| That some disciples disbelieved (cf. Mark 16:11,13–14 )–some even after seeing (Matt 28:17; Luke 24:37,41)–fits other historical traditions about Jesus» resurrection appearances. That John draws on genuine historical tradition need not deter us, however, from asking what theological capital his first audience might have drawn from his narrative. One might naturally protest something unbelievable, that one could believe only if one saw it for oneself. 10746 In some ancient stories, deities appeared to and healed doubters in spite of their unbelief 10747 (though in some others, a deity enraged with mortals» unbelief might turn them into bats!). 10748 Thomas " s unbelief need not strike an ancient audience as dramatically anti-climactic; rather, it prepares for a higher climax (in this case, a further resurrection appearance). For example, at the climactic moment of Orestes» self-revelation in Aeschylus, his sister Electra initially fails to believe that it is he. 10749 In some ancient Jewish stories, people were punished for unbelief. One student believed R. Johanan only after seeing, whereupon R. Johanan concluded that he scoffed at the words of the sages, and turned him into a pile of bones. 10750 A later tradition contends that fire fell from heaven and consumed Haran because he refused to commit himself before he saw whether Abram would defeat Nimrod " s fiery furnace. 10751 In the biblical exodus narrative, God put up with Israel " s unbelief for a long time but finally grew angry with their unwillingness to believe after seeing a number of signs ( Num 14:11, 22 ). When Thomas is skeptical because he has only the word (20:25), he has available what most of the Johannine Christians have (20:31). 10752 2B. Jesus» Wounds (20:26–27) Jesus comes under the same circumstances (closed doors) and with the same greeting of peace as before (20:19, 26). The eighth day held special significance in some early Christian thought (cf. Barn. 15.8–9), 10753 but here may simply indicate that Jesus came to them again on the first day of the week (20:19), that is, a day when later Christians frequently met (Acts 20:7; 1Cor 16:2 ). This would suggest that the disciples not only stayed for the whole of the Feast of Unleavened Bread 10754 but also somewhat longer, perhaps in anticipation of Pentecost. The parallel between the two paragraphs suggests that something remains incomplete until Thomas " s confession of Jesus with its high Christology (20:28). |
| Even scholars specializing in the broader Greco-Roman milieu often acknowledge the specifically Jewish context of most early Christian literature. 1419 Some concurred even earlier in the century; 1420 long ago Dodd noted that the Fourth Gospel could «be read intelligently by a person with no previous instruction in Christianity, though no doubt a Christian reader would get more out of it. But it could hardly be so read without some knowledge of Judaism.» 1421 Likewise William Ramsay, who thought that John «was written in Asia for Asiatic Hellenes,» confessed that it was not «specially comprensible to the Gentiles,» being thoroughly «Palestinian in its cast of thought and expression.» 1422 What was once a concession, however, has now taken center stage in the Fourth Gospel " s interpretation. The Jewishness of the Gospel Johns familiarity with Judaism and the Jewish Bible are considerations, although they are subsidiary considerations, unable to carry the case for Johns Jewishness by themselves (Gentiles would learn the Jewish Bible before or after their conversion to Christianity). The centrality of Scripture to John " s argument 1423 may nevertheless constitute one piece of evidence, since its absence would count against our case. Gentile Christians also used the Jewish Bible (nearly always the LXX); but in the earliest period this was precisely because they saw themselves as adherents of a form of faith rooted in Israel " s ancient heritage. Only after a separate Gentile Christianity fully emerged could it divorce Israel " s Scriptures and God from the heritage of Israel as a people (as in Barn, and to a lesser extent Justin Dial). John " s use of the OT is not dependent on the Synoptics 1424 and possibly not even on messianic testimonia. 1425 Instead, it apparently demonstrates a thorough knowledge of the Jewish Bible, 1426 which should be expected of most first-century Jews. 1427 Although some have argued forcefully that John uses only the Old Greek (roughly what we mean by the LXX), 1428 not all the examples prove persuasive, and some of the older arguments for John " s eclectic use of Hebrew and LXX text types 1429 suggests either knowledge of Hebrew or a memorized, strongly Palestinian tradition. |
