| 65 Arthur Bellinzoni, ‘Luke in the Apostolic Fathers’, in A. Gregory and C. Tuckett (eds.), Trajectories through the New Testament and the Apostolic Fathers (Oxford: Oxford University Press, 2005), 45 – 68, at 49, n. 17. 66 Grant, Irenaeus, 1, 34, does not think it included Hebrews, but according to Eusebius, Irenaeus cited Hebrews in a lost work. It is likely that Irenaeus did not attribute Hebrews to the apostle Paul, as some others did. We cannot tell if Irenaeus’ collection included James or Jude, because he does not quote them. Grant sees an allusion to 2 Peter 3.8 in 5.28.3, but this is doubtful. In addition, some believe that Irenaeus held The Shepherd of Hermas to be Scriptural (see 4.20.2), but Grant, Irenaeus, 38, probably correctly, thinks this is not the case. 67 Harry Gamble, ‘The New Testament Canon: Recent Research and the Status Quaestionis’, in Canon Debate, 268 – 94 at 281. 72 Pagels (ibid.) curiously says that Athanasius lists ‘virtually all of our present “New Testament” ’. Athanasius lists exactly our present New Testament. On the same page Pagels says that in his letter Athanasius ‘demanded that Egyptian monks destroy all such writings, except for those he specifically listed as “acceptable,” even “canonical”. In fact, Athanasius recommended a number of books not in the New Testament canon as worthy of reading by Christians. 74 The text is preserved in Slavonic. The English translation is that of Reidar Hvalvik, ‘Christ Proclaiming his Law to the apostles: The Traditio Legis-Motif in Early Christian Art and Literature’, in John Fotopoulos (ed.), The New Testament and Early Christian Literature in Greco-Roman Context: Studies in Honor of David E. Aune, NovTSupp 122 (Leiden: Brill, 2006), 430. 77 See Charles Lett Feltoe, St Dionysius of Alexandria, Letters and Treatises (London and New York: SPCK/Macmillan, 1918), 76 – 81. 78 G. W. Clarke (translator and annotator), The Letters of St. Cyprian of Carthage, 4 vols., Vol. IV, Letters 67 – 82, Ancient Christian Writers 47 (New York and Mahwah: Newman Press, 1989), 59. |
| And the followers of Lutherwent incomparably further. Therefore, it is necessary to recognize that the concept of an absolute canon of Holy Scripture is exclusively a Church concept; outside of the Church it is totally inconceivable. It is completely incomprehensible when sectarians want to talk about canonical and uncanonical books of Holy Scripture. Protestants study the history of the New Testament canon a good deal, but that very history is utterly devastating to the concept of canonicity outside the Church. History shows that the canon has not always and in all the [local] Churches been the same. A few centuries passed before the canon was fixed by conciliar decisions. For us there is nothing tempting in this, since we believe in the Church, and therefore her decisions are equally sacred, whether they belong to the second, fourth or twentieth century. But not so for the Protestants and others who deny the truth of the Church. For them, the history of the New Testament canon casts doubt upon the very concept of canonicity. The more consistent Protestants do not conceal this. For example, Adolf Jьlicher concludes his study on the history of the New Testament canon with a very characteristic sentence: “The unassailable fact of the human and gradual genesis of the New Testament canon may serve the purpose of liberating us from the danger that this canon could turn from being a support into being an oppressive yoke.” It can be said that on the Protestant stock exchange the price of Holy