| Craig S. Keener The Witness of the First Disciples. 1:19–51 ALTHOUGH THE GOSPEL " S NARRATIVE opens with 1:19, the implied reader knows Jesus» origin from 1:1–18 (and most of John " s earliest audience probably were already Christians; see introduction). That the narrative can open abruptly after the prologue (especially the preparation of 1:6–8,15) is to be expected, and a Diaspora audience conditioned by Mediterranean dramatic culture would feel at home here. Greek dramas often started by informing the viewer of what had happened prior to the opening of the play. The Odyssey opens abruptly and afterwards explains more of Odysseus " s travels through flashbacks, but its hearers could also presuppose what they knew of Odysseus from stories about him in the Iliad (if they knew that work first; probably they heard both repeatedly). The prologue introduces John the Baptist as a model witness for Jesus, leading immediately into a section (1:19–51) about the nature of witness and disciple-making for Jesus, which John the Baptist (1:19–28) opens. 3790 Apart from the prologue, the evangelist starts his Gospel essentially where Mark did and early Christian evangelists often did (Acts 1:22; 10:37; 13:24). 3791 This witness also fits the Gospel " s specifically Jewish framework by opening with a witness to Israel (1:31,49) embraced by true Israelites (1:47). 3792 The writer of the Fourth Gospel wishes his audience not only to continue in the faith themselves (20:31), but to join him in openly confessing Christ (12:42–43), proclaiming him in a hostile world (15:26–27). The Witness of the Forerunner to Israel (1:19–28) In 1:19–34, as in 3:27–36, John the Baptist models the activity of a «witness» (1:8) by deferring all honor to Jesus. This model may counter the tendency of some to exalt John unduly at Jesus» expense (see comment on 1:6–8); it may also respond to some leaders in the Johannine circle who have proved too ambitious for personal honor (3 John 9). This context explains who John is not (1:20–21), his function as a witness to another (1:22–27), and his testimony for the other (1:29–34). |
| Textual criticism of the New Testament has achieved outstanding breakthroughs in the 20th century. Currently, there are over 2,328 manuscripts and manuscript fragments in Greek, coming to us from the first three centuries of Christianity. The most ancient New Testament manuscript, a part of the Gospel of John 18:31-33, 37-38, is the Rylands Library Papyrus P52, dated 117-138 in the era of the reign of emperor Hadrian. Adolf Deissmann acknowledges the possibility of the emergence of this papyrus even under the reign of Emperor Trajan (98-117). It is preserved in Manchester. Another ancient New Testament manuscript is the Papyrus Bodmer , P75. The 102 surviving pages contain the texts of the Gospels of Luke and John. " The editors, Victor Martin and Rodolphe Kasser, date this copy to between 175 and 225 A.D. It is thus the earliest surviving known copy of the Gospel according to Luke available today and one of the earliest of the Gospel according to John " (Bruce M. Metzger. The Text of the New Testament. p. 58). This precious manuscript is located in Geneva. Uncial script on parchment: leather codices with uncial script, (in Latin uncia means inch) letters without sharp corners and broken lines. This script is distinguished by its great refinement and precision. Each letter is disconnected. There are 362 uncial manuscripts of the New Testament. The most ancient of these codices (Codex Sinaiticus, Vaticanus, and Alexandrinus) have already been mentioned. Scholars complemented this impressive collection of ancient New Testament manuscripts with the New Testament text, which consisted of 36,286 excerpts of the Holy Scripture of the New Testament found in the works of the holy fathers and teachers of the Church from the first through fourth centuries. This text is lacking only 11 verses. Scholars of textual criticism in the 20th century did a tremendous job on the collation of all—several thousands of—New Testament manuscripts and identified all textual discrepancies caused by scribal error. An evaluation and typologization was performed. Precise criteria for determining a correct variant were established. For those familiar with this rigorous scientific work, it is obvious that allegations of the distortion of the current holy text of the New Testament are unfounded. In terms of the number of ancient manuscripts and the brevity of time separating the earliest surviving text from the original, no one work of antiquity can be compared with the New Testament. |
