| The rate of increase of the length of a day due to slowing down of the earth’s rotation, back to the 8th century BCE, has been fixed at an average of 1.7 milliseconds per century (1.7 ms/c; Stephenson, op cit. pp. 513, 514; cf. New Scientist, 30 January 1999, pp. 3033). For this period, therefore, we are on “safe ground.” Furuli can hardly be unaware of this. Today, the gradual change in the rate of the earth’s rotation is definitely not a significant source of error when using astronomical tablets from the NeoBabylonian and Persian eras to calculate the chronology of these periods. The interpolation of intercalary months to compensate for the difference between the solar and the lunar year Arguing that the interpolation of intercalary months in the Babylonian lunisolar calendar might be another potential source of error, Furuli (p. 34) quotes Drs. Ben Zion Wacholder and David B. Weisberg, who say: “As Professor Abraham Sachs pointed out in a communication to us, some of the readings of the intercalary months recorded in Parker and Dubberstein’s tables may not be quite reliable, while a handful are admittedly hypothetical. But even assuming the essential correctness of Parker and Dubberstein’s tables, Professor Sachs maintains, the supposition of a 19year cycle prior to 386 B.C.E. may be reading into the evidence something which possibly is not there.” (Ben Zion Wacholder, Essay on Jewish Chronology and Chronography, New York, 1976, p. 67) Nothing in this statement is not also admitted by Parker and Dubberstein, as can be seen in Babylonian Chronology 626 B.C.–A.D. 75 (1956), pp. 19. As Wacholder and Weisberg further demonstrate in their work, the development of the 19year standard scheme of intercalary months was a gradual process begun in the 7th century. The final stage took place in the 5th and early 4th centuries, when the seven intercalary months of the 19year cycle were fixed in years 3, 6, 8, 11, 14,17, and 19. This process is also clear in PD. Furuli concludes: “This means that calculations based on the Julian calendar can be wrong as much as 44 days or even more if the intercalary months were not added regularly.” (p. 35) This conclusion is based on the unlikely supposition that sometimes four years could pass before an intercalary montli was added. But the weight of evidence, based on the economic and the astronomical texts, shows that this never happened after 564 BCE. (See the updated tables of documented intercalary months presented by Professor John P. Britton in J. M. Steele & A. Imhausen (eds.), Under One Sky, Munster: UgaritVerlag, 2002, pp. 3435.) |
| One must make, however, a distinction between knowledge of the presence of the principles of creation – that is, that there are the logoi that hold the creation – and the contemplation of the logoi as a special stage of an advanced spiritual development. If the former is probably accessible to discursive reason (through scientific research, for example), the latter requires one to have made an advance in religious contemplation, which is sustained by one’s participation in ecclesial life. When both knowledge of the existence of the logoi and their contemplation are combined in one human person, then science definitely can be said to participate in the contemplation of the logoi of creation. On average, however, it would be a modest task to demonstrate only the presence of the logoi in created being. On the relation of knowledge of the logoi to knowledge of the Logos, which holds them together, Maximus the Confessor asserts that the contemplative activity reflects the convergence of the logoi to the divine unity and the unifying intention of God and the Logos. The Logos is itself the many logoi, but then the logoi may be said to be the one and only Logos, although what we know of them and their variety does not exhaust what is contained in the Logos. Thus there is no complete identity. In addition, what we know about the logoi can contribute only to our knowledge of the Logos as the common source of their differentiated inhabitation in the created world. In other words, knowledge that the logoi exist does not provide itself the inference to the divine Logos, as the personal God of Christianity. The latter requires one to advance in apophatic mystical theology, that is, in religious life in God. The logoi of Creation and Antinomies Because natural contemplation of the logoi is not entirely based in discursive thinking, it is important to try to formulate an algorithm of demonstration of the presence of the logoi (not their contemplation) in the rubric of a purely discursive analysis of scientifico-philosophical affirmations about created nature. In a way, this task is quite paradoxical, for we are trying to discover through analysis of worldly things their logoi, the presence of the uncreated principles of the existence of created beings, which manifest that the ontological grounds of the worldly things studied by science are beyond the world and that everything in the world is rooted in its otherness. This is why these transcendent principles, if they exist, are present in scientific or philosophical arguments only in a hidden, mystical way. They can be revealed only from an a priori theological perspective and expressed in an apophatic and paradoxical way. |
