Lyrics of the song Patriarch Kirill leads

Lyrics of the song Orthodox crunk - Orthodox forward

Orthodox forward!
Patriarch Kirill leads the Kingdom of God will come “Glory to God” - let’s sing ooooo Jesus Lord ooooo Jesus Lord ooooo Jesus Lord came sins to take away Jesus our Lord God we dance all the wolf on our necks crosses to everyone who doesn’t believe we will give out pussy cleverly hey brothers bros Orthodox krump on the air be baptized three to four higher than Kharugvi brothers don't you know the price of God's grace to everyone from the cross, brothers the price of God's grace uuuu Jesus the Lord uuuu Jesus the Lord uuuu Jesus the Lord came to take away your sins Stupid Buddhists, Satanists, Communists we will let you all in for minced meat, check it out our crunk we dance on the graves Orthodoxy our strength we have grown a beard we worship the cross Orthodox forward! Patriarch Kirill leads the Kingdom of God will come “Glory to God” - sing-along uuuu Jesus the Lord uuuu Jesus the Lord uuuu Jesus the Lord came sins to overcome the harugvi wears a slaughter beware of the blue, beware of the heretic your Adam's apple will be pulled out you will burn at the stake you will sit on a stake golda brothers are glorious, we took a walk to the glory ooooo Jesus Lord ooooo Jesus Lord ooooo Jesus the Lord came sins to take away the Orthodox forward! Patriarch Kirill conducts The kingdom of God will come "God's Glory" — voraciously ouououou Lord Jesus ouououou Lord Jesus ouououou Lord Jesus came sins so zaborot Jesus the Lord our God we dance all B Wolf on the necks of our crosses all who do not believe pussy we will issue deftly hey brothers bros Orthodox krumping in ether baptized three — four above harugvi brothers everything from the open arms of the cross Do you not know , brothers the price of God's grace ouououou Lord Jesus ouououou Lord Jesus ouououou Lord Jesus came sins so zaborot Bespontovye Buddhists , Satanists , communists May we all have for stuffing zatsenite our crunk we splyashem on graves Orthodoxy is our strength grow a beard worship the cross Orthodox forward! Patriarch Kirill conducts The kingdom of God will come "God's Glory" - voraciously ouououou Lord Jesus ouououou Lord Jesus ouououou Lord Jesus came sins so zaborot harugvi is zboy shore of the blue, shore heretic you pulled Adam's apple will burn at the stake will sit on a pole Goldi provoslavnoy brothers, we walked to glory ouououou Lord Jesus ouououou Lord Jesus ouououou Lord Jesus came sins so zaborot Orthodox forward, Patriarch Kirill leads, We will come to the kingdom of God, we will drink glory to God! Uuu Jesus Lord Uuu Jesus Lord Uuu Jesus Lord Came to take away our sins Jesus our Lord God, we are all dancing wolf, There are crosses on our necks, to everyone who does not believe pussy We will handily hand out, hey, brothers-bros Orthodox crunk on the air: cross yourself by 3-4! Above, banners brothers, all embrace Christ, Don’t you know, brothers, the price of God’s grace? Uuu Jesus Lord Uuu Jesus Lord Uuu Jesus Lord Came to take away your sins Poor Buddhists, Satanists, Communists We will let you all in for mincemeat, check out our crunk! We dance on the graves, Orthodoxy is our strength! If we grow a beard, we worship the cross! Orthodox forward, Patriarch Kirill leads, We will come to the kingdom of God, we will sing glory to God! Uuu Jesus Lord Uuu Jesus Lord Uuu Jesus Lord Came to take away all sins Banner bearer battle, beware, all blue ones! Beware, every heretic, your Adam's apple will be pulled out! You will burn at the stake, you will sit on a stake. Goyda, the Orthodox brothers had a nice walk today.

Patriarch (Bible)

Patriarch (Bible) "Adam" Michelangelo

Forefather (Greek προπάτωρ) is one of the Old Testament saints revered by the Orthodox Church as executors of the will of God in sacred history before the New Testament era.

In a broader sense, all Old Testament saints are called forefathers (at the same time, a distinction is made between the holy forefathers and the holy fathers, that is, the saints who were the immediate ancestors of Christ).

