| Holy Week in Hymns. Holy and Great Saturday The services of Passion Week are a musical feast for the ears and the soul. Russian liturgical tradition is rich in special melodies for certain hymns of this most important week of the liturgical year, and if the services are also sung by a good choir, they are that much more memorable. The Sretensky Monastery in Moscow is fortunate to have a world famous male choir singing at all of these beautiful services. We would like to share some highlights of this singing with our English language readers, and have therefore provided the English texts to match the hymns. While Church Slavonic is the consistent language used in Russian and other Slavic services, our English texts vary by translation. We have chosen to provide texts (excluding the Old Testament readings, which were taken from the Septuagint) from the classic Lenten Triodion translated by Mother Mary and Archbishop Kallistos Ware, which was re-printed by St. Tikhon’s Seminary Press. Some of these MP3 files come from compact disc recordings of the Sretensky Monastery Choir , while others are live recordings from the actual services of previous years. On Holy Saturday, we venerate the symbolic Burial Shroud (in Greek: Epitaphion , in Slavonic, Plashchanitsa ) of Christ in the center of the Church. The Matins service takes place traditionally at 1:00 am on Saturday, but in most churches today it is celebrated Friday evening. Joseph of Arimathea and the Myrrh-bearing women are remembered in the troparia at the beginning of the service. Matins Troparia Скачать (MP3 файл. Продолжительность 4:53 мин. Размер 2.8 Mb ) Благообразный Иосиф с древа снем Пречистое Тело Твое, плащаницею чистою обвив и благоуханьми, во гробе нове покрыв положи. Слава Отцу и Сыну и Святому Духу: Егда снизшел еси к смерти, Животе безсмертный, тогда ад умертвил еси блистанием Божества: егда же и умершия от преисподних воскресил еси, вся силы небесныя взываху: Жизнодавче Христе Боже наш, слава Тебе. |
| St. John Chrysostom says concerning this incident: " Such reckless hatred, such evil passion! Let it be so, that you cursed yourselves. But why do you bring a curse on the children? " This curse, which the Jews called upon themselves, was soon fulfilled. In 70 AD, during the siege of Jerusalem, the Romans crucified a huge number of Jews around the city. It was also fulfilled in the later history of the Jews, scattered since then in many countries—in those countless " pogroms, " to which they were subjected, in fulfillment of the prophecies of Moses in Deuteronomy (Chapters 28:49-57; 64-67). Then released he (Pilate) Barabbas unto them; and when he has scourged Jesus, he delivered Him to be crucified. In other words, confirming the verdict of the Sanhedrin, Pilate gave them soldiers to carry out the death sentence through crucifixion of the Lord Jesus Christ. Of course, Pilate could not divulge himself of his responsibility by washing his hands neither before the impartial opinion of humanity, nor before God’s judgment. The expression " washing my hands of it " since then has become a saying. In a little more than a year the punishment of God befell Pilate for his cowardice and unjust condemnation of Him, Who he himself called Righteous. He was banished to Gaul and there, after two years, exhausted from melancholy, torn by pangs of conscience and despair, he ended his life by suicide. (In 1961, in the location of ancient Caesarea, a plaque was found with the name of Pilate carved in Latin: " Caesareanis Tiberium Pontius Pilatus Prefectus Iudaeae debit, " that is " : Pontius Pilate, prefect of Judea, gave the inhabitants of Caesaria (this theatre named for) Tiberius). Pilate here is called " prefect, " which applies to a military leader. The title of procurator referred to civil leaders. It is possible that Pilate served in both positions. Bishop Alexander (Mileant) Fr. Alexander.org 17 апреля 2014 г. Рейтинг: 9.9 Голосов: 11 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 |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf KESICH, VESELIN KESICH, VESELIN, Serbian-American New Testament scholar, Slavicist, churchman (1921– ). Born in Yugoslavia, he passed through the displaced persons camps in