| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy Russian-Greek Governance: Ideas about Future of Athos after the First World War Lora Gerd, Doctor of History, chief researcher at the General History Department of the St.Petersburg Institute of History, Russian Academy of Sciences; associate professor at the Department of Biblical Studies, Faculty of Philology of the St. Petersburg University; lecturer at the St. Petersburg Theological Academy. The 19th century was a time when Russian Athos as a unique spiritual and cultural phenomenon of the Orthodox world took shape. Decade after decade, Russian pilgrims would come to the Holy Mount, many of them deciding to spend the rest of their life in the domain of the Mother of God. In the middle of the 19th century there were three large Russian abodes on Athos (the Monastery of St. Panteleimon, the Skete of Prophet Elijah and the Skete of St. Andrew), along with great many cells and kalyvas, each occupied by several monks and novices. The Russian monasticism enjoyed unfailing support of Russia’s Embassy in Constantinople and Consulate in Salonika (Thessaloniki). Consuls would make trips to Athos, lending personal support to the monks. A generous donation flow from Russia, metochions in Moscow,St.Petersburg and Odessa, as well as numerous affiliated monasteries, such as the New Athos and the Second Athos Monasteries in the Caucasus and metochions in Palestine, Serbia and Lebanon, allow us to speak of a whole “Athonite world” and of the influence of the Russian Athos extending far beyond the Holy Mount. In the Ottoman Empire, the Russian Athonites enjoyed relative freedom. As the Ottoman law stood, their status was uncertain. They were not regarded as foreigners; neither did they lose their rights as Russian subjects. Most of them actually kept their Russian passports and remained Russian subjects in the eyes of the Russian authorities. However, there was an edict issued by Emperor Alexander I in 1816, which declared monastic vows taken abroad invalid in the territory of Russia. This contradictory legislation, while accounting for occasional bureaucratic impediments, enabled the Russian monks under the diplomats’ patronage to take in new brethren and win a foothold on the Holy Mount. The increased number of the Russian monks, amounting to over 4,000 people in the early 20th century, caused concern among the Greeks who considered Athos to be their territory. As ethnic tensions in the Balkans were rising in the second half of the 19th century, the Slavic, first of all Russian, monasticism was seen as a threat to the national interests of Greece. It took Russian diplomats a lot of effort to persuade Patriarch Joachim II to confirm the official status of the Monastery of St. Panteleimon as the “Russian” cloister, which was done in 1873. |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy Metropolitan Jonathan of Tulchyn and Bratslav characterized the words of Patriarch Bartholomew, who condemned the confessional feat of the Ukrainian hierarchs, as blasphemous DECR Communication Service, 01.11.2023. At the request of a human rights group of clerics and laity, Metropolitan Jonathan of Tulchyn and Bratslav assessed the words of Patriarch Bartholomew, who on the 15 th of October 2023, at a meeting with the clerics of the Spanish and Portuguese Metropolitanate of the Patriarchate of Constantinople in Madrid, said that he considered the criminal prosecution of the hierarchs of the Ukrainian Orthodox Church ‘just and justified’. The response was published by the website of the Tulchyn diocese. Metropolitan Jonathan is convinced that the words of condemnation against the confessional feat of Ukrainian hierarchs who are defending Orthodoxy and their canonical Church are deliberately slanderous, they are sinful and even blasphemous. On the 7 th of August 2023, the 75-year-old seriously ill bishop and a Church composer widely known in the Orthodox world, was sentenced on absurd charges to five years " imprisonment with confiscation of property. Vladyka emphasised: " The strange and unreasonable words of Patriarch Bartholomew in Madrid are like a blunt and rusty sword, which ruthlessly and cruelly wounded the souls of the persecuted hierarchs of the Ukrainian Orthodox Church, its clerics and laity both in Ukraine and in distant countries. He spiritually and symbolically tore the mantle of the High Priest of Constantinople in two, and now, with its inappropriate image, it has lost the gracious power of the mantle of the holy prophet Elijah, the defender of Faith and Truth, and, tainted by lies, cries to Heaven for the fall of its proud former lord to the sinful earth " . Many archpastors, clerics and laity of the Ukrainian Orthodox Church have finally lost confidence in the objectivity of the judgements of the Patriarch of Constantinople " after the horrifying words of the head of the Phanar to his clerics in Madrid against the background of pogroms and seizures of churches and monasteries, expulsion of the theological seminary and spiritual academy from Kiev-Pechersk Lavra, against the background of searches, arrests and trials of bishops of the canonical UOC, in light of weeping and grief of the faithful of the UOC… Will it be flattering for him to pray to God in the empty churches of Lavra? " , - asks the hierarch. |
