Tag: Christianity

Someone had said something insulting to you on the city bus, your boss did not appreciate your efforts, and your family hasn’t given you the attention you deserve… During the day we have many reasons for getting offended, but a Christian should not allow evil into his heart, and still less should he make plans to take revenge on anyone who offends him. But how can we do it? How can we learn this? These questions were discussed at a pastoral meeting organized by Hieromonk Philaret (Trunin) from Moscow’s Sretensky Monastery.

​Hieromonk Philaret (Trunin)     

—How can I pray for someone through whom a doctor has done me harm?

—On PrayerWhat should someone do who doesn’t know any prayers, but desires to pray, to save his soul?

“>Prayer is a universal means that reconciles, calms, gives you benefits and a positive mood. The very first remedy before the ambulance’s arrival is prayer. Or, before youths start a fight, let them remember at least some brief prayer, and perhaps their problem will be resolved. As for evil, it has always existed and will always exist in this world, whether through a doctor, a friend, or a stranger. But we must try to take it more calmly.

—How can I get out of a state of delusion resulting from my acceptance of vain thoughts?

—Through work. Maybe you should get a job. It seems to me that a state of delusion often appears because of pathological idleness: “I lie and think all the time.”

—How can I forgive my Resentment Towards Parents—Who is to Blame? (+ Video)Does a Christian have the right to take offense at his parents? Why do so many elderly parents find themselves alone nowadays? Are the children of “bad” parents exempt from any obligation to honor and care for them? How can parents and children develop a proper relationship?

“>parents? They’re old now. Since childhood, since the 1990s, I have known them as disagreeable people. At the first opportunity I moved out of their house and to this day I have not patched up relations with them.

—Try to understand that these are two special people, who gave you life. Whether good or bad, whatever they may be, they are still our parents. We are obliged to pray for them simply because we were born. We pray and set our lives straight, and I see no point in turning back. After all, I’m sure that your life wasn’t all bad; it is not a black spot—you must have had something good, as well. I wish you to reconsider your attitude to life, and to your parents in particular.

—If every saint is a person, can one take offense and not help me, and then forgive me?

—I think the saints are above that. They have already risen several steps higher than our human contradictions—getting offended or not getting offended.

—And if we sin?

—We always sin. Now we’ll sit for a while and go sin again. It is necessary to pray and try to get away from sin. But saints certainly cannot get offended.

    

—If hatred and vindictiveness appear when sorrows come, is it indicative of my pride?

—Alas, when we are insulted, practically all of us have a desire for revenge. I usually say that you worry for fifteen minutes and then you start to calm down. Let God be the Avenger for us. A man, as a rule, will both stand up for himself and protect a woman. So let a woman either rely on her husband (that’s what you should get married for) or ask God for revenge.

—And how should we do it? Ask God?

—In prayer: “Lord, that’s all, I have no strength! Be my Intercessor.” That is, stick up for me. It’s very simple. And it would be good to get married.

—How can I get rid of resentment so that it does not come back after repentance?

—We must forgive our neighbors from the bottom of our hearts and not bear them a grudge. It often happens that we forgive only in word, and so resentment returns. Perhaps the hardest thing in life is to forgive an insult. But we must do it—we have such a commandment. God has commanded us to forgive. He forgave Himself and told us to follow His example.

—How can we forgive our enemies in war?

—We must forgive our personal enemies. As for the enemies of our Fatherland, we fight them; either they defeat us or we defeat them.

—How am I supposed to pray on my birthday?

—Especially fervently. Of course, it is advisable to go to church and take Communion on this day. But if you don’t have a chance to go to church, you should pray for your parents anyway: if they are alive, pray for their health; and if they have already departed to God, pray for their repose and rejoice in the fact that you came into this world on this day.

—Is friendship like sacrificial love?

—Definitely. A friend in need is a friend indeed. Trouble usually divides people into true and false friends. It’s deplorable, it’s a shame, but female friendship often breaks up because of trifles. Two ladies can stay friends for twenty years and then quarrel forever over nothing. It is important to avoid such sudden leaps.

—How do I pray for the boss who has fired me? He has a red string on his arm.

—Even if he has a red string on his leg, it makes no sense! You have to endure an unpleasant situation. As a rule, superiors dismiss those who are a weak link, who come to work late, and who are not professionals. The task of an employee is to hold down his job thanks to his professionalism and the desire to work. And I see that modern young people have little motivation when they get a job. They think they have come to a holiday home, where everyone is supposed shower them with benefits and indulge their every whim. But salaries are usually low at first. In my time I started working with representatives of the older generation; they taught us, helped us, and lent us their shoulder. I’m afraid that I don’t see these traits in the younger generation yet, except for the desire to be a burden to someone else. Their parents have gotten them used to living at their expense… Athough I hope I am wrong.

—We are growing smaller and becoming petty. In your personal opinion, will the Russian people eventually die out and will Orthodoxy disappear here?

—The Russians will not die out as long as our mothers are alive. The more children you have, the more chances you have to preserve both Russia and Orthodoxy. I am for the young—they will inherit the earth, and their children will be our successors. It will be better if your people come to succeed us than foreigners. It is certain that our land will not become deserted. There is an old axiom that woman shall be saved in childbearing (1 Tim. 2:15). Whether it’s a time of war or peace, famine or prosperity, the first way to woman’s salvation, if she wants to be saved, is to have children. And then she will be saved.

