| - Here everyone thinks that France is a Catholic country... - This hasn’t been so for a long time. You would sooner speak of France as a Muslim country because Catholics have stopped being Christians. They are secular. ‘Catholic’ is just a name. Churches are shutting down everywhere. One priest serves in 20-30 parishes. There is a terrible lack of priests. There could be no clerics at all in the near future. It is a crisis, a real crisis. - What about young people, do they go to Church? - No, they don’t want to. And the number of people who are practising Catholics is really low. Of course, most people are nominally Catholics but more people attend mosques than Roman Catholic churches. That is why Orthodoxy grows, because many people are seeking the Truth, want a real Christian life, and they can find it in Orthodoxy. I think Orthodoxy is going to have a big influence in France quite soon. Even now Orthodoxy has authority. You could see it through mass media, TV, radio. Catholics even use Orthodox theology to explain the meaning of various Church holidays. - Why did you say France is going back to her first Faith? Many people here think France was always Roman Catholic. - No, France was Orthodox Christian until the 12 th century, before the schism between the Western and Eastern Churches. But even that schism of 1054 was the split between Rome and Constantinople, and didn’t affect the rest. Up to the 12 th century France was deeply Orthodox both in its Liturgy and Theology. And the echo of that Orthodoxy(in my opinion) was heard even in the 19 th century, when a new dogma on the papal infallibility was brought about. The French Church strongly opposed its introduction. But nowadays, of course, all French clerics think that the Pope cannot sin when he is in the pulpit. - Thus you can say you turned back to the faith of your ancestors? - Yes, yes, it is truly so. Interview by monk Simeon July 7, 2003 Translated by Helena Smirnova 2 сентября 2003 г. ... Смотри также Комментарии |
| In this distorted nature there is no longer any place for uncreated grace; in it, according to St. Gregory of Nyssa, the mind, like the obverse of a mirror, instead of reflecting God, takes into itself the image of formless matter, (On she Structure of Man, XII, P.G. 44, col. 164.) where the passions violate the original hierarchical structure of the human being. The loss of grace is not therefore the cause, but rather the consequence of the fall into sin. Man has obstructed in himself the capacity for communion with God, has closed the path of grace, which should have poured through him onto all of creation. This physical interpretation of sin and its consequences does not exclude, in the teaching of the Eastern Church, the other side, which always imposes itself: the personal, moral aspect of sin, that is, transgression and punishment. The two aspects are inseparably bound together, because man is not only a nature, but also a person confronting a personal God, in a personal relationship with Him. If human nature disintegrates as a consequence of sin, if sin introduces death into the created world, then this is not only because human nature has created a new condition ( ξις ), a new mode of existence in evil, but also because God has set a limit to sin, allowing it to end in death: “For the wages (stipendia, οψνι α ) of sin is death.” “We are offspring of a tarnished race,”(On the dark powers invading the human spirit, see Spiritual Homilies XXIV, 2, XLIII, 7–9 and P.G. 34, col. 664, 116–111. Russian translation of the Works of St. Macarius of Egypt, pp. 181–182, 280–281.) said St. Macarius of Egypt. However, nothing in nature, not even the demons, is essentially evil. But sin, this parasite of nature, having taken root in the will, becomes a kind of “anti–grace.” It penetrates into being, living in it, making it the devil’s prisoner. The devil is himself the prisoner of his own will, perpetually fixed in evil. There appears in the world a new pole, opposite to the image of God. |
| One must admit that the world has been created freely by God, but that God might just as well not have created it. Creation is a free act of divine will. In the great Platonic tradition, God is always conceived as the principle of everything that exists and the world develops from them, without ontological break. For Christians, on the contrary, all emanationism is impossible, the ontological break is total, creation ex nihilo is free. Here is a proper – and fundamental – given of the biblical tradition, whether Judaeo-Christian or Abrahamic. The world would not have existed were God not even that which He is. In Exodus, God calls Himself: “I am He Who is.” Christians have wanted to see in this divine name the response to all human philosophies. They have justified the philosophers by reading this passage. The being that one cannot name names Himself. This Name above all is independent of every other existence. It will subsist after the destruction of the universe – “separated” from all being – and will ontologically restore the universe, as the rabbinical tradition says. It is the name of “Him Who is” in an absolute manner. In his Confessions (Book 7), St. Augustine evokes his meditation on this text: “Thou didst call me from afar, saying: In truth, ego sum qui sum. And I heard Thee as one hears in the heart, and I could no longer doubt. I could have doubted more easily the fact that I was alive than that the truth exists” – truth which can be known in contemplating creation: beings really do not have being, “they are because they are from Thee, they are not because they are not what Thou art.” This name – at least, such as understood