教会のあり方

http://cominghomeorthodoxy.wordpress.com

COMING HOME – ORTHODOXY

教会のあり方

教会組織も、ローマ・カトリック教会のようにローマ教皇をリーダーとして全世界の教会がきちんとまとめ上げられた一枚岩のものではなく、各地の独立した教会がゆるやかに手を結びあっているにすぎません。しかし強力なリーダーシップがないからと言って、意見の違いや聖書解釈の違いで幾つもの教派に分裂してきたプロテスタント諸教会とは異なり、正教信仰と使徒からの教会の姿をすすんで分かち合うことによって「正教会」としての一致を保ち続けてきました。

ソース:

http://nagoya-orthodox.com

http://agoya-orthodox.com/ja/正教会とは.html

名古屋正教会 NAGOYA ORTHODOX CHURCH

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正教会とは About Orthodox Church

http://easternorthodoxchurch.blogspot.com

EASTERN ORTHODOX CHURCH

正教会とは 

About Orthodox Church

ソース:

http://nagoya-orthodox.com

http://agoya-orthodox.com/ja/正教会とは.html

名古屋正教会 NAGOYA ORTHODOX CHURCH

東方から全世界へ

正教会は東方正教会とも呼ばれます。ローマ・カトリック教会やプロテスタント諸教会が西ヨーロッパを中心に広がったのに対し、キリスト教が生まれた中近東を中心に、ギリシャ、東欧から、ロシヤへ広がりました。20世紀になり共産主義革命による迫害を受け、多くの信徒や聖職者が世界各地に散らばっていきましたが、その結果西ヨーロッパやアメリカをはじめ世界各地に教会が設立され、西方教会しか知らなかった人々にも伝道されるようになりました。現在では移民や亡命者の子孫だけでなく、カトリックやプロテスタントからの改宗者たちも大勢出るようになり、欧米主導の現代文明の行き詰まりとともに停滞する西方キリスト教に新鮮な刺激を与えています。

日本へは江戸時代末期、函館のロシヤ領事館づきの司祭として来日したニコライ(「亜使徒大主教聖ニコライ」として聖人の列に加えられています)によって伝道されました。

キリスト教の土台

イイスス・ハリストス(イエス・キリストの日本正教会訳)の十字架刑による死と三日目の復活という出来事を「神による人間の救い」として直接体験し、その証人として世界中に伝えたお弟子たちのことを、特別に「使徒」と呼びます。正教会はこの使徒たちの信仰と彼らから始まった教会のありかたを、唯一正しく受け継いできたと自負します。

正教会は中世西ヨーロッパの頭でっかちなスコラ神学や近代の宗教改革も経験しませんでした。東西教会が一つにまとまっていた時代に、五世紀間にわたって合計七回開催された全教会の代表者たちによる会議(「全地公会」)で確認された教えや大切な教会規則、さらに使徒たちの時代にまでさかのぼることのできる様々な教会の伝統を、切れ目なく忠実に守り続けています。それは、キリスト教が問題に直面したときいつも立ち帰るべき「土台」と言ってもよいものです。

神学的には、人間の理解をこえた事柄については謙虚に沈黙するという古代教会の指導者(師父)たちの精神性を受け継ぎ、後にローマ・カトリック教会が付け加えた「煉獄」・「マリヤの無原罪懐胎」・「ローマ教皇の不可誤謬性」といった「新しい教理」は一切しりぞけます。またプロテスタントのルターやカルヴァンらのように「聖書のみが信仰の源泉」だとも「救われる者も滅びる者もあらかじめ神は予定している」とも決して言いません。現代ではかたくなと見えるほどに、古代教会で全教会が確認した教義を、「付け加えることも」「差し引くこともなく」守っているのです。

教会のあり方

教会組織も、ローマ・カトリック教会のようにローマ教皇をリーダーとして全世界の教会がきちんとまとめ上げられた一枚岩のものではなく、各地の独立した教会がゆるやかに手を結びあっているにすぎません。しかし強力なリーダーシップがないからと言って、意見の違いや聖書解釈の違いで幾つもの教派に分裂してきたプロテスタント諸教会とは異なり、正教信仰と使徒からの教会の姿をすすんで分かち合うことによって「正教会」としての一致を保ち続けてきました。

キリストの体(聖体血)を中心にした奉神礼共同体

ビザンティン時代に現在のかたちがほぼ確立した奉神礼(礼拝)には、初代教会の礼拝のかたちと精神性がしっかり保たれています。

中心となるのは聖体礼儀です。これは、神学的な理解や祈りのかたちは異なりますが、カトリック教会でミサ、プロテスタント教会で聖餐式といわれるものにほぼあてはまります。主イイスス・ハリストスの復活を「記憶」(キリスト教独自の意味があり「現実に今ここに在るものとして想い起こす」と言えば近いでしょうか)する毎日曜(主日)と諸祭日を中心に行われます。

「主が来られる時(再臨)に至るまで(コリント前書11:26)」、「私を記念(記憶)するためこのように行いなさい(ルカ伝22:19)」という教えを守り、主日ごとの聖体礼儀に集い、主のお体と血としてのパンとぶどう酒(聖体・聖血)を分かちあうことが、教会の基本的なつとめであると理解されています。一つのパンから、また一つの爵(カップ)から聖体聖血を分かち合うことを通じて、信徒はハリストス・神と一つとなると同時に、互いが一つとなり、ハリストスが集められた「新たなる神の民の集い・教会」が確かめられます。

