Icon - chii ichi? mifananidzo Ancient uye zvaanoreva. Ndeipi aizviti mifananidzo?

 

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Icon - hunokosha chaizvo chikamu chiKristu. Rinoshandurwa kubva pane rechiGiriki rinoreva "mufananidzo." Kazhinji, vasande siyana, Amai vaMwari vanotaurwa muna kuzvidhori, Iisus Hristos kana zviito kwakaitika kare, uye vanotsanangurwa muMagwaro.

General ruzivo pamusoro kuzvidhori, kukosha kwavo pakunamata

Vachananzva vanoratidzwa icon, kwete Ishe Mwari. Zvinofungidzirwa kuti aida chete kuyeuchidza achinyengetera raMwari. Naizvozvo, vanonyora vari icon hakusi chiso, uye chiso. Zvikuru pane maziso anoratidza kudzika mweya. No zvishoma zvinokosha uye ruoko nemasaini kuti vatakure imwe nechinangwa.

Vamwe nhamba Airy chaizvo, sezvo rakagadzirirwa kuratidza simba romukati. Zviri ichi uye kusimbisa.

Pane imwe nguva pakati vemifananidzo zvakava akakurumbira echitendero dingindira. Uye ndinoda - mifananidzo uye mifananidzo pamusoro iwoyo anoratidzwa pamusoro payo chete musande, somuenzaniso. Asi pasi pane kanivhasi yomudzimu, uye wechipiri haasi. Saka, tinofanira kuita zvinoenderana iconography kare zvekunyora seakafuridzirwa kuti vanodzinga netsaona mashoko. chidimbu chimwe nechimwe anotakura imwe nechinangwa uye mutoro pakunamata. 

Icon kubva nemaonero zvenhoroondo

Pakuonekwa mifananidzo yakatanga kusvika AD I remakore Zvinofungidzirwa kuti wokutanga vavo akasikwa naRuka, uyo akanyora mumwe zvikamu Gospel. Maererano wechipiri shanduro, mukuru nzira kuroverera pachiso chaJesu Kristu, kana Akatsvoda tauro panguva yokushambidza.

Zvisinei, mifananidzo kupfuura kare akawanikwa yomusi kudzokera VI remakore. Vakanga yakaitwa Byzantine Empire, aiva simba guru pamusoro kunyora kwemifananidzo. Mairi chete, asi pave paya, zvakanyorwa nokuda canons kunyora mifananidzo.

History mifananidzo vaine nguva. Vakatambudzwa, ndakajeka, uye kushandura kunyora manyorerwo. Mumwe nomumwe mifananidzo inoratidza nguva, mumwe nomumwe akasiyana. A yakawanda kwemifananidzo, exudes mura, misodzi, ropa, kurapa vanorwara munguva dzokutambudzika. Vari aionekwa zvinhu zvikuru zvinoera. 

How rokusika mifananidzo

Icon - Naizvozvo, chiratidzo chinokosha nokuda mutendi, muitiro pakusika kuratidzira kwenguva refu nguva rakarondedzera canons, izvo zvichiri vakachengetedzwa. Kuunza chifananidzo - hazvina kutsanya, unofanira kushoma kwemwedzi mitatu kuti chinangwa ichi.

Kuumba mifananidzo ine matanho kuti zvakajeka kuchengetwa:

• The kusarudza huni uye anogadzira zvinhu bhodhi, ichazovapo hwaro.
• Zvadaro, pose yakagadzirira. Izvi kuitira kuti mufananidzo yakaramba nguva refu pasina change. Kuti aite izvi, kuita zviito akawanda. Tanga nomusoro, mvura namira ari ipapo zvikashandiswa, mushure - lähikuva (gesso). Last anofanira kutevedzerwa kakati uye ngaiparadzanise dziome kwazvo pashure - gaya. Kazhinji pamberi gesso rukoko iri glued kana pavoloka serpyanku (jira rinokosha).
• The rakatevera Danho - the kuita. Izvi hazvina mufananidzo chokupedzisira - chete redunhu. Zvinofanira kuva mushure manikidzira chinhu unopinza, saka hazvina kurasika pakati mamwe akaturikidzana.
• Kana icon chichava gilding, zvinofanira kutevedzerwa izvozvi, panguva ino.
• Zvino tinofanira kugadzirira pendi. Kuti uone icon inofanira kutorwa dzinongoitika.
• Wekutanga monochromatic pendi Zvakarurama pamusoro necheseri uye dolichnye okunze.
• Zvadaro panouya mufananidzo. Dolichnye rokutanga kubudiswa okunze (landscape, zvipfeko), ipapo pendi dzakavanzika zvenyu (maoko, tsoka, chiso). Uyewo kusaina kuvake (uyo anorondedzerwa pachiri).
• The Kupedzwa kubatwa ndiyo mishonga pamwe varnish kana lacquer.

Ipapo icon uvatsvenese.

The kukosha uye kukosha kwemifananidzo mukereke

All kuzvidhori vari mutemberi kukosha kwavo, vari panzvimbo. Vanobatanidzwa muchechi iconostasis iri pakarepo zvinoonekwa. A rusvingo yemapuranga riri pamberi peatari yetemberi. Pairi - mufananidzo upenyu hwaKristu, Kurondedzerwa kutambura kwake.

