| John Anthony McGuckin Parousia MATTHEW J. PEREIRA The Greek term parousia, within the context of the New Testament, denotes the “presence” or “arrival” of Jesus Christ at the Eschaton (Matt. 24.3; 1Cor. 15.23 ). Early Christian expectations of apocalyptic salvation were foreshadowed in Palestinian literature, as can be seen by reference to the Old Testament pseudepigrapha and the Qumran texts (Russell 1964). The early church’s sense of the delay of the glorious return of Christ in judgment ( Jn. 21.21–23 ) provided Christians the opportunity to rearticulate the Parousia in a manner that reflected their own theological concerns, which were shaped within specific social and ecclesial settings (Aune 1975). Beyond exclusively focusing on the “last days,” patristic theologians extensively interpreted the Parousia as a present spiritual reality, part of the resurrection mystery, which pointed towards a future hope. In the early church the Parousia denoted a wide range of spiritual realities, such as the nearness of the gospel, the day of resurrection, Christ’s healing ministry, judgment, and accommodation to humanity. In his Letter to the Philadelphians Ignatius of Antioch (ca. 35-ca. 98/117) proclaimed that the gospel possesses the transcendent “appearance” of our Lord Jesus Christ, his passion and resurrection ( Phil. 9.2 ). Justin Martyr (ca. 100–165) interprets the Parousia as Christ’s power, whereby the Lord resurrects the dead and heals the sick upon his arrival. In his Dialogue with Trypho Justin Martyr also interpreted the deluge as a Christ-event; Noah and his family totaled eight people and thus allegorically represented the eighth day, which is when Christ “appeared” (had his Parousia) and rose from the dead (Dial. 88.2). Further, in his First Apology, Justin parallels the prophecy of Isaiah with Christ’s healing presence; it is at the Lord’s “coming” that the “lame shall leap ... the lepers be cleansed, and the dead shall rise” (I Apol. 48.2). In the Stromateis Clement of Alexandria (ca. 150–215) argues that the “advent” of the Savior will divide the believers from the disobedient (Strom. 1.18). The Lord’s arrival clearly reveals the spiritual state of each person, and thus ensures there will be only just judgment. Further, Clement teaches God has no natural relation with humanity, yet the Lord “accommodated” himself to our weakness (Strom. 2.16). In brief, Christian theologians in the first three centuries interpreted the Parousia as a fundamental christological event associated with Christ’s resurrection power, healing, judgment, and nearness to redeemed humanity. |
| John Anthony McGuckin Africa, Orthodoxy in JUSTIN M. LASSER Christianity on the African continent begins its story, primarily, in four separate locales: Alexandrine and Coptic Egypt, the North African region surrounding the city of Carthage, Nubia, and the steppes of Ethiopia. The present synopsis will primarily address the trajectories of the North African Church, the Ethiopian Orthodox Church, and the Nubian Orthodox Church. The affairs of Christian Alexandria and the Coptic regions have their own treatments elsewhere in the encyclopedia. ROMAN-COLONIAL NORTH AFRICA After the Romans sacked the city of Carthage in 146 during the Third Punic War, they began a sustained colonizing campaign that slowly transformed the region (modern Tunisia and Libya) into a partially “Romanized” society. In most instances, however, the cultural transformations were superficial, affecting predominantly the trade languages and local power structures. It was Julius Caesar who laid the plans for Carthage’s reemergence as Colonia Junonia in 44 bce. This strong colonial apparatus made North African Christians especially susceptible to persecution by the Roman authorities on the Italian Peninsula. Because the economic power of Carthage was an essential ingredient in the support of the citizens in the city of Rome, the Romans paid careful attention to the region. The earliest extant North African Christian text, the Passion of the Scillitan Martyrs (180 ce), reflects a particularly negative estimation of the Roman authorities. Saturninus, the Roman proconsul, made this appeal to the African Christians: “You can win the indulgence of our ruler the Emperor, if you return to a sensible mind.” The Holy Martyr Speratus responded by declaring: “The empire of this world I know not; but rather I serve that God, whom no one has seen, nor with these eyes can see. I have committed no theft; but if I have bought anything I pay the tax; because I know my Lord, the King of kings and Emperor of all nations.” This declaration was a manifestation of what the Roman authorities feared most about the Christians – their proclamation of a “rival” emperor, Jesus Christ, King of kings. The Holy Martyr Donata expressed that sentiment most clearly: “Honor to Caesar as Caesar: but fear to God.” Within the Roman imperial fold such declarations were not merely interpreted as “religious” expressions, but political challenges. As a result the Roman authorities executed the Scillitan Christians, the proto-martyrs of Africa. Other such persecutions formed the character and psyche of North African Christianity. It became and remained a “persecuted” church in mentality, even after the empire was converted to Christianity. |