Scripture is highly unstable but never rises to its face value. The price is constantly threatened by an unexpected plunge. Suddenly a scholar proves for a while the lack of authenticity of this or that New Testament book. When the Tubingen school of Baur predominated, all thatremained of the entire New Testament were four or five Epistles of theApostle Paul. At the present time they seem inclined to recognize the authenticity of the majority of the New Testament books. But suddenly, somewhere in Egypt, some papyrus will be discovered which throws a different light on the period, and the value of Holy Scripture among the Protestants will fall headlong. |
| Был президентом Православного богословского общества Америки, Американской патриотической ассоциации. Основал «Синдесмос» – международную организацию православной молодежи и был ее генеральным секретарем. Его книги переведены на 8 языков. Библиография: «Le Christ dans la théologie bvzantine» (Paris, 1969), «Byzantine Hesychasm: historical, theological and social problems» (London, 1974) (русск. пер. отрывка: «О византийском исихазме и его роли в культурном и историческом развитии Восточной Европы»//Труды Отдела древнерусской литературы. М., 1974. Т. 29. С. 291–300), «The Byzantine legacy in the Orthodox Church» (Crestwood, New York, 1982), «Byzantine theology: historical trends and doctrinal themes» (New York, 1974), «Byzantium and the rise of Russia: a study of Byzantine-Russian relations in the fourteenth century» (Cambridge; New York, 1981) (русск. пер.: Византия и Московская Русь. Париж, 1990), «Православие в современном мире» (New York, 1981), «Введение в святоотеческое богословие» (New York, 1982), «Catholicity and the church» (Crestwood, New York, 1983), «Christian spirituality» (New York, 1985) и др. Нафанаил (Львов) , архиепископ (1906–1986). Родился в Москве в семье члена Государственной думы. Учился в гимназии в Санкт-Петербурге, в реальных училищах в Бугуруслане и Томске. Окончил Харбинское реальное училище (1922). Работал рабочим на Китайско-Восточной железной дороге (1922–1929). Учился на вечерних богословских курсах (1928–1931). Принял монашество. Посвящен в иеромонахи (1929). Законоучитель в детском приюте при Доме милосердия в Харбине. Архимандрит (1936). Принимал участие в православной миссии в Керале (1935–1936). Начальник православной миссии на Цейлоне (1937–1939). Вторую мировую войну провел в Словакии, будучи помощником настоятеля монастыря преподобного Иова Почаевского (Владимирово (Ладомирова), Словакия). Редактор журнала «Детство во Христе» (1939–1944). Настоятель Воскресенского собора в Берлине (1945). Епископ Брюссельский и Западно- Европейский (1946–1951). |
| Bockmuehl M. Simon Peter in Scripture and Memory. Grand Rapids, 2012. Boer M. C. de. Galatians: A Commentary. Louisville, 2011. Bond H. W. Was Peter behind Mark’s Gospel?//Peter in Early Christianity. Ed. by H. K. Bond and L. W. Hurtado. Grand Rapids; Cambridge, 2015. P. 46–61. Boobyer G. H. St. Mark and the Transfiguration Story. Edinburgh, 1942. Brown R. E. An Introduction to the New Testament. New Haven; London, 1997. Brown R. E. The Death of the Messiah. Vols. 1–2. New York; London; Toronto; Sydney; Auckland, 1998. Brown R. E. The Gospel according to John (I–XII). Introduction, Translation and Notes. New York, 1966. Brown R. E. The Gospel according to John (XIII–XXI). Introduction, Translation and Notes. New York, 1970. Bruce F. F. Peter, Stephen, James and John. Grand Rapids, 1979. Bruce F. F. The Acts of the Apostles. The Greek Text with Introduction and Commentary. 