この神との交わりの体験の積み重ねこそ信徒の成長のみなもとであり、そこで受ける神の恵みがなければ、「よい生き方」をめざすどんなまじめな人間的な努力も実を結びません。

ことばでは説明できません

でも、いくら言葉でご説明しようとしても、正教はうまく伝えることはできません。正教は人間が頭で考え出した抽象的な「教義」でも、「歴史」でも、宗教「文化」でも、教会組織でもなく、教会生活の中に生きて働くハリストスの復活のいのちそのものです。教義も確立せず、歴史の積み重ねもなく、まして文化としてはまったく未熟で、しっかりした教会組織もなかった時代、そして現代においても、信徒ひとりひとりを生かしているのはこのハリストスの復活のいのちそのものです。いのちは言葉では伝わりません。体験の中からしかつかめないし、体験を通じてしか伝えられないのです。

友に呼びかけたフィリップにならって「来て、見てごらん」(ヨハネ福音1:46)とお呼びかけするほかありません。

中学生の質問にお答えも見てください。

ソース:

http://nagoya-orthodox.com

http://agoya-orthodox.com/ja/正教会とは.html

名古屋正教会 NAGOYA ORTHODOX CHURCH

Orthodox Monk Adrian, USA: The Himalayan Ascent To Christ – From Buddhism to Orthodoxy

http://usaofmyheart.wordpress.com

http://alaskaofmyheart.wordpress.com

https://japanofmyheart.wordpress.com

USA OF MY HEART

ALASKA OF MY HEART

JAPAN OF MY HEART

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Orthodox Monk Adrian, USA:

The Himalayan Ascent To Christ

http://journeytoorthodoxy.comHERE

JOURNEY TO ORTHODOXY

When we come to know God as Person, we begin to see His hand at work not only in the circumstances of our daily lives, but also in the events of our past which have led us to the present moment. We see how from partial truths He has led us to the fullness of Truth, and how He continues to lead us into a more profound realization of that Truth. As Fr. Seraphim Rose wrote, when we come to Christ

“no real truth we have ever known will ever be lost.”

Surrounded by five of the highest peaks in the Himalayas, I was standing at 14,000 feet gazing at the Annapurna mountains as the sun rose. My trek in Nepal had begun a few weeks previously and this was its culmination. As I stood staring at the pristine beauty soaring above me, a thought entered my mind and refused to budge:

“What’s the point?”

My ego immediately retorted to this random thought, “What’s the point! What do you mean, ‘What’s the point?’ The point is you hiked all this distance to see these mountains, now enjoy it!” Still the thought plagued my mind. Yes, it was one of the most beautiful things I had ever seen, and I was joyful at the moment, but where would those feelings be tomorrow when I was no longer so greatly inspired? The happiness of this world could never bring me satisfaction. It should have been apparent throughout my life, but it took my climbing to the top of the world for me to finally accept it. And that was my first step toward Christ and Orthodoxy.

Until that point my entire adult life had been a secular one devoted to satisfying sundry passions. I had finished University at the age of 21 with plans of going into business while at the same time pursuing a career in art. Within a year I seemed well on the way to reaching my goal. I was then living in London, employed by IBM. My position was secure and a promotion was imminent. My private life was similar to that of many of my generation: casual relationships, pursuit of comfort, and constant diversions to preserve myself from any self-reflection.

At about the same time my older sister became an Orthodox nun in Alaska. Whether it’s a coincidence or not I’m not sure, but from that time on my passion for worldly pursuits began to wane. Surveying my co-workers, no one seemed to be truly happy or content. That elusive quality of satisfaction was never present but always tantalizingly just around the corner. Travelling, sports, drinking with the “lads” all became more and more mundane. Every Monday the same question: “How was your weekend?” Every Friday again: “Any plans this weekend?” London became greyer and greyer and the steady drizzle never managed to wash away the grime.

Instead of looking deeper into the causes of my boredom, I placed the blame firmly on the shoulders of corporate culture. I assumed that my disdain for the world was due to the pursuit of monetary gain. So I quit IBM, packed my bags and returned to America. Cherishing my disdain for prosperity and social acceptance, I began my descent into Bohemia. Oddly enough, I failed to notice that the same rules that govern acceptability in corporate life were applicable to the alternative scene. Substitute a leather jacket for a suit, a tatoo for a rolex, and a pierced eyebrow for cufflink and you still have the same man.

I began the pursuit of a Masters degree in art and found a job at the Museum of Modern Art. My artwork consisted of large custom-made canvases covered in thick layers of tar. Tar had not been used as an artistic medium before, so my work was instantly popular. I strove to be passionate about obscure modern philosophers, post-punk shows and late-night parting, but it all wearied me. I assumed that something was wrong with me. Why did I find it impossible to seriously discuss a gallery exhibit featuring a basket of crushed aluminum cans and underwear stretched on pieces of wire? Why did I find no joy in watching a performance artist squawk like a chicken for fifteen minutes? Fortunately, I quickly wearied of my “alternative life-style,” and right then a friend phoned me asking if I wanted to go to Japan. I had always had an interest in Asian cultures, and I esteemed myself a floater par excellence, so within a month I found myself in Kyoto, Japan.

I quickly acclimated to my new surroundings. Within two weeks I was enrolled in a language course and had found a position teaching English. It was peculiar to be in a country where one could leave their car running while they went into a store and not worry about it being stolen. Honesty was the norm and it initiated a change in me. My conscience began to return to life. I felt an immense relief, when I began to do simple things like paying the proper toll on the subway. It was a mere adherence to the law without any deeper understanding, but it was the catalyst for subtle changes, and I began to breathe more easily.