Italy before beginning his studies at Dorchester College, Great Britain, in 1947, completing his Ph.D. in the Columbia University-Union Theological Seminary joint program after arriving in the United States in 1949. He served as professor of New Testament for thirty-eight years at St. Vladimir’s Orthodox Theological Seminary (q.v.) and professor of comparative religion at Sarah Lawrence College, then holding faculty emeritus status at both institutions. In the field of New Testament, in addition to occasional articles and essays, he has published The Passion of Christ (1965), The Gospel Image of Christ: The Church and Biblical Criticism (1972; rev. ed. 1992), The First Day of the New Creation: The Resurrection and Christian Faith (1982), and Treasures of the Holy Land (1985), coauthored with his wife, Lydia. Influenced in his learning by Frederick Grant of Union and Georges Florovsky (q.v.), who was dean of St. Vladimir’s, Kesich evaluates the historical critical method as a neutral tool, accessible to the Orthodox Church and its Scripture scholars, not to be used in isolation from patristic (q.v.) commentaries and other traditional tools. A line of continuity may be drawn from Florovsky’s neo-patristic synthesis to Kesich’s evaluation of the historical critical method, and beyond to the approach taken by some younger Orthodox Scripture specialists, all of whom have accepted Kesich’s position as (now) a presupposition. In the field of Slavic studies, aside from adjunct professorships at the University of California, Berkeley, and New York University, he has authored articles on Dostoevsky (q.v.), Sava of Serbia, Bishop Nikolai Velimirovich, and other topics relating to the spirituality of the Serbian Orthodox Church (q.v.) and Serbo-Croatian literature. Kesich’s lectures at Berkeley on Dostoevsky and Orthodoxy were presented to packed rooms and attended by ranking faculty. Always a faithful churchman, displaying balance in his theology and humility in his personal behavior, Kesich’s quiet legacy will continue on to reflect the “Orthodox-mindedness” of 20th-c. Scripture and Slavic studies scholarship. Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| N. Serikoff (London). Greek Words in the Foundry. Thoughts on a Dictionary of Byzantine Greek D. Shapira (Jerusalem). Aramaeo-Judaeo-Armeniaca Из истории науки И. С. Клочков (С.-Петербург). Письма русских ученых Б. А. Тураеву Memorial Annie Jaubert (1912—1980) В. Lourie (St. Petersbourg). Annie Jaubert et les etudes de l " Orient Chretien [Анни Жобер и наука о Христианском Востоке] Madeleine Petit (Paris). Annie Jaubert [Анни Жобер] F. I. Andersen (Donval). The Sun in 2 Enoch. Book of the Secrets of Enoch [Солнце во 2 (славянском) Енохе — Книге Тайн Еноха] R. Bauckham (Oxford). The Horarium of Adam and the Chronology of the Passion [«Часослов Адама» и хронология Страстей Господних] R. T. Beckwith (St Andrews, Scotland). The significance of the 364-day calendar for the Old Testament canon [Значение 364-дневного календаря для канона Ветхого Завета] G. Dorival (Paris). Un seul ou deux jeunes hommes riches? [Один или два богатых юноши?] М. van Esbroeck (Bruxelles). L " Annee reguliere de 364 jours dans la controverse au sujet de Chalcedoine [Обычный год из 364 дней в полемике относительно Халкидонского собора] В. Lourie (St. Petersbourg). Les quatre jours «de Pintervalle»: une modification neotestamentaire et chretienne du calendrier de 364 jours [Четыре дня «промежутка»: новозаветная и христианская модификация 364-дневного календаря] A. Orlov (Milwaukee). Vested with Adam " s Glory: Moses as the Luminous Counterpart of Adam in the Dead Sea Scrolls and in the Macarian Homilies [Облеченный в Адамову славу: Моисей как просветленный образ Адама в рукописях Мертвого моря и в Беседах Макария] W. Ray (Notre Dame, USA). The Use of Evidence from Patristic and Liturgical Sources in Annie Jaubert " s The Date of the Last Supper [Использование свидетельств из патристических и литургических источников в Дате Тайной Вечери Анни Жобер] J. С. Vanderkam (Notre Dame, USA). Jaubert " s Solution to the Passion Chronology [Мнение Жобер относительно хронологии Страстей] Рецензии и библиографические аннотации |
