tag:blogger.com,1999:blog-19491997661951058482024-03-13T06:50:07.356-07:00Russian Orthodox Church-SupportersGlobal Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.comBlogger48125tag:blogger.com,1999:blog-1949199766195105848.post-58388869726488895102015-06-10T15:38:00.001-07:002015-06-10T15:38:26.476-07:00Russian Ecclesiastical Mission in Jerusalem <div dir="ltr" style="text-align: left;" trbidi="on">
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The church of Saint Mary Magdalene is situated on the slope of the Mount of Olives in the Garden of Gethsemane and is one of the most easily recognizable landmarks of Jerusalem. This striking example of Russian architecture was built in the Muscovite style with golden onion domes or cupolas.</div>
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It was built as a memorial to Empress Maria Alexandrovna by her son the Russian Czar Alexander III and his brothers. Grand-Duke Sergei Alexandrovich, brother of Alexander III, and his wife Grand-Duchess Elizabeth (Princess Elizabeth of Hesse-Darmstadt), grand-daughter of Queen Victoria and sister of the last Empress of Russia, presided at the consecration of the church of Saint Mary Magdalene in 1888 as representatives of the Emperor.</div>
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The Grand-Duchess took a deep personal interest in the church and commissioned the well-known Russian artist Sergei Ivanov (1864-1910) to paint the large imposing murals depicting the life of Saint Mary Magdalene which were brought to Jerusalem for the consecration and hang in the church today.</div>
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The large canvas above the iconostasis shows Mary Magdalene before the Roman Emperor Tiberius. In her hand she holds a red egg which she presents to the Emperor, symbolizing the resurrection and eternal life. She tells Tiberius about the unjust judgment and death on the cross of Jesus Christ. It is known that after re-examining this unlawful trial Pilate, at that time governor of Jerusalem, was deposed and sent into exile. The elegant white marble and bronze iconostasis holds icons by the distinguished Russian artist, Vereshchaguin.</div>
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On the right side of the iconostasis in a specially carved wooden icon-case is the miracle-working icon of the Mother of God ‘HODIGITRIA’. This icon comes from Lebanon. Records of its miracles date back to the 16th century when it miraculously survived a fire that consumed the church. Later it healed many people during a cholera epidemic.</div>
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In this century, the metropolitan of Lebanon had repeated dreams telling him to give the icon of the Hodigitria to Abbess Mary in Palestine. After some inquiries he found Abbess Mary at the Russian Orthodox Convent of Saint Mary Magdalene in Gethsemane, and this is how the icon came to be in the Church. To this day believers receive miraculous help from the Mother of God after praying before Her holy icon.</div>
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Grand-Duchess Elizabeth, widowed by an assassin’s attack on her husband in 1905, became a nun and founded a convent devoted to nursing and charitable work in Moscow. After the revolution, in 1918, the Grand-Duchess together with her companion Sister Barbara and several members of the Russian Imperial Family were thrown into a mine shaft by the Bolsheviks and left to die. Her remains and those of Sister Barbara eventually were brought to Jerusalem. In 1920, they were laid to rest, as the Grand-Duchess wished, in a crypt below the Saint Mary Magdalene Church. They were canonized as Martyr Saints in 1981 and at this time their relics were moved into the main section of the church where they rest today in marble sarcophagi.</div>
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Princess Andrew of Greece (Princess Alice of Battenberg), mother of the Duke of Edinburgh visited the church and stayed in the monastery in the 1930s. Her wish was to be buried near her Aunt ‘Ella’, the Grand-Duchess Elizabeth whose devotion to the church and to nursing and charitable service she strove to emulate. Princess Andrew died at Buckingham Palace in 1969. Her wish to be buried at the Convent of Saint Mary Magdalene in Gethsemane was finally realized in 1988 when her remains were transferred to her final resting place in a crypt below the church.</div>
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The church stands in the Garden of Gethsemane, the place where Jesus spent His last night on earth. Also found on the convent grounds are the remnants of a pre-Roman road, the biblical entry to Jerusalem. Not far from this road is a large stone on to which the Mother of God dropped her cincture to Apostle Thomas on the third day following her Dormition.<br /><br />There are many caves in the Garden of Gethsemane which the Church tells us were used by Christ and his Disciples for prayer. One large cave in the grounds of the convent is used as a chapel, where the sisters meet to read their evening prayer rule.</div>
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Today, the church is the place of daily worship for the women’s convent of St. Mary Magdalene, under the jurisdiction of the Russian Orthodox Church Abroad. The sisterhood was established in 1936 by Mother Mary (Robinson), an English convert to Orthodoxy. The convent is a thriving community of 30 nuns from all over the world: Russians, Americans, Australians, Arabs, Serbs and Romanians.</div>
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The sisters are multi-talented: some paint icons, others embroider vestments and items for liturgical use. Hand-painted Russian eggs from Gethsemane are famous around the world as are the sisters’ prayer ropes, bookmarks, and other hand crafts. They also make incense for use in the church and for private prayer. All these items are available at the monastery kiosk.</div>
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These are perilous times for historical landmarks throughout the world. Each year our precious monuments of ‘living history’ fall victim to deterioration and decline, often due to lack of funds to maintain and repair them.</div>
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The Holy Land is no exception. The church is in a bad state of deterioration and ‘The Gethsemane Restoration Project’ was launched in 1994. Our goal is to repair and restore this famous landmark to its former magnificence. We ask for your help to achieve our aim.</div>
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In 1909 the Russian Ecclesiastical Mission in Jerusalem purchased a plot of land in Bethany and erected two buildings for the needs of pilgrims. During World War I, Turkish soldiers occupied the premises and, not only left everything in disorder, but took down doors and window frames. For lack of funds after the Russian Revolution, the buildings stood neglected. </div>
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In 1932, two British women - Barbara-Stella Robinson and Alix Sprot were traveling to India, and on the way made a stop in Jerusalem. Here they became acquainted with Orthodoxy, converted, and decided to remain in the Holy Land. Archbishop Anastassy tonsures them nuns and gave them the names of Mary and Martha, respectively</div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-80456573191638117102015-06-04T23:12:00.003-07:002015-06-04T23:12:51.445-07:00RUSSIAN ORTHODOX CHURCH REPRESENTATIVE ATTENDS HUMAN RIGHTS SEMINAR IN HAGABERG<div dir="ltr" style="text-align: left;" trbidi="on">
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A seminar organized by a mixed human rights working group of the Conference of European Church in cooperation with representatives of international organizations in Brussels took place on May 25-29, 2015, in the People’s University in Hagaberg, Sweden.</div>
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The forum was attended by over 40 clergy, political and public figures and experts in human rights.</div>
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The main themes under discussions were theological foundations of the Christian understanding of human rights, freedom of confession in the system of fundamental human rights, pressing aspects of human rights protection in pastoral work with prisoners, emigrants, and representatives of small nations, as well as new initiatives of the European Union, Council of Europe, Organization of Security and Cooperation in Europe and United Nations in the area of protection of freedom of religious beliefs.</div>
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Archpriest Dimitry Sizonenko, acting representative of the Russian Orthodox Church to European international organizations in Brussels, took part in the panel discussion on Theology, Politics and Human Rights organized as part of the forum. In his address, he presented the Russian Church’s basic propositions on human dignity, freedom and rights, stressing the need for an open and constructive dialogue between representatives of traditional religions and proponents of the secular interpretation of the so-called ‘collective rights’ concept, which is used to oust any manifestation of faith and religious beliefs from public life under the pretext of opposing the growing radicalism in Europe today.</div>
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The participants in the seminar had an opportunity to see the work carried out in Sweden to accept refugees from the Middle East countries and to meet the Swedish commissioner for human rights and members of the Interreligious Council in Sweden.</div>
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In the exchange of opinions, participants stressed that in today’s Europe there must be a system of commonly accepted values based on the age-old tradition of the Christian civilization, without which it is impossible to exist in a situation of globalization.</div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-78407835232139685262015-06-04T23:09:00.004-07:002015-06-04T23:09:58.528-07:00RUSSIAN PARLIAMENT MEMBERS AND PUBLIC FIGURES ATTEND DIVINE SERVICE AT THE CHURCH OF RUSSIAN ORTHODOX CHURCH DAMASCUS REPRESENTATION<div dir="ltr" style="text-align: left;" trbidi="on">
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<br style="box-sizing: border-box;" />On May 28, 2015, the Divine Liturgy was celebrated at the Damascus Representation of the Russian Orthodox Church. Celebrated by Hegumen Arseny (Sokolov), representative of the Patriarch of Moscow and All Russia to the Patriarch of Great Antioch and All the East, the service was attended by the delegation of Russian parliament members and public figures who had brought humanitarian aid consisting of food stuffs and medicines to the country suffering from war. Among the worshippers were staff members of the Russia embassy and a few parishioners who could not evacuate and had to stay in the capital.<div style="box-sizing: border-box; margin-bottom: 10px;">
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The delegation led by D. Sablin, a member of the Russian Federation Council, was in Syria from May 25-28. They met with Mr. Wael Nader al-Halqi, President of the Syrian Council of Ministers, Mr. Muhammed Jihad al-Laham, speaker of the People’s Council, Dr. Omran Ahed al-Zoubi, minister of information, and the Supreme Mufti of Syria Ahmad Badreddin Hassoun.</div>
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The Russian guests visited a hospital and orphanages to give them humanitarian aid for the patients and orphans.</div>
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On May 26, they met with bishops of the Patriarchate of Antioch who serve in Syria. The delegation was accompanied by Hegumen Arseny, the website of the ROC Representation reports.</div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-45353342436755014242015-03-21T10:52:00.002-07:002015-03-21T10:52:13.194-07:00DECR CHAIRMAN VISITS IVERON MONASTERY ON MOUNT ATHOS<div dir="ltr" style="text-align: left;" trbidi="on">
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<br style="box-sizing: border-box;" />On 12 March 2015, a group of pilgrims led by Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations, while visiting Mt. Athos with the blessing of His Holiness Patriarch Kirill of Moscow and All Russia, arrived in the Iveron Monastery. After the evening service, Metropolitan Hilarion and members of the delegation met with Archimandrite Nathanael, hegumen of the abode.<div style="box-sizing: border-box; margin-bottom: 10px;">
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On March 13, the DECR chairman said the Akathistos hymn in Greek before the Iveron Icon of the Mother of God and officiated at the Liturgy of Pre-Sanctified Gifts at the cathedral of the Iveron monastery. Concelebrating with Metropolitan Hilarion were the brethren of the monastery and ordained members of the delegation.</div>
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That same day Metropolitan Hilarion together with other pilgrims sang the Akathistos hymn before the “It Is Truly Meet” Icon of the Mother of God at the Church of the Dormition of the Most Holy Theotokos. Among those who were praying at the service was Hieromonk Simeon, Protoepistate of the Holy Mount Athos.</div>
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In the evening of the same day, the delegation arrived in the Russian Monastery of St. Panteleimon.</div>
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<em style="box-sizing: border-box;">DECR Communication Service</em></div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-7800527384501242832015-03-21T10:46:00.001-07:002015-03-21T10:46:20.961-07:00PRIMATE OF THE RUSSIAN ORTHODOX CHURCH CELEBRATES AT ST. DANIEL MONASTERY IN MOSCOW ON THE COMMEMORATION DAY OF THE HOLY PRINCE<div dir="ltr" style="text-align: left;" trbidi="on">
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<br style="box-sizing: border-box;" />On 17 March 2015, Tuesday of the fourth week of Lent and the commemoration day of the Right-Believing Prince Daniel of Moscow, His Holiness Patriarch Kirill of Moscow and All Russia celebrated Vespers and the Liturgy of the Presanctified Gifts in the Cathedral of the Trinity of the Danilov stavropegic Monastery, Moscow.<div style="box-sizing: border-box; margin-bottom: 10px;">
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Among those concelebrating were Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations DECR); Metropolitan Arseny of Istra, first Patriarchal vicar; Archbishop Mark of Yegorievsk, chairman of the Moscow Patriarchate’s Finance and Economic Administration; Bishop Sergy of Solnechnogorsk, head of the Moscow Patriarchate’s Administrative Secretariat; archpriest Vladimir Divakov, Patriarchal secretary for Moscow; archimandrite Alexy (Polikarpov), abort of Danilov Monastery; archimandrite Philaret (Bulekov), DECR vice-chairman; archpriest Alexander Abramov, head of the Moscow Patriarchate’s protocol service; ordained brethren of the monastery; and clerics of Moscow.</div>
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At the Little Entrance His Holiness Patriarch Kirill presented church awards to some brethren. After the Litany of Fervent Supplication the Primate of the Russian Orthodox Church offered up a prayer for peace in Ukraine.</div>
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After the Liturgy His Holiness said a eulogy at the shrine with St. Daniel’s relics, addressed the worshippers with primatial homily and presented the books of the Holy Scripture to all brethren of the monastery.</div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-39105275980528872982015-03-19T17:13:00.003-07:002015-03-19T17:13:20.219-07:00ИКОНИЧНЫЙ ОБРАЗ СВЯТОСТИ: ПРОСТРАНСТВЕННЫЕ, ВРЕМЕННЫЕ, РЕЛИГИОЗНЫЕ И ИСТОРИОСОФСКИЕ КАТЕГОРИИ СВЯТОЙ РУСИ. ЧАСТЬ 1<div dir="ltr" style="text-align: left;" trbidi="on">
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<tr><td align="left"><img align="left" alt="Парсуна "Древо государства Московского". Симон Ушаков. 1668 г." border="1" height="310" hspace="0" name="1" src="http://www.pravoslavie.ru/sas/image/drevo-ushakov.jpg" style="vertical-align: middle;" width="180" /></td></tr>