Living in the ancient capital of Japan exposed me to two thousand years of tradition on a daily basis. I had grown up in the suburbs of southern California (the oldest building in my neighborhood being ten years old); here I was living next to a thousand year-old temple which had served countless emperors. The temples, gardens, and customs began to feed a soul that had consumed far too much tar. Naturally attracted to the beauty of the traditions, I commenced upon a phase of dabbling in Zen Buddhism. For my easily distracted and impatient mind it was too much. In a Zen temple there is only one correct way of performing any action and it must be done precisely. My bows were too violent, my posture never erect, and my socks never clean enough. The priest shuddered at my appearance. Perfection was demanded and I came up far short. I finally stopped not because of my inadequacy, but because of the utter lack of joy I felt there. It was all too mechanical: push the right buttons and attain enlightenment. There was a calmness I felt after meditating, but did this really help anyone else? I supposed I could attain this state with much less effort through a tranquilizer.

Three years passed, my Japanese was adequate, and I felt I had gleaned everything useful from the culture. The challenge of surviving in a foreign culture had disappeared, my salary was high, my job easy, I could see myself becoming complacent. It would be very easy to pass the next forty years in this very warm niche that I had carved out. I quit my job, gave up my house and began my slow journey back to America.

I travelled all over Asia from Vietnam down to Singapore with no clear destination in mind. The excitement of new places and travelling companions kept me distracted most of the time, but before bed the dull pain of emptiness would return. I was still desperately searching for that element that was missing in my life. I travelled to the remote sacred places of the Buddhists and the Hindus; by the time I reached them I was already planning the next stage in my trip. During my travels through Burma, I visited a temple on the edge of Mandalay. Thousands of steps led up the side of a mountain to the temple which overlooked the entire city. As I made my ascent, I perceived a Buddhist monk next to me matching my stride. He was in his fifties, short, slightly plump, with a ruddy cheerful countenance.

He introduced himself and we continued our climb. Arriving at the summit we sat on a wall of the temple talking as the sun set over Mandalay. After some introductory pleasantries, I turned the subject to the political situation in Burma (Burma is presently under a harsh military dictatorship) which murdered a large segment of the population after riots against corrupt policies in the late eighties). He sighed and looked upon me with a disappointed gaze,

“Why do you want to talk about that?”

I mumbled an excuse to cover the true reason, which was to display my knowledge of serious subjects. He steered the conversation in a completely different direction.

“Last week I saw a movie called ‘Jesus of Nazareth.’ What a wonderful life!”

For the next ten minutes he extolled the virtues of Christ.

I was being proselytized by a Buddhist monk, not to convert me to his religion but to Christianity. I was dumbfounded. I had thought myself far above Christianity since I was in high school, and here was a pagan giving me back what I had rejected. Because of the words of a simple Burmese monk, I was awakened to the fact that perhaps there was something more to Christianity than the veneer I had rejected. I still was not compelled at that point to make a serious investigation into Christianity, but the seed-bed was being prepared.

A short time passed and I travelled on to Nepal, where I was to meet some friends for a trek in the Himalayas. I arrived some time before them, and decided to spend the interim in a Tibetan Buddhist monastery. I found one a short distance from Katmandu, which offered courses in English. I went as a cultural tourist, sampling the next dish at the smorgasbord of world religions.

I arrived skeptical of everything, expecting to find lots of spaced out new-agers. After the first few days my opinions were completely altered. This wasn’t a feel-good chiliastic religion; these were people honestly struggling to attain the truth. I was astonished to learn that they believed in hell. Who in this modern age believes in hell? But for them it was the natural outcome of a wasted life. I was intrigued. I began to listen more carefully as further doctrines were disseminated. The core of the religion is the idea that all beings live in a transitory realm of desire and suffering. All suffering is created by chasing after that which is impermanent; instead one must look toward that which is permanent: the truth. The only way to attain this is to cease clinging to ones ego, and instead to live for others. Only when we put others’ happiness above our own can we have happiness ourselves. I was stunned: after 27 years of being told, “Do whatever feels good,” the Tibetans were telling me that whatever feels good will probably make you miserable in this life or the next.

This was a revolutionary idea to me, but at the same time I had a vague feeling I had heard it somewhere before.

After a few weeks at the monastery, I left to go trekking with my friends who had now arrived in Nepal. We took a bus across country and began our trek into the Annapurna mountain range. With full packs we ascended to 14,000 feet over the next two weeks. The scenery was stunning, the terrain changing from fertile valleys to dense forests, to snow covered summits. The hiking was drudgery at times, as we would ascend 1,000 feet and then enter a valley where we would descend the same amount. The beauty of creation was astonishing, but every night as I lay down to sleep that old feeling of missing something reappeared; I assumed this would vanish once I arrived at the base of the Annapurnas.

We reached our destination one afternoon, breathless and more than a bit disappointed. The entire area was swallowed by a huge cloud bank which we were inside. We explored the glaciers and spent time huddled next to a stove in a small tea hut. By night there was no sign of a cloud break. We went to sleep and were awakened just before dawn with the news char the weather had cleared. I came outside and one of the most astonishing sights in the world greeted my eyes. The sun slowly rose over the top of the world, which I felt I could reach out and touch. Then that dastardly thought arose in my mind, “What’s the point?” Then it dawned on me: this whole trip had been done for my own gratification. As soon as the momentary high was gone, I would be back in my own normal state. I had struggled with blisters, bad knees and giardia, and for what? To see an exalted, but in the end just another pretty view. Had this improved me as a person or helped anyone else? No, it had merely fed my ego; I had acquired excellent fodder for conversation at parties. Where had all my high Buddhist ideals gone? At that moment I realized my life had to be dedicated to some higher principle than earthly pleasure. I decided to return to the monastery.

