| Apostle and Evangelist Matthew Commemorated on November 16 The Holy Apostle and Evangelist Matthew, was also named Levi (Mark 2:14; Luke 5:27); he was one of the Twelve Apostles (Mark 3:18; Luke 6:45; Acts 1:13), and was brother of the Apostle James Alphaeus (Mark 2:14). He was a publican, or tax-collector for Rome, in a time when the Jews were under the rule of the Roman Empire. He lived in the Galilean city of Capernaum. When Matthew heard the voice of Jesus Christ: “Come, follow Me” (Mt. 9:9), left everything and followed the Savior. Christ and His disciples did not refuse Matthew’s invitation and they visited his house, where they shared table with the publican’s friends and acquaintances. Like the host, they were also publicans and known sinners. This event disturbed the pharisees and scribes a great deal. Publicans who collected taxes from their countrymen did this with great profit for themselves. Usually greedy and cruel people, the Jews considered them pernicious betrayers of their country and religion. The word “publican” for the Jews had the connotation of “public sinner” and “idol-worshipper.” To even speak with a tax-collector was considered a sin, and to associate with one was defilement. But the Jewish teachers were not able to comprehend that the Lord had “come to call not the righteous, but sinners to repentance” (Mt. 9:13). Matthew, acknowledging his sinfulness, repaid fourfold anyone he had cheated, and he distributed his remaining possessions to the poor, and he followed after Christ with the other apostles. St Matthew was attentive to the instructions of the Divine Teacher, he beheld His innumerable miracles, he went together with the Twelve Apostles preaching to “the lost sheep of the house of Israel” (Mt. 10:6). He was a witness to the suffering, death, and Resurrection of the Savior, and of His glorious Ascension into Heaven. Having received the grace of the Holy Spirit, which descended upon the Apostles on the day of Pentecost, St Matthew preached in Palestine for several years. At the request of the Jewish converts at Jerusalem, the holy Apostle Matthew wrote his Gospel describing the earthly life of the Savior, before leaving to preach the Gospel in faraway lands. |
| The Transfiguration on Tabor: A Vision of a Vision In what follows I will point to another strand of interpretation, which is much less explored in scholarship and somewhat muted in Church preaching. According to St. Irenaeus of Lyon, Tertullian, St. Anastasius the Sinaite, and the Byzantine hymnographic tradition, the Transfiguration account set forth in the Gospel of Matthew is not only a “vision” (Matthew 17:9) that the disciples have of Christ, but, so to speak, a vision of a vision: a vision granted to Moses and Elijah, witnessed by the disciples. The Transfiguration is at the very heart of Christian theology, irresistibly commanding the gaze of the iconographer, the ready pen of the hymnographer, the amazing tales of the hagiographer, and constituting, one can say, the focal point of the Orthodox Church’s “mystical theology.” Much of early Christian exegesis uses the Transfiguration account as a springboard for spiritual rumination. Thus the glory of the Transfiguration discloses Christ’s divine identity, so that even when we behold the Crucified One we should not forget that He is the Lord of glory (1 Corinthians 2:8); the luminous vestments of the Lord represent the many layers of his divine and human reality, as disclosed to us in the many layers of the Scriptures; the blinding appearance of the Transfigured One sets before us the image of our glorified state in the age to come; the Taboric light is the deifying divine energy, that is, God-as-He-manifests-Himself. This approach, exemplified by Origen, St. Maximus the Confessor, or St. Gregory Palamas, is generally well-known. Indeed, many scholars (and many Orthodox theologians among them) have discussed the rich “reception history” that the Transfiguration account has had in patristic literature, East and