| Tweet Нравится 400-year-old Bulgarian Gospel book discovered in village church Moscow, January 26, 2017 Photo: Archaeology in Bulgaria Fr. Penyu Tsvyatkov Penev passed away two years ago. In going through his belongings, a rare and beautiful artifact has been found, believed to have been kept secretly and passed down for generations in the St. Elijah the Prophet Church in the town of Voynezha, near the city of Veliko Tarnovo, north central Bulgaria. The item, a 400-year-old Gospel book printed in Bulgarian Cyrillic in the then-Polish-Lithuanian Commonwealth city of Vilnius, is now in the hands of the Sofia National Museum of History, reports Archaeology in Bulgaria . The richly decorated Gospel is significant not only because of its age, but also because it contains handwritten notes, detailing and commenting on major events of Bulgarian history since the book’s printing in 1644, which are yet to be studied in depth. Bulgaria was under the Ottoman Yoke at the time of printing, remaining so in 1835, when northern Bulgarians rose up in the “Velcho’s Plot” rebellion against the Turks, which is noted in the end pages of the newly-discovered Gospel. The rebellion is a little-known episode in the Bulgarian struggle for liberation. Photo: Archaeology in Bulgaria The Bulgarian Gospel represents the impressive output of the “Descent of the Holy Spirit” publishing house of the Brotherhood of the Holy Trinity in Vilnius, which put out a total of seventy-four books in Cyrillic between 1596 and 1705. Other artifacts have been found in the area hidden in barns, under floorboards, etc, including others found in the same St. Elijah parish, which was built in 1835. However, “In my 40 years of experience [as a historian], I have found only one [print Bulgarian] book that is older [in a Bulgarian church]. There are about 7,000 churches in Bulgaria, and several thousands more in former Bulgarian territories, " Bozhidar Dimitrov, director of the History Museum stated. While largely well-preserved, the Gospel shows sign of good usage throughout the years: “The book… is richly decorated with dyes and ornate initials, the font is large and solemn, the pages are framed with decorative elements. Apparently, the book was actively used for religious services and reading: many of the pages have traces of candle wax, and the lower edges where the pages are turned are stained and worn out, " the museum explains. |
| As opposed to the true Orthodox spiritual life, the “charismatic revival” is only the experiential side of the prevailing “ecumenical” fashion – a counterfeit Christianity that betrays Christ and His Church. No Orthodox “charismatic” could possibly object to the coming “Union” with those very Protestants and Roman Catholics with whom, as the interdenominational “charismatic” song goes, they are already “one in the Spirit, one in the Lord,” and who have led them and inspired their “charismatic” experience. The “spirit” that has inspired the “charismatic revival” is the spirit of Antichrist, or more precisely, those “spirits of devil” of the last times whose “miracles” prepare the world for the false Messiah. E. “Little children, it is the last hour” (I John 2:18) Unknown to the fevered Orthodox “revivalists,” the Lord God has preserved in the world, even as in the days of Elijah the Prophet, seven thousand men who have not bowed the knee to Baal ( Rom. 11:4 ) – an unknown number of true Orthodox Christians who are neither spiritually dead, as the Orthodox “charismatics” complain that their flocks have been, nor pompously “spirit-filled,” as these same flocks become under “charismatic” suggestion. They are not carried away by the movement of apostasy nor by any false “awakening,” but continue rooted in the holy and saving Faith of Holy Orthodoxy in the tradition the Holy Fathers have handed down to them, watching the signs of the times and travelling the narrow path to salvation. Many of them follow the bishops of the few Orthodox jurisdictions that have taken strong stands against the apostasy of our times: the Catacomb Church of Russia, the Russian Church Outside of Russia, the True Orthodox Christians (Old Calendarists) of Greece. But there are some left in other jurisdictions also, grieving over the ever more evident apostasy of their hierarchs and striving somehow to keep their own Orthodoxy intact; and there are still others outside of the Orthodox Church who by God’s grace, their hearts being open to His call, will undoubtedly yet be joined to genuine Holy Orthodoxy. These “seven thousand” are the foundation of the future and only Orthodoxy of the latter times. |