I spent the next few months studying Tibetan Buddhist philosophy and meditation techniques. Still there were certain elements I had trouble accepting. The doctrine of Karma seemed to allow for no free will in man; ones decisions to do good or evil were always controlled by previous actions. How would it be possible to break free, if every decision was predetermined? If one had sinned since beginningless time as they believed, how could one ever purify oneself in such a short life? In some ways, what was so difficult was that it was so logical; it seemed devised by a human mind. Still the philosophy of self-sacrifice had rooted itself in me, even if I had failed to act upon it; I knew I could no longer live the life I had.

While at the Tibetan Buddhist monastery, I began reading The Way of a Pilgrim. I saw in the pilgrim the manifestation of self-abnegation and compassion that I had found in Tibetan Buddhism, yet it came from the Christian tradition I had been raised with. Why had I never heard about this in my Catholic church growing up? Stranger still was the fact that my sister was a Russian Orthodox nun and yet I knew nothing of the religions mystical qualities. I decided that perhaps I was not ready to become a Buddhist and that I should inquire further into my own heritage.

After being hit on the head enough times, I finally came to the conclusion that all of my travels were rather pointless and that I needed to return home and anchor myself. I had plans to meet friends in Egypt for Christmas, but I found a cheaper flight to Istanbul and thought that would be a good departure point for Western Europe and the U.S. The carrier was Aeroflot. A few days later it registered in my mind that Aeroflot was the Russian airline and my sister was living in Moscow. I thought perhaps they might have a stop-over in Moscow. It turned out they did. Within a few days I had a three-week stopover and a visa for Russia. I flew into Moscow on St. Herman’s day.

My sister greeted me at the airport and thus began my three-week crash course in Orthodoxy. A new world began to open to me. I was in a land where people died for Christ, and the intersession of the saints was a normal event. This was not an empty Christianity viewed as a social obligation. These were people who had endured incredible hardships in suffering for the truth.

I began reading volumes on Orthodoxy, visiting churches, and civilly discussing with my sister the differences in Orthodox and Buddhist tenets. She kept on coming back to the same point: Christianity has the truth in the form of a person. I failed to understand the importance. Force or person, I could not see the difference.

Then I met Fr. Artemy, a well-known Moscow priest with a huge congregation. He is a self-sacrificing man, whose entire life is dedicated to Christ and the spreading of the Gospel. We arrived at his church during the Saturday-night vigil. We found him hearing confessions surrounded by a crowd of fifty to a hundred people waiting to confess. I stood at the edge of the circle and before much time had passed I was pulled into its center by Fr. Artemy. With eyes closed, hands on my shoulders he began speaking to me. When he wished to emphasize a point, he would ram his forehead into mine. As he spoke to me in a highly florid English, I had the overwhelming impression that this priest, whom I had never met, knew much more about me than he should. What truly shook me was the feeling that he was urgently concerned with my soul, as though he had a personal stake in it. He spoke to me for ten minutes while the babushkas impatiently began tightening in on us. He continued talking, telling me that my experience in Nepal had been given me by God to pull me out of materialism. Then he told me why Christianity was the true faith: only it had a personal God. I still failed to understand the importance of this fact, but I left feeling lighter, although I had said almost nothing.

In the barren sepulchre of Moscow a new world began to open to me. The oppression of the city weighed little on me, as I realized that the heavenly realm of God and His saints was actually closer than the gray slab buildings dominating the city. I visited the St. Sergius Lavra and for the first time was able to venerate the relics of a saint. In those “dead bones” there seemed to be more life than in all of southern California. My stay culminated with Nativity at the Valaam Metochion. I felt as though I was surrounded by what appeared to be ordinary people, yet they remained with one foot in heaven. Christianity may be a religion of intangible faith, but I seemed to be receiving tangible verification everywhere I turned.

A few days later I left Moscow. Before my departure, my sister chastised me, saying, “My dear, if you can spend three months sitting with the Buddhists, you can at least spend one standing with the Orthodox.” Which is exactly what I did. Increasing the pace of my return, I arrived in California two months later. On the eve of Annunciation I travelled up the rough dirt road to the St. Herman of Alaska Monastery. The first thing that struck me, having just come up from San Diego, was the fact that these monks were anachronisms in the twentieth century. Who heard of giving up comfort and possessions in these times? It was the middle of Lent and it was clearly visible that these men were in the midst of spiritual warfare. Sobriety permeated the monastery. They seemed ready to die for the truth, and that was not something I had seen at IBM, Art School or in Japan. There was suffering in those places, but were they willing to give everything for the one thing needful? After all I had seen, I still did not have a firm belief in God, but I knew these monks saw something and I wanted it.

