“너는 여자들 중에 가장 복받은 사람이며 네 태중의 아기도 복받은 분이다” (누가복음 1:42) – “Blessed are you among women, and blessed is the child you will bear” (Luke 1:42)

http://multilingualholybible.wordpress.com

MULTILINGUAL HOLY BIBLE

“너는 여자들 중에 가장 복받은 사람이며 네 태중의 [d]아기도 복받은 분이다” (누가복음 1:42)

“Blessed are you among women, and blessed is the child you will bear” (Luke 1:42)

누가복음 1:39-45:

39 그 후에 마리아는 유대 산골 사가랴가 사는 마을로 급히 가서

40 엘리사벳을 방문하였다.

41 엘리사벳이 마리아의 인사하는 소리를 듣는 순간 엘리사벳의 태중의 아기가 뛰었다. 엘리사벳은 성령으로 충만하여

42 큰 소리로 이렇게 말하였다. “너는 여자들 중에 가장 복받은 사람이며 네 태중의 [d]아기도 복받은 분이다.

43 내 주님의 어머니가 나를 찾아오다니 이 얼마나 영광스러운 일인가!

44 네가 인사하는 소리를 듣는 순간 내 태중의 아기가 기뻐서 뛰었다.

45 주께서 말씀하신 것이 이루어질 것을 믿은 여자는 정말 행복하다.”

광고

Athanasius Yoo, M.D., B.D., Korea: Why I Became An Eastern Orthodox Christian

http://textsorthodoxy.wordpress.com

TEXTS – ORTHODOXY

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Athanasius Yoo, M.D., B.D., Korea:

Why I Became An Eastern Orthodox Christian

Source:

http://journeytoorthodoxy.comHERE

JOURNEY TO ORTHODOXY

My long pilgrimage to the Mother Church has been completed. As I think back over the long road of this pilgrimage, I become filled with deep emotion. For by the grace of God, I, a stray sheep, have found the lovely bosom of the Good Shepherd, the true body of Christ, – the One, Holy Catholic, and Apostolic Church. Therefore, it is my conviction that my humble retrospections should in nowise come to naught to those who are outside of the true Church of Christ.

I am a Korean and a medical doctor by profession. My father was an Elder of the Presbyterian Church in Korea and my mother a very devout deaconess of same. Consequently I was brought up in an unusually religious atmosphere.

My mother hoped that I would become a minister of the Presbyterian Church. But I had no interest in that profession because the example of the Protestant ministers at that time was much too superficial and did not impress me as being Christian at all. And so I entered medicine instead, finished medical school and began practicing in Seoul, Korea. I continued my medical practice until the unconditional surrender of the Japanese Empire. The fall of Japanese imperialism, and the subsequent independence of Korea, impressed me greatly with the frailty of life and of the world.

After a period of sincere prayer and meditation, I decided to dedicate myself to the ministry. I entered the Presbyterian Theological School in Seoul, Korea … with deep conviction and fervent faith for my newly chosen profession. Soon after, however, I was confronted with the malignant teaching of higher biblical criticism and of rationalistic modernistic doctrine. The evil shadow of Harnack and Deissmann, the poisonous sabotage of the Tubingen School, the narcotic abomination of Schleicher­macher and Rutschul dominated the School. The revival of twentieth century Arianism and Nestorianism was promoted and the so-called “social Gospel” emphasized. Moreover, the Second Coming of Christ and the doctrine of everlasting life were counted as convictions of the ignorant. Had I not entered this Theological School, I probably would have kept my peace of mind. But once I had learned the false theology of this school, I lost my peace of mind. Indeed, I found it impossible to accept these heretical Protestant teachings without going against my conscience and good faith.

As a result, I began to look for more conservative Protestant teachings in order to find consolation . . . but I could not find any. With deep unrest and despair, I began reading some Roman Catholic theological books and my interest in the teaching of the Roman Catholic Church concerning the Virginity of the Virgin Mary, the Apostolic Succession, and Transubstantiation, was greatly aroused. However, because of the lack of books, my reading in Roman Catholic doctrine was limited. In the meantime, I continued my theological studies at the Presbyterian seminary and after my graduation from there was advised to be ordained. But I refused ordination because I now felt that the ministry of the Protestant Church lacked Apostolic Succession and was therefore null and void.

After much thought and hesitation, I finally became a Roman Catholic in 1950. Up until this time I had no contact whatsoever with the Orthodox Church.

Upon studying Roman Catholic doctrine, however, I found many false teachings in it also. Those that bothered me especially were the following:

1.The withdrawal of the cup from the laity during Communion.

