| 3. The Church is catholic, which is why it grows not only qualitatively but quantitatively. This means that the Christian family must acquire new members. It should strive to be a microcosm, which would not avoid sacrificial love and absolute self-offering to its members. People today often ignore sacrificial love, and that is why they are also unaware of what fatherhood and motherhood are in their real dimensions: namely, the offering of ourselves for the sake of others. Nobody has the right to refuse the gift of life. The birth of a child is the sacred gift of co-creation between God and humans, a unique transmission of life to others, a “great entrance” into the communion of love with God and our fellow human beings. 4. The Church is apostolic, because its eternal and immutable foundations are the teachings of the Apostles. At the same time, this means that the Church always has the zeal, passion, and the desire of the Apostles to spread the message of the Gospel everywhere. These characteristics of the Church must also characterize the Christian family. We have vivid examples from the New Testament: for example, Aquila and Priscilla, and the family of Stephanas. In his Epistle to the Romans, the Apostle Paul praises this holy couple, presenting them as his fellow-workers-in-Christ in Corinth, in Ephesus and in their own city, Rome, where they made it possible for the Apostle to the Nations to visit the Eternal City. In his first letter to the Corinthians, St. Paul also speaks of the family of Stephanas. This entire family believed in Christ and spread Christianity in Achaea. Afterward, they set their sights on spreading the Gospel even further. Thus, their contribution brought encouragement not only to Paul but also to the Corinthians. The apostolic characterization of the Christian family means that it acts, operates and breathes within the climate and of the missionary mindset. Bearing in mind today’s family, I feel that what we need is not the creation of a religious family but of a Christian family. Today, we do not just have a crisis of the family, but a crisis of the Christian family. In order to remedy the situation, the family should systematically and urgently study the evangelical and patristic teachings. It should exemplify the biblical model of the family and the richness of our ecclesiastical tradition, while at the same time living the sacramental life of the Church. Only then will we truly see one, holy, catholic and apostolic family. |
| In an array of breathtaking images, Ephrem delights in outlining the paradox of how Mary suckled the Word while he, the incarnate God, nourished the world with the restoring power of his life. Similarly, in his kontakia on the nativity and death of Christ, Romanos turns to Mary as a narrator and imagines her son’s Passion through her eyes. The most impressive assembly of Marian praises is found in the Akathist, a (processional) hymn written after the Council of Ephesus and sung today on Fridays during Great Lent. The Akathist praises Mary redeemer of the ancient curse of Eve, as well as the “womb of the divine Incarnation.” Particularly noteworthy is the insistence on presenting the Virgin as a “container of the uncontainable God.” Mary is emphatically depicted as the God’s indwelling and the new locus of salvation: she is an “ark gilded by the Spirit,” an “immovable tower” of the Church, an “impregnable wall,” a pillar, a tabernacle, a bridal chamber, a bridge, and a ladder. As the woman who unites God and humanity, the Akathist proclaims, the Virgin is the one who will always protect Christians, assure victory, and heal souls and bodies. On the whole, the significance of the Virgin Mary in Eastern Christian culture and theology is clearly central. In consenting to do the will of God, Mary becomes the mother of the incarnate Word and makes salvation come true. She brings the human race back to the garden of life from which Adam and Eve were exiled and shines as the embodiment of eschatological hope. The veneration accorded to her is also an acknowledgment of the salvific power of Christ of which she is the first recipient. The church accordingly teaches that while the saints rightly receive honor (douleia), she alone of all creatures is appointed by God to receive “high honor” (hyperdouleia). As a popular hymn attributed to John Damascus aptly puts it, this is why “in you all creation rejoices, o full of grace.” SEE ALSO: Council of Chalcedon (451); Council of Ephesus (431); Eleousa (Umilenie); Iconography, Styles of; Iconostasis; Icons; Panagia; Platytera; Protecting Veil; St. |
| This language of images, called iconography, was unified not only across national boundaries, but also throughout subsequent centuries, thus revealing artists» respect for a consecrated tradition. For all icons, the prototype, which is the transfigured world, remains unchanging; whether expressed in a scene or individual portrait, the deeper truth that it reveals is timeless. Both symbolic and figurative depictions of Christ were employed in early Christian art. They could be based on Old Testament prophetic types, pagan figures such as Orpheus, or, more literally, on the historical Jesus who performed miracles such as the raising of Lazarus. The catacomb of Commodilla, dated to approximately the fourth century, contains a bust of Christ, flanked by the Greek letters alpha and omega (cf. Rev 1:8), which portrays him according to an iconographic type that would later become familiar as the Pantokrator («All-Ruler»). 