| Некоторые другие интересные, но менее обширные и значительные исследования, будут указаны в тексте настоящей работы в следующих главах. 3 Термины «межзаветный период» (intertestamental time) и «межзаветная литература» (intertestamental literature) широко используются в работах западных исследователей. При строгом понимании понятия «Завет» эти названия не вполне корректны (поскольку между Ветхим и Новым Заветом нет разрыва во времени, более того – Новый, это всего лишь качественно иной, преображенный Ветхий Завет , а не какой-либо второй завет). Однако если принять, что упомянутые термины указывают на период времени между написанием последних книг ветхозаветного и первых книг новозаветного канона, то их можно использовать как синонимы понятий соответственно «поздний период Второго храма» (III в. до Р.Х. – I по Р.Х.) и «литература этого периода». 4 История кумранских открытий детально описана в разных источниках. На рус. яз. см., напр.: Штоль Г. Пещера у Мёртвого моря. М., 1965; Амусин А. Д. Рукописи Мёртвого моря. М., 1961; Сорокин В., свящ. Рукописи Мёртвого моря. Л., ЛДА, 1965 и др. 5 Camper F. Clear as Mud. The Dead Sea Scrolls according to Kenneth Mull, Norman Golb, the Field Museum and a chorus of experts//The Reader’s Guide, vol. 4, 21.04.2000, p. 1. 7 Из генизы каирской синагоги были извлечены тысячи документов, однако большинство из них не имеют никакого отношения к кумранским. С кумранскими рукописями связаны тематически «Дамасский документ» (CD), «Завет Левия» и, возможно, некоторые тексты литературы премудрости, которые перекликаются с кумранскими поучительными текстами из 4-ой пещеры. См.: там же, р. 3. 8 Abegg М., Flint Р, Ulrich Е. The Dead Sea Scrolls Bible. The Oldest Known Bible Translated for the First Time into English. San-Francisco, 1999, p. xv. 9 Wise M., Abegg M., Cook E. The Dead Sea Scrolls: A New Translation. [San Francisco, 1999], p. 5. 10 Посмертная публикация трудов отца Р. де Во, скончавшегося в 1971 году (Archaeology and the Dead Sea Scrolls. |
| Уайз, М. Абегг и Э. Кук. – Команду по раскопкам возглавлял и в ней преобладали католические священники. Не остаётся ничего другого, как подозревать, что в интерпретации раскопок они всматривались в поток времени и видели там самих себя » (Wise М., Abegg М., Cook Е. The Dead Sea Scrolls..., p. 22). О. Ролан де Во использовал монастырскую терминологию как для описания скрипториума, так и трапезной. 112 В современной книге испанского писателя Умберто Эко «Имя розы» описан сюжет борьбы между средневековыми западными монастырями и светской наукой за лидерство в сфере науки и образования. Любопытно, что, реконструируя по историческим источникам обстановку в монастыре, профессор У. Эко немалую роль отводит монастырским скрипторию и книгохранилищу. 113 Golb N. Reply to Scrolls Origins: An Exchange on the Gumran Hypothesis by Fitzmyer J. A.//The Christian Century, 1993, March 24–31, p. 332. 122 Комментируя этот вывод, Н. Голб указывает на парадоксальное привыкание в христианской среде к идее о ессейском происхождении свитков. А ведь свидетельство о широком происхождении рукописей подчёркивает, что общность ряда идей христианства и некоторых текстов Кумрана не означает влияния отдельно взятой ессейской секты на Иисуса Христа и апостолов, а то, что проповедь христианства велась на фоне напряжённой работы религиозной мысли иудейского народа, и указывает на укоренённость христианства в ветхозаветной традиции. «Сейчас имеется бесчисленное количество книг и статей, фокусирующихся на ессеях как источнике многих идей в христианстве. Они пренебрегают находками, которые показывают, что иудеи всей Палестины повлияли на раннее христианство», – говорит Н. Голб и с удивлением упоминает о странном состоянии, когда «многие христиане всё ещё чувствуют себя комфортнее с идеей проникающего влияния этой небольшой секты, отличной от иудейского государства» (Camper F. Clear as Mud, p. 6). 123 H. Голб особо подчёркивает, что осада началась в 68 году, в то время как разрушен Иерусалим был только в 70-том – именно за двухлетний период осады или накануне свитки могли быть вывезены из Иерусалима в безопасное место. |
| Abegg M., Flint P. Ulrich E. The Dead Sea Scrolls Bible. The Oldest Known Bible Translated for the First Time into English. San-Francisco, 1999, xxvii + 649 p. Abramsky S. Bar Kokhba/Encyclopaedia Judaica. CD ROM Edition 1.0, 1997. Arzi A. Tikkun soferim/Encyclopaedia Judaica. CD ROM Edition 1.0, 1997. Blank S. H. Prophetic faith in Isaiah. N. Y., 1958. Brown F., Driver S. R., Briggs C. A. The Brown-Driver-Briggs Hebrew and English Lexicon. 4lh ed. [Peabody, 1999], xxi + 1185 p. Brownlee W. H. The Meaning of the Qumran Scrolls for the Bible (with special attention to the Book of Isaiah). N. Y.-Oxford, 1964, 309 pp. Bruce F. F. Biblical Exegesis in the Qumran Texts. Grand Rapids, Bultmann R. Theology of the New Testament. Vol. 1. N. Y., 1951. Camper F. Clear as Mud. The Dead Sea Scrolls according to Kenneth Mull, Norman Golb, the Field Museum and a chorus of experts//The Reader’s Guide, vol. 04, #27, 21.04.2000 Charlesworth J. H., ed. Jesus and the Dead Sea Scrolls. N. Y., 1992, 1995. Clifford R. J. Second Isaiah/Anchor Bible Dictionary. 6 volumes. N. Y., 1992. CD ROM electronic edition: Logos Library System 2.If,1996. Collins J. J. The Scepter and the Star. N. Y., 1995. Collins J. J. Dead Sea Scrolls//The Anchor Bible Dictionary, N. Y., 1992. CD ROM electronic edition, Logos Library System 2.If. 1996. Crown A., Cansdale L. Qumran – Was It an Essene Settlement?//Biblical Archaeology Review 1994, 20, pp. 24–36, 73–78. Deissmann G. A. Bible Studies:Contributions Chiefly from Papyri and Inscriptions to the History of Language, the Literature and the Religion of Hellenistic Judaism and Primitive Christianity. Edinburgh, 1909. Dodd С. H. The Founder of Christianity. The Messiah. N. Y., 1970. Donceel R. Donceel-Voûte P. The Archaeology of Khirbet Qumran//Methods of Investigation of the Dead Sea Scrolls and the Khirbet Qumran Site: Present Realities and Future Prospects. Ed. M. Wise, N. Golb, J. Collins, and D. Pardee (Annals of the New York Academy of Sciences.722) N. Y..1994,p. 1–38. |