| All the Optina elders were spiritual guides of laypeople. Spiritual guidance and nourishing was given personally and by correspondence, through spiritual instruction. The Optina elder Joseph wrote, “I believe that every person who comes to Optina Monastery in his extreme need will find satisfaction by the mercy of God… by the prayers of our great fathers.” Our holy fathers, Optina elders, pray to God for us! Olga Rozhneva Translation by Nun Cornelia (Rees) Pravoslavie.ru 24 октября 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Miraculous help from St. Ambrose in our days Miraculous help from St. Ambrose in our days Stories from the editor’s mail at Pravoslavie.ru " The Lord is nearer to us than it seems, and through people and situations He always guides us through life by the prayers of our venerable and God-bearing father Ambrose, elder of Optina, and of all the saints—of course, for those who follow Christ. " God Gives Prayer to Him Who Prays: Selected Sayings of St. Hilarion of Optina St. Hilarion of Optina God Gives Prayer to Him Who Prays: Selected Sayings of St. Hilarion of Optina St. Hilarion of Optina In the pure writings of the Holy Fathers, we see that he who desires to cleanse his heart of the passions must call on the Lord for help—this is so. We cannot say the Jesus Prayer without our thoughts being plundered. With beginners, God does not demand undistracted prayer: it is acquired with much time and labor. As the writings of the Holy Fathers say: " God gives prayer to him who prays,” thus we must nevertheless continue to pray, orally, and with the mind. Optina Monastery and the Righteous Transmission of Tradition—Elder Anatole (the “Younger”) Subdeacon Matthew Long Optina Monastery and the Righteous Transmission of Tradition—Elder Anatole (the “Younger”) + July 30/August 12 Subdeacon Matthew Long Elder Nektary said of Elder Anatole when a pilgrim had gone to him for advice, “Well now, that’s good that you wound up going to Fr. |
| 824 Den Boeft J. The Editor’s Prime Objective: Haec in Aedificationem Ecclesiae Legere//Perpetua’s Passion. Multidisciplinary Approaches to the Passio Perpetae and Felicitatis/Ed. J. N. Bremmer and M. Formisano. Oxford, 2012. P. 169–179. 825 Aronen J. Indebtedness to “Passio Perpetuae” in Pontius’ “Vita Cypriani”//Vigiliae Christianae. Vol. 38. 1984. P. 67–76; Jurissevich E. Le prologue de la Vita Cypriani versus le prologue de la Passio Perpetuae et Felicitatis: De la prééminence du récit de la vie et du martyre d’un évêque sur le récit de la passion de simples catéchumènes et laïcs//Cristianesimi nell’antichita: Fonti, istituzioni, ideologie a confronto/Ed. A. d’Anna, C. Zamagni. Hildesheim, 2007. P. 131–148. 827 Подробнее об этой трансформации см. недавнюю работу: Kitzler Р. From Passio Perpetuae to Acta Perpetuae. Recontextualizing a Martyr Story in the Literature of the Early Church. Berlin; Boston, 2015. 829 Такого рода угрозы появляются и в других текстах: Mart. Pionii, 7, 6; Mart. Agap., 4; Eus. Mart. Pal., 5; Pallad. Laus., 45; Tert. De monog., 15; Apol., 50; подробнее см.: Jones С. Women, Death and the Law during the Christian Persecutions//Martyrs and martyrologies/Ed. D. Wood. Oxford, 1993. P. 32. 835 Barnes Т. D. Pre-Decian Acta Martyrum//Journal of Theological Studies. Vol. 19. 1968. P. 525; Bakker H. Potamiaena: Some Observations about Martyrdom and Gender in ancient Alexandria//The Wisdom of Egypt. Jewish, Early Christian and Gnostic Essays in Honour of G. P. Luttikhuizen/Ed. A. Hilhorst and G. H. van Kooten. Leiden; Boston, 2005. P. 340–342. 836 Augar F. Die Frau im römischen Christenprocess. Leipzig, 1905. S. 16 ff.; Bakker H. Potamiaena... P. 340–342. 837 Субациан Аквила, наместник Египта в 205/206–210 гг. Дискуссию о времени его пребывания в должности см. в: Reinmuth О. W. 1) Praefectus Aegypti//RE. Suppl. Bd. VIII. Stuttgart, 1956. Sp. 534; 2) A Working List of the Prefects of Egypt 30 B.C. – 299 A.D.//Bulletin of the American Society of Papyrologists. 1967. Vol. 4. P. 109; Barnes T. D. Pre-Decian Acta Martyrum//Journal of Theological Studies. Vol. 19. 1968. P. 526–527; The Acts of the Christian Martyrs/Ed. H. Musurillo. Oxford, 1972. P. lxv-bcvi. |