Unofanira kuziva kuti mifananidzo ose ichimuremera panzvimbo yayo haisi tsaona. Pakati kunodiwa ndiyo inonzi Deesis akatevedzana umo mune kutenda vakawanda zvitsvene. At kwayo centre - mufananidzo waKristu Wemasimbaose. Top - yezororo mufananidzo, pakati pavo - nyaya Testamende Itsva.

In nechepakati iconostasis vari Royal Masuo, uhwo - pearitari. Kurutivi rumwe norumwe - mifananidzo pamwe zviso dzaKristu uye Mhandara. Uyewo, kunewo yakaderera weDanho, iro rizere mifananidzo navatsvene, uyewo mifananidzo mazororo vanonyanya airemekedzwa.

Kutaura chii zvinoreva mifananidzo mukereke, tinogona kuona kukosha kwavo mhemberero siyana, kuyeuchidzwa Jehovha vakatendeka. Vamwe vane chinzvimbo chinokosha sezvo nokuporesa zvirwere zvavo, achiita kuchiva kwenyika. Vanodaidza vane kuonga rubatsiro.

Zvinonzi vakatenda, saka, kuti mifananidzo mukereke ndivo vanozoshanda. Vatendi vanoziva kuti, kuburikidza pasi chikumbiro kuvatsvene zvechokwadi vanoratidzwa pavo kunogona kutarisirwa kubatsira. 

 

Orthodox Icon yeMhandara Maria kubva kuMozambique (kubva pano)

 

Amai Vamwari, "Amai veNherera" (yakanyorwa nechiSwahili: Mama wa Yatima), Kenya (ona pano & Orthodox mifananidzo yeMhandara Maria kubva kumativi ose enyika)

 

Kupfuura kare uye vakwegura mifananidzo

In chiKristu, pane kunyanya kunamatwa mifananidzo kwatiri kubva kare. Ndivo kubatana pakati nguva apo zviitiko kwakaitika muBhaibheri, uye needu. Izvi mifananidzo yekare epakutanga kunyanya akaramba mumamiziyamu, asi kazhinji zvakakopwa kune dzimwe mutemberi.

Somuenzaniso, muna Kiev Museum of Western uye Oriental Art dzimba kupfuura kare mufananidzo Ioanna Krestitelya, iyo yakatanga kusvika VI remakore. Zvinonzi akaita kushandisa mabikirwo nguva - encaustic. It akahushandisa kupenda ekare mifananidzo iri Byzantine Empire.

Zviri mumwe mukuru akachengetedzwa mufananidzo uri mufananidzo AVAPOSTORI Petro naPauro. Date kwayo zvisikwa - XI remakore. Zvino anochengeterwa Novgorod Museum. Hakusi chose akachengetedzwa: maoko, chiso uye tsoka havachengeti yepakutanga pendi. Zvisinei, panguva kudzorerwa contours vakanga yoku-.

The kuitika mufananidzo St. George, iyo anochengeterwa kubvuma Cathedral muMoscow, pamusoro zvekungofungira rinoreva magumo XI - kutanga XII remakore. Richengetedzwe zvisaririra zvakanaka.

mifananidzo Ancient - ichi chinokosha nhaka chiKristu. Mumwe nomumwe wavo ane yayo inokosha nyaya kunyora unyanzvi. The kuongorora kunoratidza kuzvidhori, iyo zvino akashandisa zvinhu kusika navo. Zvinosuruvarisa vashoma chaizvo akapukunyuka mifananidzo ivavo vokutanga, sezvo paine nguva zvinoparadza.

Zvinofanira kucherechedzwa kuti kashoma panguva yakaratidzwa hachishandi. Izvi zvinoratidzwa kuti zvinokosha iconography achiri mufananidzo.

ainzi kuvake

Uyu yoga chikamu zvifananidzo muchiKristu. Inowanzonzi kunzi kuzvidhori kuwanwa mukubhabhatidzwa, ipapo vanofanira vakaramba hwose. Zvaiva zviri nani kana ukashamwaridzana nzira yakadaro pamusoro Danga mwana, kuti vakuchengete nayo pakukuvadzwa.

Unofanira kuziva kuti ndiyo icon - ndivo avo izvo zvinomiririra musande uyo kukudza vakabhabhatidzwa munhu. Kazhinji, chifananidzo chakadaro anosarudzwa nokuda mwana. Kana akadaro haasi pakati vatsvene, zvakakodzera kutora ndiye yakanakisisa akakodzera. Saka, mwana rinowanika anorichengeta.

Makarekare mifananidzo yakadaro akarayira zvikuru kuberekwa kana rubhabhatidzo mwana. Vakadaidzwa ndeiya yakaita uye tenzi iri kukura nomucheche.

Ainzi mifananidzo kwete chete kushandiswa pazviitiko. Kunewo:

• Wedding mifananidzo - kushandiswa panguva mhemberero mukereke;
• mhuri - ndivo vatsvene vane mazita dzinoenderana nhengo dzemhuri, vari kazhinji vakapfuura pasi kubva kumarudzi namarudzi kunogona kuratidzwa;
• zvaifanira kuva pamusoro musha iconostasis;
• Icon airemekedzwa mhuri dzvene.