Lazarus Saturday arrived. On this day the Church commemorates Christ raising Lazarus from the dead after four days. I was awakened early to attend Liturgy at a nearby convent, followed by a meal there. After I awoke, I immediately fell back asleep. When I finally did rise from my bed, I found the entire monastery empty. Not a soul remained. As I wandered through the monastery, the verse, “Behold the Bridegroom cometh at midnight, and blessed is that servant whom he shall find watching,” ran through my head. And chat was exactly what had occurred both physically and spiritually. God had knocked and offered me a feast, but I had remained reticent. Had God finally closed the door on me? I began the descent down the mountain, hoping to hitch-hike to the convent. As I walked I contemplated the events of the morning, and it seemed obvious that God had allowed me to be left behind to rouse me from my indecision. Then it finally hit me, what was meant by a personal God. Why would an impersonal force send me such a clear message for the salvation of my soul? If it was impersonal, why should it care what happened to me? Love cannot exist except between people. A force cannot love (and I challenge you to try to love an impersonal force). Therefore I came to the conclusion that God had to be a Person. As I arrived at this deduction, I heard a car approaching me from behind: it was our only neighbor on the mountain. I flagged him down and by a strange “coincidence” it happened that he was making his once-a-week trip to the store which neighbored the convent. I arrived in time for Liturgy.

Two years have passed and I am now a ryassophore monk, an anachronism if you will. My struggles have not ceased) but my days of wandering are at an end. I sometimes mourn over my wasted past, but when I look more closely I see God’s hand guiding me through even the most barren of times. Now He has brought me here for a reason, but that must still be revealed.

Father Nikolai Ono, Japan: A Monk from a Samurai Family

http://conversionstoorthodoxy.wordpress.com

CONVERSIONS TO ORTHODOXY6f924feb08112608f189de8bc1ecd402.980x437x0+watermark-392aa9f3cf47a0ce121bd026d0fb86f1.980x437x0-right-bottom

 

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Father Nikolai Ono

A Monk from a Samurai Family

Source:

http://www.pravoslavie.ru

http://www.pravoslavie.ru/english/69243.htm

ORTHODOX CHRISTIANITY

Hierodeacon Nikolai Ono comes from an old family of priests of the Japanese Orthodox Church. His great-great grandfather’s name—Priest John Ono—is often mentioned in the diaries of St. [1] Nicholas of Japan. We talk with Fr. Nikolai about his family and Orthodox churches of Japan and Russia.

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Metropolitan Hilarion of Volokalamsk and Fr. Nikolai (Ono) after his tonsure.

Fr. Nikolai, please tell us about your family.

On my father’s side, my family was Samurai. They lived in the city of Sendai in northeast Japan. My great-great grandfather, Ono Syogoro Sigenobu, was the last Samurai in our family. He was baptized with the name of John by St. Nicholas of Japan in 1871 and became one of the first Christians in the Japanese land. Later, John Ono was ordained a priest, was engaged in missionary work, and was the dean of the church in the city of Osaka. My great grandfather and grandfather likewise received baptism and were parishioners of the church in Kyoto.

My father is also called John. Since there are no Orthodox educational institutions with government licensing, he studied in the theological department of a Protestant university in Kyoto, and after graduating he entered the Orthodox Ecclesiastical Seminary in Tokyo. After graduating from the seminary my father was ordained a deacon, then in 1990 to the rank of priest, and served in the Cathedral of the Resurrection of Christ in Tokyo, which is known as “Nikolai-do.” After that he was sent to the Church of the Annunciation in Kyoto (the cathedral of the Western Japan Eparchy), where he served as dean for about 20 years. After Kyoto, my father was once again summoned to serve in the Tokyo cathedral, where he carries out his obedience to this day.

Have any old Orthodox holy items been preserved in your family?

We have a photograph of St. Nicholas of Japan with his autograph, which the holy bishop himself gave to my great-great grandfather as a present.

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Holy Resurrection Cathedral in Tokyo (Nikolai-do)

Tell us about your life in Tokyo and Kyoto.

I was born in Tokyo in 1989, and lived on the property of the Tokyo Cathedral of the Resurrection of Christ. The residence of the Primate of the Japanese Orthodox Church is located in that same place. I often had occasion to see the reposed Metropolitan Theodosius (Nagasima), who would sometimes treat me to sweets.

When I was 3 years old, my whole family moved to Kyoto, as they assigned my father to be dean of the cathedral of this historical capital of Japan.

After we moved we lived there permanently, and I went to school and university there. It was only in the fall of 2011 that I moved again to Tokyo, where my father was assigned in 2010.

The Orthodox church in Kyoto is one of the oldest in Japan. Could you tell us about the history of this parish and contemporary parish life?

The majority of the parishioners of the Annunciation Church in Kyoto are third-, fourth-, or even fifth-generation Orthodox. The church choir is also made up of parishioners. They have choir rehearsals once a month. We have a parish council and sisterhood, and we publish a newspaper.

The parish began with lectures about Orthodoxy held in one of the buildings in the center of the city. At first these lectures were temporarily led by my great-great grandfather, Fr. John Ono, then by Hieromonk Sergius (Stragorodsky), the future Patriarch of Moscow and all Russia. Then the Church of the Annunciation was built—in a different place but likewise in the city center—and was consecrated in 1903 by St. Nicholas of Japan. In 1986 the Kyoto city government recognized the church as part of the city’s cultural heritage.

Russian parishioners also attend the church, and foreign students from other Orthodox countries. Sometimes non-Orthodox Japanese also come, including young people. Most of them are simply interested in the unusual architecture in the center of Japan’s historical center, but some of them begin to come to church regularly and are baptized. Approximately once a year students from a Protestant university come on an excursion.

Do you remember His Holiness Patriarch Alexy II’s visit to Kyoto?