by St. Augustine and many of the Fathers: God as plenitude of being – still remains, however, on the conceptual sphere. We conceive being by starting from what we know as being from beings. It is not a really “separated” name. One must evoke God beyond all that can be known as being. As Hegel has shown, the concept of being is opposed to that of non-being; being and nothingness, while constituting two concept-limits, remain linked. God, the living God, is beyond this supreme conceptual couple. Hegel’s critique stresses that being is the most vacuous of notions, the most abstract and impoverished of concepts, virtually identical to its opposite, non-being. The notion of being is, in sum, our thought becoming its own object. Concrete beings exist concretely. The concept of being is none other than our thought about them, what is abstractly common to them. One knows Hegel’s solution: to find reality, one must think being and non-being together, think them together as movement, as concrete becoming; Hegel’s God is divinized dialectic. Becoming appears as the first concrete concept. |
| Read carefully, Revelation 20 presents two categories: The former corresponds to the greater prophet, the latter to the lesser. Concluding Remarks And this is the Scriptural foundation for the invocation of Saints. Those who have died in Christ are “greater prophets,” and prophets are intercessors . We know they hear our prayers since they are in direct and intimate communion with the Holy Spirit. Christ knows everything—even in His glorified human mind. We participate in Christ through the Spirit, and those in deep contact with the Spirit participate in this all-knowing. For those who reach this degree of sanctity in our present, evil age, we can see this ability in action. Even before he died, St. John Maximovich (reposed in the 1960s) knew precisely who needed his prayers, and would often see someone—whom he had never met in person—calling them by name, telling them that he had been praying for a particular need that was on their heart. And again, this even if they had never spoken or met before. The traditions of the Orthodox Church can appear strange to many. Many justifiably wonder how they are rooted in the Holy Scriptures. It has been my intent to show how a canonical, unified reading of the Scriptures reveals the answer to this very question. The Saints surround God in His heavenly council. And on that council, they offer prayers and intercessions for us in the here-and-now. How thankful we ought to be for this glorious blessing in Christ. Seraphim Hamilton On Behalf of All 28 октября 2015 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Allegorical Interpretations of Scripture? Fr. John Whiteford Allegorical Interpretations of Scripture? Fr. John Whiteford Clearly, if the Apostles could interpret the Old Testament in allegorical and typological terms, no one who claims to be a Christian should object to the Church Fathers doing likewise. The Four Senses of Scripture Fr. John A. Peck The Four Senses of Scripture Fr. John A. Peck St. John Cassian expresses the mind of the Church with precision and clarity, and identifies four senses or kind of Biblical interpretation. These four senses have been the Church’s mind about the Scriptures from the time of the Apostles! An Introduction to Chronological Revisionism Seraphim Hamilton An Introduction to Chronological Revisionism Seraphim Hamilton Most of us assume that we know precisely when historical events occurred in ancient history- after all, encyclopedias and textbooks list, year by year, the reigns of various kings and the dates of various battles. In reality, however, the situation is far murkier than this. Комментарии Timothy Mackin 11 сентября 2016, 05:00 So what can you tell me about the icon you chose to illustrate your thesis? Theophan 11 сентября 2016, 03:00 Where is the icon posted at the beginning of the post located? © 1999-2016 Православие.Ru |
| Since Orthodox spirituality differs distinctly from the " spiritualities " of other confessions, so much the more does it differ from the " spirituality " of eastern religions, which do not believe in the Theanthropic nature of Christ and the Holy Spirit. They are influenced by the philosophical dialectic, which has been surpassed by the Revelation of God. These traditions are unaware of the notion of personhood and thus the hypostatic principle. And love, as a fundamental teaching, is totally absent. One may find, of course, in these eastern religions an effort on the part of their followers to divest themselves of images and rational thoughts, but this is in fact a movement towards nothingness, to non-existence. There is no path leading their " disciples " to theosis-divinisation (see the note below) of the whole man. This is why a vast and chaotic gap exists between Orthodox spirituality and the eastern religions, in spite of certain external similarities in terminology. For example, eastern religions may employ terms like ecstasy, dispassion, illumination, noetic energy, etc. but they are impregnated with a content different from corresponding terms in Orthodox spirituality. From Chapter 2 of Orthodox Spirituality: A brief introduction , published in 1994 by Birth of the Theotokos Monastery, Levadia, Greece. See also " Way Apart: What is the Difference Between Orthodoxy and Western Confessions? " , by Metropolitan Anthony (Khrapovitsky) of Kiev and Galic. Orthodox Christian Information Center Met. Hierotheos Vlachos 25 ноября 2013 г. ... Theoria is the vision of the glory of God. Theoria is identified with the vision of the uncreated Light, the uncreated energy of God, with the union of man with God, with man " s theosis (see note below). Thus, theoria, vision and theosis are closely connected. Theoria has various degrees. There is illumination, vision of God, and constant vision (for hours, days, weeks, even months). Noetic prayer is the first stage of theoria. Theoretical man is one who is at this stage. In Patristic theology, the theoretical man is characterised as the shepherd of the sheep. |