2.The Doctrine of the Infallibility of the Pope.

3.The Doctrine of the Immaculate Conception.

4.The Doctrine of Purgatory.

5.The Doctrine of Indulgences.

6.The universal jurisdiction of the Bishop of Rome.

7.The exclusive Latinity in the Mass and in other services.

If I refused to accept the above doctrines, I would be under anathema. And so I remained in a state of confusion. In order to resolve the problems I had about the Roman doctrine, I began studying the writings of the Church Fathers. These along with scholastic theology, I read for a long time. My conclusion from all these studies was that the Roman Catholic Church, too, had gone astray as had the Protestant. In doubt, despair, and agony, I decided to go to the United States in order to escape my doctrinal troubles. I arrived in the United States in 1955.

In the United States, I studied advanced medical science and also continued my theological studies. For the first time I was given the opportunity to read into Eastern Orthodox theology. Up until this time I had had no contact with Orthodox Christians or with any Orthodox Church. Thanks be to God, however, for He led me by His Holy Spirit to the primitive, conservative, and most pure and virgin faith of Christianity! For I discovered that in the Orthodox Church, Christianity with all its richness and essence was to be found. In the bosom of the Orthodox Church, my despaired soul found a resting place, a heavenly harbor! With great joy and hope, I decided to become an Orthodox Christian about a year ago. At first I hesitated to make a hasty decision for fear of disgracing myself by frequent changes of denominations. But gradually I became convinced of the validity of Orthodoxy.

By the Grace of God, I was convinced that I must serve Him through the priesthood of the Orthodox Church. And so I began following the way of the Cross, willing to sacrifice anything. Through the kindness of His Eminence, Archbishop Michael and His Grace, Bishop Athenagoras of Elaia, I was given permission to study Orthodox theology at the Holy Cross Orthodox Theological School in Brookline, Massachusetts, in preparation for the priesthood. My desire is to return to Korea as a medical-priest missionary after my ordination into the Orthodox Church, and join the Orthodox mission which already exists in Seoul, Korea.

Dialog mit protestantischen Priestern in Korea ╰⊰¸¸.•¨* German

https://koreaofmyheart.wordpress.com

KOREA OF MY HEART

Dialog mit protestantischen Priestern in Korea

Quelle:

http://www.impantokratoros.gr/74D462E4.de.aspx

http://www.impantokratoros.gr/root.de.aspx

HEILIGES KLOSTER PANTOKRATOROS

Nach wiederholten Einladungen des Nationalen Kirchenrates von Korea (National Council of Churches in Korea = NCCK) an die Heiligen Metropolis von Korea, der sie als Vollmitglied bei sich aufzunehmen wünschte, wurde mit dem Segen des Ökumenischen Patriarchen die Einladung angenommen, unter der Voraussetzung, nur im Rahmen des theologischen Dialoges teilzuhaben, zugunsten des orthodoxen Bekenntnisses, ohne in politische oder andere Aktivitäten involviert zu werden.

Im Rahmen dieses Übereinkommens ist die Metropolis darum gebeten worden, Vorträge über die Orthodoxe Kirche vor protestantischen Pastoren der Städte Seoul, Tsountson und Tsontzou zu halten, die mit Rednern dem Ehrwürdigen Metropoliten v. Korea Herrn Ambrosios in Seoul und den koreanischen Priestern Vt. Jeremias Tzo in Tsountson und Vt. Hilarion Tzong in Tsontzou verwirklicht wurden.

Es folgt das Gespräch zwischen dem Ehrwürdigen und den Herren und Frauen Pastoren und Pastorinnen, das nach dem Vortrag in den zentralen Büroräumlichkeiten des NCCK in Seoul am Montag, dem 18.Juni 2012, stattfand.

ERSTE FRAGE: Stimmen Sie der Theorie der Römisch-Katholischen über Petrus und der „Petra“ (Fels) zu, die sie als Begründung für den Papstprimat angeben?

