| Doctor Amoris (Доктор любви) – Тереза из Лизьё Doctor angelicus (Ангелический доктор) – Фома Аквинский Doctor apostolicus (Апостолический доктор) – Лаврентий Бриндизийский Doctor caritatis (Доктор милосердия) – Франциск Сальский Doctor communis (Общий доктор) – Фома Аквинский Doctor evangelicus (Евангелический доктор) – Антоний Падуанский Doctor eximius (Превосходный, исключительный, выдающийся доктор) -Франсиско Суарес Doctor invincibilis (Непобедимый доктор) – Уильям Оккам Doctor (ad)mirabilis (Чудесный доктор) – Роджер Бэкон Doctor subtilis (Остроумный доктор) – Дунс Скот Doctor universalis (Всеобъемлющий доктор) – Альберт Великий Doctor fundatisimus (Основательнейший доктор) – Эгидий Римский Doctor ecstaticus (Восторженный доктор) – Дионисий Картезианец Doctor solemnis (Торжественный доктор) – Генрих Гентский Doctor christianissimus (Христианнейший доктор) – Иоанн Жерсон Doctor seraphicus (Серафический доктор) – Бонавентура Doctor gratiae (Доктор благодати) – бл. Августин, еп. Иппонский Doctor Incarnationis (Доктор Воплощения) – свт. Кирилл Александрийский Doctor magnificus (Великолепный доктор) – Ансельм Кентерберийский Doctor marianus (Марианский доктор) – Ансельм Кентерберийский Doctor mellifluus (Сладкозвучный доктор) – Бернард Клервосский Doctor mysticus (Мистический доктор) – Иоанн Креста Doctor orationis (Доктор молитвы) – Тереза Авильская Doctor unitatis Ecclesiae (Доктор церковного единства) – Лев Великий , папа Римский Doctor zelantissimus (Ревностнейший доктор) – Альфонс Лигуори 829 Les Registres de Boniface VIII. Recueil des bulles de ce pape publiée ou analysée daprès les manuscrits originaux des archives du Vatican/G. Digard, M. Faucon, A. Thomas, R. Fawtier. T. 3. – Paris, 1921. Col. 888–890. 830 In margine legitur hie titulus, rubro atramento et eadem manu scriptus qua tenor capituli. Notatur ibidem crux nigro atramento scripta. Interpunctionis signa, quae in regesto reperiuntur, exscripsimus accurate. 831 PL 143, col. 1001–1004. См. Также: Acta et Scripta Quae de Controversiis Ecclesiae Graecae et Latinae Saeculo Undecimo Composita Extant, Leipzig &Marburg 1861, Documents VIII-X, pp. 150–154. |
| Cyril of Jerusalem. Wash., 1969-1970. 2 vol.; Cuming G. J. Egyptian Elements in the Jerusalem Liturgy//JThSt. 1974. Vol. 25. N 1. P. 117-124; Riley H. M. Christian Initiation: A Comparative Study of the Interpretation of the Baptismal Liturgy in the Mystagogical Writings of Cyril of Jerusalem, John Chrysostom, Theodore of Mopsuestia, and Ambrose of Milan. Wash., 1974; Yarnold E. Did St. Ambrose Know the «Mystagogic Catecheses» of St. Cyril of Jerusalem?//StPatr. 1975. Vol. 12. P. 184-189; idem. The Authorship of the «Mystagogic Catecheses» Attributed to Cyril of Jerusalem//Heythrop Journal. Oxf., 1978. Vol. 19. N 2. P. 143-161; idem. Cyril of Jerusalem. L.; N. Y., 2000; Cutrone E. J. Cyril " s «Mystagogical Catecheses» and the Evolution of the Jerusalem Anaphora//OCP. 1978. Vol. 44. P. 52-64; Gregg R. C. Cyril of Jerusalem and the Arians//Arianism: Historical and Theological Reassessments/Ed. R. C. Gregg. Camb. (Mass.), 1985. P. 85-109; Wainwright Ph. The Authenticity of the Recently Discovered Letter Attributed to Cyril of Jerusalem//VChr. 1986. Vol. 40. N 3. P. 286-293; Spinks B. The Jerusalem Liturgy of the «Catecheses Mystagogicae»: Syrian or Egyptian?//StPatr. 1989. Vol. 18/2. P. 391-395; Jackson P. Cyril of Jerusalem»s Use of Scripture in «Catechesis»//ThSt. 1991. Vol. 52. N 3. P. 431-450; eadem. Cyril of Jerusalem " s Treatment of Scriptural Texts Concerning the Holy Spirit//Traditio. N. Y., 1991. Vol. 46. P. 1-31; Burreson K. J. The Anaphora of the «Mystagogical Catecheses» of Cyril of Jerusalem//Essays on Early Eastern Eucharistic Prayers/Ed. P. F. Bradshaw. Collegeville, 1997. P. 131-151; Doval A. J. The Date of Cyril of Jerusalem " s «Catecheses»//JThSt. 