<tr><td align="left"><span style="font-size: 12px; text-align: center;">Парсуна "Древо государства Московского". Симон Ушаков. 1668 г.</span></td></tr>
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«В Россию можно только верить» — сказал однажды Тютчев. Поэт имел в виду не только историческую Россию, но и ее давний идеал Святой Руси. Действительно ли ум должен здесь сдаться, поскольку ему нечего сказать о Святой Руси? Кроме расхожей критики, конечно. Попробуем найти ответ на этот вопрос. Данная статья посвящена уточнению самого понятия «Святая Русь», ведь почти все писавшие о Святой Руси вкладывали в это словосочетание свое содержание, особый смысл, вносили в него дополнительные оттенки — религиозные, философские, историософские, поэтические и даже обыденные. Так же заметно различается и тон написанного: от серьезного и глубокого до легкомысленного и поверхностного, от восхищенного до пренебрежительного. Условно эту работу можно разделить на три части. В первой анализируются некоторые жанры древнерусской литературы, во второй — произведения, а также отдельные мысли и высказывания писателей и поэтов XIX – XX веков, в третьей — труды русских философов рубежа веков, от Владимира Соловьева до Сергея Аскольдова. При этом автор не стремился проанализировать все доступные произведения древнерусской и современной литературы или представить идеи всех философов, историков, поэтов, писавших о Святой Руси. Да это и невозможно в рамках небольшой статьи.<a href="http://www.pravoslavie.ru/jurnal/330.htm#1" name="rel1" style="color: #006f0d;"><sup>[1]</sup></a> Задача, которую ставит перед собой автор, — продемонстрировать <i>своеобразие</i> подходов к проблеме, <i>разнообразие</i> концепций Святой Руси, а также <i>неоднозначность</i>содержания, которое вкладывалось в это понятие в ту или иную эпоху эпоху теми или иными авторами.</div>
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<b>Об этимологии слова «святой»</b>. В славянских, балтийских и иранских языках слово «святой» (праслав. svent) происходит от индоевропейского «k'uen-to-» — возрастать, увеличиваться, цвести — в прямом и переносном смысле, плодоносить (см. Топоров 1995: 441-443). Примечательно, что в переводах с греческого в самых ранних старославянских текстах употребляется не калька, а свое слово; в целом же, калек в переводах богослужебных текстов с греческого на старославянский, а позже на древнерусский очень много. Это значит, как замечает там же В. Н. Топоров, что корень слова еще в дохристианскую эпоху был <i>сакрально</i> отмечен. «Язык сохранил слово и даже его общую семантическую идею, но существенно углубил и «спиритуализовал» по идее его содержание» (Топоров 1995: 489). В язычестве слово понималось в прямом смысле: оно означало любое возрастание, цветение, плодоношение, в Христианстве же образуется понятие «святости» как возрастания, цветения <i>духовного</i>. Возможно, земля свята уже потому, что она цветет и плодоносит. Люди, жители земли, становятся носителями этой святости, благодаря уже тому, что они на ней живут. Как и когда произошло переключение с языческого на христианское, с материального на духовное — неясно. Святость переносится с природы на человека, с материально-физического на идеально-духовное, с конкретного и зримого на отвлеченное и незримое, как пишет В. Н. Топоров (см. Топоров 1995: 490).</div>
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К особенностям славянской концепции святости В. Н. Топоров относит также широкий спектр святых объектов: практически почти все, попавшее в поле святости, становится святым (см. Топоров 1995: 478). Это явление В. Н. Топоров называет<i>гиперсакральностью</i> или <i>пансакральной установкой</i> и считает ее характерной прежде всего для древнееврейской и древнерусской традиций.</div>
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<tr><td align="right"><img align="right" alt="Иерусалим" border="1" height="308" hspace="0" name="1" src="http://www.pravoslavie.ru/sas/image/jerusalem1.jpg" style="vertical-align: middle;" width="250" /></td></tr>
<tr><td align="right"><span style="font-size: 12px; text-align: center;">Иерусалим</span></td></tr>
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<b>Святость в Священном Писании</b>. В каких словосочетаниях употребляется в Библии слово «святой» (как прилагательное и субстантивированное прилагательное)? Мы напомним не обо всех, а только о связанных с нашей темой. Свят избранный народ (Вт. 7: 6); свят Израиль (4Цар. 19: 22); свят человек, которого отделяет для Себя Бог из среды многих (Пс. 4: 4); святыми могут быть «начаток», «остаток» или «корень», т. е. какая-то часть избранного народа (Рим. 11: 5,16). Если в Ветхом Завете святы избранные, то в Новом Завете святы все уверовавшие в Христа (Рим. 12: 13, 16: 15; Фил. 4: 21); святость — это главное призвание человека: «Будьте святы, ибо Я свят» (Лев. 11: 44; 1Фес. 4: 7); человек должен быть свят перед Богом и телом, и духом (1Кор. 7: 34); святой должна быть жизнь христианина (2Пет. 3: 11); тело христианина должно стать святой жертвой (Рим. 12: 1); женщины христианки — святы (1Пет. 3: 5); звание христианина — звание святое (2Тим. 1: 9); святыми могут быть приветствия и лобзания, которыми обмениваются христиане при встрече (Рим. 16: 16; 1Кор. 16: 20); святой может быть также земля в значении «страна» (Исх. 3: 5); свят Иерусалим — столица Израиля и земная икона Небесного Иерусалима (Откр. 21: 10); святым может быть конкретное место, обычно, это место явления Господа (Ек. 8: 10; Нав. 5: 15). Вообще, все, чем пользуется человек, должно быть освящено, должно быть свято (Лев. 27: 9). Отсюда мы бы сделали предварительный вывод о том, что именование народа или страны святой не является какой-то формой кощунства, претензии на исключительность, национальной гордости или чем-то неслыханным. В Ветхом Завете святы избранный народ, его часть или отдельный человек, а также всё, избранное Богом, — место, колодец, река, город и т. д. В Новом Завете святость скорее божественное <i>призвание</i> каждого человека; это цель, которую <i>обязан</i> ставить перед собой верующий человек.<div style="line-height: 1.4; margin-bottom: 1em;">
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<b>Русь святая или Святая?</b> В подавляющей части книг и статей о Святой Руси слово «святой» в этом словосочетании пишется с маленькой буквы. То же правописание настойчиво предлагается в записях и публикациях фольклора. Мы считаем, что это вопрос принципиальный, и оба слова следует писать с большой буквы. Если мы пишем слово «святой» со строчной, то тем самым подчеркиваем претензию страны на именования себя <i>святой</i> в прямом смысле. Однако такой претензии в словосочетании нет. Написание слова «Святой» с прописной, заглавной буквы указывает на устойчивость и единство этого словосочетания, на его поэтический характер, идеальность и мистическое содержание, на его динамичность, неопределимость, невозможность привязать его к какому-либо точному географическому, пространственному местоположению, наконец, на невозможность ограничить его и временными рамками. Святая Русь была в Киевском, во Владимиро-Суздальском, в Новгородском, во многих сильных удельных княжествах, таких как Галицкое, Полоцкое, Черниговское, Тверское или Рязанское. Святая Русь со временем обрела центр в Москве, но это не отменило Святую Русь других княжеств. И по фольклору и по историософским произведениям русских религиозных философов видно, что Святая Русь с центром в Киеве и Новгороде осталась идеалом для Святой Руси с центром в Москве.<a href="http://www.pravoslavie.ru/jurnal/330.htm#2" name="rel2" style="color: #006f0d;"><sup>[2]</sup></a> Итак, «святая Русь» может быть только на Руси, а «Святая Русь» — повсюду, где русским духом пахнет.</div>
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<b>Святая Русь в духовном стихе.</b> Святая Русь появляется в древнерусской литературе еще в былинах, т. е. в одном из древнейших жанров, но здесь мы сосредоточим внимание на духовных стихах, лишь изредка обращаясь к былинам. Отметим несколько важных мотивов в изображении Святой Руси духовным стихом, мотивов, которые позже повторяются не только в других жанрах литературы, но и в теоретических — философских или исторических — исследованиях, посвященных этой теме.</div>
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Словосочетание «Святая Русь» употребляется в духовном стихе без каких-либо объяснений, попыток определить, что же это такое; Святая Русь — это некая данность, которая была, есть и будет. Все богатство и многогранность содержания, которое духовный стих вкладывает в это понятие, раскрывается только в результате анализа всей совокупности записанных собирателями стихов.</div>
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Русские богатыри в былинах и защитники Руси в духовных стихах часто называются<i>светорусскими</i> или <i>святорусскими</i>. Например, в стихе о Самсоне-богатыре<a href="http://www.pravoslavie.ru/jurnal/330.htm#3" name="rel3" style="color: #006f0d;"><sup>[3]</sup></a> он шесть раз именуется святорусским, причем один раз так его называет посланный от Бога Ангел (Стихи 1991: 62-65). Св. Георгий в одном стихе четырежды называется «светохрабрым» (может быть, святохрабрый?) и один раз Светом. В другом стихе он «святой свет Егорий Храбрый», в третьем — Егорей Светло-Храбрый (Стихи 1991: 95-98,101,117). Еще в одном стихе «святой Егорий-свет» — опять он именуется «святым» и «светом» — ездит по Святой Руси «святую веру утверждаючи» (Стихи 1991: 108-116).</div>
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<i>Выходил Егорей на Святую Русь,<br />Увидал Егорей света белого,<br />Света белого, солнца красного…</i> (Стихи 1991: 118)</div>
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В песне «Егорий» рассказывается о мучениях святого воина, которым подверг его «царище Грубиянище». Но делает это царь для того, чтобы Егорий не вернулся на Святую Русь, не увидел «света белого». Все же Егорий чудесным образом освобождается из заточения и возвращается на Святую Русь (Песни 1986: 63-64; ср. Собрание 1986: 169). Есть Сказание о Егории Храбром «поборнике Светлой Руси». В нем Георгий едет «по святой земле Светлорусской» утверждать веру христианскую (Стихи 1991: 105). На четырех страницах земля называется Светлорусской 14 раз (Стихи 1991: 104-107). Действие стиха о византийском святом Федоре Тироне начинается в Константинополе, но Федор идет «очищать землю святу русскую» или «святорусскую» (это выражение дословно повторяется пять раз — Стихи 1991: 86-93). Итак, «светорусские» или «святорусские» герои духовных стихов сражаются не просто за родную землю, а за «светлорусскую», за «святорусскую» землю, а также за веру христианскую.</div>
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Из приведенных примеров видно, что автор того или иного духовного стиха, упоминая «Святую Русь» говорит не о <i>географии</i>, а о священной<i> топографии</i>. Если считать, что собственно история начинается с грехопадения и изгнания из рая, то Святая Русь уходит корнями в метаисторию. Как отмечено Г. П. Федотовым, согласно одному из вариантов стиха «Плач Адама», «даже рай создался на русской земле»:</div>
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<i>Прекрасное солнце<br />В раю осветило<br />Свято-русскую землю</i>(Федотов 1991: 96).</div>
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<tr><td align="right"><img align="right" alt="Древо московского государства, Симон Ушаков, 1668" border="1" height="226" hspace="0" name="1" src="http://www.pravoslavie.ru/sas/image/drevo_moskva.jpg" style="vertical-align: middle;" width="230" /></td></tr>
<tr><td align="right"><span style="font-size: 12px; text-align: center;">Древо московского государства, Симон Ушаков, 1668</span></td></tr>
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Относительно этого стиха мы уточнили бы, что его можно понять и по-другому: не рай создавался на Святой Руси, как пишет Федотов, а Святая Русь, условно говоря, изображается в стихе «ровесницей» раю, она возникает сразу вслед за раем (может быть, вместе с ним) и где-то близко от него, к тому же в тот период, когда географическая Русь еще не существует. Нельзя ли отсюда сделать вывод, что Святая Русь была сотворена святой и потом была дарована грешному народу, который заселил ее. Один из списков «Голубиной книги» подтверждает такое прочтение. После грехопадения прародители были изгнаны из «светлого раю» и:<div style="line-height: 1.4; margin-bottom: 1em;">
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<i>От того колена от Адамова,<br />От того ребра от Еввина<br />Пошли христиане православныя<br />По всей земли Светорусския</i> (Стихи 1991: 28).</div>
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Другие яркие примеры, указывающие на особенности понимания Святой Руси в духовных стихах приводит Г. П. Федотов. Например, царь Ирод посылает своих людей для поисков Младенца «по всей земле святорусской»; во время распятия Иисуса Христа Богородица скитается по Святой Руси и именно там получает известие о случившемся и др. (см. Федотов 1991: 96). Так Святая Русь становится свидетельницей и современницей важнейших событий христианской истории. Осознавая себя совокупностью священных христианских иконотопосов, Святая Русь становится <i>эонотопосом:</i> вечность нисходит на ее святые места и придает им общехристианское и вневременное бытие и значение.<a href="http://www.pravoslavie.ru/jurnal/330.htm#4" name="rel4" style="color: #006f0d;"><sup>[4]</sup></a> Разделенные географически и отстоящие друг от друга во времени эти места, становятся образами своих священно-исторических прототипов, накладываются друг на друга, что характерно для любого вида символической картины мира или истории. Святая Русь духовных стихов несет в себе эонотопосы рая, Иерусалима, всей Палестины, Константинополя, как <i>Нового Иерусалима</i>, других святых мест ветхозаветной и новозаветной истории и, наконец, святых мест собственной христианизированной земли, которые в свою очередь также являются образами упомянутых святых прототипов. Излюбленным эонотопосом Святой Руси является Иерусалим, и именно во образ его она обустраивает себя. Но поскольку земной Иерусалим есть лишь образ и эонотопос Иерусалима Небесного, подробно описанного св. Иоанном Богословом в Откровении (Откр. 21: 10-27), то Святая Русь устремляется в метаисторию — в Горний Иерусалим Царствия Божия. В этом смысле Святая Русь не только идеально знаменует утерянный рай и грядущее Царство Небесное, но и соединяет их, что придает истории Руси кроме метаисторического и эсхатологический характер.</div>
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Еще одна особенность понятия «Святая Русь» в духовных стихах — его соседство с другим популярным понятием русского фольклора «мать-сыра-земля»:</div>
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<i>И то было у нас на сырой земле, На сырой земле, на Святой Руси</i> (Бессонов 1864: 273).</div>
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Это соседство легко объяснить, например, влиянием языческих представлений о плодородии и земле-кормилице. Но следует также отметить, что представления о Святой Руси могут включать в себя не только духовное, но и материальное измерение: на Святой Руси — святая плодородная сыра-земля (вспомним здесь этимологию слова «святой», о которой говорилось выше). Сухая бесплодная земля, конечно же, внесла бы диссонанс в идеальное понимание Святой Руси. В духовных стихах обнаруживается и двойной смысл слова «мать». С одной стороны, сыра-земля — мать для растений и злаков, а через них и мать-кормилица человека; в олицетворенном же виде — она мать всего рода, племени или народа. С другой стороны, Святая Русь — «всем землям <i>мати</i>»:</div>
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<i>Свято-Русь-земля всем землям мати.<br />Почему же Свято-Русь-земля всем землям мати?<br />На ней стоят церквы апостольския,<br />Богомольныя, преосвященныя.<br />Оны молятся Богу распятому,<br />Самому Христу Царю Небесному, —<br />Потому Свято-Русь-земля всем землям мати</i> (Стихи 1991: 33-34).</div>
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Этот стих может предполагать самое простое прочтение, связанное с историческими переменами, ведь падение Константинополя — событие судьбоносное для историософского сознания Древней Руси, в том числе и для народного сознания, зафиксированного в духовных стихах. Святая Русь — это единственная православная страна, оставшаяся свободной в государственном отношении, она противостоит наступательному исламскому миру и перенимает на себя византийскую миссию хранения Православия и защиты его от внешних врагов. Святая Русь таким образом становится и единственной страной, где можно по-христиански (читай, по-православному) служить Богу и молиться. В этом смысле она всем православным землям, странам становится матерью. Но нельзя ли здесь предложить и другое прочтение: речь идет не только о Святой Руси, но и о «Свято-Русь-земле», не только о духовном измерении, но и о материальном, о красоте земли, о ее плодородии в соответствии с этимологией слова «святой».</div>