ANTWORT: Selbstverständlich nicht. Für uns Orthodoxe stellen sich die Dinge einfach und deutlich dar. Die Jünger, mit ihrem Haupt Jesus Christus, waren untereinander gleichberechtigt, und keiner von ihnen hat jemals daran gedacht, sich selbst als ersten und einzigen Stellvertreter Christi auf Erden 계속 “Dialog mit protestantischen Priestern in Korea ╰⊰¸¸.•¨* German” 읽기

Τα ίχνη του Θεού στην Κορέα – Από τον Προτεσταντισμό στην Ορθοδοξία

http://conversionstoorthodoxy.wordpress.com

CONVERSIONS TO ORTHODOXY

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Τα ίχνη του Θεού στην Κορέα

Από τον Προτεσταντισμό στην Ορθοδοξία

Mιά ἀναφορά ἀπό τήν Ὀρθόδοξη Ἱεραποστολή στήν Κορέα. Γράφει ὁ Ἐπίσκοπος Ζήλων Σωτήριος:

«Χαρακτηριστική ἡ περίπτωσι ἑνός φοιτητοῦ στή Seoul: ἐπιθυμοῦσε νά γίνη Xριστιανός. Μελετοῦσε Ἁγία Γραφή. Πήγαινε στίς Προτεσταντικές Ἐκκλησίες καί στή Ρωμαιοκαθολική. Δέν τόν γέμιζαν. “Κάτι λείπει…” αἰσθανόταν. Ὥσπου μέσῳ τοῦ Internet βρῆκε τήν Ὀρθόδοξη Ἐκκλησία. “Αὐτό εἶναι ὁ χριστιανισμός τόν ὁποῖο ἔψαχνα”, ὁμολόγησε. Ἀνεπιφύλακτα κατηχήθηκε, βαπτίσθηκε καί ζῆ τήν ἐν τῷ Φωτί τοῦ Προσώπου Του ζωή τοῦ πιστοῦ.

Ἄλλος Κορεάτης ἀριστοῦχος φοιτητής, πρώην βουδιστής, παρακολούθησε μῆνες κατήχησι μέ πολύ ἐνδιαφέρον. Κάποτε χάθηκε. Ξαναεμφανίσθηκε μετά ἕξι μῆνες. “Ποῦ ἤσουν;”, τόν ρώτησα. “Πήγαινα στίς ἄλλες Ἐκκλησίες τῆς Σεούλ νά δῶ μήπως ὑπάρχει καλύτερη ἀπό τήν Ὀρθόδοξη ἀλλά δέν βρῆκα. Τώρα εἶμαι ἀπόλυτα σίγουρος γιά τήν πληρότητα τῆς Ὀρθόδοξης”. Βαπτίσθηκε καί διακρίνεται γιά τό ζῆλο του.

Κι ἕνα ἀκόμη χαρακτηριστικό: ῞Ελληνας καθηγητής τῆς φιλοσοφίας, καλεσμένος νά δώση σειρά διαλέξεων σέ Πανεπιστήμια τῆς Σεούλ, σέ εἰδική συνάντησί του μέ ὅλους τούς καθηγητές φιλοσοφίας τῆς κορεατικῆς πρωτεύουσας, μίλησε μαζί τους γιά τήν κρίσι τῆς σημερινῆς νεολαίας καί τίς μορφές τίς ὁποῖες παρουσιάζει στήν Κορέα. “Τί νομίζετε ὅτι θά βοηθοῦσε τούς Κορεάτες νέους νά ξεπεράσουν τά προβλήματά τους;”, ρώτησε. Ἀπάντησε ὁ Πρύτανις ἑνός ἀπό τά τρία μεγαλύτερα Πανεπιστήμια τῆς Σεούλ, καθηγητής φιλοσοφίας ἐπίσης: “Ὁ αὐθεντικός χριστιανισμός, ὅπως τόν διεφύλαξε καί τόν βιώνει ἡ Ὀρθόδοξη Ἐκκλησία”. Ὁ ἴδιος ἀνήκει σέ προτεσταντική Ἐκκλησία, ἀλλά σέβεται βαθειά τήν Ὀρθοδοξία καί πρό ἐτῶν μέ κάλεσε στό Πανεπιστήμιό του καί μίλησα στούς φοιτητές»

Πηγή:

Ἀρχιμ. Ἰωάννου Κωστώφ

Τά Ἴχνη τοῦ Θεοῦ – Ἀπό τόν Προτεσταντισμό στήν Ὀρθοδοξία

ἐκδ. Ἅγ. Ἰωάννης ὁ Δαμασκηνός

Ἀθήνα 2011

그리스도께서 부활하셨습니다! 참으로 부활하셨습니다! Christ is Risen! Indeed, He is Risen!

그리스도께서 부활하셨습니다! 참으로 부활하셨습니다!

Christ is Risen! Indeed, He is Risen!

