| In 1907, the committee established by Holy Governing Synod for the correction of service books began its work. It was headed by Archbishop Sergius (Starogorodsky) of Finland, the future Patriarch of Moscow and all Russia, and its membership included famous theologians, liturgicists, and linguists of the time. The committee set two main goals for itself—to correct the obvious mistakes in the translation from the Greek, and to make the Church Slavonic text more accessible to the ear. During the years of its activity, the committee succeeded in preparing an edition of the Lenten Triodion and the Pentecostarion, as well as the Octoechos and part of the Menaion. Order No. 6679 of the Holy Synod from August 25–September 24, 1909 assumed that the Triodion would from then on only be published in that edition. However, their work was interrupted by the dramatic events of 1917 and the following years. Section 3 . In our days, the problem of understanding the service books is no less relevant than it was at the turn of the twentieth century, and it requires a decision, as a way to raise our contemporaries " level of knowledge of Church Slavonic, and as a means of continuing what the Holy Governing Synod had begun in the work of revising the service books. Corrections to the service books should be made with extreme caution, and only with the blessing of the Holy Synod, followed by resolution of the Council of Bishops. Only those books which have been approved by the higher ecclesiastical authorities may be used in the services conducted in the parishes and monasteries of the Russian Orthodox Church. Section 4 . The need to solve the questions posed above has been noted in the resolutions of the Council of Bishops of the Russian Orthodox Church. In part, the Council of Bishops of 1994 resolved to " Continue the work begun, but not finished by the Local Council of 1917–1918 to order liturgical practices " and " to continue revision of the liturgical texts, begun at the beginning of the current century. " At the Council of Bishops in 2000, His Holiness Patriarch Alexy II of Moscow and All Russia stated that this resolution was not carried out, and noted that it would be appropriate to create a special Liturgical Committee, separate from the Synodal committee for Divine Services, which could also concern itself with carrying out this resolution. The Council blessed the " Continuation of the work of revising the liturgical texts with the aim of making them more easily understood by the faithful " , and determined that " for this, there should created a special liturgical committee of the Holy Synod. " |
| Rite of prayerful consolation for relatives of suicides approved by Synod of the Russian Orthodox Church July 30, 2011 At the recent meeting in Kiev of the Holy Synod of the Russian Orthodox Church, a resolution was passed to accept the " Rite of prayerful consolation for the relatives of those who have taken their own lives, " reports the official website of the Moscow Patriarchate . The Synod resolved: 1. Referring to the rule of Patriarch Timothy of Alexandria, to remind archpastors and pastors that with respect to persons who have taken their own lives in a state of psychological disturbance, a funeral can be served in absentia, if that person " s mental illness can be verified by the appropriate medical witnesses. 2. To approve the " Rite of prayerful consolation for the relatives of those who have taken their own lives " , and distribute it to the dioceses for use in parishes of the Russian Orthodox Church, instructing them that the rite can be read more than once—just as the pannikhida (requiem service) is served more than once—any time that a relative of a suicide might turn to the priest for consolation in his or her grief. 3. To determine that when a relative of a person who committed suicide asks a priest to commemorate that person, the priest can read the rite in his cell prayers (personal prayers at home, that is, not in church), using the words of St. Leo of Optina. 4. To publish in official media of the Russian Orthodox Church the " Rite of prayerful consolation for the relatives of those who have taken their own lives " along with the preface to it written by the Synodal liturgical commission. The Russian version of this rite can be found on the official site of the Moscow Patriarchate . An English translation of the rite and attached preface has not yet been published. 