| A Comparison: Francis of Assisi and St. Seraphim of Sarov Lives of Saints Last Updated: Feb 8th, 2011 - 05:50:02 A Comparison: Francis of Assisi and St. Seraphim of Sarov By Fr. George Macris Aug 1, 2009, 10:00 Discuss this article Printer friendly page Source: Orthodox Christian Information Center During my prayer two great lights appeared before me (deux grandes lumibres m " ont ete montrees)—one in which I recognized the Creator, and another in which I recognized myself. —Francis " own words about his prayer He (Fr Serge) thought about the fact that he was a burning lamp, and the more he felt that, the more he felt a weakening, a quenching of the divine light of truth burning within him. —L.N. Tolstoy, " Father Serge. " The truly righteous always consider themselves unworthy of God. —Dictum of St Isaac the Syrian Studying the biographical data of Francis of Assisi, a fact of the utmost interest concerning the mysticism of this Roman Catholic ascetic is the appearance of stigmata on his person. Roman Catholics regard such a striking manifestation as the seal of the Holy Spirit. In Francis " case, these stigmata took on the form of the marks of Christ " s passion on his body. The stigmatisation of Francis is not an exceptional phenomenon among ascetics of the Roman Catholic world. Stigmatisation appears to be characteristic of Roman Catholic mysticism in general, both before it happened to Francis, as well as after. Peter Damian, as an example, tells of a monk who bore the representation of the Cross on his body. Caesar of Geisterbach mentions a novice whose forehead bore the impress of a Cross. Also, a great deal of data exists, testifying to the fact that after Francis " death a series of stigmatisations occurred which, subsequently, have been thoroughly studied by various investigators, particularly in recent times. These phenomena, as V. Guerier says, illuminate their primary source. Many of them were subjected to careful observation and recorded in detail, e.g.,, the case of Veronica Giuliani (1660-1727) who was under doctor " s observation; Luisa Lato (1850-1883) described by Dr Varleman, and Madelaine N. (1910) described by Janat. |
| В.Я. Саврей Общая библиография Источники I. На древнегреческом языке и в переводе на европейские языки 1. В «Патрологии» аббата Ж.П. Миня: Basilius Magnus – PG 29–32. Gregorius Nazianzenus – PG 35–38. Gregorius Nyssenus – PG 44–46. 2. В издании Sources Chrétiennes: Basile de Césarée. Sur Saint-Esprit//SC. Vol. 17. 1947. Idem. Homélies sur l " Hexaéméron//SC. Vol. 26 bis. 1950. Idem. Sur l " Origine de l " homme//SC. Vol. 160. 1970. Idem. Contre Eunome 1//SC. Vol. 299. 1982. Idem. Contre Eunome 2–3//SC. Vol. 305. 1983. Idem. Sur le Baptême//SC. Vol. 357. 1989. Grégoire de Nazianze. La Passion du Christ//SC. Vol. 149. 1969. Idem. Lettres théologiques (Ep. 101–102)//SC. Vol. 208. 1974. Idem. Discours 1–3//SC. Vol. 247. 1978. Idem. Discours 27–31//SC. Vol. 250. 1978. Idem. Discours 20–23//SC. Vol. 270. 1980. Idem. Discours 24–26//SC. Vol. 284. 1981. Idem. Discours 4–5//SC. Vol. 309. 1983. Idem. Discours 32–37//SC. Vol. 318. 1985. Idem. Discours 38–41//SC. Vol. 358. 1990. Idem. Discours 42–43//SC. Vol. 384. 1992. Idem. Discours 6–12//SC. Vol. 405. 1995. Grégoire de Nysse. Vie de Moïse (De vita Moysis)//SC. Vol. 1. 1942. Idem. La Création de l " homme//SC. Vol. 6. 1944. Idem. Traité de la Virginité (De virginitate)//SC. Vol. 119. 1966. Idem. Vie de sainte Macrine//SC. Vol. 178. 1971. Idem. Homélies sur l " Ecclésiaste//SC. Vol. 416. 1996. Idem. Lettres//SC. Vol. 363. 1990. Idem. Discours catéchétique II SC. Vol. 453. 2000. Idem. Sur les Titres des psaumes//SC. Vol. 466. 2002. 3. Филокалия Оригена The Philocalia of Origen. A Compilation of Selected Passages from Origen " s Works Made by St Gregory of Nazianzus and St Basil of Caesarea/Transl. George Lewis. Edinburgh, 1911. II. В переводе на русский язык Библиотека отцов и учителей Церкви. Т. 4. Творения Григория Чудотворца и Мефодия, епископа и мученика. М., 1996. Св. Василий Великий . Собр. соч. Т. 1–5. М., 1993. Св. Василий Великий . О сотворении человека//Журнал Московской Патриархии. 1972. 1. С. 30–38; 3. С. 33–40. Св. Григорий Богослов . Творения. Т. 1,2. М., 2007. |
