| Sanders, James A., From Sacred Story to Sacred Text: Canon as Paradigm (Philadelphia: Fortress, 1987). , Canon and Community: A Guide to Canonical Criticism (Philadelphia: Fortress, 1984). , Torah and Canon (Philadelphia: Fortress, 1972). , «Canon: Hebrew Bible», ABD, Vol.1, ed. by D.N.Freedman (New York: Doubleday, 1992) 837–852. Santer, Mark, «Scripture and the Councils», Sob 7, 2 (1995) 99–111. Schneemelcher, Wilhem, New Testament Apocrypha, Vols.1 and 2 (Louisville: Westminster, 1990 and 1992). Schoekel, Luis Alonso, Understanding Biblical Research, trans. Peter J.McCord (New York: Herder and Herder, 1968). Schrenk, G., «Γραφ», ThDNT, Vol.1, ed. G. Kittel, trans. G.W.Bromley (Grand Rapids: Eerdmans, 1964) 615–620. , " Γραφ», ThDNT, Vol.1, ed. G.Kittel, trans. G.W.Bromley (Grand Rapids: Eerdmans, 1964) 749–761. Schüller, Robert Harold, Self-Esteem, The New Reformation (Waco: Word Books, 1982). Schüssler Fiorenza, Elisabeth, «Toward a Feminist Biblical Hermeneutics: Biblical Interpretation and Liberation Theology», A Guide to Contemporary Hermeneutics, ed. McKim, D. K. (Grand Rapids: Eerdmans, 1986) 358–381. , Searcking the Scriptures, Vol.1, (New York: Crossroad, 1993). , Searching the Scriptures Vol.2, (New York: Crossroad, 1994). , Bread Not Stone: The Challenge of Feminist Biblical Interpretation (Boston: Beacon Press, 1995). Scouteris, Constantine, «Holy Scriptures and Councils», Sob 7, 2 (1975) 111–116. Sheppard, Gerald T., «Canonical Criticism», ABD, Vol.1, ed. D.N.Freedman (New York: Doubleday, 1992) 861–866. Stambaugh, J.E. and Balch, D.L., The New Testament in Its Social Environment (Philadelphia: Westminster, 1986). Stendahl, K., «Biblical Theology, Contemporary», The Interpreters Dictionary of the Bible, Vol.1, ed. G.A.Buttrick (New York: Abingdon, 1962) 418–432. , «Method in the Study of Biblical Theology», The Bible in Modern Scholarship, ed. J.Philip Hyatt (Nashville: Abingdon, 1965) 196–209. Stuhlmacher, Peter, Historical Criticism and Theological Interpretation of Scripture, trans. Roy A.Harrisville, (Philadelphia: Fortress, 1977). |
| The appearance of visible objects and the three-dimensional world is altered and adapted so that, as in a dream, another reality is discerned in which the logic of sense perception is suspended. The sacred events are not located in earthly space and time. Icons do not convey the rhythms and energy of ordinary life; instead there is an absence of agitation: angels, saints and apostles enact scenes against a background of silence and eternity. The parallel between dream and icon with regard to clarity and logic has also been addressed by Leonid Uspensky and Lossky who explain that... ...for to transmit the invisible world to sensory vision demands not hazy fog but, on the contrary, peculiar clarity and precision of expression, just as to express apprehensions of the heavenly world the holy Fathers use particularly clear and exact formulations. (Uspensky & Lossky, p. 21) With regard to space this shows the following: the particular conception of space that is often attributed to strange constellations of persons and of architectural elements is not simply a matter of dimensions, perspective and geometry. True, the icon-space has " lost its dimensions. " (Cf. Zeami who said about Noh-space: " Bring Above and Below into one. " ) However, the production of space follows, if examined more closely, the rules of virtual reality. The dreamlike effect suggested by this architecture is firmly grounded on philosophical convictions about the world as something " virtual, " which is the contrary of an illusion. As soon as the understanding of dreamlike, virtual, iconographic language gets lost (as happened after the end of the 17th century), representation almost automatically turns towards illusion. Now " architecture becomes logical and there ensues a fantastic, fairy-tale profusion of purely logical architectural forms. " (Uspensky & Lossky, p. 40) 6. Secularized and Non-Secularized Virtual Reality I want to claim that the latter illusion-like spatial representation of a « fantastic ,» though at the same time « purely logical » world widely overlaps with what we today call " Virtual Reality. " It could also be called a " secularized virtual reality. " P.A. Michelis found that the « infinity » as it was thought by Renaissance, was not a religious infinity but represented the « materialized infinity » of science. The same can be said about today’s Virtual Reality. The computer continues with utmost efficiency the Renaissance tradition of « materializing infinity » by turning virtual irreality into virtual reality. Appearing as the prototype of a « window to celestial realms, » the computer seems to reinstate Renaissence laws of perspective in an almost charicatural way (objects are obligatorily seen from a fixed point as if through a window, and from there the view goes towards « infinity »). |
