| “What about the soul? Will the soundness of a soul consist in disorder or rather in a certain order and proportion?”—Socrates, Gorgias Psychological studies and sociological surveys confirm what common sense naturally knows: children suffer untold emotional harm from divorce, and one consequence affects the education and the life of the mind. The school year does not have to proceed too far before teachers soon recognize the symptoms of divorce that reflect children’s performance in the classroom. Without any first-hand knowledge or being privy to personal information, teachers soon notice certain telltale signs that alert them to the problem. While these behaviors, of course, may affect other students and children from stable homes and other environments, they especially identify the children of divorce. Because the natural orders of home and family have collapsed, the order of the child’s soul also suffers. Without the order of the soul, the emotional life of a child undergoes a stress and strain that express themselves in attitudes and conduct that resist the discipline imposed by the rigors of serious learning. First, children find it hard to concentrate on academic work with attention and diligence because they experience a deep conflict that gives them a sense of insecurity and instability. Without peace, harmony, and order in the home, students struggle to give priority or importance to studies. The anger, fears, and anxieties of the parents are visited upon the children. Just as sickness limits a student’s academic achievement, so mental turmoil also imposes a heavy burden that deprives children of the proper state of mind vital for learning. The mind requires composure and serenity to think, reflect, memorize, and master the subject matter of study. A recollected mind in an atmosphere of quiet and relaxation creates the right environment for study. As G. K. Chesterton observed, fifty percent of education is “atmosphere.” Second, education requires a sense of wonder, the joy of learning, and a love of life. Divorce impoverishes children’s sources of happiness and delight and imposes upon them an oppressive weight of sadness. Divorce profoundly affects the spirit of the child and empties it of enthusiasm, excitement, and energy. The teacher soon notices a passivity, listlessness, and apathy in these students who tend to do the minimum, show no intense determination to learn, and show no lively interest in any of the subjects of the curriculum. Because a home and an intact family exert a loving influence upon the child, they possess the power to motivate, exhort, and inspire him to do his best. While it is only natural for children to desire to please the ones they love, divorce deprives the child of a great source of happiness and thus reduces his desire to please and do his best. The joy of a home naturally awakens a love of the true, the good, and the beautiful that education at its best cultivates. |
| Press Release: The Romanian March for Life 2017 – “Help the Mother and Child! They Depend on You” In many cities across Romania and the Republic of Moldova, March 2017 will be The Pro-Life Month 2017— “ Help the Mother and the Child! They Depend on You.” Its highlight will be The March for Life 2017 —“ Help the Mother and Child! They Depend on You,” organized on Saturday, March 25, 2017. The March for Life is at its 7th national edition. This year’s theme, “Help the Mother and the Child! They Depend on You,” creates the opportunity to debate on the need, possibility and efficiency of supporting women in pregnancy crisis. This series of thematic events does not have a unique organizer, but in each town and city it has different independent local organizers from local pro-life organizations and institutions. Here are a few aspects motivating the theme chosen for this year: Romania is second in the world (after Russia) in terms of the total number of abortions ever made compared to its actual population : 22,742,952 legally made surgical abortions have been made—only in Romanian state hospitals—between year 1958 and June 2016, compared to a population of 19,760,000 inhabitants as registered on January 1, 2016. Since traditional Romanian civilization and spirituality have never valued abortion, the huge number of abortions can be explained by lack of knowledge regarding the issue of pregnancy crisis and by a pro-abortion public mindset—both originating in the communist regime and ideology. Pregnancy crisis A pregnancy crisis appears when a woman considers interrupting the natural course of her pregnancy, which would normally lead to giving birth to her baby, and thinks of abortion instead. Pregnancy crisis is triggered by outside issues she cannot cope with. The most frequent causes of a pregnancy crisis are: Pregnancy crisis is deepened by third-party pressure on the woman to have an abortion: 64% of the women who had an abortion felt pressured to do so, according to a study published in a prestigious medical journal. 1 |