—But the Apostle Paul adds: if they continue in faith.

—In order to remain faithful, you first need to become a mother. Our “important religious teachers” have no families. They “know everything”, they “can do everything”, and they are ready teach everyone! But first you need to find your beloved husband. Try to explain to him that there is no one else in the world except him, and build a good and closely-knit family. And then that special one is sure to remain in the faith. With a good wife a husband is always good. I am now addressing the fairer sex: Work your salvation.

    

—What should I do if I don’t have time to read the entire prayer rule?

—If it is hard for you to perform the whole prayer rule, if you are busy with your work, then choose at least one prayer and read it. Let it be “Our Father”, for example. St. Seraphim of Sarov

“>St. Seraphim of Sarov taught illiterate peasants who knew nothing (since illiteracy was widespread back then) the following rule: Read the Lord’s Prayer three times, then “O Theotokos and Virgin, rejoice…” three times and the Creed once. And that was enough. You can choose from the morning and evening prayers what is closest to your heart, and decide your own rule.

The Archdiocese of Los Angeles will be the first U.S. stop of an international tour of a new immersive Guadalupe experience titled “Veneration Experience with Our Lady of Guadalupe,” which will run from Dec. 2-8 at Mission San Gabriel Arcángel.

The experience was created in Mexico and will tour the U.S. and other countries in the years leading up to the 500th anniversary of the miracles of Our Lady of Guadalupe in 2031. The event at the mission will feature prayerful experiences, specially composed music and a new way of looking at the iconic Our Lady of Guadalupe image.

Admission to view the experience at San Gabriel Mission is free, but attendees must sign up first at guadalupe500project.com. Donations are also being accepted to ensure the experience can be viewed at no cost to attendees.

Father Juan Ochoa, director of Divine Worship for the archdiocese, and Father Miguel Angel Ruiz, administrator of Our Lady of the Rosary of Talpa Church in Boyle Heights, traveled to Mexico City on Nov. 3 to receive blessed replica images of Our Lady of Guadalupe and St. Juan Diego and a never-before-seen sculpture that will be featured in the experience.

The items were blessed following a special Mass at the Basilica of Our Lady of Guadalupe in Mexico City, where the original tilma of St. Juan Diego resides, showing the famous image that first appeared in 1531.

“We are filled with joy and are looking forward to the arrival of this unique sculpture, and the other blessed images, which bring Our Lady’s message of hope, uniting our communities of faith around the world as we prepare for the coming Jubilee year,” said Los Angeles Archbishop José H. Gomez. “These wonderful gifts are an extraordinary blessing to our Archdiocese and will serve as a profound source of spiritual strength and unity for our diverse Catholic community.”

The experience at San Gabriel Mission will come one day after the archdiocese’s 93rd annual Guadalupe procession and Mass in East LA on Dec. 1, and days before the feast day of Our Lady of Guadalupe.

Msgr. Efrain Hernandez Diaz, rector of the Basilica of Our Lady of Guadalupe in Mexico City, hoped that the experience would continue building a bridge between the two regions in their devotion of the Virgin Mary.

“This experience of spiritual veneration will awaken a renewed sense of devotion and will strengthen ties among our nations,” said Hernandez Diaz. “We hope it will ignite new generations to experience the deep meaning of being Guadalupanos. We hope everyone will take part in this unique and special moment in Los Angeles. From Tepeyac to California, we look forward to seeing you soon.”

For more information, to register, or to donate, visit guadalupe500project.com.

Mt. Athos, November 12, 2024

    

Processions and prayers for rain were held throughout Mt. Athos yesterday, amidst the drought that has been going on for months.

Following upon a decision from the Sacred Community, which represents the 20 ruling monasteries of Mt. Athos, monastics in the monasteries, sketes, and cells, took up holy icons and offered entreaties for rain, reports Vima Orthodoxias.

In Karyes, the capital of Mt. Athos, where the Protaton Church is located and where the miraculous icon of Panagia Axion Estin is kept, the procession took place after the Divine Liturgy, accompanied by members of the Holy Epistasia (a four-member committee of the Sacred Community), as well as fathers from Karyes and pilgrims.

The outlet notes that due to the large number of pilgrims during the current year, a very serious water shortage problem has emerged in Karyes.

A procession with prayers for rain was held in Kalavyrta Ungodly laws causing drought in Greece, Orthodox bishop says during processionThe clergy and pious people of the municipality of Aigialeia filled the streets for a procession on November 6 led by Metropolitan Ieronymos of Kalavryta and the retired Metropolitan Ambrosios, with the “Immaculate Passions” from the local Holy Archangels Monastery.

“>last week, with relics from the Lord’s Passion. In his address, Metropolitan Ieronymos of Kalavryta said that Greece is suffering because of the ungodly laws that have been adopted lately.

Follow OrthoChristian on Twitter, Vkontakte, Telegram, WhatsApp, MeWe, and Gab!

As the U.S. bishops began their fall general assembly Nov. 11, Archbishop Timothy P. Broglio urged his brother bishops to beg for wisdom.