| Nevertheless, the effects of the brutality meted out to the Orthodox Church in Russia for over a period of seventy years cannot be eradicated overnight. St. Catherine's OCA Church shares with her sister Russian parishes not only the joys of spiritual regeneration but also the myriad tribulations that sudden freedom can bring. The communist bureaucracy has left a legacy of inertia, inefficiency and corruption that will take generations to overcome. This has entailed frustrating delays in the return of all of the church property. The shadow of the past still hangs over St. Catherine's in the form of the rectory, which is now occupied by the Federal Security Service (the former KGB). However, these considerations pale into insignificance when confronted by the mammoth cost of financing the church restoration project. The needs of the church far outweigh the sacrificial contributions that Russian parishioners make and have always made out of love for the Church. Economic reform in Russia in recent years has meant that prices for materials have soared to world levels or above, while the average monthly salary for Russians remains at the equivalent of St. Catherine's Church, while representing the interests of a Church from the most affluent country in the world, finds itself in the paradoxical situation of being one of the poorest parishes in Moscow. The needs of the church are formidable: a new iconostasis has to be constructed and new icons painted, the parish house needs major remodelling, new window frames are urgently required to replace the rotting old ones; the list can go on. Yet it is the ardent belief of those who are labouring for the growth of St. Catherine's OCA Church and her unique mission that with the grace of God these needs can be met so that she can truly be an embodiment of Universal Orthodoxy. The Byzantine double-headed eagles which adorn the surrounds of St. Catherine's gazing in the direction of both East and West are an eloquent symbol of the spiritual bridge that is being formed between Orthodox of the old and new worlds. It is our hope that this bridge will last well into the next millennium. |
| Эти два дня в моем путешествии (т. е. этот и следующий) можно назвать мокрыми днями; никогда я еще не был так отлично вымочен; но это ни малейшего не произвело влияния на мое здоровье; иначе бы я вам и не писал об этом, дражайшие родители. Итак, мокрый приехал я в Мартиньи... Но до следующего раза, милые, дражайшие мои родители. Спешу к вам послать это письмо, за которым скоро надеюсь отправить другое. Прощайте, дражайшие родители мои. —646— Не сердитесь на Ивана 951 : он имеет чувства, в этом я уверен, это я имел случай видеть; он – малый не дюжинный, это тоже правда; в нем много недостатков, но к нему должно быть снисходительнее. Прощайте, дражайшие родители мои. О, когда-то я буду с вами, милый мой отесенька и милая моя маменька, в Москве, среди семейства! Крепко, крепко обнимаю вас и целую ваши ручки. Ваш Костенька Обнимаю доброго нашего Михаила Петровича 952 Сообщил Анатолий Александров (Продолжение следует) 759 Статья эта была прислана из Америки задолго до выступления этой последней против Германии. Ред. 760 Unity und Missions: Can a divided Church save the World? New York, 1915, p. 21. Из уважения к правде нужно отметить, что из 95% протестантов Соединённых Штатов, т. е. 33.580 причастников принадлежат к 37 различным наименованиям; 5%, т. е. 1.665.000 причастников принадлежат к другим 133 наименованиям, среди которых 70 насчитывают каждое менее 5.000 членов. Наиболее многочисленные и лучше организованные вероисповедания следующие: баптисты, лютеране, методисты, пресвитериане. – Carroll, The Religious, Forces of the United States, New York. 1912, p. LXXV. 762 «... are а part of the price, that Protestantism is paying for the luxury of its divisions». – The union Christian forces in America, Philadelphia, p. 33–34. 764 Edith А. Talbot. The «new» American religion. The Biblical World. 616. vol. XLVII, p. 99–107. 768 De Maistre, Considérations sur la France, chap. 11 p. 23. Oeuvres complètes, t. 1, 1884, Lyon. 771 Американская епископальная церковь , Казань, 1908. На английском языке лучшие сочинения принадлежат Samuel Wilberforce’y, Оксфордскому епископу. А history of the Protestant Episcopal Church in America, London 1856; William White, епископ Пенсильванский, Memoirs of the Protestant Episcopal Church in the United States, New York 1880; William Stevens Perry, епископ Иовский, The history of the American Episcopal Church, Boston 1885; Samuel D. Mcconnell, History of the American Episcopal Church, from the planting of the colonies to the end of the civil war. New-York, 1890; Charles C. Tiffany, архидиакон Нью-Йоркский, A history of the Protestant Episcopal Church in the United States of America, New-York, 1895; Joseph Blount Cheshire епископ Северно-Каролинский, The Episcopal Church in the Confederate States of America, New-York, 1912; George Hodges, three hundred years of the Episcopal Church in America, Philadelphia 1906; id. the Episcopal Church, its faith and Ordors, New-York, 1915. |