The forefathers are the ancestors of Jesus Christ according to humanity and thereby participate educationally in the history of salvation, in the movement of humanity towards the Kingdom of Heaven. The forefathers include primarily the Old Testament patriarchs (Greek πατριάρχης, ancestor, forefather). The Church honors ten antediluvian patriarchs, who, according to the Bible, were models of piety and keepers of the promise even before the giving of the Law to Israel and were distinguished by exceptional longevity (Gen. 5: 1-32).

"Noah Curses Canaan" Dore

Adam,
Sif,
Enos,
Cainan,
Maleleil,
Jared,
Enoch,
Methuselah,
Lamech,
Noah.

Forefathers Adam, Abel, Seth. Fresco by Theophanes the Greek

Also revered in the host of forefathers are:

Righteous Abel, son of Adam
Righteous Shem, son of Noah
Righteous Japheth, son of Noah
Righteous Arphaxad, son of Shem
Righteous Cainan, son of Arphaxad
Righteous Salah, son of Cainan
Righteous Eber, son of Salah
Righteous Peleg, son of Eber
Righteous Raghav, son of Peleg
Righteous Serukh, son of Raghav
Righteous Nahor, son of Seruch
Righteous Terah, son of Nahor

In the era after the Flood and before the giving of the Law to Moses, among the patriarchs were Abraham, Isaac, Jacob and Joseph, and the latter ended the patriarchal period of biblical history.

Christian tradition sees in the acts of these patriarchs a providential meaning, an Old Testament anticipation of New Testament history: thus, the sacrifice of Isaac by Abraham prefigures, according to patristic interpretations, the death on the cross and resurrection of Christ. This transformative (typological) interpretation was reflected in Christian hymnography (memory of the Old Testament patriarchs in the services of the Lord's and Theotokos feasts) and iconography.

The following descendants of Jacob, son of Isaac, are honored as forefathers:

Forefather Benjamin

Patriarch Reuben
Partiarch Simeon
Patriarch Levi
Patriarch Judas
Partiarch Zebulon
Partiarch Issachar
Patriarch Dan
Patriarch Gad
Patriarch Assir
Patriarch Naphtali
Patriarch Joseph
Patriarch Benjamin
Righteous Zara
Righteous Perez, son of Judah
Righteous Hezrom, son of Perez
Righteous Aram, son of Hezrom
Righteous Aminadab, son of Aram
Righteous Nahshon, son of Amminadab
Righteous Salmon, son of Naason
Righteous Boaz, son of Salmon
Righteous Obed, son of Boaz by Ruth
Righteous Jesse, son of Obed
King-prophet David, son of Jesse
King-prophet Solomon, son of David
King Rehoboam, son of Solomon
King Abijah, son of Rehoboam
King Asa, son of Abijah
King Jehoshaphat, son of Asa
King Jehoram, son of Jehoshaphat
King Uzziah, son of Joram
King Iratham, son of Uzziah
King Ahaz, son of Jotham
King Hezekiah, son of Ahaz
King Manasseh, son of Hezekiah
King Ammon, son of Manasseh
King Josiah, son of Ammon
King Jehoiachin, son of Hosea
Righteous Salafiel, son of Jehoiachin
Righteous Zerubbabel, son of Shealtiel
Righteous Abihu, son of Zerubbabel
Righteous Eliakim, son of Abihu
Righteous Azor, son of Eliakim
Righteous Zadok, son of Azor
Righteous Achim, son of Zadok
Righteous Eliud, son of Achim
Righteous Eleazar, son of Eliud
Righteous Matthan, son of Eleazar
Righteous Jacob, son of Matthan

"Saint Joseph" by Guido Reni

The forefathers also include the righteous Godfathers Joachim and Anna, the parents of the Mother of God, and the righteous Joseph, the betrothed of the Mother of God. These closest relatives of Christ in the flesh, as well as the Apostle James the Righteous and King David, are also called Godfathers.