| The article says that Ishan Church near the village of Arpack, first mentioned in a Georgian manuscript in 951 AD, has suffered a fate worse than neglect: a haphazard restoration. “The sandblasted stone exterior belies the building’s age, while the large, smooth, square-cut stones – some a glowing white and others a perky pink – look more modern than medieval. Crowned with a brand new, yet uneven, red-tiled roof and bordering a carelessly excavated archaeological site, the church reveals the slipshod approach to preservation that is so prevalent in this region,” the article reads. As for the Dörtkilise church from the town of Yusufeli, the images of the Orthodox Christian saints have faded over time and the white walls beneath them are desecrated by graffiti. “Meanwhile, the slanted floor littered with debris lends credence to the claim that the church has most recently been used as a barn,” the article says. The authors stress that with no cohesive preservation plan in place, the fate of these architectural wonders remains uncertain. Tweet Donate Share Code for blog BBC Says Magnificent Georgian Monasteries on Turkish Territory are Crumbling Natalya Mihailova The BBC has dedicated an article to Georgian medieval monasteries that are now on the territory of the neighboring country, Turkey. “Turkey’s Forgotten Georgian Kingdom” is the name of the article, which explains that the ongoing governmental disputes between the two states have left the fate of ... Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. |
| 3. и весь Н. 3. вместе с посланием Варнавы и первою частью Негтае Pastor 1549 ; роскошно издан факсимиле Petropol. 1862 в 4 vol. fol. и один Н. 3. (с Barn. и Herm.) N. Т. Sinaiticum. Lips. 1863. 4, и N. Т. graece ex Sin. Cod.–cet. Lips. 1865 1550 . E) Как только редкие примеры новозаветных манускриптов можно привести: в примере неподлинного, именно списанного, частью из комплютенского издания Н. 3., частью с 3-го издания Роб. Стефана, Codex Ravianus, прежде бывший собственностью профессора Раве в Упсале, теперь же находящийся в библиотеке в Берлине 1551 . Как единственный пример кодекса с рационалистическими тенденциями, кодекс Евангелия от Иоанна, относящийся к 12-му или 13-му веку; он имеет целью приписать Евангелию другое учение и устранить нечто из учения Иоаннова; опубликован Мюнтером Notitia codicis graeci, ev. lob. variatum continentis Havn. 1828, и потом Улльманом в Theolog. Studien. Bd. 1 Hft. 4. S. 881 ff. II. Критическая обработка аппарата 1552 В прежнее время, до половины 18-го века, при критических исследованиях о тексте Н. 3. все критически свидетельства брали только порознь; но тогда сначала Бенгель, потом Землер и наконец Грисбах отчетливо и определительно заметили как в рукописях отеческих цитат Н. 3., так и в древних переводах, известные особенности текста; и Грисбах, поэтому, сообразно с тремя различными особенностями текста, разделил весь критический аппарат на три класса, так называемые рецензии 1553 : Александрийскую или восточную, западную и Константинопольскую рецензии 1554 . Александрийская или восточная рецензия, которая по Грисбаху принята при сопоставлении υαγγλιον и πστολος, и следов. должна была образоваться еще в начале 3-го века, была распространена в Египте и на востоке. Главный ее характер, согласно с александрийским направлением 1555 , составляет большая грамматическая чистота и правильность языка 1556 . Далее западная рецензия, которую Грисбах производит из древних, существовавших прежде собирательного названия εαγγλιον и πστολος, бывших в употреблении рукописей, была распространена особенно в Италии и Северной Африке. |