| 20. Saulnier, Calendrical Variations in Second Temple Judaism, 40-41. 21. Jaubert, The Date of the Last Supper, 107. 22. Cf. Saulnier, Calendrical Variations in Second Temple Judaism, 40-41, 53-54, citing Ruckstuhl, Chronology of the Last Days of Jesus, 35-55; C. S. Mann, “The Chronology of the Passion and the Qumran Calendar,” CQR 160 (1959): 446-56 (here 451). 23. Иосиф Флавий. Иудейская война. Пер. с нем. Я. Л. Чертка. СПб., 1900. 560 стр. Книга 5, глава 4. Описание Иерусалима. 24. See Bargil Pixner, Paths of the Messiah, 192-220; idem, “Mount Zion, Jesus, and Archaeology,” in Jesus and Archaeology (ed. James H. Charlesworth; Grand Rapids: Eerdmans, 2006), 309-22; Rainer Riesner, “Jesus, the Primitive Community, and the Essene Quarter of Jerusalem,” in Jesus and the Dead Sea Scrolls (ed. James H. Charlesworth; New York: Doubleday, 1992), 198-234; Bargil Pixner, D. Chen, and S. Margalit, “Mount Zion: The ‘Gate of the Essenes’ Reexcavated,” ZDPV 105 (1989): 85-95 and plates 6-16; Rainer Riesner, “Josephus’ ‘Gate of the Essenes’ in Modern Discussion,” ZDPV 105 (1989): 105-9; Bargil Pixner, “The History of the ‘Essene Gate’ Area,” ZDPV 105 (1989): 96-104; idem, “An Essene Quarter on Mount Zion?,” in Studia Hierosolymitana in onore del P. Belarmino Bagatti, vol. 1: Studi archeologici(SBF.CMa 22; Jerusalem: Franciscan, 1976), 245-86. 25. Pixner, Paths of the Messiah, 251. 26. Jaubert , The Date of the Last Supper, 97-98; Ruckstuhl, Chronology of the Last Days of Jesus, 19. 27. Meier, A Marginal Jew, 1:393. 28. Joachim Gnilka, Jesus of Nazareth: Message and History (trans. Sigfried S. Schatzmann; Peabody: Hendrickson, 1997), 280. 29. Иосиф Флавий. Иудейские древности. Пер. Г. Г. Генкеля. СПб., 1900. В 2 т. Т. 1. 717 стр. Т. 2. 420 стр. Переизд.: с пред. и прим. В. А. Федосика и Г. И. Довгяло. Минск, Беларусь. 1994. Т.1. 560 стр. Т.2. 608 стр. Кн. 18, гл. 1. 30. Ratzinger, Jesus of Nazareth, 111; Meier, A Marginal Jew, 1:392; Brown, The Death of the Messiah, 2:1368; Fitzmyer, The Gospel according to Luke, 2:1381. This was pointed out long ago by J. T. Milik, Ten Years of Discovery in the Wilderness of Judea (London: SCM, 1959), 112-13. |
| Archive An exhibition of Orthodox icons opens in Mar del Plata 20 July 2021 year 19:00 With a blessing of Bishop Leonid of Argentina and South America, an exhibition of Orthodox icons has been arranged at the Gallegas center through the efforts of the Parish of the Holy Passion Bearers in Mar del Plata, Argentine. The grand opening was attended by Bishop Leonid of Argentine and South America, Bishop John of Caracas and South America, ROCOR; Ms. Maria Florencia Ranellucci, director general for international relations between communities and religions in Mar del Plata; Yu. N. Kuznetsov, Russian Federation honorary consul in Mar del Plata, Nikochea, Provinces of Chubut, Rio Negro and La Pampa; representatives of the Naval Prefecture, Argentinian air, naval and land forces, and public figures in Mar del Plata. Mr. Yu. N. Kuznetsov and Ms. Ranellucci greeted the participants in the event. In his address, Bishop Leonid noted in particular, “The attitude towards icons was not always the same in various periods of history. Thus, in 730, Emperor Leo III the Isaurian prohibited the veneration of icons. The iconoclasm resulted in the destruction of thousands of icons as well as mosaics, frescoes, statues of saints and decorated icon-screens in many churches. The clergy, monastics and ordinary people were persecuted for the veneration of icons, were thrown into prisons, tortured and even killed. “The 787 Ecumenical Council approved he doctrine of the veneration of icons. After that, all the convicts for the veneration of icons were rehabilitated and released from prisons. But, unfortunately, iconoclasm raged for some more decades gradually dying down. “I am very glad that now Christians have an opportunity to pray at sacred icons without obstruction, to kiss them and place them at home. The speeches were followed by the performance of popular Russian romances. The event was held in a warm and friendly atmosphere. DECR Communication Service /Patriarchia.ru Календарь ← 7 December 2023 year |