| 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 In Cameroon, Muslims and Christians support electoral reform 30 марта 2012 15:16 – 1 января 1970 03:00 События Religious leaders in Cameroon usually don " t get involved in electoral politics. But in early March, a group of Muslim and Christian leaders went to see the president of the elections governing body, saying they were fed up with previous balloting that included vote-buying, multiple voting and outright manipulation of vote totals. " It is our duty as servants of Allah to ensure that truth, transparency and justice reigns in our country, and this begins with elections in which every ballot counts, " Modibo Bouba Bello, vice president of the Islamic Council, told ENInews shortly after the meeting. Bello joined the Rev. Sebastian Wongo Behong, secretary general of the Cameroon Episcopal Conference and the Rev. Robert Ngoyek, president of the Council of Protestant Churches, at the meeting on 1 March with Samuel Fonkam Azu " u, president of Elections Cameroon, or ELECAM. The religious leaders proposed the introduction of biometric registration of voters, the use of a single ballot paper for presidential elections, the introduction of independent candidates, the reduction of the voting age from 20 years to 18 years, and the recompilation of voter registers. They also pushed for a two-round ballot in presidential elections, the establishment of an electoral calendar; the harmonization of electoral laws as well as the establishment of a truly independent electoral commission. Opposition leaders in Cameroon have been particularly pushing for biometric registration of voters as key to eliminating multiple registrations of voters, the registration of dead people and underage persons. The rising demands for electoral reforms come in the wake of the 9 October 2011 presidential election in which incumbent president Paul Biya won by 77 percent, with the other 22 competing candidates sharing the remaining 27 percent. The country " s longtime opposition leader, John Fru Ndi, who scored just 10 percent, challenged the poll as " incredible " and filed a series of court cases at the Supreme Court. The cases ranged from accusations of vote-buying by the ruling party to flawed reporting of election results and multiple voting. |
| John Anthony McGuckin Liturgical Books JOHN A. MCGUCKIN The priest and cantor need a veritable library of books in order to complete all the ceremonies, prayer services, rituals, and blessings of the Orthodox Church, so rich is its liturgical tradition, and so varied the range of ceremonies it has established and adapted over the ages of its existence. There are several small but significant variations of style and form among the different language families of Orthodoxy, especially in relation to liturgical customs prevalent among the Greeks and the Slavs, which grew up in the course of the last millennium. English-language translations of Orthodox liturgical texts tend to fall between the three ritual forms most common today in the United States of America: that of the Antiochene patriarchate; the ritual of the Russian Church as adapted for use by the Orthodox Church in America (OCA); and the English language publications of the Greek Orthodox archdiocese, which are generally straightforward translations of the ceremonies of the Great Church of Constantinople. Many of the most important liturgical books have separate entries in this encyclopedia. Chief among them are the Euchologion (altar book for the liturgy and sacraments); the Hieratikon (priest’s parts for the services); and the Horologion (book of texts and rubrics for the celebration of the services of the Hours). Among the Russians the collection of special services and blessings that might be celebrated outside of the church is known as the Trebnik (Book of Needs) and there are English versions of it in one volume or several volumes (covering a greater array of services). The Antiochene patriarchate has issued a Liturgikon in English that covers aspects of the Euchologion and the Trebnik. The special texts and prayers for the liturgical services are also to be found in the literature that follows the monthly calendar of saints, and takes its name from this as the (twelve- volume) Menaion. The book known as the Triodion contains the liturgical texts proper to Lent, and the Pentekostarion has those proper to the Paschal season up to Pentecost. The third book in this series, containing the normal range of texts for Sundays of the year, takes its name from the eight “Tones” that are used to attribute proper texts to various parts of the weekly services, namely the Oktoechos. SEE ALSO: Blessing Rituals; Canon (Liturgical); Euchologion; Hieratikon; Horologion; Menaion; Music (Sacred); Psaltes (Cantor); Triodion REFERENCES AND SUGGESTED READINGS McGuckin, J. A. (2008) The Orthodox Church: An Introduction to Its History, Theology and Spiritual Culture. Oxford: Wiley-Blackwell. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| See ch. «Кормовая книга 7132-го года» in Писарев Н.