| Что можем мы в нашем общем будущем противопоставить этим аргументам с духовной точки зрения? Необходимо решительно заявить, что наш Бог невиновен, что Он не хотел и не хочет смерти, что Он не может даже помышлять о зле. Нужно покончить навсегда с представлениями о дьявольски жестоком Боге, созданными по образу человеческому, причем по образу самого худшего, что есть в человеке. Концепция такого Бога родилась из повествований о войнах, отчасти легендарных, которые вел Израильский народ, чтобы водвориться в Ханаане, чтобы завоевать, а впоследствии сохранять лабораторию монотеизма. Эта концепция была развита в западном богословии, в особенности в старческих обобщающих трудах блаженного Августина . Ее истоки лежат в желании отомстить или получить компенсацию, свойственном стольким так называемым христианам, которых столь жестко высмеивал Ницше. Да, Бог всемогущ, т. к. Он может творить, допуская осуществляться вне Себя свободе ангельской и человеческой. В Библии при описании творения мира используется особый глагол barn выражающий уникальный характер божественного творчества. Мы же способны создавать лишь свое отражение, своего рода «марионетки» (философская концепция Бога, заранее знающего все, концепция, превращающая нас в марионетки, имеет совсем не библейские истоки). Однако, утверждая божественное всемогущество, мы обязаны подчеркнуть, что оно неразделимо и с божественным умалением, кенозисом. Бог отступает, исчезает в некотором смысле (tsimtsum еврейской мистики), чтобы предоставить ангелам и людям пространство для их свободы. Он ждет нашей любви, но любовь другого не может быть по заказу. «Великая любовь всегда распинаема», говорил Павел Евдокимов . Да, Бог пошел на риск, Он вступил в подлинную и, значит, трагическую историю любви. Адам, бесчисленный Адам, коим являемся мы все, не смог избежать испытания свободы. Чтобы утвердиться, индивидуализироваться, он удалился от Отца, как блудный сын из притчи. И тогда мир, созданный из небытия, т. е. не имеющий основания в себе самом, устремился к этому небытию, которому мы сами вместе с падшими ангелами придаем деструктивную реальность. Обстоятельство, о котором мы так склонны забывать. В определенном смысле Бог оказался исключенным из созданного Им мира, продолжая поддерживать его бытие как бы извне. Он стал «Царем без царства», по выражению великого византийского мистика XIV в. Николая Кавасилы . К миру, пораженному вселенским злом, к миру, «лежащему во зле», обращен «лик Божий, струящийся кровью во мраке», по выражению Леон Блуа, которое часто цитирует Николай Бердяев . |
| Such attacks continued for more than two centuries, from the 750s till the early eleventh century; in the ninth century, Minster produced its own martyrs. For some time from the tenth century on Minster belonged to the crown in order to protect the site for future religious life. From 1027 the site was administratively attached to the monastery in Canterbury. Soon after the Norman Conquest the building of the new (Catholic) monastery began in Minster, and from the twelfth century till the Reformation there was a monastic community of men there that was a sort of dependency of the Monastery of St. Augustine in Canterbury. Minster monks enlarged the main church, took pastoral care of the neighboring communities, and were involved in the construction of some eight more churches in the vicinity. The brethren preferred tireless manual labor, and farmed the soil themselves. The community had its own Norman tithe barn (where, as in many other monasteries, tithes in the form of grain were kept). Minster Abbey At the time of the Reformation in about 1540 all the English monasteries, including Canterbury and Minster-in-Thanet, were dissolved. In Minster the abbey church was pulled down, while monastic and other buildings were either left derelict or transferred to the crown for secular uses of wealthy families. Nearly everything in Minster Abbey was finally destroyed, except for the west and north wings, of early English and Norman origin respectively, which are practically intact to this day. The whole estate of Minster was passed from one hand to another right until the twentieth century. In about 1930 the manor house with the adjacent territories of Minster were acquired by the Senior family. Soon archaeological investigations were carried out and foundations of the early English and Norman abbey churches were discovered, even the original location of St. Mildred’s shrine was found. Finally, in March 1937 Minster was purchased by Catholic Benedictine nuns from St. Walburga’s Abbey in Eichstätt (Bavaria, South Germany) and reestablished as a monastic community for women. |
