| The asceticism of the Apostles fast is less austere than the forty days fast of Great Lent. During the Apostles fast, the Church rubrics prescribe for three days of each week—Mondays, Wednesdays, and Fridays—abstinence from fish, wine, and oil, taking uncooked food at the ninth hour after Vespers. On the other weekday, abstinence from fish is prescribed. Fish is allowed on Saturdays and Sundays, as well on the commemoration days of great saints, or on patronal feasts. St. John of Kronstadt on fasting Lord! How characteristic it is of the First Image [mankind —OC] to attract and assimilate images, to settle into them and reside in them—whilst for them, as being made in Thine image, it should be natural to strive with all love and zeal towards the First Image, and cleave to Him. But this greedy, pleasure-loving, flabby, and sluggish flesh of ours pulls us away from Thee. We need fasting and temperance, but we are passionate for pleasures. Strengthen us for abstinence! Translated by OrthoChristian.com 13 июня 2012 г. Pentecost occurred on Mt. Zion, while the law was given to Moses on Mt. Sinai. —OC. Квитанция Реквизиты для юридических лиц Реквизиты для переводов из-за границы Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты Квитанция Реквизиты для юридических лиц Реквизиты для переводов из-за границы Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты Предыдущий Следующий Комментарии hieromonk Aidan (Keller) 6 июля 2016, 15:59 It is also worth noting that the Apostles " fast, under the name of the Post-Pentecost fast, was formerly traditional all over Western Europe when the Roman rite was there in use, being mentioned not only in a penitentiary book of 7th c. |
| Let us glorify Christ, Who promised by His Ascension to be with us until the end of the age, continuing to see and hear us, and manifesting Himself in various ways; leaving palpable, tangible traces of His invisible indwelling in our lives, making all things in it new (Rev. 21:5). Hieromartyr Thaddeus (Uspensky) Translated by Jesse Dominick Orthodox Calendar 25 мая 2017 г. Рейтинг: 6.5 Голосов: 2 Оценка: 1 2 3 4 5 6 7 8 9 10 Квитанция Реквизиты для юридических лиц Реквизиты для переводов из-за границы Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты Квитанция Реквизиты для юридических лиц Реквизиты для переводов из-за границы Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты Предыдущий Следующий Смотри также The Ascension of Our Lord Hieromonk Seraphim (Rose) The Ascension of Our Lord Hieromonk Seraphim (Rose) Christ has been with us for forty days, and we have rightly feasted; we must now, being filled with the Holy Spirit of God, strive to spread His Gospel and be His witnesses before the world. On the Feast of the Ascension: A Sermon by Our Righteous Father Sebastian Dabovich San Francisco, 1899 St. Sebastian Dabovich On the Feast of the Ascension: A Sermon by Our Righteous Father Sebastian Dabovich San Francisco, 1899 St. Sebastian Dabovich The " two men in white apparel, " who immediately after the ascension of the Lord appeared to the Apostles and asked them why they stood gazing up into heaven, were without doubt themselves inhabitants of heaven; therefore it is not to be supposed that this was displeasing to them, or that they desired to direct the gaze of those men of Galilee elsewhere. No. They desired only to put an end to the inert amazement of the Apostles when saying: Why stand ye gazing up into heaven? Ascension Ascension Jesus did not live with his disciples after his resurrection as he had before his death. Filled with the glory of his divinity, he appeared at different times and places to his people, assuring them that it was he, truly alive in his risen and glorified body. Комментарии Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: |