3rd ed. Grand Rapids, 1990. Bruce F. F. The Book of the Acts. Revised edition. Grand Rapids, 1988. Bruce F. F. The Epistle to the Galatians; A Commentary on the Greek Text. Grand Rapids; Carlisle, 1982. Callan T. Second Peter//Watson D. F., Callan T. First and Second Peter. Grand Rapids, 2012. P. 129–219. Carson D. A., Moo D. J. Introduction to the New Testament. 2nd ed. Grand Rapids, 2005. Chancey M. A. Greco-Roman Culture and the Galilee of Jesus. Cambridge, 2005. Chancey M. A. The Myth of a Gentile Galilee. Cambridge, 2002. Clark A. C. Parallel Lives: The Relation of Paul to the Apostles in the Lucan Perspective. Carlisle; Waynesboro, GA, 2001. Conzelmann H. 1Corinthians. Philadelphia, 1975. Conzelmann H. Acts of the Apostles. Minneapolis, MN, 1987. Cullmann O. Petrus: Jünger, Apostel, Märtyrer: Das historische und theologische Problem. Zürich, 1952. Cullmann O. The Christology of the New Testament. London, 1963. Culpepper R. A. Anatomy of the Fourth Gospel: A Study in Literary Design. Philadelphia, 1983. Davids P. H. A Theology of James, Peter, and Jude. Grand Rapids, 2014. Davids P. H. The First Epistle of Peter. Grand Rapids, 1990. |
| Учение «Свидетелей Иеговы» о том, что Святой Дух не является ни Лицом Святой Троицы, ни Богом, логически следует из тезиса: если Иисус Христос – не Бог, то Святой Дух тем более не Бог (см. §1). Кроме того, «Свидетели Иеговы» отрицают личностное существование Святого Духа. В полемических статьях «Свидетелей Иеговы» можно встретить, например, такие высказывания: «…святой дух — это действующая сила Бога…», 6 «…святой дух вовсе не личность, но согласно тому, что о нём пишет Библия, нечто неодушевленное, сила, которая наполняет людей, приводит их в движение…» 7 Если Христос в понимании «Свидетелей Иеговы» — исполнитель божественной воли, то Святой Дух – сама божественная воля в действии, через которое осуществляется посредничество между непостижимым Иеговой и его творением. Христология «Свидетелей Иеговы» развивается в контексте взаимоотношений Иисуса Христа и Иеговы, пневматология лаконична и не развита, возможно, по причине отсутствия, с точки зрения «Свидетелей Иеговы», субъекта действия. § 4. Причины появления перевода «New World Translation of the Christian Greek Scriptures» Организация «Свидетели Иеговы» причисляет к достоинствам появившегося в 1950 г. перевода Священного Писания «New World Translation of the Holy Scriptures», а значит, и «New World Translation of the Christian Greek Scriptures», следующее: точность изложения, последовательность, буквальность и понятность 8 . Однако это говорится только чтобы успокоить читателей, и по меньшей мере первые три пункта не соответствуют действительности. Грубое искажение христианских догматов неизбежно приводит или к отказу от авторитета Священного Писания, или к искажению его текста. «Свидетели Иеговы» пошли по второму пути. «New World Translation of the Christian Greek Scriptures» — это не столько перевод Нового Завета, сколько попытка его истолковать, привести в соответствие с теологией секты путём вставок и изменения последовательности слов, как будет показано далее. Поскольку русский «Перевод Нового Мира», впервые изданный в 2001 году, был осуществлён с английского «New World Translation of the Holy Scriptures» 9 , они практически идентичны, и для удобства изложения материала будет использоваться, в основном, первый, кроме случаев, когда расхождение между переводами оказывается существенным. Глава 2. Искажения текста Священного Писания в переводе «New World Translation of the Christian Greek Scriptures» § 1. Употребление тетраграмматона в переводе «New World Translation of the Christian Greek Scriptures» |