31 июля 2011 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| Standing before the Cross, we should all ask ourselves: “With whom am I standing, Lord? With those who co-suffer with You? With those who want to share Your torment and Your love? Or with those who crucified You?” After all, we can reassure ourselves so well that we do not notice that we are becoming our Lord’s executioners. Do you think that the scribes and high priests who handed Christ over to death thought they were acting unjustly? No, they thought they were acting according to the Law and to God. Do you think that Pilate, who passed His sentence knowing He was completely guiltless, did not justify himself? No, he said to himself: one person less, one person more, and I will remain in place. Do you think that those who mocked Him had guessed that they were mocking the Savior of the world? Of course not! They overlooked everything; they noticed nothing; they justified themselves. We are the same. We justify ourselves, although we spill the Lord’s blood daily. So, when an evil impulse arises in us, let us remember this: that every sin is a new thorn in His crown of thorns and a new nail thrust into His body. He came to give us joy, but we cause Him suffering and death. Every image of the Cross, every Crucifix, should remind us of this. When we bow down before the image of the Cross, let it not be just an image for us, but the living Lord Himself, Who looks at us from His Cross with reproach and appeal. Translator’s notes: It should be borne in mind in the paragraphs that follow that this text is a transcription of an extemporaneous sermon delivered in church. Fr. Alexander conflates and freely retells elements from the vision described in Isaiah 6:1-13. Fr. Alexander appears to be following the Russian Synodal translation, which renders Isaiah 6:5 as follows: “And I said: Woe is me! I have perished (pogib ia)! … my eyes have seen the King, the Lord of Sabaoth.” The implication being that any mortal who sees God must die (cf. Exodus 33:20; Judges 13:22). Translated from the Russian . |
| The friends try to persuade Job that human nature is tainted by sin and, thus, any human being is sinful. For instance, Eliphaz the Temanite tells him: «Can mortal man be righteous before God? Can a man be pure before his Maker? Even in his servants he puts no trust, and his angels he charges with error; how much more those who dwell in houses of clay, whose foundation is in the dust, who are crushed before the moth!» (Job 4 17–19). Job does not deny the idea of the universal depravity: «how can a man be just before God?» he cries rhetorically (Job 9. 2). But in his thoughts he goes further; he realizes that this depravity develops differently in the individual’s specific deeds. And he, Job, has not committed such a measure of sin to deserve to suffer so awful a punishment from the Lord. «…that thou dost seek out my iniquity, and search for my sin? — asks Job appealing to the Lord but in fact addressing the thoughts of his friends, and he says further directly, — although you know that I am not guilty» (Job 10. 6–7). Further, in the book of Job it is seen that he has been right, as his misfortunes have been sent on him not because of his sins but in order to reveal his forbearance (James 5. 11). Thus, according to the book of Job, in the face of God anyone is to be contrite not in his potential ability to sin but in his actual deeds contrary to divine will . e) Inner repentance in the 51 st psalm One of the most outstanding Scripture texts concerning the doctrine of repentance is the 51 st (the 50 th in LXX and Russian Synodal translation) psalm written by David after his famous sin with Bathsheba (2 Sam 11–12). This work is remarkable not only because it is well known to any devout person due to its inclusion in the Orthodox Church’s liturgical practice, but also because almost all the stages of repentance described at the beginning of this paper as the sum of biblical doctrine on this matter, are represented here. David’s repentant prayer goes to the sinner’s inner world. David begins by begging the Lord to forgive his sins but at the same time he implores Him to purify his soul from the filth and stain that came into his nature through sinful deeds: «Wash me thoroughly from my iniquity, cleanse me from my sin» (Ps 51. 2). In the Russian (as well as in the English) variant the word «sin» corresponds to the above-mentioned Hebrew term taJ’x; [hattat], that meant the flaw of a human being’s sinful state. It is noteworthy that David thinks of a sin not juristically, nor as causing the Lord’s anger (although such an aspect can be found in other Old Testament texts) — It is not anger which is important to him but grace, God’s «loving kindness» that can «wash» and «cleanse» the sinner’s nature from involvement in sin. Despite sinful flaw the Lord can heal: «purify me with hyssop and I will be clean. Wash me and I will be whiter than snow», — prays David (51. 7). |