| Лекционария (A. Шавасс), а исчезновение публичного покаяния привело к тому, что на время В. п. все верные как бы переходили в разряд кающихся. В связи с этим с XI в. на Западе распространился обряд, первоначально связанный с принятием кающихся, посыпать в среду перед Quadragesima (т. е. в 1-й день В. п.) голову освященным пеплом. С XVI в. наименование «Пепельная среда» (Feria IV Cinerum) было официально закреплено за средой, с к-рой начинается В. п. Классическая система В. п. зафиксирована уже в Ordo Romanus XXII (кон. VIII в.). На время В. п. отменялись аллилуиарий и Gloria на мессе; обычным цветом облачений был фиолетовый. Особо выделялись 2 седмицы - предпоследняя (Страстей, лат. Passionis) и последняя (Святая, к-рая соответствует Страстной седмице на Востоке) перед Пасхой. Лит.: Мансветов И. О постах правосл. вост. Церкви//ПрТСО. М., 1885. Ч. 36. С. 335-399; Ч. 37. С. 630-698; Петровский А. В. Предпасхальный пост в истории его развития//ХЧ. 1900. 4. C. 587-600; Никольский. Устав. Т. 2. С. 650-690; Скабалланович М. С. Великий пост. К., 1910; он же. Типикон. Вып. 1; Карабинов И. А. Постная Триодь. СПб., 1910; Salaville S. La Tesserakostê au Ve canon de Nicée//EO. P., 1910. Vol. 13. P. 65-72; 1911. Vol. 14. P. 355-357; Chavasse A. La structure du carême et les lectures des messes quadragésimales dans la liturgie romaine//LMD. 1952. Vol. 31. P. 82-84, 95-98; idem. Les feries de Carême célébrées au temps de Saint Léon le Grand (440-461)//Miscellanea liturgica in onore di G. Lercaro/Ed. A. Bugnini etc. R., 1966. Vol. 1. P. 551-557; Peri V. La durata e la struttura della Quaresima nell " antico uso ecclesiastico gerosolimitano//Aevum: Rass. di scienze storiche, linguistiche e filologiche. Mil., 1963. Vol. 37. P. 147-162; Coquin R. -G. Une réforme liturgique de Concile de Nicée (325)?//Comptes Rendus/Acad. des inscriptions et belles-lettres. P., 1967. P. 178-192; Regan P. The three days and the forty days//Worship. Collegeville (Minnesota), 1980. Vol. 54. P. 2-18; Шмеман А. |
| Мы осмеливаемся напомнить, что и Сам воплощенный Бог, Господь наш Иисус Христос, благоволивший называть Себя «Сыном человеческим», изволил провести без пищи и пития сорок дней и сорок ночей в пустыне, готовясь к служению человечеству, которое «Он не стыдится назвать братиями» ( Быm. II, 11 ). Это таинственное число дней и ночей поста и молитвы, необходимое для приуготовления себя к служению и высшему откровению и трепетному предстоянию пред Богом, именно упоминаются в событиях жизни тех двух пророков, кои явились беседующими с воплощенным Богом на святой горе Фаворе. Глубоко таинственны многие из указаний Св. Писания, полное значение которых будет открыто тем, кои удостоятся спасения. «Уразумеешь после», сказал Господь Петру (Иоан, XIII, 7). В стихе 8 главы XIX, 3-й кн. Царств есть еще несовершенно ясное в нашем русском переводе указание, но более определенное в славянском буквальном с текста LXX переводе, в Вульгате и в некоторых западных переводах. Это относится к выражению: «в подкрепившись тою пищею, шел Илия сорок дней и пр.». В славянском яснее мысль, что он шел сорок дней и сорок ночей на основании крепости, дарованной ему именно этой пищею: «И иде, в крепости яди тоя четыредесять дней»... и пр. И Вульгата: «et ambulavit in fortitudine cibi illuis quadraginta diebus»... et coet. И в английском узаконенном тексте: «And went in the strength of that meat forty days»... et coet. И в переводе Лютера: «Und ging durch Kraft derselben Speise vierzig Tage»... u. s. w. Дойдя до группы гор Синая, Илия направляется к той части их, где высится гора Хорив, на которой проявлено имя «Вечно Живущаго». Id. ib. ст. 9. «И вошел он там в пещеру и ночевал в ней. И вот было к нему слово Господне: что ты здесь, Илия?» В вопросе Господнем заключается повеление, чтобы пророк высказал пред Господом в связной человеческой речи все горе души своей. Не для Господа Бога, – Которому все известно, а для человека необходимо, чтобы он изобразил в ясных словах состояние души своей 804 ; он должен для уяснения себе самому высказать всю мысль свою, или покаяние, или моление, – облекая его в связную речь, дарованную ему Господом Богом 805 . Надобно, чтобы сам человек, выражая в человеческих словах недостаточно для него самого еще ясные скорби свои, – видел, что он в тоске своей многое преувеличивает, и притом бы ясно сознал, что нет такого несчастия, или горя, которое не могло бы быть исцелено милосердым Творцом, единым Целителем душ и телес наших. |