| Justin (Popovich), Archimandrite, The Orthodox Philosophy of Truth: The Dogmatics of the Orthodox Church, vol. 3, Belgrade, 1978. “AFTER-DEATH” BOOKS; WRITINGS ON OCCULTISM AND SPIRITISM Apuleius, The Golden Ass, tr. by Robert Graves, Farrar, Straus and Young, New York, 1951. Barrett, Sir William, Death-Bed Visions, Methuen, London, 1926. Blackmore, Simon A., S.J., Spiritism: Facts and Frauds, Benziger Brothers, New York, 1924. Budge, E. A. Wallis, tr., The (Egyptian) Book of the Dead, Bell Publishing Co., New York, 1960. Crookall, Robert, Out-of-the-Body Experiences, The Citadel Press, Secaucus, N.J., 1970. Eliade, M., Shamanism, Routledge & Kegan Paul, London, 1961. Evans-Wentz, W.Y., ed., The Tibetan Book of the Dead, Oxford University Press, Oxford, 1960. Fiore, Charles and Landsburg, Alan, Death Encounters, Bantam Books, New York, 1979. Ford, Arthur, The Life Beyond Death, G. P. Putnam’s Sons, New York, 1971. Fortune, Dion, Through the Gates of Death, Samuel Weiser Inc., New York, 1977. Green, Celia, Out-of-the-Body Experiences, Ballantine Books, New York, 1975. Greenhous, Herbert B., The Astral Journey, Avon Books, New York, 1976. Grof, Stanislav and Halifax, Joan, The Human Encounter with Death, E. P. Dutton, New York, 1977. Hill, J. Arthur, Spiritualism, Its History, Phenomena, and Doctrine, George H. Doran Co., New York, 1919. Holzer, Hans, Beyond This Life, Pinnacle Books, Los Angeles, 1977. Hynek, J. Allen and Vallee, Jacques, The Edge of Reality, Henry Regnery Co., Chicago, 1975. Jung, C. G., The Interpretation of Nature and the Psyche, Routledge & Kegan Paul, London, 1955. Kubler-Ross, Elizabeth, “Death Does not Exist,” in The Co-Evolution Quarterly, Summer, 1977. – On Death and Dying, Macmillan Publishing Co., New York, 1969. – Articles on: Kemf, Elizabeth, in East-West Journal, March, 1978. Kronisch, Lennie, in Yoga Journal, September-October, 1976. Laughingbird, Gaea, in Berkeley Monthly, June, 1978. Pearre, James, in the San Francisco Sunday Examiner and Chronicle, Nov. 14, 1976. |
| – 1974. – Vol. 19. – P. 13–90. 260 Broecke, S.V. The Limits of Influence. Pico, Louvain, and Crisis of Renaissance Astrology/S.V. Broecke. – Leiden & Boston: Brill, 2003. – 316 p. 261 Feher, S. Who Looks to the Stars? Astrology and its Constituency/S. Feher//Journal for the Scientific Study of Religion. – 1992. – Vol. 31. – 1. – P. 88–93. 262 Horoscopes and Public Spheres. Essays on the History of Astrology. Ed. By Günther Oestmann & Darrel Rutkin & Kocku von Stuckrad. – Berlin & New York: Walter de Gruyter, 2005. – 290 p. 263 Stuckrad, K. Das Ringen um die Astrologie. Jüdische und christliche Beitrage zum antiken Zeitverständnis/K. Stuckrad. – Berlin & New York: Walter de Gruyter, 2000. – 912 s. 264 Rochberg, F. The Heavenly Writing. Divination, Horoscopy, and Astronomy in Mesopotamian Culture/F. Rochberg. – Cambridge: Cambridge University Press, 2004. – 331 p. 265 Anderson, A.C. Healing Hypotheses. Horatio W. Dresser and the Philosophy of New Thought/A.C. Anderson. – New York, London: Garlan Publishing, 1993. – 476 p. 266 Braden, C.S. Spirits in Rebellion. The Rise and Development of New Thought/C.S. Braden. – Dallas: Southern Methodist University Press, 1963. – 571 p. 267 Gottschalk, S. The Emergence of Christian Science in American Religious Life/S. Gottschalk. – Berkeley & Los Angeles & London: University of California Press, 1974. – 305 p. 268 Melton, J.G. New Thought and the New Age/J.G. Melton//Perspectives on the New Age. Ed. by James R. Lewis, J. Gordon Melton. – New York: State University of New York Press, 1992. – P. 15–29. 269 Satter, B. Each Mind a Kindom. American Women, Sexual Purity, and the New Thougth Movement, 1875–1920/B. Satter. – Berkeley & Los Angeles & London: University of California Press, 2001. – 382 p. 270 Gross, C. Multi-Level-Marketing. Identitat und Ideologie im Network-Marketing/C. Gross. – Wiesbaden: VS Verlag, 2008. – 291 s. 271 Butterfield, S. Amway. The cult of free enterprise/S. Butterfield. – Boston: South End Press, 1985. – 187 p. |