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Еще одна особенность понимания Святой Руси в духовном стихе состоит в том, что святость Руси вовсе не предполагает святости всего и всех. Русь как страна и земля — свята, но ходят по ней и борются друг с другом Правда и Кривда, как повествует об этом «Голубиная книга». Мало того, в конце времен Правда будет взята Богом на небо, а Кривда восторжествует и пойдет творить беззаконие «по всёй земли, по всёй вселенныя, по тем крестьянам (христианам — В.Л.) православныим»; естественно, Кривда пойдет и по Святой Руси. Это предсказание навеяно Откровением св. Иоанна Богослова, в котором повествуется о временной победе зла и недолгом его царствовании на земле перед Страшным Судом.</div>
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Отметим также, что в своем историко-географическом бытии Святая Русь русского духовного стиха — это страна, в которой утвердилась святая христианская вера. Поэтому крещению Руси придается исключительное значение. По былинам и духовным стихам свята уже Киевская Русь. Русь не постепенно накапливала святость, а сразу с принятием Христианства — во святом крещении — стала светлой и святой. Она как бы наложилась на ту райскую Святую Русь, о которой поется в некоторых стихах.</div>
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Как уже можно было обратить внимание, в приведенных отрывках определение «святой» очень часто стоит рядом со словом «светлый», иногда происходит их контаминация; это может относиться и к героям, и к стране. «Святой» и «свет» этимологически происходят, как говорилось, от разных корней,<a href="http://www.pravoslavie.ru/jurnal/330.htm#5" name="rel5" style="color: #006f0d;"><sup>[5]</sup></a> но в народном сознании, судя по фольклору, они чаще всего употребляются как синонимы. В словаре Даля они также соседствуют: «Светорусье — русский мир, земля; белый вольный свет на Руси; говорится и святорусье» (Даль 1882: 4,159). Здесь мы имеем дело со своеобразной народной этимологией. Мы бы предложили такую цепочку в замене «светлого» «святым»: сначала земля светлая, потом светлорусская, затем светорусская, позже святорусская и, наконец, — Святая Русь. Такую же последовательность можно выявить и при именовании святыми и светлыми некоторых героев былин и духовных стихов. В. В. Колесов дает следующий комментарий к приведенной выше словарной статье Даля: «Слово <i>светорусье</i> по составу морфем — народное образование, а похожее по произношению <i>святорусье</i>явно вторично; это выдает и суффикс: церковнославянская форма была бы<i>святорусие</i>» (Колесов 1986: 224). Далее на материале произведения XVII века (разные редакции Повести об азовском осадном сидении) он показывает, что русские казаки-богатыри становятся из светорусских святорусскими только в поздних редакциях, т.е. относит эту замену или подмену к концу XVII века, тому же периоду он отдает приоритет в утверждении и закреплении понятия Святая Русь (Колесов 1986: 224).<a href="http://www.pravoslavie.ru/jurnal/330.htm#6" name="rel6" style="color: #006f0d;"><sup>[6]</sup></a></div>
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В своем исследовании русского духовного стиха Г. П. Федотов обратил внимание на то, что в нем отсутствует Церковь: «…Духовные стихи не знают имени Церкви в богословском смысле слова…Есть у певца слово, которое удовлетворяет признакам понятия Церкви… Это слово Русь, «святая Русь». Национальное имя народа сливается для певца с пределами христианского мира и, следовательно, с пределами Церкви» (Федотов 1991: 95-96). К сожалению, он не приводит ни одного примера в подтверждение этого наблюдения, те же цитаты, которые лишь косвенно подтверждают такой вывод, могут быть поняты и истолкованы по-другому. Скорее в духовных стихах наблюдается <i>отождествление церкви и Церкви</i>, т.е. храма и церковного организма. Мы напомним только одну приводившуюся выше цитату, но их легко умножить:</div>
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<i>Свято-Русь-земля всем землям мати.<br />Почему же Свято-Русь-земля всем землям мати?<br />На ней стоят церквы апостольския,<br />Богомольныя, преосвященныя.</i></div>
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Совершенно очевидно, что автор стиха имеет в виду храмы, которые украшают страну и называет их «апостольскими», но определение апостольская относится не к храму, а к церковному организму, как это и читается в «Символе веры»: «Верую… во едину, святую, соборную и апостольскую Церковь». Такой вывод подтверждают и другие стихи, в которых церковь (храм) называется и соборной (в значении «вселенская», а не «кафедральная»). Мы полагаем, что в народном сознании по причине омонимичности слова «церковь» произошла контаминация не понятий «Святая Русь» и «Церковь», а понятий «церковь-храм-собор» и «Церковь». А отсюда уже проистекает и понимание Святой Руси как пространства густо покрытого святыми храмами, которые, в совокупности составляют Тело Христово, церковный организм — Церковь.</div>
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<b>Святая Русь в произведениях периода ига.</b> Особое и самобытное звучание приобретает тема Святой Руси в небольшом песенном шедевре «Туры златорогие». Сюжет ее таков: в ответ на вопрос, заданный неизвестным голосом, туры рассказывают, что они ходили на Святую Русь, там они видели, как из башни выходила красна девица и закапывала в землю Евангелие; голос же раскрывает им истинный смысл виденного — то была не башня, а церковь соборная, не красна девица, а «запрестольная Богородица»,<a href="http://www.pravoslavie.ru/jurnal/330.htm#7" name="rel7" style="color: #006f0d;"><sup>[7]</sup></a> не Евангелие, а сама вера христианская; Богородица оплакивала веру:</div>
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<i>Не бывать тебе, вера, да на Святой Руси,<br />Не видать тебе, вера, свету белого,<br />Свету белого да солнца красного…</i> (Песни 1986: 43)</div>
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Эта баллада написана в форме предсказания монголо-татарского нашествия, которое во многих произведениях древнерусской литературы, в том числе в летописях, изображалось не просто как захват земли, страны, богатства, как стремление поработить народ, а прежде всего как попытка уничтожить веру христианскую, а следовательно — Святую Русь. Нашествие воспринималось, конечно, и как наказание Божие. Без веры христианской Русь теряла право именоваться Святой.</div>
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«Слово о погибели Русской Земли» имеет следующий зачин:</div>
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На первом месте здесь стоит красота родной земли,<a href="http://www.pravoslavie.ru/jurnal/330.htm#8" name="rel8" style="color: #006f0d;"><sup>[8]</sup></a> на втором месте города, села и храмы, на третьем — князья. А заканчивается вступление следующими словами: «<img align="middle" alt="" height="16" src="http://www.pravoslavie.ru/sas/image/pogib1.gif" style="vertical-align: middle;" width="58" /><img align="middle" alt="" height="16" src="http://www.pravoslavie.ru/sas/image/pogib2.gif" style="vertical-align: middle;" width="66" /><img align="middle" alt="" height="16" src="http://www.pravoslavie.ru/sas/image/pogib3.gif" style="vertical-align: middle;" width="89" /><img align="middle" alt="" height="16" src="http://www.pravoslavie.ru/sas/image/pogib4.gif" style="vertical-align: middle;" width="125" /><img align="middle" alt="" height="16" src="http://www.pravoslavie.ru/sas/image/pogib5.gif" style="vertical-align: middle;" width="81" />» (Библиотека 1997: 5,90), т. е. опять — Земля и вера. В этом произведении перечислены все приметы Святой Руси, такой, какой ее видит народ в своем фольклоре в самом начале монголо-татарского нашествия.</div>
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Интересные мотивы встречаются в духовном стихе «Александр Невский». Он начинается следующим образом:</div>
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<i>Уж давно-то христианская вера<br />Во Россеюшку взошла,<br />Как и весь-то народ Русский<br />Покрестился во нее;<br />Покрестился. возмолился<br />Богу Вышнему:<br />— Ты создай нам, Боже,<br />Житье мирное, любовное…</i> (Собрание 1986: 328)</div>
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В этом отрывке становление Святой Руси связывается с крещением страны. Святая здесь — значит просвещенная пресветлым светом христианской веры. Бог услышал молитвы Святой Руси и дал ей мирное житие. Но русский народ, живя в счастии, «стал Бога забывать».</div>
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<i>И наслал Бог на них<br />Казни лютые,<br />Казни лютые, смертоносные:<br />Он наслал-то на Святую Русь<br />Нечестивых людей…</i>(Собрание 1986: 328)</div>
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Итак, Святая Русь не имеет никаких привилегий перед Богом; за грехи и отступление от Бога она может быть наказана и наказана жестоко. Согласно песне, татары дошли даже до Новгорода:</div>
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<i>Добрались-то они до святого места,<br />До славного Великого Новагорода</i> (Собрание 1986: 328)</div>
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Здесь отметим, что Новгород назван<i>святым местом</i>. Как мы полагаем, он назван так не как часть Святой Руси, а как Святая Русь в ее полноте, как самостоятельное княжество и независимый город, который управляется<i>святым</i> князем. Далее в стихе рассказывается о победе Александра Невского над татарами, о его пострижении во иноки, а заканчивается песня молитвой к нему. Стих «Михаил и Федор Черниговские» начинается с плача по Святой Руси: разоряются храмы Божии, «церкви Святой Руси погибают». Бог увидел, что «Русь Святая уже погибает» и послал Михаила и Федора, чтобы «избавили они Святую Русь, на краю гибели стоявшу» (Стихи 1991: 249). В этих стихах соединилось несколько представлений, связанных со святостью: о святости места, города, княжества, страны и человека, князя, правителя, <i>святого защитника святого места</i>.</div>
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<a href="http://www.pravoslavie.ru/jurnal/330.htm#rel1" name="1" style="color: #006f0d;"><sup>[1]</sup></a><span style="font-size: x-small;"> Так «за кадром» остались Киреевский, Лесков, Бунин, Бердяев, Лосский и другие писатели и мыслители, не раз обращавшиеся к теме Святой Руси. Особый, не затронутый здесь, аспект темы представляет собой Святая Русь в русской иконописи и живописи — от прп. Алипия Печерского, через прп. Андрея Рублева и Дионисия, до Васнецова, Нестерова и Павла Корина.</span></div>
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<a href="http://www.pravoslavie.ru/jurnal/330.htm#rel2" name="2" style="color: #006f0d;"><sup>[2]</sup></a><span style="font-size: x-small;"> Естественно, что в цитатах мы оставляем написание авторов, а не предлагаемое нами.</span></div>
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<a href="http://www.pravoslavie.ru/jurnal/330.htm#rel3" name="3" style="color: #006f0d;"><sup>[3]</sup></a><span style="font-size: x-small;"> В образе Самсона-богатыря произошла контаминация библейского Самсона и былинного Святогора. Имя же Святогора производят или от «святъ Егоръ», т. е. св. вмч. Георгий, или от местности «Святая гора», «Святые горы» (см. Фасмер 1987: 3, 585).</span></div>
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<a href="http://www.pravoslavie.ru/jurnal/330.htm#rel4" name="4" style="color: #006f0d;"><sup>[4]</sup></a> <span style="font-size: x-small;">В одной из статей мы предложили термин <i>иконотопос</i> (от греч. <span style="font-size: small;"> <span style="font-family: 'Times New Roman'; font-size: 12pt;"><span style="font-size: 10pt;">εικών</span><span style="font-size: 12pt;"> </span></span></span>— икона, образ и <span style="font-size: small;"> <span style="font-family: 'Times New Roman'; font-size: 12pt;"><span style="font-size: 10pt;">τόποσ</span><span style="font-size: 12pt;"> </span></span></span>— место, страна, пространство). Иконотопос — это святое, избранное Богом или человеком по воле Божией место, которое осознает себя избранным, имеет небесный Первообраз, описанный в Священном Писании или в церковной литературе, иногда имеет земной прототип, стремится к самосохранению, и организации пространства вокруг себя по принципу <i>священной топографической иконичности</i> как образ первообраза (см. Лепахин 1999: 69-88). Вслед за тем родился термин<i>эонотопос</i> (от греч. <span style="font-family: Greek; font-size: 10pt;">a„</span><span style="font-family: Greek; font-size: 10pt;">иn</span>— вечность, век и <span style="font-family: 'Times New Roman'; font-size: 12pt;"><span style="font-size: 10pt;">τόποσ</span></span>). Сакральное место <i>эонотопоса</i> всегда является образом небесного первообраза и топографической иконой земного прототипа, т.е. иконотопосом, время же — <i>иконой вечности</i>. Время в эонотопосе, будь то хронологическое или циклическое, не самостоятельно и автономно, но тесно связано с вечностью, оно понимается и изображается как двуединая <i>времевечность</i>. Время не мыслится вне вечности, из которой оно «выпадает» при сотворении мира и которая полагает ему конец (Откр. 10: 6) перед Вторым пришествием и началом Страшного суда (см. Лепахин 2000: 129-142, 233-250).</span></div>
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<a href="http://www.pravoslavie.ru/jurnal/330.htm#rel5" name="5" style="color: #006f0d;"><sup>[5]</sup></a><span style="font-size: x-small;"> Святой, как уже говорилось, происходит от праславянского svent, а свет от праславянского svet. Возможна связь между svet и kvet — свет и цвет (Фасмер 1987: 575-576,585).</span></div>
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<a href="http://www.pravoslavie.ru/jurnal/330.htm#rel6" name="6" style="color: #006f0d;"><sup>[6]</sup></a><span style="font-size: x-small;"> В этой статье у нас нет возможности вступать в полемику по этому вопросу, но осмелимся пока бездоказательно отодвинуть формирование понятия «Святая Русь» на несколько веков вглубь столетий.</span></div>
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<a href="http://www.pravoslavie.ru/jurnal/330.htm#rel7" name="7" style="color: #006f0d;"><sup>[7]</sup></a><span style="font-size: x-small;"> Богородица называется «запрестольной», потому что в алтаре православного храма за престолом всегда стоит запрестольная икона Божией Матери. Вероятно, поэтому многие духовные стихи, когда хотят определить место пребывания Богородицы, то указывают именно запрестольное пространство алтаря (очень редко — сам престол).</span></div>
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<a href="http://www.pravoslavie.ru/jurnal/330.htm#rel8" name="8" style="color: #006f0d;"><sup>[8]</sup></a><span style="font-size: x-small;"> Обратим внимание, что в состав «украсно украшенной» земли включаются святые источники — «кладези местночтимые».</span></div>
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<strong>Литература</strong></div>