  

The yakakurumbira mufananidzo Amai vaMwari

Of Kunyanya kushanda ari iconography kune hadzi chimiro, kureva, Amai Divine. mifananidzo yaro chaizvo kukudzwa akatendeka, kazhinji vave nemasimba ezvishamiso. Mumwe nomumwe wavo ane zvakunoreva. Chero mifananidzo yakadaro (mufananidzo uri munyaya) ndiyo chepakutanga chaizvo.

• Kazan Icon of Amai vaMwari. Akawanikwa July 8, 1579 pamusoro madota chinopiwa imba Kazan. Icon Izvi seva nekuporesa.
• Iver mufananidzo Amai vaMwari. Kokutanga pamusoro zvakazivikanwa pamusoro IX remakore, kana chishamiso chakaitika, uye nawo ikatanga ropa. Pashure paizvozvo, akanga akawanikwa paGomo Athos mumakore 200. Prayer pamberi kuvake ichi anobatsira panguva ezvinhu akaoma, nokuti kuporesa kana kuwedzera hwevhu.
• Tikhvin Icon of Amai vaMwari. Zvinofungidzirwa kuti zvakanga zvakanyorwa Ruka Evangelist. Zvino kuchengetwa Rossii.Eta kuvake anokudzwa kwazvo vanamai. Zvinobatsira mumunyengetero vana achaporesa vavo. Uyewo nyengeterera vakadzi vake vanoda kuva vanamai.
• Vladimir Icon of Amai vaMwari. Mumwe mukuru, kufambidzana kumativi XI remakore. Today akaramba ari Tretyakov Gallery. Ndinonyengetera kuna Icon ichi munguva yehondo, kusimbisa kutenda. hunotiba- zvirwere (akafanana mupfungwa uye mumuviri). Zvinofungidzirwa kuti mifananidzo iyi muchengeti uye mudziviriri yeimba iri zvoupenyu. 

Kune dzimwe mifananidzo Amai vaMwari, kunyengeterera. Mumwe mufananidzo - ichi chinokosha kudzivirirwa uye rubatsiro munhukadzi mufananidzo muchiKristu.

Nikolaya Chudotvortsa Icon

Nikolay Chudotvorets - hapana zvishoma vairemekedza musande munyika yechiKristu. Dzokerai naye siyana nyaya - kubva kurwara asati kupedza kukakavara uye utsinye. Akagara III-IV emakore, uye muupenyu hwake akava nomukurumbira nokuti mabasa makuru. Kune vazhinji kwemifananidzo ayo, mifananidzo inoratidza kunamata kwake.

The mufananidzo mukuru mutsvene yakatanga kusvika XI remakore uye iri paGomo reSinai, panguva wemamongi St. Catherine.

To zuva, munyika dzemamongi zhinji uye zvavovo vari zvifananidzo zvake, vane zvinoshamisa ehupfumi. 

 

Icons Mwanakomana waMwari Jesu Kristu

Mumwe mifananidzo rokutanga raJesu Kristu raiva mucherechedzo pamusoro tauro, iyo yakabuda ikoko magic. Munyika yanhasi rainzi Muponesi Not nemaoko.

Kana isu kutaura kuzvidhori Jesu Kristu, zvino yakawanda navo. Panewo dzakawanda yokunyora zvifananidzo ake.

• Muponesi - vaitofanira chiso, kunyora kwake hakuiti vabve seakafuridzirwa.
• Kristu Pantocrator - zvinonzi aidavira kuti uyu mufananidzo wayo mukuru, riri inoenderana paaiparidza zera.
• Holy Face. It chinomiririrwa mhando mbiri - "Muponesi ari ubrus" uye "Muponesi ari dehenya."

Mwanakomana mufananidzo waMwari nhasi ane zvimwe fanira okunze. Izvi denderedzwa rechiedza bhuku, outerwear, keypad, zvomukati. Kuva nechokwadi kuti asaine.

mifananidzo yake uye zvazvinoreva kuva chinzvimbo chinokosha muchiKristu.

Icon of Sergiya Radonezhskogo

Sergiy Radonezhsky - ichi ndechimwe chezvinhu airemekedzwa vatsvene. Muupenyu hwake, akaita zvakawanda zvakapembererwa muzita raKristu. Mashoko ake ari kuyananiswa uye kwanyarara.

On icon pamusoro Sergiy Radonezhsky zvinoratidza zvakaoma, pamwe vanomutswa rworudyi chikomborero. Kuruboshwe, iye akabata mupumburu sechiratidzo ruzivo. mifananidzo yake uye zvaanoreva inokosha chaizvo kuvaKristu. Nyengetera kuna mutsvene ichi kuti kudzivirira vavengi nokuda nyika. Chinobatsira muzvidzidzo, pamberi bvunzo kana chete panguva nematambudziko kunzwisisa chinhu. 

Mirotochenie zvishamiso uye mifananidzo

Mura-kudirana kuvake - icho chishamiso kuti zvikasaitika kakawanda. Zvinofungidzirwa kuti iri nyevero chinhu. Uyewo, Fani iyi angava pamusana refu uye vepachokwadi munyengetero.

Zvinonzi vaidavira kuti mvura, iyo inotaura zvomufananidzo panguva ino, anoporesa. Kana kuti okuzodza vanorwara, chirwere chake kungasiya.

Mirotochenie - zviri zvakare kutanga Jehovha kuvanhu vanotenda. Ichi mashoko ake kwavari.