교회법, 영혼 구원을 위한 신앙 지침 Canon Law, Faith Guidance for Soul Rescue

http://textsorthodoxy.wordpress.com

TEXTS – ORTHODOXY

교회법, 영혼 구원을 위한 신앙 지침

Canon Law, Faith Guidance for Soul Rescue

법학자들 사이에서 “하늘나라에서도 교회법이 존재할까?”라는 논쟁이 벌어졌고, 교회법이 필요하다는 결론이 났다. “사회 있는 곳에 법이 있다”는 격언에서 보듯 둘이나 셋이 모인 곳에는 법이 필요하기 때문이다. 교회도 하나의 사회이기에 규범이 있어야 한다. 이는 교회의 교계제도와 조직의 구조가 가시적이기 위함이고, 하느님께서 교회에 맡기신 임무, 특히 거룩한 성사와 권한을 올바르게 집행하기 위함이다.

예수님께서 ‘안식일 법의 주인이 사람의 아들’이라고 말씀하셨다. 교회법도 교회의 구성원인 하느님 백성을 위해 존재한다. 교회와 신자들의 원활한 삶과 신앙을 위해 있는 것이다.

교회법은 좁은 의미에서 척도나 규범, 규율을 뜻하는 카논(canon)이라고 부른다. 교회의 직권에 의해 반포된 성문법과 그 조항, 즉 교회가 정한 신앙의 진리, 도덕률, 규율이다.

그럼 ‘교회법 정신’은 어디에서 오는 것일까. 하느님 백성을 이끄시는 하느님에게서다. 세상을 창조하시고 인류를 구원하시기 위해 하느님께서 당신 백성에게 직접 말씀하시거나 예언자나 다른 계시를 통해 알려주신 내용이 교회법 내용이며 정신이다. 주님께서 교회를 세우시고, 당신 백성이 태어나게 하시고, 교회 안에서 성장해 공동체를 이루며, 하느님 자녀로서 품위를 유지하고 모든 영혼을 구원으로 이끌도록 해주는 것이 바로 ‘교회법 정신’이다.

‘교회법 정신’을 알기 위해서는 먼저 교회를 알아야 한다. 공의회 문헌 「계시헌장」에서는 교회를 ‘그리스도의 신비체이고 영적인 공동체인 동시에 교계 조직으로 이루어진 사회’라고 선언하고 있다. 이는 교회가 영적 존재인 동시에 가시적 제도라는 것이다. 그래서 교회법은 ‘그리스도의 신비체이고 영적인 공동체’와 ‘보이는 조직’이 잘 결합해 운영하도록 보이는 법을 통해 ‘봉사하는 도구’라 할 수 있다.

교회법은 하느님과 그 백성이 존재하는 순간부터 있었다고 해도 과언이 아니다. 교회법의 원천은 구약의 율법과 예수 그리스도가 설정하시고 가르쳐 주신 내용, 초기 교회에서 사도들이 성령의 도움을 받아 공동체가 나갈 방향을 정한 내용 등이 그 원천이다. 여기에 4세기 이후 교회가 공의회를 개최하고 올바른 방향으로 가기 위한 교리와 계명, 전례 및 조직에 관한 규정, 교회가 점차 국가교회로 자리매김하면서 등장한 개혁법령집들도 포함된다.

이런 교회법은 교회의 공적 가르침을 근거로 한다. 성경과 성전 교부들의 공적 가르침에 법적인 성격을 부여한 것이 교회법이다. 또한, 교회법은 교리서의 기초에 근거가 된다. 교회의 가장 훌륭한 공적 영적서적은 성경, 교부들의 가르침, 교회법, 교리서라고도 한다. 그 내용을 하나하나 묵상하며 읽는다면 더없이 좋은 영성서적일 것이다.

교회법은 하느님 백성인 교회와 우리가 추구하고자 하는 자아(교회)상을 표현한 것이다. 이는 교회법을 통해 하느님 백성으로서 품위를 유지하고자 하는 지향이며, 더 멋진 공동체를 만들어 가며 서로가 잘살기 위한 바람이다. 교회법은 하느님 나라를 향한 여정에서 친교를 누리며 행복하기를 바라는 마음에서 행한 약속이라 할 수 있다.

예수 그리스도 나의 구세주 나의 방패 Jesus Christ My Messiah My Shield

http://orthodoxyislove.wordpress.com

ORTHODOXY IS LOVE

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예수 그리스도 나의 구세주 나의 방패

Jesus Christ My Messiah My Shield

╰⊰¸¸.•¨*

http://catechumen.tumblr.com

catechumen.tumblr.com/post/63083976137/예수-그리스도-나의-구세주-나의-방패-jesus-christ-my-messiah-my

예비신자 Catechumen