'A conference dedicated to the 295th anniversary of the birth of St. Paicius Velichkovsky will be held at the Kiev-Pechersk Lavra.' -Moscow Pat.

'A conference dedicated to the 295th anniversary of the birth of St. Paicius Velichkovsky will be held at the Kiev-Pechersk Lavra.' -Moscow Pat.

Internet Activity: "For" & "Against" - A Discussion with His Grace Bishop John of Naro-Fominsk

Internet Activity: "For" & "Against" - A Discussion with His Grace Bishop John of Naro-Fominsk On Tuesday, July 25, the weekly meeting of Orthodox Youth was held in the refectory of St. Nicholas Cathedral in New York City. The speaker for the evening’s meeting was the Administrator of the Patriarchal Parishes in the USA, His Grace John, Bishop of Naro-Fominsk. His Grace proposed speaking with the youth about his thoughts on the role of the internet in the life of an Orthodox Christian. To begin, Bishop John briefly shared some of his own observations. He believes that active participation in internet discussions (when time spent on social media prevails over live communication), the notion of the “here and now” – something extremely important for a Christian – is threatened. Bishop John drew the attention of the young people [to the fact] that the life of the Church was founded on the basis of the parish community. People would gather together to pray, commune from one common Chalice, and then interact with one another during fellowship. It would seem that a more individualized model of communication, where one could meet with a so-called “priest-psychoanalyst,” would be more effective. One would be able to make an appointment and be able to resolve spiritual and moral problems one-on-one. Why, then, would it be necessary to gather and pray together? Vladyka reminded [his audience] that the first Christian churches (much like the modern parish) were established on the basis that the Church is a hospital where all can come to recover. Thus, those who came to the Church were all united in their desire to be healed. We are not saints, but rather a group of penitent sinners. This is why when we come to a hospital and our leg hurts, we do not desire to point with our fingers at someone who is deaf or blind sitting near us with a more serious illness than ourselves. This is something that doesn’t concern us. “I was recently at a meeting for Alcoholics Anonymous and witnessed the many takeaways from the Church,” said Vladyka John. “A person comes and exclaims that ‘I am an alcoholic.’ He is not proud of this, but upon recognizing his own weaknesses, he begins the path to recovery. Moreover, those who participate in these meetings do not identify themselves as healed until the end, once they understand the need for God’s help, as well as the daily struggle to better oneself.” At the same time, internet communication offers “too broad of a forum.” Someone on the internet can feel the desire to “save the world,” while at the same losing sight of his own illness and the needs of his mother, friend, neighbor, the homeless – who are all near at hand. There are times where we read about problems or conflicts in churches on the other end of the Earth and get so consumed by the ensuing internet discussion that we do not notice those suffering next to us. Ideally, there should be live interaction in the parish. Members of the parish community are called to bear one another's burdens (Galatians 6:2). It may very well be that a person may be uncomfortable sharing his problems with others. However, this depends on the rector and the atmosphere he creates within the parish. And so, if a person feels disconnected in their own parish, this is well within their right, but it also means that something in the system is not working. After expressing his own thoughts, Bishop John opened the floor to those present. One attendee stated that, thanks to modern technology, anyone is able to view the service schedule and read spiritual literature from a smartphone, and this is undoubtedly good. At the same