| On purely stylistic grounds I believe this Gospel must be judged to be a literary unity. Whatever the slight variations from the average in word-count in certain passages, I accept the view that the whole is the work of a single hand, including the prologue and the epilogue. The attempt to isolate sources on literary grounds cannot be said to have succeeded. «It looks as though,» to quote Professor Pierson Parker, «if the author of the Fourth Gospel used documentary sources, he wrote them all himself.» 946 Berg, who finally concludes that different hands wrote different pieces of the Farewell Discourses, nevertheless concurs that those examining any text should start with the unity of their text as a working premise, altering this position only in light of clear evidence to the contrary. 947 Unpersuaded that the Fourth Gospel provides clear evidence of its sources, this commentary will proceed on the assumption of its unity in its present form. Conclusion regarding Authorship Scholars commonly concur at least that the beloved disciple is the reliable source of much of the tradition recorded in the Fourth Gospe1. 948 Beyond this, however, scholars dispute to what degree the finished Gospel reflects this reliable tradition. It is somewhat surprising, then, to discover the degree to which internal and external evidence appear to favor John son of Zebedee as the Fourth Gospels author. Although he undoubtedly used a scribe or scribes, probably members of his own circle of disciples, who may have exercised some liberty, one may therefore attribute the Gospel as a whole to an eyewitness. The eyewitness has clearly taken liberties in the telling of the story, probably developed over years of sermonic use; but a strong case can be made for Johannine authorship and therefore that the Gospel contains substantial reminiscences, as well as theological interpretations, of Jesus. If, because of the Gospels slow acceptance in «orthodox» circles, we attribute it to a Johannine school rather than to the apostle himself (my second choice), we may still argue that the oral tradition the work incorporates depends on John " s own witness. |
| But they still consider themselves the intellectual elite because they are learning in a university. And so I ask the “educated girls”: “Do you really live outside religion?” “Yes, we have nothing to do with it. We are an academic school!” “Okay. But, then tell me, girls, how much does a love charm cost in the city?” And there has not been a single instance when they could not name the price exactly to the dollar! The notorious “religionlessness” of our contemporary universities is only an illusion of the chancellery. In actual fact the world of real students is very religious. But, unfortunately, religiousness is the child of occult-magic street literature. To refuse in such a situation to offer a systematic course of the European and Russian tradition of religious thought—and that means theology—is simply merciless. Published in Russian by “Vstrecha” (“Encounter”), Orthodox student magazine , # 3 (21), 2005 Tweet Donate Share Code for blog The Culture of Theological Thought as a Part of Educational Universum Bishop Alexander (Mileant) I enter into the walls of a new for me educational institution on average about two to three times a week. And, of course, ... 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. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. |
| Kabuki is a more popular entertainment including, like Noh, music and dance. In Noh the bridge is separated from the audience (like the main stage) through a gravel surround. In Kabuki, on the other hand, such a separation does not exist and audience and actors share the same world. From the 17th century on Russian icons began being influenced by Western styles of representation and used more and more Western models of Erwin Panofsky: Perspective as Symbolic Form (New York: Zone Book, 1991), p. 30. Ernst Gombrich: Art and Illusion: A Study in the Psychology of Pictorial Representation (London: Paidon, 1960), p. 125. Byzantine art declined at the end of the so-called " Paleologian period " (1261-1453) just because " Western-style realism " had started to enter its aesthetics. As writes Kurt Weizmann: " While the East thought greater abstraction, western European art, from the beginning of the Gothic period, developed in the direction of naturalism that was incompatible with the spiritual concept of the icon. " Kurt Weizmann: The Icon (London: Evans, 1993), p. 9. Boris Uspensky: The Semiotics of the Russian Icon (Lisse: Peter de Ridder, 1976), p. 62 Ky ф gen is a comic interlude played during the Noh. In Chines and Japanese drawing between the 12th and 17th century one can find a highly developed art of linear perspective. See the hanging scroll by Du Jin: Enjoying Antiquities (15th century, National Palace Museum of Taipei ) and Tosa Mitsunobu’s Legends of the Founding off Kyomizu Temple (handscroll, 16th century, Tokyo National Museum). Cf. G ь nter Nitschke: " From Ambiguity to Transparency: Unperspective, Perspective and Perspective Paradigms of Space " in Supplement of Louisiana Revy 35-3, June 1995: " It is an unperspective or preperspective paradigm of space which unconsciously lingers in the minds of every average Japanese. The problem how to identify a space in the 3rd dimension did not arise in traditional Japanese cities since they did not develop a third dimension. " |