In addition to Saint Anna, the following Old Testament wives are venerated in the host of forefathers:

Foremother Eve
Righteous Sarah, wife of Abraham
Righteous Rebekah, wife of Isaac
Righteous Leah, Jacob's first wife
Righteous Rachel, second wife of Jacob
Righteous Asenath, wife of Joseph the Beautiful
Righteous Miriam, sister of Moses
Righteous Devorah, who judged Israel
Righteous Ruth
Prophetess Olda
Righteous Saraffia, to whom the prophet Elijah was sent
Righteous Samanitina, who impregnated Elisha
Righteous Judith, who killed Holofernes
Righteous Esther, who delivered the Israelites
Righteous Anna, mother of the prophet Samuel
Righteous Susanna

The veneration of the Old Testament forefathers has been attested in the Christian Church at least since the second half of the 4th century; it apparently goes back to the practice of the Judeo-Christian communities of the first centuries of Christianity and in its origins is associated primarily with the Church of Jerusalem. Before the Nativity of Christ, special celebrations were established for the Old Testament saints - the week of forefathers and fathers (initially, according to some testimonies, only Abraham, Isaac and Jacob were celebrated on this day).

The Old Testament saints are commemorated in the rite of the liturgy in the intercessory prayer before communion: “May we find mercy and grace with all the saints, forefathers, fathers, patriarchs, prophets who have pleased You from time immemorial...” (Liturgy of St. Basil the Great). Such commemoration is already attested in the secret words of St. Cyril of Jerusalem (who died in 386), who wrote: “Then we remember the Patriarchs, Prophets, Apostles, and Martyrs who died before their death, so that the Lord would accept this sacrifice through their prayers and their intercession.”

Russian Orthodox Church

On November 1, 2021, His Holiness Patriarch Kirill of Moscow and All Rus' spoke at the opening of the 21st World Russian People's Council, dedicated to the theme “Russia in the 21st century: historical experience and development prospects.”

Your Eminences and Graces, venerable participants of the World Russian People's Council, brothers and sisters!

We have gathered at a historical moment when we have the opportunity to summarize the experience of an entire era, full of events significant for our country’s destiny, and talk about the future. It seems as if today the words with which the prophet Jeremiah exhorted people in ancient times were spoken: “Thus says the Lord: Stand still in your ways and consider, and ask about the ancient ways, where is the good way, and walk in it, and you will find rest for your souls.” "(Jer. 6:16).

Over the past century, our society has acquired a certain maturity and reached that historical distance in relation to the events of 1917, which allows us to talk about them in a balanced and substantive manner - without avoiding assessments and without getting carried away by excessive politicization.

It is difficult to deny that the revolution was a tragedy. A fratricidal civil war, the death and expulsion of millions of people, huge losses in the spiritual and economic spheres. The worst thing is that during the revolutionary struggle, the seeds of hatred and evil were sown in the souls of people. And today we can observe with pain how the same hatred is being revived in different parts of the modern world: both in distant countries and among nearby peoples, among our brothers.

But this hatred today wears different ideological clothes and is associated with the drawing of new and deepening old dividing lines on the planet, with the growth of global inequality and its ideological justification, with the cultivation of artificial differences in society. These processes are no longer connected with the ideas of the previous revolution; they have different ideological foundations.

Despite the fact that the number of conflicts, wars and revolutions in the world is growing rapidly, Russia nevertheless has the strength to remain an island of stability in this dangerous flow, to follow its own historical path.

Today our society is consolidated, it does not have that tragic civil split that divided the people in half. On the contrary, today we are learning again to rejoice in national unification and reconciliation. This unification and reconciliation gives us confidence that the country and society will not stumble and fall into a historical abyss, as happened in early 1917. The history of Russia does not go in circles. We learn from our own mistakes. We have acquired immunity to all types of political radicalism; consensus is more important than ever for us, common values are important. What matters is what unites, not what divides. By continuing to cultivate and increase peace at home, Russia can be an example and moral support for everyone who wants to survive the current crisis.

The world community today has come close to a historical point beyond which a new era begins - an era when a lot will change in the lives of peoples, mainly their worldview. A new era is inevitably coming due to the fact that the limits of globalization have been reached and a crisis of its unifying criteria has begun. This does not mean that the values of democracy, humanism, and human rights will completely disappear from our lives. But they will no longer depend on certain abstract, global standards. Each cultural and historical subject will be forced to look in its own tradition for the support necessary for development and movement forward, to look for its own model of modernization, the origins of its own system of social institutions.

Both in the life of an individual and in the life of a people, faith in social institutions and legal mechanisms is dead without moral action, without the ability to act according to conscience. In this case, it only leads to a mad pursuit of chimeras, of elusive mirages of happiness and freedom. And to countless human casualties.