Н. Домашний быт Русских патриархов. Kazan, 1904. The studies are both numerous and easy to locate. If you wish to learn more on this topic—just “google” it. Source: Fr. Sergei Sveshnikov’s personal blog Tweet Donate Share Code for blog Fasting for Non-Monastics Priest Sergei Sveshnikov ST. HERMAN’S ORTHODOX YOUTH CONFERENCE MULINO, OR 22-26 DECEMBER 2013 INTRODUCTION A curious phenomenon can be observed in the interactions between pastors and their parishioners at the beginning of each major fast of the Church. Pastors attempt to call their parishioners’ pious attention ... Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Donate Related articles At the Heart of Lent Archpriest Stephen Freeman Years ago, I heard a statement from an American monk: “The contemplative need go no further… 3 Answers from Father Andrew: What… Natalya Mihailova May I listen to music during the Great Lent? What kind of music is suitable for… Get Real for Lent Archpriest Stephen Freeman According to St. Basil, God is the “only truly Existing.” Our own existence is a gift from God… |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf NICENE-CONSTANTINOPOLITAN CREED NICENE-CONSTANTINOPOLITAN CREED. (For the text of this creed see the Introduction.) This Creed was established by the first two Ecumenical Councils (q.v.). The First Ecumenical Council at Nicaea (325) was responsible for the articles on the Father and the Son, and the Second Ecumenical Council in Constantinople (381) for the articles on the Holy Spirit (q.v.) and the Church. In the Christian world of the first centuries both the Creed (including the Trinitarian Formula) and the Lord’s Prayer held a very special place in catechesis (qq.v.). These two pillars were taught only at the end of the catechumenate. The Creed was considered so sacred that it was not given in written form to the catechumen, but was only to be committed to memory just before Baptism (q.v.). This practice served two pastoral functions which are noteworthy: 1) The Creed was personally explained as it was taught-explained in sufficient depth to be memorized. 2) It served as a preparation for Baptism, since it was used only at Baptism and not in the eucharistic liturgy (q.v.). (The Creed was not included in the liturgy until the late 5th c.) In this context it was meant to serve as the prerequisite statement of faith for being a Christian, rather than as an exhaustive description of a Christian’s belief. In the same context, the Lord’s Prayer was not known outside of the Eucharist (q.v.). It, too, was kept as a secret-disciplina arcani. One reason for secrecy was that this prayer, more than any other, describes the unique parent-child relationship existing between God (q.v.) and the Christian. No one outside the bounds of participation in the Eucharist was seen as having access to this relationship. Thus, Orthodox Christians continue to say the prayer today before partaking of Holy Communion, as well as at the dining table-which is considered an extension of the altar table. 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 |
| Head of Uniate Church fears that closer relations with EU will have a negative impact on Ukraine " s spiritual state/Православие.Ru Head of Uniate Church fears that closer relations with EU will have a negative impact on Ukraine " s spiritual state Lviv, September 20, 2013 Archbishop Svyatoslav Shevchuk Since the Ukraine is considering the possibility of closer relations with the European Union, the head of the Ukrainian Greek-Catholic Church Major Archbishop Svyatoslav Shevchuk expressed his apprehension that this was fraught with such dangers as the introduction of European atheism and same-sex " marriages " into the Ukraine, reported Sedmitza.ru , citing CWN agency. " Coordinating the Ukrainian legislation with the European, we will quickly adopt the " diseases " of the Western society,” said Archbishop Svyatoslav Shevchuk. “In the European legislation I do not see any mention of the Christian roots of the culture. We are mistaken if we think that in order to achieve the European prosperity, we should give in to these diseases. " " Among the requirements of the European Economic Community are pseudo-values. The EU is like a teenager who is testing ethical limits and is in need of a Christian education. Europe was built not upon same-sex ‘marriages’ but upon respect for human dignity, on the protection of human rights and freedoms, on honesty in politics and business. Europe came into being on precisely these fundamental things, but it has forgotten about it, " said Svyatoslav Shevchuk. " These are the very values that the Church is defending in our society today. When it comes to the protection of life from its natural beginning and till its natural end, there is reason for objecting to euthanasia, to abortions, and other actions which violate the dignity of life, " concluded the Uniate Archbishop. 24 сентября 2013 г. ... Предыдущий Следующий Смотри также Ukraine halts integration with EU, to develop relations with Russia Ukraine halts integration with EU, to develop relations with Russia The Ukrainian cabinet has explained the decision to suspend preparation of the association agreement with the EU out of the necessity for developing economic relations with Russia and CIS. Patriarch Kirill urges Europe to return to Christian values Patriarch Kirill urges Europe to return to Christian values, warns against " rewriting history " The recognition of gay marriage, euthanasia at the legislative level and the growing number of abortions indicate that Europe, which used to be a stronghold of Christianity, " has become a locomotive of destructive processes, " said Patriarch Kirill. Комментарии Войдите через FaceBook ВКонтакте Яндекс Mail.Ru Google или введите свои данные: © 1999-2015 Православие.Ru |
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