246 This represents a theological statement, marking the victory over the Arian heresy; it was intended to leave the faithful in no doubt that Jesus is both the Son of God and the Son of Man. The use of more symbolic images for Christ was finally forbidden at the council »in Trullo», sometimes called the " Quinisext» council, in Constantinople (AD 692). This council decreed that symbols such as the lamb, along with Old Testament types for Christ, had been superseded by the Incarnation. Christ was incarnate and prophecy had been fulfilled; thus: the figure in human form of the Lamb who takes away the sin of the world, Christ our God, [should] henceforth be exhibited in images, instead of the ancient lamb, so that all may understand by means of it the depths of the humiliation of the Word of God, and that we may recall to our memory his conversation in the flesh, his passion and salutary death, and his redemption which was brought about for the whole world. 247 ICONOCLASM AND THE THEOLOGY OF IMAGES In the early eighth century, a reaction against the growing importance of holy icons in religious worship developed in the Byzantine Church. |
| 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. |
| Thailand state delegation visits Cathedral of Christ the Saviour in Moscow March 28, 2013 On 28 March 2013, H.E. Mr. Surapong Tovichakchaikul, Deputy Prime Minister and Minister of Foreign Affairs of the Kingdom of Thailand, who is taking part in the meeting of the Russian-Thai Intergovernmental Commission on commerce and economic bilateral cooperation, visited the Cathedral of Christ the Saviour in Moscow. He was accompanied by H.E. Dr. Itti Ditbanjong, Ambassador Extraordinary and Plenipotentiary of the Kingdom of Thailand to the Russian Federation; H.E, Mr. Vijavat Isarabhakdi, Deputy Permanent Secretary, Ministry of Foreign Afairs; Mr. Adisakdi Tanayakul, Deputy Secretary General, National Security Council; Mrs. Nantawan Sakuntanga, Deputy Permanent Secretary, Ministry of Commerce; Mr. Somchai Tiamboonpraset, Deputy Permanent Secretary, Ministry of Science and Technology; members of the Commission from Thailand, staff members of the Ministry of Foreign Affairs of Thailand and of the Embassy of Thailand in Moscow. The guests visited the Churches of the Transfiguration and of the Nativity; Mr. Surapong signed the book of honorary guests. Mr. Dmitry Petrovsky, a staff member of the Department for External Church Relations and employees of the Cathedral of Christ the Saviour told the guests about its history, its architecture and relics. Mr. Surapong lit candles in memory of the Romanov Imperial Family. The position of the Russian Empire was conducive to the state independence of Siam in the period of colonial conquests in South-East Asia. At present, Russia and Thailand successfully develop friendly relations and cooperation. Orthodoxy is recognized in the Kingdom of Thailand: there are five working churches in the country and a monastery; two more churches are under construction. This year, a special festive programme is planned to mark the 400th anniversary of the Romanov House. A new Orthodox church of St. Nicholas will be consecrated, as well as a chapel with the baptistery in honour of the Imperial Passion-Bearers. A monument to the Russian Emperor Nicholas II and the King of Siam, Rama V, will be erected. |
| 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. |
| 1:16–18). Jesus saves, indeed, in and through his life-giving Passion, as the foundation of creation, as the one in whose image humanity is made. He saves both in history – " crucified under Pontius Pilate» – and also as the foundation of history. HOW DOES JESUS SAVE? To reiterate the opening statement of this chapter, an Orthodox doctrine of Christ and salvation will always be multidimensional in character. It will describe several strands, each of which can be followed on its own while also thoroughly intertwined with the others, all leading together to the same goal. An ancient and enduring codification of the dimensions of salvation – dating back to at least the early fourth-century Eusebius of Caesarea and drawing on earlier Jewish sources – describes Christ as fulfilling the three vocations at which human beings failed: prophecy (the understanding and proclamation of truth), priesthood (the offering of the world to God) and kingship (stewardship and humble dominion over the world). This rubric can be helpful in exploring the various dimensions of salvation in Christ, both revelatory and constitutive. The verse Deuteronomy 18:15, «The Lord your God will raise up for you a prophet like me from among you, from your brethren – him you shall heed», testifies to a Hebrew expectation that the apostles saw as fulfilled in Christ (cf. Acts 3:22–3). The »Christ as prophet» paradigm shows how salvation is linked with knowledge and understanding about God and about created reality. Jesus Christ, anointed by the Holy Spirit, the Spirit of Truth ( Jn 15:26 ), shows us who God is and how God acts. He shows this, to be sure, in his acts of power. The gospels bear witness to Christ " s divinity by describing his messianic works: he subdues the chaotic waters (as God does throughout the Bible), he heals the sick, he raises the dead, he forgives sins, he is called «The Lord» (kyrios), which the Greek-speaking readers of the Old Testament recognised as the divine name, a translation of the Hebrew adonai. |
| Foundation Stone to the Church of Passion-Bearer Eugeny Botkin Laid in the Urals Photo: www.ekaterinburg-eparhia.ru Moscow, June 19, Interfax – Metropolitan Kirill of Yekaterinburg and Verkhoturye conducted the rite of consecrating the cross at the building site of the church dedicated to the righteous passion-bearer Eugeny (Botkin, doctor of Nicholas II’s family) and all doctors of our Motherland, the diocesan website reports. The church will be built in the territory of the future medical cluster, the construction of which started in March. The doctor of Nicholas II family voluntarily followed the royal family in exile to Tobolsk and then to Yekaterinburg, where he was martyred together with them at night from July 16 to 17 1918. The Bishops’ Council decided to canonize Botkin in February 2016. He was canonized on February 7, 2016, on the Feast of New Martyrs and Passion-Bearers of Russia in Yekaterinburg Church-on-Blood. Code for blog 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. Also by this author Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. © 2008-2024 Pravmir.com |
