptics, assuming John " s usage is consistent); 4187 in this case the day was only perhaps four hours spent (people normally arose at sunrise), and Jesus must have spent the night in their area, perhaps among the Baptist " s followers (cf. 1:26, «among you,» even in Perea near Judea). Although travelers occastionally carried pocket sundials, 4188 the writer indicates that the time is an approximation («about the tenth hour»). 4189 Jesus» invitation, «Come and see» (1:39), was a sufficiently low-key invitation; the phrase appears in some analogous contexts 4190 and was probably already idiomatic in the LXX. 4191 John " s language may reflect his characteristic usage (11:34; cf. 21:12) but nevertheless is likely pregnant with theological nuances as wel1. 4192 Rabbinic literature, which because of its vast size provides the most instances of the idiom (forms of , or occasionally ), applies the phrase to examples («Come and see the humility of soandso,» «Come see how God loves Israel»), 4193 and especially to examples in Scripture. Rabbis employ the idiom often from Scripture (and other sources). 4194 The phrase means, «Come reflect on»; 4195 it is equivalent to another frequent rabbinic phrase in the Babylonian Talmud, «come and hear,» nearly always used for halakah. 4196 Just as Jesus invites prospective disciples to «come and see» in the narrative, the narrator invites other prospective disciples, seekers of truth, to «come and see» as wel1. The Gospel reiterates this invitation to «come» elsewhere (6:35, 37, 44–45, 65; 7:36–37) and the invitation to «see» invokes the pervasive motif of spiritual vision in the Fourth Gospel (see introduction, ch. 6). One thinks of a popular earlier sagés invitation to come and learn from him in his house ( Sir 51:23 ). In view of Johns Christology (see 1:1–18), some commentators find here an echo of Wisdoms invitation ( Prov 8:5; 9:5 ; Wisd 6:12–14). 4197 |
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