At that time, in May of 2000, when I was 10 years old, His Holiness Alexy II, Patriarch of Moscow and All Russia, accompanied by the Chairman of DECR [2], Metropolitan Kirill—now His Holiness the Patriarch—made the first Patriarchal visit in the history of the Japanese Orthodox Church. He headed the liturgy and enthronement of Daniel, Archbishop of Tokyo and Metropolitan of All Japan, in the “Nikolai-do” Cathedral in Tokyo.

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His Holiness Patriarch Alexy in the Cathedral in Kyoto in 2000, with Fr. John Ono, Matushka Sarah Ono and their children—Alexy (in monasticism Nikolai) and Lyubov (Charity).

His Holiness the Patriarch also visited the Annunciation Cathedral in Kyoto, where my father was serving then. The (now) reposed Patriarch served a moleben, took a tour of the church and its revered sacred object—an altar Gospel given by St. John of Kronstadt with the inscription of St. Nicholas of Japan—and talked with the parishioners. The church was full of priests and parishioners—not only from our parish, but also from other churches in the Western Japan Eparchy.

Do Japanese young people know about Orthodoxy? Are the fundamentals of the Christian Faith taught within the scope of academic subjects in schools and universities?

I graduated from the law department at Kyoto State University. It seems to me that—at least at the baccalaureate level—they don’t offer subjects in Christian theology. There is only “History of Western Philosophy,” and, within the framework of this subject it talks mainly about Catholic or Protestant thinkers. Young Japanese know that Catholicism and Protestantism exist; a few know that Orthodoxy also exists, or—in literal translation from the Japanese—“the Eastern Orthodox Church.” Orthodoxy is written about in the high school world history textbook, but this is a very short description, and the narration is written from the point of view of the West.

Unfortunately, few people know St. Nicholas of Japan. But the Cathedral of the Resurrection of Christ in Tokyo is known to all as “Nikolai-do,” that is, Nicholas’s Church. The old church in Hakokate is also quite a famous landmark.

Have you been able to see many of the Orthodox churches in Japan?

I lived in the churches of Tokyo and Kyoto. We used to visit the churches in Osaka and Kobe, since they were close to our church in Kyoto. I have been to the church in Sendai three times: once, I accompanied a delegation headed by His Holiness Patriarch Kirill, who visitied Japan in 2012 on the occasion of the 100th anniversary of the repose of St. Nicholas of Japan, Equal-to-the-Apostles.

It was the second Patriarchal visit in the history of the Japanese Church.

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The visit of His Holiness Patriarch Kirill

to the Cathedral Church of Sendai Eparchy, September 15, 2012.

How long have you been in Russia?

I’ve been living in Moscow for two years now. I’m in the second year of the Master’s program of SS. Cyril and Methodius General Church Postgraduate and Doctoral Studies, created in 2009 by the decision of the Holy Synod and on the initative of His Holiness Patriarch Kirill. The rector of this school is Metr. Hilarion of Volokolamsk, Chairman of the Department of External Church Relations of the Moscow Patriarchate. The program we have is substantial and intensive. Special attention is paid in our courses to the study of foreign languages, in particular, English. The professors of General Church Postgraduate Studies work at the Department of External Church Relations. The subject Inter-Orthodox Relations especially interests me. The professors of this discipline are people working in DECR, who are acquainted with the most pressing issues in this area.

Besides the study of the required subjects, I am writing my Master’s thesis on Vladimir Lossky’s book Outline of the Mystical Theology of the Eastern Church.” In my work I wanted to show to what extent this book has interest and is topical for the Orthodox faithful of Japan.

Where do you serve?

Being a hierodeacon, I serve in the Moscow church named after the icon of the Mother of God “Joy of All Who Sorrow” on (Great) Ordynka (Street). [3] After my arrival in Russia I became the subdeacon of the dean of this church, Vladyka Hilarion. And there, on April 30, 2013, I was tonsured a monk by His Eminence Metropolitan Hilarion, with the blessing of His Holiness Patriarch Kirill; and on May 5, 2013, on the day of Holy Pascha, I was also ordained by him to the rank of hierodeacon. The priests, helpers, and parishioners of this church are good, kind people. The Synodal Choir sings splendidly. For me, this church in honor of the icon of the Mother of God is beloved and dear, and holds a most important place in my heart.

I also like the Novospassky Stauropegial [4] Monastery, whose vicar is Vladyka Savva. I live in this monastery. There—as in the church on Ordynka—they received me very well. There they sing beautifully. I like the frescoes in the monastery churches very much.

I have been in many other monasteries and churches in Moscow; I have visited St. Petersburg, Diveyevo, Rostov-on-the-Don, and other Russian cities. I especially liked St. Petersburg and Diveyevo.

Notes:

1. The original Russian has sviatitel’, which is used as the title of a saint-hierarch.

2. DECR – Department of External Church Relations

3. Great Ordynka Street—one of the main streets across the Moscow River from the Kremlin, named after the Great Horde. In addition to the Church of the Mother of God “Joy of All Who Sorrow,” the Martha-Mary Convent of Mercy, founded by New Martyr Grand Duchess Elizabeth, is there, open and working, and the Tretyakov Gallery is nearby.—Trans.