| Culpepper R. A. Mark. Macon (Ga.): Smyth and Helwys Publishing, 2007. (SCHBC). Ellis Е. Е. The Gospel of Luke. Grand Rapids (Mich.): Eerdmans, 1974. (New Century Bible). Fitzmyer, J. A. The Gospel According to Luke (X–XXIV). Garden City (N.Y.): Doubleday, 1985. (Anchor Bible; vol. 28a). France R. T. The Gospel of Matthew. Grand Rapids (Mich.): Eerdmans, 2007. (NICNT). Geddert T. J. Mark. Scottdale (Pa.): Herald Press, 2001. (BCBC). Geddert T. J. Watchwords. Mark 13 in Markan Eschatology. Sheffield: Sheffield Academic Press, 1989. Gentry K. L . The Olivet Discourse Made Easy. Brentwood (Tenn.): Apologetics Group, 2010. Green J. B. The Gospel of Luke. Grand Rapids (Mich.): Eerdmans, 1997. (NICNT). Hagner D. A. Matthew 14–28. Dallas (Tex.): Word Books Publisher, 1995. (WBC; vol. 33b). Johnson L. T. The Gospel of Luke. Grand Rapids (Mich.): Eerdmans, 1997. Lane W. L. The Gospel According to Mark: The English Text with Introduction, Exposition, and Notes. Grand Rapids (Mich.): Eerdmans, 1974. (NICNT). Liddell H. G. , Scott R . A Greek-English Lexicon. With a Revised Supplement. New York (N.Y.): Oxford University Press, 1996. Lohmeyer E. Das Evangelium des Markus. Gottingen: Vandenhoeck und Ruprecht, 1957. McKelvey R. J. The New Temple: The Church in the New Testament. London: Oxford University Press, 1969. Moloney F. J. The Gospel of Mark. Peabody (Mass.): Hendrickson, 2002. Porter S. E. Idioms of the Greek New Testament. Biblical Languages: Greek 2. Sheffield: Sheffield Academic Press, 1994. Parkhurst J. A Greek and English Lexicon to the New Testament. London: Gilbert and Rivington, 1845. Ridderbos H. The Coming of the Kingdom. Philadelphia (Pa.): Presbyterian and Reformed, 1962. Russell J. S. The Parousia: A Critical Inquiry into the New Testament Doctrine of Our Lord’s Second Coming. London: Forgotten Books, 2018. Sproul R. C. Mark: An Expositional Commentary. Orlando (Fla.): Reformation Trust Publishing, 2019. Stein R. H. Luke. Nashville (Tenn.): Broadman, 1992. (NAC; vol. 24). |
| 409 Stark R. Europe’s Receptivity to New Religious Movements: Round Two//Journal for the Scientific Study of Religion, 1993. Vol. 32:4. S. 389–397; Stark R. For the Glory of God. How monotheism led to reformations, science, witch-hunts, and the end of slavery. Princeton & Oxford: Princeton University Press, 2003. 488 s. 410 Stark R., Bainbridge W.S. A Theory of Religion. New Brunswick & New Jersey: Rutgers University Press, 1996. 386 s.; Stark R., Bainbridge W.S. Networks of Faith: Interpersonal Bonds and Recruitment to Cults and Sects//American Journal of Sociology. 1980. Vol. 85:6. S. 1376–1395; Stark R., Bainbridge W.S. Of Churches, Sects, and Cults: Preliminary Concepts for a Theory of Religious Movements//Journal for the Scientific Study of Religion 1979, Vol. 18:2. S. 117–133. 411 Campbell C. Clarifying the cult//British Journal of Sociology. 1977. Vol. 28:3. 375–388 s.; Campbell C. The Cult, the Cultic Milieu and Secularization//A Sociological Yearbook of Religion in Britain. 1972. Vol.5. S. 119 –136; Campbell C. The Secret Religion of the Educated Classes//Sociological Analysis. 1978. Vol. 39:2. S. 146–156; Campbell C. Toward a Sociology of Irreligion. London: Macmillan, 1971. 171 s. 412 Singer M.T., Lalich J. Cults in our Midst. San Francisco: Jossey-Bass Publishers, 1995. 381 s. 413 Haack F-W. Aberglaube-Magie-Zauberei. München: Münchener Reihe, 1989. 63 s.; Haack F-W. Blut-Mythus und Rasse-Religion. Neugermanische und deutsch-völkische Religiosität. München: Münchener Reihe, 1983. 