We know eloquent examples of faith without works and works without faith - both in the history of Europe and in our Russian history. These are world wars and revolutions unleashed by the powers that be. Starting with the French Revolution, which cemented new values in the minds of European peoples, and ending with a series of revolutions of the 20th century. This topic is all the more important because revolutions today are on stream. The so-called “color revolutions” have become a technological concept that denotes a forceful change of power and justifies the violation of the constitution and international law.

However, despite the fact that the revolution has become an everyday technology, its ideologists still rely on quasi-religious rhetoric and try to justify the revolution as a spiritually sublime, morally justified act. At the same time, modern revolutionaries, like their predecessors, by the very logic of the revolutionary process always sacrifice part of their own people for the sake of achieving abstract benefits.

The selective approach of such revolutionaries and their curators to international norms indicates that behind the beautiful façade of legal formulations, double political standards are increasingly hidden, the desire not to submit to the force of law, but to subjugate others by the right of the strong, to interfere in the internal affairs of sovereign states.

Revolutions, as a rule, are carried out from above, by the elite, which captivates the people with the energy of destruction. This is either our own elite, divorced from tradition, or an alien elite, preoccupied with colonial interests. The common people are not organically inclined towards revolution; on the contrary, they are the custodians of tradition. Which does not prevent him from wanting social justice.

Both catastrophes that befell our country at the beginning and end of the 20th century were caused by the fact that the national elite was unable to adequately respond to the challenges of the time. The separation from the people and the fascination with ideas that have no roots in Russian reality made themselves felt.

Here the problem of the quality of the elite arises, which must be loyal to the people and be replenished with talented people from below, and not be bound by the interests of external, global players.

Today in Russia they are looking for an image of the future. I think the image of the future is the image of the people and the image of the elite who have achieved complementarity. The elite are not those people who have risen “above the people.” The real elite are those who have accepted responsibility for the fate of the country, who identify personal interests with national, state interests. The elites and the people must be an inseparable, single whole.

Therefore, it is impossible to “appoint” elites artificially: we need a base from which today’s elite can be drawn. To educate the elite, you need to educate the people, educate society, and invest resources in it.

If we do not educate our own people, others will educate them. Therefore, in such an important area as education, it is important to restore and develop our own scientific and pedagogical schools and promote our methodological developments. This will cause resistance from supporters of global education standards, but there is no need to be afraid of this, because at the same time, it will attract keen international interest. Russian education may well become a model, the same as Russian science and Russian literature. Relying on your own cultural developments and your own way of thinking while taking into account global trends and achievements in science and technology will allow you to maintain sovereignty in the 21st century.

Social solidarity and the inseparability of the interests of the elite and the people will ensure the structuring of society according to the model of a large family. It is unlikely that the popular belief that society consists of individuals or so-called “small groups” (that is, neighbors, colleagues at work, hobby friends) is true. No. Society is based not on small groups, but on the family.

The family is a structural unit of a stable, healthy society, the main element of a solidary society. The preservation of the people, culture, language, state - all this is carried out through the family, since the mechanism of transferring experience along the chain of generations is connected with the family. If you look at this process from the outside, you can give it an accurate name: tradition. Not any specific one, but tradition as a method of connecting generations in a mode of common activity.

The family is a mechanism for transmitting tradition. How does this happen? Parents invest in their children: they finance their education, pass on family traditions, photographs, heirlooms, rules of behavior and good manners, and the skills of their favorite profession. Then dynasties of teachers, military men, doctors, athletes, builders, and priests arise. But the same applies to the entire people, to all of Russia: we preserve and pass on history, language, culture, religion, professional and everyday experience to future generations. We convey - understanding, feeling that “family” is not only us and our children, but also future generations who will not see us, but will certainly know about us.

Family is also important from a spiritual and religious point of view. Family is the first experience of love in a person’s life. That is why John Chrysostom said about the family that it is a small church. In the family, a person learns love, and through the love that is God, a person is saved. Family is a school of love, and therefore a school of salvation.

Without the desire for love as the highest value, neither family nor society will be able to exist in history. If tradition is the path along which society goes, then love is the ultimate goal of this path. It gives strength and desire to live, fills life with meaning at every moment of history.