4. A stauropegial monastery or church is independent of the local bishop; it is directly under the Patriarch or Synod.

Hierodeacon Nikolai (Ono)
in conversation with Galina Besstremyannaya
Translated by Dimitra Dwelley

17 / 03 / 2014

キリストの体(聖体血)を中心にした奉神礼共同体

http://havefaithorthodoxy.wordpress.com

HAVE FAITH – ORTHODOXY

キリストの体(聖体血)を中心にした奉神礼共同体

ビザンティン時代に現在のかたちがほぼ確立した奉神礼(礼拝)には、初代教会の礼拝のかたちと精神性がしっかり保たれています。

中心となるのは聖体礼儀です。これは、神学的な理解や祈りのかたちは異なりますが、カトリック教会でミサ、プロテスタント教会で聖餐式といわれるものにほぼあてはまります。主イイスス・ハリストスの復活を「記憶」(キリスト教独自の意味があり「現実に今ここに在るものとして想い起こす」と言えば近いでしょうか)する毎日曜(主日)と諸祭日を中心に行われます。

「主が来られる時(再臨)に至るまで(コリント前書11:26)」、「私を記念(記憶)するためこのように行いなさい(ルカ伝22:19)」という教えを守り、主日ごとの聖体礼儀に集い、主のお体と血としてのパンとぶどう酒(聖体・聖血)を分かちあうことが、教会の基本的なつとめであると理解されています。一つのパンから、また一つの爵(カップ)から聖体聖血を分かち合うことを通じて、信徒はハリストス・神と一つとなると同時に、互いが一つとなり、ハリストスが集められた「新たなる神の民の集い・教会」が確かめられます。

この神との交わりの体験の積み重ねこそ信徒の成長のみなもとであり、そこで受ける神の恵みがなければ、「よい生き方」をめざすどんなまじめな人間的な努力も実を結びません。

ソース:

http://nagoya-orthodox.com

http://agoya-orthodox.com/ja/正教会とは.html

名古屋正教会 NAGOYA ORTHODOX CHURCH

北鹿ハリストス正教会 復活大祭聖体礼儀 Japan: Divine Liturgy in Japanese ビデオ Video

https://japanofmyheart.wordpress.com

JAPAN OF MY HEART

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Japan

北鹿ハリストス正教会 復活大祭聖体礼儀

Divine Liturgy in Japanese

日本の聖ニコラス (+1912年2月16日) St Nickolas Kasatkin of Japan (+1912)

http://saintsofmyheart.wordpress.com

SAINTS OF MY HEART

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日本の聖ニコラス

(+1912年2月16日)

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ニコライ (日本大主教)

ニコライ(修道誓願前の姓:カサートキン、 1836年8月1日(ロシア暦) – 1912年2月16日)は日本に正教を伝道した大主教(肩書きは永眠当時)。日本正教会の創建者。正教会で列聖され、亜使徒の称号を持つ聖人である。

「ロシア正教を伝えた」といった表現は誤りであり(後述、ニコライ本人も「ロシア正教を伝える」のではなく「正教を伝道する」事を終始意図していた。

ニコライは修道名で、本名はイワン・ドミートリエヴィチ・カサートキン。日本正教会では「亜使徒聖ニコライ」と呼ばれる事が多い。日本ではニコライ堂のニコライとして親しまれた。

神学大学生であった頃、在日本ロシア領事館附属聖堂司祭募集を知り、日本への正教伝道に駆り立てられたニコライは、その生涯を日本への正教伝道に捧げ、日露戦争中も日本にとどまり、日本で永眠した。

生涯

初期

スモレンスク県ベリスク郡ベリョーザの輔祭、ドミトリイ・カサートキンの息子として生まれる。母は5歳のときに死亡。ベリスク神学校初等科を卒業後、スモレンスク神学校を経て、サンクトペテルブルク神学大学に1857年入学。在学中、ヴァーシリー・ゴローニンの著した『日本幽囚記』を読んで以来日本への渡航と伝道に駆り立てられたニコライは、在日本ロシア領事館附属礼拝堂司祭募集を知り、志願してその任につくことになった。

在学中の1860年7月7日(ロシア暦)修士誓願し修道士ニコライとなる。同年7月12日(ロシア暦)聖使徒ペトル・パウェル祭の日、修道輔祭に叙聖(按手)され、翌日神学校付属礼拝堂聖十二使徒教会記念の日に修道司祭に叙聖された。ミラ・リキヤの奇蹟者聖ニコライは東方教会において重視される聖人であり、好んで聖名(洗礼名)・修道名に用いられるが、ニコライも奇蹟者聖ニコライを守護聖人として「ニコライ」との修道名をつけられている。

函館時代

翌1861年に箱館のロシア領事館附属礼拝堂司祭として着任。この頃、元大館藩軍医の木村謙斉から日本史研究、東洋の宗教、美術などを7年間学んだ。また、仏教については学僧について学んだ。

ニコライは慶応4年4月自らの部屋で密かに、日本ハリストス正教会の初穂(最初の信者)で後に初の日本人司祭となる沢辺琢磨、函館の医師酒井篤礼、南部藩出身浦野大蔵らに洗礼機密を授けた。この頃、木村が函館を去った後の後任として新島襄から日本語を教わる。新島は共に『古事記』を読んで、ニコライは新島に英語と世界情勢を教えた。

懐徳堂の中井木菟麻呂らの協力を得て奉神礼用の祈祷書および聖書(新約全巻・旧約の一部)の翻訳・伝道を行った以後、精力的に正教の布教に努めた。

明治2年(1869年)日本ロシア正教伝道会社の設立の許可を得るためにロシアに一時帰国した。ニコライの帰国直前に、新井常之進がニコライに会う。

ニコライはペテルスブルクで聖務会院にあって首席であったサンクトペテルブルク府主教イシドルから、日本ロシア正教伝道会社の許可を得ることができた。1870年(明治3年)には掌院に昇叙されて、日本ロシア正教伝道会社の首長に任じられた。ニコライの留守中に、日本では沢辺、浦野、酒井の三名が盛んに布教活動を行った。