66 s.; Haack F-W. Das Heimholungswerk der Gabriele Wittek und die Neuoffenbahrungsbewegungen. München: Evangelischer Pressenverband für Bayern, 1985. 248 s. 414 Conway F., Siegelman J. Holy Terror. The Fundamentalist War on Americans Freedom in Religion, Politics and Our Private Lives. New York: Doubleday & Co., 1982. 402 s.; Conway F., Siegelman J. Snapping. Americas Epidemic of Sudden Personality Change. New York: Stillpoint Press, 1995. 400 s. 415 Lifton R.J. New Religious Movements and Coercive Persuasion Cult Processes, Religious Totalism, and Civil Liberties//Cults, Culture, and the Law. Perspectives on New Religious Movements. Edited by Thomas Robbins, William C. Shepherd, and James McBride. California: Scholars Press Chico, 1985. S. 59–70; Lifton R.J. Thought Reform and the Psychology of Totalism. London: Victor Gollancz Ltd., 1961. 505 s. |
| Savas, " popularly known as " The Typikon of St. Savas. " [ 27 ] As the title indicates, this Typikon originated at the Lavra founded by St. Savas (+532) at Jerusalem in the year 484.[ 28 ] In the initial stages of its development, the Typikon was influenced by practices and customs of the early monastic communities in Egypt, Palestine and Asia Minor, as well as the Cathedral Office of Jerusalem, which had become a center of pilgrimage. During the seventh and eighth centuries the Typikon of St. Savas was revised and greatly enriched by the massive infusion of ecclesiastical poetry. In the course of the eighth century as a result of the iconoclastic controversy, the Palestinian monastic Typikon came to the monasteries of Constantinople, and especially to the Monastery of Studios. Due to the work of its hegoumenos St. Theodore (+826), this monastery had become the center of monastic revival and reform in the Imperial City. At Studios the Palestinian Typikon underwent a new synthesis. It was embellished further with new poetry and with elements of the Cathedral Office of Constantinople. The Studite rite spread to other monastic communities as well.[ 29 ] In a subsequent development, the Studite synthesis was reworked and further modified by Palestinian monks during the course of the eleventh century. In the process a new, revised Typikon of St. Savas was produced and established. This new revised monastic Typikon soon gained in popularity and use. At the beginning of the thirteenth century it began to replace both the Cathedral Office as well as the Studite synthesis at Constantinople. By the fifteenth century these usages had become defunct. The new, revised Typikon of St. Savas prevailed throughout the Orthodox world, until the nineteenth century.[ 30 ] The position of the new Sabaite Typikon was especially solidified in the sixteenth century by virtue of its publication in 1545, thus becoming the earliest of the printed typika. These revisions together with the infusion of new poetry composed by Sabaite and Studite monks and others, resulted in the formation of the Horologion and the liturgical books we know as the Octoechos, Triodion, Pentecostarion, and Menaia. |