| Omerzu H. Der Prozess des Paulus. Eine exegetische und rechtshistorische Untersuchung der Apostelgeschichte. Berlin, 2002. Osborne G.R. The Resurrection Narratives. A Redactional Study. Grand Rapids, 1984. Painter J. «The Light Shines in the Darkness...» Creation, Incarnation and Resurrection in John//The Resurrection of Jesus in the Gospel of John/ed. by C. R. Koester and R.Bieringer. Tübingen, 2008. P.21–46. Parker P. Three Variant Readings in Luke-Acts//Journal of Biblical Literature. 83 (1964). P.165–170. Paulus H. Das Leben Jesu als Grundlage einer reinen Geschichte des Urchristentums. Bde. 1–2. Heidelberg, 1828. Perrin N. The High Priest’s Question and Jesus’ Answer ( Mark 14:61–62 )//The Passion in Mark/Ed. by W.H.Kelber. Philadelphia, 1976. P.80–95. Pesch R. The Trial of Jesus Continues. Princeton, 1996. Pitre B. Jesus and the Last Supper. Grand Rapids; Cambridge, 2015. Plummer A. A Critical and Exegetical Commentary on the Gospel according to St. Luke. Edinburgh, 1922. Puig i Tàrrech A. Jesus. A Biography. Waco, Texas, 2011. Pulman P. The Good Man Jesus and the Scoundrel Christ. Edingurgh, 2010. Ramsay W.M. The Denials of Peter//The Expository Times 28/6. March, 1917. P.276–281. Reardom P.H. Christ in the Psalms. Ben Lomond, CA, 2000. Reinhartz A. Caiaphas the High Priest. Minneapolis, 2011. Rinaldi P. Un documento probante sulla localizzazione in Atene della Santa Sindone dopo il sacheggio de Constantinopoli//Coppini L., Cavazzuti F. La Sindone, szienza e fede. Bologna, 1983. P.109–113. Saldarini A.J. Matthew’s Christian-Jewish Community. Chicago; London, 1994. Samuelsson G. Crucifixion in Antiquity. Tübingen, 2011. Sanders E.P Jesus and Judaism. London, 1985 (русский перевод: Сандерс Э.П. Иисус и иудаизм. М., 2012). Savio P. Ricerche storiche sulla Santa Sindone. Turin, 1957. Schnackenburg R. The Gospel according to St.John. Vol.1. Montreal, 1968; Vol.2. New York, 1980; Vol.3. New York, 1982. Schneiders S.M. Touching the Risen Jesus: Mary Magdalene and Thomas the Twin in John 20 //The Resurrection of Jesus in the Gospel of John//ed. by C. R.Koester and R.Bieringer. Tübingen, 2008. P.153–176. |
| 423 Rewriting Caucasion History: The Mediaeval Armenian Adaptation of the Georgian Chronicles. The Original Georgian Texts and The Armenian Adaptation. Oxf., 1996; The Armenian History Attributed to Sebeos. 2 vols. Liverpool, 1999 (соавт. – Дж. Ховард-Джонстон); The Lawcode [‘Datastanagirk " ] of Mxit’ar Gosh. Amsterdam; Atlanta, 2000 (Dutch Studies in Armenian Language and Literature, 6); A Homily on the Passion of Christ attributed to Elishe. Leuven, 2000 (Eastern Christian Texts in Translation, 5); The Armenian Adaptation of the Ecclesiastical History of Socrates Scholasticus/Trans. with comparative study of the original and rev. vers. Leuven, 2001 (Hebrew Univ. Armenian Texts and Studies, 3); The Teaching of Saint Gregory (from Agathangelos’s History of Armenia)/New and rev. ed. of the 1970 Harvard Univ. Press ed. New Rochelle (NY), 2001; Hamam, Commentary on the Book of Proverbs/Armenian text and Engl. trans., with introd. and extensive comm. Leuven, 2005 (Hebrew University Armenian Texts and Studies, 5); Moses Khorenatsi. History of the Armenians/New and rev. ed. of the 1978 Harvard Univ. Press ed. Ann Arbor, 2006; Nerses of Lambron. Commentary on the Book of Revelation/Engl. trans., with introd. and comm. Leuven, 2007 (Hebrew Univ. Armenian Texts and Studies, 9). 424 Supplement to a Bibliography of Classical Armenian Literature to 1500 AD: Publications 1993–2005//Le Muséon. 2007. Vol. 120. P. 163–223. 425 Armenia (400–600)//The Cambridge History of the Byzantine Empire c. 500–1492/J. Shepard (ed.). Cambridge, 2008. 426 Allen J., V., Ševcenko/., Thomson R. W Sirarpie Der Nersessian: 1896–1989//Dumbarton Oaks Papers. 1989. Vol. 43; Kouymjian D. Sirarpie Der Nersessian (1896–1989): Pioneer of Armenian Art History//Women Medievalists and the Academy/J. Chance (ed.). Madison, 2005. 428 Тер-Нерсесян занимала эту должность вплоть до своего выхода на пенсию в 1978 г. Всю свою огромную библиотеку она передала в дар Матенадарану в Ереване, а после ее смерти в соответствии с завещанием был создан фонд для поддержки способных армянских студентов-искусствоведов (Fonds Sirarpie Der Nersessian в Institut de Recherches sur les Miniatures Arméno-Bvzantines). |
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