明治4年(1871年)にニコライが函館に帰って来ると、沢辺の下に身を寄せていた人々が9月14日(10月26日)に洗礼機密を受けた。さらにニコライは仙台地方の伝道を強化するために、小野荘五郎ほか2人を派遣した。ニコライは旧仙台藩の真山温治と共に露和辞典の編集をした。

東京時代

明治4年12月(1872年1月)に正教会の日本伝道の補佐として、ロシアから修道司祭アナトリイ・チハイが函館に派遣された。明治5年ロシア公使館が東京に開設されることになった。函館の領事館が閉鎖されたが、聖堂は引き続き函館に残されることになったので、ニコライはアナトリイに函館聖堂を任せて、明治5年1月に築地に入った。ニコライは仏教研究のために外務省の許可を得て増上寺の高僧について仏教研究を行った。

明治5年(1872年)9月に駿河台の戸田伯爵邸を日本人名義で購入して、ロシア公使館付属地という条件を付け、伝道を行った。明治5年9月24日東京でダニイル影田隆郎ら数十名に極秘に洗礼機密を授けた[注釈 1]。

明治7年(1874年)には東京市内各地に伝教者を配置し、講義所を設けた。ニコライは、神奈川、伊豆、愛知、などの東海地方で伝道した。さらに京阪地方でも伝教を始めた。

明治7年5月には、東京に正教の伝教者を集めて、布教会議を開催した。そこで、全20条の詳細な『伝道規則』が制定された。

明治8年(1875年)7月の公会の時、日本人司祭選立が提議され、沢辺琢磨を司祭に、酒井篤礼を輔祭に立てることに決定した。東部シベリアの主教パウェルを招聘して、函館で神品会議を行い、初の日本人司祭が叙任された。このようにニコライを中心に日本人聖職者集団が形成された。さらに、正教の神学校が設立され、ニコライが責任を担った。

明治9年(1876年)には修善寺町地域から岩沢丙吉、沼津市地域から児玉菊、山崎兼三郎ら男女14名がニコライから洗礼を受けた。

明治11年(1878年)、ロシアから修道司祭のウラジミール・ソコロフスキーが来日して、ニコライの経営する語学学校の教授になり、明治18年までニコライの片腕になった。

明治12年(1879年)にニコライは二度目の帰国をし、明治13年に主教に叙聖される。その頃の教勢は、ニコライ主教以下、掌院1名、司祭6名、輔祭1名、伝教者79名、信徒総数6,099名、教会数96、講義所263だった。同じ年、正教宣教団は出版活動を開始し、『正教新報』が明治13年12月に創刊された。愛々社という編集局を設けた。

明治13年(1880年)イコンの日本人画家を育成するために、ニコライは山下りんという女性をペテルブルグ女子修道院に学ばせた。3年後山下は帰国し、生涯聖像画家として活躍した。

明治15年(1882年)に神学校の第一期生が卒業すると、ロシアのペテルブルグ神学大学やキエフ神学大学に留学生を派遣した。

明治17年(1884年)に反対意見があり中断していた、大聖堂の建築工事に着手して、明治24年に竣工した。正式名称を復活大聖堂、通称はニコライ堂と呼ばれた。

明治26年(1893年)ニコライの意向により、女流文学誌『うらにしき(裏錦)』が出版された。明治40年まで存続し明治女流文学者の育成に貢献した。

明治37年(1904年)2月10日に日露戦争が開戦する前の、2月7日の正教会は聖職者と信徒によって臨時集会を開き、そこでニコライは日本に留まることを宣言し、日本人正教徒に、日本人の務めとして、日本の勝利を祈るように勧めた。

内務大臣、文部大臣が開戦直後に、正教徒とロシア人の身辺の安全を守るように指示した。強力な警備陣を宣教団と敷地内に配置したので、正教宣教団と大聖堂は被害を受けることがなかった。
神田駿河台の正教会本会で没した。谷中墓地に葬られる。

不朽体

1970年、谷中墓地改修の際に棺を開けると不朽体が現れた。同年、ロシア正教会はニコライを「日本の亜使徒・大主教・ニコライ」、日本の守護聖人として列聖した。日本教会が聖自治教会となったのはこのときである。ニコライの不朽体は谷中墓地のほか、ニコライ堂(大腿部)、函館ハリストス正教会などにあり、信者の崇敬の対象となっている。列聖以降、日本の亜使徒聖ニコライ、聖ニコライ大主教と呼ばれる。記憶日(祭日)は2月16日(ニコライ祭)。

ニコライが伝道した「正教」

ニコライが「ロシア正教を伝えた」とする媒体が散見されるが、「ロシア正教会」「ロシア正教」は最も早くに見積もっても1448年に成立した独立正教会の組織名であり、教会の名ではない。「正教を伝えた」が正しい表現である。ニコライは「(組織としての)ロシア正教会に所属していた」とは言えるが、あくまで「正教を伝えた」のであり、「ロシア正教会」という「組織」を伝えた訳ではない[注釈 2]。

正教会は1カ国に一つの教会組織を具えることが原則であり各地に正教会組織があるが(ロシア正教会以外の例としてはギリシャ正教会、グルジア正教会、ルーマニア正教会、ブルガリア正教会、日本正教会など。もちろん例外もある)、これら各国ごとの正教会に教義上、異なるところは無く、相互の教会はフル・コミュニオンの関係にあり、同じ信仰を有している。

ソース:

Wikipedia