Icon of Sophia, the Wisdom of God

The Icon of Sophia, the Wisdom of God (Kiev), occupies an unique place in the Russian Orthodox Church. On the icon is depicted the Theotokos, and the Hypostatic Wisdom, the Son of God incarnate of Her.

In Wisdom or Sophia, ponders the Son of God, about Whom in the Proverbs of Solomon it says: «Wisdom has built a house for herself, and has set up seven pillars» (9:1). These words refer to Christ, the Son of God, Who in the Epistles of St Paul is called «Wisdom of God» (1 Cor.1:30), and the word «house» refers to the Most Holy Virgin Mary, of Whom the Son of God is incarnate.

Read more…

Διαβάστε τη συνέχεια του άρθρου »

Icon of the Mother of God «the Unburnt Bush»

The Unburnt Bush Icon of the Most Holy Theotokos is based on the miracle witnessed by Moses in the Old Testament. In Chapter 3 of Exodus God calls Moses on Mt. Horeb from the midst of a bush which «was burning, yet it was not consumed» (Ex. 3:2). Moses is informed that he will lead the Hebrews out of their slavery in Egypt, and then God tells him His name, «I am Who am» (Ex. 3:14).

The Church has always regarded the Unburnt Bush on Horeb as a type of the Most Holy Theotokos giving birth to the Savior Christ, while remaining a Virgin. This imagery is to be found in the Church’s hymnography (for example, the Dogmatikon at Saturday Vespers in Tone 2), and also in iconography.

Read more…

Διαβάστε τη συνέχεια του άρθρου »

Icon of the Mother of God of Volokolamsk

The Volokolamsk Icon of the Mother of God is a copy of the Vladimir Icon of the Moscow Dormition cathedral. The icon was brought from Zvenigorod to the Dormition monastery of St Joseph of Volokolamsk on March 2, 1572, during the second week of Great Lent and was solemnly met by Igumen Leonid (1563-1566; 1568-1573) and all the monastic brethren.

It is distinguished by its particular depiction on the margins of St Cyprian (right) and St Gerontius (left), Metropolitans of Moscow.

Read more…

Διαβάστε τη συνέχεια του άρθρου »

Αναρτήθηκε στις 03 Μάρτιος, In English, Συναξάρι. Ετικέτες: , , . Leave a Comment »

Παναγιές της Κύπρου – Madonnas of Cyprus


Παναγία του Κύκκου
Panagia of Kykkos

Διαβάστε τη συνέχεια του άρθρου »

Elder Ephraim’s radio interview on Sky (ΣΚΑΪ 100,3) on the Dormition of our Lady

The Abbot of Vatopedi monastery, Archimandrite Ephraim, spoke on the radio programme “Η Γκίζα κάπου αλλού” (Gisa somewhere else) of ΣΚΑΪ (Sky) 100,3 FM on Saturday 14th August 2010, on the eve of the feast of the Dormition of our Lady, Mother of God. Elder Efrem was celebrating the feast at the Vatopedi Metohi of Porto Lagos.
Here is the full text of the interview. read more… Διαβάστε τη συνέχεια του άρθρου »

The Icon of the Mystical Supper

Christ is the central figure at the table. Saint John the Beloved [Evangelist, Theologian] is seated at Christ’s right; as the youngest of the disciples he is depicted as beardless. Judas Iscariot the Betrayer is the third figure from Christ’s left; he is depicted dipping into the dish (Matthew 26:20-25). Saint John the Beloved receives in his left hand a piece of the Body of Christ; another morsel is on the table before Christ. The chalice containing the Precious Blood of Christ is in His Left hand. Διαβάστε τη συνέχεια του άρθρου »

St Leo the Great: Sermon on the Nativity, I

The Nativity of Christ. 8th century Byzantine icon at Saint Catherine’s Monastery (Mount Sinai).

