| And if the soul is able by its own imprudence to create for itself a new misery, which was not unforeseen by the Divine Providence, but was provided for in the order of nature along with the deliverance from it, how can we, even with all the rashness of human vanity, presume to deny that God can create new things – new to the world, but not to Him – which He never before created, but yet foresaw from all eternity? If they say that it is indeed true that ransomed souls return no more to misery, but that even so no new thing happens, since there always have been, now are, and ever shall be a succession of ransomed souls, they must at least grant that in this case there are new souls to whom the misery and the deliverance from it are new. For if they maintain that those souls out of which new men are daily being made (from whose bodies, if they have lived wisely, they are so delivered that they never return to misery) are not new, but have existedfrom eternity, they must logically admit that they are infinite. For however great a finite number of souls there were, that would not have sufficed to make perpetually new men from eternity – men whose souls were to be eternally freed from this mortal state, and never afterwards to return to it. And our philosophers will find it hard to explain how there is an infinite number of souls in an order of nature which they require shall be finite, that it may be known by God. And now that we have exploded these cycles which were supposed to bring back the soul at fixed periods to the same miseries, what can seem more in accordance with godly reason than to believe that it is possible for God both to create new things never before created, and in doing so, to preserve His will unaltered? But whether the number of eternallyredeemed souls can be continually increased or not, let the philosophers themselves decide, who are so subtle in determining where infinity cannot be admitted. For our own part, our reasoning holds in either case. For if the number of souls can be indefinitely increased, what reason is there to deny that what had never before been created, could be created? Since the number of ransomed souls never existed before, and has yet not only been once made, but will never cease to be anew coming into being. |
| Bart Ehrman, Lost Christianities: The Battles for Scripture and the Faiths We Never Knew (Oxford: Oxford University Press, 2003), 15, 261, n. 17. 129 Harry Y. Gamble, ‘The New Testament Canon: Recent Research and the Status Quaestionis’, in Lee Martin McDonald and James A. Sanders (eds.), The Canon Debate (Peabody, Mass.: Hendrickson, 2002), 267 – 94, at 280 – 1; McDonald, ‘The Gospels in Early Christianity’, 173; Ehrman, Lost Christianities, 16. 130 Harry Y. Gamble, The New Testament Canon: Its Making and Meaning (Philadelphia, 1985), 35; McDonald, ‘The Gospels in Early Christianity’, 173. 131 See Peter van Minnen, ‘The Akhmim Gospel of Peter’ in Thomas J. Kraus and Tobias Nicklas (eds.), Das Evangelium nach Petrus. Text, Kontexte, Intertexte (Berlin and New York: Walter de Gruyter, 2007), 53 – 60. 132 Paul Foster, ‘Are there any Early Fragments of the So-Called Gospel of Peter?, New Testament Studies, 52 (2006), 1 – 28. 133 J. K. Elliott, The Apocryphal New Testament (Oxford: Oxford University Press, 1993), 151. See page 150 for a list of features it borrows from each of the four. Bmce M. Metzger, The Canon of the New Testament (Oxford: Oxford University Press, 1987), 172, also says the author ‘shows acquaintance with all four canonical Gospels’. One attempt to argue otherwise is that of J. D. Crossan, Four Other Gospels (Minneapolis: Winston Press, 1985); id., The Cross that Spoke (San Francisco: Harper & Row, 1988). 