| [Встреча с Православием/Апологетика] Протоиерей Андрей Ткачев В Писании Ветхого Завета часто повторяются слова «истреби зло из среды себя», «истреби зло от среды Израиля». Эти слова касаются повелений жесткими методами, в основном смертной карой, наказывать крайние проявления зла и растления в народе, чтобы страх был на людях, и чтобы зло не умножалось безнаказанностью. Есть и примеры того, как эти заповеди исполнялись на деле. Жутковатые, надо сказать, примеры. [Встреча с Православием/Богослужение] 19 июля/1 августа 2012 г. Седмица 9-я по Пятидесятнице. Сретенский монастырь. Великая вечерня, утреня. Хор Сретенского монастыря. 1 августа 2012 года, в праздник обретения мощей преподобного Серафима, Саровского чудотворца, Святейший Патриарх Московский и всея Руси Кирилл совершил Божественную литургию в Серафимо-Дивеевском монастыре English Edition [Orthodoxy Today] Every now and then, someone — sometimes on the right, sometimes on the left — decides to do a very free-church Protestant thing and start their own new and improved version of one of the ancient Christian churches. Sometimes, these innovators decide to submit themselves to the existing hierarchies, making the decision to officially join either the Catholic or Eastern Orthodox folds (Memory eternal, Father Peter Gillquist). But often, they do not. [Saints. Asceties of Piety. Church Holy Days ] " Elias " is the Greek form of the Biblical name " Elijah " . Hence, " St. Elias " is how we refer to the Holy Prophet, Elijah [the Tishbite]. (Fyi, " St. Eliseus " is the Greek form for the Holy Prophet, Elisha.) The name " Elias " (in Hebrew: " Eliyahu " ) means: My God is Yhwh (the LORD). The Elijah cycle can be found in the Bible at I Kings 17:1 - 22:54 & II Kings 1:1 - 2:18. [News] “Inviting People to an Orthodox Church: The How and Why of Taking Action with the Unchurched” will be the theme of a one-hour webinar facilitated by Joseph Kormos, head of the Diocese of the Orthodox Church in America " s Midwest’s Parish Development Ministry, at 8:00 p.m. EDT on August 22, 2012. |
| Archive On 12th anniversary of Patriarch Kirill’s enthronement believers of Russian Church pray for their Primate in various countries 3 February 2021 year 20:11 On 1st February 2021, the Plenitude of the Russian Orthodox Church celebrated the 12th anniversary of the enthronement of His Holiness Patriarch Kirill of Moscow and All Russia. Fervent prayers for the Primate were offered at many parishes of the Moscow Patriarchate in various countries. Archbishop Tikhon of Podolsk, administrator of the diocese of Berlin and Germany, celebrated the Divine Liturgy at the Church of the Elevation of the Holy Cross in Munich. The Liturgy was followed by a thanksgiving moleben, during which Many Years to His Holiness Patriarch Kirill was sung, diocesan website reports. On behalf of the clergy and laypeople of his diocese, Archbishop Tikhon sent a letter message of greetings to His Holiness Patriarch Kirill. As the letter reads, even at a time of ordeals caused by the coronavirus pandemic His Holiness continues “to steer with a firm hand the ship of the Russian Church through the rough worldly sea, undaunted and always finding strength in Divine grace.” A moleben of thanksgiving was celebrated by Archimandrite Alexander (Yelisov), head of the Russian Ecclesiastical Mission in Jerusalem, at the Church of the Holy Martyr Empress Alexandra, and Many Years was sung to His Holiness Patriarch Kirill of Moscow and All Russia and to all his blessed flock. Thanksgiving molebens on the anniversary of His Holiness Patriarch Kirill’s enthronement were also celebrated at the Gorny Convent in Ein Karem and at the metochions of the Russian Ecclesiastical Mission – the Church of the Holy Apostle Peter and Righteous Tabitha in Tel Aviv, the Church of the Holy Prophet Elijah in Haifa, the Church of the Holy Forefathers in Hebron, and the metochion at the site of the Baptism of Jesus Christ in Jordan, website of the Mission reports. Prayerful petitions were lifted up during the Divine Liturgy at the Cathedral of the Holy Dormition in London. After the divine service Bishop Matthew of Sourozh, temporary administrator of the Patriarchal parishes in the USA and Canada, read out a prayer for the health of the Primate of the Russian Orthodox Church, website of the Sourozh diocese reports. |