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<span style="font-size: x-small;"><i>Аскольдов 1967</i> — С. А. Аскольдов. Религиозный смысл русской революции. // Из глубины. Сборник статей о русской революции. Париж., 1967.<br /><i>Бердяев 1946</i> — Н. Бердяев. Русская идея. Париж, 1946.<br /><i>Бессонов 1864 —</i> П. Бессонов. Калеки перехожие, т. 1-2, вып. 1-6. М., 1861-1864.<br /><i>Библиотека 1997</i> — Библиотека литературы Древней Руси, т. 5. СПб., 1997.<br /><i>Булгаков 1987</i> — Прот. Сергий Булгаков. Слова, поучения, беседы. Париж, 1987.<br /><i>Былины 1986</i> — Былины. Л., 1986.<br /><i>Варенцов 1860</i> — В. Варенцов. Сборник русских духовных стихов. С-Пб., 1860.<br /><i>Волошин 1984</i> — М. Волошин. Стихотворения и поэмы в двух томах. Париж, 1984.<br /><i>Гоголь 1994</i> — Н. В. Гоголь. Собрание сочинений в 9-ти томах. М., 1994.<br /><i>Достоевский 1990</i> — Ф. М. Достоевский. Полное собрание сочинений в 30 томах. Л., 1972-1990.<br /><i>Есенин 1980</i> — С. А. Есенин. Собрание сочинений в шести томах. М., 1977-1980.<br /><i>Иванов 1987</i> — Вячеслав Иванов. Собрание сочинений, т.1-4. Брюссель, 1971-1987.<br /><i>Иларион 1994</i> — Митрополит Иларион. Слово о законе и благодати. // Памятники литературы Древней Руси. XVII век. Книга третья. М., 1994.<br /><i>Ильин 1995</i> — И. А. Ильин. Для русских. Избранное. М., 1995.<br /><i>История 1908</i> — История русской литературы. Под ред Е. В. Аничкова и др., т.1-2. М., 1908.<br /><i>Казин 1998</i> — Александр Казин. Последнее царство (русская православная цивилизация). С-Пб., 1998.<br /><i>Карташев 1953</i> — А. В. Карташев. Православие и Россия. // Православие в жизни. Нью-Йорк, 1953.<br /><i>Карташев 1956</i> — А. В. Карташев. Воссоздание Св. Руси. Париж, 1956.<br /><i>Клычков 1985</i> — Сергей Клычков. Избранная поэзия. Париж, 1985.<br /><i>Клюев 1969</i> — Николай Клюев. Сочинения, т.1-2. Мюнхен, 1969.<br /><i>Ключевский 1969</i> — В. О. Ключевский. Церковь и Россия. Париж, 1969.<br /><i>Ключевский 1989</i> — В. О. Ключевский. Собрание сочинений в 9-ти томах, т.4. М., 1989.<br /><i>Колесов 1986</i> — В. В. Колесов. Мир человека в слове Древней Руси. Л., 1986.<br /><i>Концевич 1993</i> — И. М. Концевич. Стяжание Духа Святого в путях Древней Руси. М., 1993.<br /><i>Лепахин 1999 —</i> Валерий Лепахин. Новый Иерусалим и Третий Рим (Топографическая иконичность. Иконотопос Москвы. Иконичное зодчество патриарха Никона). // К проблеме образования Московского государства. Материалы междисциплинарного семинара 29 января 1999 г. Сомбатхей, 1999.<br /><i>Лепахин 2000</i> — Валерий Лепахин. Икона и иконичность. Сегед, 2000.<br /><i>Лермонтов 1981</i> — М. Ю. Лермонтов. Собрание сочинений в четырех томах. Л., 1981.<br /><i>Лихачев 1994</i> — Д. С. Лихачев. От Илариона и до Аввакума. // Памятники литературы Древней Руси. XVII век. Книга третья. М., 1994.<br /><i>Малахов 1997</i> — В. Малахов. «Свята Русь»: спроба феноменологiчного аналiзу. // Духовна спадщина Киiвскоi Русi. Вип. 1. Одеса, 1997.<br /><i>Некрасов 1978</i> — Н. А. Некрасов. Сочинения в трех томах. М., 1978.<br /><i>Памятники 1986</i> — Памятники литературы Древней Руси. Вторая половина XVI века. М., 1986.<br /><i>Песни 1986</i> — Исторические песни. Баллады. М., 1986.<br /><i>Пушкин 1979</i> — А. С. Пушкин. Собрание сочинений в 10-ти томах. М., 1977-1979.<br /><i>Русь 1995</i> — Русь Святая. Краткая иллюстрированная история Православия на Руси. М., 1995.<br /><i>Северянин 1988</i> — Игорь Северянин. Стихотворения. М., 1988.<br /><i>Серафим 1992</i> — Серафим (Соболев), архиепископ. Русская идеология. С-Пб., 1992.<br /><i>Собрание 1986</i> — Собрание народных песен П. В. Киреевского. Тула, 1986.<br /><i>Соловьев 1967</i> — Владимир Соловьев. О христианском единстве. Брюссель, 1967.<br /><i>Стихи 1991</i> — Стихи духовные. М., 1991.<br /><i>Тальберг 1992</i> — Н. Д. Тальберг. Святая Русь. СПб., 1992.<br /><i>Толстой 1964</i> — А. К. Толстой. Собрание сочинений в 4-х томах. М., 1963-1964.<br /><i>Топоров 1995</i> — В. Н. Топоров. Святость и святые в русской духовной культуре. Т. I. Первый век Христианства на Руси. М., 1995.<br /><i>Тютчев 1966</i> — Ф. И. Тютчев. Лирика, т.1-2. М., 1966.<br /><i>Утопии 1995</i> — Русские утопии. СПб., 1995.<br /><i>Утопия 1991</i> — Утопия и утопическое мышление. Антология зарубежной литературы. М., 1991.<br /><i>Фасмер 1987</i> — Макс Фасмер. Этимологический словарь русского языка. В четырех томах. М., 1987.<br /><i>Федотов 1973</i> — Г. П. Федотов. Россия, Европа и мы. Париж, 1973.<br /><i>Федотов 1985</i> — Г. П. Федотов. Святые Древней Руси. Париж, 1985.<br /><i>Федотов 1988</i> — Г. П. Федотов. Лицо России. Париж, 1988.<br /><i>Федотов 1991</i> — Г. Федотов. Стихи духовные. Русская народная вера по духовным стихам. М., 1991.<br /><i>Флоровский 1981</i> — Прот. Георгий Флоровский. Пути русского богословия. Париж, 1981.<br /><i>Хомяков 1969</i> — А. С. Хомяков. Стихотворения и драмы. Л., 1969.<br /><i>Чижевский 1959</i> — Dmitrij Tschizewskij. Das heilige Ru?land. Russische Geistesgeschichte I. 10. – 17. Jahrhundert. Hamburg, 1959.</span></div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-74968264156526710282015-03-19T17:06:00.001-07:002015-03-19T17:06:27.725-07:00Appeal by Metropolitan Hilarion on the celebration of the 1,025th anniversary of the Baptism of Rus<div dir="ltr" style="text-align: left;" trbidi="on">
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To archpastors, pastors, deacons, monastics, and all of the faithful children of the<br />Eastern American Diocese on the occasion of the 1025th anniversary of the Baptism of Rus’</div>
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Beloved in the Lord Right Reverend archpastors, reverend presbyters and deacons, God-loving monks and nuns, dear brothers and sisters!</div>
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The feast day of the enlightener of the Russian people, the Holy Equal-of-the-Apostles, Great Prince Vladimir (July 15/28), a day dear to the heart of every true son and daughter of the Russian Orthodox Church, draws near. The name of St. Vladimir is connected to the greatest event in the history of our homeland – the Baptism of Rus’, as a result of which our people resurrected unto new life. Thanks to St. Vladimir, our ancestors, having thrown off the darkness of paganism and base idolatry, adopted the Light of the Christian Faith , and became an Orthodox Christian nation. Once more, by the grace of God, We call upon all of you to gather at the foot of the Memorial Church to the Millennium of the Baptism of Rus’ for the annual St. Vladimir’s Day celebrations. This year’s celebration is very special, because we will mark the 1025th anniversary of the Baptism of Rus’ and 75th anniversary of the founding of St. Vladimir Memorial Church.</div>
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But why is this needed? It is needed so that, at least for a short while, we might tear ourselves away from our hectic everyday lives and spend several days in a spiritually enriching environment – so that, united in common prayer in church, in instructive discussions, and in brotherly interaction, we might feel and acknowledge ourselves to be sons and daughters of the great Russian Orthodox people. As history attests, a pure and unadulterated Orthodoxy has always been the primary and most fundamental treasure of the Russian people, for which they were willing to lay down their lives.</div>
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Many of our clergy and faithful come from various non-Russian backgrounds, and have whole-heartedly embraced the sacred customs and traditions of the Russian Orthodox Church. Let us not fall into the temptation of segregating our Diocese into cultural groups, because as sons and daughters of the Russian Orthodox Church, we are all citizens of Holy Russia. When we speak of Holy Russia, we are not talking about the Russian Federation or any civil society on earth; rather, it is a way of life that has been passed down to us through the centuries by such great saints of the Russian Land as the Holy Great Prince Vladimir and Great Princess Olga, Venerable Sergius of Radonezh, Job of Pochaev, Seraphim of Sarov, and more recently, the countless New Martyrs and Confessors of the 20th century. These saints are our ancestors, and we must look to them for instruction on how to bravely confess the Faith, even when facing persecution. There is no achievement in simply calling oneself "Russian:" in order to be a genuine Russian, one must first become Orthodox and live a life in the Church, as did our forebears, the founders of Holy Russia!</div>
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The Russian Church was the first to send missionaries to America, and today we must continue their salvific work, so that the Light of Christ may continue to shine ever brighter in this great American land. The only way that we can become worthy heirs of the Holy Hierarchs Tikhon and Innocent of Moscow, Venerable Herman of Alaska, the Holy Hierarch John of San Francisco, and other American saints, is to return to our roots and draw inspiration from the past. Living in the 21st century, we may think that progress only happens when we look forward, consigning the past to irrelevance. In the Orthodox Church, this is absolutely and unequivocally false! If we truly wish to spread the Orthodox Faith in America, we must look to our roots and drink of the pure fountain of Sacred Tradition that is Holy Russia.</div>
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Today, America has need not just of Russia, but of " Holy Russia ," for it is only this Russia that represents true spiritual wealth; we have no need of a "renovationist," modernized "Orthodoxy," but of the true, Apostolic Orthodoxy, the Faith of the Fathers: the Orthodoxy lived by the Holy Church for almost two thousand years, and which that great cloud of witnesses, "All the Saints who Shone Forth in the Russian Land," connects to the ancient Christian martyrs, monastics, hierarchs, and other God-pleasers. This pure, unadulterated, incorrupt Orthodoxy is dear to us as the one true and salvific Faith, which guides us to eternal life; and Russia is necessary to us and dear to our hearts as a firm bulwark of the true Faith on earth.</div>
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The annual St. Vladimir’s Day celebrations in Jackson are a time for our Diocese to come together and proclaim to America and the rest of the world that we are Orthodox Christians and that, indeed, "God is with us!" In the past, the faithful were united in their prayers for the salvation of Holy Russia, and monuments, such as St. Vladimir Memorial Church, bear witness to the testament and resolve of our ancestors. Now that communism has collapsed and Holy Russia is rising from the ashes, we must reanalyze the role of the Russian Church Abroad and the purpose of our traditional pilgrimages and celebrations. Today, when the Orthodox jurisdictions in America have restored canonical ties with one another, we must thank God for this newfound unity, while at the same time being mindful of the fact that many people are looking toward the Russian Church for an example of spirituality, piety, and unity. The purpose of this year’s St. Vladimir’s Day celebrations is to provide that example to America!</div>
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We appeal to all of our clergy and faithful to make every effort to participate in the festive services at St. Vladimir Memorial Church on July 27-28. We are expecting the arrival of three miraculous icons of the Mother of God – the Kursk Root Icon, Protectress of the Russian Diaspora; the myrrh-streaming Hawaiian Iveron Icon; and the Pochaev Icon from Jordanville. The services will be bilingual, with the participation of five hierarchs and many clergy. His Eminence, Metropolitan Onouphry of Chernovtsy & Bukovina, will participate in the divine services as a representative of His Beatitude, Metropolitan Vladimir of Kiev, while His Eminence, Archbishop Justinian of Naro-Fominsk, will represent His Holiness, Patriarch Kyrill. Upon completion of the Divine Liturgy, a grand procession will be held around the church property, followed by the blessing of the waters and a new monument to Archbishop Vitaly (Maximenko), Archbishop Nikon (Rklitsky), and Metropolitan Laurus (Skurla). Several days prior to the celebration, on the feast of St. Olga (July 23-24), we will perform the Great Consecration of the lower church at St. Vladimir’s in honor of the Great Princess Olga. On Friday, July 26th, the celebrations will begin with St. Vladimir’s Ball, which will be held in the Rodina Russian House in Howell, NJ.</div>
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Years ago, parishes in the New York and New Jersey area would cancel services on St. Vladimir’s Day and meet in Jackson. Each parish would bring their choir, banners, and parish icon to use in the grand procession. We understand that it is difficult today for us to make this kind of commitment, but we nonetheless appeal to all of you in the hope that you will be able to attend. This feast is not just for the parishes in New York and New Jersey; rather, it is an all-diocesan celebration , and all of our clergy and faithful are invited to attend. Let us make haste to Jackson and mark the monumental 1025th anniversary of the Baptism of Rus and the 75th Anniversary of the Founding of our Memorial Church, in a manner worthy of the historic millennial path that has led our ancestors to the shores of this nation with a sincere desire to spread the Orthodox Faith!</div>
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May our All-Merciful Lord, through the prayers of His saint, the Great Prince Vladimir, help fortify us in His salvific commandments!</div>
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With love in Christ,</div>
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<span style="font-weight: bold;">+HILARION</span><br />Metropolitan of Eastern America & New York<br />First Hierarch of the Russian Orthodox Church Outside of Russia</div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-34807221805215245132014-04-11T02:41:00.002-07:002014-04-11T02:41:10.337-07:00The Chief of the Russian Ecclesiastical Mission in Jerusalem Attends a Reception Hosted by the President of Israel<div dir="ltr" style="text-align: left;" trbidi="on">
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<br /><br /><span style="font-size: 12px;"><img align="left" height="141" hspace="16" src="http://www.synod.com/synod/pictures/1rdm13.jpg" vspace="6" width="250" /></span>On New Year’s Eve, Israeli President Shimon Peres received the heads of Christian communities of the Holy Land at his residence. At this traditional event, the President of Israel congratulates his guests on the Nativity of Christ and the civil New Year. The leitmotif of this year’s event were the statements made by the President and the Minister of Internal Affairs of Israel at which they harshly condemned all acts of terrorism, bloodletting and intolerance in which peaceful civilians are victims.<br /><br />In attendance were Archimandrite Roman (Krassovsky), Chief of the Russian Ecclesiastical Mission in Jerusalem, Abbess Elizabeth of Gethsemane Convent of St Mary Magdalene, and Archimandrite Sergy (Obyedkov) of the Russian Ecclesiastical Mission of the Moscow Patriarchate.<br /><br />Shimon Peres condemned the terrorist acts committed in Volgograd on December 29-30; in a letter to Russian President Vladimir Putin, he expressed condolences to the families of the victims and to the people of Russia: “With my heart, I stand with those who suffered from these monstrous acts and previous attacks with have brought pain to Russia. I strongly condemn the attack upon innocent people by terrorists motivated by hatred and the thirst for destruction.”<br /><br />The President also considers impermissible the recent acts of hooliganism against Christian clergymen in the Holy Land. “Human society,” said Shimon Peres, “must mean equality and diversity: the equality of all people by birth, wherein equal rights must be the established norm, while diversity in faith, culture and traditions is a privilege. Persecution for such diversity is unacceptable.”<br /><br />The head of government noted that today, throughout the world, the interest in religion among youth is noticeably growing. Young people open themselves up to prayer, which they are in need of. “There is no contradiction between science and faith,” said Shimon Peres. “Science is what we already know, while faith is what we have yet to find out.” The older generations are called upon not only to teach the young, but share their religious experiences. The Christian Church today brings people hope, and the Holy Land also bears witness to the deliverance of hope.<br /><br />His Beatitude Patriarch Theophilos III of Jerusalem thanked the President for the opportunity to meet with the heads and representatives of the Christian churches and communities of the Holy Land. “Such meetings,” noted Patriarch Theophilos, “remind [local] Christians of our main goal: the holy places are not tourist sites or archeological artifacts. They are first and foremost places of the worship of God and of prayer, places where the Divine meets the human; they must remain so.”<br /><br />The Patriarch of Jerusalem stressed that relations between people must be based on mutual understanding and respect. Any form of aggression and violence is unworthy of the dignity of human society.<br /><br /><br />Patriarch Theophilos praised the efforts of the Israeli authorities in guaranteeing security and access to the Christian sites for pilgrims from abroad as well as the local population. Still , he noted, there is room for improvement .</div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-90539894852821187512013-08-16T17:23:00.003-07:002013-08-16T17:23:42.776-07:00Kursk-Root Icon of the Mother of God, Protectress of the Russian Diaspora<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: xx-small;"><img align="left" height="212" hspace="6" src="http://www.russianorthodoxchurch.ws/synod/engrocor/images/kursk.jpg" vspace="6" width="180" /></span>On 8 September, 1295, on the day of the Nativity of the Most-Holy Mother of God, a small force of hunters from Rylsk came to hunt at the Tuskora river, 27 versts from Kursk. One of the hunters, an honorable and pious man, seeking prey in the woods, found a small icon lying face down on the root of a tree. He had barely lifted it to inspect it when the spot upon which the icon lay burst out with a strong spring of pure water. The icon turned out to be of the type referred to as the "Sign" of the Mother of God. The hunter who found the icon knew that this was no ordinary occurrence. He called his companions and together they built a small wooden chapel, into which they placed this icon. The residents of Rylsk, hearing of the newly-appeared icon of the Mother of God, began to visit it for veneration, and many miracles began to appear from it.</div>