1997. Vol. 48. N 1. P. 129-132; idem. Cyril of Jerusalem, «Mystagogue»: The Authorship of the «Mystagogic Catecheses». Wash., 2001. (Patristic monograph ser.; 17); Frank G. «Taste and See»: The Eucharist and the Eyes of Faith in the 4th Century//Church History. Chicago etc., 2001. Vol. 70. N 4. P. 619-643; Сагарда Н. |
| Thus, according to the cooperation protocol, the parish Will support children coming from disadvantaged families; will take action in order to prevent school dropout; will offer awards to meritorious pupils at different school contests and at the end of the school year; will support the conduct of the religious class by purchasing and donating auxiliary teaching materials to schools; will be involved in the organization of extracurricular and out-of-school activities – trips, pilgrimages, camps etc.; will co-opt teaching staff from among the parishioners in order to voluntarily work in the programs of additional pupil training; will present to the faithful the activity undertaken by the teacher/teachers of religion in the school; will maintain permanent contact with the school through the appointed representatives in order to provide prior, mutual, efficient and loyal information regarding the actions of common interest carried out; will conduct volunteer activities in which pupils can also be involved (Cooperation Protocol, article 5). On the other hand, the school will identify and communicate to the parish the cases of children coming from disadvantaged families and the required ways to assist them; will communicate the situations of truancy and of school dropout risk – can invite the parish representative to the discussions held with the parents of the pupils concerned; will communicate to the parish the list of pupils awarded at school contests and at the end of the school year; will identify the necessary additional teaching materials for a proper conduct of the religious class; will promote to pupils and teachers the common volunteer projects; will involve the pupils and teachers of the school in actions of assisting disadvantaged children; will facilitate the participation of pupils in different events organized by the school (children’s shows, concerts of Christmas carols etc.); will maintain permanent contact with the parish, through the appointed representatives, in order to provide prior, mutual, efficient and loyal information regarding the actions of common interest carried out; will invite the parish to the activities occasioned by the opening and closing of the school year, on the day of the school or on other festivities ( Cooperation Protocol , article 7). |
| A. Dupleix. P., 1992. P. 103-117; Grant R. M. Greek Literature in the Treatise «De Trinitate» and Cyril " s «Contra Julianum»//JThSt. 1964. Vol. 15. P. 265-279; Nacke E. Das Zeugnis der Väter in der theologischen Beweisführung Cyrills von Alexandrien nach seinen Briefen und antinestorianischen Schriften. Münster, 1964; Romanides J. S. St. Cyril " s «One Physis or Hypostasis of God the Logos Incarnate» and Chalcedon//GOTR. 1964/1965. Vol. 10. N 2. P. 82-107; Samuel V. C. One Incarnate Nature of God the Word//Ibid. P. 37-53; Rosini R. Il Primogenito in S. Cirillo di Alessandria//Studia Patavina. 