| On the completion, then, of the eleventh year, in the beginning of the following, in the reign of Joachim, occurred the carrying away captive to Babylon by Nebuchadnezzar the king, in the seventh year of his reign over the Assyrians, in the second year of the reign of Vaphres over the Egyptians, in the archonship of Philip at Athens, in the first year of the forty-eighth Olympiad. The captivity lasted for seventy years, and ended in the second year of Darius Hystaspes, who had become king of the Persians, Assyrians, and Egyptians; in whose reign, as I said above, Haggai and Zechariah and the angel of the twelve prophesied. And the high priest was Joshua the son of Josedec. And in the second year of the reign of Darius, who, Herodotus says, destroyed the power of the Magi, Zorobabel the son of Salathiel was dispatched to raise and adorn the temple at Jerusalem. The times of the Persians are accordingly summed up thus: Cyrus reigned thirty years; Cambyses, nineteen; Darius, forty-six; Xerxes, twenty-six; Artaxerxes, forty-one; Darius, eight; Artaxerxes, forty-two; Ochus or Arses, three. The sum total of the years of the Persian monarchy is two hundred and thirty-five years. Alexander of Macedon, having dispatched this Darius, during this period, began to reign. Similarly, therefore, the times of the Macedonian kings are thus computed: Alexander, eighteen years; Ptolemy the son of Lagus, forty years; Ptolemy Philadelphus, twenty-seven years; then Euergetes, five-and-twenty years; then Philopator, seventeen years; then Epiphanes, four-and-twenty years; he was succeeded by Philometer, who reigned five-and-thirty years; after him Physcon, twenty-nine years; then Lathurus, thirty-six years; then he that was surnamed Dionysus, twenty-nine years; and last Cleopatra reigned twenty-two years. And after her was the reign of the Cappadocians for eighteen days. Accordingly the period embraced by the Macedonian kings is, in all, three hundred and twelve years and eighteen days. Therefore those who prophesied in the time of Darius Hystaspes, about the second year of his reign – Haggai, and Zechariah, and the angel of the twelve, who prophesied about the first year of the forty-eighth Olympiad – are demonstrated to be older than Pythagoras, who is said to have lived in the sixty-second Olympiad, and than Thales, the oldest of the wise men of the Greeks, who lived about the fiftieth Olympiad. |
| B3: The collapsed foundation of the 2,520year calculation As was shown in Chapter 1, the calculation that the “seven times” represented a period of 2,520 years is founded upon the socalled “yearday concept.” This concept is no longer accepted as a general principle by the Watch Tower Society. It was taken over by Pastor Russell from the Second Adventists, but was abandoned by the Society’s second president, J. F. Rutherford, in the 1920’s and early 1930’s. 401 mornings ( Dan. 8:14 1,260,1,290, and 1,335 days ( Daniel 12:7 mean days only. The two texts in the Bible which earlier were quoted in proof of the yearday principle (Numbers 14:34 no longer understood as stating a universal principle of interpretation, although they are still cited in support of this particular 2,520year calculation. As was shown in Chapter 1, note 2, it is not even likely that the yearday rule should be applied to the “seventy weeks” of Daniel 9:2427 days, but “weeks” or, literally, “sevens.” So, rather than calling for a conversion of the “weeks” into days and then applying a “yearday principle,” the contextual connection with the “seventy years” at verse 2 strongly supports the prevalent conclusion that the angel was simply multiplying those seventy years by seven: “Seven times [or: sevenfold] seventy [years] are decreed.” Even the adherents of the yearday theory themselves find it impossible to be consistent in their application of tire supposed “principle” that in biblical timerelated prophecies days always mean years. For example, when God told Noah that “after seven more days, I will send rain on the earth forty days and forty nights” ( Genesis 7:4 mean that “after seven morejran, I will send rain on the earth forty years” Or when Jonah told the inhabitants of Nineveh that “yet forty days and Nineveh will be overthrown” (Jonah 3:4 understand this to mean that Nineveh should be overthrown after forty years. Many other examples could be given. 402 To apply the yearday principle to the “seven times” of Daniel 4 the applying no longer apply that principle to otherprophetic time periods. |
