| В 1718 же году в «Journal de Trevoux» – «Reflexions sur la lettre d’un eure du diocese de Paris». В 1718 ответ Le Brun: «Lettre du P. Le Brun touchant la part qu’ont les fideles la celebration de la messe». В 1721 г. англичанин Грабе встал на сторону Ле Брэна и в защиту эпиклезы в своем трактате «De forma consecrationis eucharisticae. A Defense of the Greek Church against the Roman in the Article of the Consecration of the Eucharistical Elements» (London, 1721). В 1727 г. возражал против Le Brun иезуит Bougeant в «Refutation de la dissertation du P. Le Brun sur la forme de la consecration». Le Brun на это ответил в 1727 году «Defence de l’ancien sentiment sur la forme de la consecration de reucharistie» (Paris, 1727). В 1728 г. возражала против эпиклезы Сорбонна. В следующем, 1729 г. появляются труды: иезуита Hongnant под заглавием «Apologie des anciens docteurs de la faculte de Paris, Claudes de Saintes et Nicolas Isambert, contre une lettre du P. Le Brun» и продолжение труда Bougeant ‘Tratte theologique sur la forme de la consecration de reucharistie». В 1730 и 1731 годах выступают против эпиклезы Breyer и Orsi (Breyer. «Nouvelle dissertation sur les paroles de la consecration de la sainte eucharistie». Troyes, 1730; Orsi, О. P. «Dissertatio theologica de invocatione Spiritue Sancti in liturgiis Graecorum et Orientalium». Milano, 1731). В 1740 г. Petrus Benedictus пишет свой «Antirrhetikon alterum adversus Le Brunum et Renaudotiuin». В 1733 г. было высказано доминиканцем Le Quien мнение в защиту освятительного значения всего евхаристического канона. В 1864 г. то же мнение высказал Hoppe в своей книге «Die Epiklesis der griechischen und orientalischen Liturgien und der römische Konsecrationskanon» (Schaufhausen, 1864). В своем курсе католического догматического богословия Шелль в 1894 г. оправдывал для католической церкви освящение установительными словами, а для Востока – эпиклезой, за что эта книга и была поставлена в Индекс запрещенных книг. Не решались осудить практику применения эпиклезы в восточном обряде и такие ученые, как Раушен и принц Максимилиан Саксонский, за что последний и подвергся осуждению папы Пия X 224 . |
| Serbian Patriarch Irinej receives Doctorate Honoris Causa at St. Vladimir’s/Православие.Ru Serbian Patriarch Irinej receives Doctorate Honoris Causa at St. Vladimir’s September 14, 2015 Patriarch Irinej’s visit came just days after he presided at the canonization of Saints Sebastian [Dabovich] of San Francisco and Jackson, the first American-born Orthodox priest, and Mardarije [Uskokovic] of Libertyville, the first bishop of the Serbian Diocese in America, which took place in Alhambra, CA on Saturday, September 5. Accompanying Patriarch Irinej were His Grace, Bishop Maxim of the Western American Diocese; His Grace, Bishop Mitrophan of the Eastern American Diocese; and His Grace, Bishop Justin of Zica; dean of the Faculty of Orthodox Theology of the University of Belgrade protopresbyter-stavrophor Dr. Predrag Puzovic; Professor Dr. Bogoljub Sijakovic etc. Metropolitan Tikhon and the seminary clergy, faculty, staff, students, trustees and guests welcomed Patriarch Irinej in the seminary’s Three Hierarch’s Chapel, where he venerated the relics of Saint Vladimir and the Holy Hierarchs Basil the Great, Gregory the Theologian and John Chrysostom. After the singing of the troparia of the newly glorified Saints Sebastian and Mardarije, Metropolitan Tikhon offered official greetings on behalf of the OCA Holy Synod of Bishops and presented the Patriarch with a panagia. Mr. Alex Machaskee, SVOTS Board Chair, led the hierarchs and attendees into the Metropolitan Philip Auditorium, where Metropolitan Tikhon opened the academic convocation, at which Archpriest Dr. John Behr, Dean, presided. Father John offered a biographical sketch of Patriarch Irinej, after which the text of the Doctorate Honoris Causa was read. After the Patriarch was invested with the academic hood and doctoral cross, he delivered his lecture, titled “Theology as a Hope for the Future of the Church.” [The full text of Patriarch Irinej’s lecture appears below.] Patriarch Irinej, the 45th Patriarch of Serbia, was enthroned in his present position in January 2010. He was ordained as a hieromonk in 1959. After his consecration to the episcopacy, he served as Bishop of Moravica and Nis prior to his election as Patriarch. He also was both a professor and rector of Prizren Seminary. |