“We beg for wisdom because we recognize that we are servants of the truth and charged to find ways to help those entrusted to our care. Welcome that truth. See its logic and embrace the way of life that Christ holds out to us,” said Archbishop Broglio of the U.S. Archdiocese of the Military Services and president of the U.S Conference of Catholic Bishops.

In homily remarks reported by Catholic Review, the Archdiocese of Baltimore’s newspaper, Archbishop Broglio acknowledged that the city’s Basilica of the National Shrine of the Assumption of the Blessed Virgin Mary, America’s first cathedral, had an important role in the history of the church, as the site of synods and councils of U.S. clergy and bishops over centuries, as far back as 1791.

“Perhaps our mini-pilgrimage to what might be considered the mother church of the synodal activity of the hierarchy in this country, symbolizes our continual walking with the Lord and our prayer that he inspire our ministry to the church of the United States,” he said.

The Mass was held on the feast of St. Martin of Tours, a bishop. St. Martin is known for having encountered a beggar who was shivering in the cold. A Roman soldier at the time, he took his sword and cut his cloak in half to share it with the man. Later, in a dream, St. Martin saw Jesus wearing that half-cloak.

“We meet Christ in the one who meets us and to whom we respond,” Archbishop Broglio said.

Providentially, the readings of the day included St. Paul’s instructions to St. Titus that detailed the qualities needed in a bishop, including hospitality, temperance, a love of goodness, and being just, holy and “holding fast to the true message as taught so that he will be able both to exhort with sound doctrine and to refute opponents” (Ti 1:9).

The bishops heard the passage from the Gospel of Luke (Lk 17:1-6) where Jesus Christ bemoans those who sin, that cause others to sin or harm little ones.

Archbishop Broglio said, “Indeed, we hear words about mercy, scandal and the weight of episcopal office in the sacred Scriptures proclaimed. The texts are so appropriate for our gathering when we meet as brothers and shepherds to deepen our attention to the Holy Spirit and to see how we can best fulfill our vocation to care for those we are privileged to serve.”

He noted that Jesus is mercy personified. “His public ministry was characterized by healing, forgiveness and preaching about the Father’s love.

“Throughout his life on earth, Jesus, the historic incarnation of the eternal Father’s love, offered pardon to all of those who needed it,” he said in the homily. Jesus’ powerful words about scandal in this Gospel passage offer one of the strongest condemnations in the New Testament, Archbishop Broglio said. “As pastors, we are constantly aware of the importance of giving good example and ensuring that the same is offered by all of those who serve and collaborate with the community of faith.”

He noted that the love of Christ encourages the bishops to protect others. “We have raised our voices and labored diligently to respond to the crisis of the poor in our land, and to welcome the stranger who often comes with no resources. We strive to defend the dignity of the human person from conception to natural death. These are the contemporary manifestations of the little ones who occupy such a privileged place in the teaching and the ministry of the Lord Jesus,” the archbishop said.

“They are today’s bearers of the half-cloak of St. Martin,” he said. “It would be scandalous for us to be silent on these important issues.”

For the bishops gathered, the archbishop noted that apostolic preaching still constitutes their primary responsibility. “Without the ministry and the hearing of the Word of God, no Christian community will ever be born or continue to move forward. Hence, the characteristics and the qualities of those who lead the community are demanding.

“We know their weight, and we renew our response to the Lord’s mandate every day. May these days of fraternal exchange support us in our ministry and enliven our commitment to those entrusted to us by the church,” Archbishop Broglio said.

The archbishop noted it was appropriate also that St. Martin of Tours was a soldier, as he acknowledged that the feast fell on Veterans Day.

“I would not be a faithful archbishop for the Military Services if I failed to mention that today is also Veterans Day. While the civil observance recalls the end of the First World War at the 11th hour on the 11th day of the 11th month, the fact that Martin was a Roman soldier makes of the coincidence providential. Allow me to recognize the many veterans among the bishops and thank them and all of the veterans for their service.”

More than 260 bishops and clergy attended the Mass in downtown Baltimore, creating a sea of violet zucchettos and white vestments. Cardinal Christophe Pierre, apostolic nuncio to the U.S., and Baltimore Archbishop William E. Lori, USCCB vice president, were the principal concelebrants, along with cardinals and other clergy.

U.S. cardinals in attendance included Cardinals Blase J. Cupich of Chicago; Daniel N. DiNardo of Galveston-Houston; Timothy M. Dolan of New York; Wilton D. Gregory of Washington; Robert W. McElroy of San Diego; Seán P. O’Malley, archbishop emeritus of Boston; Joseph W. Tobin of Newark; and Donald W. Wuerl, archbishop emeritus of Washington.

The USCCB meets in Baltimore through Nov. 14, with public sessions Nov. 12-13.

Paris, November 12, 2024

Photo: basilica.ro     

The Metropolis of Western and Southern Europe has been serving the Romanian Orthodox diaspora in France, Switzerland, Belgium, the Netherlands, the United Kingdom, Ireland, Iceland, Italy, Spain, and Portugal for 75 years now.

The anniversary was celebrated last week, coinciding with the patronal feast of the Romanian Orthodox Church’s Cathedral of the Archangels Michael, Gabriel, and Raphael. Events began on Thursday with a pilgrimage to the cathedral with relics of St. Nicholas from the St. George the New Church in Bucharest, reports the Basilica News Agency.