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In 1385 the Kursk region was again swept by the Tatars. They tried to burn down the chapel and its Icon, but the wooden structure would not burn. The priest who lived by the chapel, Fr. Bogolep, explained to them that the reason for this miracle was the Icon itself. The incensed Tatars hacked the Icon in half and tossed the pieces in different directions, then burned the chapel.</div>
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They took the priest prisoner and was forced to tend to Tatar flocks. Some time later he was ransomed by emissaries of the Muscovite Grand Duke who were on their way to the Golden Horde, and he returned to the place where the chapel had stood. After a long search, while praying and fasting, he found both halves of the holy Icon, placed them side by side, and they grew together seamlessly, exhibiting only something "like dew".<br />In 1676 the holy Icon traveled to the Don River for blessing the Don Cossack troops. In 1684 Tsars Ivan and Petr Alekseevich sent a copy of this Icon with the order that it accompany Orthodox troops into battle. In 1687 the holy Icon was sent to the "Great Army." In 1689 copies of the holy Icon were given to the armies in the Crimean campaign. In 1812 a copy of the holy Icon was sent to Prince Kutuzov and the battling troops. Before his icon St. Seraphim of Sarov prayed and was healed.</div>
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On the night of 7-8 March, 1898, conspirator revolutionaries-atheists tried to blow up the Miracle-working Icon with a hellish bomb, but the Lord Jesus Christ glorified His Most-Pure Mother yet more, for despite the terrifying destruction in the cathedral surrounding the Icon, it remained untouched.</div>
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On 12 April 1918, the holy Icon was stolen from the cathedral of the Monastery of the Sign of the Mother of God and stripped of its ornamentation, but on 2 May it was found and returned to its place.</div>
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Finally, in 1919, while accompanying Bishop Feofan of Kursk and Oboyan' and some monks of the Monastery of the Sign, the holy Icon crossed the border to the neighborly Serbia. In 1920 it again, at the behest of General Wrangel, visited Russia at the Crimea and remained there until the final evacuation of the Russian Army in the first days of November, 1920. The holy Icon returned to Serbia, where it remained until 1944, when, together with the Synod of Bishops, it went abroad, to Munich (Bavaria) with Metropolitan Anastassy. In 1951 Metropolitan Anastassy moved from Munich to America. Since 1957 the Icon had resided in the main cathedral dedicated to it in the Synod of Bishops in New York. The holy Icon regularly travels to all the dioceses of the Russian diaspora</div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-86916125113007353752013-08-16T17:20:00.001-07:002013-08-16T17:20:18.993-07:00Kazan Convent in the Diocese of Australia and New Zealand Celebrates the Namesday of its Late Abbess <div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="color: #1c4a62;">Diocese of Australia and New Zealand: August 14, 2013</span></div>
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<a class="highslide" href="http://www.russianorthodoxchurch.ws/synod/pictures/images/8auskazanskaya13_01_jpg.jpg" style="color: #1c4a62; cursor: url(http://www.russianorthodoxchurch.ws/synod/highslide/graphics/zoomin.cur), pointer; font-size: x-small; outline: none; text-decoration: none;"><img align="left" border="0" hspace="16" src="http://www.russianorthodoxchurch.ws/synod/pictures/thumbnails/8auskazanskaya13_01_jpg.jpg" style="border: 2px solid silver;" vspace="6" /></a>On Wednesday, August 7, 2013, the feast day of the repose of Righteous Anna, Mother of the Most-Holy Mother of God, the Holy Deaconesses of Olympia (409) and St Eupraxia the Virgin of Tavenna (413), His Grace Bishop Nikolai of Salavat and Kumertau celebrated Liturgy along with Protopriest Nikita <a class="highslide" href="http://www.russianorthodoxchurch.ws/synod/pictures/images/8auskazanskaya13_05_jpg.jpg" style="color: #1c4a62; cursor: url(http://www.russianorthodoxchurch.ws/synod/highslide/graphics/zoomin.cur), pointer; font-size: x-small; outline: none; text-decoration: none;"><img align="right" border="0" hspace="16" src="http://www.russianorthodoxchurch.ws/synod/pictures/thumbnails/8auskazanskaya13_05_jpg.jpg" style="border: 2px solid silver;" vspace="6" /></a>Chemodakov, Rector of St Nicholas Church in Sydney and Dean of New South Wales; Priest Dionisy Khalima, Assistant to the Chief of the Indonesia Ecclesiastical Mission; and Deacon Samuil Vishnevsky of St George Church in Carleton. On the evening before, he performed vigil and matins at Novoe Shamardino Convent of the Kazan Icon of the Mother of God in Kentlyn (Sydney), NSW. <br /><br />Vladyka Nikolai also performed a pannikhida for Abbess Evpraksia (Pustovalova, +2006), the former head of the convent. <br /><br />During the services, the new abbess of the convent, Mother Maria (Miros) prayed and sang on the kliros with the other nuns, as well as Abbess Ioanna (Smolina) of the Convent of the Tabyn Icon of the Mother of God in Kurort, in the Gafuria region of Ufa Diocese.</div>
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Novo Shamordino is located in the town of Kentlyn, 50 km from Sydney, a part of the Diocese of Australia and New Zealand of the Russian Orthodox Church Outside of Russia, on a parcel of land donated by Protodeacon Peter Grishaev of Sydney’s SS Peter and Paul Cathedral. </div>
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In 1955, when Archbishop Savva (Raevsky +1976) became the Ruling Bishop of the Australian Diocese, he wished to establish both men’s and women’s monasteries within its territory, and a year later it was decided to establish a men’s monastery honoring All Saints. <br /><br />On the feast day of the Holy Spirit (also the holidays of St Onouphry the Great and St Peter of Athos), June 12/25, 1956, a moleben was performed by Vladyka Savva, who then examined the site of the future monastery together with Hieromonk Dimitry (Obukhov) and Fr Peter Grishaev. <br /><br />On this historic day, Fr Peter transferred the parcel to the diocese for its first monastery. Later that year, on the Meeting of the Vladimir Icon of the Mother of God (June 23/July 6), a moleben was performed on the monastery site and the locations for the future monastery buildings consecrated.<br /><br />Very soon after, on Sunday, September 3/16, the first hierarchal Divine Liturgy was performed in a garage-turned-sanctuary, and the site of the monastery’s future main church blessed, which would house the church and monastic residential cells. Preparation of the parcel began, which was until then an overgrown meadow with low-growing eucalyptus trees, littered with broken glass and barbed wire. <br /><br />The handful of brethren, including three people (novices Michael Sorokin, Alexei Plenin and John Boiko), headed by Fr Dimitry, began the work with the help of other Russians and even neighboring Australians. <br /><br />Vladyka would visit every Saturday with a brigade of volunteers, who would work in all kinds of weather, even cold and rain. Soon the main monastery corpus arose, with a small number of cells and a temporary church. Fruit trees were planted along with grapevines, which would later yield Liturgical wine. <br /><br />Protopriest Rostislav Gan concurrently headed work on establishing a convent in Cabramatta (near Sydney), where several nuns from the Chinese city of Harbin, led by Nun Elena (Ustinov, sister of the renowned actor Peter Ustinov), found a home in the old house of the Russian Benevolent Society. <br /><br />The Synod of Bishops issued an ukase on November 9/22, 1957, blessing the opening of a monastic community under the auspices of Holy Protection Church, where Fr Rostislav served, with Nun Elena confirmed as its abbess. Another ukase of the same date awarded Nun Elena a gold pectoral cross. The celebration of the opening of the convent and the award to Nun Elena took place on January, 1958, during Liturgy and Protection Church, celebrated by Archbishop Savva. When the nuns lost their residence in Cabramatta, the question arose of where to relocate them. At the time, two of the most valuable volunteers left the men’s monastery, and problems arose. Because of Fr Dimitry’s poor health, he was forced to leave the monastery and asked to be assigned to a parish.</div>
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Having received approval, Fr Dimitry left for Brisbane. According to a request by the convent’s spiritual father, Fr Rostislav, in which he asked Vladyka Savva to give the men’s monastery property to the nuns, and transfer the remaining brethren to St Vladimir Church, an ukase was issued on January 16, 1959, signed by Bishop Savva, and soon the convent was moved to Campbelltown and elevated to the ran of full monastery. It was given the name “Novoye Shamardino” (one of the nuns, Mother Mikhaila, was tonsured by one of the Optina Elders). Monastic life in Campbelltown was thus reinvigorated with the arrival of the nuns. The humble and meek Protopriest Anthony Galushko was appointed the spiritual father of the convent, who lovingly donated all his free time to the monastic community. The artist VP Zagorodnik and his son-in-law VS Saltykov and wife Zinaida Pavlovna helped contruct the iconostasis, painted the Crucifixion and adorned the church in other ways.<br /><br />The further development of monastic life continued under the guidance and direct participation of Archbishop Savva, who continued to visit the convent until his health failed. A dairy and poultry farm was established and 1,000 chicks purchased, along with a tractor; the fruit trees were cultivated and the rest of the grounds planted with trees. The work was so difficult that nuns often hid before Vladyka Savva’s arrival. The land was rocky, and the plans for a cemetery were rejected, since graves would have to be dug with explosives. Watering was all done by the bucket, which was brought by the barrel from Campbelltown. There was no hot water for ten years. The floors in the cells and the church were unfinished. A special place was set aside for a permanent church, where a tall cross was erected on a stone foundation. During feast days, a procession of the cross would go there and a litany performed. VP Zagorodniuk designed tall wooden gates in the Russian style at the entrance, with four massive columns and a wooden roof. They were built by the elderly master MV Artemov and some helpers. Some time later he built the bell tower. <br /><br />The convent played a major role when the Diocesan Refugee Committee began to take in exiles from China. Three large barracks were hastily erected, along with some auxiliary buildings. Russian society enthusiastically responded to Vladyka Savva’s call, and dozens of cars would bring workers for construction, labor and field work on off days. The “Vladimir Youth” selflessly and actively participated, too. When the refugees would leave the convent, the barracks were turned into hostels for pilgrims visiting on days off and summer vacations and in order to prepare for Holy Communion.</div>
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The idea arose to build small residences for retirees near the monastery, where Orthodox Christians could spend their final days near the church and convent. A “Brotherhood of the Holy Cross” settlement was established, and a hostel for the feeble and sick, which opened on August 4/July 22, 1963. Two years later, a few hundred meters away, they began to build a men’s monastery in honor of St John the Forerunner, where Monk Gury and Brother Michael Sorokin settled. The latter exerted a great deal of effort in establishing the diocesan candle works and workshops. The candlestands for the convent were made there.<br /><br />Present at the establishment of the monastery were:</div>
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Abbess Elena<br />Nun Angelina<br />Nun Amvrossia<br />Nun Ioanna<br />Novice Anfusa<br />Novice Vera</div>
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In its best days, the number of nuns reached 20. <br /><br />After Fr Anthony, Protopriest Timofey Klopov became its spiritual father. During its existence, a great number of clergymen participated in its spiritual life—Fr Rostislav and Fr Nikita, Protopriest Michael Klebansky, Protopriest Michael Konstantinov, Protopriest Nicholas Grant, Protopriest George Skrinnikov (from Canada), Protopriest Sergei Okunev, Protopriest Serafim Gan, Protopriest Boris Ignatievsky, Priest Vladimir Tsukanov, Hieromonk Cosmas (a Greek), Hieromonk Joachim Ross (a native Australian), and Hieromonk Evfimy (Samorukov). Many newly-ordained priests and deacons sought to gain experience by serving in the convent if possible. In addition to participation in daily services, the nuns also baked prosphoras for most of the churches of greater Sydney. Other obediences have included tending to the church, lighting lampadas and candles, singing and reading on the kliros, working in the kitchen and refectory, cleaning and adorning the church, gardening, mowing grass, greeting pilgrims, handicrafts such as making prayer beads, embroidering vestments, painting greeting cards and Paschal eggs, tending to the sick (nuns, locals and pilgrims), office and bookkeeping, buying produce, tending bees, sewing for the nuns, cleaning and making candles.</div>