I. All share in the joy of Christmas.

Our Saviour, dearly-beloved, was born today: let us be glad. For there is no proper place for sadness, when we keep the birthday of the Life, which destroys the fear of mortality and brings to us the joy of promised eternity. No one is kept from sharing in this happiness. There is for all one common measure of joy, because as our Lord the destroyer of sin and death finds none free from charge, so is He come to free us all. Let the saint exult in that he draws near to victory. Let the sinner be glad in that he is invited to pardon. Let the gentile take courage in that he is called to life. For the Son of God in the fulness of time which the inscrutable depth of the Divine counsel has determined, has taken on him the nature of man, thereby to reconcile it to its Author: in order that the inventor of death, the devil, might be conquered through that (nature) which he had conquered. And in this conflict undertaken for us, the fight was fought on great and wondrous principles of fairness; for the Almighty Lord enters the lists with His savage foe not in His own majesty but in our humility, opposing him with the same form and the same nature, which shares indeed our mortality, though it is free from all sin. Truly foreign to this nativity is that which we read of all others, «no one is clean from stain, not even the infant who has lived but one day upon earth.» (Job xix. 4.) Nothing therefore of the lust of the flesh has passed into that peerless nativity, nothing of the law of sin has entered. A royal Virgin of the stem of David is chosen, to be impregnated with the sacred seed and to conceive the Divinely-human offspring in mind first and then in body. And lest in ignorance of the heavenly counsel she should tremble at so strange a result, she learns from converse with the angel that what is to be wrought in her is of the Holy Ghost. Nor does she believe it loss of honour that she is soon to be the Mother of God (Lat. Dei genetrix, Gk θεοτόκος). For why should she be in despair over the novelty of such conception, to whom the power of the most High has promised to effect it. Her implicit faith is confirmed also by the attestation of a precursory miracle, and Elizabeth receives unexpected fertility: in order that there might be no doubt that He who had given conception to the barren, would give it even to a virgin.

II. The mystery of the Incarnation is a fitting theme for joy both to angels and to men.

Therefore the Word of God, Himself God, the Son of God who «in the beginning was with God,» through whom «all things were made» and «without» whom «was nothing made,» (S. John i. 1–3) with the purpose of delivering man from eternal death, became man: so bending Himself to take on Him our humility without decrease in His own majesty, that remaining what He was and assuming what He was not, He might unite the true form of a slave to that form in which He is equal to God the Father, and join both natures together by such a compact that the lower should not be swallowed up in its exaltation nor the higher impaired by its new associate.Without detriment therefore to the properties of either substance which then came together in one person, majesty took on humility, strength weakness, eternity mortality: and for the paying off of the debt, belonging to our condition, inviolable nature was united with possible nature, and true God and true man were combined to form one Lord, so that, as suited the needs of our case, one and the same Mediator between God and men, the Man Christ Jesus, could both die with the one and rise again with the other.

Rightly therefore did the birth of our Salvation impart no corruption to the Virgin’s purity, because the bearing of the Truth was the keeping of honour. Such then beloved was the nativity which became the Power of God and the Wisdom of God even Christ, whereby He might be one with us in manhood and surpass us in Godhead. For unless He were true God, He would not bring us a remedy, unless He were true Man, He would not give us an example. Therefore the exulting angel’s song when the Lord was born is this, «Glory to God in the Highest,» and their message, «peace on earth to men of good will.» (S. Luke ii. 14.) For they see that the heavenly Jerusalem is being built up out of all the nations of the world: and over that indescribable work of the Divine love how ought the humbleness of men to rejoice, when the joy of the lofty angels is so great?

III. Christians then must live worthily of Christ their Head.

Let us then, dearly beloved, give thanks to God the Father, through His Son, in the Holy Spirit, Who «for His great mercy, wherewith He has loved us,» has had pity on us: and «when we were dead in sins, has quickened us together in Christ,» (Eph. ii. 4, 5) that we might be in Him a new creation and a new production. Let us put off then the old man with his deeds: and having obtained a share in the birth of Christ let us renounce the works of the flesh. Christian, acknowledge thy dignity, and becoming a partner in the Divine nature, refuse to return to the old baseness by degenerate conduct. Remember the Head and the Body of which thou art a member. Recollect that thou wert rescued from the power of darkness and brought out into God’s light and kingdom. By the mystery of Baptism thou wert made the temple of the Holy Ghost: do not put such a denizen to flight from thee by base acts, and subject thyself once more to the devil’s thraldom: because thy purchase money is the blood of Christ, because He shall judge thee in truth Who ransomed thee in mercy, who with the Father and the Holy Spirit reigns for ever and ever. Amen.