134 Ehrman, Lost Christianities, 18, writes: ‘This fragmentary Gospel is far more virulently anti-Jewish than any of those that made it into the New Testament’; see also Elliott, Apocryphal New Testament, 151. 135 See Wilhelm Schneemelcher, ‘The Gospel of Peter: Introduction’, in New Testament Apocrypha, rev. edn., 2 vols., tr. Robert McLachlan Wilson (Cambridge: James Clarke & Co., 1991), i. 216 – 22 at 220. 136 Joseph Verheyden, ‘Some Reflections on Determining the Purpose of the “Gospel of Peter” ’, in Das Evangelium nach Petrus, 281 – 99 at 298 – 9. He quotes approvingly Kathleen Corley’s assessment, ‘the Gospel of Peter should be considered a late novelistic account of the crucifixion and the empty tomb’ (K. E. Corley, ‘Women and the Crucifixion and Burial of Jesus’, Forum, 1 ns (1998), 181 – 225 at 211). |
| Goldsmith M. Matthew and Mission. The Gospel through Jewish Eyes. Reading, 2001. Goulder M. D. The Composition of the Lord’s Prayer//Journal of Theological Studies. 14 (1963). P. 32–45. Grassi J. A. Informing the Future. Social Justice in the New Testament. New York; Mahwah, NJ, 2003. Guelich R. A. The Sermon on the Mount. A Foundation for Understanding. Waco, Texas, 1982. Gundry R. H. Matthew. A Commentary on His Literary and Theological Art. Grand Rapids, 1982. Hannan M. The Nature and Demands of the Sovereign Rule of God in the Gospel of Matthew. London; New York, 2006. Hauerwas S. Matthew. London, 2006. Hengel M. The Four Gospels and the Gospel of Jesus Christ. Harrisburg, PA, 2000. Hill D. The Gospel of Matthew. London, 1972. Holmas G. O. Prayer and Vindication in Luke-Acts. The Theme of Prayer within the Context of the Legitimating and Edifying Objective of the Lukan Narrative. New York, 2011. Honeyman A. M. The Etymology of Mammon//Archivum linguisticum. 4 (1952). P. 60–65. Horsley R. A. Jesus and the Spiral of Violence. Popular Jewish Resistance in Roman Palestine. New York, 1987. Hultgren A. The Parables of Jesus. A Commentary. Grand Rapids; Cambridge, 2000. Jeremias J. Abba. Studien zur neutestamentlichen Theologie und Zeitgeschichte. Göttingen, 1966. Jeremias J. Jerusalem in the Time of Jesus: An Investigation into Economic and Social Conditions during the New Testament Period. Philadelphia, 1969. Jeremias J. Jesus and the Message of the New Testament. Minneapolis, 2002. Jeremias J. The Sermon on the Mount. London, 1961. Jones I. H. The Matthean Parables. A Literary and Historical Commentary. Leiden; New York; Köln, 1995. Käsemann E. New Testament Questions of Today. Philadelphia, 1969. Keener C. S. The Gospel of Matthew. A Socio-Rethorical Commentary. Grand Rapids; Cambridge, 2009. Kingsbury J. D. Matthew: Structure, Christology, Kingdom. Philadelphia, 1965. Kissinger W S. The Sermon on the Mount. A History of Interpretation and Bibliography. London, 1975. |
| McKim, Donald K. «Biblical Authority in the Protestant Reformation», ABD, Vol.5, ed. D.N.Freedman (New York: Doubleday, 1992). McKnight, Edgar V., What is Form Criticism? Guides to Biblical Scholarship (Philadelphia: Fortress, 1969). , Post-Modern Use of the Bible: The Emergence of Reader-Oriented Criticism (Nashville: Abingdon, 1988). Metzger, Bruce M., The Canon of the New Testament: Its Origin, Development, and Signifecance (New York: Oxford University Press, 1987). –, The Text of the New Testament: Its Transmission, Corruption, and Restoration (New York: Oxford University Press, 1992). , and Ronald E.Murphy, eds., The New Oxford Annolated Bible with The Apocryphal/Deuterocanonical Books (New York: Oxford University