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The pastoral letter presents the message of the diocesan bishops of the Metropolis of Muntenia and Dobrogrea on the occasion of the celebration of Easter in 2020. Containing short teachings of faith and pastoral exhortations, the letter was read in all the churches in its jurisdiction.
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The following study analyses some aspects of the relationshipbetween the Eucharistic and missionary work in the life of theChristian and the ecclesial community
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This paper analyses the Orthodox view of victory and defeat in war, which means that, beside the shared Christian standpoint, it focuses on the peculiarities of Orthodox Christianity of the issue. The Orthodox view is based on the ideas, beliefs and values found in the Scriptures, both the Old and New Testament, and the teachings of Church Fathers, Orthodox Church canons, hagiographic writings of Christian-Orthodox saints, opinions of Orthodox theologians and philosophers and the views and practices of local Orthodox Churches. The core of the paper is represented by exposition of spiritual and moral aspects of war, the Orthodox view of the goal and purpose of war and waging war, and by solution of tensions between honest combat and victory in war.
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Predmet razmatranja u ovom radu je pravoslavni pogled na pobedu i poraz u ratu, što znači da se, osim zajedničkog hrišćanskog stanovišta, težišno obrađuju osobenosti pravoslavlja u tom smislu. Pravoslavni pogled pokušava da se rekonstruiše na osnovu ideja, verovanja i vrednosti koje nalazimo u Svetom pismu, Starom i Novom zavetu, u učenjima svetih otaca, kanonima Pravoslavne crkve, hagiografskim spisima hrišćanskih- pravoslavnih svetitelja, shvatanjima pravoslavnih teologa i filozofa, kao i na osnovu stavova i prakse pomesnih pravoslavnih crkava. Težišno se obrađuje duhovni i moralni aspekt rata, pravoslavni pogled na cilj i smisao rata i ratovanja i razrešenje napetosti između poštene borbe i pobede u ratu.
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Very few historical moments are inevitable. However, the generalized war that shook the foundations of Europe again, represented, apparently paradoxically, the favorable context for some people to fully realize that everyday experience – regardless of the rhythm of their lives – only makes sense if it shapes them spiritually. Among them was also Sandu Tudor, who, at the end of the Second World War, sharpened his need to consolidate the contents of the assimilated orthodox mystical tradition, which was, in his vision, an efficient way of preserving humanity. It is well-known that the proclamation of the Romanian communist state was equivalent to the introduction of the new wave of repression against the Orthodox believers and, in particular, the mystics, so that in 1948 it resulted in the arrest of many members of the Rugul Aprins (The Burning Bush), especially among the students. In these circumstances, wishing to keep them from the roll of the anticipated communist oppression, Patriarch Justinian ordered, after 1948, the removal of Fathers Benedict Ghiuș, Sofian Boghiu and Arsenie Papacioc, but also of the founder of the Rugul Aprins – Sandu Tudor, a fact which did not escaped the watchful eye of the Securitatea (Security). In this context, as the world became more and more feared because the atheist communist offensive against the Church slowly became visible, Monk Agaton Tudor, becoming the abbot of the Crasna Monastery, continued his spiritual mission, credibly pleading (hence the popularity) for a doctrine other than the accepted one (communist ideology).
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The canons of the Orthodox Church are rules adopted by the Church and are related to religion, morality, discipline, order and other church matters. Respect of the Old Testament norm “Thou shall not kill” applies to not only the fact of physical murder, deprivation of life, but it also includes a motive or intent. Given the intent of the perpetrator, there is a willful or intentional, almost intentional and unintentional murder. Epitimia implies specific measures taken by the priest against the penitent. Epitimia is not a punishment that should satisfy justice, but a drug that should raise awareness of the one who has committed a specific violation of the canons and provide spiritual healing of sinners through repentance. Epitimia may be a ban of Holy Communion for a while, which is the most common and most severe sanction, removal of sinners from the Christian community and public prayer, additional fasting and domestic prayers, reading religious books, visiting holy places and other soul-beneficial actions. According to the church canons, defrocking is provided for clergy if they kill, regardless of whether the murder was committed in war or in peace, intentionally or unintentionally.