On Friday, the cathedral’s patronal feast was celebrated, followed by the Diocesan Assembly. Watch the Matins and Liturgy for the feast:

Saturday was dedicated to the anniversary of the Metropolis, which was founded by Metropolitan Visarion Puiu of Western Europe in September 1949. That day, all seven hierarchs from the Metropolis concelebrated the Divine Liturgy and blessed the new iconography at the chapel dedicated to the Holy Brâncoveanu Martyrs and St. John (Maximovitch).

Two conferences were conducted that afternoon in honor of the anniversary.

The night drew to a close with a musical performance showcasing the cathedral’s Junior and Archangels choirs, and the artists Maria Coman, Valentina Dascălu, and Ionel Streba.

Follow OrthoChristian on Twitter, Vkontakte, Telegram, WhatsApp, MeWe, and Gab!

As early as in the 1930s, the Soviet system had been firmly established and would last awhile, and it was seen by then as the only possible way of life. The Church and faith, in general, were perceived as anachronisms, things having no connection whatsoever with the present, and much less with the future life of the country. Sure enough, the Church was still there, though the believers were persecuted in one way or another, depending on the time of persecution. Because even I, who started school in 1982, remember how our middle school teacher berated a girl on a the mere suspicion she wore a cross on the chain around her neck. Everyone seemed to assume that the Church existed in another, parallel, dimension, and almost no one knew about it…

Even the icons or church paintings were perceived by wider society as beautiful artistic monuments of olden days, and people used to talk about the beauty of lines and color combinations, leaving out any theological meaning (this is putting aside the scientific studies, because what we are talking here is general perception).

Our culture is connected with Orthodoxy in a huge way, and religious images, storylines, and allusions repeatedly appear in the works of art

However, our culture is connected with Orthodoxy on a massive scale, and religious images, storylines, and allusions repeatedly appear in our works of art. This was especially true for the second half of the twentieth century. Thus, in the movie, “I’m walking through Moscow” (1964) directed by George Danyeli at the time of cultural “thaw,” the Church is shown simply as part of the life of a large city, sans caricature or grotesqueness. Sure, only elderly ladies prayed inside the church, plus it all seemed too odd to the eye of the Soviet youngsters, but still… We should also remember that, despite it being the “thaw,” Nikita Khrushchev promised in 1961 that Soviet citizens would soon see on TV the “last priest” of their country.

Or, take another movie made by Vasily Shukshin ten years later—“Red Kalinaberry.” There are many scenes in this movie where a church building appears in the frame—and what’s important, this happes at the movie’s most decisive moments. It begins practically at the very beginning, when the main character is taking a ride on a hydrofoil that was moving past a destroyed and flooded church. Or, when he was running away from the thieves’ den along the riverbank and another church was seen reflected in the water. Or, in the next-to-last frame, after Egor’s death—we see the surface of water and a flooded church… It turns out that church and water are frequently put together here. Water is a symbol of purification, and on the feast of Theophany people immerse thrice in water—as if dying and then being born anew. The main character in this movie is also born anew. Egor’s repentance—the most powerful scene in the movie—also takes place near a church. “Lord, forgive me if you can! I can’t go on anymore!” Egor shouts in his prayer in a movie that came out in theaters in 1974.

Generally speaking, we can find a great number of such examples in other famous Soviet movies…

If we take fine art, the church theme is conveyed to us there through architectural forms. In 1943, artist Victor Tsiplakov is travelling to Smolensk, which is still lying in ruins as it had just recently been liberated from fascists. His painting is called simply “Smolensk,” except that the artist doesn’t paint the shells of destroyed buildings. Instead he depicts the Dormition Cathedral, towering tall above everything around it—the symbol of a major force that restrained and helped us to stand firm; a symbol of life. But it wasn’t only the architecture that Tsiplakov witnessed—he also painted a study, also dated 1943, called “Divine Service in the Dormition Cathedral in Smolensk.” It actually depicts the inner life of the church (the cathedral was returned to the Church in 1941). Women in headscarves, standing in front of the iconostasis, which glitters with Baroque gold—it is they who carried and preserved the faith at the time when this cathedral was closed in order to house an anti-religion museum. It was also owing to their prayers that we earned our Victory… So, the realist painter records and paints them, because he is thinking of us, the future generations, who would look at his art eighty-one years later.

“Smolensk.” Artist Victor Tsiplakov. 1943.   

“Services in the Dormition Cathedral in Smolensk.” Artist Victor Tsiplakov   

For Arkady Plastov, church was a part of life despite the fact that he also had rather warm relationship with the authorities. He earned the title of “People’s Artist of the USSR”, and became a laureate of the State Lenin and Stalin Prizes. In actual fact, he wasn’t trying to establish any relationship with the authorities as such, but he simply worked hard by focusing primarily on his art and the people who lived near to him, including in his native village of Prislonikha. He remained a practicing Christian who attended services regularly. In 1950, he painted watercolors named “Kuliches” and “The Winter Feast. St. Nikolas” that show snippets of church life, which could not be talked about. And it wasn’t shown as something exotic, but as something well known, truly meaningful and joyful.