| Natalia Poklonskaya: “the Theotokos is guiding our Russia”/Православие.Ru Natalia Poklonskaya: “the Theotokos is guiding our Russia” Simferopol, July 10, 2015 In her interview with The Komsomolskaya Pravda Russian newspaper the Prosecutor General of the Republic of Crimea Natalia Poklonskaya answered the question, why she particularly venerated the Holy Russian Emperor and Passion-Bearer Nicholas II Alexandrovich. She also was asked whether she believed that monarchy would return in the future. “Indeed it was a flagrant crime when Tsar Nicholas Alexandrovich was dethroned and then all his family was brutally murdered,” said the Crimea’s Prosecutor General. “And what is better and what will be next: a monarchy or a republic—is not my business”. With the delegation of the Orthodox Army Mission and the myrrh-streaming icon of Tsar Nicholas II – a photo from Natalia Poklonskaya’s Facebook page “One nun had a vision: she was told to go down to the church vault in Kolomenskoye and find a “black board”. She was to wash it “so that it could become red,” and then she would see an image of the Mother of God on it . And indeed, the “Reigning” Icon of the Most Holy Theotokos was found in the church vault. That find bore deep significance. Following the murder of the royal family the Mother of God took up governing Russia. In red clothing and with Christ Child in Her arms, She is protecting and guiding our Russia. And may God help Russia to prosper,” said N. Poklonskaya, answering the question. 13 июля 2015 г. The “Reigning” Icon of the Mother of God appeared on March 2/15, 1917, in Kolomenskoye village near Moscow (now a famous museum-reserve in Moscow situated in the district with the same name). The Holy Patriarch Tikhon (Belavin) of Moscow (1865-1925) was involved in composing of the service and akathist to this icon. Предыдущий Следующий Смотри также On the Rehabilitation of Tsar Nicholas II and His Family Victor Aksyuchits On the Rehabilitation of Tsar Nicholas II and His Family Victor Aksyuchits On 1 October 2008, the Presidium of the Supreme Court of Russia did grant judicial rehabilitation to Emperor Nicholas II and his immediate family. |
| This year Orthodox Christians and the Catholics are celebrating Easter on the same day – but this is not always the case. In fact, there are many distinct reasons why many a year the Orthodox Church celebrates the Resurrection of Jesus Christ on a different day than the Catholics. We spoke with Fr. Jon Magnolias, a Greek-Orthodox priest at the Annunciation Greek Orthodox Church in Modesto, CA, and asked him to explain what factors determine if the Orthodox Church celebrates Pascha (Easter) on the same day the Catholic church does. His explanation is below and clarifies the matter immensely: “As Greek-Orthodox Christians prepare to celebrate Easter on Sunday, April 16th, we would like to shed some light on the reasons why the Orthodox Christian Church celebrates the Resurrection of Jesus Christ later than the Catholic one. While the issue is somewhat complicated, it may be summarized in the two factors at work that cause this conflict in dates: 1) The issue of the calendar; and 2) the adherence by the Orthodox to the early practices of the Christian Church. The first factor, the calendar, has to do with the fact that the Christian Orthodox Church continues to follow the Julian calendar when calculating the date of Pascha (Easter). The rest of Christianity uses the Gregorian calendar. There is a thirteen-day difference between the two calendars, the Julian calendar being thirteen (13) days behind the Gregorian. The other factor at work is that the Orthodox Church continues to adhere to the rule set forth by the First Ecumenical Council, held in Nicea in 325 AD, that requires that Pascha must take place after the Jewish Passover in order to maintain the Biblical sequence of Christ’s Passion. The rest of Christianity ignores this requirement, which means that on occasion Western Easter takes place either before or during the Jewish Passover.” The end result is that the Orthodox Church usually celebrates Easter as much as five weeks later than Western Churches. However, this year is an exception as Orthodox Easter in 2017 is on the same days as the Catholic celebrations. One thing worth noting is that this the last time that the two Churches will share Easter celebrations until 2025! Recently, the Easter holiday has fallen on the same day in 2010, 2011, 2014, as the two dates coincide only when the full moon following the equinox counts as the first full moon after March 21 in the Julian calendar and the Gregorian calendar. |