| Join the Family That is Waiting for You It was during these college years that some of my camp friends began to lose interest in the church. I watched many of them dwindle away. Their parents and priests couldn’t or didn’t know how to inspire them to return, and with that, a large handful of youth from my generation were lost from Orthodoxy. When I became a camper at age 11 in 1995, it was the first time I found myself surrounded by other Orthodox children my age. At home, in beautiful Allentown, PA, I was the only Orthodox student in my class throughout my primary and secondary education. But at camp, things were different. Everyone had something in common with me. We all had a common background, a set of shared experiences that meant we no longer had to do any explaining about who we were or where we’d come from. As a child (and even as an adult), there is a comfort in knowing that the person next to you already knows how to respond to ‘Christ is Risen’, and doesn’t confuse our Lord’s Pascha with an Italian dish. This solidarity fostered an instant bond from which friendships blossomed. And in fact, friendship is really too light of a word to describe what happened at camp. My fellow campers and counselors became instant cousins, aunts, uncles, and adoptive moms and dads. It was a giant family reunion every year. Summer after summer, we sang together at morning and evening prayers, spent time boating on the lake, ventured into the monastery woods to follow the Beatitude Trail, sat at the foot of a giant bonfire, gazed at the icons of the monastery church, and made daisy chains in the field. The religious education aspect of camp was also valuable, but in retrospect, the most important memories I have as a camper were the ones that involved spending time with my friends. I am still in touch with many of those people today. Campers attend a service in the Monastery Pavillion At age 18, too old to be a camper, I volunteered my time as a counselor despite my parents’ warnings that nobody would hire me for the summer if I was away for a whole week in July for camp (not true!). During my years as a college student, I served as the camp lifeguard, ensuring the little ones’ safety in the pool. |
| Prepare your camper to follow the rules. Once again, the adults of the camp have taken great care in designing fair policies for all campers because there are frequently so many different ages with so many different backgrounds. Some of the best advice given may be “Listen to the adults”. Prepare your camper to have fun. Undoubtedly, there will be some free time at camp. Encourage them to make new friends and include others into their free time activities. Some kids are exceptional at including the left-out kids and can change someone’s life in a positive way forever. Try to check ahead for the weather and send the appropriate clothes. Balance the packing with the fact that they’re not moving in for a few months, just a few days. Send a few extra clothes and a big garbage bag usually works great for all that dirty laundry. (Hint: Tell them to make sure the clothes are dry before they put them in the bag!) If welcome, come out to the camp on the Parent Night or Skit Night. It means a lot to the kids to see their parents from the outside world. They will love to see you even if it seems that they are quickly ignoring you. Even with all of these tips, trust us, you’ll forget something. Talk it over with other parents and they will help you fill in the blanks. And don’t forget the bug spray! Lori A. Kochan serves as church school director at St. Nicholas Orthodox Church in Mogadore, Ohio. Reader Basil Kochan serves the Church as choir director and cantor. Lori & Basil are involved with the St. Vladimir Camp and Retreat Center in Ohio. Some Things to Do In addition to the normal camping equipment – clothes, sleeping bags, rain gear, mosquito repellant – be sure to pack you child’s Bible, prayer book, and an icon of his or her patron saint. (You might even make a project of mounting and polyurethaning a paper icon; laminating works well, too, especially for tent campers or canoe/raft trips!) Encourage your campers to keep in touch with other young Orthodox Christians they meet at camp. Tent-mates and table-mates can become life-long friends (or even future spouses). |