| Tweet Нравится Church of St. Catherine consecrated in Tanzania Moscow, February 9, 2017 Photo: Romfea.gr A new church, dedicated to the Great Marty St. Catherine, has been consecrated in Tanzania, Romfea reports. The new temple is the thirty-first in the Archdiocese of Irinoupolis of the Patriarchate of Alexandria. His Eminence Archbishop Dimitrios (Zaharengas) of Irinoupolis celebrated the consecration with the blessing of the Pope and Patriarch of Alexandria and All Africa Theodoros II. The hierarch arrived to the village of Tanagkozi where he celebrated the rite accompanied by native priests, and in the presence of the nuns Anastasia and Catherine from the Metropolis of Moldavia, Orthodox volunteers from Greece, England, Serbia, and Italy, and hundreds of Orthodox converts from the area. The consecration was followed by an agape meal for all attendees, representatives of local authorities, teachers, and hundreds of destitute children from the area. The new church was built by donations sent from Archimandrite Timothy (Sakkas) of the Monastery of the Paraclete in Oropos Attica, Greece, and his spiritual children. 9 февраля 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Muslim Radicals Set Churches on Fire, Threaten to Eradicate Christianity in Tanzania Muslim Radicals Set Churches on Fire, Threaten to Eradicate Christianity in Tanzania Muslim extremists burned down three churches in Tanzania last week and issued threats to the area " s Christians, a leading persecution monitoring group has reported. President of Tanzania: “There will be no islamization of our country” President of Tanzania: “There will be no islamization of our country” Tanzania will remain a secular state, said the republic’s President Jakaya Kikwete at a meeting with leaders of the religious communities of this East African country. Churches Targeted in Bomb Attacks in Zanzibar, Tanzania Churches Targeted in Bomb Attacks in Zanzibar, Tanzania Separatist Islamic extremists suspected. Комментарии © 1999-2016 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку × |
| 106 As we already saw, in the Byzantine era there was only one elevation during the liturgy, that is, the one at the ekphonesis « Τ για τος γοις ». The other elevation of the modern liturgy «according to the Byzantine rite», the one during the anaphora, has nothing to do with Byzantine practice. 109 Franois Nau, «Une deuxième apocalypse apocryphe grecque de Saint Jean», Revue biblique 11, no. 2 (1914): 209–221. Nau’s Greek text is reproduced in John M. Court, The Book of Revelation and the Johannine Apocalyptic Tradition, Journal for the Study of the New Testament Supplement Series 190 (Sheffield: Academic Press, 2000), 67–103. Court also offers an ET with his comments but the translation is often erroneous and the comments, pointless. 112 See Alice Whealy, «The Apocryphal Apocalypse of John: A Byzantine Apocalypse from the Early Islamic Period», Journal of Theological Studies 53 (2002): 533–540. 115 See Nikolay Krasnoseltzev, «The Liturgy Interpreted and Other Compositions Related to the Liturgical Interpretation in Old Rus’ before the Eighteenth Century» [original title in Russian: Красносельцев Н.Ф. Толковая служба и другие сочинения, относящиеся к объяснению богослужения в древней Руси до XVIII века: Библиографический обзор], Православный собеседник 5 (1878): 3–43. 116 See Nikolay Tunizky, «Ancient Tales about the Miraculous Appearance of Christ the Child in the Eucharist» [original title in Russian: Туницкий Н.Л. Древние сказания о чудесном явлении Младенца-Христа в Евхаристии], Богословский вестник 2, no. 5 (1907): 201–229. 117 Greek text PG 100, 1199–1212; ET in Daniel J. Sahas, «What an Infidel Saw that a faithful Did Not: Gregory Dekapolites (d. 842) and Islam», Greek Orthodox Theological Review 31 (1986): 47–67. 118 On this theme see Peter Browe, Die eucharistischen Wunder des Mittelalters (Breslau: Muller & Seiffert, 1938); Snoek, Meideval Piety, 309–344. 119 See Alexander Yatzimirsky, «Concerning the History of the Apocryphs and Legends in South Slavonic Literature, IX: Stories about the Eucharistic Miracle» [original title in Russian:Яцuмupckuй А.И. K истории апокрифов и легенд в южнославянской письменности IX b.: Сказания о евхаристическом чуде], Известия Отделения русского языка и словесности Императорской Академии наук 15 (1910): 1–25, and the literature indicated there. |