Press, 1991). Middeleton. J.R. and Walsh. B., «How Porno Can You Get», AcademicAlert 4, 2 (1995) 1. Mulholland, M.Robert, Jr., Shaped by the Word: The Power of Scripture in Spiritual Formation (Nashville: Upper Room, 1985). Murray, Dick, Teaching the Bible to Adults and Youth (Nashville: Abingdon, 1993). Neill, S. and Wright T., The Interpretation of the New Testament 1861–1986 (Oxford: Oxford University Press, 1988). Neuhaus, R.J., The Bible, Politics, and Democracy: Essays (Grand Rapids: Eerdmans, 1987). Neuhaus, R.J., ed., Biblical Interpretation in Crisis: The Ratzinger Conference on Bible and Church (Grand Rapids: Eerdmans, 1989) Neusner, Jacob, Rabbinic Judaism: Structure and System (Minneapolis: Fortress, 1995). Nicole, R.R. and J.Ramsey Michaels, eds., Inerrancy and Common Sense (Grand Rapids: Baker Book House, 1980). Nineham, D. E., The Use and Abuse of the Bible: A Study of the Bible in An Age of Rapid Cultural Change (New York: Harper and Row, 1977). Nissiotis, Nikos, «The Unity of Scripture and Tradition: «An Eastern Orthodox Contribution to the Prolegomena of Hermeneutics», GOTR 11,2 (1965–1966) 183–208. Noll, Mark A., Between Faith and Criticism: Evangelicals, Scholarship, and the Bible in America (Grand Rapids: Eerdmans, 1991). Norris, Frederick W., Faith Gives Fullness to Reasoning: The Five Theological Orations of Gregory Nazianzen, Supplements to Vigiliae Christianae, Vol.13 (Leiden: E.J. Brill, 1991). |
| It is against this backdrop that the United Nations organized an unprecedented series of nine international conferences, between 1990 and 96, to build what it called a “new global consensus” on the norms, values and priorities of international cooperation for the new era, the post-cold war era, the era of globalization, the 21st century. New paradigms and a new ethic, expressing themselves by means of a new language, were then adopted: sustainable development, quality of life for all, consensus-building, gender equality, reproductive health, safe abortion, sexual orientation, good governance, global governance, participatory democracy, partnerships, facilitation, capacity-building, cultural diversity, principle of non-discrimination and so on. Analysis reveals that the language of the Judeo-Christian revelation is absent from the new semantic system: mother, father, spouse, truth, charity, purity, creation, eternity, glory, praise, thanksgiving, suffering, paternal house, maternal womb, conception (of a child) etc. In fact the new postmodern language occupies the space of the Judeo-Christian language: it is quietly, softly “totalitarian”. This substitution reveals the largely post-Judeo-Christian character of the new global ethic, which is a key driver of secularization in the world today. The new ethic is pessimistic at its root: it is founded on the problems of humanity, such as environmental degradation, human rights abuses, corruption, inequality, discrimination, poverty, “unwanted pregnancies”. It radically lacks a positive and sound worldview. The new ethic confronts every individual person, every family, every community, every enterprise, every nation, every culture, every confession and religion with a decision to make: either to passively conform and submit to the ideological dictates of the experts of global governance, or to discern, resist, remain true to oneself and respond faithfully to one’s vocation. The 1994 Cairo UN Conference on Population was a critical building block in the construction of the “new global consensus”. A major Copernican turn, to use Emmanuel Kant’s expression, then took place in global demographic policies. UN and western population controllers had until then used a so-called demographic approach – an approach that was institutional, top-down, coercive, quantitative, focusing on numbers and their decline. Under the influence of the transnational agents of the western sexual revolution, chief among which the IPPF, global governance shifted in Cairo to the so-called rights approach, allegedly bottom-up, qualitative, focusing on people’s “needs and rights”. |