time, the internet provides an opportunity for a person to make harsh statements under an alias without the need to answer for his actions. Someone noted that social media users attempt to present themselves insincerely in a more positive light… This in turn leads people to depression, because they try to compare themselves to these “picture perfect” individuals (those who boast about a tidy apartment, smiling children, a photograph in an evening dress or relaxing on the beach) and are unable to do so. Someone else mentioned that the internet allows someone with an urgent spiritual question to get an answer if the priest from the local parish is unavailable. The discussion surrounding interaction on the internet resulted in related topics arising. A participant asked, “Is information the same as knowledge, and if not, what is the difference?” Vladyka answered after some reflection, saying, “Information is an abstract set of facts, while knowledge is inseparable from our lives.” For example, palms grow in the south; this is information. What it has to do with me, though, is unclear.” However, concepts such as love, friendship, and mutual assistance, which we regularly practice, is knowledge. “Unfortunately, a person can have an immense amount of information on the Bible, the divine services…, and at this level, all of that is just information, unless it is implemented. But a person is capable of making true and interesting judgments on the subject matter…," Bishop John sighed. In the audience, someone asked “Vladyka, you stated that in the Church there are not saints, but sick people, and the church is a hospital. However, we are all called to become saints. So does that mean that the desire to become holy is the desire to be healed and be with God? So, in fact, is this a yearning for eternity, something that can ever be achieved? “The desire for eternity is perhaps a satisfactory formulation,” said Vladyka John. “When God ‘latches’ us on the hook, and gives us a taste of His grace, then we wish to taste it again and again as from an inexhaustible font. This why we return to the Church and continue to pray. And with God, there is after all, Eternity….Eternal Love and the source of Eternal Life.” Another participant asked “Vladyka, I always thought that the way the elders lived in Egypt is a type of express-route to God. That is, if a person were to optimize his road to God by rejecting material value and deciding to live in desert… should we not strive to imitate the Desert Fathers?” [His Grace responded,] “Holiness is not a something that occurs in an instant. Suddenly a lightbulb does not light and one realizes that they are a saint. Holiness is not the folding of hands and halos on one’s head. If a person remains with God and keeps his heart pure and simple, then this is holiness. The Holy Gospel states that ‘the Kingdom of God is within you’ (Luke 17:21). Holiness is a state of being with God, and it can be achieved right here on Earth. “Monks are a kind of special forces. Their struggles are more noticeable. And thankfully to help with this, God allows the glorification of saints – the public recognition that one has achieved certain spiritual heights, in order to serve as examples to aid us. But Judgment belongs to God. How many people are in heaven – more or less than the number we glorify? This is known only to God. There is also, though, an ordinary infantry, also capable of enduring struggles. The person’s location plays no critical role. One can sit in a cell and concoct the kind of thoughts we could not even imagine, while another can live in the world and quietly overcome the temptations that occur in every step. God does not look at the circumstances, but rather at the person’s heart. This is the only thing He needs from us – our heart.” Orthodox Youth Meetings take place in St. Nicholas Cathedral in New York City every Tuesday evening. The evening begins with a moleben at 7:00pm with disucssion and interaction following immediatley after.