1965. T. 12. P. 32-64; Šagi-Bunié Th. J. Deus perfectus et homo perfectus: Á Concilio Ephesino (a. 431) ad Chalcedonense (a. 451). R.; Freiburg, 1965; Sauer J. Die Exegese des Cyril von Alexandrien nach seinem Kommentar zum Johannes Evangelium: Mit Berücksichtigung der Beziehungen zu Origenes und Athanasius: Diss. Freiburg i. Br., 1965; Wilken R. L. Exegesis and the History of Theology: Reflections on the Adam-Christ Typologie in Cyril of Alexandria//Church History. Chicago etc., 1966. Vol. 35. N 2. P. 139-156; idem. Judaism and the Early Christian Mind: A Study of Cyril of Alexandria Exegesis and Theology. New Haven; L., 1971; idem. St. Cyril of Alexandria: The Mystery of Christ in the Bible//Pro Ecclesia. Northfield, 1995. Vol. 4. P. 454-478; idem. In Dominico Eloquio: Learning the Lord Style of Language, Cyril of Alexandria on Messianic Prophecy in Isaiah//Communio. Spokane (Wash.), 1997. Vol. 24. N 4. P. 846-866; idem. St. Cyril of Alexandria: Biblical Expositor//Coptic Church Review. Lebanon, 1998. Vol. 19. P. 30-41; idem. Cyril of Alexandria " s «Contra Julianum»//Limits of Ancient Christianity/Ed. W. E. Klingshirn, M. Vessey. Ann Arbor, 1999. P. 42-55; idem. Cyril of Alexandria as Interpreter of the Old Testament//The Theology of St. Cyril of Alexandria. L.; N. Y., 2003. P. 1-21; idem. Cyril of Alexandria, Biblical Exegete//Handbook of Patristic Exegesis: The Bible in Ancient Christianity/Ed. |
| 68 Творения святителя Кирилла, епископа Александрийского. Книга 3. Толкования на евангелие от Иоанна. Ч. 2–4. – М.: «Паломник», 2002 – С. 562. 69 Творения святителя Кирилла, епископа Александрийского. Книга 3. Толкования на евангелие от Иоанна. Ч. 2–4. – М.: «Паломник», 2002 – с. 749. 70 Творения святителя Кирилла, епископа Александрийского. Книга 2. Glafira или искусные объяснения избранных мест из Пятикнижия Моисеева. Толкования на евангелие от Иоанна. Ч. 1. М.: «Паломник», 2001. – с. 653. 71 Koen Lars. The Saving Passion. Incarnational and Soteriological Thought in Cyril of Alexandriá " s Commentary on the Gospel according to St. John. Uppsala, 1991 – S. 91. 73 Творения святителя Кирилла, епископа Александрийского. Книга 2. Glafira или искусные объяснения избранных мест из Пятикнижия Моисеева. Толкования на евангелие от Иоанна. Ч. 1. М.: «Паломник», 2001. – С. 596. 74 Weinandy Thomas G. Cyril and the Mystery of the Incarnation. В сборнике Theology of St. Cyril of Alexandria. Critical appreciation. NY, 2000 – С. 35. 76 Weinandy Thomas G. Cyril and the Mystery of the Incarnation. В сборнике Theology of St. Cyril of Alexandria. Critical appreciation. NY, 2000 – С. 33. 77 McKinion Steven. Words, imagery and the mystery of Christ: a reconstruction of Cyril of Alexandria’s christology. Leiden; Boston; Koln: Brill, 2000 – С. 190. 78 Koen Lars. The Saving Passion. Incarnational and Soteriological Thought in Cyril of Alexandriá " s Commentary on the Gospel according to St. John. Uppsala, 1991 – S. 73. 79 Творения святителя Кирилла, епископа Александрийского. Книга 3. Толкования на евангелие от Иоанна. Ч. 2–4. – М.: «Паломник», 2002 – С. 480–481. 80 Творения святителя Кирилла, епископа Александрийского. Книга 3. Толкования на евангелие от Иоанна. Ч. 2–4. – М.: «Паломник», 2002 – С. 883. 81 Weinandy Thomas G. Cyril and the Mystery of the Incarnation. В сборнике Theology of St. Cyril of Alexandria. Critical appreciation. NY, 2000 – С. 43. 82 Творения святителя Кирилла, епископа Александрийского. Книга 3. Толкования на евангелие от Иоанна. Ч. 2–4. – М.: «Паломник», 2002 – С. 376. |