| 108 Roberts С. H. Books in Graeco-Roman World and in the New Testament//The Cambridge History of the Bible. Cambridge, 1970. Vol. 1. P. 48–66; Roberts C. Skeat T S. The Birth of the Codex. London, 1983. P. 57–61; Epp E. J., Fee G. D. Studies in the Theory and Method of New Testament Textual Criticism. P. 288. 111 Концепция траекторий, как и многие другие в текстологии Нового Завета, выдвинута Э. К. Колвеллом. См.: Epp Е. J., Fee G. D. Studies in the Theory and Method of New Testament Textual Criticism. P. 93. 112 Эти данные представлены в работе: Clarke К. D. Textual Optimism: A Critique of the United Bible Societies’ Greek New Testament. Sheffield, 1997. P. 76. Увеличение частотности рейтин говой литеры А достигнуто без изменения базового текста GNT 4 , при этом оно не явилось результатом использования каких-либо дополнительных источников греческого текста (на что нет указаний в GNT 4 ). Ясных причин изменения рейтинга не обнаружено (Ibid. Р. 121–153). 113 Все они представлены в подстрочных примечаниях в изданиях: Новый Завет на греческом языке с подстрочным переводом на русский язык. СПб., 2001; Новый Завет на греческом и русском языках. М., 2002. См. также: Алексеев A. A. Greek New Testament, Nestle-Aland, Textus Receptus и русское религиозное сознание// Церковь и время. 1998. 2 (5). С. 111–127. 114 См: Vollständige Konkordanz zum griechischen Neuen Testament: Unter Zugrundelegung aller modernen kritischen Textausgaben und des Textus receptus/In Verbindung mit H. Riesenfeld, H.-U. Rosenbaum, Chr. Hannick, B. Bonsack neu zusammengestellt unter der Leitung von K. Aland. Berlin; New York, 1975–1983. Bd 1–2.; Konkordanz zum Novum Testamentum graece von Nestle-Aland, 26. Auflage und zum Greek New Testament, 2nd Edition. Berlin; New York, 1983. – Ред. Это и другие примечания с пометой – Ред. принадлежат редактору русского перевода. 115 См.: Griechisch-deutsches Wörterbuch zu den Schriften des Neuen Testaments und die früchristlichen Literatur von W. Bauer. 6., völlig neu bearbeitete Auflage, hrsg. von K. Aland und B. Aland. Berlin; New York, 1988. – Ред. |
| Mitton, C. Leslie. Jesus: The Fact Behind the Faith. Grand Rapids: Eerdmans, 1974. Montgomery, John Warwick. History and Christianity. Downers Grove: InterVarsity Press, 1964. . «Inspiration and Inerrancy: A New Departure.» Evangelical Theological Society Bulletin 8 (Spring, 1965), pp. 45–75. Also reprinted in The Suicide of Christian Theology, pp. 314–355. . The Suicide of Christian Theology. Minneapolis: Bethany House, 1970. . Where Is History Going Minneapolis: Bethany House, 1972. . The Shape of the Past. Minneapolis: Bethany House, 1975. . Faith Founded on Fact. Nashville: Thomas Nelson, 1978. Moody, Jr., Raymond A. Life After Life. New York: Bantam Books, 1975. Moreland, J.P. Scaling the Secular City: A Defense of Christianity. Grand Rapids: Baker, 1987. Morris, Henry M. Scientific Creationism. El Cajon, CA: Master, 1974. and Gary Parker. What Is Creation Science? San Diego: Creation-Life Publishers, 1982. . The Biblical Basis for Modern Science. Grand Rapids: Baker, 1984. Morris, Leon. The Gospel According to John. Grand Rapids: Eerdmans, 1968. Morrison, A. Cressy. Man Does Not Stand Alone. Revised. New York: Revell & Co, 1944. Mosley, A. W. «Historical Reporting in the Ancient World.» New Testament Studies 12 (October, 1965), pp. 10–26. Moule, C. F. D. Christ " s Messengers: Studies in Acts of the Apostles. New York: Association Press, 1957. . The Phenomenon of the New Testament. London: SCM, 1967. . The Origin of Christology. Cambridge: Cambridge University Press, 1977. . The Birth of the New Testament. 