Mitengo nokuti mifananidzo

Pose chitoro yechechi unogona kutenga mifananidzo. mitengo yavo angava akasiyana. kupfuura dzinodhura, Chokwadi, ndivo wekare mifananidzo achiripo kufambidzana. Vakawanda vavo vari kuchengetwa mumamiziyamu kana kereke. mifananidzo yakadaro kwete kazhinji kutengeswa chete kufungidzira. Somuenzaniso, mifananidzo vaapostora Petro, Pauro, John, Mark, yomusi XVI remakore. Vari vanofungidzirwa 150 zviuru euros.

Uyewo, mari icon ruchabudirira nepurani yayo. Pashure pezvose, kunyange zvifananidzo akanyorwa nguva yedu, asi yakashongedzwa anokosha nezvinhu (goridhe, sirivha, mabwe anokosha), vachaparadzwa kutengeswa husingakoshi. Price siyana vanogona kutanga 2500 rubles. Mari achavaponesa zvinhu.

Kana uchida chisingakoshi mifananidzo, kuti zviri nyore ari kugadzira. Vanogona kutengwa iri zvitoro pedyo nechechi. mifananidzo Similar inogona kutengwa nemari yakaderera $ 100 uye kupfuura.

Rare mifananidzo chete inogona kutengwa nenzira antiikki chitoro kana kutengeswa ane private muunganidzwa. Zvakaoma kuona mifananidzo iyi uye avo nezvaanoreva, sezvo ari mutendi ivo zvechokwadi rinokosha.

Ona, kana uchida, zvinotevera

  

“ ...Vakavhara miromo yeshumba. Vakadzima simba remoto, vakatiza minhondo inopinza, vakasimbiswa pahutere,vakava nesimba pakurwa, vakadzinga hondo dzemamwe marudzi”...

Dydziro inoitwa nekereke yedu maererano nekuuya kwaKristu kwechipiri uye nekutongwa kwedu kwekupedzisira

 

Chechi Orthodox: Chechi yekare, rakatangwa naJesu Kristu - ivo Chechi egondo, ivo Chechi kwevatsvene

Zvinyorwa pamusoro peChechi yeOrthodox muZimbabwe

Kutenda kwekare kwechiKristu (Chechi yeOrthodox) muAfrica

Kubatana kwaMwari nemunhu

Krismasi yeOrthodox 2017 muAfrica!

Krisimasi muChechi yeOrthodox, Chechi yekare yaJesu Kristu  

Tinokugamuchirai Kunzira akakomborerwa Zimbabwe / Welcome to the blessed Zimbabwe !

Κάθε μέρα πεθαίνουν 15.000 παιδιά κάτω των 5 ετών αλλά η πείνα δεν είναι μεταδοτική και έτσι δεν μας αφορά...

 

Penni Syggrou 13 Μαρτίου 2020

newsitamea

Ένα στα τρία παιδιά στην Αφρική στερούνται το φαγητό και η πείνα ευθύνεται σχεδόν για τους μισούς από τους θανάτους παιδιών στην ήπειρο, προειδοποίησε ένα think tank που εδρεύει στην Αντίς Αμπέμπα, σύμφωνα με δημοσίευμα της Guardian.

Σε μια επείγουσα έκκλησή της για την λήψη μέτρων μια έρευνα του Αφρικανικού Φόρουμ για την Πολιτική σχετικά με τα Παιδιά αναφέρει ότι σχεδόν 60 εκατομμύρια παιδιά στην Αφρική δεν έχουν επαρκείς ποσότητες τροφίμων παρά την οικονομική ανάπτυξη που γνωρίζει η ήπειρος τα τελευταία χρόνια.

Ένα παιδί πεθαίνει κάθε τρία δευτερόλεπτα σε όλον τον κόσμο εξαιτίας της έλλειψης τροφίμων –δηλαδή 10.000 παιδιά καθημερινά– αλλά παρότι οι αριθμοί αυτοί δείχνουν μια βελτίωση στο θέμα της πείνας των παιδιών σε παγκόσμιο επίπεδο, η κατάσταση επιδεινώνεται σε ορισμένα τμήματα της Αφρικής όπου το πρόβλημα προκαλείται σε μεγάλο βαθμό από την έλλειψη πολιτικής βούλησης.

Στον Ορθόδοξο Αμπελώνα της Αφρικής

Mission during the "Covid era"

Fr. Polykarpos of the St Anna Skete
Protosyncellus, Holy Bishopric of Toliara and South Madagascar

ΕΛΛΗΝΙΚΑ: Ἱεραποστολὴ στὴν «Covid ἐποχή»

π. Πολύκαρπος Αγιαννανίτης (Μαδαγασκάρη)

Orthodox Missionary Fraternity (translation A.N.)

September 20, 2021

There are many who often ask what would be the most important quality that one could have for missionary work. So we all struggle to educate ourselves to be trained accordingly for such work – with the appropriate learning, of languages, of planning, of generally fortifying ourselves from all sides in order to “succeed”.

However, we forget to ask ourselves the most basic thing: “What, finally, does missionary work entail?” In which case, most of us fallaciously define missionary work as something topical (in a continent), tropical (in endless adventures) and even quantitatively (in statistics and prognoses).

Although wanting to reply to the first question, let us better begin with the second one. Do you want to know what qualities you must have for missionary work? Then just take a look at the centuries-long history of the Church in order to become aware of what speaks inside us – inside our heart.