| All of these memories came back to me as my husband and I packed up our daughter for her first full week of summer camp just a few short years ago. The apprehension wasn’t gone; now it was just as a parent. Here was our little girl traveling nearly eight hours away to a church camp where she really didn’t know any kids. We pretty much followed the same procedure as my parents did when I was a child, and Sarah had a wonderful first camp. Since that time, both Sarah and her brother Andrew have been regulars at the Ohio District FOCA sponsored St. Vladimir’s Camp for the past few years. What we as parents learned from these experiences are important for all to manage as the camp season is now upon us. As a kid, it was great that parents were trusting me to go somewhere by myself. As parents, we have to trust the adults in charge of the camp to provide all the nurturing of home while fostering a greater sense of interdependence on others. Check out all of the activities that your camp has to offer. Most camps have many physical and spiritual activities for kids of all ages. Again, trust that the adults in charge have taken a great deal of time in planning a balance of learning and fun. Just like you, they have learned to be flexible. After you’ve reviewed the daily plans, you will be surprised that your child could possibly keep that busy schedule if they were home! As well, be prepared for the call home about “how boring it is” or “how bad the food is” or “I don’t feel good”. Perhaps the best thing to do is listen attentively and give a few words of advice then talk to an adult. Many times, a camper can have difficulty in making adjustments to people, schedule, or a wealth of different things. Camps are designed to handle all kinds of problems with kids. Let the adults have a chance to make the experience a positive one for your child. If you don’t know about a specific camp, don’t hesitate to talk to your parish priest about finding information. Ask the camp directors if they can tell you of others in the area that have brought their kids and speak with those parents. You may feel one can never have enough references but be reasonable. There must be some reason that the camp is still open. |
| As Americans, we live in a bubble. We watch the news and see a devastating earthquake or a tsunami and we assuage our ill feelings by writing a check. This is a good start, but for some of us, God wants more. The Roman Catholic nun, Teresa of Avila, wrote: Christ has no body on earth but yours, No hands but yours, No feet but yours. Yours are the eyes through which Christ’s compassion for the world is to look out; Yours are the feet which He is to go about doing good; And yours are the hands with which He is to bless us now. We are Christ to the world. An African proverb reads: “Pray, but when you pray, move your feet.” The fruit of prayer is moving our feet and serving others. Don’t be tempted into thinking “I am only one of 6.9 billion people in the world. The problems are so big for me to do something about it.” Remember instead the famous parable of a boy walking along a beach after a storm. After the storm the beach was covered with thousands of starfish. The boy walked down beach and threw in starfish after starfish. An old man came up to the boy and says, “Just leave them alone, there are thousands of starfish, you can’t possible save the all.” The boy replies, “Yes, but I made a big change in that one starfish’s life.” God just wants us to make change in a starfish’s life. This is where our salvation is. And it has a boomerang affect. In June 1997, I took my first mission trip ever to Project Mexico and my life changed forever. In Project Mexico, I had an amazing experience of the love and presence of God. I learned more in one week serving in Project Mexico than I did in one year in seminary. It was all heart knowledge – something you cannot learn in a book or classroom. To use a term from the field of missions, at Project Mexico my life was wrecked. I had a paradigm shift. The bubble that I constructed was burst. At Project Mexico, for the first time in my life, I witnessed real poverty. I had a good education, a wonderful family, a home with all the modern conveniences, a paycheck, and a great parish. There, I met a family of five living in a pickup truck camper. I saw people living in homes made of discarded pallets with a tarp for a roof. The front door was a curtain. Most homes have no doors, no windows, no electricity, no running water, and no indoor facilities. When it rains the water runs through the house. Women wear no jewelry and dress modestly. No one smoked. No one had cell phones. No one played video games. No one had a refrigerator. No one complained. They are happier and more peaceful than most Americans are. They are not worried about keeping up with what the Jones’ have, not trying to find happiness from material things. While we were building the home, as we installed the front door the woman who was the future owner wept, saying she never lived in a home with a door. |
| Each day beginning and ending with prayers, the Divine Liturgy was central to the spiritual life of the camp, and was prayerfully celebrated – and sung by the children – in the chapel of the camp’s grounds. Lessons on the Law of God were also regularly held. The children also learned more about their patron, St John, as well as SS Peter and Paul (whose joint feast fell within the camp days this year), and many of the local saints and historical figures of our Church. Another special event this year was the visit of the Ruling Bishop, His Grace Bishop Irenei of London and Western Europe, via electronic means. For nearly an hour, Vladyka interacted with the children and staff of the camp via a large video screen erected in the hall, speaking to them about St John, about school, and offering his own reminiscences about being a summer camper. The children