| The Prophet Jeremiah speaks of the necessity of inner repentance and considers the avoidance of evil deeds as a compulsory condition: «If you will return ( [im-tashub]) , Israel , says Yahweh, and if you will put away your abominations out of my sight; then you shall not be removed (Jer 4. 1). According to the prophet, the Lord sends misfortunes in order to make everyone turn from his evil way (Jer 26. 3; 36. 3, 7). He pays special attention to the evil habits and deeds hindering repentance: « Can the Ethiopian change his skin, or the leopard his spots? then may you also do good, who are accustomed to do evil?» (Jer 13. 23). Here Jeremiah laments the difficulty of repentance for the people. Although he does not expect renewal to arise among the people themselves he foretells that it will be effected by the Lord Who will write His law on their hearts (Jer 31. 33) . g)The doctrine of repentance during and after the Exile While the pre-exilic prophets think of Israel ’s repentance in the context of the whole people’s turning back, the prophet Ezekiel, when writing about repentance, pays special attention to the orientation of individuals . He prefers to speak not so much about the conversion of the whole people, but about the conversion of a particular person whom he calls [v’r” [rasha] — i. e. «evil, sinful», in LXX translation — o’ νομος , and thus in the Church Slavonic and Russian Synodal translations; «the wicked» (Ezek 18. 21, 27; 33. 9, 11, 12, 14 и др.). Here he means everyone who sins, whether in religious, ritual or moral aspects (for a very vivid description of such sins see Ezek 18. 10–13). Repentance for Ezekiel is the conversion of such a sinner when he changes his way life totally (3. 19; 18. 21, 23, 27; 33. 12, 14, 19), abandons sin, [v’r” [rasha], and longs to become what Ezekiel calls qyDIC; [tsadik], i. e. «a righteous man» . «But if the wicked turn from all his sins that he has committed, and keeps all my statutes, and do that which is lawful and right, he shall surely live, he shall not die, says the prophet in the name of the Lord, None of his transgressions that he has committed shall be remembered against him: in his righteousness that he has done he shall live» (Ezek 18. 21–22). |
| The Russian Church is against the idea of including Kosovo in UNESCO. " We are aware of the active promotion of UNESCO " s interests in Kosovo, the illegally separated Serbian territory. Such proposals continue despite the current norms of international law, which approve the integrity of Serbia, its right, according to the UNESCO documents, to the protection of the great Orthodox holy places of Kosovo, " Metropolitan Hilarion of Volokolamsk, head of the Synodal Department for External Church Relations, said in an interview with the Serb newspaper Vecherniye Vedomosti , a translation of which was posted on the website of DECR. The metropolitan said the global community has witnessed encroachments on the holy places of this territory " perpetrated by radical activists with the connivance of the local authorities. " " We believe a decision by the UNESCO member countries to give the right to protect unique monuments to those who have turned a blind eye to vandals " barbaric actions for many years would be absolutely unacceptable. I believe that Kosovo membership in UNESCO, an organization created to protect the culture of mankind, in the current situation of a total threat to the Orthodox holy places of the territory could become a mistake whose consequences would be irreparable, " he said. Interfax-Religion 22 января 2016 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| «Дети любезные, вы поединок закончите этим. Зевсу, гонителю туч, вы милы в равной степени оба; Оба храбры и сильны: в этом все убедились сегодня. Но приближается ночь; покориться ей очень приятно». (7:280-,+ Сальников.) Герои обмениваются подарками, что является полной заменой (е. ) трофеев, а вдохновенный разгром – пиршествами (ё. ). На главный поединок «Илиады» – бой Ахиллеса и Гектора – мы взглянем позже. (Продолжение следует). СНОСКИ В доинтернетную эпоху совершенно обоснованным было требование: детально указывая источник цитирования, указывать номера стихов или страниц. Дабы не утяжелять здесь массив текста, даю единую электронную ссылку на рассматриваемые события по Синодальному переводу http://algart.net/bible/synodal/bible.html . … ростом он — шести локтей и пяди (ок. 2.80 м). Медный шлем на голове его; и одет он был в чешуйчатую броню, и вес брони его — пять тысяч сиклей меди (60 кг ); медные наколенники на ногах его, и медный щит за плечами его; и древко копья его, как навой у ткачей (d > 5 см); а самое копье его в шестьсот сиклей железа (7.2 кг, наконечник), и пред ним шел оруженосец. (1Цар 17:4-7). Меч здесь не упомянут, но был и меч. Параллельно сравним описание особого роста Саула ( 1Цар 9:1, 1Цар 10:23 ) с описанием в «Илиаде» роста царя ахейцев Агамемноном: … Так же, как бык выдается меж всех в многочисленном стаде, - Мощный бугай, средь коров замечаемый с первого взгляда… (Ил.2:475+) Форминга – инструмент с четырьмя струнами (лира – с семью), считается древнейшим струнным инструментом из семейства греческих лирообразных. Все события «Илиады» укладываются в 51 день десятого года Троянской войны. Вне рамок поэмы – причины войны, девять лет сражений и её финал. О знаменитом деревянном коне и уничтожении Трои мы узнаём из «Одиссеи». В эпоху Гомера и в столетия близкие к его жизни все подробности жизни богов и героев цивилизованному миру были известны, как и предыстория добровольного похищения Елены, связанная с яблоком раздора, и не нуждались в напоминании. |
| Archpriest Vsevolod Chaplin Dismissed From His Post as Head of Synodal Department for Church and Society Relations Source: Interfax-Religion Moscow, December 24, 2015 The Holy Synod of the Russian Orthodox Church on Thursday founded the Department for Relations between the Church, Society and the Mass Media. This decision was made " to optimize the work and increase effectiveness, and also to control our parallel processes in the work of synodal establishments, " the press service for the Synodal Information Department reported. The new department was formed by merging the Synodal Information Department and the Synodal Department for Church and Society Relations. Some functions of said establishments have been transferred to the Synodal Department for External Church Relations and the press service for the patriarch of Moscow and All Russia. " The Holy Synod has dismissed Archpriest Vsevolod Chaplin from his post as chairman of the Department for Church and Society Relations, thanking him for his many years of participation in the dialogue with the authorities on issues relating to the development of legislation on religious organizations, and also his participation in the work of the Interreligious Council of Russia, " the report says. The new chairman of the Synodal Department for Relations between the Church, Society and the Mass Media is Vladimir Legoyda, who until now headed the Synodal Information Department. Metropolitan Hilarion of Volokolamsk has been appointed representative for the Church in the Interreligious Council of Russia. Interfax-Religion 24 декабря 2015 г. Рейтинг: 2 Голосов: 1 Оценка: 1 2 3 4 5 6 7 8 9 10 Смотри также Комментарии D M V 24 декабря 2015, 21:00 Can someone clarify this article? Does Vsevolod Chaplin " s dismissal indicate the MosPat is dissatisfied with his work? To me, Vsevolod Chaplin " s regular public statements were emboldening and refreshing. He gives many American Orthodox hope for the future with his defense of traditional Orthodox values. What will Vsevolod Chaplin do next? Новые материалы Выбор читателей Мы в соцсетях Подпишитесь на нашу рассылку |
| Archive Moscow Synodal Choir on tour to Germany 7 October 2019 year 12:48 On October 4, 2019, the Moscow Synodal Choir concluded its tour in Germany with a recital of church music at the Catholic church of St. Joseph in Dusseldorf. The choir sang classical church compositions by the 19 th and 20 th century Russian composers, among them G. Sviridov’s “Holy Love”, “N. Vedernikov’s “In Flesh Thou Didst Fall Asleep”, A. Schnittke’s “Lord, Have Mercy”, D. Bortnyiansky’s “We Praise You, O Lord”, and others. After the concert, Archbishop Tikhon of Podolsk, administrator of the Diocese of Berlin and Germany, addressed the artistic director of the choir, A. Puzakov, expressing