3rd Revised Edition. San Francisco: Harper and Row, 1981. Mullins, E. Y. Why Is Christianity True? Christian Evidences. Philadelphia: The American Baptist Publication Society, 1905. Murray, John Courtney. The Problem of God: Yesterday and Today. New Haven: Yale University Press, 1964, especially chapter 2. Nagel, Ernest. «Determinism in History,» in Philosophical Analysis and History. Edited by William Dray. New York: Harper and Row, 1966. Nash, Ronald H. Faith & Reason: Searching for a Rational Faith. Grand Rapids: Zondervan, 1988. |
| Brownlee, «Motifs, II» Brownlee, William H. «Messianic Motifs of Qumran and the New Testament, II.» NTS 3 (1956–1957): 195–210. Brownlee, «Servant» Brownlee, William H. «The Servant of the Lord in the Qumran Scrolls, I.» BASOR 132 (December 1953): 8–15. Brownlee, «Whence» Brownlee, William H. «Whence the Gospel according to John?» Pages 166–194 in John and Qumran. Edited by James H. Charlesworth. London: Geoffrey Chapman, 1972. Brownson, «Introduction» Brownson, Carleton L. Introduction. Pages vii-xi in vo1. 1 of Xenophon, Hellenica. Translated by Carleton L. Brownson. 2 vols. LCL. Cambridge: Harvard University Press, 1918–1921. Bruce, Acts: Greek Bruce, F. F. The Acts of the Apostles: The Greek Text with Introduction and Commentary. Grand Rapids: Eerdmans, 1951. Bruce, «Apocalypse» Bruce, F. F. «The Spirit in the Apocalypse.» Pages 333–44 in Christ and Spirit in the NT: Studies in Honour of C. F. D. Moule. Edited by Barnabas Lindars and Stephen S. Smalley. Cambridge: Cambridge University Press, 1973. Bruce, Books Bruce, F. F. The Books and the Parchments. Old Tappan, N.J.: Revell, 1963. Bruce, «Classical Studies» Bruce, F. F. «The New Testament and Classical Studies.» NTS 22 (1975–1976): 229–42. Bruce, Commentary Bruce, F. F. Commentary on the Book of the Acts: The English Text with Introduction, Exposition, and Notes. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1977. Bruce, Corinthians Bruce, F. F. 1 and 2Corinthians. New Century Bible 38. Greenwood, S.C.: Attic Press, 1971. Bruce, Documents Bruce, F. F. The New Testament Documents: Are They Reliable? 5th rev. ed. Grand Rapids: Eerdmans, 1981. Bruce, History Bruce, F. F. New Testament History. Garden City, N.Y.: Doubleday, 1972. Bruce, «History» Bruce, F. F. «The History of New Testament Study.» Pages 21–59 in New Testament Interpretation: Essays on Principles and Methods. Edited by I. Howard Marshal1. Grand Rapids: Eerdmans, 1977. Bruce, «Jesus» Bruce, F. F. «Jesus and the Gospels in the Light of the Scrolls.» Pages 70–82 in The Scrolls and Christianity: Historical and Theological Significance. Edited by Matthew Black. London: SPCK, 1969. |
| . Anselm: Fides guaerens Intellectum (Faith in Search of Understanding). English Translation by I. W. Robertson. Cleveland: Meridian Books, 1962. Basinger, David. «Evil as Evidence Against God " s Existence: Some Clarifications.» Modern Schoolman 58 (1980–1981). Beard, Charles. «That Noble Dream,» in The Varieties of History. Edited by Fritz Stein. Cleveland: World Publishing Company, 1956. Berman, David. A History of Atheism in Britain: From Hobbes to Russell. London and New York: Croun Helm, 1988. Bertocci, Peter A. An Introduction to the Philosophy