So, let us take a look back in history. Where did Christ preach? In His own homeland – in the land where He grew up. Where did the first Church commence from? From Jerusalem. What was the Apostle Paul’s level of education and what was his profession? He was a good fisherman. Did all the Apostles suffer martyrdom and die? Undoubtedly not. Where did the first Christians preach about Christ and the new Faith? Mostly to their closest brethren. Who did the monks of the Nitria desert have nearby to catechize and evangelize, with Anthony the Great as their head? Obviously their own brethren and co-strugglers, the ascetic monks. Where did the indigent, labouring heads of families implement the commandment of love? On their children. Weren’t all of the above instances missionaries? And the monk who is fervently in prayer in his monastery cell for the love of Christ: isn’t his a missionary labour also?

Subsequently, the only quality that moves the strings of a mission – and naturally defines it – is Love. So, how can anyone teach about Christ - Who is Love Incarnate - when one is empty of love inside him? So, what, in the long run, is the motive for missionary labours, when that virtue is absent? But let’s mention an example now:

Recently an acquaintance and good friend of mine fell ill from Covid, in an African land. He narrated the following to me:

“Father, the test had just come back positive, and I was immediately hospitalized. I was entirely alone. There were no Greeks next to me. The only things keeping me company were the prayers of the Patriarch, our good fathers, and my family in Greece. I was isolated in a room that initially had no water. The food was terrible. No pharmaceutical regimen whatsoever. The only thing they gave me was some oxygen – for which I was grateful to the medical staff. They were the only ones consoling me, whenever the doctors made their rounds. Only then did I breathe with some relief.

However, in the midst of that infinite loneliness, God had something wondrous in store for me. It was the driver of the missionary group. He is a young native, who had been catechized by us and was baptized Orthodox by the Grace of God. He incessantly sent me written messages, as I was unable to speak due to my difficulty breathing. He brought me food and would take back the leftovers every day – twice a day – and would even clean the vessels in order to bring me the next, freshly cooked meal, albeit aware of the imminent danger of his becoming contaminated – something that actually happened, as he later told me.. He persisted in taking my garments so he could wash them. He prayed incessantly for my recovery, and also gathered his acquaintances and his closest brethren to pray together. When I was intubated for oxygen, albeit unable to speak to him, he told me later how he was desperately concerned about the outcome of the illness. He was also the one who came after three weeks with the car to pick me up directly from the Covid room, and was hugging and kissing me all that afternoon, overwhelmed with joy and relief for my recovery.

So now I ask you: who was doing a missionary labour during all those days of loneliness and agony? Who was the missionary in this instance? Well it certainly wasn’t me...”

Some say that in the post-Covid era everything will be different.

Nevertheless, the Covid era does have one basic benefit. Mankind came face to face with its unending loneliness and at the same time with its only companion: Christ’s Love. It is the Love that so miraculously manifests itself in the presence of those few people who stand by the side of Covid patients, the undoubtedly heroic medical personnel, but above all, in the inner consolation inspired by the Grace of the Paraclete, from Whom springs forth every good thing in this very lonesome world of ours.

Missionary labours are, after all, nothing more than the recognition and acceptance of the Love within our heart; its recognition by our very existence, and the passion to give it freely to our fellow-man, the way it was given by God.

Whoever succeeds in accepting this reality inside him and puts it to use, deserves to be named a missionary. Our era gives us this wondrous opportunity, for self-reprimand and self-awareness.

So, let us seize this opportunity now, in the new “Covid era”.

Μαδαγασκάρη: Ο επίγειος παράδεισος που δεν μπορεί να θρέψει τα παιδιά του

Επίσκοπος Τολιάρας Πρόδρομος

Αδελφότητα Ορθοδόξου Εξωτερικής Ιεραποστολής

Αγαπητοί φίλοι της Ιεραποστολής,

Ειλικρινώς κάθε φορά που συντάσσω ένα κείμενο για το έντυπό σας, εύχομαι και προσεύχομαι να είναι η τελευταία φορά κατά την οποία θα γεμίσω τη σελίδα με ανθρώπινο πόνο. Έπειτα από μια πρωτοφανώς άνυδρη τετραετία, για το σύνολο της έκτασης της Νοτίου Μαδαγασκάρης, η πλειοψηφία των γηγενών έρχεται αντιμέτωπη με τις τραγικές συνέπειες αυτού που μέχρι τώρα σκιωδώς ακούγαμε και ουδέποτε πιστεύαμε ότι θα ζήσουμε, της Κλιματικής Αλλαγής. 

Εκατομμύρια ανθρώπων ήδη έχουν περιορίσει την ημερήσια πρόσληψη θερμίδων στο ένα τρίτο του φυσιολογικού, καταναλώνοντας κατ’ αποκλειστικότητα έντομα (κυρίως ακρίδες), ποώδη φυτά σχεδόν μη βρώσιμα και αποφλοιωμένους κάκτους. Η έλλειψη πόσιμου νερού αναγκάζει σε μετανάστευση ή, στην καλύτερη των περιπτώσεων, καθημερινή πολύωρη μετακίνηση χιλιάδες αδελφούς μας, οι οποίοι σχεδόν με μάτια θολά και αμφίβολο μέλλον ψάχνουν για την γη της υδάτινης επαγγελίας.