| Goodman, «Identity» Goodman, Martin. «Identity and Authority in Ancient Judaism.» Judaism 39 (1990): 192–201. Goodman, «Nerva» Goodman, Martin. «Nerva, the Fiscus judaicus, and Jewish Identity.» Journal of Roman Studies 79 (1989): 40–44. Goodman, State Goodman, Martin. State and Society in Roman Galilee, A. D. 132–212. Oxford Centre for Postgraduate Hebrew Studies. Totowa, N.J.: Rowman & Allanheld, 1983. Goodman, Henney, and Pressel, Trance Goodman, Felicitas D., Jeannette H. Henney, and Esther Presse1. Trance, Healing, and Hallucination: Three Field Studies in Religious Experience. New York: John Wiley & Sons, 1974. Goppelt, «Church in History» Goppelt, Leonhard. «The Existence of the Church in History according to Apostolic and Early Catholic Thought.» Pages 193–209 in Current Issues in New Testament Interpretation: Essays in Honor of Otto A. Piper. Edited by William Klassen and Graydon F. Snyder. New York: Harper & Row, 1962. Goppelt, Jesus, Paul, and Judaism Goppelt, Leonhard. Jesus, Paul, and Judaism. Translated by Edward Schroeder. New York: Nelson, 1964. Goppelt, Theology Goppelt, Leonhard. Theology of the New Testament. Translated by John E. Alsup. Edited by Jürgen Roloff. 2 vols. Grand Rapids: Eerdmans, 1981–1982. Goppelt, Times Goppelt, Leonhard. Apostolic and Post-apostolic Times. Translated by Robert Guelich. Grand Rapids: Baker, 1980. Gordis, «Messiah» Gordis, Robert. «The " Begotten» Messiah in the Qumran Scrolls.» VT7 (1957): 191–94. Gordon, Civilizations Gordon, Cyrus H. The Common Background of Greek and Hebrew Civilizations. New York: W. W. Norton, 1965. Gordon, East Gordon, Cyrus H. The Ancient Near East. New York: W. W. Norton, 1965. Gordon, «Prayer» Gordon, Ernest. «Our Lord " s Priestly Prayer.» Homiletic and Pastoral Review 92, no. 2 (1992): 17–21. Gordon, « Psalm 82 » Gordon, Cyrus H. «History of Religion in Psalm 82 .» Pages 129–31 in Biblical and Near Eastern Studies: Essays in Honor of William Sanford LaSor. Edited by Gary A. Tuttle. Grand Rapids: Eerdmans, 1978. |
| – . Holzwege. Frankfurt: Vittorio Klostermann, 1950. Translated by Julian Young and Kenneth Haynes as Off the Beaten Track. Cambridgë Cambridge University Press, 2002. – . Identität und Differenz. Pfullingen: Neske. 1978. Translated by Joan Stambaugh as Identity and Difference. New York: Harper & Row, 1969. – . An Introduction to Metaphysics. Translated by Ralph Manheim. New Haven, Conn.: Yale University Press, 1959. – . Kant und das Problem der Metaphysik. Bonn: F. Cohen, 1929. – . Nietzsche. 4 vols. Pfullingen: Neske, 1961. Translated by David Farrell Krell as Nietzsche. 2 vols. New York: Harper&Row, 1984. – . Parmenides. Translated by Andre Schuwer and Richard Rojcewicz. Bloomington: Indiana University Press, 1992. – . Phänomenologie des religiösen Lebens. Gesamtausgabe 60. Frankfurt: Klostermann, 1995. – .«Phänomenologie und Theologie». In Wegmarken, 45–78. Frankfurt: Klostermann, 1978. – . Poetry, Language, Thought. Translated by Albert Hofstadter. New York: Harper & Row, Perennial Classics, 2001. – .The Question Concerning Technology and Other Essays. Translated by William Lovitt. New York: Harper & Row, 1977. – . Der Satzvom Grund. Pfullingen: Neske, 1957. Translated by Reginald Lilly as The Principle of Reason. Bloomington: Indiana University Press» 1991. – . Sein und Zeit Tubingen: Max Niemeyer Verlag, 1953. Translated by Joan Stambaugh as Being and Time. Albany: State University of New York Press, 1996. – . Vorträge und Aufsatze. Pfullingen: Neske, 1954. – . «Was heisst Denken?» Tübingen: M. Niemeyer, 1954.Translated by J. Glenn Gray as What Is Called Thinking? New York: Harper & Row, 1968. – . “Was ist Metaphysik?» In Wegmarken, 103–121. Frankfurt: Klostermann, 1978. – . Wegmarken. Gesamtausgabe 9. Frankfurt: Klostermann, 1978. Translated as Pathmarks, ed. William McNeill. Cambridgë Cambridge University Press, 1998. Henry, Michel. Vessence de la manifestation. Paris: Presses Universitaires de France, 1963. – . Incarnation: une philosophie de la chair. Paris: Seuil, 2000. |
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