| As soon as father Kirill became the abbot, he had to encounter many hindrances and impediments to his ardent activities. In 1883, after a tiring and useless period of sad internecine strife with the Greeks, he moved, with quite a large number of monks, to the half-destroyed hermitage of the Holy Hierarch John Chrysostom, which they bought from the Serbian Hilandar monastery to be their property. These tireless enthusiasts proved able to overcome all hardships and transform the ruined hermitage into a flowering abode. With the blessing of the Hilandar Lavra, a new cathedral was built within a three-year period and devoted to the memory of the miraculous salvation of the Royal Family in the train crash at the Borki station on October 17, 1888. That beautiful church with the central altar dedicated to the Holy Hierarch John Chrysostom and the side chapels named in honour of the Holy and Righteous Prince Alexander Nevsky and Saint Mary Magdalene, Equal to the Apostles, became a sign of the close unity between the Russian and Greek Athonite monks. Up to the 1917 Russian revolution, the Chrysostom hermitage was one of the most significant Russian monastic establishments in Athos, with an average number of about a hundred monks. Schema-Hieromonk Kirill was the first Chairman of the newly established Fraternity of the Russian abodes on Athos – an association set up to assist Russian monks to live outside the Russian empire and a sort of Slavonic centre on Athos. We have no information concerning the reason for father Ilarion’s move into the Chrysostom hermitage in 1888. He could possibly have been seeking spiritual guidance, after father Hieronymus had died in 1885 in the Panteleimon monastery. It is known that the Right Reverend Michael, the metropolitan of Serbia, was personally acquainted with Schema-Hieromonk Kirill and used to frequently visit his abode. During one of such visits, he suggested that the elder should take spiritual charge of the renowned Vysoko-Dechani Lavra, placed in the very heart of Old Serbia, right by the Albanian frontier. The metropolitan seemed to have understood that only the Russian Athos monasticism, living through its unprecedented rise, was able to revive the once famous Serbian spiritual centre. The latter was in a really desperate state. Because of the incessant raids of robbers it was nearly empty, having one or two steadfast old monks still living in it, and a large part of its lands used by local people who were inimical to the monks. Elder Kirill decided to accept the heavy burden of such a proposal, taking it as a good occasion to demonstrate the strength of Slavic unity. |
| Russian intellectuals in exile analysed the reasons of the collapse of their ideas in the storm of the Russian revolution, unleashed by them: “The prevailing simple explanation, which every average “repenting” Russian intellectual arrived at, is “people’s unreadiness”, S.L.Frank wrote in the “repentant” collection “From the depth”. “According to this explanation “people” due to their ignorance and lack of education in state issues, where the same the “old regime” was at fault, turned out to be unable to realize excellent reforms planned by the intellectuals and ruined the country and the revolution with their rude and awkward behaviour. Today there is a tendency to explain all the faults of “democracy” and market and criminalization of the Russian economy again with the primeval Russian habit of slavery, irresponsibility and paternalistic role of the state, Russian inability of self-dependence and unreceptiveness of civilization. Such explanations are a diagnose of irresponsibility of the politicians, who developed their programmes and actions counting on some invented ideal people, and not the existing one. But such statement of the question is inherently false. It goes without saying, that it depends on the cultural and moral consciousness which ideas and mode of operation will be most effective. But the general total is always determined by the interaction between the public consciousness and the course of ideas of the minority that becomes the herald. If Frank is not surprised that in the course of the revolution “people’s passion” in its straightness only tested in real practice the given ideas, and uncovered “the intellectuals’ slogans from the wraith of philosophising and moral-free tactical distinctions”, so one should not be surprised at the mass moral lapse in the 90s. Double experience in the 20th century shows the rule: in the same society and the same individual there always co-exist anarchical, anti-state and socially destructive passions and instincts as well as great creative, conservative-protective, spiritually healthy, nationally uniting forces. |