Προσωπικώς έχω υπάρξει μάρτυρας σκηνών τις οποίες θα περίμενα τυπωμένες αποκλειστικά και μόνο στις σελίδες κάποιου μεσαιωνικού διηγήματος. Νέοι κλέβουν τομάρια ζώων από τα βυρσοδεψία –δέρματα που προορίζονται για την υποδηματοποιία των δυτικών χωρών– τα βράζουν επί ώρες σε λασπόνερα, ούτως ώστε μόλις μαλακώσουν να αποτελέσουν το ημερήσιο γεύμα τους. Παιδιά χώνονται ανάμεσα στις σωληνώσεις της υδροφόρας της Ιεράς Επισκοπής μας, γλείφοντας κυριολεκτικά τις σταγόνες του νερού οι οποίες σχηματίζονται στις ενώσεις. Τετρακόσιες χιλιάδες άνθρωποι, σύμφωνα με επίσημες μετρήσεις διεθνών οργανισμών, βρίσκονται επί μήνες όχι απλώς κάτω του ορίου της φτώχειας παρά κάτω του ορίου της επιβίωσης.

Περιοδεύω κάθε σπιθαμή του τόπου και το μόνο θέαμα που αντικρίζω στις Εκκλησίες μας είναι ανθρώπους να πίνουν το νερό των βαπτίσεων, παιδιά στο ιερό να καταναλώνουν ένοχα το ζέον, και ψάλτες με σκασμένα χείλη να αινούν τον Θεό πέραν κάθε απόγνωσης.

Για όλα αυτά, ως πατέρας και επίσκοπος, δεν θα ντραπώ ακόμα μια φορά να ζητήσω ευθαρσώς τη συνδρομή σας, το πολύ και το ελάχιστο, ούτως ώστε να συνεχίσουμε το πρόγραμμα κατασκευής πηγαδιών και υδρευτικών μέσων. Αυτή τη στιγμή τα επτά από τα δώδεκα πηγάδια είναι έργο και προσφορά της Αδελφότητας Ορθοδόξου Εξωτερικής Ιεραποστολής. Ούτως ώστε να επεκτείνουμε, συν Θεώ, σε κάθε ενορία μας τα συσσίτια, διπλασιάζοντας τους αδελφούς που ζουν από αυτά και απαλύνοντας τον πόνο της τοπικής κοινωνίας. Ούτως ώστε να συνεχίσουμε την απρόσκοπτη λειτουργία του νέου αγροτικού ιατρείου, αυτού του έργου πνοής το οποίο η δική σας αγάπη θεμελίωσε. Ούτως ώστε να σηκώσουμε όλοι μαζί τον σταυρό του Αφρικανού αδελφού, ο οποίος κάθε μέρα σταυρώνεται, κάθε μέρα πεθαίνει και κάθε μέρα, παρά ταύτα, δοξολογεί τον Θεό.

Ικέτης της αγάπης σας και επαίτης της συνδρομής σας
† Ο Τολιάρας Πρόδρομος

Ιεραποστολή στην Επισκοπή Τολιάρας και Νοτίου Μαδαγασκάρης (Facebook)

 

From Ivory Coast to Burkina Faso, we bring what is most valuable to us...

Orthodox Missionary Fraternity

 

Image from Internet

ΕΛΛΗΝΙΚΑ: Από την Ακτή Ελεφαντοστού στη Μπουρκίνα Φάσο

Ivory Coast – the name alone sounds interesting. It is, of course, reminiscent of another era, a tough one, that of colonialism. The colonists then gave the countries names after the products they took from them. One night, from those typical of such tropical regions, my predecessor, His Eminence Metropolitan Narcissus of Naucratis, very wisely pointed out how much we, Orthodox Christians, differ from them. They insisted on grabbing what was most valuable to the countries, whereas we bring them what is most valuable to us, Orthodoxy.

In Abidjan, the capital city of Ivory Coast, we have our first parish with Fr. Jeremiah Behanzin as parish priest. Recently, two other priests have been ordained and two new centers of Orthodoxy have been created, two new parishes. In Akures village, 47 km away from Abidjan, where Fr. Sebastian Mahi serves, the sacred services are performed inside a straw hut. In Agboville, a town 70 km away from Abidjan, Fr. Albert Ebrin conducts the sacred services in a makeshift tent. Fortunately, with the help of a local believer, we have secured a plot of land on which a church building is already under construction. His Beatitude our Patriarch is also planning to have a clinic and a school built in this area.

Despite all the difficulties we face on the Coast – the need for church buildings not only in the two new parishes, but also in other suburbs of Abidjan, the necessity of continuous training of clergy as well as of finding prospective candidates to the priesthood – yet, our missionary zeal does not wane. This explains how Orthodoxy has traveled all the way through from Ivory Coast to Burkina Faso.

Our faithful in Agboville are waiting…

Accompanied by a group of believers, Fr. Jeremiah visited the neighboring country, and his contact with the natives there bore fruit. In a relatively short time, our first parish community was created. With the frequent visits of either Fr. Jeremiah or Fr. Albert, there were catechisms, baptisms, Divine Liturgies. A house in the Benogo region of Ouagadougou, the capital city, has been used for the conduction of the Sacred Mysteries and as a gathering place for the faithful.