gratitude and wishes of God’s help and further successes to the creative team. His Eminence also thanked all those who took part in the organization of the Synodal Choir’s performances in Germany. The tour of the choir was a part of the comprehensive program “Days of Russian Spiritual Culture in Germany”, which is held with a blessing of His Holiness Patriarch Kirill of Moscow and All Russia. The project was carried out in cooperation with the Moscow Patriarchate department for external church relations and the Russian Ministries of Culture and of Foreign Affairs. The choir performed in Berlin, Hamburg, Krefeld and Dusseldorf. In Berlin, they sang the oratorio “Passions According to St. Matthews” composed by Metropolitan Hilarion (Alfeyev) of Volokolamsk for soloists, a choir and an organ. They also sang during divine services in churches of the Diocese of Berlin and Germany. The Synodal Choir is the oldest professional musical team in Russia, whose history goes back to the 16th century choir of Patriarchal chorister clerks. The present Moscow Synodal Choir began its revival in 2009 with the appointment of Metropolitan Hilarion of Volokolamsk as rector of the church of Our Lady the Joy to All the Afflicted-in-Bolshaya-Ordynka in Moscow, where the tradition of Moscow church music school has been preserved since 1948. Today there are 80 choristers in it. Along with singing at festive divine services, the choir gives recitals both in Russia and aboard representing Russian culture in many international projects. Since 2009, the team has been led by Russia’s Honoured Artist A. Puzakov. Website of the Diocese of Berlin and Germany /Patriarchia.ru Календарь ← 7 December 2023 year |
| Church raises over 97 million rubles to help Ukrainian civilians Moscow, March 3, 2015 Over 38 million rubles within 8 days – these are the first results of the new, second fundraising organized with the blessing of Patriarch Kirill in all churches of Russia on February 22, 2015, reports the Synodal Department for Church Charity and Social Ministry. The second fundraising was announced because nearly all the funds raised by the Church earlier – more than 59 million rubles – had been spent by the end of February on food, clothes, transportation, health services, rental and other targeted support for refugees. Owing to the new fundraising this help will be continued. The first fundraising program in support of Ukrainian civilians was announced in churches of Russia on July 13, 2014. In total, over 97 million rubles have been transferred to the account of the Synodal Department for Charity in these two fundraising programs. “Today our priority is to deliver humanitarian aid to residents of the Donetsk and Lugansk Dioceses and targeted support of refugees on the territory of Russia,” says Bishop Panteleimon of Orekhovo-Zuyevo, chairman of the Synodal Department for Charity. “With the blessing of His Holiness Patriarch Kirill we are doing our best to render aid to the categories of the most vulnerable refugees: single mothers with children, families with many children, disabled and elderly people”. Since the end of July the Church Headquarters to Aid Refugees from the Ukraine (based in Moscow) alone has received 17953 applications for aid. There is a telephone hotline for church assistance to refugees, in many regions refugees are living in church institutions (shelters, parish houses, monasteries and convents). Moreover, there are also church humanitarian aid storehouses. The largest storage facilities are situated in Rostov-on-the-Don (around 190 people there receive aid daily) and in Moscow (around 150 people receive clothes, food and other assistance daily). Over the past two weeks in Moscow alone 1690 people received aid from the church headquarters. From the Rostov-on-the-Don region and other regions of Russia Church representatives are sending humanitarian aid for residents of the Donetsk and Lugansk Dioceses. Reports on the raising and expenditure of funds are published on the official website of the Synodal Department for Charity, Diaconia.ru . At the present time over 38 million rubles are left on the account of the Synodal Department for Charity. You can donate funds to support Ukrainian civilians on the Synodal Department’s official website (through a banking card or by printing out a receipt): 8 марта 2015 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
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