| If there are theological associations one would read them along the following lines: Jesus was later welcomed at a Bethany (11:1) known from the tradition ( Mark 11:1, 11–12; 14:3 ), though it was quite near Jerusalem ( John 11:18; 12:1 ; cf. Mark 11:1 ; Luke 24:50). Yet because the Gospel portrays Perea «beyond the Jordan» as Jesus» place of refuge, where he had shared ministry with John the Baptist (1:28; 3:26; 10:40), one might argue that he symbolically moves Bethany across the Jordan despite his literal acknowledgment that it was «near Jerusalem» (11:18). 4001 This argument, however, appears strained. Although it would be compatible with John s use of symbolism, it is probable that the references to «beyond the Jordan,» which would make little sense to John " s audience (except for the transplanted Palestinian minority), reflect the Baptist " s actual historical ministry there, as noted above. It was also customary when mentioning» more than one site of the same name to distinguish them, so John " s Bethany «across the Jordan» would be naturally read as a Bethany distinct from the Bethany near Jerusalem of the gospel passion tradition. The Spirits Witness about Jesus (1:29–34) In the preceding section, John the Baptist defers all honor to Jesus. This section explains more of Jesus» identity. 4002 A prophet, like a teacher, could have «disciples» ( 1Sam 19:20; 2 Kgs 2:3; Isa 8:16). 4003 In 1:19–28, John negatively testifies that he himself is not the eschatological king, Elijah, or the Mosaic prophet, but that one whose slave he was not worthy to be was already among them. In 1:29–34, he positively testifies that Jesus is the lamb (as in 1:36), and he recognized his identity as Son of God (1:34, probable reading) and Spirit-bringer (1:33) because the Spirit was on Jesus (1:32–33). The «next day» provides a transition to a new christological confession to John " s disciples. Although some ancient writers preferred disjunctive episodes, many connected events of various occasions into a chronological sequence that made them easier to follow (cf. Mark 1:21,29 ). 4004 Some have found symbolic significance in the number of days in the introductory narratives (see comment on 2:1), but John could intend them literally (cf. 12:12), providing a sample of meaningful days at the beginning of Jesus» ministry. While it would be an exaggeration to say with Origen that John «leaves no room for the temptation story» and that one cannot harmonize John with the Synoptics here, 4005 John is not interested in the temptation story here; nor was chronological sequence a necessary feature of ancient biography. 4006 In view of the Gospel " s penchant for double entendres, that the Baptist saw Jesus «coming» (ερχμενον) to him (1:29) may suggest a narrative confirmation of the one «coming» (ερχμενος) after John (1:27). |
| The rector of St. Nicholas Church, Archpriest Mikhail Satsiuk , was killed on October 12, 1998, in Brest. The same day his corpse was found in an automobile on an exit road from the city. The investigation concluded that the motive for the murder was financial; the murderer pursued the purpose of robbery. The Old Rite priest, Hieromonk Dimitry (Rasstegayev) was atrociously murdered in January 1998, in the Yaroslavl region. The motive of his death was his flat in Yaroslavl, which the young priest was going to sell, leaving for a new parish in Belaya Krinitsa. A gang of burglars, which settled in the Yaroslavl region under the guise of the real estate firm " Partner " , killed the clergyman, dismembered his body, and threw it into the basement of the house, where a drunken party began. The criminals were caught only after three years. Hieromonk Dimitry (Rasstegayev) Archpriest Boris Ponomarev , rector of the Church of the Prophet Elijah, was killed on July 16, 1999, in the Ilyinsk settlement, Mozhaisk district of Moscow region. The police solved the murder rather quickly. It turned out that the priest was murdered by three repeat criminals. They were parishioners of his church and the archpriest sometimes invited them to come to see him. The criminals noticed several ancient icons at his home and decided to rob the priest. In the night they broke into Ponomarev " s home, tied up his wife and a female relative, and killed the priest himself. Archpriest Boris Ponomarev Archpriest Peter Sukhonosov , rector of the Holy Protection Church in the Cossack station Sleptsovskaya (Ingushetia), was kidnapped on March 28, 1999, by four bandits, who attacked the church in which he had served for more than forty years. He died in captivity. Archpriest Peter Sukhonosov On August 23, 2000, Hieromonk Simeon (Anosov), rector of the Church of St. Andrew the First-Called in Barnaul (Altai territory) was killed. The murderer was the former hieromonk " s driver, Konstantin Shlenkov, who had been previously convicted several times. |