| 2010 Epistle from the Ecumenical Patriarch for the (New Calendar) Nativity of Christ BARTHOLOMEW By the Mercy of God Archbishop of Constantinople-New Rome and Ecumenical Patriarch To the Plenitude of the Church Grace, Peace and Mercy from the Savior Christ Born in Bethlehem Beloved brother concelebrants and blessed children in the Lord, Within the somber atmosphere that recently prevails throughout the world with the diverse affliction of the financial, social, moral and especially spiritual crisis, which has created increasing frustration, bitterness, confusion, anxiety, disappointment and fear among many people with regard to the future, the voice of the Church sounds sweet: Come, O faithful, let us raise our minds to things divine and behold the heavenly condescension that has appeared to us from above in Bethlehem … (Hymn from the 6th Hour, Christmas) The unshakeable belief of Christians is that God does not simply or indifferently observe from above the journey of humanity, which He has personally created according to His image and likeness. This is why the incarnation of His only-begotten Son and Word was from the very beginning His “good will,” His original intention. His “pre-eternal will” was precisely to assume in His person, in an act of extreme love, the human nature that He created in order to render it “a participant of divine nature.” (2 Peter 1.4) Indeed, God willed this prior to the “fall” of Adam and Eve, even before their very creation! Following the “fall” of Adam and Eve, the “pre-eternal will” of the Incarnation embraced the Cross, the Sacred Passion, the Life-giving Death, the Descent into Hades, and the Resurrection after three days. In this way, the sin that infiltrated human nature thereby infecting everything and the death that surreptitiously penetrated life were completely and definitively dispelled, while humanity was able to enjoy the fullness of the Paternal and eternal heritage. However, the divine condescension of Christmas is not restricted to things related to eternity. It also includes things related to our earthly journey. Christ came into the world in order to spread the good news of the Kingdom of Heaven and to initiate us into this Kingdom. Yet, He also came in order to help and heal human weakness. He miraculously and repeatedly fed the multitudes who listened to His word; He cleansed lepers; He supported paralytics; He granted light to the blind, hearing to the deaf and speech to the dumb; He delivered the demonized of impure spirits, resurrected the dead, supported the rights of the oppressed and abandoned; He condemned illegal wealth, heartlessness to the poor, hypocrisy and “hubris” in human relations; He offered Himself as an example of voluntary self-emptying sacrifice for the sake of others! |
| Holy Passion-Bearers, Great Princes Boris and Gleb Last Sunday I explained that among the ranks of saints there is a category known as “Passion-bearers.” As a reminder, these are saints who did not specifically die for their confession of Christ, but who imitated Him in their sufferings and death. Today we celebrate the memory of the first glorified saints of Russia, the Right-believing Passion-bearers Boris and Gleb (Roman and David in Holy Baptism). Their father was the Great Prince St. Vladimir of Kiev, who brought the illumination of Holy Orthodox Christian Baptism to the entire Russian land. St.Vladimir had twelve sons. His youngest were Boris and Gleb, who were known for their piety and meekness. However, when Boris was called upon by his father to lead an army to defend Rus against the Pechenegs 1, St. Boris valiantly and obediently answered the call. Having accomplished his military mission, he was informed while traveling home, that his beloved father had reposed. Vladimir had an older son, Svyatopolk, nicknamed ‘the Accursed’, who had an evil and wicked disposition. It was Svyatopolk’s intention to seize the throne after the death of his father. St. Boris, well aware of his brother’s intentions, made known to him that he would do nothing to resist him and would fully support his succession to the throne. Boris only wanted peace and mutual brotherly love. Seeing the Christian faith and forbearance of the holy young prince, the devil worked on Svyatopolk and inflamed his ambition, ruthless disposition, insecurities and paranoia. Ultimately, the devil inspired Svyatopolk to arrange to have his holy younger brother murdered. St. Boris, having become aware of his brother’s evil intentions, despite his assurances that he would not resist him, resigned himself to God’s will. For the sake of Christ, he decided that he would not try to fight in any way against his brother. Having informed his army 2 that he would not raise his hand against Svyatopolk, the military dispersed, and the saintly Christian prince was now virtually alone and defenseless against his brother’s murderous intentions. Boris was encamped close to the River Alta, near southern Pereyslav. In the morning Boris requested that matins be served by the priest. Afterwards, he prayed for strength to endure his sufferings, as well as for the forgiveness of his brother. He then lay down on his coach in his tent and awaited his fate. Svyatopolk’s army arrived and murdered the holy saint with their lances. They then proceeded to massacre his entire entourage. As his body was being taken to the Church of St. Basil at Vishegorod, the saint bowed his head and it appeared that he was still alive. On Svyatopolk’s orders, the saint’s heart was then pierced, upon which St. Boris surrendered his soul to the Lord. This occurred on July 24 in the year 1015. Having reached St. Basil’s Church, St, Boris’ body was laid to rest and he was buried. |