| 35 . Koen Lars. The Saving Passion. Incarnational and Soteriological Thought in Cyril of Alexandriá " s Commentary on the Gospel according to St. John. Uppsala, 1991 – 149 с. 36 . Siddals Ruth. Logic and Christology in Cyril of Alexandria.//J. of Theol. Stud. NS 38(1987) – 79 с. 37 . McKinion Steven. Words, imagery and the mystery of Christ: a reconstruction of Cyril of Alexandria’s christology. Leiden; Boston; Koln: Brill, 2000 – 314 с. 10 Koen Lars. The Saving Passion. Incarnational and Soteriological Thought in Cyril of Alexandriá " s Commentary on the Gospel according to St. John. Uppsala, 1991 – S. 149. 11 Weinandy Thomas G. Cyril and the Mystery of the Incarnation. В сборнике Theology of St. Cyril of Alexandria. Critical appreciation. – NY, 2000 – S. 24. 12 McKinion Steven. Words, imagery and the mystery of Christ: a reconstruction of Cyril of Alexandria’s christology. Leiden; Boston; Koln: Brill, 2000 – S 314. 13 Siddals Ruth. Logic and Christology in Cyril of Alexandria.//J. of Theol. Stud. NS 38(1987) – С .79. 14 Пашков Димитрий, свящ. Александрийский Папа: от Собора Никейского до Халкидонского. 15 Творения святителя Кирилла, епископа Александрийского. Книга 1. О поклонении и служении в Духе и истине. Ч. 1–3. – М.: «Паломник», 2000. – C. 14. 16 Творения святителя Кирилла, епископа Александрийского. Книга 1. О поклонении и служении в Духе и истине. Ч. 1–3. – М.: «Паломник», 2000. – С. 14. 19 Творения святителя Кирилла, епископа Александрийского. Книга 1. О поклонении и служении в Духе и истине. Ч. 1–3. – М.: «Паломник», 2000. – С. 32. 20 Бриллиантов А.И. Влияние восточного богословия на западное в произведениях Иоанна Скотта Эригены. – М., 1998 – С. 496. 23 Творения святителя Кирилла, епископа Александрийского. Книга 1. О поклонении и служении в Духе и истине. Ч. 1–3. – М.: «Паломник», 2000. – С. 41. 24 Koen Lars. The Saving Passion. Incarnational and Soteriological Thought in Cyril of Alexandriá " s Commentary on the Gospel according to St. John. Uppsala, 1991 – С. |
| La discutarea rapoartelor au participat: Mihalkov N.S., artist al poporului din Rusia, preedintele Uniunii cinematografitilor din Rusia; cercettorul tiinific principal al Institutului literaturii universale „A.M. Gorkii” al AR, doctor habilitat în filologie V.Iu. Troitskii; eful catedrei de lingvistic general a Facultii de Filologie a MGU, doctor habilitat în filologie, profesorul A.A. Volkov; eful catedrei de ritoric a Institutului de limb rus „A.S. Pukin”, doctor habilitat în filologie V.I. Annukin; directorul general al concernului de cinematografie „Mosfilm”, regizor de cinema, scenarist, lucrtor emerit în arte din FR, artist al poporului din FR C.G. ahnazarov; prim-vicepreedintele Sinodului Arhieresc al Bisericii Ruse din Strintate arhiepiscopul Berlinului, Germaniei i Marii Britanii Marc; preedintele Comisiei federale pentru disciplina „literatura” în sistemul EUS, doctor habilitat în tiine pedagogice, profesorul Zinin S.A.; docentul Academiei de studii postuniversitare (Sanct-Petersburg) S.V. Feodorov; decanul facultii de istorie a USM, doctor habilitat în tiine istorice, profesor, academicianul AR Karpov S.P.; preedintele Comitetului Dumei de Stat al AF a FR pentru învmânt, preedintele cârmuirii fundaiei „Russkiy mir”, doctor habilitat în tiine istorice, profesorul Nikonov V.A.; doctor habilitat în filologie, profesorul catedrei de literatur rus a Universitii pedagogice din municipiul Moscova E.G. Cernyova; profesoar de limb i literatur rus de la coala medie de cultur general nr 2097 din or. Moscova, învtor emerit al Federaiei Ruse, doctor în tiine pedagogice O.N. Zaitseva; preedintele Societii pentru protecia monumentelor de istorie i cultur din Ucraina, directorul Institutului de arheologie al AU, academician al AU, profesorul P.P. Tolociko; artist al poporului din Rusia, preedintele Uniunii lucrtorilor culturii slave, directorul Institutului de cultur al MSE al FR N.P. Burleaev; redactorul-ef al site-ului „Presa liber”, scriitor, jurnalist, persoan public S.A. argunov; preedintele Uniunii scriitorilor din Rusia Ganicev V.N. i alii. |