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<br />After the death from esophageal cancer of 93-year-old Abbess Elena (Ustinov +1984, on Great Friday), Nun Evpraksia (Pustovalova +2006) was appointed abbess. A new, main brick church of the Kazan Icon of the Mother of God was erected during her reign, and fully consecrated on February 4/17, 1990, by His Eminence Metropolitan Vitaly (Oustinov, +2006) of Eastern America and New York, First Hierarch of the Russian Orthodox Church Outside of Russia, as well as a new brick monastic residence, a bell tower, a main gate with an archway, and accommodations for the churchgoers. <br /><br />After twenty years of work, Abbess Evpraksia was awarded the right to wear a second pectoral cross. After she was stricken with paralysis, she suddenly died on July 6/19, 2006, having been ill for only one day, but not before having Holy Unction performed over her and receiving the Holy Gifts. Abbess Evpraksia was buried on their “second feast day,” the Kazan Icon of the Mother of God, on July 8/21, 2006. The fortieth day of her death coincided with the feast day of the Prophet Mica, an icon of whom she had received as a gift on the day of her elevation to the rank of abbess, and whom she had always revered. Mother Evpraksia was born in Tsarist Russia, but after two revolutions—in Russia and China—she moved with her mother to Australia and chose the monastic path. <br /><br />On the feast day of the Transfiguration of the Lord in 2006, Nun Maria (Miros), having been the cell-attendant of Mother Evpraksia for 19 years, was appointed the new abbess. On the feast day of the Kazan Icon, in November of that year, she was elevated to the rank of Abbess. <br /><br />The holy items of the convent include a portion of the Live-Creating Cross of the Lord; relics of the Optina Elders and Elder Ambrose; of Holy Grand Duchess Elizaveta Feodorovna (in the altar table); St John of Shanghai and San Francisco; St Moses; Great Martyr Barbara; Great Martyr and Healer Panteleimon; St George the Victory-Bearer; St Makrina; SS Job and Amphilochius of Pochaev; 82 relics of saints of both the Near and Far Kievan Caves; Abbess Sophia, first abbess of Shamordino Convent; Hieromartyrs Avxentios, Kharlampius and Philipp; Martys Tryphon and Mamant; Martyrs Agnes, Lucia, Cecilia and Agatha; Blessed Matrona of Moscow; a relic of the Infants of Bethlehem; and stones from holy sites in the Holy Land.<br /><br />The self-brightening icon of St Seraphim of Sarov was brought to the monastery by relatives of Protopriest Anthony Galushko as a plain white board. In the early 1980’s, the outline of an epetrachelion appeared, the following year the face. Every year the icon gains more and more detail and color.</div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-78694313646837430732013-08-16T17:18:00.001-07:002013-08-16T17:18:12.272-07:00Brooklyn, NY: The Opening of St. Joasaph of Belgorod Church<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: 'Palatino Linotype', serif; font-size: 10pt;"><span lang="RU" style="font-size: 10pt;"><a href="http://eadiocese.org/News/2013/aug/newchurch.lg.jpg"><img class="auto-style316" height="200" src="http://eadiocese.org/News/2013/aug/newchurch.lg_small.jpg" style="border-style: solid; border-width: 0px; float: left;" width="306" xthumbnail-orig-image="newchurch.lg.jpg" /></a></span>On Saturday, August 10, the Russian Orthodox faithful of Brooklyn, NY celebrated a joyous occasion in the life of the Eastern American Diocese – the blessing of a new church. With the blessing of His Eminence, Metropolitan Hilarion, a new parish was formed in the beginning of 2013, <a href="http://eadiocese.org/Parishes/newyork/bklynjoasaph.en.htm">named in honor of the Holy Hierarch Joasaph, Bishop of Belgorod</a>. This is the fourth church of the Eastern American Diocese to be opened up in Brooklyn over the past 15 years.<o:p></o:p></span></div>
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<span style="font-family: 'Palatino Linotype', serif; font-size: 10pt;">With such a large number of immigrants from the former Soviet Republics coming to Brooklyn, specifically to Brighton Beach, the opening of a new church able to accommodate their spiritual needs is welcome news. "We are extremely glad and thankful to the Lord for sending us this church," said Eugenia Zaporozhets, warden of the parish’s adult Sunday school, who immigrated to Brooklyn from Russia. Like so many of her compatriots, she grew up in an atheistic country that persecuted Christians and tried to convince the people that God simply did not exist. "We grew up in the Soviet Union and did not go to church. If we did go to church, it was to inform on our classmates. That was our life, and that is why we are grateful to God for our church and our priest, who teaches us how to live properly as Christians."<o:p></o:p></span></div>
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<span style="font-family: 'Palatino Linotype', serif; font-size: 10pt;">The Eastern American Diocese has been actively encouraging missionary work among this burgeoning immigrant community, whose members yearn for spiritual and moral guidance. It is our Metropolitan’s missionary vision that the Russian Orthodox Church is in a unique position to lead these people on the path toward salvation: "Our Church Abroad was founded by Russian immigrants and refugees. Because of this, we are able to speak to those who left everything behind in search of a new life, while reminding them that a truly fulfilling life can only be rooted in the commandments of Christ."<o:p></o:p></span></div>
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<span style="font-family: 'Palatino Linotype', serif; font-size: 10pt;">The First Hierarch’s vision was echoed by New York City dean Archpriest Alexander Belya, who believes that there is a need for many Orthodox churches in Brooklyn to accommodate those who are searching for Christ, yet know very little of the Faith. "A person who wishes to be renewed, to become better, to live with God, understands that he must attend God’s church, and today that opportunity has been afforded to the residents of this neighborhood."<o:p></o:p></span></div>
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<span style="font-family: 'Palatino Linotype', serif; font-size: 10pt;">Just because there is a large Orthodox population in the New York Metropolitan area does not mean that the process of opening a new church will be without challenges. In a borough like Brooklyn, it is not easy or affordable to rent, let alone buy a suitable building or space for worship. Nonetheless, under the direction of the newly appointed rector, Archpriest Boris Oparin, parishioners were able to rent a small storefront in Brooklyn’s Bensonhurst neighborhood and transform it into a cozy Orthodox temple.<o:p></o:p></span></div>
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<span style="font-family: 'Palatino Linotype', serif; font-size: 10pt;"><span class="auto-style314" lang="RU" style="font-size: 10pt;"><a href="http://eadiocese.org/News/2013/aug/newchurch.lg3.jpg"><img class="auto-style316" height="200" src="http://eadiocese.org/News/2013/aug/newchurch.lg3_small.jpg" style="border-style: solid; border-width: 0px; float: left;" width="305" xthumbnail-orig-image="newchurch.lg3.jpg" /></a></span>Although the space is not large, the new church is well-adorned, with a handcrafted iconostasis and many icons, some of which are printed on canvas and mounted on the walls, giving the impression that the church is fully frescoed. While the outward appearance of a church may not be the most important factor in determining the spiritual health of the parish, an aesthetically pleasing temple will help attract passersby and hopefully spark an interest in the Orthodox life. "Look how cozy it is here – you come in and immediately feel a different mood," Zaporozhets said. "I sometimes keep watch at the entry and candle counter, and greet newcomers. After visiting the church for the first time, many of them are overwhelmed by a feeling of grace and peacefulness, and assure me that they will return on a regular basis."<o:p></o:p></span></div>
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<span style="font-family: 'Palatino Linotype', serif; font-size: 10pt;">The particularly prayerful atmosphere can also be attributed in part to a collection of icons and sacred items that the newly established parish received from St. Nicholas Church in Millville, NJ. Unable to overcome recent hardships, St. Nicholas Church was forced to close its doors; but the parishioners desired that the contents of the church continue to serve as implements of prayer. "As sorrowful as it may be to see a parish close, Christ’s Church must minister where the people are," said diocesan secretary Archpriest Serge Lukianov. "The remaining parishioners of St. Nicholas Church recognize this, and selflessly donated the contents of their church to help give birth to a new parish. In this way, St. Nicholas Church will always live on in Brooklyn."<o:p></o:p></span></div>
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<span style="font-family: 'Palatino Linotype', serif; font-size: 10pt;">A special plaque has been installed in the narthex of St. Joasaph’s Church, acknowledging the vital role that St. Nicholas Church played in the parish’s opening and adornment, and encouraging the faithful of Brooklyn to pray for the repose of the faithful in Millville.<o:p></o:p></span></div>
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<span style="font-family: 'Palatino Linotype', serif; font-size: 10pt;">After several months of preparation, the parish was finally ready to welcome its ruling bishop and the First Hierarch of the Russian Church Abroad, His Eminence, Metropolitan Hilarion, who held an Archpastoral visit to Brooklyn on August 10th in order to perform the lesser blessing of the church and lead the first Hierarchal Liturgy. His Eminence was co-served by Fr. Serge, Fr. Boris, Hieromonk Tikhon (Gayfudinov; cleric of the Synodal Cathedral of the Sign in New York City), Protodeacon Igor Panachev (cleric of St. Nicholas Patriarchal Cathedral in New York City), Protodeacon Leonid Roschko, and Deacon Michael Wengrin (clerics of St. George’s Church in Howell, NJ). Fr. Alexander Belya was also present for the Liturgy and prayed in the altar.<o:p></o:p></span></div>
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<span style="font-family: 'Palatino Linotype', serif; font-size: 10pt;">During the Liturgy, a special commemoration was held for the repose of His Beatitude, Metropolitan Anthony (Khrapovitsky), the first Primate of the Russian Church Abroad, in honor of the 77th anniversary of his blessed repose.<o:p></o:p></span></div>
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<span style="font-family: 'Palatino Linotype', serif; font-size: 10pt;">In his sermon upon completion of the Divine Liturgy, Metropolitan Hilarion addressed the faithful and congratulated them with the blessing of their new church. The Metropolitan noted that "the opening of new churches is a great grace from God to all the people." He called on the parishioners to follow in the footsteps of their patron saint, the Holy Hierarch Joasaph of Belgorod, and to imitate him in their own spiritual lives. Understanding that the physical construction of a church is only the first step in building a parish community, the Metropolitan urged parishioners to focus their attention on the spiritual needs of the parish by genuinely living a life in Christ. "I wish all of you physical and spiritual strength, patience, and health, that this community might grow not only in number, but especially in spirit and sanctity – St. Joasaph loved to observe this in his flock. Always strive to be closer to God – grow closer to Him, pray to Him constantly, and He will cover you with His almighty grace."<o:p></o:p></span></div>
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<span style="font-family: 'Palatino Linotype', serif; font-size: 10pt;"><span lang="RU" style="font-size: 10pt;"><a href="http://eadiocese.org/News/2013/aug/newchurch.lg2.jpg"><img class="auto-style316" height="200" src="http://eadiocese.org/News/2013/aug/newchurch.lg2_small.jpg" style="border-style: solid; border-width: 0px; float: left;" width="305" xthumbnail-orig-image="newchurch.lg2.jpg" /></a></span>A diocesan Gramota was then presented to Fr. Boris and Matushka Tatiana Oparin for their selfless labors and substantial personal investment in founding the parish. Accepting the Gramota, Fr. Boris reminded parishioners that any award received by a rector is first and foremost an award bestowed on his faithful parishioners. After the Liturgy, a bountiful luncheon was offered in the parish refectory, during which many congratulatory remarks and words of encouragement were offered on behalf of the new parish.<o:p></o:p></span></div>
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<span style="font-family: 'Palatino Linotype', serif; font-size: 10pt;">With God’s help, the future of St. Joasaph’s Church is indeed a bright one. Witnessing the brotherly love and unity among the parishioners, it is obvious that the newly blessed church building will soon be outgrown. The parish already has its own Sunday school, in which approximately 40 students are enrolled, thus fortifying the future generation in the salvific virtues of the Orthodox Faith. Grounded in these blessed precepts, the energy and faith of these young men and women give us hope that even more churches will need opening in the near future.</span></div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-69678004707827751402013-01-20T04:26:00.001-08:002013-01-20T04:26:56.229-08:00NEW YORK: January 19, 2013 Schedule of Funerary Services for Protopriest Alexey Ohotin<div dir="ltr" style="text-align: left;" trbidi="on">
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On Saturday, January 19, 2013, the great feast day of the Epiphany, after Divine Liturgy and the blessing of the waters, Protopriest Andrei Sommer, Protopriest Serafim Gan, Priest Alexandre Antchoutine and Priest Nicholas Olhovsky, as well as Protodeacon Paul Wolkow, performed the rite of vesting of the body of newly-reposed Dean of the First Deanery of the Eastern American Diocese of the Russian Orthodox Church Outside of Russia, Mitred Protopriest Alexey Ohotin. The coffin was then brought to Annunciation Church in Flushing, NY, where a pannikhida was performed before all-night vigil.</div>
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On Monday, January 21, a hierarchal funerary Divine Liturgy will begin at 9 am, followed by the funeral. The burial will take place at Novo-Diveevo Convent Cemetary in Nyack, NY.</div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-56474407436767283982013-01-20T04:25:00.002-08:002013-01-20T04:25:45.656-08:00NEW YORK: January 18, 2013 Protopriest Alexey Ohotin Reposes in the Lord<div dir="ltr" style="text-align: left;" trbidi="on">
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On Friday, January 18, 2013, the Eve of the Epiphany of the Lord, following a lengthy and serious illness, Protopriest Alexey Ohotin, Rector of Transfiguration Church in Flushing, NY, reposed in the Lord. Fr Alexey was the eldest by ordination of all the priests of the Eastern American Diocese of the Russian Orthodox Church Outside of Russia, having been ordained by Metropolitan Anastassy (Gribanovsky, +1965) of blessed memory.</div>
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Information on the memorial services, funeral and burial of Fr Alexey will be posted in the near future. May he abide in the Kingdom of Heaven in eternal repose with the saints!</div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-39491544753109796622013-01-20T04:24:00.001-08:002013-01-20T04:24:40.580-08:00CANADIAN DIOCESE: January 16, 2013 27 Russian Organizations of Ontario Unite to Celebrate the 400 th Anniversary of the Romanov Dynasty<div dir="ltr" style="text-align: left;" trbidi="on">
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From the Editors: With the participation of the Russian-Canadian Cultural Education Society, the Russian House of Commerce, the Russian Youth Theater, the Association of Russian Artists and Actors, Prestige Private School, the Sisterhood of Holy Trinity Cathedral of the Russian Orthodox Church Outside of Russia and many other organizations in Ontario, Canada, an organizing committee has been set up for the celebration in Canada of the 400 th anniversary of the Romanov Dynasty, consisting of leading members of our community. Below is the committee ’ s appeal to the Russian Orthodox community:</div>