were able to ask questions, which, amongst more spiritual themes, also included the request for the Bishop’s opinion about the European finals football match, which was held during the camp period! At the end of their time together, the children rose to sing Many Years to their archpastor, who expressed his hope to be with them in person next summer. The camp continued with outings to venerate the relics of local saints, as well as to sing prayers in our Diocesan parish of St Barbara the Great-Martyr in Vevey – the seat of the Diocesan Vicar Bishop, His Grace Bishop Alexandre of Vevey. By a tradition that has developed over many years, the final day of the camp includes a farewell barbecue, with a campfire in the forest, with storytelling, photographs, and the chance to thank each other for the days spent together, and look forward to next year’s return to camp. May God grant all the children and youth of our Diocese continued strength and joy in their spiritual lives! Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. |
| – How many monastics are you planning to house, and when will you be able to do that? – We’ll be able to house nine more people when Project Kellia is finished. Currently, we are working on the upstairs, where we can open up four normal monastic cells. So by the end of February, we’ll move four people into Project Kellia and then, over the course of March, we’ll move more monastics into the lower level of Project Kellia. – Do you mean those people who are already living in the monastery? – Yes. We’ll reshuffle people from various other cells into Project Kellia and try to abandon this temporary housing situation of the guesthouse and RV camper. – Who is engaged in this construction process? – The construction is being made by a combination of monastics, monastery employees, and (sometimes) special contractors. For example, one contractor did the drywall work, one contractor – a Romanian Orthodox man – will be doing the flooring at a great discount for us. And we also have monastery crew working – two monastic supervisors: one for the plumbing and electrical work, one for the general finish work, and we also have monastery employees supervising their labor. – How much money do you still need to complete the project? – We have raised over We need a few more major donations to meet our goal of It is a very large building – 24×84 feet. And the side preparation was quite expensive. But over the course of the work, we’ve been able to save some money by using our own volunteer monastic labor. Nevertheless, it is a very well-insulated building and very efficient to run. And the total budget of the building plus its septic system is We hope to raise another from various people, and a couple of large donations will help us, so we could finish it completely this year. – Who are your major donors? – We have donors large and small. Some people sent to Project Kellia and some people send We had specially two very good benefactors who sent major donations over the course of the last 1½ to two years of Project Kellia. That is the reason we’ve been able to build such a large building. One of them is not in the position now to continue on the same level, so we are looking to other people to help us with Project Kellia. |
| Project Kellia Nearing Completion, but Still in Need of Support February 19, 2014 Monastic life serves a very critical function in the life of the Church and its faithful. In 2012, the monks of the Holy Cross Monastery in Wayne, WV, started Project Kellia . Monastery dean Hieromonk Alexander (Frizzell) is keeping the faithful of the Eastern American Diocese up to date and informed us on how soon the monastics and novices will be put under its roof. – Currently, Project Kellia – the dormitory project of Holy Cross Monastery – is nearing completion in some ways: the drywall upstairs is being painted, and in a couple of weeks after the flooring is finished, we’ll be putting in the trim and finishing out rooms, the upstairs cells in the dormitory. Then we’ll move downstairs to do the drywall and flooring and trim there, God willing! We still have some outdoor work to finish: to set up the plumbing and septic systems, so that we can actually begin to use the cells before we have them completed. Fundraising over the course of the project has been very good, but we really need one more little boost of money to accomplish all the finishing elements and to buy the furniture for each cell. Project Kellia contains nine monastic cells, plus an infirmary and an exam room. The reason for the exam room is that we have some doctors who visit us at the monastery and do house calls, write some prescriptions and diagnose various general ailments, and take care of the monks medically. At present, at the monastery we do have a housing problem. We have 20 monastics and three monastic candidates, plus other men visiting the monastery, trying to examine or access their monastic calling. Now all of our cells are absolutely full, we use an old RV camper for one of the novices, and we have a temporary housing in the basement of the guesthouse for one of the monastic candidates. And this is, of course, not ideal. We should have proper cells for these people. With Project Kellia we’ll be able to abandon this temporary housing situation and also house all of the monastic candidates who hope to come into the monastery this year. |
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