His Holiness Patriarch Kirill met with the Secretary of State of the Holy See, Cardinal Pietro Parolin moscow patriarchate

August 22, 2017 in the Patriarchal and Synodal residence in the Danilov Monastery in Moscow hosted a meeting of His Holiness Patriarch Kirill of Moscow and All Russia with Cardinal Pietro Parolin, Secretary of the Holy See. On the side of the Roman Catholic Church, the Apostolic Nuncio in the Russian Federation was attended by Archbishop Celestino Migliore, Mesenor Visvaldas Kulbokas, Executive Officer of the State Secretariat of the Holy See, Mgr Erwin Lengel, First Secretary of the Apostolic Nunciature in Russia. On the part of the Moscow Patriarchate, the meeting was attended by Metropolitan Hilarion of Volokolamsk , Chairman of the Department for External Church Relations , Archimandrite Filaret (Bulekov) , Deputy Chairman of the DECR, DECR Secretary for Inter-Christian Relations, Hieromonk Stephen (Igumnov), DECR priest Alexy Dikarev. Greeting the distinguished guest, His Holiness Patriarch Kirill stressed that the first official visit of the State Secretary of the Vatican to Russia testifies to the "development of relations between the Russian Federation and the Holy See." "But with even greater satisfaction I note the development of our inter-church relations," said His Holiness, noting that a significant impetus to the interaction between the Russian Orthodox Church and the Holy See was the meeting of His Holiness with the Pope of Franconia in Havana. "This fact testifies to the fact that a new stage in the development of our relations has really started, filled with very important events. This became possible, because in Havana we coordinated positions on many problems of our time. And the commonality of positions enables us to build the corresponding plans and fill them with real content. " The most significant of all subsequent events, His Holiness Patriarch Kirill called the bringing of the relics of St. Nicholas the Miracle-Worker from Italy to Russia. "Never in such a comparatively short period of time, for two months, so many believers did not touch the shrine, as was the case with the relics of St. Nicholas," the Holy Hierarch said. According to the Primate of the Russian Orthodox Church, many skeptics were shocked by what happened, for people living in the 21st century, from a different social status - from the President to the simplest workers - stood in line for 6, 8, 10 hours to touch Shrine. During the time of the relics of Nicholas the Wonderworker in Russia, from May 21 to July 28, the shrine bowed to more than 2.3 million people, said His Holiness, noting the significant assistance of volunteers, who had worked with people. According to His Holiness, this event did not pass for any of them, "it affected both the mind and the heart." "When we saw off the relics of St. Nicholas in St. Petersburg, addressing people, I said that neither church nor secular diplomacy can do so much for the development of relations between the Catholic world and the Orthodox, as St. Nicholas did," Patriarch Kirill said. - We witnessed the living tradition of the first millennium. The common shrine of the East and West is not an archaeological shrine, but a real shrine that attracts thousands and thousands of people. Therefore, of course, this event is absolutely unique. It entered the history of relations between our churches as a very bright and bright page. This is a truly spiritual consequence of the meeting in Havana. " The Primate of the Russian Orthodox Church also stressed that during the Havana meeting it was possible to coordinate positions on the situation in the Middle East and North Africa on the persecution of Christians that exist in the modern world. "Our Church takes an active part in humanitarian assistance to those suffering from the conflict in Syria and other countries of the Middle East. In this work, it is very important to rely on the broader support of the entire Christian community, "His Holiness said, stating that" the relationship between the Orthodox Church and the Roman Catholic Church in providing humanitarian assistance in the Middle East would be a very important factor. " The Primate of the Russian Orthodox Church recalled that shortly after the meeting in Havana in April 2016, a joint working group of representatives of the Russian Orthodox Church and the Roman Catholic Church visited Lebanon and Syria. "I think that by developing cooperation in this area, we can try to develop a basis for joint projects related to the maintenance of those who suffer from tragic military events in the Middle East," Patriarch Kirill said. According to him, Russia has an opportunity to work together to help the people of Syria thanks to the Working Group established in 2017 by the Council for Interaction with Religious Associations under the President of the Russian Federation. During the meeting, His Holiness Patriarch Kirill and Secretary of State of the Holy See Cardinal P. Parolin also discussed the situation in Ukraine. According to His Holiness, the Church should become a factor of reconciliation, and not get involved in the conflict: "The church can not play any role, except peacekeeping, when people are in conflict with each other." His Holiness Patriarch stressed that this is the principled position of the Church, which is carried out by the Ukrainian Orthodox Church of the Moscow Patriarchate in modern Ukraine. "Very many people with great gratitude refer precisely to the peacekeeping position of the Church. We are pleased to note the proximity of the positions of our Churches on the role of the Church in the conflict in Ukraine, "stated His Holiness. The State Secretary of the Vatican, Cardinal P. Parolin, gave the Primate of the Russian Orthodox Church a greeting from Pope Francis and expressed his hope for the further development of relations between the Russian Orthodox Church and the Roman Catholic Church. "We see that the meeting in Havana, as you have already mentioned, laid the foundation for a new phase of relations between our Churches, gave new impetus to our ties," said P. Parolin, stressing that bringing the relics of St. Nicholas to Russia, about which His Holiness the Patriarch Cyril and Pope Francis agreed on the results of the historic meeting in Havana in February 2016, had a huge impact on the relationship between the two Churches. "This aspect speeds up our progress in relations," the representative of the Holy See said. - I was very glad to see how important this event was and how it was adopted by the Russian Orthodox Church. And I'm glad of his results. We can say that one of the results of the arrival of the relics is a new atmosphere that helps us communicate and move forward. " Cardinal Parolin noted the solidarity of the positions of the Vatican and the Russian Orthodox Church on the topic of the Middle East, stressing that the plight of Christians and other religious minorities there should awaken the conscience of the entire world community, and the Churches should contribute to the improvement of the humanitarian situation. Speaking about the situation in Ukraine, the representative of the Holy See agreed that local churches should preserve and realize their peacekeeping potential, in every possible way contributing to the restoration of peace and civil accord in the country.