That is why, speaking about society, we can say: society is also a big family, a “family of families.” Therefore, society is threatened by the same thing that threatens the family: the extremes of juvenile justice, same-sex marriage, the establishment of transhumanism, any attempt to give a distorted definition of the concept of “person.” A person needs care, self-improvement, spiritual development, but not for his nature to be changed. Since this nature is created in the image and likeness of the Divine, changing it in any other direction means changing God himself.

Today, the struggle for the future is a struggle for anthropology. It is a struggle to define what a “person” is. This includes questions about biotechnology, the progress of human nature, artificial immortality.

The rapid development of medical and genetic technologies appears to be a serious challenge. Futurologists are already predicting the imminent division of humanity into two races. Some predict the greatness of superhumans, others predict the fate of their subordinates. Representatives of the global elite dream of using expensive technologies to transform their bodies so that death for them will be postponed for many decades. And for the vast majority of people this will be impossible.

Such a terrible prospect also contradicts the Christian view of man. To avoid bringing dystopia to life, you need to abandon selfishness and indifference to the misfortune of others. We need to ensure that advanced biotechnologies primarily serve not those who are willing to pay the most, but those who risk leaving the world too soon.

And here, in the development of solidarity medicine of the future, the experience of our country is valuable, since it was Russia that was the pioneer in creating a system of free public healthcare.

Global challenges - be it the problem of extra people in the age of robotization or the division of humanity with the help of biotechnology - can only be overcome in one case: by relying on the solidarity of people.

And today society must strive for that solidarity ideal, an ideal very close and understandable for Christians, where unity and brotherhood reign, where people consider each other brothers and sisters. In its most perfect and sublime form, this ideal was realized in the community of the first Christians, about which St. The apostle and evangelist Luke says this: “The multitude of those who believed were one heart and one soul” (Acts 4:32).

It seems that the pursuit of such an ideal should not be controversial. But the 21st century threatens to question even those values that have seemed unshakable for centuries.

“What is man, that You are mindful of him, and the son of man, that You visit him?” - asked the holy king-psalmist David. Today, three thousand years after these words were spoken, we have to answer this question again.

After all, voices are already being heard that modern technologies are capable of creating artificial intelligence and artificial organs. That soon it will be possible to modernize our mind and our body in such a way, to change relations in society so much that new beings will arise that are superior to people. It is no coincidence that the ideology of this process is called transhumanism - that is, existence on the other side of man, beyond the limits of humanity.

Faith in technology is today what faith in progress was. This is also a kind of quasi-religion. This is a person’s belief that with the help of science and technology one can achieve perfection and immortality, complete power over one’s body, over nature, over life. But this is impossible. Because the source of improvement is within a person, not outside. All this leads away from the main Christian path. Ultimately - towards dehumanization, hypertrophied individualization, and therefore the destruction of society and the end of history.

For us, Orthodox Christians - and at the same time for the entire Russian society - recognition of the differences between people is balanced by the awareness of their similarities. The similarity, I repeat, is no less important than the difference.

This is one of the reasons for the most important role that we assign to public dialogue, for the sake of which we have gathered today at our Council.

For a quarter of a century, the World Russian People's Council has been conducting a serious dialogue with representatives of various political parties, including those present in this hall. With representatives of different national and religious communities, representatives of science and culture. Dialogue with young people and the older generation is especially important. In other words, a dialogue that unites all parts of our society with one solidary desire - love for our Motherland.

Revolutions always claim to create a new man, they strive to break the traditional, Christian in him - to “reforge” man. Hence the struggle of revolutionaries with tradition, religion, culture. But this is a dead-end path; it leads to denial and fragmentation. Revolutions are made on denial, on destruction, and the desire for eternal life does not deny anything, but permeates everything. This is the desire for love and for God.

If we want to be a prosperous country in the 21st century; a country that is respected by other countries; a country that has a future, if we want to avoid revolutionary disasters and civil confrontation, we must not forget our historical experience, abandon our historical destiny. If we are all guided by a common goal, then any, even the most difficult challenges will be overcome, and our descendants will be able to speak with gratitude about the achievements of our people in the coming century and live in peace with each other.

Press service of the Patriarch of Moscow and All Rus'