With the spread of the pandemic, the borders between the countries have been closed. As a result, our faithful in Burkina Faso are deprived of the visits of our priests as well as of God’s blessing, since the Holy Mysteries cannot possibly be conducted without a priest. We pray that things change for the better soon. It is encouraging though that there is a newly-lit brother distinguished by his moral values, faith and thirst to know more and more of the Orthodox faith, who would make a good first permanent priest for our new parish community.

Even though things are not at all easy for our Mission, I do not lose faith as I remember the words of our Lord in the Gospel of Matthew (9:37), «The harvest is plentiful.» We may lack resources, but with God’s help along with your support and love, I strongly believe that everything will be accomplished, even if it takes more time.

Wishing in the Lord, † Peter of Accra

See also

The Orthodox community of Burkina Faso // La communauté orthodoxe du Burkina Faso!...

Οuverture du paroisse Orthodoxe en République du Burkina Faso 

Diocèse de Accra

The Passion of Jesus Christ and the Passions of Africa...

The Kingdom of Heaven, where racial discrimination has no place 

How “White” is the Orthodox Church?
Orthodox Mission in Tropical Africa (& the Decolonization of Africa)

Sts Zlata the Great Martyr & Cosmas the Melodist, the Poet & Hymnographer (October 13 + 14)

Click please:

St. Zlata (Chryse = "Golden") the Great Martyr of Macedonia, Greece (1795, October 13)

Saint Cosmas the Melodist, the Poet & Hymnographer (October 14)!
 

 

From the Orthodox Church of Uganda: the holy Apostle Philip (one of the Seven Diacons) & the 1st Ethiopian Christian (October 11)

 

Uganda Orthodox Church - Holy Metropolis of Kampala

Icon from the article Commemoration of the Baptism of the Ethiopian Eunuch by Saint Philip (August 27)

Today, October 11, we commemorate the holy Apostle Philip of the seventy, one of the seven deacons, and our venerable father Theophane, Bishop of Nicea, called the Branded One or the Hymnographer.

The Epistle reflects on apostle Philips' encounter with the Ethiopian Eunuch. [Acts of the Apostles 8:26-39]

In those days, an angel of the Lord said to Philip, "Rise and go toward the south to the road that goes down from Jerusalem to Gaza." This is a desert road. And he rose and went.

And behold, an Ethiopian, a eunuch, a minister of the Candace, queen of the Ethiopians, in charge of all her treasure, had come to Jerusalem to worship and was returning; seated in his chariot, he was reading the prophet Isaiah.
And the Spirit said to Philip, "Go up and join this chariot." So Philip ran to him, and heard him reading Isaiah the prophet, and asked,
"Do you understand what you are reading?" And he said, "How can I, unless some one guides me?"
And he invited Philip to come up and sit with him.

Now the passage of the scripture which he was reading was this:

"As a sheep led to the slaughter or a lamb before its shearer is dumb, so he opens not his mouth. In his humiliation justice was denied him. Who can describe his generation? For his life is taken up from the earth."

St Philip the Diacon, icon from here

And the eunuch said to Philip, "About whom, pray, does the prophet say this, about himself or about some one else?" Then Philip opened his mouth, and beginning with this scripture he told him the good news of Jesus.

And as they went along the road they came to some water, and the eunuch said, "See, here is water! What is to prevent my being baptized?" And Philip said, "If you believe with all your heart, you may."
And he replied, "I believe that Jesus Christ is the Son of God." And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him.
And when they came up out of the water, the Spirit of the Lord caught up Philip; and the eunuch saw him no more, and went on his way rejoicing.

[The Gospel reading is from St Luke 7:36-50]

Saint Djan Darada, also known as Saint Aetius, is the Ethiopian Eunuch in the Book of Acts (from here)

More in

Moses the Ethiopian, the Black Saint & Teacher (& other Ethiopian saints in the Orthodox Church)

Orthodox Ethiopia 

African Americans Must Look to Orthodoxy for Peace in a Violent America

 

Social media blackout, violent crackdown on opposition ahead of presidential elections in Uganda

Opposition candidates face violent crackdowns and arbitrary arrests

 

Campaign posters for Ugandan's 2016 elections. Image by Maxence,  January 7, 2016 (CC BY 2.0)

Written byJames Propa

Written byNwachukwu Egbunike

Posted 13 January 2021 19:15 GMT

globalvoices.org

 

Read this post in Français, Ελληνικά, русский, Italiano, Español

With just hours ahead of the highly anticipated January 14 presidential election in Uganda, the Ugandan Communication Commission (UCC) directed telecommunications service providers to switch off all social networks and messaging applications.  

UPDATE: A total internet shutdown was registered across Uganda by 7 pm EST on Wednesday, January 13, reports Netblocks.

This election could potentially see an end to President Yoweri Museveni’s 35-year, 5-term rule — or extend it for another five years. Musician turned politician, Robert Ssentamu, 38, widely known by his stage name, Bobi Wine, is the major opposition contender against the 76-year-old Museveni in this election. 

Internet monitor Netblocks confirmed that “a lengthy list of pre-selected social websites” like Twitter, Facebook, WhatsApp, Instagram, Snapchat, Skype, Viber, Google Play Store, were affected by the digital blackout. 

The digital blackout has left Ugandans grappling with virtual private networks (VPNs) as the only option to remain online. 

However, the government's blocking “more than 100 (VPNs)” in the country, makes it more arduous for citizens to circumvent the internet shut down, says Access Now, an international advocacy group. 