| But is the purification of the individual really the fundamental purpose of the Church? Is man being called out of this material world and into a world of beings without material bodies? Is the incarnate Logos simply a means of accessing the disembodied Logos? Is the Church a collection of minds purified of all bodiliness? The Fathers wrestled with these questions, and they continue to be asked today. However, the Church settled on quite a different view of the body and materiality. It decided that in the Church we are being brought together as the recapitulation of the world, body and spirit, in the incarnate, materially embodied Logos. Although Origen’s views were no longer dominant, they have never entirely disappeared. The individual charismatic holy man, purified of all passion and selfhood, is an important figure for the Church in our age as much as any other, and the hymns and devotional literature of the Church still suggest that individual purification is what the Church is essentially about. However, when we look at the Eucharist, we see that it is Christ, the incarnate Word, who is the model of man. Christ has taken all material nature into his human nature, and this makes the event of the Eucharist, and is the source of the Church and of all who are made holy within it. It was the achievement of Saint Maximus the Confessor (580–662) to integrate the best insights of asceticism into the eucharistic theology of the Church. As a monk, Maximus was well acquainted with the views of Origen and the Platonist traditions that underlay them. His use of Plato’s conceptuality in his theology made it easy for scholars to align Maximus with Origen and other platonising Fathers. In his ‘Cosmic Liturgy’ (translated by Brian E. Daley, S.J., San Francisco: Ignatius Press 2003) Hans Urs von Balthasar initially identified Origenist elements everywhere in Maximus’ thought, but he was corrected by Polycarp Sherwood, and von Balthasar subsequently rectified his own account. Sherwood showed that Maximus had gone through an ‘Origenist crisis’ after which Maximus had drastically revised Origen. Maximus had an extensive knowledge of Origen and neo-platonism, as did most of the Eastern monks, but because he conformed his theology to the lived experience of the Church, he came down on the side of a eucharistic ecclesiology. |
| The irreconcilable battle against evil in all its forms has been the slogan of the Russian person over the course of almost a thousand years. It was in the name of this struggle against evil and in favor of Divine truth that all our wars were fought, first for the Orthodox faith, then for the house of the Most-Holy Mother of God, then for the Faith, the Tsar and the Fatherland. Remember the words that Holy Righteous Prince Alexander Nevsky addressed to his small regiment before battle: “Brothers, we are few, and the enemy is great, but God is not in power, but in truth… Let us not fear the multitudes of soldiers, for God is with us!” Deeply alien to the Russian person was any notion of compromise with evil. He always sensed its falsity and unorthodoxy in his soul and fervently rose up against it. Let us remember our Holy Passion-Bearer, Righteous Prince Michael of Chernigov and how he decisively rejected his boyars’ demand that he fulfill the requests of the soothsayers in order to preserve his own life, whom his subjects so needed, and they even promised to take the penance of this sin upon themselves. Let us remember how the great Muscovite hierarch St Philipp, refusing to make peace with the Oprichnina of Tsar Ivan Grozny; let us recall the truly self-sacrificial staunchness in the struggle for the faith and Homeland of Holy Hieromartyr Germogen, Patriarch of All Russia, who refused to compromise with the Poles who already occupied the Kremlin, even as he was in their clutches. How courageously the monks of Holy Trinity-St Sergius Lavra fought when their monastery became a military fortress! These are all edifying examples for us, in these troubled times, times of feeble spirit and all sorts of compromises with evil even among those who are not threatened by evil! The abandonment of this third sacred commandment by the Russian people began during those unfortunate Petrine times—the shearing of beards, the establishment of so-called “assemblies” with their frivolous activities, then, the infection from the West of sentimental “rosy” Christianity. The teaching, in the Protestant spirit, that salvation is easy and requires no spiritual struggle with the bodiless enemy, the dismissal of Christian asceticism and the overly comfortable attitude towards everything, including what is anti-Christian, that false Christian love which exceeds love for Christ and is prepared to make any compromise with all forms of evil. On this basis of fantasized, distorted Christianity, the Tolstoyan teaching of non-resistance of evil, which prepared the way for truly Satanic evil in our Homeland. And now, to our great sorrow, we note that this Tolstoyan non-resistance to evil is taught in many circles, even religious circles, of our diaspora under the attractive slogan of the Church “not interfering in politics,” as though the struggle against a clearly Satanic evil is wrong from the outset for a believing member of the Church?! |
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