| Hadas, Moses. «Introduction.» The Complete Works of Tacirus. New York: Random House, Inc., 1942. Hamilton, Floyd. The Basis of the Christian Faith: A Modern Defense of the Christian Religion. New York: Harper and Row, 1964. Hamilton, William. The Modern Reader " s Guide to Matthew and Luke. New York: Association Press, 19S7. . The Modern Reader " s Guide to John. New York: Association Press, 1959. Harris, Samuel. The Philosophical Basis of Theism. New York: Charles Scribner " s Sons, 1883. Hartshorne, Charles and William L. Reese Philosophers Speak of God. Chicago: University of Chicago Press, 1953. . The Logic of Perfection. LaSalle, IL: Open Court, 1962. . Anselm " s Discovery. LaSalle, IL: Open Court, 1965. . Creative Synthesis and Philosophic Method. LaSalle, IL: Open Court, 1970. . Omniporence and Other Theological Mistakes. Albany: State University of New York Press, 1984. Hayek, F. A. Studies in Philosophy, Politics and Economics. London: Routledge and Kegan Paul, 1967. . Law, Legislation and Liberty: Volume I Rules and Order. Chicago and London: University of Chicago Press and Routledge, 1973. Hawking, Stephen W. «The Limits of Space and Time,» in The Great Ideas Today 1979, M.J. Adler, ed. Chicago: Encyclopaedia Britannica, Inc., 1979. Hebblethwaite, Brian. Evil, Suffering and Religion. New York: Hawthorn Books, Inc., 1976. Heisenberg, Werner. Philosophic Problems of Nuclear Science. New York: Pantheon Books, Inc., 1952. . Physics and Philosophy: The Revolution in Modern Science. New York: Harper & Brothers, 1958. Helm, Paul, Editor. Divine Commands and Morality. New York: Oxford University Press, 1981. Hengel, Martin. The Atonement. Translated by J. Bowden. Philadelphia: Fortress Press, 1981. Hick, John, Editor. The Existence of God. New York: Macmillan, 1964. . Evil and the God of Love. Revised Edition. San Francisco: Harper and Row, 1977. Originally published in 1966 with Macmillan. Holland, R. F. «The Miraculous,» American Philosophical Quarferly 2 (1965), pp. 43–51. |
| Carson, D.A. New Testament Comntenlary Survey (Grand Rapids: Baker Book House, 1993). , and Woodbridge John D., eds., Hermeneutics, Authority, and Canon (Grand Rapids: Zondervan, 1986). , and Woodbridge John D., eds., Scripture and Truth (Grand Rapids: Zondervan, 1963). Chadwick, Henry, «The Bible and the Greek Fathers», The Church’s Use of the Bible: Past and Present, ed. E.E.Nineham (London: SPCK, 1963) 25–39. , Early Christian Thought and the Classical Tradition: Studies in Justin, Clement, and Origen (New York: Oxford University Press, 1966). Charlesworth, H., The Old Testament Pseudepigrapha, Vols.1 and 2, (Garden City: Doubleday, 1986). Childs, Brevard S., The New Testament as Canon: An Introduction (Philadelphia: Fortress, 1985, 1984). , Introduction to the Old Testament as Scripture (Philadelphia: Fortress, 1979). , Biblical Theology of the Old and New Testaments: Theological Reflection on the Christian Bible (Minneapolis: Fortress, 1993). Chilton, Bruce, Beginning New Testament Study (Grand Rapids: Eerdmans, 1986). Chrysostom, John, Homilies on the Gospel of John, in Nicene and Post-Nicene Fathers, Vol.14, ed. Philip Schaff (Grand Rapids, Mich.: Eerdmans, 1969). Collins, J.J. and Crossan J.D., eds., The Biblical Heritage in Modern Catholic Scholarship (Wilmington: Glazier, 1986). Congar, Yves, The Revelation of God (New York: Herder and Herder, 1968). Coniaris, A., Preaching the Word of God (Brookline: Holy Cross Orthodox Press, 1983). Conzelmann, Hans, Interpreting the New Testament: An Introduction to the Principies and Methods of New Testament Exegesis, trans. S.S.Schatzmann, (Peabody: Hendrickson, 1988). Cullmann, Oscar, Peter: Disciple, Apostle, Martyr: A Historical and Theological Study (New York: Meridian Books, 1964). Danielou, Jean, The Bible and the Liturgy (Notre Dame: University of Notre Dame Press, 1956). deCatanzaro, C.J., Symeon the New Theologian: Discourses (New York: Paulist, 1980) de Margerie, Bertrand, Introduction to the History of Exegesis (Petersham: St Bede’s Publications, 1993). |