West. In what follows I will point to another strand of interpretation, which is much less explored in scholarship and somewhat muted in Church preaching. According to St. Irenaeus of Lyon, Tertullian, St. Anastasius the Sinaite, and the Byzantine hymnographic tradition, the Transfiguration account set forth in the Gospel of Matthew is not only a “vision” (Matthew 17:9) that the disciples have of Christ, but, so to speak, a vision of a vision: a vision granted to Moses and Elijah, witnessed by the disciples. This interpretation is ancient, going back to at least the second century; moreover, as its hymnographic and iconographic reception attests, this interpretation enjoyed unsurpassed popularity during the first Christian millennium. |
| Title 130 Q. What is the Orthodox position on the indissolubility of marriage, divorce and remarriage, and why? The Orthodox Church views marriage as a holy union between a man and a woman that is established and blessed by God. Marriage therefore is “a bond of a covenant that may not be broken,” according to the words of the sacrament. And yet the Church, for certain grave reasons, permits divorce and remarriage. This seemingly paradoxical position arises out of, on the one hand, respect for biblical teaching and, on the other, compassionate concern for human weakness. The authority for the unbreakable character of marriage is Christ himself. In Mark 10:6-8, Jesus rejects divorce allowed by the Mosaic Law (Dt 24-14) and appeals to God’s order of creation: “God made them male and female. For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh” (Gn 1:27; 2:24). Then he commands: “What therefore God has joined together, let not man put asunder” (Mk 10:9). The same teaching is found among the radical standards of conduct proclaimed in the Sermon on the Mount (Mt 5:31-33). These principles are intended for all those who accept Christ’s saving message and commit themselves to live by the reality of God’s kingdom revealed by Christ. The Orthodox tradition has always fostered the ideal of the permanency of marriage on the basis of Christ’s teaching. For example, the great Church Father, John Chrysostom (fourth century), writes, “Both by the manner of creation and by the manner of [new] lawgiving, Christ showed that one man must dwell with one woman continually and never break off from her.” In his book “Against Remarriage,” Chrysostom goes as far as to counsel widows and widowers themselves not to remarry but to remain faithful to their deceased spouses and honor their memory. However, because of human frailty, not all people can uphold the ideal of the permanency of marriage. And the radical principles of the Sermon on the Mount must ultimately be interpreted in the light of the Gospel, not law. In cases of moral failure, the Gospel requires that we respond to people with compassion and forgiveness, not judgment and condemnation. According to the Gospel of Matthew, divorce can occur for reasons of “unchastity” (porneia, literally “fornication”), probably referring to sexual misconduct (Mt 5:32; 19:9). Similarly, though St. Paul mentions the standard of Christ’s strict teaching about marriage, nevertheless he accommodates his pastoral instructions to human weakness, including the possibility of separation and divorce (1 Cor 7:10-15). |
| Материал из Православной Энциклопедии под редакцией Патриарха Московского и всея Руси Кирилла Снятие с креста. Роспись крипты базилики в Аквилее. 2-я пол. XII в. (Мария Иаковлева) (I в.), упомянутая в синоптических Евангелиях мать Иакова и Иосии, ученица и последовательница Иисуса Христа. В Евангелиях от Матфея и от Марка она именуется «Мария, мать Иакова меньшего и Иосии» (Μαρα το Ιακβου κα Ιωσφ μτηρ - Мф 27. 56; Мк 15. 40). В др. местах евангелисты называют ее по имени одного из сыновей: «Мария Иосиева» (Μαρα Ιωστος - Мк 15. 47) или «Мария Иаковлева» (Μαρα Ιακβου - Мк 16. 1; Лк 24. 10). По частоте упоминаний в повествованиях о Страстях и Воскресении она - 2-я после Марии Магдалины среди последовательниц Христа. У евангелиста Марка М. встречается в сценах стояния у Креста (Мк 15. 