Sergei Gerasimov, the People’s Artist of the USSR, was another quite successful Soviet artist who headed the Surikov Art Institute for five years. He would also use the subject of religion in his art from a perspective of someone who was brought up in a religious family, whose Christian upbringing wasn’t purged away under the pressure of future historical events. Here is, for example, his study “At Church” dated 1945, where the artist did not simply paint the interior of the St. Elijah Church that never closed down, but he depicted it during the divine service in the manner of Impressionists (Sergei Gerasimov was a student of Konstantin Korovin in his day). We can see in this work what the painter has observed and captured at a given point in time: the atmosphere of church space, the lights of the chandelier and candles at the candle stands, reflections on the gilded surfaces, a large crowd of the faithful… Again, we see the artistic rendering of the importance of the Church and its attendance by the faithful.

“At Church.” Artist Sergei Gerasimov, 1945.   

For Nikolai Chernyshev, the mural artist, it was essential that during the 1920s he was a member of the “Makovets” society, the members of which agreed that art should be defined by spiritual and cultural traditions. It was at this time that he began studying the ancient Russian monumental art. He would later arrange his learning experience in his work called, “The Art of the Fresco in Ancient Rus: Materials for Study of Ancient Russian Frescoes” that was published by the “Art” publishing house in 1954.

“At the artist’s studio.” Artist N.M.Chernyshev (1885–1973), 1967.   

He often turned in his art to the theme of the old masters. Thus, in 1960 for example, he paints saints Andrey Rublev and Daniil Cherny twice. In one painting, the holy icon painters are depicted contemplation an icon, while in another, the artist pays more attention to their individual qualities, as if in a portrayal of each of their personalities. At the same time, the artist emphasizes what unites them—their ardent devotion to high Church art.

“Daniil Cherny and Andrey Rublev— masters of Russian painting.” Artist Nikolai Mikhailovich Chernyshev, 1960s.     

“Andrey Rublev and Daniil Cherny.” Artist Nikolai Mikhailovich Chernyshev, 1960.   

An important part of this work is the Hodegetria Icon of the Mother of God—pointing the Way every artist should be aware of at all times

“In the Artist’s Studio”, dated 1967, an illustrative still life by Nikolai Mikhailovich, shows us the artist’s tools—brushes, the mosaic splitting machine, and a newspaper. The latter is used there as proof that the painter works at a specific time, and there is no escape for him from the most pressing issues of the day; or, in modern terms, hot items on the political agenda. But the important part of this work is the Hodegetria Icon of the Mother of God, which takes most of the artistic space. It is larger than the tools and it towers over everything else, because it shows the Way the artist should be aware of at all times…

Ilya Glazunov’s “Russian Man” from 1967 also includes the icon of the Mother of God, but in this case it becomes a part of the realm of the painting’s main character. On the one hand, it is understood that the artist’s intention was to depict something truly sound and enduring that lies at the core of every Russian man. On the other hand, the image of a main character, his clothing and the samovar on the table, are perceived as symbols of a bygone era that no longer fit into the realities of modern life. So does the icon also become a part of the old realm, “a relic of the past,” along with the samovar and the embroidered towel…

“Russian man.” Artist Ilya Glazunov. 1967.   

Victor Popkov, whose art is about the movement towards an even greater narrative depth, simply couldn’t do without images that had to do with faith in one way or another. In general, it is simply amazing how he, focusing on the most important and meaningful, was able to achieve the precise image and depth by cutting off the seemingly interesting and artistically impactful details that in reality stood in the way of observing the essential. Let’s look at his study of the work called “A Chapel of the North” and at the painting itself (1972). The study, beautiful and vibrant, shows the interior in great detail where the boy’s figure is lost inside the church space. As for the artwork itself, the artist keeps the images of only three angels, who immediately attract the viewer’s attention. It is a story about two worlds—the life in Heaven that unfolds inside the church, and the realm of our earthly, daily life. And the boy, looking inside the chapel from the outside world, actually peers beyond it and into the heavenly realm…

“The Chapel of the North,” study. Artist: Victor Popkov     

“The Chapel of the North.” Artist: Victor Popkov, 1972.   

Certainly, landscapes by Soviet painters from the second half of the past century often include images of church architecture. Regardless of whether it is an urban or pastoral landscape, the churches add loftiness to the artistic space, making it meaningful and beautiful. We can find a great number of such examples: “Pskov. At dusk” by Sergei Osipov, 1958; “A Street in Nizhny Novgorod” by Mikhail Kaneyev, 1966; “Indian Summer. Evening in Kolomna”, by Mikhail Abakumov, 1981; “Tot’ma in the Fall,” 1997 (understandably, the times have changed, but Abakumov continues what he began doing in the Soviet times); “On native shores” by Pyotr Fomin, 1979 (it seems that a small church is lost among the endless landscape in this work; but no, the artist draws attention to it by making it not only an inseparable part of the landscape, but also a meaningful and significant element). The work by Alexey Zhabsky called, “Uglich. The Theophany Cathedral,” 1984, also catches one’s eye by bringing together the landscape, the church architecture, and still life.