| Let us therefore keep to the straight path, which is Christ, and, with Him as our Guide and Saviour, let us turn away in heart and mind from the unreal and futile cycles of the godless. Porphyry, Platonist though he was, abjured the opinion of his school, that in these cycles souls are ceaselessly passing away and returning, either being struck with the extravagance of the idea, or sobered by his knowledge of Christianity. As I mentioned in the tenth book, he preferred saying that the soul, as it had been sent into the world that it might know evil, and be purged and delivered from it, was never again exposed to such an experience after it had once returned to the Father. And if he abjured the tenets of his school, how much more ought we Christians to abominate and avoid an opinion so unfounded and hostile to our faith? But having disposed of these cycles and escaped out of them, no necessity compels us to suppose that the human race had no beginning in time, on the ground that there is nothing new in nature which, by I know not what cycles, has not at some previous period existed, and is not hereafter to exist again. For if the soul, once delivered, as it never was before, is never to return to misery, then there happens in its experience something which never happened before; and this, indeed, something of the greatest consequence, to wit, the secure entrance into eternal felicity. And if in an immortal nature there can occur a novelty, which never has been, nor ever shall be, reproduced by any cycle, why is it disputed that the same may occur in mortal natures? If they maintain that blessedness is no new experience to the soul, but only a return to that state in which it has been eternally, then at least its deliverance from misery is something new, since, by their own showing, the misery from which it is delivered is itself, too, a new experience. And if this new experience fell out by accident, and was not embraced in the order of things appointed by Divine Providence, then where are those determinate and measured cycles in which no new thing happens, but all things are reproduced as they were before? If, however, this new experience was embraced in that providential order of nature (whether the soul was exposed to the evil of this world for the sake of discipline, or fell into it by sin), then it is possible for new things to happen which never happened before, and which yet are not extraneous to the order of nature. |
| Based on the Septuagint and the Patriarchal text NEW TESTAMENT also known as THE CHRISTIAN GREEK SCRIPTURES with extensive introductory and supplemental material The EOB (Eastern-Orthodox Bible) New Testament is presented in memory of Archbishop Vsevolod of Scopelos († 2007) Ecumenical Patriarchate of Constantinople and in honor of His Beatitude Metropolitan Jonah Primate of the Orthodox Church in America ABOUT THE EOB NEW TESTAMENT PURPOSE The EOB New Testament was prepared for personal study and liturgical use in English-speaking Orthodox Christian communities. Its format and font are designed to make both activities accessible and rewarding. Every attempt has been made to offer an accurate and scholarly translation of the Greek text, free of the theological bias that has affected most other translations of the New Testament, including the NIV (2 Thess. 2:15) and NAB (Matt. 5:32). Another intention of this translation is to foster interest in learning the Greek language (biblical, patristic and modern), which is why many footnotes make reference to the underlying Greek vocabulary. The purpose of this edition is also to make the reader aware of possible textual variants by footnoting all significant instances where the Patriarchal Text (PT) may not agree with the Textus Receptus (TR), the Majority Text (MT) or the Critical Text (CT). In several instances, the footnotes will provide references to specific manuscripts. Until the publication of the EOB, the King James and New King James versions have been the preferred translations, partly because they are based on the Textus Receptus (TR) which is a Byzantine-type text that is close to the normative ecclesiastical text of the Greek-speaking Orthodox Churches. The Textus Receptus (Latin: “received text”) is the name subsequently given to the succession of printed Greek texts of the New Testament which constituted the translation base for Luther " s original German Bible. The TR was also used for the translation of the New Testament into English by William Tyndale, for the King James Version, and for most other Reformation-era New Testament translations throughout Western and Central Europe. |