40), погребения Спасителя (Мк 15. 47) и возле пустой гробницы Воскресшего Иисуса (Мк 16. 1); у евангелиста Матфея - в сцене у Креста (Мф 27. 56); у евангелиста Луки - в сцене обнаружения пустой гробницы (Лк 24. 10). Исходя из повествования Мф 27 и параллельных текстов др. Евангелий, можно предположить, что евангелист Матфей упоминает в сценах погребения и воскресения Спасителя под именем «другой Марии» также эту М. (Мф 27. 61; 28. 1 - Bruner. 2004. P. 801; Luz. 2005. P. 580; Бокэм. 2015. С. 362). М. выступает в евангельском повествовании как одна из наиболее преданных учениц Христовых: она следовала за Господом во время Его проповеди в Галилее, служила Ему и сопровождала Его в последнем путешествии в Иерусалим (Мф 27. 55-56). Вместе с др. женщинами она стала одной из основных свидетельниц крестных страданий Спасителя, Его погребения и ангельской вести о Его воскресении (Мк 16. 1-9; Мф 28. 8; Лк 24. 9-11). Учитывая популярность имени Мария, авторы Евангелий описывают М. по именам ее сыновей. Судя по этому наименованию, вероятно, она была вдовой. В иудейской эпиграфике того времени встречаются сообщения о женщинах, называемых по именам сыновей (CIJ, N 948, 1000, 1007, 1061, 1160). По всей видимости, М., как и ее сыновья, была хорошо известна в раннехрист. общине. Описание М. как матери «Иакова младшего» служило, безусловно, для того, чтобы отличить его от др. носителей весьма распространенного имени, в т. ч., вероятно, и от Иакова, брата Господня. По всей видимости, М. была матерью Иакова Алфеева (ср.: Мк 15. 40 - Luz. 2005. P. 573; Marcus. 2000. P. 655) - именно это отождествление следует считать наиболее достоверным (ср. предание об этом у отдельных авторов древней Церкви, напр.: Beda. Exp. Act. Apost. 1. 13//CCSL. Vol. 121. P. 10). Точная идентификация ее др. сына, Иосии, не представляется возможной ( Hagner D. A. Matthew 14-28. Dallas, 1995. P. 854. (WBC; 2)). |
| Каталог икон на сайте PravIcon.com Православные иконы Богородицы, Христа, ангелов и святых Описание: Богоматерь Днепрская. 1867 г. Москва. Мастерская МД Шеина (клеймо МШ). Дерево, серебро, стекло; живопись, штамповка, чеканка, гравировка, золочение, эмаль. 37,2х31,5 см. Сергиево-Посадский государственный историко-художественный музей-заповедник. Икона поступила в Троице-Сергиеву лавру в 18б7 году после смерти митрополита Московского Филарета (Дроздова). Вместе с другими иконами она была привезена на гробе настоятеля Троице-Сергиевой лавры к месту его погребения. Надписи на трех картушах в нижн[...] Файл 30005.jpg: Размер: 517x610, 0.32 MPix, 207 Kb. Дата: 2017-10-24, анонимно. Рейтинг изображения: 4 (116) , (2) . Описание: A RARE AND LARGE ICON SHOWING THE MOTHER OF GOD DNEPROVSKAYA Russian, Vetka, mid 19th century Tempera on wood panel. The Mother tenderly embracing her Son, him holding onto the edge of her maphorion. Finely executed in reds on a gold ground. Six selected saints on the borders showing the Evangelists John and Matthew, Mark and Luke, Sts. Irina and Anisia. Vertical crack restored, minimally restored. 44.9 х 38 cm. Файл 30006.jpg: Размер: 950x1100, 1.05 MPix, 525 Kb. Дата: 2017-10-24, анонимно. Рейтинг изображения: 4 (108) , (2) . Описание: Днепровская Пресвятая Богородица. XIX век. 10,4 х 8 см. Муниципальное бюджетное учреждение культуры " Городецкий историко-художественный музейный комплекс " . Файл 31942.jpg: Размер: 1657x2001, 3.32 MPix, 768 Kb. Дата: 2018-06-02, анонимно. Рейтинг изображения: 4 (97) , (2) . Описание: Богоматерь Днепрская с Ангелом-хранителем и преп. Сергием на полях. Вторая половина XIX века. Дерево, левкас, темпера. 34,5 х 27,0 х 1,6 см. Центральный музей древнерусской культуры и искусства имени Андрея Рублева. Файл 32523.jpg: Размер: 497x640, 0.32 MPix, 143 Kb. Дата: 2018-08-30, анонимно. Рейтинг изображения: 3 (96) , (2) . Описание: Икона четырехчастная: «Богоматерь Казанская», «Феодоровская», «Днепрская» и избранные святые: «Великомученика Параскева, Священномученик Антипа, Святой Лонгин, Ангел Хранитель и Святая Матрона». Россия, Гуслицы, вторая половина XIX века. Дерево; левкас, темпера, золочение. 35,7 х 30,5 см. Частное собрание. |