“Pskov. At dusk.” Artist Sergey Osipov, 1958   

“A Street in Novgorod the Great.” Artist Mikhail Kaneev, 1966     

“Indian Summer. Evening in Kolomna” Artist Mikhail Abakumov, 1981     

“Tot’ma in the Fall.” Artist Mikhail Abakumov, 1997     

“Uglich. The Theophany Cathedral.” Artist Alexey Zhabsky, 1984   

Mainstream Russian art couldn’t get by without motifs and imagery connected with Orthodoxy

Everything mentioned above is small portion of examples of artists of the previous century who worked in the atheistic state, but who one way or another came up with religious subjects and motifs. It should also be noted that only officially accepted artists have been mentioned here; there were also underground artists. Some of them genuinely and deeply expressed their spiritual quest in their art, while others resorted to religious realities of the persecuted Church only as a sign of their opposition to the social system. Moreover, we have not even mentioned Biblical themes in art, but the Soviet artists used them as well…

Serious Russian fine art often simply couldn’t do without this or that motif and image connected with Orthodoxy, and we are not speaking here about personal beliefs or the level of the artist’s involvement in church life (however, it is important at times, if we try to understand the artist’s body of work). For how can we attempt to deal with the innermost matters of objective reality or sing odes to the beauty of central Russia and the Russian North, yet ignore our Christian culture?

Talking about the Scriptures is what I do, and it’s what I’ve done full time for almost 40 years.

So I’m often asked to cite my favorite passage in the Bible. Some of the questioners are sure — because of my bestselling study on the Book of Revelation — that I’ll answer with something mind-bending, complex, and apocalyptic.

They’re surprised when I answer: “Luke 24.”

“Which verse?” they ask.

“All of it.”

For me the last chapter of the third Gospel has become not only my favorite passage, but the lens through which I read all the rest of the Bible.

It is the authoritative account of God’s most explicit instruction about how to understand the Sacred Page. In the course of the chapter Jesus delivered the lesson to not one, but two groups.

First he spoke to two dispirited and confused disciples walking the road to Emmaus (Luke 24:13–35). “And beginning with Moses and all the prophets, he interpreted to them in all the Scriptures the things concerning himself.” Thus he showed them God’s plan and how he had fulfilled all prophecy — all of what we call the Old Testament.

Next he delivered the same lesson to the apostles in Jerusalem (verses 36–45). He said: “These are my words which I spoke to you, while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled.” Then “he opened their minds to understand the scriptures.”

I have earned my doctorate and I occupy a named chair in the field of biblical theology. But if I go forward in faith I have to acknowledge that I am still a student — still among those good-willed but slow disciples Jesus speaks to in Luke 24.

When I speak before a classroom or a congregation, I’m learning as much as I’m teaching. That, too, is a lesson I’ve taken from Luke 24. Many of the disciples had spent three years in company with Jesus. They had listened attentively and with love. Yet they had often, if not always, missed the deepest and most important messages. Only in light of the grace received on Easter Sunday could they, at last, see what Jesus meant.

By that time they too could have claimed to hold impressive degrees and titles. They had often been eager for such things (see, for example, Mark 10:37). But they knew relatively little, because they knew only the promise of the Old Covenant and not its astonishing fulfillment in the New.

Not until Luke 24 did they learn that essential and necessary lesson. Not until 50 days later, on Pentecost, did they find out what to do with their newly acquired knowledge.

In spite of all the books I’ve written and read, I still sometimes find myself walking or sitting with those troubled, puzzled disciples on that first Easter Sunday. I still find myself returning to the scene, because I’ve come to believe that Jesus’ lesson that day is the interpretive key not only to “all the Scriptures,” but to all my life.

Tallinn, November 12, 2024

Photo: orthodox.ee     

An international conference on the theme of “The Orthodox Church in Estonia—Independence: Development Opportunities, Risk, Consequences,” was held in Tallinn last week.

The academic-practical conference, held on November 6-7, featuring speakers from Estonia, Germany, France, Great Britain, and Ukraine, was organized by the Alexander Orthodox Brotherhood. The purpose of the conference was to address the crisis in relations between the Estonian Orthodox Church of the Moscow Patriarchate and state, which is demanding that it renounce canonical ties with the Moscow Patriarchate due to Patriarch Kirill’s statements regarding the war in Ukraine, reports the Estonian Orthodox Church.

“The conference aimed to discuss the possibility of overcoming the division among Orthodox Christians in Estonia and provide food for thought to Church and state officials, thereby contributing to a joint search for reasonable compromise, achieving mutual understanding, and building constructive relations between state structures of the Estonian Republic, the EOC-MP, and the EAOC [the Patriarchate of Constantinople’s jurisdiction in Estonia—OC],” the Church writes.

Archpriest Igor Prekup, chairman of the committee that organized the conference, noted that the authoritarian approach of state officials and parliamentarians has only contributed to hostility in society and between the two Orthodox jurisdictions.

The heads of other Christian denominations were invited to the conference. Metropolitan Stephanos of Constantinople’s jurisdiction was invited to attend and discuss the situation, but he declined.

Met. Stephanos earlier Constantinople’s Estonian Church proposes vicariate to subsume churches facing state pressureHowever, the EOC has said that it’s willing to hold discussions with the EAOC, but neither the hierarchy nor the faithful are willing to simply join the EAOC.