of Religion. New York: Prentice-Hall, 1951. Bethell, Tom. «Darwin " s Mistake.» Harper " s Magazine (February, 1976) pp. 70–7 " 4. . «Agnostic Evolutionists: The Taxonomic Case Against Darwin.» Harper " s Magazine (February, 1985), pp. 49–61. Blomberg, Craig. The Historical Reliability of rhe Gospels. Downers Grove: InterVarsity Press, 1987. Bode, E. L. The First Easter Morning. Rome: Biblical Institute Press, 1970. Bonansea, Bernardino M. «The Impossibility of Creation from Eternity According to St. Bonaventure.» Proceedings of the American Catholic Philosophical Association 48 (1974), pp. 121–135. Borne, E. Atheism. New York: Hawthorn Books, 1961. Bornkamm, Giinther. Jesus of Nazareth. Translated by Irene and Fraser McLuskey with James M. Robinson. New York: Harper and Row, 1960. Bourke, Vernon J. Augustinés Quest for Wisdom: Life and Philosophy of the Bishop of Hippo. Milwaukee: The Bruce Publishing Company, 1945. . The Pocket Aquinas. New York: Washington Square Press, 1960. . Will in Western Thought: An Historico-Critical Survey. New York: Sheed and Ward, 1964. . Aquinas» Search for Wisdom. Milwaukee: Bruce, 1965. Bowden, J. New Testament Thology. New York: Charles Scribner " s Sons, 1971. Braaten, Carl. History and Hermeneutics, Philadelphia: Westminster, 1966. Brightman, Edgar S. A Philosophy of Religion. New York: Prentice-Hall, 1940. Brown, Colin. Philosophy and the Christian Faith. Chicago: InterVarsity Press, 1969. |
| Descartes René. Treatise on Man//The Philosophical Writings of Descartes/Murdoch Dugald, Cottingham John, Stoothoff Robert (eds.). Cambridge: University of Cambridge, 1985. Detienne Marcel. The Masters of Truth in Archaic Greece. New York: Zone Books, 1999. Diener Ed, Horowitz Jeff, Emmons Robert A. Happiness of the Very Wealthy//Social Indicators Research. Vol. 16 (April 1985). Р. 263–274. Doomen Jasper. Smith’s Analysis of Human Actions//Ethic@. Vol. 4(2). 2005. Р. 111–122. Eagletton Terry. On Evil. New Haven, CN: Yale University Press, 2010. Eckstein Walther. Theorie der ethischen Gefuhle. Leipzig: Meiner, 1926. Edmonds Dave, Eidinow John. Wittgenstein’s Poker. New York: Ecco, 2001. Elster Jon. Nuts and Bolts for the Social Sciences. Cambridge: Cambridge University Press, 1989. Emmer Michele. Mathematics and Culture. Berlin, Heidelberg, New York: Springer Verlag, 2004. Etzioni Amitai. Moral Dimension: Toward a New Economics. New York: Free Press, 1988. Evensky Jerry. Adam Smith on the Human Foundation of a Successful Liberal Society//History of Political Economy. Vol. 25 (3). 1993. Р. 395–412. Fajkus Betislav. Souasná filosofie a metodologie vdy. Praha: Filosoficky ustav AV R, 1997. Ferguson Niall. The War of the World: TwentiethCentury Conflict and the Descent of the West. New York: Penguin, 2006. Fisher Irving. Fisher Sees Stocks Permanently High//New York Times. October 16. 1929. Р. 2. Fitzgerald Allan, Cavadini John C., Djuth Marianne, O’Donnell James, Van Fleteren Frederick. Augustine through the Ages: An Encyclopedia. Grand Rapids, MI: Eerdmans, 1999. Force Pierre. SelfInterest before Adam Smith: A Genealogy of Economic Science. Cambridge: Cambridge University Press, 2003. Fox Justin. The Myth of Rational Markets. New York: Harper Business, 2009. Frank Robert. Conference on “Understanding Quality of Life: Scientific Perspectives on Enjoyment and Suffering”. Princeton, NJ, November 1–3, 1996. Friedman Milton. Adam Smith’s Relevance for 1976//Adam Smith and the Wealth of Nations: 1776–1976 Bicentennial Essays/edited by Fred R. Glahe. Boulder: Colorado Associated University Press, 1978. Р. 7–20. |
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