| Ecumenical Patriarch visits deposed Patriarch Irenaios of Jerusalem Moscow, March 23, 2017 Photo: Romfea Ecumenical Patriarch Bartholomew visited the deposed Patriarch Irenaios of Jerusalem for the first time during his visit to Jerusalem yesterday, March 22. His All-Holiness arrived in Jerusalem to attend the consecration of the newly-renovated Edicule over the Tomb of the Lord in the Church of the Resurrection. According to Romfea , the patriarch of Constantinople visited the former patriarch of Jerusalem in his apartment in the building of the Jerusalem Patriarchate, where he has lived in seclusion for several years after his deposition from the patriarchal throne. The two “exchanged an embrace of love and reconciliation” upon Patriarch Bartholomew’s entrance, and proceeded to have a “brotherly and cordial discussion on all matters.” Accused of dubious real estate transactions and conflicts with Israeli, Palestinian, Syrian, and Greek authorities, Patriarch Irenaios was removed from office in 2005 when twelve of the eighteen bishops of the Holy Synod of the Jerusalem Patriarchate signed a demand of deposition. He took up residence in the patriarchate from February 16, 2008, leaving for the first time in November 2015. He claims he has been forcibly kept in the patriarchate, while the Church maintains that he has placed himself in voluntary seclusion. On November 3, 2015, the former patriarch underwent a successful hernia operation. On November 5, Patriarch Theophilos went to visit him in the hospital. Then one year ago, on March 22, 2016 Patriarch Irenaios attended a reception to congratulate Patriarch Theophilos on his name’s day, giving rise to speculation that some kind of official reconciliation may be coming. 23 марта 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Anthony 23 марта 2017, 20:00 Do we have any more intel on the purpose of the Phanars visit to the former patriarch. Given the Phanars increasingly erratic and heretical behaviour, there must be more to this meeting than meets the eye. Questions, questions inquiring minds need to know. Please post more info or intel via Pravoleaks as it becomes available. Demetrius Manolakos, Archon 23 марта 2017, 19:00 Forgiveness is a must. Let there be love amongst all, especially the hierarchy. Мы в соцсетях Подпишитесь на нашу рассылку |
| Homeless rebuilding northernmost monastery of Russia—St. Triphon of Pechenga Murmansk, March 1, 2012 The northernmost monastery in Russia, the Monastery of St. Triphon of Pechenga, is being rebuilt with the help of homeless people. They are now building the church, and after its consecration will begin the construction of a shelter and rehabilitation center, reports TV channel Rossiya 24 . The ancient monastery is located in the village of Luostari, Murmansk province. It was founded in the early fourteenth century by St. Triphon of Pechenga, enlightener of the far north, and has been razed several times in its history by armies and fires. The only remaining church burned down six years ago. Now the monastery is being rebuilt once again by homeless people who have gathered there from all over the region. The planned shelter and rehabilitation center will serve those who remain homeless and jobless. One of the workers, Oleg Nikolaenko, found both shelter and work at the monastery’s metochion. Like many of the workers there, he has neither a home, nor a domestic passport—the identification document needed to obtain these basic needs. The Orthodox Church has promised to help him reestablish his passport documentation. The priests at the monastery emphasize that simply washing, feeding, and clothing the homeless is not enough. Those who have been wandering homeless require help on various levels, and this takes time. Abbot the St. Triphon of Pechenga metochion in Murmansk, Hieromonk Geronty (Chudnevich) talked about their intentions to help the homeless. “We will give them a temporary registration at the shelter, so that they can receive their documents. It is a small social assistance package.” In Russia, a person must be registered at a specific address in order to obtain ID documents. The regional authorities have also chipped in with financial aid amounting to 43 million rubles (nearly 1.5 million USD) as a first step. The shelter is projected to have three buildings—an administrative building and two residential buildings with space for 120 people. 