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A grand jubilee in the history of Russia is approaching—the 400 th anniversary of the reign of the Romanov Dynasty. We who live in Canada seek to celebrate this date together with our beloved Homeland, four hundred years of the cultural and economic development of our great Russian people. The first challenge is not only to honor the Imperial Dynasty, the church hierarchs, military commanders, diplomats and aristocrats, but to return to our roots, our culture, and our great history. That is why it is especially important that the celebration of the 400 th anniversary be on a first-class level, with beauty, boldly, with characteristic Russian sweep and in all corners of the globe.<br /><br />With the participation of the Russian-Canadian Cultural Foundation and many other organizations of Ontario, we are preparing a series of special events, proceeds from which will be devoted to concrete charitable programs and towards the dissemination of Russian culture in Canada.<br /><br />An organizing committee for the celebration of the 400 th anniversary of the House of Romanovs, named the Coordinating Council, to which the most eminent representatives of our compatriots in Canada have been invited, will share their ideas and contribute their time. Canadian citizens of Russian descent are inspired by the fact that the Romanovs are closely related to the present British Royal Family, which heads the British Commonwealth, which includes Canada.<br /><br />We hope that during the celebrations of this jubilee, charitable work will be the guiding star for our activities, continuing the centuries-old traditions which the Royal Dynasty was renowned for.<br /><br />The main event will be the celebration of the 400 th anniversary of the end of the Time of Troubles and the reestablishment of Russian statehood, as well as the invitation of Michael Feodorovich to assume the throne as the first member of the Romanov Dynasty.<br /><br />On behalf of the Coordinating Council, we invite everyone to consider participating in our charitable efforts. This will require great and exhaustive daily work over the entire coming year. Your help for the Coordinating Council can take many forms.<br /><br />The participation of worthy individuals to this important project will bring its own benefits. For you and your organization, it will promote your cultural, spiritual and moral image. Cultural figures of various opinions and viewpoints, political activists, youth movement representatives and churches will all unite with a single goal, to serve the ideals of good and of mercy.<br /><br />The personal character of the members of the Coordinating Council ensures success.<br /><br />Your participation in organizing the events, various presentations and exhibitions, your advice, recommendations and contacts will prove an invaluable contribution towards our common goal, it will strengthen it and guarantee that this effort will earn international recognition.<br />Some members of the Russian cultural and business elite of Ontario have already expressed their willingness to support this project. We genuinely hope for your help and would be happy to invite new members of the Coordinating Council as a sponsor or member of the press committee. More information can be provided at your request: <a href="mailto:romanov400.ca@gmail.com" style="color: #1c4a62; font-size: x-small;">romanov400.ca@gmail.com</a>, or visit our website at<a href="http://romanov400.ca/" style="color: #1c4a62; font-size: x-small;" target="_blank">www.romanov 400.ca</a>.</div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-61865317990948229102013-01-20T04:23:00.001-08:002013-01-20T04:23:30.702-08:00DIOCESE OF CHICAGO AND MID-AMERICA: January 15, 2013 Nativity of Christ Celebrations at Holy Virgin Protection Cathedral in the Mid-American Diocese<div dir="ltr" style="text-align: left;" trbidi="on">
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Festive divine services for the great feast of the Nativity of Christ were led by His Grace Bishop Peter of Cleveland, Administrator of the Diocese of Chicago and Mid-America, in Holy Virgin Protection Cathedral in Chicago. He was joined by the other clergymen of the cathedral. Praying in the altar during the service was His Eminence Archbishop Alypy of Chicago and Mid-America. Below are photographs of the celebrations:</div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-29166817233829815542013-01-20T04:22:00.002-08:002013-01-20T04:22:14.274-08:00DIOCESE OF AUSTRALIA AND NEW ZEALAND: January 14, 2013 Photo-Report on the First Hierarch's Services on the Nativity of Christ<div dir="ltr" style="text-align: left;" trbidi="on">
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On Monday, January 7, 2013, the great feast day of the Nativity of Christ, His Eminence Metropolitan Hilarion of Eastern America and New York, First Hierarch of the Russian Orthodox Church Outside of Russia, who is making an archpastoral visit to the Diocese of Australia and New Zealand, celebrated Divine Liturgy of St Basil the Great at SS Peter and Paul Cathedral, and all-night vigil on Christmas Eve. Following are photographs of the solemn services provided by the Australian-New Zealand Diocese.</div>
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<a href="http://www.rocor.org.au/?p=7273" style="color: #1c4a62; font-style: italic;" target="_blank">rocor.org.au</a></div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-62506489185665623172012-12-14T14:42:00.002-08:002012-12-14T14:42:31.813-08:00The 300th Anniversary of the Russian Ecclesiastical Mission in China is Celebrated<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="http://orthodox.cn/contemporary/hongkong/20121208hk300anniv_en.htm" style="color: #1c4a62; font-size: x-small;" target="_blank"><img align="left" border="0" height="187" hspace="16" src="http://www.synod.com/synod/pictures/chinamission300.jpg" vspace="6" width="250" /></a>On December 6-7, 2012, the 300th anniversary of the Russian Ecclesiastical Mission in China was celebrated. Among the events were conferences, a book fair, a round table and divine services.</div>
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With the blessing of His Holiness Patriarch Kirill of Moscow and All Russia, His Grace Vicar Bishop Efrem of Bikin, Prorector of Khabarovsk Theological Seminary, and Mr DI Petrovsky, member of the Department of External Church Relations of the Moscow Patriarchate, traveled to Hong Kong for the anniversary celebrations.</div>
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On December 5, Bishop Efrem, Protopriest Dionisy Pozdnyaev, Rector of the Church of SS Peter and Paul in Hong Kong and Mr Petrovsky were welcomed by the Consul General of Russia Mr VA Kalinin. At the meeting, they discussed the spiritual ministry to the Russian people who live in Hong Kong on a temporary or permanent basis.</div>
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On December 6, a conference was hosted at the Institute for Chinese Christian Studies in Hong Kong marking the anniversary of Orthodoxy in China, which began with a prayer. Bishop Efrem gave the keynote address.</div>
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Opening the conference was Professor Daniel Yan of the Institute, discussing the work of the establishment he heads in studying Chinese Christian theology and the effort to attract a wider circle of humanities scholars to this field from colleges and educational institutions of the People’s Republic of China. He also talked about the Institute’s contributions in this discipline. Stressing the long history and effective cooperation with the Russian Orthodox parish in Hong Kong, Professor Yan noted warmly that His Eminence Metropolitan Kirill of Smolensk and Kaliningrad (now Patriarch Kirill) helped launch this program, having visited the Institute in 2001.</div>
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Fr Dionisy then delivered a lecture titled “The Orthodox Church in the Chinese Context,” sharing his thoughts on the perspectives for the development of the Orthodox presence in China, and the historical path of the Russian Ecclesiastical Mission in Peking [Beijing].</div>
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Mr Petrovsky read a lecture titled “The Russian Orthodox Church and Russo-Chinese Relations;” Nelson Mitrophan Chin, President of the Orthodox Brotherhood of All Chinese Martyrs, spoke on “The Ponomar Project: a Multi-lingual Computer Platform for Divine Ritual Texts;” Professor Lin Tsinhua of Beijing Pedagogical University read “Orthodox Research and Chinese Academic Circles;” Mr MV Rumyantsev, teacher at Moscow State University’s Asia and Africa Studies Department spoke on “Difficulties in Translating Liturgical Lexicons and Texts Into Chinese;” Professor Chan Baichun delivered a speech titled “On the Lexicon of Orthodox Terminology in the Chinese Tongue;” Professor Syuya Fenlin: “On the Uniqueness of Orthodox Anthropology;” and Deacon Georgy Maksimov spoke on “The Inner Spiritual Life of the Orthodox Christian.”</div>
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After the speeches, an enthusiastic discussion followed among the speakers as well as other participants, including Protopriest Alexei Kiselevich, Rector of the Orthodox Community of Shanghai; clergymen of the Russian Orthodox Church Outside of Russia Protopriest Michael Li and Protopriest Vladimir Boikov; Mr MV Drozdov, President of the Russian Club of Shanghai; Mr LB Gubarev, Coordinator of the Russian Cultural Center at the Catholic Institute of St Joseph in Macau; and representatives of Orthodox communities in Beijing, Shanghai, Hong Kong, Guangzhou, Shenzhe and Macau, as well as members of the ICCS, Catholics and Protestants of Hong Kong.</div>
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On December 7, the feast day of St Catherine the Great Martyr, Vladyka Efrem officiated at the celebration of Divine Liturgy at SS Peter and Paul Church, joined by other clergymen of the unified Russian Orthodox Church. This was the first hierarchal service in Hong Kong since the visit to this parish of Bishop Yuvenaly of Zaraisk (now Metropolitan of Krutitsa and Kolomensk) in 1968, and since the renewed life of the parish in 2003 (a final decision on the matter was made by the Holy Synod of Bishops of the Russian Orthodox Church in October 2008).</div>
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During Liturgy, which was performed in Church Slavonic, English and Chinese, prayers were lifted for the repose of the souls of His Beatitude Patriarch Ignatius IV of Great Antioch and All the East.</div>
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After a moleben of gratitude at the Chinese University of Hong Kong, Bishop Efrem opened an exhibition of Orthodox literature published in the Chinese language. Present at the service was Consul General Kalinin.</div>
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The archpastor gave commemorative medals of the Church of SS Peter and Paul to those who have worked on the development of the Orthodox Church in China. He also gave the university library an illustrated album, “Orthodoxy in China,” published in Russian and Chinese, prepared by the DECR of the Moscow Patriarchate jointly with the Institute of the Far East.</div>
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Some 60 books were on exhibition, which included a round table devoted to the Russian-Chinese Orthodox lexicon, as well as the presentation of several new titles.</div>
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Participants of the celebrations made visits to the colonial cemetery of Hong Kong, where Vladyka Efrem performed a commemorative litany over the grave of Protopriest Dimitry Uspensky, the first rector of SS Peter and Paul Church. The hierarch also performed a pannikhida in the oldest Orthodox edifice in Hong Kong, a cemetery chapel, to commemorate the Orthodox Christians buried there.</div>
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Over 150 Russians are buried in the cemetery. Thanks to the assistance of the Consulate General of Russia in China, permission was received from the municipal authorities for SS Peter and Paul Parish to conduct periodic services at the cemetery.</div>
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The celebrations concluded with a formal reception.</div>
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Press Service of the DECR/Patriarchia.ru</div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-55517373760424845992012-12-14T14:40:00.001-08:002012-12-14T14:40:06.743-08:00The diocesan youth committee is excited to announce that this year's St. Herman's Youth Conference will take place in Houghton, MI!<div dir="ltr" style="text-align: left;" trbidi="on">
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December 26-29</div>
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<span class="Apple-style-span" style="font-size: small;"><span class="Apple-style-span" face="georgia, 'times new roman', times, serif" style="font-family: georgia, 'times new roman', times, serif;">Scheduled from December 26 through 29, our youth will be hosted by Hieromonk Innokenty (Reichert) at St. Sergius and Herman of Valaam Mission. Anyone wishing to stay through the weekend is also welcome.</span><span class="Apple-style-span" face="tahoma, arial, helvetica, sans-serif" style="font-family: tahoma, arial, helvetica, sans-serif;"> </span></span><span class="Apple-style-span" style="font-family: georgia, 'times new roman', times, serif; font-size: small;"> </span><span class="Apple-style-span" style="font-size: small;"><i>Take a look: </i><a href="http://ss-sergius-herman-valaam.org/" style="color: #669999; text-decoration: initial;" target="_blank">http://ss-sergius-herman-valaam.org</a></span></div>
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<span class="Apple-style-span" face="georgia, 'times new roman', times, serif" size="3" style="font-family: georgia, 'times new roman', times, serif; font-size: small;">We invite all Orthodox youth ages 15+ to join us for this fun-filled and spiritually edifying event! In addition to beautiful Divine Services and stimulating lectures, we're planning to enjoy the snowy climate by engaging in winter sports! </span></div>
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<span class="Apple-style-span" face="georgia, 'times new roman', times, serif" size="3" style="font-family: georgia, 'times new roman', times, serif; font-size: small;">The Youth Committee will also help to coordinate transportation to Michigan's Upper Peninsula from the Chicago area. <br /><br /><a href="http://www.chicagodiocese.org/files/St.Hermans2012registration.pdf" style="color: #669999; text-decoration: initial;" target="_blank">Download Registration Form Here</a></span></div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-22874628306356735372012-11-25T15:34:00.000-08:002012-11-25T15:35:43.523-08:00Thanksgiving Message from Metropolitan Hilarion<div dir="ltr" style="text-align: left;" trbidi="on">
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Metropolitan Hilarion</div>
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The civil holiday of Thanksgiving is a wonderful reminder to us of the need to thank God for all that we take for granted; for all that we have had, and all that we think we will have in the future; for our churches, for our priests and matushkas, for our parishioners. This Thanksgiving, I especially thanked the Lord for all of you – the members of the Russian Orthodox Church Abroad. Thank God for our parishioners! Without the bishop there is no Church, but without the parishioners, there is no parish and no community in which we all might care for one another.<br />
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This year, many of our lives were turned upside-down: some of us suffered from catastrophic natural disasters, while others of us lost our source of employment. Both laymen and clergy suffered – that is, our whole Church. Today, on Thanksgiving, I ask you all to support the Church, giving an especially generous donation to the Fund for Her Assistance – assistance to the Church Abroad. For more than half a century, this organization has been supporting clergy in need, our youth, and those suffering from the effects of natural disasters. Our Church is small, but we will survive if we apply every effort to support one another and those in need.<br />
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Even a small donation of just $10 can help a poor family send their child to St. Herman’s Conference, can buy bread for one of our priests in need, or pay for a week’s rent for one of our Church members in Haiti or Uganda. I fervently ask your generosity and help for our Holy Church through the Fund for Assistance! May all those in need who receive your help pray alongside me for their benefactors, saying: Thank God for our Church! Thank God for the kindheartedness of our parishioners! </div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-74329047715539174452012-11-25T15:32:00.001-08:002012-11-25T15:32:20.244-08:00The First Hierarch of the Russian Church Abroad Makes a Thanksgiving Appeal<iframe width="853" height="480" src="http://www.youtube.com/embed/NxhX7IqQrPk" frameborder="0" allowfullscreen></iframe>Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-87755804883415028282012-11-25T15:27:00.001-08:002012-11-25T15:27:50.106-08:00St Seraphim Memorial Church of the Reconciliation of the Russian Orthodox Church in Sea Cliff, NY, Will Mark the 20th Anniversary of the Episcopal Consecration of Bishop Mitrofan of Boston<div dir="ltr" style="text-align: left;" trbidi="on">