| St. Theodore the Prince of Smolensk and Yaroslav Commemorated on September 19 The holy right-believing Prince Theodore of Smolensk and Yaroslavl, nicknamed the “Black” [i.e. “dark” or “swarthy”], was born at a terrible time for Rus: the Mongol invasion of 1237-1239. At Baptism he was named for the holy Great Martyr Theodore Stratelates (February 8), who was particularly esteemed by the Russian warrior-princes. Prince Theodore was famed for his military exploits. The child Theodore was not in the city when, through the prayers of the Most Holy Theotokos, the holy Martyr Mercurius (November 24) delivered Smolensk from being captured by Batu In the year 1239. They had taken him away and hidden him in a safe place during the warfare. In 1240 his father, Prince Rostislav died. He was a great-grandson of the holy Prince Rostislav of Smolensk and Kiev (March 14). His elder brothers as heirs divided their father’s lands among themselves, allotting to the child Theodore the small holding of Mozhaisk. Here he spent his childhood, and here he studied Holy Scripture, the church services and military science. In the year 1260, Prince Theodore was married to Maria Vasilievna, daughter of holy Prince Basil of Yaroslavl (July 3), and Theodore became Prince of Yaroslavl. They had a son named Michael, but Saint Theodore was soon widowed. He spent much of his time on military campaigns, and his son was raised by his mother-in-law, Princess Xenia. In 1277, the allied forces of the Russian princes, in union with the Tatar forces, took part in a campaign in the Osetian land and in the taking of “its famed city Tetyakov.” In this war the allied forces won a complete victory. From the time of Saint Alexander Nevsky (November 23), the khans of the Golden Horde, seeing the uncrushable spiritual and the military strength of Orthodox Russia, were compelled to change their attitude. They began to draw the Russian princes into alliances, and the khans turned to them for military assistance. The Russian Church made use of these providentially improved relations for the Christian enlightenment of the foreigners. Already in 1261, through the efforts of Saint Alexander Nevsky and Metropolitan Cyril III at Sarai, the capital of the Golden Horde, a diocese of the Russian Orthodox Church was established. In the year 1276, a Constantinople Council presided over by Patriarch John Bekkos (1275-1282) replied to questions of the Russian Bishop Theognostus of Sarai concerning the order for baptizing Tatars, and also for receiving Monophysite and Nestorian Christians among them into Orthodoxy. |
| John Anthony McGuckin Healing ANDREI I. HOLODNY In Orthodox Christian perspective, healing of both specific infirmities as well as the fallen nature of humankind is accomplished through the incarnation, suffering, and resurrection of Christ. Prior to the Second Coming and the bodily resurrection of the saints, the church, as the Body of Christ (Col. 1.24) cares for the spiritual and physical wellbeing of her members through the holy sacraments and the merciful caring for the sick. Patristic teaching suggests that Adam was originally created by God not only holy, passionless, and sinless, but also physically without blemish or illness. Adam’s sin, therefore, had spiritual as well as physical consequences. Following the fall of humanity, death, corruption, and decay became characteristic not only of Adam, but also of all of his progeny. Hence, the purpose of the promised Redeemer was to heal both humanity’s spiritual nature as well as its physical nature: both the specific ills which affect every person individually as well as what afflicts humanity as a whole, understanding that the former is a consequence of the latter. In the Old Testament, God’s mercy and the foreshadowing of the coming Redeemer are emphasized by healings and even resurrections of the dead – for example, the resurrection of the widow’s son by Elijah (1 Kgs. 17.8–23) and the reviving of the dead child by Elisha (2 Kgs. 4.8–27). God’s promise of the restoration of humanity extends also to the healing of the infirmities of old age – the paradigmatic example of this is the elderly Abraham and Sarah’s conception of a child, Isaac ( Gen. 15.1–6; 18.10–15; 21.1–8 ). The ultimate restoration of humanity, including our physical wellbeing, is foretold by many Old Testament prophets – for example, Isaiah: Strengthen the feeble hands, steady the knees that give way... Then will the eyes of the blind be opened and the ears of the deaf unstopped. Then will the lame leap like a deer, and the mute tongue shout for joy... They will enter Zion with singing; everlasting joy will crown their heads. Gladness and joy will overtake them, and sorrow and sighing will flee away. ( Is. 35.3, 5–6, 10 ) |
| 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 Dostoevsky and the Gospel A lecture by Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations, rector of the Theological Institute of Postgraduate Studies, president of the Scientific and Educational Theological Association, delivered at the National Research University “Moscow Power Engineering Institute” “I am a child of this age, a child of unfaith and doubt, up to this day and even…to the coffin lid… And yet God gives me sometimes moments of perfect peace; at such moments I feel that I love and believe, that I am loved by others; and during such moments I formulated a creed of my own wherein all is clear and holy to me. This creed is as simple as this: I believe that there is nothing and no one more beautiful, deeper, more sympathetic and more reasonable, courageous and more perfect than Christ…” That was what in February 1854 Fyodor Mikhailovich Dostoyevsky said in his letter to Natalia Dmitrievna Fonvizina, the wife of a Decembrist, who had followed her husband to Siberia. Four years earlier, when Dostoevsky, convicted to penal servitude, shackled, arrived at the Tobolsk prison, she had got permission to see him and other convicted Petrashevtsy. She handed each of them a copy of the Gospel, the only book that the inmates of the penal colony were allowed to have and read. So, writing his letter four years afterwards, having served his sentence of penal servitude and while waiting for the departure to Semipalatinsk for the military service as a common soldier, Dostoevsky was telling Fonvizina about his “creed,” that was not just a read-out fr om her gift-book, but an outcome of his horrible experience gained through suffering. The copy presented to Dostoevsky by Fonvizina was the first edition of the Russian translation of the Gospel done under the leadership of Archbishop Philaret (Drozdov) later to become the Metropolitan of Moscow and Kolomna. The translation came out in 1823, during Emperor Alexander I’s reign, two years before the Decembrists uprising. Before the appearance of the Russian translation, the Gospel had been available only in Slavonic, while the educated class had been using the French version. |