| Следующая крупная тема, которую затрагивает Олаус Петри в «Шведской хронике» – языческие верования древних жителей Швеции. Основой повествования о язычестве в данном случае является рассказ об Уппсальском языческом храме. Рассказ этот, как известно, впервые был приведен Адамом Бременским. Согласно Адаму, Уппсальское святилище было украшено золотом. Внутри находились статуи богов – Тора, Бодана (Одина) и Фриккона (Фрея). Тор «управляет громами и молниями, ясной погодой и урожаями». Бодан «ведет войны и дает человеку смелость перед лицом врагов». Фриккон «дарит смертным мир и наслаждение». Идол Фриккона снабжен огромным фаллосом; Бодана представляют вооруженным, подобно Марсу; Тор скипетром подражает Юпитеру. Возле святилища растет вечнозеленое дерево. Под ним находится источник, где язычники совершают жертвоприношения. Святилище опоясывает золотая цепь. К богам приставлены жрецы, которые приносят жертвы. Если грозит мор и голод, умилостивляют Тора, если война – Бодана, если свадьба Фриккона. Каждые девять лет устраивается всеобщее празднество свеев. В жертву богам приносят девять голов из живности мужского пола; кровью умилостивляют богов, тела развешивают в роще рядом со святилищем. Вместе с людьми там висят собаки и лошади. Один христианин поведал Адаму, что видел 72 тела, висевшие вперемежку. Первым из известных шведских исторических сочинений, где цитируется рассказ Адама Бременского об Уппсальском храме, является «Прозаическая хроника». Ее автор ссылается на «мудрого учителя по имени Адам», 715 и в ряде случаев близко следует его повествованию. Вместе с тем в «Прозаической хронике» присутствуют отличия от хроники Адама Бременского. Пример подобного сходства и различия – сообщение «Прозаической хроники» о боге Торе. Рассказ следует описанию, приведенному Адамом . Но «Прозаическая хроника» добавляет и другие сведения: Тора якобы изображают голым ребенком – «nakit barn», который сидит на повозке и держит в руке семь звезд. Добавлено, что в честь Тора назван четверг – «Torsdagen». Хронист указывает местонахождение святилища: гора Домберъет («Соборная гора»). Зато в «Прозаической хронике» нет упоминания о скипетре Тора; отсутствует уподобление Тора Юпитеру. Сообщения об Одине и Фрикконе (по «Прозаической хронике» – Фригг) близки к рассказу Адама, но добавлено, что в честь богов названы среда («odensdagh») и пятница («friggedaghr»). Хронист верно следует Адаму в описании храма, рощи и жертвоприношений. Место рощи в свою очередь четко определено: «Где ныне находится уппсальская Крестьянская церковь ». Есть отличие в сообщении о христианине, который видел тела принесенных в жертву существ: согласно «Прозаической хронике», их было 77, а не 72. |
| Fire threatens Life-Giving Spring convent and St. Nicholas retreat center in Dunlap, California September 10, 2015 Convent of the Life-Giving Spring, Dunlap, California The Rough Fire located in central California has consumed over 103,000 acres. Residents in many communities along its path have been evacuated, included staff at Saint Nicholas Ranch and Retreat Center and the adjacent Monastery of the Theotokos the Life Giving Spring. The fire is approximately four miles away from the Ranch and Monastery facilities, located in Dunlap, California, and the air quality is extremely poor and is a health hazard for residents. Abbess Markella and 18 sisters from the Monastery are graciously being provided with accommodations from the Sisters of Nazareth from the Roman Catholic Diocese of Fresno, and Monastery Chaplain Rev. Father John Angelis is staying in the home of parishioners from Saint George in Fresno. Three sisters remain at the Monastery, and Saint Nicholas Ranch Director Michael Pappas is also still on the Ranch property. At the present time, the evacuation is strongly advised but not required. Should a mandatory evacuation be issued, they will immediately leave and seek safety in Fresno. In the attached picture you can see the large cloud of smoke in the sky approaching the historic barn at Saint Nicholas Ranch, which gives a clearer indication of the proximity of this fire. “We pray for the safekeeping of our beloved Monastery and Saint Nicholas Ranch, and for all those in the area. We will remain vigilant in our supplications to the Lord that the fires may be contained and not cause any further destruction,” stated His Eminence Metropolitan Gerasimos of San Francisco. “We are also grateful for the valiant efforts of the firefighters and pray for their strength to endure this battle, so they may return to their homes and loved ones unharmed.” Saint Nicholas Ranch is presently providing housing for 22 firefighters from Cal Fire who are in need of accommodations during their rest periods from active fire duty. The Rough Fire was started by a lightning strike in July 2015 and has been growing in intensity. The extreme heat and drought in California have exacerbated conditions, making this fire hard to control. |