| The sound bomb exploded right behind the Egyptian Museum on Cairo’s Tahrir Square, throwing Ibrahim Morgan’s Swedish tour group into a temporary panic. Then they settled back down and finished their tea. This latest tactic in Egypt’s Islamist insurgency is meant to instill terror without harming civilians. It seeks to convey a message to citizen and tourist alike: Egypt is unstable. This has been the dominant narrative abroad regarding Egypt, thanks to three years of instability, four presidents, and two revolutions. However, some locals like Morgan disagree. “We know it is nonsense what the media says about Egypt,” Morgan said after the November 28 incident. “This group is here and they have had a great time.” The Swedes nodded in appreciation. But relatively speaking, they are among the few. Since hitting a highwater mark of 14.7 million visitors in 2010, Egypt’s tourism numbers declined by a third, devastating the economy. The sector represented more than one-tenth of Egypt’s GDP, and tens of thousands have lost their livelihood. Once stability—or its perception—returns, the numbers will likely rebound. The Giza pyramids, the temples of Luxor and Aswan, and the medieval mosques of Islamic Cairo will long attract international visitors. But in October, the government launched a unique campaign to increase a segment representing only 1.9 percent of total tourists: Christian pilgrims. To do so, Prime Minister Ibrahim Mehlab and Coptic Orthodox Pope Tawadros II promoted the most noteworthy biblical example. “Jesus was the first 'tourist' to Egypt, " said Tawadros at the launch event,according to AsiaNews. " For us, for our community, his stay in this land has been a blessing for the present and for the future.” Scholars would say Jesus was more akin to a refugee. According to the Gospel of Matthew, the Holy Family fled to Egypt from the wrath of King Herod. According to the traditions of the Coptic Orthodox Church, they remained for over three years. Their 2,200 mile route, primarily based on the fourth century Pope Theophilus’ vision of the Virgin Mary, includes 25 official stops stretching from north Sinai through the Nile Delta, into Cairo, and then to Upper Egypt. |
| On Thursday evening, the Matins service of Holy Friday is served. This service is also called the Service of the Twelve Gospels, because there are twelve Gospel passages relating to the Lord’s passion and crucifixion. In the Russian tradition, the candles held lit during this service are taken home, the flame used to light the icon lamps as a blessing. On Friday morning The Great [Royal] Hours are served. Icon of the Crucifixion About the Icon: The Crucifixion of Our Lord Christ is nailed to the Cross; His right side is pierced and the wound flows with blood and water. The Theotokos is depicted on the left with a halo. The three women depicted together with the Theotokos are Saint Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's children (Matthew 27:56) Saint John the Beloved Disciple is on the immediate right of the cross. Saint Longinus the Centurion is on the extreme right; he is the Roman centurion mentioned in Saint Mark's Gospel account of the Crucifixion (Mark 15:39). The Inscription on the top bar of the Cross is the inscription I.N.B.I., the initials of the Greek words meaning " Jesus of Nazareth, King of the Jews. " The Skull at the foot of the Cross. “Golgotha”, the Mount of the Crucifixion, means “the place of the skull. " Tradition relates that the Cross of Christ stood directly above the grave of Adam. Crucifixion of Our Lord. References: First Hour: Zechariah 11:10-13 Galatians 6:14-18 Matthew (27:1-56) Third Hour: Isaiah 50:4-11 Romans 5:6-10 Mark 15:16-41 Sixth Hour: Isaiah 52:13-15, 54:1-12 Hebrews 2:11-18 Luke 23:32-49 Ninth Hour: Jeremiah 11:18-23, 12:1-5, 9:11, 14-15 Hebrews 10:19-31 John 19:23-37 Explanation