| The rector of St. Nicholas Church, Archpriest Mikhail Satsiuk, was killed on October 12, 1998, in Brest. The same day his corpse was found in an automobile on an exit road from the city. The investigation concluded that the motive for the murder was financial; the murderer pursued the purpose of robbery. The Old Rite priest, Hieromonk Dimitry (Rasstegayev) was atrociously murdered in January 1998, in the Yaroslavl region. The motive of his death was his flat in Yaroslavl, which the young priest was going to sell, leaving for a new parish in Belaya Krinitsa. A gang of burglars, which settled in the Yaroslavl region under the guise of the real estate firm “Partner”, killed the clergyman, dismembered his body, and threw it into the basement of the house, where a drunken party began. The criminals were caught only after three years. Archpriest Boris Ponomarev Archpriest Boris Ponomarev, rector of the Church of the Prophet Elijah, was killed on July 16, 1999, in the Ilyinsk settlement, Mozhaisk district of Moscow region. The police solved the murder rather quickly. It turned out that the priest was murdered by three repeat criminals. They were parishioners of his church and the archpriest sometimes invited them to come to see him. The criminals noticed several ancient icons at his home and decided to rob the priest. In the night they broke into Ponomarev’s home, tied up his wife and a female relative, and killed the priest himself. Archpriest Peter Sukhonosov, rector of the Holy Protection Church in the Cossack station Sleptsovskaya (Ingushetia), was kidnapped on March 28, 1999, by four bandits, who attacked the church in which he had served for more than forty years. He died in captivity. Archpriest Peter Sukhonosov On August 23, 2000, Hieromonk Simeon (Anosov) , rector of the Church of St. Andrew the First-Called in Barnaul (Altai territory) was killed. The murderer was the former hieromonk’s driver, Konstantin Shlenkov, who had been previously convicted several times. |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Ecumenical Patriarch’s historical visit to Croatia Source: Serbian Orthodox Church Natalya Mihailova 08 September 2016 His All-Holliness Ecumenical Patriarch Bartholomew is going to pay a visit to Zagreb on September 9th, 2016, where he is going to open the Scientific Conference under the theme „New Martyrs: Polyperspective II“, which is going to be held at the Serbian Orthodox Grammar School „Katarina Kantakuzina Brankovic“. Photo: http://www.spc.rs/ During the symposium the most eminent experts for the issues of sufferings of people in XX century will participate: Efraim Zuroff, Director of the „Simon Wiesenthal Center“ in Jerusalem; Ruta Vaganaite from Lithuania, author of the bestseller „Our People“; protopresbyter Aleksander Mazirin from Russia, historians, sociologists, theologians and other experts form Poland, Russia, Republic of Srpska, Romania, Croatia, Israel and Serbia. The working part of the conference will be chaired by His Grace Bishop Jovan of Slavonia. Conveying the greetings of the Ecumenical Patriarch and words of his paternal care and support, His Eminence Metropolitan Dr. Porfirije of Zagreb-Ljubljana stated that His All-Holiness Patriarch Bartholomew was informed very well about the situation in Croatia and therefore for the Orthodox Serbs it would represent a great joy that they might host the leading peersonality in the Orthodoxy, and for the first time in history so far. It is planned that the same day His All-Holiness Bartholomew with hierarchs and the participants of the conference would visit an area where the death camp Jasenovac used to be and attend the Vesper service in the church of Saint Prophet Elijah at Mlaka village. On Saturday, September 10th, 2016 His All-Holiness Ecuemnical Patriarch and His Holiness Serbian Patriarch Irinej are going to officiate – on the ocassion of the 75th Anniversary of the suffering of the Holy martyrs of Jasenovac – the Holy Hierarchal Liturgy, with the concelebration of many hierarchs and representatives of the Patriarchate of Moscow, Polish Orthodox Church and the Romanian Orthodox Church, in the church of the Nativity of Saint John the Baptist in Jasenovac. The same day at 1 p.m, His All-Holiness will perform the rite of blessing of the renovated Bishop’s Palace in Pakrac, residence city of the Serbian Orthodox Bishop of Slavonia. |
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