| Antiochian Archdiocese Purchases Property for the Establishment of the Convent of St. Thekla York County, Pennsylvania, April 8, 2013 Main house at the new property The Antiochian Orthodox Christian Archdiocese of North America has completed the purchase of property and buildings in York County, Pennsylvania for the establishment of the Convent of St. Thekla, a female monastic community. The property is located in Glenville, Pennsylvania and consists of 51 acres of land which includes a four-bedroom “move-in-ready” house, a two-story barn, and a three-car garage with an attached workshop. The property also has a pond, and includes 30 acres of farmland and seven acres of woodland. The original plan for the Convent called for it to be built on a parcel of land which is on the main property of Antiochian Village. However, it became clear that the cost of doing this would be too high, especially given that it would have required that all the infrastructure (road, water, electricity, and sewage) be made available at the site. There was also the risk that environmental concerns (such as the discovery of endangered plant life or animals) could have seriously impacted the building plans. The purchase was funded by a combination of the money that had been raised by the Antiochian Women through their multi-year fundraising effort, an endowment fund that had been set aside many years ago for this purpose, and generous donations from individual members of the Archdiocese Board of Trustees. Kitchen and dining room in the main house The property is approximately a 40-minute drive from our parish of St. John Chrysostom in York, Pennsylvania, and is a one-hour drive from both Harrisburg airport and BWI airport. This central location allows the property to be reached by a 3½-hour drive from the NY/NJ Metropolitan area, as well as a 3½-hour drive from Antiochian Village. We have undertaken a search for the abbess of the community, as well as women who are candidates to join the community as female monastics. The candidates are both existing nuns as well as women who feel a calling to the monastic life. This is a most exciting development, and we ask for prayers that the Lord will greatly bless these efforts, and the women who will eventually form this monastic community. Antiochian.org 8 апреля 2013 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Antiochian Archdiocese Purchases Property for the Establishment of the Convent of St. Thekla admin 04 April 2013 April 4, 2013 Main house at the new property The Antiochian Orthodox Christian Archdiocese of North America has completed the purchase of property and buildings in York County, Pennsylvania for the establishment of the Convent of St. Thekla, a female monastic community. The property is located in Glenville, Pennsylvania and consists of 51 acres of land which includes a four-bedroom “move-in-ready” house, a two-story barn, and a three-car garage with an attached workshop. The property also has a pond, and includes 30 acres of farmland and seven acres of woodland. The original plan for the Convent called for it to be built on a parcel of land which is on the main property of Antiochian Village. However, it became clear that the cost of doing this would be too high, especially given that it would have required that all the infrastructure (road, water, electricity, and sewage) be made available at the site. There was also the risk that environmental concerns (such as the discovery of endangered plant life or animals) could have seriously impacted the building plans. The purchase was funded by a combination of the money that had been raised by the Antiochian Women through their multi-year fundraising effort, an endowment fund that had been set aside many years ago for this purpose, and generous donations from individual members of the Archdiocese Board of Trustees. The property is approximately a 40-minute drive from our parish of St. John Chrysostom in York, Pennsylvania, and is a one-hour drive from both Harrisburg airport and BWI airport. This central location allows the property to be reached by a 3½-hour drive from the NY/NJ Metropolitan area, as well as a 3½-hour drive from Antiochian Village. |
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