| A fost cântat „Venica pomenire” membrilor decedai ai Consiliului Patriarhului pentru cultur. În anii 2014-2015 au decedat: Gheorghii Pavlovici Anisimov, artist al poporului din URSS (1922-2015); Vladislav Igorevici Kazenin, preedintele Uniunii compozitorilor (1937-2014); Valentin Grigorievici Rasputin, scriitor (1937-2015); Vladimir Dmitrievici Sarabianov, restaurator de categorie superioar, doctor în arte (1959-2015). Raportul cu privire la executarea hotrârilor edinei precedente a Consiliului a fost prezentat de episcopul de Egorievsk Tihon. Apoi Sanctitatea Sa Patriarhul Chiril a prezentat un raport cu privire la crearea Societii pentru literatura rus. În timpul edinei au fost prezentate rapoarte de ctre: • Verbitskaya L.A., preedintele Academiei de învmânt din Rusia, doctor habilitat în filologie, profesor – „Limba rus de la M.V. Lomonosov i pân în zilele noastre”; • Zinin S.A., doctor habilitat în tiine pedagogice, profesor, preedintele Comisiei federale pentru disciplina „literatur” în sistemul EUS (examenul unic de stat) – „Studierea literaturii în coal: scenariul viitorului”; • Fedorov A.V., doctor în filologie, profesor de limb i literatur rus de categorie superioar – „Tâlcuind cu viclenie libertatea”: canonul literar colar i problema variantelor”; • Kazakova E.I. doctor habilitat în tiine pedagogice, profesor, directorul Institutului de studii preuniversitare de la Universitatea de stat din Sanct-Petersburg – „Procedee de formare a programei pe discipline”; • Prohorov Iu.E. doctor habilitat în tiine pedagogice, doctor habilitat în filozofie, profesor, preedintele consiliului de coordonare al Asociaiei profesorilor de limb i literatur rus în coala superioar – „Pregtirea de calitate a profesorilor de limb i literatur rus – baza viitorului nivel de cultur a generaiilor”; • Ujankov A.N., doctor habilitat în filologie, profesor, prorector pentru tiin al Institutului de Literatur „A.M. Gorkii” – „Problema manualelor, suporturilor didactice pentru coli i instituii de învmânt superior”; |
| 1994. Vol. 45. P. 343-354; Welch L. J. Christology and Eucharist in the Early Thought of Cyril of Alexandria: San Francisco, 1994; idem. Logos-Sarx?: Sarx and the Soul of Christ in the Early Thought of Cyril of Alexandria//SVTQ. 1994. Vol. 38. N 3. P. 271-294; Λιαλου Δ. Ερμηνεα τν δογματικν κα συμβολικν κειμνων τς ρθοδξου κκλησας. Θεσσαλονκη, 1994. Τ. 2: Ερμηνεα τς Εκθσεως τν Διαλλαγν, τν Β κα Γ Επιστολν το γ. Κυρλλου πρς Νεστριο κα συναφν ερν καννων τς Γ Οκουμενικς Συνδου; Θεφιλος (Γιαννπουλος), γομ. Cyril of Alexandria " s D octrine of the Trinity//Να Σιν. Ιεροσλυμα, 1994. Τ. 86. Σ. 191-226; Pennacchio M. C. Quasi ursa raptis catulis: Os. 13. 8 nell " esegesi di Gerolamo e Cirillo di Alessandria//VetChr. 1995. T. 32. P. 143-161; Rosa P. Gli occhi del corpo e gli occhi della mente: Cirillo Alessandrino: testi ermeneutici. Bologna, 1995; Münch-Labacher G. Naturhaften und geschichtliches Denken bei Cyrill von Alexandrien: Die verschieden Betrachtungsweisen der Heilsverwirklichung in seinem Johannes-Kommentar. Bonn, 1996; Weinandy Th. G. The Soul - Body Analogy and the Incarnation: Cyril of Alexandria//Coptic Church Review. 1996. Vol. 17. P. 59-66; idem. Cyril and the Mystery of the Incarnation//The Theology of St. Cyril. 