| The Upbringing of Children A Christian upbringing lays a moral and spiritual foundation in a child, while a scholastic education aims at developing his mental abilities. These are two different activities. There is no reason to think that scholastic education automatically facilitates the moral development of a child. Some people may be very educated but ill-bred and unspiritual. On the other hand, totally uneducated peasants can be highly spiritual and moral people. Bishop Alexander (Mileant) 24 January 2005 Introduction The following sources were used: “The Religious upbringing of Children,” by Archpriest Sergey Schukin; “The Orthodox Upbringing of Children in Our Days,” by Bishop Gregory Grabbe; and other Orthodox articles. All aspects of a man”s life – his character, sense of responsibility, good and bad habits, ability to cope with difficulties, and his piety – are shaped primarily during his childhood. The bright memories of his childhood can strengthen and warm a man during trying times, and, contrarily, those who have not had a happy childhood can in no way remake it. When we meet an orphan who has never had parental affection, or a step-son or step-daughter whose broken spirits are a result of difficulties at home, or those left to the care of strangers, we can sense in them the imprint of painful early impressions. The absence of a religious upbringing unfailingly manifests itself in a person”s character – a sort of fissure can be perceived in his spiritual makeup. A child is extraordinarily receptive to religious impressions. He is instinctively drawn toward everything that opens up the beauty and meaning of life. Take this away from him and his soul will become dulled and he will feel lonely in an unfriendly and cruel world. Something similar happens with the physical appearance of a child. If he lives in dismal, damp surroundings, he will grow underdeveloped, ailing and without joy. In both cases of malady, physical or spiritual, the fault lies with the parents. On the other hand, when we consider prominent and successful people, people of great integrity and energy, we see that the majority of them came from large, hard-working families, brought up in religious traditions. |
| “If everyone has his own truth, where is falsehood?” A talk with Archbishop Stephan (Kalaidjishvili) of Tsageri and Lentekhi, Georgia Shio Otarashvili , Archbishop Stephan (Kalaidjishvili) —Your Eminence, you are the director of the Youth Center of the Georgian Patriarchate. Tell us please when the center was founded, and why. —This center was founded in 2006 at the blessing of His Holiness Patriarch-Catholicos Ilya II. At first we would gather in the building of the Tbilisi theological seminary and academy, but later, when the Holy Trinity Cathedral was built, the lower chambers of the building were given to us to use. Our goal is first of all to unite the religious youth so that they would more actively participate in the life of the Church. We also are trying to interest those who take part in our events, and lead them to God. These people first come to us out of curiosity, become members of the youth organizations, and then start coming to church. There are many like that. The youth center has many functions. It all depends upon the interests of the young people. They chose what interests them the most. Some only come to the talks, while others participate in projects. We have ongoing programs like, for example, “Educational Talks”. The theme of these talks is varied: philosophy, theology, and history. There are such interesting themes for young people as man and nature, Christian family and its problems, and problems of child education. We also show films on Sundays, and often have literary evenings. We invite scholars, writers, and other interesting people. Besides that, we have a competition called “We Study the Bible,” which has acquired the character of a Georgian championship. Every year about 500 Georgian schools participate in it. The teams compete with each other in their knowledge of the Holy Scripture. The first stage is at the schools and the winners go to the district competitions, then regional, then semi-finals and finals. The finalists are given prizes: first prize is a pilgrimage to Jerusalem, second and third prizes are a pilgrimage to the historical Tao-Klardjeti province of Georgia (the modern-day territory of northeastern Turkey), and fourth to seventh place winners receive a pilgrimage to the holy places of Georgia. |