On January 12, Facebook shut down several accounts belonging to the Citizens Interaction Center of the Ugandan Information Ministry for using “fake and duplicate accounts” to promote the National Resistance Movement (NRM) ruling party, the BBC reports. President Museveni criticized the “arrogance” of Facebook for “deciding who is good or bad” in Uganda. 

This is not the first time Museveni’s government has yanked away the internet or repressed online freedom of expression. 

During the 2016 general elections, the government shutdown social media platforms with reasons related to curtailing propaganda and security. In 2017, the government introduced a monthly $2 USD “over the top”(OTT) communication social media tax to curtail people from gossiping on social networks. The 2016 digital blackout introduced many people to the use of VPN networks in order to access the service.

READ MORE:

Social Media Blocked in Uganda Ahead of President Museveni's Inauguration

Will Uganda shut down the internet as opposition heats up for 2021 elections?

Violent intimidation of opposition’s campaign 

 

Bobi Wine (right) talking with a lawyer. Image by Mbowasport, August 8, 2019, released to Wikimedia (CC BY-SA 4.0) license.

Bobi Wine, Uganda’s main opposition presidential contender, rose to political fame following his election to parliament in 2017. Wine played an instrumental role in resisting the lifting of the constitutional presidential age limit that paved the way for Museveni’s tenure elongation. 

For the past two months, political campaigns have been rife with violence exacerbated by the Ugandan army and police, who weaponized COVID-19 to repress the opposition.  Opposition politicians were prevented access to districts and campaign venues on the pretense of violating the Health Ministry’s COVID-19 protocols that barred any gathering with more than 200 people. 

The opposition continuously argued that the time allocated to the campaigns would not enable them to traverse all four administrative regions of the country. They also argued that they abided by the restrictions but could not control the actions of citizens who are “hungry for change” and came out to rally in large numbers. On November 18, Bobi Wine and Patrick Amuriat, of the Forum For Democratic Change (FDC) party, were arrested, which sparked riots that left more than 50 people dead. Both politicians, charged for violating anti-coronavirus measures while campaigning, were released on November 25, 2020. 

With just hours before the election, most members of Bobi Wine’s campaign team, including his singing partner, Nubian Li, are still remanded in a military barracks jail following their arrest on January 4, in the Lake Victoria islands of Kalangala, a venue of a scheduled campaign. 

On December 26, 2020, the Electoral Commission also banned campaigns in 13 districts, including the capital Kampala, and its buffer districts of Wakiso and Mukono, making it hard for opposition politicians to access the citizens in those areas. They criticized the president for continuing to launch development projects like road and hospital construction in the same districts where opposition members were not allowed to carry out their activities. 

In a statement issued on Facebook, Bobi Wine said: 

They have been surprised and scared to the teeth by the massive support we have received everywhere, including Museveni's backyard in Kiruhura and Kazo…Now, they have suspended campaigns in districts where they think people will show up in tens of thousands! Of course they had to add some other districts in order to sanitize their panicky actions.

Barred from access to voters in those districts, Bobi Wine turned to digital media to reach out to citizens by recording a song entitled, “Tulonde” which means “Let’s Vote” in the Luganda language. In the same song, he narrates the campaign journey that has been characterized by bullets, teargas, deaths and arrests, including his arrest immediately after nomination. 

It’s two days before Uganda’s election. Boston-based Ugandan-American Herman Ainebyona, who organizes and leads the diaspora for @HEBobiwine’s campaign, was choked and brutally arrested by plainclothes officers at SunCiti Hotel in Lira, Uganda. #UgandaDecides2021 #StandWithUganda pic.twitter.com/CWihQeJrmI

— Arao \ə-ˈrau̇\ AMENY – Daughter of Lango (@araoameny) January 12, 2021

The Electoral Commission also failed to confirm Bobi Wine’s final week’s campaign schedule hence stopping him from accessing the electorate. 

On January 12, Bobi Wine tweeted that Ugandan security operatives raided his home, arrested his personal assistant and security guards: 

The violence was not only reserved for opposition politicians. 

Journalists covering the campaigns have also been brutalized by the police. But Police Chief Martin Okoth Ochola was unapologetic, stating that “when we tell a journalist, don't go there and you insist on going where there is danger, we shall beat you for your own safety. I have no apology,” reports the Monitor, a Ugandan daily.     

The US Embassy in Uganda, on January 13, canceled their election observer missions because the Uganda electoral umpire denied accreditation for “more than 75 percent” of their election observers. Similarly, only journalists in “good working terms with the government” have been accredited to cover the elections. 

There was visible heavy deployment of the soldiers in most parts of the country on January 12, with Museveni saying that the opposition wants to create chaos after the elections. 

The three opposition parties — Bobi Wine’s National Unity Platform (NUP), Patrick Amuriat’s Forum For Democratic Change and General Mugisha Muntu’s Alliance for National Transformation —had, on January 12, made a joint commitment to push against voter fraud and election-rigging. 

The prevailing evidence points to unequal contests between “millions of young people demanding reform and a say in their future” and “a small cadre of tyrants committed to retaining power at all costs,” asserts Wine in an op-ed in Foreign Affairs.  

But “government crackdowns on the opposition in many cases violently or through arbitrary arrests may help tilt the scales in Museveni’s favor,” says the United States Institute for Peace. 

Consequently, a lot depends on the international community to impress on Museveni to hold free, fair and credible elections.