http://www.pravmir.com/triumph-at-dormition

I know that the title “Triumph of Orthodoxy” is reserved for the first Sunday of the Great Fast. But that Triumph refers to the accomplishment of the comprehensive conciliar articulation of the Apostles’ teaching. It especially refers to the conciliar victory over the attempt to ignore the implications of the Incarnation of God. But this particular Triumph, as well as all the other rhetorical Triumphs of the Ecumenical Councils, did not have much to do with dominance or historic advantage. The iconoclasts would come again, and they did. The Arians were certainly not silenced. And you might have noticed that the Nestorians are back, in spades. So are the Docetists, Donatists, Eunomians, Pneumatomachians, Sabellians, Messalians (boy howdy), Voluntarists (who mutate into Atheists, inexorably). Hail, hail, the gang’s all here. Their presence doesn’t bother me so much. What bothers me is that I (and we) didn’t love enough, or speak clearly enough, or make peace enough, to prevent their intellectual bondage. So “Triumph” has lost some of its cheery umph for me, in this 21st century culture where “virtual” has replace “virtue.” “Triumph” certainly does not mean that anyone can quit the field theologically and mosey off to the victory feast. That is the way things are in this vale, where there are “wars and rumors of war,” where “the poor you will always have with you.” That said, there is a real “Triumph” that is decisive for Orthodox humans. And that would be the Dormition. No matter where culture is, or is going down its merry Babel way, the Dormition icon stands bright. Even in a civilization that is no longer civil. Even in a shared mentality where symbols are cut off from eternity and rendered opaque … where they are interrogated with queries predicated upon violent metanarratives … where sublimity has been elided with meaningless chaos … where beauty is at best a temporary respite, a convenient private illusion to protect the self until it is dissipated into the never-ending expansion of the universe … dust in the wind. Compared to this image of death, the crazy (and rather stupid) Halloween images of Game of Thrones, Walking Dead, Vampire Diaries, True Blood, Supernatural, Penny Dreadful, American Horror Story, the Strain, the Exorcist, Chucky, etc., ad nauseum seemingly ad infinitum … all these later images that multiply like bacteria on our mental screens are rendered as meaningful as Foghorn Leghorn cartoons by the sheer aspect of the decay of matter and energy at the end. Even so, in the midst of this antichrist haunting of culture with the toxic image of meaningless sublimity, the being and/or expansion unto death … in the midst of this stands the real, abiding Triumph of Orthodoxy. In the image of the Dormition, death is transmuted into repose. The Resurrected Son is revealed as the Lord of His Mother: in glorious reversal of the manger scene, He is the one Who holds a babe in swaddling clothes — the immortal, intact, non-dissipated soul of His Mother. The Dormition is the Sign of human immortality. Its beauty is the triumph over the privatized subjection of temporary peace to the totality of violence. Its peace is the proof of the persistence of human hope. Its symbol is the analogous brightness of the absolute infinite, Who is also Person and Community. This, simply put, is Mary’s religion. How she prayed, how she realized the Beatitudes in action, how she communed in sacrament, how she recognized her Son in every phenomena, and — most significantly — how, instead of dying, she fell asleep in the flesh: this really is the Triumph that stands … … despite history … in history and through it … and simply because of history. I don’t think America (or, maybe, anywhere else) will ever really “like” this religion. But the prospect of death is really the test of the truth of religion. At death’s door, belief rises or falls. Mary’s religion soared.

Saints’ Memorials and the Feast of Our Lady of Kazan – 21 July

St Lawrence of Brindisi (Optional Memorial) — Our Lady of Kazan: This miraculous icon, also known as the Theotokos of Kazan, is thought to have originated in Constantinople in the 13th century before it was taken to Russia. When the Turks took Kazan in 1438, the icon may have been hidden. Ivan the Terrible liberated Kazan in 1552, and the town was destroyed by fire in 1579. The icon was eventually found in the ruins of a burnt-out house at Kazan on the River Volga on July 8th in 1579. According to tradition, the location of the icon was revealed during a dream by the Blessed Virgin Mary to a ten year old girl named Matrona. Matrona told the local bishop of her dream, but he did not believe her. There were two more similar dreams, after which Matrona and her mother went to the place indicated by the Blessed Virgin and dug in the ruins what had been a house until the uncovered the icon. It appeared untouched by the flames, with the colors as vivid and brilliant as if it were new. The bishop took the icon to the Church of Saint Nicholas, and immediately there was a miracle of a blind man’s sight being restored to him. A monastery was built over the place where the icon had been found. Known as the Holy Protectress of Russia, the icon was stolen on June 29th, 1904. The thieves were later caught and claimed that they had destroyed the icon after taking the gold frame and jewels attached to the image. In any event, the original has never been found, though there are many copies in existence, thanks to the popularity of the icon. Many of the copies are known to be miracle working. In 1993 a copy of the icon was given to Pope John Paul II, who kept it in his personal study before it was given to representatives of the Russian Orthodox Church in 2004.