| John Anthony McGuckin Theotokos, the Blessed Virgin ANTONIA ATANASSOVA The Blessed Virgin Mary has an indisputable place of honor in Orthodox Christianity. She is revered as “our all-holy immaculate, most blessed, and glorious Lady Theotokos and Ever-Virgin Mary,” for through her the Word of God becomes incarnate. In Scripture her special status is foretold in the words of the angel Gabriel for whom she is “blessed among women” and “full of grace” ( Lk. 1.26–38 ). Mary’s motherhood serves in restoring the relationship between God and the human race, in fulfillment of Isaiah’s prophecy of a virgin bearing a son who is “God with us” (Isa. 7.14). Her quiet acceptance of God’s will: “Here am I, the servant of the Lord; let it be with me according to your word,” her magnificent song of praise extolling God’s care for the lowly ( Lk. 1.46–55 ), and the blessing she receives from Elizabeth, the mother of John the Baptist, mark the incarnation as a pivotal moment of history, and Mary as the ideal follower of God. Throughout the course of her son’s ministry, the Virgin plays a central role, from its inception at the wedding in Cana, where her intervention leads to the first sign of Jesus’ exalted destiny, to its bitter fulfillment at the foot of the cross where Jesus commits her into the beloved disciple’s care ( Jn. 2.1–11; 19.25–7 ). In sum, the evangelists’ account of Christ’s life and mission recognizes the presence ofhis mother as no less than indispensable to the unfolding of the divine economy. Scriptural references to Mary are further supplemented by a variety of beliefs widely held in Orthodoxy, many of which stem from devotional practices. In the popular apocryphon The Protoevangelium of James, Mary is described as a “creature of exceptional purity” set aside for a divine purpose from the moment of her conception. We meet her parents, Joachim and Anna, who surrender their only child in service to the Temple in Jerusalem and leave her there throughout her childhood, to converse with angels and weave a scarlet and purple veil for the Holy of Holies. |
| The Eucharistic Context of Pastoral Response to Contemporary Challenges in Marriage, Family, and Sexuality Source: Eastern Christian Insights [Introductory Note: The short paper below was my presentation at a recent symposium on contemporary pastoral issues in sexuality held in the Netherlands.] The celebration of the Eucharist provides a necessary context for understanding the pastoral response of the Orthodox Church to contemporary challenges in marriage, family, and sexuality. As St. Nicholas Cabasilas commented on the Eucharist, “its aim is the sanctification of the faithful.” Likewise, the aim of the union of husband and wife is their sanctification, their participation in the Wedding Feast of the Lamb. Even as the Church enters mystically into the eschatological reign in the celebration of the Divine Liturgy, the married couple become participants in the heavenly banquet through their common life in Christ. Through both Eucharist and marriage, human beings participate in the fulfillment of their ancient vocation to become like God in holiness. Themes of offering, sacrifice, blessing, and communion are intrinsic dimensions of both sacraments. These holy mysteries also manifest the fulfillment of basic human desires and needs for life and love. Bread and wine become nourishment for eternal life, while conjugal union becomes an entrance into the heavenly bridal chamber. Due to the physical dimensions of each practice, communicants and spouses share as whole persons in the restoration of their humanity as they direct their hearts for fulfillment in God. Since the “one flesh” relationship between husband and wife serves as a sign of the relationship between Christ and the Church, their union is to become nothing less than an icon of the salvation of the world. (Eph. 5: 31-32) After describing how the “one flesh” union of marriage includes husband, wife, and child, St. John Chrysostom notes that “Our relationship to Christ is the same; we become one flesh with Him through communion…” St. |
| Sick New Game Titles Like ‘Rape Day’ Should Have Christian Parents Rethinking Video Games Source: Faithwire Photo credit: Jessica Lewis/Pexels Is video gaming an addiction? Can playing violent video games lead to violent behaviors? Do video games hurt the psychology of a young child? Can excessive video gaming lead to a ‘gaming disorder?’ These are common questions that concerned parents ask every single day. Their child seems fine, but spends hours in front of the TV, playing online with people they’ve never met in real life. For today’s children, video games are a ubiquitous form of media entertainment, replacing what was once in-person interactive play with online interactions. While some video games are exciting and exhilarating for children, many contain violent and dark messages that are dangerous, especially for impressionable children who aren’t mature enough to fully comprehend what they’re putting into their brains. In an age of common mass killings, no longer are parents the only ones concerned about the effects of video games, with psychologist, teachers, and doctors paying mind to the sometimes troubling effects these games have on children. There are two main things to look at when assessing whether or not you should allow your child to play video games: the content of the video games, and whether or not it breeds addiction. Controversial video games Over the past couple of years, more and more controversial video games have been put through development, and sometimes even pushed to production. Recently, Steam Games, notorious for their X-rated games, announced plans to release a computer video game that would allow players to simulate both the rape and murder of women. According to the developer’s website , “Rape Day” created by Desk Plant, “is a visual novel where you control the choices of a sociopath during a zombie apocalypse.” “You can verbally harass, kill people and rape women as you choose to progress the story,” the statement continued. The game developer explained that the game is set during a zombie apocalypse, in which players “can rape and murder” to advance. He referred to the game as “fantasy,” saying, “Every good fantasy is a power fantasy. Even if it’s some odd-ball story about gaining the acceptance of the loss of control, it’s still a form of power.” |
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