| Tweet Нравится Ongoing 40 Days for Life Campaign Seeks to End Genocide of Abortion Jesse Dominick The latest campaign of “ 40 Days for Life ” is currently underway, having begun on September 23 and ending on November 1. 40 Days for Life is an international pro-life campaign aimed at “a determined, peaceful approach to showing local communities the consequences of abortion in their own neighborhoods, for their own friends and families.” The duration of forty days was taken from the many Scriptural witnesses to God transforming lives, communities, and the whole world following a forty-day endeavor. The mission of the 40 Days for Life campaigns is to bring Christians together “with the purpose of repentance, to seek God’s favor to turn hearts and minds from a culture of death to a culture of life, thus bringing an end to abortion,” utilizing the three-pronged peaceful “attack” of prayer and fasting , constant vigil, and community outreach. By the word of the Lord Himself some demons can only be overcome by prayer and fasting and so the campaign calls upon Christians and churches everywhere to offer a sacrifice of forty days of prayer and fasting to end the scourge of abortion. Every day specific prayer requests are given, including for women who are at risk of having an abortion, the innocent children at risk of perishing, those who already carry the pain of an abortion, Planned Parenthood and other abortion facility workers, governmental leaders, as well as for revival and repentance and healing throughout the nation. Participants are also encouraged to fast—from food, from entertainment, from “apathy and indifference,” etc., in an effort to concentrate more intently on spreading the Gospel of Christ and offering a contrite heart to God. As far as is possible, a forty-day, non-stop, around-the-clock vigil is to be kept outside a Planned Parenthood or other abortion facility in order to send a peaceful but powerful message about the reality of abortion to the workers and patrons of the facilities. Community outreach is accomplished through news stories, talk show appearances, opinion pieces, a door-to-door petition and education drive, and flyer distribution, among many other activities in an effort to proclaim the value of life and the peace of Christ to those who may never enter a church. |
| Wherefore, if that city is rightly held as prophetically representing the Church of the Gentiles, to wit, as brought down by penitence, so as no longer to be what it had been, since this was done by Christ in the Church of the Gentiles, which Nineveh represented, Christ Himself was signified both by the forty and by the three days: by the forty, because He spent that number of days with His disciplesafter the resurrection, and then ascended into heaven, but by the three days, because He rose on the third day. So that, if the reader desires nothing else than to adhere to the history of events, he may be aroused from his sleep by the Septuagint interpreters, as well as the prophets, to search into the depth of the prophecy, as if they had said, In the forty days seek Him in whom you may also find the three days – the one you will find in His ascension, the other in His resurrection. Because that which could be most suitably signified by both numbers, of which one is used by Jonah the prophet, the other by the prophecy of the Septuagint version, the one and self-same Spirit has spoken. I dread prolixity, so that I must not demonstrate this by many instances in which the seventy interpreters may be thought to differ from the Hebrew, and yet, when well understood, are found to agree. For which reason I also, according to my capacity, following the footsteps of the apostles, who themselves have quoted prophetic testimonies from both, that is, from the Hebrew and the Septuagint, have thought that both should be used as authoritative, since both are one, and divine. But let us now follow out as we can what remains. Chapter 45.– That the Jews Ceased to Have Prophets After the Rebuilding of the Temple, and from that Time Until the Birth of Christ Were Afflicted with Continual Adversity, to Prove that the Building of Another Temple Had Been Promised by Prophetic Voices. The Jewish nation no doubt became worse after it ceased to have prophets, just at the very time when, on the rebuilding of the temple after the captivity in Babylon, it hoped to become better. |