2 марта 2012 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| 120 Cf. Gabriele Winkler, «Anmerkungen zu einer neuen Untersuchung von R.F. Taft über die auf den Kommunion-Empfang vorbereitenden Ritus», Oriens Christianus 86 (2002): 171–191, here 176–180. 121 Taft, The Precommunion, 225–226. Taft also points out that some sources instruct the priest to extend his arms while saying the prayer (ibid., 208). 123 Cf. Alexey Dmitrievsky, A Description of the Liturgical Manuscripts [original title in Russian: Дмитриевский A.A. Описание литургических рукописей, хранящихся в библиотеках Православного Востока] 2 (Kiev, 1901) 158, 174–175, 828. 125 See Taft, The Precommunion, 248–256. It should be noted that Taft does not link these developments, despite his observation concerning the pneumatological character of some of them (ibid., 254) with the understanding of the elevation as consecratory. 129 Three preliminary bows and putting on the omophorion also have their parallel in the Byzantine manner of the celebrant’s preparation to recite the epiclesis (cf. Παναγιτης Τρεμπλας, Α τρεςΛειτουργαι κατ τος ν θαις κδικας [Athens, 1935], 113–114). 131 Yet, other explanations could also be suggested: the Byzantines could have heard some mystical overtones in the ekphonesis «Τ για τος γοις», or felt the need for the bread to be «shown» to the Father (cf. the anaphora of BAS: «He [Jesus] took the bread in His holy and undefiled hands and showed it to You, the God and Father»; Jasper and Cuming, Prayers of the Eucharist, 119), but these are less likely. 132 Cf. Theodor Schermann « " Das Brotbrechen» im Urchristentum», Biblische Zeitschrift 8 (1910): 33–52, 162–183. 133 ET from Jasper and Cuming, Prayers of the Eucharist, 122 (with some corrections of mine). Greek text in Brightman, Liturgies Eastern and Western, 336 and 409; Orlov, The Liturgy of St. Basil, 246–248. 137 Cf. Τρεμπλας, Α τρες Λειτουργαι, 113. In the course of the nineteenth and twentieth centuries the Greeks have abandoned the practice of reciting this troparion before the epiclesis, but in Russian usage it is still said there, despite much criticism; see Desnov, «Some More Words». |
| Celebration Of 1,025th Kievan Rus Anniversary Continues Russian President Vladimir Putin kisses an icon during a service and ceremony in Kyiv on July 27 to celebrate the 1,025th anniversary of Christianity in Ukraine, Belarus, and Russia. Commemorations are taking place in Ukraine to mark the 1,025th anniversary of the conversion to Christianity of Kievan Rus, the medieval Slavic state that laid the Orthodox foundations for modern-day Russia, Belarus, and Ukraine. On July 28, Ukrainian President Viktor Yanukovych and Russian President Vladimir Putin participated in the consecration of a new bell at a church near the Ukrainian city of Sevastopol at the Vladimir Cathedral in Chersonesus Taurica, which is located on the site where, according to legend, Prince Vladimir the Great was baptized into Orthodox Christianity in 988. All of the bells of Orthodox Christian churches across Russia, Ukraine, and Belarus rang for 15 minutes at 12 p.m. local time to mark the anniversary of the Christianization of Kievan Rus -- the medieval Slavic state that laid the Orthodox foundations for those modern-day countries. The celebrations marking the Christianization anniversary began in Kyiv on July 27, attended by Putin, Yanukovych, Moldovan President Nicolae Timofti, Serbian President Tomislav Nikolic, and representatives of nine Orthodox churches. After the ceremony at the Vladimir Cathedral in Chersonesus Taurica, Putin and Yanukovych participated in events to mark the Navy Day holiday that both countries are celebrating on July 28. Yanukovych used the occasion to praise the strategic partnership of the two countries. " We appreciate and treasure our friendship with Russia. Ukraine and Russia have been and will remain strategic partners. This is especially tangible here, in Sevastopol. This is the place were the maritime fraternity of Ukraine and Russia is being molded, " Yanukovych said. " I am confident that our joint efforts will enable us to secure a stable future for all who work on the sea, while Ukrainian and Russian banners on our ships will symbolize our friendship, dependability, and prosperity. " The