2003. P. 23-54; Hallman J. M. The Seed of Fire: Divine Suffering in the Christology of Cyril of Alexandria and Nestorius of Constantinople//JECS. 1997. Vol. 5. N 3. P. 369-391; Kinzig W. Zur Notwendigkeit einer Neuedition von Kyrill von Alexandrien «Contra Iulianum»//StPatr. 1997. Vol. 29. P. 484-494; Bertrand D. Der Anathematismus XII im Glauben des Cyrill von Alexandrien//ThQ. 1998. Bd. 198. N 4. S. 311-326; Fernández Lois A. H. A. La cristologia en los commentarios a Isaias de Cirili de Alejandria y Teodoreto de Ciro. R., 1998; Redies M. Kyrill und Nestorius: Eine Neuinterpretation des Theotokos-Streits//Klio: Beitr. z. alten Geschichte. 1998. Bd. 80. S. 195-208; Davids A. Cyril of Alexandria " s First Episcopal Years//The Impact of Scripture in Early Christianity/Ed. |
| Throughout its history the monastery has attracted to it, or the area around it, certain major ascetics. Prominent among them are the figures of St. Gregory Palamas, the great hesychast theologian, and his teacher St. Nicodemus, St. Joasaph of Meteora, and St. Sabbas, the ‘fool for Christ’s sake’, whose life was written by his pupil St. Philotheus Coccinus, Patriarch of Constantinople, stand out. These were followed a little later by St. Macarius Macres, subsequently abbot of the Pantocrator Monastery in Constantinople (1431), while during the early years of Turkish rule it sheltered for a while the former Ecumenical Patriarch, Gennadius Scholarius. Around the year 1500, another Patriarch of Constantinople, St. Niphon, accompanied by his disciples the martyrs Macarius and Joasaph, betook himself to the monastery. It was at this period also that the polymath St. Maximus the Greek, the great missionary to the Russians, was a monk at Vatopaidi. According to the latter’s testimony, the monastery at that time followed a semi-coenobitic way of life; it functioned, that is to say, as a lavra. The oldest act converting it into a coenobium at this period dates from 1449. How long it remained idiorrhythmic is unknown. In the year 1574, the monastery was again converted into a coenobium, on the initiative of Silvester, Patriarch of Alexandria. The setting up of the Athonite School in 1748 was Vatopaidi’s greatest contribution to the interests of the enslaved nation. The building of the school and its operation were undertaken in full by the monastery at a period when it faced major economic problems because of the crippling taxation imposed by the Turkish authorities. The Athonite School was the biggest Greek school in the Greek world under Turkish occupation, the number of pupils reaching 200. Its first headmaster was the hierodeacon Neofytos Kafsokalyvitis. In 1750, the Patriarch of Constantinople, Cyril V (1748-1757), issued a sigillium in which he announced to the Christian world the founding of the school and sought financial support for it. At the same time, the monastery sent to Thessaloniki the hieromonk Joasaph with sacred relics to collect subscriptions for the school. After the resignation of Neofytos, the running of the school was taken over by the ‘Great Teacher of the Nation’ Evyenios Voulgaris, while the teachers included the hierodeacons Kyprianos Kyprios, afterwards Patriarch of Alexandria (1766-1783), Nikolaos Tzertzoulis and Panayotis Palamas. Among the more famous of the school’s pupils were St. Cosmas of Aetolia, the national hero Righas Ferraios, the scholar and writer Sergios Makraios, the teacher losipos Misiodax, and the theologian Athanasios of Paros. St. Nicodemus the Athonite and Adamantios Koraes were among those who toiled to ensure its smooth operation. |
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