| Fairbairn, Andrew M. The Philosophy of the Christian Religion. New York: Hodder & Stoughton, 1902. Farmer, William R. «Peter and Paul, and the Tradition Concerning " The Lord " s Supper» in I Corinthians 11:23–25.» Criswell Theological Review 2 (1987). Feinberg, John S. Theologies and Evil. Washington, DC: University Press of America, 1979. Ferguson, Sinclair В., David F. Wright, and J.I. Packer, Editors. New Dictionary of Theology. Leicester, England: InterVarsity, 1988. Ferre, Frederick. Basic Modern Philosophy of Religion. New York: Charles Scribner " s Sons, 1967. Ferre, Nels F. S. Fairh and Reason. New York: Harper & Brothers, 1946. Fischer, David Hackett. Historians» Fallacies: Toward a Logic of Historical Thought. New York: Harper Torchbooks, 1970. Fisher, George Park. Manual of Christian Evidences. New York: Scribner " s, 1899. Flew, Antony G.N. «Theology and Falsification,» and «Divine Omnipotence and Human Freedom,» in New Essays in Philosophical Theology edited by Antony Flew and Alasdair Maclntyre. New York: Macmillan, 1955, pp. 96–99. and Alasdair Maclntyre. New Essays in Philosophical Theology. London: SCM Press, 1955. . Humés Philosophy of Belief. London: Routledge and Kegan Paul, 1961. . Editor. Body, Mind, and Death. New York: Macmillian, 1964. . God and Philosophy. New York: Dell Publishing Co., Inc, 1966. . « " Theology and Falsification in Retrospect» in M. L. Diamond and T. V. Litzenburg The Logic of God: Theology and Verification. Indianapolis: Bobbs-Merrill, 1975. . A Rational Animal: and other Philosophical Essays on the Nature of Man. Oxford: Clarendon Press, 1978. . God, Freedom and Immorrality. Buffalo: Prometheus, 1984. Reissue of a book first published in 1976 as The Presumption of Atheism. . God: A Philosophical Critique. La Salle, IL: Open Court, 1984. Reissue of a book first published in 1966 as God and Philosophy. . The Logic of Mortality. Oxford: Basil Blackwell, 1987. . David Hume: Philosopher of Moral Science. Oxford: Basil Blackwell, 1988. |
| Bultmann, «γινσκω» Bultmann, Rudolf, «γινσκω, κτλ.» TDNT 1:689–719. Bultmann, John Bultmann, Rudolf. The Gospel of John: A Commentary. Translated by G. R. Beasley-Murray, R. W. N. Hoare, and J. K. Riches. Philadelphia: Westminster, 1971. Bultmann, «Man and Faith» Bultmann, Rudolf. «The Historicity of Man and Faith.» Pages 92–100 in Existence and Faith: Shorter Writings of Rudolf Bultmann. Edited by Schubert Ogden. New York: Meridian Books, 1960. Bultmann, Mythology Bultmann, Rudolf. Jesus Christ and Mythology. New York: Scribner, 1958. Bultmann, «Mythology» Bultmann, Rudolf. «New Testament and Mythology.» Pages 1–43 in New Testament and Mythology and Other Basic Writings. Edited by Schubert Ogden. Philadelphia: Fortress, 1984. Bultmann, Theology Bultmann, Rudolf. Theology of the New Testament. Translated by Kendrick Grobe1. 2 vols. New York: Scribner, 1951. Bultmann, Tradition Bultmann, Rudolf. The History of the Synoptic Tradition. 2d ed. Translated by John Marsh. Oxford: Blackwell, 1968. Bultmann, Word Bultmann, Rudolf. Jesus and the Word. Translated by Louise Smith and Erminie Lantero. New York: Scribner, 1958. Bunker, «Disposition» Bunker, Michae1. «Die rhetorische Disposition der Eleazarreden (Josephus, Bel1. 7, 323–388).» Kairos 23 (1981): 100–107. Burchard, «Supper» Burchard, Christopher. «The Importance of Joseph and Aseneth for the Study of the New Testament: A General Survey and a Fresh Look at the Lord " s Supper.» NTS 33 (1987): 102–34. Burdick, " δα» Burdick, Donald W. «Οδα and γιυσκω in the Pauline Epistles.» Pages 344–56 in New Dimensions in New Testament Study. Edited by Richard N. Longenecker and Merrill C. Tenney. Grand Rapids: Zondervan, 1974. Bürge, Community Bürge, Gary M. The Anointed Community: The Holy Spirit in the Johannine Tradition. Grand Rapids: Eerdmans, 1987. Bürge, John Bürge, Gary M. John. NIV Application Commentary. Grand Rapids: Zondervan, 2000. Bürge, «Problem» Bürge, Gary M. «A Specific Problem in the New Testament Text and Canon: The Woman Caught in Adultery ( John 7:53–8:11 ).» JETS 27 (1984): 141–48. |