Russian Black Sea Fleet, which is based in Sevastopol, is holding a naval parade and other demonstrations. Commemorations of the anniversary move on to Belarus on July 28 and 29. Radio Free Europe 29 июля 2013 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| At a council of bishops, Saint Niphon declared that he would not approve the consecration without the permission of the Patriarch of Constantinople. He reminded the other bishops that this was contrary to the tradition of the Russian Church, for Russia had received the Orthodox Faith from Constantinople. Starting in 1448, however, the Russian Church began to elect its own primate without seeking confirmation from Constantinople. The uncanonical consecration took place despite the objections of Saint Niphon. Metropolitan Clement tried to force the saint to serve the Divine Liturgy with him, but he refused. He called Clement a wolf rather than a shepherd, for he had unjustly assumed an office which he did not deserve. Saint Niphon refused to serve with Clement, or to commemorate him during the services. In his fury, Clement would not permit Saint Niphon to return to Novgorod. Instead, he had the saint held under house arrest at the Kiev Caves Monastery. When Isaiaslav was defeated by Prince George, Saint Niphon returned to Novgorod, where the people welcomed him with great joy. The Patriarch of Constantinople sent a letter praising Saint Niphon for his steadfast defense of church teachings. He also sent Metropolitan Constantine to Rus in order to depose Metropolitan Clement, and to assume the see of Kiev himself. Saint Niphon prepared to journey to Kiev to meet Metropolitan Clement. Saint Niphon again took up residence in the Kiev Caves Monastery, where he became ill. Thirteen days before his death, he revealed to the brethren that he had had a wondrous dream. Saint Theodosius (May 3) appeared to him and announced his imminet departure from this world. Saint Niphon reposed in peace on April 8, 1156. Now he stands before the throne of God, interceding for us before the All-Holy Trinity, to Whom be all glory, honor, and worship forever. скрыть способы оплаты скрыть способы оплаты Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| Conclusion 20. Throughout the first millennium, the Church in the East and the West was united in preserving the apostolic faith, maintaining the apostolic succession of bishops, developing structures of synodality inseparably linked with primacy, and in an understanding of authority as a service (diakonia) of love. Though the unity of East and West was troubled at times, the bishops of East and West were conscious of belonging to the one Church. 21. This common heritage of theological principles, canonical provisions and liturgical practices from the first millennium constitutes a necessary reference point and a powerful source of inspiration for both Catholics and Orthodox as they seek to heal the wound of their division at the beginning of the third millennium. On the basis of this common heritage, both must consider how primacy, synodality, and the interrelatedness between them can be conceived and exercised today and in the future. Pan-Orthodox Synod 26 сентября 2016 г. Рейтинг: 8.4 Голосов: 5 Оценка: 1 2 3 4 5 6 7 8 9 10 St Maximus the Confessor, Mystagogia (PG 91, 663D). St Cyprian, De Orat. Dom., 23 (PL 4, 536). St John Chrysostom, Explicatio in Ps 149 (PG 55, 493). St Ignatius, Letter to the Smyrnaeans, 8. St Cyprian, Ep.55, 24, 2; cf. also, ‘episcopatus unus est cuius a singulis in solidum pars tenetur’ (De unitate, 5). First Ecumenical Council (Nicaea, 325), canon 4: ‘It is preferable that a bishop be established by all the bishops of a province; but if this appears difficult because of a pressing necessity or because of the distance to be travelled, at least three bishops should come together; and, having the written consent of the absent bishops, they may then proceed with the consecration. The validation [kyros] of what takes place falls on the metropolitan bishop of each province.’ Cf. also Apostolic Canon, 1: ‘A bishop must be ordained by two or three bishops’. First Ecumenical Council (Nicaea, 325), canon 4; also canon 6: ‘If anyone becomes a bishop without the consent of the metropolitan, the great council decrees that such a person is not even a bishop.’ |
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