| All our external ritual actions, using various objects (lamps, vestments, etc.) are meaningless unless we penetrate their inner significance. On Great Thursday Orthodox Christians bring home from the service [of the reading of the Twelve Gospels] burning candles or a lantern with a flame. What is the meaning of this custom? What does one do at home with this candle? A question and answer exchange with Igumen Pakhomy (Bruskov), rector of the Holy Trinity Cathedral in Saratov (Russia): Question: On Great Thursday Orthodox Christians bring home from the service [of the reading of the Twelve Gospels] burning candles or a lantern with a flame. What is the meaning of this custom? What does one do at home with this candle? Answer: This is simply a beautiful Russian tradition. Matins for Great Friday is served on Thursday evening, during which the so-called “Twelve Passion Gospels” are read, in which the story of Christ’s Passion is related. Parishioners stand with lit candles for the entirety of the service, which they then take home. At home one lights one’s icon lamps from these candles. There exists the pious custom of maintaining this Thursday fire in one’s icon lamps until Pascha. In olden times the soot from burning Thursday candles was used to draw crosses on doorways. One should remark, however, that all our external ritual actions, using various objects (lamps, vestments, etc.) are meaningless unless we penetrate their inner significance. From ancient times light, fire, and burning lamps at Divine services have symbolized Christ, Who enlightens our life, our heart. One can put forward as an example the priest bringing out a candle and pronouncing the words “ The Light of Christ enlightens all !” at the Liturgy of the Presanctified Gifts. Here the candle is a symbol of Christ, the Light of the world, Who enlightens all who come to Him. The Thursday fire has a similar symbolic meaning. It is a symbol of the enlightenment of the world with the light of the teaching of the Gospel. |
| Metropolitan Hilarion: Preaching Christ and the Gospel Is What I Have Dedicated My Life To Source: DECR Metropolitan Hilarion of Volokolamsk Chairman of the Moscow Patriarchate’s Department for External Church Relations, composer and author of a large number of books, Metropolitan Hilarion (Alfeyev) of Volokolamsk, who was awarded the State Prize in the area of literature and art of 2020, told RIA News Agency that he had devoted his life to preaching Christ and the spiritual and moral ideals of Christianity “by all means available”. “Preaching Christ and the Gospel, bearing witness to the lofty spiritual and moral ideals of Christianity – this is what I have dedicated my life to. I carry this out by all means available: from the ambo of a church, through the books, articles, documentaries, music, videos on the Internet, through the educational work” – Metropolitan Hilarion told the news agency, commenting on the State Prize award. Responding to a question which of his literary works he considers the main ones, Metropolitan Hilarion spoke of the six-volume book called Jesus Christ: His Life and Teaching, which he had worked on for five years. “Then I made an abridged, one-volume version for The Lives of Distinguished People series” – said the DECR Chairman. “I wanted to show Jesus Christ, first of all, as a living person who had experienced a whole range of human feelings and emotions – sorrow, joy, anger, fatigue, surprise. At the same time, He is God incarnate, and every single one of His human words and actions was permeated with the Divine presence. In fact, His entire life on Earth makes sense only in the light of the belief that He was not an ordinary person, but God incarnate” – Metropolitan Hilarion emphasized. The most famous of the Metropolitan’s musical compositions is the St. Matthew Passion oratorio. “It has been performed over 150 times in Russia and abroad. In it, I also talk about Christ, but rather with the help of music, than with words. There is something that cannot be conveyed with words at all, and music is the universal language that is available to everyone. It is not only thoughts that it conveys, but also feelings and experiences” – Metropolitan Hilarion explained. |
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