ICON OF ST. JOHN MAXIMOVITCH STREAMED MYRRH AS HE WAS CELEBRATED IN SKETE IN HIS HONOR IN HIS HOME VILLAGE

ICON OF ST. JOHN MAXIMOVITCH STREAMED MYRRH AS HE WAS CELEBRATED IN SKETE IN HIS HONOR IN HIS HOME VILLAGE Svyatogorsk, Ukraine, July 7, 2017

Monastery of the Archangel Diocese and Russ and Korea site

The Antonievo-Siisky Monastery of the Archangel Diocese will publish the book "Spiritual Mission on the Conversion of Samoyeds to the Christian Faith in the Nineteenth Century" Антониево-Сийский монастырь Архангельской епархии издаст книгу «Духовная миссия по обращению самоедов в христианскую веру в XIX веке» print version July 14, 2017 13:36 The Holy Trinity Antonievo-Sii Monastery of the Archangel Diocese prepares for publication the book "Spiritual Mission on the Conversion of Samoyeds to the Christian Faith in the Nineteenth Century." This edition is a story about the abbots and inhabitants of the monastery who preached Orthodoxy among the Nenets (Samoyeds) on the Arctic coast of the Arkhangelsk North. The collection consists of two parts: in the first abbot of the monastery hegumen Varlaam (Dulsky) narrates about the conversion of the Nenets in the tundra from Mezen to the Urals, in the second part of the monastery the priest Hieromonk Basilid (Lagutin) tells about the development of the Novaya Zemlya archipelago and enlightenment of the local inhabitants. Founded by the Monk Anthony in 1520, the Holy Trinity Siya Monastery, even during the lifetime of the saint, became the influential spiritual and economic center of Pomorie. The monastery had fish and salt fisheries on the coast of the White Sea up to the throat: Nenox, Luda, Una, Ruchi. Together with economic activity, temples were built, and spiritual and educational work was conducted. In the 17th century, the hegumen Theodosius attempted to send missionaries to the archipelago of Novaya Zemlya to build a monastery on the island. In December 1824, a mission for the spiritual enlightenment of the Nenets (Samoyed) of the Arkhangelsk Gubernia and their conversion to Christianity was formed under the project of Bishop Neophyte (Dokuchaev-Platonov). The mission was headed by Siya Archimandrite Veniamin (Smirnov). From 1825 to 1830 he baptized more than 3,000 people. During his stay in the Samoyed tundra, Archimandrite Veniamin studied the Nenets language, made many ethnographic observations of the life of the local population, compiled the "Grammar of the Samoyed Language", "The Lexicon of the Samoyed Language," translated into the Nenets language of the catechism, the Gospels of Matthew and Luke, The mission had a mobile church with picturesque icons and bells. For missionary works Archimandrite Veniamin was awarded the Order of St. Vladimir III degree. In 1827, Archimandrite Anastassy (Klyucharev) went to the Nenets tundra to "inspect the place for building churches in the Samoyed nomad camps". Two years later, the construction of three stationary temples was started there. In 1829, the leadership of the commission "on the construction of Samoyedic churches" was entrusted to the rector of Archangel Michael Platon (Agrikoliansky), Archimandrite Platon (St. For seven years he served as a dean of these churches and preached the Word of God to "idolatrous samoyeds." Archimandrite Anastassy (Klyucharev) and Platon (Agricolian) were awarded the Order of St. Anna's third degree. At the end of the XIX century on the Arctic archipelago New Earth, the priest of the Siya Monastery, Hieromonk Jonah (Platonov) preached. The publication of the book requires 170 000 rubles. The monastery asks to respond to those who are not indifferent. With the blessing of His Holiness Patriarch Kirill of Moscow and All Russia, a Slavic-Korean spiritual and educational center will be built in Moscow. For the construction of the Zaikonospassky Stauropegic Monastery, a site was set up in the south-west of Moscow at the address: Profsoyuznaya, ow. 65. June 12, 2017 began preparatory work for construction, new gates were installed and painted, the site was weeded and cleaned of debris. On June 17, the first moleben was held on the site, which was performed by priest Alexander Son. Currently, the center is being designed. In the near future a temporary chapel will be installed on the site. *** In 2001, under the patriarchal courtyard of the Church of the Savior of the Holy Face (now Zaikonospassky Monastery), with the blessing of the ever-memorable archimandrite Peter (Afanasyev), the Slavic-Korean Orthodox Society was established. In 2016, the Government of Moscow transferred to the Zaikonospassky Monastery a rent-free lease near the Russian-Korean Cultural Center. With the blessing of His Holiness Patriarch Kirill, a spiritual and educational center with a temple of St. Innocent of Moscow will be built on it.