“>proposed creating a vicariate to subsume the Moscow Patriarchate parishes into Constantinople, but the clergy and people of the Estonian Orthodox Church Estonian Orthodox Church formally rejects proposal to join Constantinople’s jurisdictionOn September 19, the head of the EAOC proposed at a session of the Estonian Council of Churches to create a Russian vicariate to subsume parishes of the EOC-MP.”>rejected this option.

Conference participants included people of different civic and party affiliations, ethnic origins and age categories, religious and non-religious, Christians from three different denominations, Orthodox from Constantinople and Moscow Patriarchates, clergy, monastics and laity. People differing in many secondary matters were all unanimous in the main point: Canonical affiliation is an internal Church matter. In a democratic society, the state cannot force believers to change their religious self-identification.

Estonian Evangelical Lutheran Church pastor Veiko Vihuri expressed the common position of conference participants:

“Since Estonia has no state church according to the constitution, state authority has no right to interfere in churches’ internal affairs—this is conceivable only to a very limited extent and in cases strictly prescribed by law. Even the national security argument cannot ignore rights and freedoms guaranteed by the Constitution… State authority is obligated to respect law-abiding religious associations and not hinder their activities for ideological or political reasons.”

It should be noted that while the state continues to treat the Estonian Orthodox Church as a threat and in turn Estonia: Bill submitted to ban churches tied to the Moscow PatriarchateThe Estonian Ministry of the Interior has seriously ramped up its pressure on the Estonian Orthodox Church as Minister Lauri Läänemets has proposed new legislation to ban religious organizations connected to the Moscow Patriarchate.

“>threatens it with liquidation, it has also admitted on several occasions that Estonian gov’t sees no tangible threat from Estonian Church but pressuring its parishes to join Constantinople“We’ve already held the first [parish] meetings and plan to further expand this activity next week,” said Raivo Kuyt, Vice Chancellor for Population and Civil Society of the Ministry of the Interior.”>it has no evidence of the Church doing anything suspicious or that could pose a threat to the state.

“We need to learn to understand each other and perceive each other as equals so that Orthodox reunification in Estonia becomes possible,” concluded the conference organizers and expressed hope that the Estonian Council of Churches could help with this.

Follow OrthoChristian on Twitter, Vkontakte, Telegram, WhatsApp, MeWe, and Gab!

    

Repent ye: for the Kingdom of Heaven is at hand (Mt. 3:2)—with this call begins the Gospel story of the fulfillment of God’s promise to mankind about the coming of the Savior into the world. The call to repentance and active repentance are the cornerstone of a Christian’s spiritual life.

Through the sacraments of Baptism, Chrismation and the Eucharist we can receive spiritual gifts and thus get closer to the high calling of Christians. For every Christian, these sacraments are a path, the beginning of which is Baptism. Through it sins are forgiven to believers, and through its waters we enter the Kingdom of the grace of God. Through Chrismation the Church gives us strength for spiritual growth.

The sacrament of the Eucharist as the Source of Life in Christ crowns this path. It is its goal and meaning at the same time. Without participation in the Divine Supper, spiritual life is impossible and the Church as the Body of Christ is impossible, according to the Apostle Paul: Now ye are the body of Christ, and members in particular (1 Cor. 12:27).

However, after being purified in the baptismal font we remain very susceptible to sin and continue to sin in deed, word, and thought. That is why Christ gave us repentance as an opportunity to heal our infirmities and maintain a living link with God. It is not in vain that the Holy Fathers call the sacrament of repentance a “second Baptism”.

According to the Fathers and teachers of the Church, through the sacrament of Instructions to Nuns. On RepentanceRepentance, according to the teaching of the Holy Church, is the restoration of Baptism, the second grace, cleansing of the consience, the promise to God of a new life, making peace with God by means of good works that are the opposite of sinful falls. Of him who does not approach the saving Sacrament of [confession] do we hear the terrible words of God: Except ye repent, ye shall all … perish (Lk. 13:3).

“>repentance, through the power of the Holy Spirit, a penitent Christian receives absolution from all sins committed by him since Baptism, and he becomes as guiltless as he was after the waters of Baptism. Through the sacrament of repentance, a person again gets closer to the Kingdom of God, which he lost through sins committed after Baptism.

In the Orthodox worldview, the concept of “sin” is of great importance. This is not an abstract idea, but a fundamental rupture in your heart and a real illness in your soul. In one of the prayers for the sacrament of confession we read: “Take heed, therefore, lest having come to the physician, you depart unhealed” (the Book of Needs).

Thus, the purpose of the sacrament of confession is to heal the soul and restore it to its original state. It is not a “legal procedure”, as in the Western Christian tradition. The Holy Hierarch St. John Chrysostom

“>John Chrysostom speaks about this, considering Repentance as healing and receiving forgiveness of sins, and not punishment.

    

What is the power of repentance, according to St. John Chrysostom? First, you must recognize your sins and sincerely confess them. Second, repentance consists of lowliness of mind. If you confess your sins properly, then your soul will humble itself, because conscience, tormenting the soul, makes it humble. After humbleness of mind, we need incessant prayers and weeping over our sins. After intense prayers, great mercy is vital, because it makes healing by Repentance especially effective.

In the sacrament of repentance, sin is destroyed and, in some sense, ceases to exist in us. But the inclination to sin remains, which is why we constantly need the sacrament of repentance. Having sinned, we depart from the truth of God, and in the sacrament of confession we are justified and sanctified by the grace of Christ.