| As a consequence, Patriarch Alexis issued a decree on 16 December 1947 that suspended Metropolitan Theophilus and the other bishops of the Metropolia. Essentially, the Moscow Patriarchate reaffirmed that the Metropolia was in a state of schism. At the same time, the Patriarchate appointed Archbishop Markary (Ilinsky), a bishop formally part of the Metropolia, as its Archbishop of New York and Exarch of the Moscow Patriarchate. With only a few exceptions, however, the clergy and faithful of the Metropolia continued to recognize the authority of Metropolitan Theophilus, who was in his thirteenth year as primate. While it eventually gained legal right to the historic St. Nicholas Cathedral in New York, the exarchate headed by Archbishop Makary acquired no more than ten parishes throughout the country. 199 The development of the Russian Orthodox jurisdictions in the United States was further affected when the bishops of the Synod Abroad transferred their headquarters to New York in 1950. The Synod Abroad had moved from Sremski-Karlovtsy, Yugoslavia, to Munich, Germany, in 1944. The new move to the United States in 1950 coincided with the migration to this country of thousands of Russian emigres from Eastern Europe and the Far East in the years following the close of the war. As the war in Europe came to a close, Russian bishops, clergy, and laity who were ardent opponents of Communism hid in isolated areas of Austria, Bohemia, and Bavaria. There, they carefully calculated their activities so that they would come under American and not Soviet jurisdiction when the war ended. For many, it was their second escape from Communism. It is understandable, therefore, that these displaced persons looked to America as the land where they could not only practice their faith but also maintain their political views without the fear of Communist advance. The majority of these Russian exiles became associated with parishes of the Synod Abroad when they came to America, thus breathing new life into this jurisdiction. During the 1950s, the Synod Abroad claimed to have eighty-one parishes which served 55,000 members. The new exiles were not attracted to the parishes of the Exarchate of the Moscow Patriarchate because of its affiliation with the official church in Russia. Likewise, the exiles were generally not attracted to parishes of the Metropolia. The reasons for this varied. First, most of the Metropolia parishes had a strong Carpatho-Russian character, which was unacceptable to the new immigrants. Second, the Metropolia was on record as recognizing the Patriarch of Moscow, although there were no formal ties to the Church of Russia. Finally, the majority of the Metropolia parishes were composed primarily of American-born members whose attitude differed greatly from that of the new emigres. 200 |
| 1 . Autocephaly, (Documents and Commentary on the autocephaly of the Orthodox Church in America). Tuckahoe, New York: St. Vladimir’s Seminary Press, 1971. 2 . Curtiss, John Shelton. The Russian Church and the Soviet State 1917–1950. Boston: Little, Brown and Company, 1954. 3 . Every, George. The Byzantine Patriarchate 451–1204. London: S.P.C.K., 1962. 5 . Fletcher, William C. A Study in Survival, The Church in Russia, 1927–1943. London: S.P.C.K., 1965. 7 . Latourette, Kenneth Scott. A History of Christianity. New York: Harper & Brothers, 1953. 8 . Meyendorff, John. The Orthodox Church. New York: Pantheon Books, 1962. Ostrogorsky, George. History of the Byzantine State. New Brunswick, New Jersey: Rutgers University Press, 1957. 9 . Schmemann, Alexander. The Historical Road of East-ern Orthodoxy. New York: Holt, Rinehart and Winston, 1963. 10 . Struve, Nikita. Christians in Contemporary Russia. New York: Charles Scribner’s Sons, 1967. 11 . Swan, Jane. A Biography of Patriarch Tikhon. Jordanville, New York: Holy Trinity Monastery, 1964. 12 . Ushimaru, Proclus Yasuo. Bishop Innocent – Founder of American Orthodoxy. Bridgeport, Conn.: Metropolitan Council Publications Committee, 1964. 13 . Ware, Timothy (Father Kallistos). The Orthodox Church. Baltimore, Maryland: Penguin Books, 1964. 14 . Zernov, Nicolas. The Russians and Their Church. London: S.P.C.K., 1964. History Questions and Reflections for Discussion Introduction When Protopresbyter Thomas Hopko of blessed memory was in the process of revising his series The Orthodox Faith, he requested the Department of Christian Education of the Orthodox Church in America, which had originally published the series, to create questions to accompany the texts of each volume. The following questions are the fulfillment of his request for the Church History volume of the series. There are questions for each chapter of this volume, for each century from the first to the twentieth. They can be used to review the material in the chapter, and page numbers follow each question to show where it came from. |