of the Service: Each of the four Hours bears a numerical name, derived from one of the major daylight hours or intervals of the day as they were known in antiquity: the First (corresponding to sunrise); the Third (midmorning or 9 a.m.); the Sixth (noonday); and the Ninth (mid-afternoon or 3 p.m.). Each Hour has a particular theme, and sometimes even a sub-theme, based upon some aspects of the Christ-event and salvation history. The general themes of the Hours are the coming of Christ, the true light (First); the descent of the Holy Spirit (Third); the passion and crucifixion of Christ (Sixth); the death and burial of Christ (Ninth). |
| Fr. Brendan Pelphrey Fr. Brendan Pelphrey is a priest of the Greek Orthodox Archdiocese of America, serves as presiding priest at St Sophia Greek Orthodox Church in San Antonio, Texas. During this time of year there are always remarkable claims about Christmas which make the rounds of the internet, radio shows and gossip at the office. Some of these can be disturbing, especially to our children. An example currently circulating on the internet is the claim that Christmas is a pagan holiday originally celebrated by Romans, and which has nothing to do with Jesus Christ. Another says that Jesus never existed, but was actually a mythological figure in the Zoroastrian religion. Still another says that if you have a Christmas tree, you are a pagan because the Christmas tree was sacred to the Druids. Apart from these claims, we may be familiar with protests by Jehovah’s Witnesses–and members of certain other grumpy sects–that since Christmas is not mentioned in the Bible it should not be celebrated by Christians.On the other extreme are friends who argue that the Virgin Mary was not a virgin, offering as evidence that the prophecy in Isaiah 7:14 merely reads, “a young woman shall conceive and bear a son, and shall call his name Immanuel.” How can we respond to all these claims, and many others like them? Never mind the Grinch–has Christmas been stolen by the real facts of history? To respond to these things, Orthodox should, first of all, make themselves familiar with the actual biblical accounts of Jesus’ birth.These are found in the Gospels of Matthew, ch. 1-2, and Luke, ch. 1-2. We should also be familiar with prophecies regarding the Messiah found in the Old Testament prophets–for example, Isaiah 7:14, 9:6-7, and 60:1-2 (frequently quoted at Christmastime). Here are some Amazing Facts which can help you or your friends counter claims which you may hear while shopping or at work, or which your children may encounter at school.The following topics are actually taken from questions raised by children and adult members of our cathedral, and from the internet. Jesus never existed. He was actually a Persian god (or Zoroastrian god) named Mithras, who was said to be born on December 25. |
| Приходы Японской Православной Церкви HTML-koд для вставки на сайт или в блог: Приходы Японской Православной Церкви Епархия Западной Японии Kyoto Annunciation of the Holy Virgin Church 283 -6 Yanagino banba, Nijyo noboru, Nakakyou-ku, Kyoto phone 075-231-2453 e-mail ocj-john@mbox.kyoto-inet.or.jp Toyohashi St. Matthew Church 15-3 Hachyo doori, Toyohashi-shi, Aichi-ken phone 0532-54-04324 Nagoya Annunciation of the Holy Virgin Church 63 Yamahana-cho, Shyouwa-ku, Nagoyashi, Aichi-ken phone 052-751-6760 e-mail nagoyach@fb3.so-net.or.jp Home Page Osaka Protection of the Holy Virgin Church 15-8-1 Yamate-chyo, Suita-shi, Oosaka fu phone 06-388-4512 Kobe Dormition of the Holy Virgin Church 11-4-1 Yamamoto dori, Chyuou-ku, Kobe-shi, Hyogo-ken Tokushima Descent of the Holy Sprit Church 6-3-1 Nishi Niihama, Tokushima-shi, Tokushima-ken Kagoshima St. James Church 39-12 Hiranomachi, Kagoshima-shi, Kagoshima-ken phone 0992-23-7632 Токийская епархия Holy Resurrection Cathedral Nicholai-do, 1-4 chome, Surugadai, Kanda, Chiyoda-ku, Tokyo phone 03-3291-1885 fax 03-3291-1886 email ocj@gol.com Yamate Nativity of our Lord Church 10-28-3 Miyamae,Suginami-ku, Tokyo