But it should be noted that sins committed by us remain in us as memories like “scars” on the body of the soul, and continue to affect us. In addition, we should remember the effect of sinful actions; some sins easily disappear into oblivion, while we bear full responsibility for other sins, because they have serious consequences and influence our environment. There are sins, the negative impacts of which we will have to remedy for a long time; therefore, frequent participation in the sacrament of repentance is necessary, especially for inveterate sinners.

Through the fruits of repentance our soul is reborn and the link between it and God is restored. Repentance is, in a sense, “regret for lost love”, as Bishop Atanasije (Jevtic) of Zahumlje and Herzegovina said. Through repentance the gap between man and God’s creation is actively bridged.

Of course, the role of the priest in the sacrament of repentance is very important, because it is the pastor who tries to open for a believing sinner “the door of repentance, an entry onto a new path of life”, in the words of Archimandrite Cyprian (Kern). Through the efforts of a spiritual father, it is possible to encourage a penitent sinner to his future moral transformation and reform.

Archimandrite Cyprian (Kern). Photo: Voskr.orthpatr.ru     

By the way, it should be noted that the sacrament of confession is the spiritual indicator of a priest—it indicates who he really is, a pastor or a hireling. Administering the sacrament of confession, a priest realizes or actualizes the gift of grace that was given to him in the sacrament of ordination. His spiritual state and behavior should match the sublimity and uniqueness of this gift. In other words, a priest should always remember the words of Christ, Ye are the light of the world (Mt. 5:14).

In the tradition of the Orthodox Church, repentance has always been considered as a second Baptism. The holy King and Psalmist David cries out to God: Wash me thoroughly from mine iniquity, and cleanse me from my sin (Ps. 50:4). Christ begins His preaching on salvation with a call to repentance (cf. Mt. 4:17). The Apostle Peter calls on the Jews gathered for the feast of Pentecost to repent (cf. Acts 2:38), thereby linking his preaching and that of his Divine Teacher with a spiritual thread.

Thus, the importance and necessity of the sacrament of repentance is clear, both from the experience of the Church and from its dogmatic teaching about the fall.

I am writing this, ink bottle and quill in hand, before the 2024 presidential election, knowing that it will not see the light of day until that election has become history. But this is not a column about the campaigns, and it certainly cannot be about the election results because they have yet to be calculated and I am not a seer.

But I can make one solid prediction, which does not make me a psychic but just someone with eyes to see and ears to hear: Whatever the final tally is, I guarantee almost half of the nation will not be happy about it.

Maybe that is why the Founding Fathers chose to have elections in November, since that is the month of purgatory. Maybe not. But it is the month where souls who have gone before us are remembered, from the first day of the month and continuing with various levels of indulgences granted for cemetery visits and a general recommendation through liturgy and Church teaching that praying for souls in this month is an especially good thing. It is a good thing for the other 11 months of the year as well.

So in keeping with the spiritual virtues of this special month, and realizing there are a lot of people out there who believe their world has just ended, I am going to recommend three films about saintly people to help sustain us in these times of societal fracture and political unrest.

The Church has always honored saints by archiving their stories for generations to behold and be lifted up by them. As part of God’s tendency to insert the miraculous into the ordinary, we have some beautiful examples of how something as secular as the motion picture industry, God is at work and saintly inspiration can be found. If you are feeling depressed right now, if you have spent too much time watching the news, take a break and digest what I believe are some of the best movies ever made about saints.

First up is what many, me included, consider the best saint movie of all: “A Man for All Seasons.” The life of Thomas More was holy, charged with 50,000 watts of political intrigue and history, and a lesson to all in the virtues of humility, courage, and forgiveness. And it happens to be one of the best acted, directed, and produced movies of any generation of any particular subject matter.

Feeling like a loser? Feeling like your political party somehow failed you? Watch the story of St. Thomas More and you will come away with a much more sober understanding of where we should place any and all political allegiances.

Next up is a gentle, and maybe even overly sentimental film called “The Miracle of Our Lady of Fátima.” Made in 1952, this film, with no real “stars” in it, is the kind that can rightfully become a family staple. It does give the Hollywood treatment, in a way, to the story of Our Lady’s appearance in Fátima, but the young actors who portray the three peasant children carry the film, and the miracle of the sun is both a little frightening and stupendously inspirational. And the real children and people who gathered on that hillside to witness the miracle of the sun were not the elite of their society. In short, they had no political capital to spend, but this story has moved the world.

Finally, there is the film “Of Gods and Men.” It is the toughest of the three to watch because the historic event it depicts is a lot closer to us than Tudor England or early 20th-century Portugal. It tells the story of martyrdom of monks living during political upheaval in Algeria in the 1990s. 

The monks live detached from the political storm that swirls around them until the vortex passes directly over their heads. They are concerned with the danger the tumult represents and there are some heart wrenching moments when their faith is profoundly tested. What they are not concerned about is the political points of view of either side of the conflict. Their mission is to give aid to the people they serve and show the world Christ through their hands and hearts.

That is the pitch-perfect message for our out-of-tune world. Since we are called to be saints, these films should help us along the way, and in their own imperfect ways, they might recalibrate our post-election for the greater glory of God.