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Kanoni Pravoslavne crkve pravila su koja donosi Crkva i odnose se na veru, moral, disciplinu, poredak i druga crkvena pitanja. Poštovanje starozavetne norme „Ne ubij“ se odnosi ne samo na činjenicu fizičkog ubistva, lišavanja života, već obuhvata i motiv, odnosno nameru. Imajući u vidu nameru počinioca, razlikuju se hotimično, blizu hotimično i nehotično ubistvo. Pod epitimijom se podrazumevaju određene mere koje preduzima sveštenik prema pokajniku. Epitimija nije kazna koja bi trebalo da zadovolji pravdu, nego je to lek koji treba da probudi svest onoga koji je počinio određenu povredu kanona i obezbedi duhovno ozdravljenje grešnika kroz pokajanje. Epitimija može biti zabrana Svetog pričešća na neko vreme, što je najčešća i najteža sankcija, udaljavanje grešnika od crkvene zajednice i javne molitve, dodatni post i domaće molitve, čitanje verskih knjiga, posećivanje svetih mesta i druge dušekorisne radnje. Prema crkvenim kanonima, za sveštena lica je predviđeno raščinjavanje ukoliko ubiju, bez obzira da li je ubistvo izvršeno u ratu ili u miru, hotimično ili nehotično.
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The Byzantine liturgy in Eastern Christian Churches has come a long way from the time of apostles to baptized Slavic lands. The texts of the rites and rules of performance were influenced by both theologians and by the character of the faith of baptized peoples who have survived. Although the Byzantine liturgy itself has reached modern times as a whole family of separate and somewhat different rites, there has been a continuous thread from St. James’ Jerusalem to Slavic-Russian spirituality.
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Since Pope Francis established a commission to investigate the possibilities of the female diaconate, the article analyzes cases of the female diaconate in the Holy Scripture. Further, on the basis of historical sources, the article focuses on the practice of female diaconate in early Christianity from their ordination and position in Christian communities to the specificity of their ministry in the tradition of both the Eastern and Western Churches.
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Desemnat ca oraș (polis) de către sfinții evangheliști (Mt 9,1; 11,20; Mc 1,33 și Lc 4,31), ei nu prezintă detalii cu privire la aspectele vieții lui sociale și economice. Însă, ceea ce lor le atrage atenția în chip deosebit este faptul că această localitate a devenit „cetatea lui Iisus”, ca martoră la multe învățături și minuni săvârșite de Mântuitorul Hristos. Prezentând date legate de istoria și caracterul localității Capernaum, studiul de față se oprește mai ales asupra unor aspecte ale cercetării arheologice de aici. Sinagoga din piatră albă, „casa Sf. Petru” și „casele minunilor” din Capernaum, sunt până astăzi repere arheologice semnificative care-l atestă ca pe un sat tipic iudaic, reprezentativ pentru Galileea rurală. Sinagoga, cu etapele succesive ale zidirii ei - „sinagoga centurionului”, zidită deasupra unei case, și „sinagoga albă” de mai târziu - așa cum au fost aduse la lumină de arheologi, istoria „casei lui Petru”, deasupra căreia s-au identificat „biserica-casă” și biserica octogonală bizantină, precum și ruinele „caselor minunilor”, grupate în așanumitele insulae, ne oferă imaginea de ansamblu a unei cercetări arheologice laborioase, materializată într-o fascinantă dedicare studiului „pietrelor care vorbesc”, confirmând Evanghelia și aducându-ne mai aproape de locurile privilegiate de a fi martore ale activității Domnului.
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Our Orthodox sacramental theology is based, from the beginning, on the belief that God can and expressly wants to work on creatures in visible forms, through matter and not just through the invisible spiritual dimension. God's work is always manifested completely, that is, twice: materially and spiritually at the same time. Christ, the source and perpetrator of the Mysteries, is and remains forever God and man, absolute spirit and transfigured matter. He always works and communicates with His whole person, He cannot be divided. No act, no work of His on man can be purely spiritual; this division is a simple theory, an abstraction that does not happen in reality. The sacramental Orthodox teaching is therefore based on the conception of the unity, connection, communication and creative intimacy of the creature with the Creator.
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The name of Mother of God - Theotokos is not only an appellation, a way of addressing the Blessed Virgin of the tribe of David, but it is a continuous affirmation that the Blessed Virgin gave birth to God the Son, the second person of the Holy Trinity become God-Man. By a decision of Pope Pius IX, Catholicism is endowed with a new dogma, the Immaculate Conception of Mary, a dogma completely foreign to the Eastern Church. Through this dogma received by Catholicism in 1854, the Virgin Mary would have been protected from original sin from her conception (from the parents of Joachim and Anna), due to those special worth of Jesus Christ.
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