phone 03-333-4201 Yokohama Protection of the Holy Virgin Church 27 Matsugaoka, Kanagawa-ku, Yokohama-shi, Kanagawa-ken phone 045-323-1771 Odawara Descent of the Holy Spirit Church 1-4-4 Sakae-chyo, Odawara-shi, Kanagawa-ken phone 0465-22-2792 Shizuoka Protection of the Holy Virgin Church 5-9-3 Kasuga, Shizuoka-shi, Shizuoka-ken phone 0542-55-2869 Takasaki Nativity of our Lord Church 726 Shimokotori-chyo, Takasaki-shi, Gumma-ken Maebashi St. Nicholai of Japan Church 22-4-1 Chiyoda-chyo, Maebashi-shi, Gumma-ken phone 0272-32-2737 Ashikaga Ascention of our Lord Church 1236 Oomae-chyo, Ashikaga-shi, Tochigi-ken Епархия Восточной Японии Sendai Annunciation of the Holy Virgin Church 20-4-3 chome, Chyuo, Sendai-shi, Miyagi-ken phone 0222-25-2744 Kushiro Descent of the Holy Spirit Church 35-1-2 chome, Fujimi, Kushiro, Hokkaido phone 0154-41-6857 Sapporo Transfiguration of our Lord Church 16-27-2chome, Nijyou, Fukusumi, Toyohira-ku, Sapporo, Hokkaido phone 011-852-5644 Hakodate Holy Resurrection of our Lord Church 13-3chome,Motomachi, Hakodate-shi, Hokkaido phone 0138-23-7387 Morioka Veneration of the Holy Cross Church 14-2-1chome, Takamatsu, Morioka-shi, Iwate-ken phone 0196-63-1218 Ishimomaki St. John the Evangelist Church 10-4 Sengoku-cho, Ishinomaki-shi,Miyagi-ken 0225-95-1571 Shirakawa Presentation of the Holy Virgin Church 50 Atago-cho, Shirakawa-shi, Fukushima-ken Также в этом разделе |
| Приходы Японской Православной Церкви (версия для печати)/Православие.Ru Приходы Японской Православной Церкви Православие.Ru , 5 июля 2004 г. Епархия Западной Японии Kyoto Annunciation of the Holy Virgin Church 283 -6 Yanagino banba, Nijyo noboru, Nakakyou-ku, Kyoto phone 075-231-2453 e-mail ocj-john@mbox.kyoto-inet.or.jp Toyohashi St. Matthew Church 15-3 Hachyo doori, Toyohashi-shi, Aichi-ken phone 0532-54-04324 Nagoya Annunciation of the Holy Virgin Church 63 Yamahana-cho, Shyouwa-ku, Nagoyashi, Aichi-ken phone 052-751-6760 e-mail nagoyach@fb3.so-net.or.jp Home Page Osaka Protection of the Holy Virgin Church 15-8-1 Yamate-chyo, Suita-shi, Oosaka fu phone 06-388-4512 Kobe Dormition of the Holy Virgin Church 11-4-1 Yamamoto dori, Chyuou-ku, Kobe-shi, Hyogo-ken Tokushima Descent of the Holy Sprit Church 6-3-1 Nishi Niihama, Tokushima-shi, Tokushima-ken Kagoshima St. James Church 39-12 Hiranomachi, Kagoshima-shi, Kagoshima-ken phone 0992-23-7632 Токийская епархия Holy Resurrection Cathedral Nicholai-do, 1-4 chome, Surugadai, Kanda, Chiyoda-ku, Tokyo phone 03-3291-1885 fax 03-3291-1886 email ocj@gol.com Yamate Nativity of our Lord Church 10-28-3 Miyamae,Suginami-ku, Tokyo phone 03-333-4201 Yokohama Protection of the Holy Virgin Church 27 Matsugaoka, Kanagawa-ku, Yokohama-shi, Kanagawa-ken phone 045-323-1771 Odawara Descent of the Holy Spirit Church 1-4-4 Sakae-chyo, Odawara-shi, Kanagawa-ken phone 0465-22-2792 Shizuoka Protection of the Holy Virgin Church 5-9-3 Kasuga, Shizuoka-shi, Shizuoka-ken phone 0542-55-2869 Takasaki Nativity of our Lord Church 726 Shimokotori-chyo, Takasaki-shi, Gumma-ken Maebashi St. Nicholai of Japan Church 22-4-1 Chiyoda-chyo, Maebashi-shi, Gumma-ken phone 0272-32-2737 Ashikaga Ascention of our Lord Church 1236 Oomae-chyo, Ashikaga-shi, Tochigi-ken Епархия Восточной Японии Sendai Annunciation of the Holy Virgin Church 20-4-3 chome, Chyuo, Sendai-shi, Miyagi-ken phone 0222-25-2744 Kushiro Descent of the Holy Spirit Church 35-1-2 chome, Fujimi, Kushiro, Hokkaido phone 0154-41-6857 Sapporo Transfiguration of our Lord Church 16-27-2chome, Nijyou, Fukusumi, Toyohira-ku, Sapporo, Hokkaido phone 011-852-5644 Hakodate Holy Resurrection of our Lord Church 13-3chome,Motomachi, Hakodate-shi, Hokkaido phone 0138-23-7387 Morioka Veneration of the Holy Cross Church 14-2-1chome, Takamatsu, Morioka-shi, Iwate-ken phone 0196-63-1218 Ishimomaki St. John the Evangelist Church 10-4 Sengoku-cho, Ishinomaki-shi,Miyagi-ken 0225-95-1571 Shirakawa Presentation of the Holy Virgin Church 50 Atago-cho, Shirakawa-shi, Fukushima-ken |
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