| Therese Mary, «Shepherd» Therese Mary. «The Good Shepherd.» The Bible Today 38 (November 1968): 2657–64. Thielman, «Style of Fourth Gospel» Thielman, Frank. «The Style of the Fourth Gospel and Ancient Literary Critical Concepts of Religious Discourse.» Pages 169–83 in Persuasive Artistry: Studies in New Testament Rhetoric in Honor of George A. Kennedy. Edited by Duane F. Watson. JSNTSup 50. Sheffield: Sheffield Academic Press, 1991. Thiering, «Cleansing» Thiering, Barbara E. «Inner and Outer Cleansing at Qumran as a Background to New Testament Baptism.» NTS 26 (1979–1980): 266–77. Thiering, Hypothesis Thiering, Barbara E. The Gospels and Qumran: A New Hypothesis. Australian and New Zealand Studies in Theology and Religion. Sydney: Theological Explorations, 1981. Thiering, «Initiation» Thiering, Barbara E. «Qumran Initiation and New Testament Baptism.» NTS 27 (1980–1981): 615–31. Thiessen, «Women» Thiessen, Κ. H. «Jesus and Women in the Gospel of John.» Direction 19, no. 2 (1990): 52–64. Thiselton, Horizons Thiselton, Anthony C. The Two Horizons: New Testament Hermeneutics and Philosophical Description. Grand Rapids: Eerdmans, 1980. Thiselton, «Semantics» Thiselton, Anthony C. «Semantics and New Testament Interpretation.» Pages 75–104 in New Testament Interpretation: Essays on Principles and Methods. Edited by I. Howard Marshal1. Grand Rapids: Eerdmans, 1977. Tholuck, John Tholuck, A. A Commentary on the Gospel of St. John. Boston: Perkins 8t Marvin, 1836. Thom, «Akousmata» Thorn, Johan C. «»Don " t Walk on the Highways»: The Pythagorean akousmatamà Early Christian Literature.» JBL 113 (1994): 93–112. Thom, «Equality» Thom, Johan C. ««Harmonious Equality»: The topos of Friendship in Neopythagorean Writings.» Pages 77–103 in Greco-Roman Perspectives on Friendship. Edited by John T. Fitzgerald. SBLRBS 34. Atlanta: Scholars Press, 1997. Thom, «Joodse» Thom, J. D. «Jesus se verhoor voor die Joodse Raad volgens Joh 18:19–24 [The Trial of Jesus by the Jewish Council according to John 18:19–24 ].» Nederduits gereformeerde teologiese tydskrif»25 (1984): 172–78. |
| 246 . Melton J.G., Moore R.L. « The cult experience responding to the new religious pluralism». The Pilgrim Press. NY. 1982. 247 . «Munbewegung – 1992» in «Handbuch Religiose Gemeinschaften, IV». Gutersloher Verlagshaus, Gutersloh, 1992. 248 . «New Religious movements and rapid social change». Ed. by Beckford J.A., Sage Publ., UNESCO. 1986. 249 . Sek-Keun. «Der Volksglaube und das Christentum in Korea», Munchen, 1978. 250 . «Of Gods and Men (New Religious Movements in the West)». Ed. by Barker E. 1987. 251 . Patric T., Dulack T. «Let our children go!» NY. Ballantine. 1979. 252 . «Religion and ritual in Korean society». Berkeley. 1987. 253 . «Religious movements in conemporary America». Ed. by 1.1. Zaretsky, M.P. Leone. Princeton University Press, N.J., 1974. 254 . Rudin A.J., M.R. «Prison or paradize? The new religious cults». Philadelphia. 1980 255 . Sherwood C. «Inquisition. The persecution and prosecution of the reverend Sun Myung Moon». «Regnery Gateway». Washington, D.C., 1991. 256 . «Social impact of new religious movements, The». Ed. by Wilson B., «The Rose of Sharon Press». NY. 1981. 257 . Sontag F. «Sun Myung Moon and the Unification Church». Abingdon- Nashville. 1977. 258 . Sparks J. «The mind-benders (a look at current cults). «Thomas Nelson Publishers». Nashville. 1979. 259 . Thelle N.R. «The Unification Church: a new religion» в «Japanese Religions», N.9, 1976 260 . Underwood Barbara, Underwood Betty. «Hostage to Heaven». Clarkson N.Potter, Inc./Publishers, New York, 1979. 261 . «Unification Church, The. Views from outside», ed. by M.L. Mickler, Carland. publ., NY-London. 1990. 262 . «Unification Church, The. Inner life», ed. by M.L. Mickler, Carland. publ., NY-London. 1990. 263 . «Unification Church, The. Outreach», ed. by J.R. Lewis, Carland. publ., NY-London. 1990. 264 . Vereinigungskirche: Erfahrungsbericht/«Reinkamation des Heung Jin Nim Mun». Nr. 47. 1988. 265 . Wood A.T. «Moonstruck. A memoir of my life in a cult». «William Morrow and company, Inc.», New York. 1979. |
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