| 8) One week before Pascha, Entrance of the Lord into Jerusalem Known popularly as Palm Sunday (although it falls on Monday in the Gospel of John), this feast inaugurates Holy Week-separate from Lent (q.v.) in the East-and is intrinsically linked with the raising of Lazarus and the causal events that led to Jesus’ arrest and crucifixion. On this day the faithful hold palms, or branches of willows in the Russian Orthodox tradition, to identify themselves with the people who greeted Jesus as he entered Jerusalem, an entrance that was both a display of political and eschatological significance as the beginning of the last week. 9) Forty days after Pascha, Ascension Celebrated by the whole Church from at least the 4th-5th c., this feast commemorates the end of the Resurrection appearances and the joyous “sitting down of Jesus Christ at the right hand of the Father.” Although the Eastern Church liturgically follows the Lucan chronology ( Lk 24 ; Acts 1), the only one that gives us a forty-day ascension, it is not unaware of the other alternatives that see the Resurrection-Ascension-Pentecost as a single event, since the Johannine readings are prescribed for the forty-day period. A Russian Orthodox monastery sits atop the Mount of Olives and marks the traditional identification of the site of the Ascension. 10) Fifty days after Pascha, Pentecost The fiftieth day after Passover is the Feast of Weeks in Jewish practice, or Pentecost; and in the Lucan chronology (Acts 2) is identified as the day the Holy Spirit descended upon the apostles (q.v.). Pentecost marks the birth of the Church and falls near the end of the Paschal celebrations, although the whole of the time between Easter and Pentecost has occasionally been referred to as Pentecost, a fast-free time when the liturgical book (q.v.) the pentecostarion is used. On this day, in addition to the descent of the Holy Spirit, the Orthodox especially remember the confusion of tongues at the Tower of Babel as contrasted with the translation of the Good News into languages comprehensible to all. |
| The date of Pascha changes from year to year because it depends on the lunar year, which does not correspond exactly to the solar year. The lunar calendar was used by the Hebrew people—and is still used by the Jews today—but it was not adopted by the Christian Church, except for calculating the date of Pascha. This was necessary so that the historical connection between the Old Testament Passover and and the New Testament Pascha would always be maintained. The great feasts that depend on Pascha are: The Lord’s Entry into Jerusalem—commonly called Palm Sunday—which occurs one week before Pascha; Ascension Day, which falls forty days after Pascha; and Pentecost, which occurs fifty days after Pascha. The period before Pascha can be divided into three parts. The first three weeks are called preparatory weeks because the Church prepares us during these weeks for the ascetic struggle of Great Lent. The second section is the Holy Forty days, which is a time of intensified prayer and fasting. The third section—Passion Week—is ushered in by the two feasts of Lazarus Saturday and Palm Sunday. The Holy Forty days together with Passion Week make up Great Lent The whole cycle of moveable feasts is extremely rich liturgically. Many Orthodox Christians are acquainted with the richness of the first half of this cycle—the Great-Lenten half—but very few people experience the richness of the second half—the half that begins with Pascha. Most churches usually offer more services during Great Lent; but the reverse is often true after Pascha. This period has become a time to take a rest from Church. Usually very few services are scheduled after Pascha and the number of people who attend services tends to drop off significantly. This attitude is absolutely opposed to the true mind of the Church. In fact, if you look closely at the structure of the services after Pascha, you see that they are almost a mirror image of the services before Pascha. The Church calls us to rejoice spiritually in Christ’s Resurrection to the same extent that we prepare for it during Great Lent. |
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