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<br /><br />On Saturday, November 24, 2012, St Seraphim Memorial Church of the Reconciliation of the Russian Orthodox Church will celebrate a memorial Divine Liturgy to mark the 20th anniversary of the episcopal consecration of Bishop Mitrofan (Znosko-Borovsky, +2002) of Boston. Services will begin at 9 am.<br /><br />Articles memorializing the late hierarch can be found here:</div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-15155376716293311822012-11-18T11:03:00.001-08:002012-11-18T11:03:13.314-08:00His Holiness Patriarch Kirill of Moscow and All Russia Visits the Russian Convent in Gethsemane<div dir="ltr" style="text-align: left;" trbidi="on">
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<a class="highslide" href="http://www.synod.com/synod/pictures/images/11pkgethsemane12_03_jpg.jpg" style="color: #1c4a62; cursor: url(http://www.synod.com/synod/highslide/graphics/zoomin.cur), pointer; font-size: x-small; outline: none; text-decoration: initial;"><img align="left" border="0" hspace="16" src="http://www.synod.com/synod/pictures/thumbnails/11pkgethsemane12_03_jpg.jpg" style="border: 2px solid silver;" vspace="6" /></a>Continuing his pilgrimage to the holy sites of Jerusalem, on November 12, 2012, His Holiness Patriarch Kirill of Moscow and All Russia visited St Mary Magdalene Convent in Gethsemane. There, His Holiness performed a moleben to Holy Martyr Grand Duchess Elizabeth and Nun Barbara.</div>
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Patriarch Kirill was welcomed by Abbess Elizabeth (Smelic) of Gethemane; she gave His Holiness a portrait of the wife of Emperor Alexander II, Empress Maria Alexandrovna, noting that she had provided great assistance to the founder of “Russian Palestine,” Archimandrite Antony (Kapustin).</div>
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The Primate of the Russian Orthodox Church addressed the monastics and pilgrims with a sermon:</div>
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“It is with special emotion that I entered this renovated church today. As we ascended the staircase, I told Vladyka Mark that the last time I was here, this church still bore some sign of external desolation. Yet over recent years, everything has transformed so wonderfully, the golden cupolas of Mary Magdalene Convent shine again over the Holy City of Jerusalem. When we behold this beauty, both manmade and Divinely created, for without a doubt, everything here was done by Divine will, we cannot but remember the podvig of those who lay down the foundation of Russian holiness, of Russian piety here.</div>
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“My thoughts flow to the podvig of Fr Antonin (Kapustin). For it was he who planted the idea of building a church and convent here into the hearts of Grand Duke Sergei Alexandrovich and Grand Duke Pavel Alexandrovich, who arrived in Jerusalem together with their cousin, Grand Duke Konstantin Konstantinovich. The brothers then decided that this church should be built in memory of the pious mother, Maria Alexandrovna.</div>
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“Empress Maria Alexandrovna was a remarkable woman, about whom not enough has been said. Our people do not know her life, especially her spiritual path. I thank you, Mother Elizabeth, for giving me this portrait. I never had an image of Maria Alexandrovna. Everything I have read about her has endeared me heart to her life’s podvig.</div>
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“As we know, with time, Fr Antonin’s work took hold, supported by the grand dukes, and in 1888 this church was consecrated in the presence of Grand Duke Sergei Alexandrovich and his wife Elizaveta Feodorovna, who at the time was not yet Orthodox. There is an opinion that it was actually her visit to the Holy Land and these places especially that turned her heart to adopting Orthodox Christianity. We know that she became Orthodox not only out of necessity, not only out of discipline, which required it of those who married into royal families, but out of conviction. Everything that happened to her from then on bears witness to the depth and strength of her faith, the faith with which she accepted Holy Orthodoxy.</div>
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“And when dark clouds covered the Fatherland, Elizaveta Feodorovna did not choose the easy path. Of course, she could have saved herself and fled Russia’s borders, but she remained with her suffering people, who had by then gone mad from deceit and temptation, and swept up in militantly atheist thoughts, rose up not only against each other but against God. We know that Elizaveta Feodorovna herself fell victim to this rebellion, brutally martyred in Alapaevsk. Subsequently, by Divine mercy, her honorable relics were taken on a long voyage through Siberia, the Far East and China to the Holy Land, and are now laid to rest here.</div>
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“The Russian Church bore the mark of the terrible divisions which befell our people for a long time. But by God’s mercy, by the prayers of the Royal Passion-Bearers, New Martyrs and Confessors, among whom is Grand Duchess Elizabeth and Nun Barbara, spiritual, canonical and Eucharistic communion between the parts of the Russian Church, once divided by evil human will, has been reestablished.</div>
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“We have already felt the great joy and great benefit from this reunification. We are truly one Church, one people of God, gathered around the Divine altar and finding nourishment from one Body and Blood of Christ. I believe that the reunification of the Russian Church is a sign that by Divine mercy, the most terrible tribulations and sorrows in history can be overcome. Many of our people thought that the Revolution and Civil War marked the beginning of the end of the world, that the Antichrist had arrived, the end of history had come. One can only imagine what these people experienced, our pious ancestors, when they witnessed the destruction of churches, the desecration of holy things, the victory of the militantly atheistic state, the mockery of the deepest religious sensibilities of our people, sensibilities which were always inherent in our people. It seemed that there could be no salvation, and even the most mature and wise could not see the light at the end of this tunnel. But then, in a mere matter of days, the chains fell, our Church was granted the opportunity to reunite, and most of all, to bear witness to Divine Providence which we cannot grasp.</div>
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“Understanding these Divine paths means we are faithful to the Lord, in glory, in sorrows and in joy, in sadness, in sickness and in health. Today our people, again tempted by new attacks by the godless, with a different ideological bent but with the same goal, stands before the danger of repeating the terrible errors of our past. Here in this place, we recognize with special power how important it is for our people not to make a false step, not to repeat the same mistakes, not to fall into a struggle against God, not desecrate the holy places, not to destroy the work of God, which was built upon in our Fatherland for many generations</div>
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“Before these healing relics, we especially ask Holy Grand Duchess Elizabeth and Nun Barbara to pray for our Church, for our people, that the Lord gives all of us wisdom, strength, the ability to discern spirits, to create a peaceful and pious world, in the words of the prayer ‘in all piety and purity.’”</div>
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His Holiness Patriarch Kirill of Moscow and All Russia then thanked Archbishop Mark for his labors in overseeing the part of the Russian Ecclesiastical Mission which is under the authority of the Synod of Bishops of the Russian Orthodox Church Outside of Russia, and gave him a gift of a panaghia.</div>
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Abbess Elizabeth received a pectoral cross from the hands of the Patriarch. “Remember our prayerful meeting and pray here before the holy tombs for the Russian Church and for the Patriarch,” said His Holiness.</div>
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His Holiness also gave the convent a gift of an icon of the Mother of God.</div>
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Press Service of the DECR/Patriarchia.ru</div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-5535781827525352052012-11-18T11:01:00.001-08:002012-11-18T11:01:54.677-08:00The Union of Descendants of Gallipoli Makes an Appeal<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-weight: bold;">Dear Friends, Descendants of the Russians of Gallipoli:</span></div>
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Lieutenant General Baron Wrangel established the Socity of Gallipoli on November 22, 1921, exactly one year after parts of the White Army arrived in Gallipoli.</div>
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<span class="style5" style="font-size: 12px;">To mark this occasion, the administration of the Union of Descendants of the Russians of Gallipoli decided that every year, on the Saturday nearest to November 22, pannikhidas should be performed in every city where the descendants of the Russians of Gallipoli live. This year, the nearest Saturday will be November 24, 2012.<br />Solemn pannikhidas are scheduled in the following cities:</span></div>
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<span class="style5" style="font-size: 12px;"><span style="font-weight: bold;">PARIS, FRANCE:</span> Memorial to the Russians of Gallipoli at Ste-Genevieve-du-Bois at 2 pm.<br /><span style="font-weight: bold;">BRUSSELS, BELGIUM: </span>Church of St Job the Much-Suffering and Memorial Church of Tsar-Martyr Nicholas II at 4 pm.<br /><span style="font-weight: bold;">GENEVA, SWITZERLAND:</span> Elevation of the Cross Cathedral at 5 pm.<br /><span style="font-weight: bold;">LUXEMBOURG: </span>SS Peter and Paul Church at 4:30 pm.<br /><span style="font-weight: bold;">JERUSALEM: </span>Judgment Gate at St Alexander Nevsky Church at 10 am.<br /><span style="font-weight: bold;">MONTREAL, CANADA:</span> The Museum of Imperial Russia, 4100, rue Saint-Antoine Ouest, Montreal, H4C 1C1, at 3:30 pm.<br /><span style="font-weight: bold;">LONDON, UK: </span>Dormition of the Mother of God Cathedral and Royal New Martyrs at 4:00 pm.<br /><span style="font-weight: bold;">SAN FRANCISCO, CA:</span> The Cathedral of the Mother of God “Joy of All Who Sorrow” at 10 am.<br /><span class="style6"><strong>SEA CLIFF, NY:</strong> St Seraphim Memorial Church of the Reunification of the Russian Orthodox Church will celebrate a commemorative Liturgy at 9:00 am.</span><br /><span style="font-weight: bold;">HONG KONG:</span> SS Peter and Paul Church, #701, 7/F, Arion Commercial Centre / 2-12 Queen's Rd West - Sheung Wan, at 5:30 pm.<br /><span style="font-weight: bold;">PRAGUE, CZECH REPUBLIC:</span> Dormition Church, Chram Zesnuti presvate Bohorodice. Olsanske hrbitovy Praha 3.<br />Wolkerova 14, 160 00 PRAHA 6, at 10 am.<br /><span style="font-weight: bold;">LOS ANGELES, CA:</span> Holy Transfiguration Cathedral, November 25, after Liturgy at 1:00 pm.<br /><span style="font-weight: bold;">LANDSBERG, BAVARIA, GERMANY: </span>St Anastasius Church at 3:00 pm.<br /><span style="font-weight: bold;">MARNE, FRANCE:</span> The Skete of All Russian Saints at 5:00 pm.<br /><span style="font-weight: bold;">CARACAS, VENEZUELA:</span> St Nicholas Church, 1a. transversal con Calle Avila, Urb. Los Dos Caminos, Caracas, at 3:30 pm.<br /><span style="font-weight: bold;">MOSCOW, RUSSIA:</span> Life-Giving Trinity Church in Serebryanki, Серебрянический переулок, 1-а - метро "Китай-город" или "Таганская," at 12:00 pm.<br /><span style="font-weight: bold;">ALTHEA, SPAIN:</span> Holy Archangel Michael Church at 5 pm.<br /><span style="font-weight: bold;">NICE, FRANCE:</span> St Nicholas Cathedral, Avenue Nicolas II, at 4:00 pm.<br /><span style="font-weight: bold;">PHOENIX, AZ:</span> Archangel Michael Church, November 25, after Liturgy, at 11:30 am.<br /><span style="font-weight: bold;">FLORENCE, ITALY: </span>The Church of the Nativity of Christ at 5 pm.BAD-HAMBURG, GERMANY: All Saints Church at 4:30 pm.</span></div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-17242667542930442352012-11-13T04:19:00.001-08:002012-11-13T04:19:54.918-08:00The Acting Chief of the Russian Ecclesiastical Mission of the Russian Church Abroad Arrives in Jerusalem<div dir="ltr" style="text-align: left;" trbidi="on">
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<a class="highslide" href="http://www.synod.com/synod/pictures/images/11jerusalem12_17_jpg.jpg" style="color: #1c4a62; cursor: url(http://www.synod.com/synod/highslide/graphics/zoomin.cur), pointer; font-size: x-small; outline: none; text-decoration: initial;"><img align="left" border="0" hspace="16" src="http://www.synod.com/synod/pictures/thumbnails/11jerusalem12_17_jpg.jpg" style="border: 2px solid silver;" vspace="6" /></a>On Thursday, November 8, 2012, Hieromonk Roman (Krassovsky), recently appointed Acting Chief of the Russian Ecclesiastical Mission in Jerusalem of the Russian Orthodox Church Outside of Russia, accompanied His Eminence Archbishop Mark of Berlin and Germany, Overseer of the REM, on a pilgrimage to Jerusalem.</div>
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Despite the fact that Fr Roman's arrival coincided with the first visit to the Jerusalem Patriarchate of His Holiness Patriarch Kirill of Moscow and All Russia, he already managed to meet with the clergymen, abbesses and monastics of the convents in Gethsemane and the Mt of Olives, and discuss ongoing affairs of the Mission. He also participated in divine services and other events connected with the pilgrimage to the Holy Land of the Patriarch of the Russian Orthodox Church.</div>
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Archbishop Mark introduced Fr Roman to His All Holiness Patriarch Theophilos III of Jerusalem and All Palestine, who blessed Fr Roman's new obedience. </div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0tag:blogger.com,1999:blog-1949199766195105848.post-12184264281479094912012-11-07T07:05:00.000-08:002012-11-07T07:05:00.387-08:00The First Hierarch of the Russian Church Abroad Sends a Letter to the Investigative Committee of the Russian Federation<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-size: small;"><br />Alexander Bastrykin</span></div>
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<span style="font-size: small;">Much-Esteemed Alexander Ivanovich:</span></div>
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<span style="font-size: small;">I send my heartfelt greetings to you along with my wishes for God’s help in your work.<br />With this letter I inform you that the “Appeal to the Investigative Committee of the Russian Federation” from Vladimir Lavrov was reviewed during a session of the Synod of Bishops held on October 21 of this year, and its initiative was given approval. Mr Lavrov, the renowned Russian historian, has brought forth clear evidence of the extremist and terrorist viewpoints, declarations and actions of Lenin before and after the October Revolution. The Synod of Bishops of the Russian Orthodox Church Outside of Russia expresses hope that the Investigative Committee of the Russian Federation, on this basis, will in the near future issue a corresponding legal assessment to the statements and actions of the “leader of the revolution,” whose activity cost the Russian people millions of lives.</span></div>
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<span style="font-size: small;">Respectfully,<br /><span style="font-weight: bold;">+ Hilarion,</span><br />Metropolitan of Eastern America and New York,<br />First Hierarch of the Russian Orthodox Church Outside of Russia.<br />October 24, 2012.</span></div>
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Global Orthodoxyhttp://www.blogger.com/profile/01894410385532450867noreply@blogger.com0