Source: http://westernorthodoxchristian.blogspot.com/2009/01/st-leo-great-sermon-on-nativity-i.html

Ιερα Μονή Ξενοφώντος – The Holy Monastery of Xenophontos

Ιερά Μονή Ξενοφώντος. Πανοραμική άποψη. Holy Monastery of Xenophontos. A panorama view.

Ιερά Μονή Ξενοφώντος. Πανοραμική άποψη. Holy Monastery of Xenophontos. A panorama view.

Ιδρύθηκε περί τα τέλη του 10ου αι. από τον όσιο Ξενοφώντα, ο οποίος φαίνεται ότι είχε την υποστήριξη του Βασιλείου του Βουλγαροκτόνου. Κατά τα τέλη του 18ου αι. διευρύνθηκε ο περίβολος και τριπλασιάσθηκε ο εντός των τειχών χώρος της Μονής. Το παλαιό Καθολικό τιμάται στον άγιο Γεώργιο (όπως και το νέο) και κτίσθηκε γύρω στο έτος 1000. Ο κυρίως ναός τοιχογραφήθηκε από τον Αντώνιο το 1544, η λιτή από κάποιο Θεοφάνη το 1564 και ο εξωνάρθηκας το 1637. Το παρεκκλήσι του Αγίου Δημητρίου είναι κτίσμα του 14ου αι. με τοιχογραφίες της ίδιας περιόδου. Οι τοιχογραφίες της Τράπεζας είναι έργο του 1496. Το νέο Καθολικό κτίσθηκε κατά τα έτη 1817-1837 και θεωρείται ως το μεγαλύτερο αγιορείτικο Καθολικό. Στα πολλά κειμήλια της Μονής ξεχωρίζουν οι δύο μεγάλες ψηφιδωτές εικόνες των αγίων Γεωργίου και Δημητρίου και το ανάγλυφο σε στεατίτη εικονίδιο της Μεταμορφώσεως. Στην Ξενοφώντος υπάγεται και η Σκήτη του Ευαγγελισμού, η λεγόμενη και «Ξενοφωντινή». Διαβάστε τη συνέχεια του άρθρου »

Ιερα Μονή Χιλανδαρίου (ή Χελανδαρίου) – The Holy Monastery of Chilandari (or Chelandari)

Η Ιερά Μονή Χιλανδαρίου (ή Χελανδαρίου). Πανοραμική εξωτερική άποψη. A panoramic view of the Holy Monastery of Chilandari (or Chelandari).

Η Ιερά Μονή Χιλανδαρίου (ή Χελανδαρίου). Πανοραμική εξωτερική άποψη. A panoramic view of the Holy Monastery of Chilandari (or Chelandari).

Ιδρύθηκε περί τα τέλη του 10ου αι. Το 1198 παραχωρήθηκε με χρυσόβουλλο του Αλεξίου Γ΄ στο σέρβο ηγεμόνα Στέφανο Νεμάνια και το γιο του, οι οποίοι μόναζαν τότε στο Βατοπαίδι με τα ονόματα Συμεών και Σάββας. Έκτοτε αποτελεί ένα από τα βασικώτερα πνευματικά κέντρα του σερβικού έθνους. Διαβάστε τη συνέχεια του άρθρου »

Sunday of the Last Judgment


Second Kathisma For the End: A Psalm of David Concerning the Hidden Things of the Son, 9.

I will confess Thee, O Lord, with my whole heart, I will tell of all Thy wonders. I will be glad and rejoice in Thee, I will chant unto Thy name, O Most High. When mine enemy be turned back, they shall grow weak and shall perish before Thy face, For Thou hast maintained my judgement and my cause; Thou hast sat upon a throne, O Thou that judgest righteousness. Thou hast rebuked the heathen, and the ungodly man hath perished; his name Thou hast blotted out Διαβάστε τη συνέχεια του άρθρου »

Αναρτήθηκε στις In English. Ετικέτες: , , , , , . Leave a Comment »