| There is a prudent reticence about trying to define what a transfigured cosmos might actually be like; but all affirm that we look to a transformation of the actual cosmos, not its replacement. As Evdokimov points out, heaven and earth do not simply prefigure the «new heaven and new earth»; they are the actual substrate of that future transformation. 104 The beginnings of this transformation can actually be glimpsed in the presence of holiness. The person conformed to Christ, whose love of God spills over to embrace all creatures, starts to realise around himself or herself the intended relationship between humans and the rest of creation. Stories of saints enjoying the cooperation of dangerous animals and even of the elements continue up to our own day, and are seen as an important testimony to the intended relationship among all creatures. It is in this light that miracles in general are seen: they are not a matter of overpowering the laws of nature, but rather »exceptional anticipations of the eschatological state», «revealing to nature a window that opens out onto its own most appropriate goal». 105 humanity " s place in creation It is no coincidence that the transfiguration of the cosmos is associated with the sanctified human person. The cosmos is our nature; we are its hypostasis, its conscious existence in relationship with God. In Clément " s graphic image, our bodily existence is »simply the form which the person, our «living soul», impresses on the universal «dust«». 106 While affirming strongly that the human being and the cosmos as a whole are ontologically inseparable and interdependent, many Orthodox writers use the unfashionable language of the world existing »for man». The world serves man " s temporal existence, so that he in turn can take it forward to eternal existence, to salvation and deification. It is in this sense that the world is said to be saved through man, not man through the world. John Meyendorff has described the Orthodox view as «a theocentric anthropology and an anthropocentric cosmology». 107 This characterisation is true in its intended sense, but misleading nonetheless. Today, »anthropocentrism» usually implies a human self-centredness altogether incompatible with a " theocentric anthropology». It would be less confusing, therefore, to speak of a theocentric cosmology in which human mediation has been given a pivotal role. |
| RU " > Общецерковная аспирантура и докторантура имени святых равноапостольных Кирилла и Мефодия " Times New Roman " ;color:black;mso-fareast-language:RU " > (Ректор) mso-fareast-font-family: " Times New Roman " ;color:black;mso-fareast-language: RU " > Место работы: mso-fareast-font-family: " Times New Roman " ;color:black;mso-fareast-language: RU " > Храм иконы Божией Матери «Всех скорбящих Радость» (Спаса Преображения) на Большой Ордынке (Москва) " Times New Roman " ;color:black;mso-fareast-language:RU " > (Настоятель) mso-fareast-font-family: " Times New Roman " ;color:black;mso-fareast-language: RU " > Место работы: mso-fareast-font-family: " Times New Roman " ;color:black;mso-fareast-language: RU " > «Журнал Московской Патриархии» " Times New Roman " ;color:black;mso-fareast-language:RU " > (Председатель редакционного совета) mso-fareast-font-family: " Times New Roman " ;color:black;mso-fareast-language: RU " > Место работы: mso-fareast-font-family: " Times New Roman " ;color:black;mso-fareast-language: RU " > Межрелигиозный совет России " Times New Roman " ;color:black;mso-fareast-language:RU " > (Представитель Русской Православной Церкви) Научные труды, публикации: Публикации: Автор более 700 публикаций, в том числе монографий по патристике, догматическому богословию и церковной истории, а также переводов творений Отцов Церкви с греческого и сирийского языков. Среди книг митрополита Илариона: «Таинство веры. Введение в догматическое богословие» (1996), «Жизнь и учение св. Григория Богослова» (1998), «Духовный мир преподобного Исаака Сирина» (1998), «Преподобный Симеон Новый Богослов и православное Предание» (1998), «Православное богословие на рубеже эпох» (1999), «Священная тайна Церкви. Введение в историю и проблематику имяславских споров»» (в 2-х томах, 2002), «Во что верят православные христиане. Катехизические беседы» (2004), «Православие» (в 2-х томах, 2008-2009), «Патриарх Кирилл. Жизнь и миросозерцание» (2009). Библиография Музыкальные произведения Автор ряда музыкальных произведений, в том числе «Божественной литургии» и «Всенощного бдения» для хора без сопровождения, симфонии «Песнь восхождения» для хора и оркестра, оратории «Страсти по Матфею» для солистов, хора и оркестра, «Рождественской оратории» для солистов, хора мальчиков, смешанного хора и симфонического оркестра. |
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