| Through reflection on the effects of the Kosovo drama, I have spontaneously reached its ecumenical effects. The Kosovo crisis could, in some way, evolve into a new, additional, element of the crisis of the ecumenical movement. And it may be a great ecumenical challenge and a real ecumenical chance. Avoiding unsolicited verbosity, I shall try to clarify my thought. In the Serbian Orthodox Church (and, as far as I know, in other local Orthodox Churches), there are certain circles which experience and understand the West exclusively as an enemy of Orthodoxy. They hold that the source and inspirer of this (according to them, universal and irreconcilable) enmity are the Western Churches, in first place the Roman Catholic Church. In their contacts and articles, they promulgate various insinuations by means of which they are undermining the authority and credibility of bishops and theologians engaged in ecumenical dialogues or organizations, not being particular as to choice of words even in the case of the Ecumenical Patriarch. In certain ecclesiastical environments devoid of proper spiritual and theological culture, particularly amidst those monks and laymen who are characterized by sancta simplicitas, they are successful, lamentably so, in invoking temptations, hesitations, outrage and, sometimes, spiritually pathological emotions. Let us imagine, then, what are the effects on the simple and harmless folk when, in conditions of suffering or NATO bombardment, NATO and Western Christianity become depicted as two faces of the same coin. Such an image is then projected both to Orthodox Serbs and to other Orthodox nations, primarily to the Greeks and Russians, who in any case express spontaneous and universal solidarity for their brothers in faith. It is not easy to resist such a one-sided picture. It is only rare individuals who share an immediate acquaintance with the spiritual physiognomy of the average Roman Catholic or Protestant. Rumors of various activities of the Vatican state are received, unjust accusations from certain Western ecclesial persons are picked up too, historical ‘long memories’ are somewhere near at hand: in some compartment of consciousness or subconsciousness – and NATO missiles at the same time are disseminating dread and death…(In our Serbian case, and perhaps it is not the only one, we have the following curiosity: the same persons are at the same time both political Westernizers and extremist anti-ecumenists. They propagate the idea that we must, at once, leave the World Council of Churches and other ecumenical bodies…). |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Doctors of other specialties will be retrained as oncologists in 4 months. Professionals say it’s ridiculous Source: Pravmir (Russian) Three oncologists speak on the initiative of the Russian Ministry of Health and on staff shortage Natalia Nekhlebova 16 December 2020 ©Shutterstock/Fotodom Now doctors of three specialties: “obstetrics and gynecology”, “therapy”, “surgery” can undergo professional retraining and become oncologists. Professional retraining courses take 4 months. On average, this is 506 academic hours. Over time, doctors of 18 specialties will be able to undergo retraining and receive a certificate of “oncologist”. Pravmir.ru talked to oncologists about whether this will solve the problem of staff shortage and how it will affect the quality of medical care. Some institutions offer a program of 576 hours. The form of study can be full-time and part-time with the following internship. Such an emergency retraining, according to the Russian Ministry of Health, should solve the personnel shortage in the profession. Outpatient cancer care centers (OCCC) open in the regions. Today, there are already 230 of them in the country. According to the federal program “Fight Against Cancer”, about 420 such centers based on oncological dispensaries and multidisciplinary hospitals should open throughout Russia by 2024. One such center will be built per 50 thousand inhabitants. The creation of OCCC network started in 2019. 120 billion rubles have been allocated for this. The centers should deal with diagnostics, dispensary observation and drug therapy. About 1 trillion rubles are allocated for the development and improvement of cancer care in Russia for 2019-2024. The only problem is that there are no doctors. The shortage of personnel in some regions reaches 60 percent. The already opened centers were underutilized and could not fulfill their own financial plan on time. |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf SCRIPTURE SCRIPTURE. The liturgical, including the homiletical, use of Scripture or the Word of God (q.v.) in the Orthodox Church occupies a preeminent place over the written word, used for personal devotion and study. To enjoy the fullness of Scripture and all it refers to, the average Orthodox Christian looks to the parish and monastic liturgical practice for living Holy Tradition (q.v.). What a Biblical text means today is controlled largely by church liturgical usage and homilies about the text rather than by pronouncement. For the Bible to be alive in Holy Tradition, it must be heard and experienced liturgically. Whether it exists in a particular printed form or occupies hierarchical attention in edicts is only relative to the Word living among all the people, hierarchy and laity, now and throughout the ages. To say it differently, the living Word of God is seen manifest in the Old Testament, in Jesus Christ and his words, in those who repeated Jesus’ words before they were written down, in the Church and her liturgical use of a written, “canonical” text, in the Fathers and Mothers of the Church, in contemporary congregations, etc. The Bible and its interpretation in the Orthodox Church includes such topics as textual tradition, the commentaries of the Church Fathers (q.v.), the history of the canon, the use of the historical-critical method, as well as the liturgical use and interpretation of the text, etc. The Orthodox understand that Scripture originated orally as the liturgy (q.v.) of the people of God and then was written down. For the specialist, the Sitz im Leben of Scripture was the Temple liturgy of Jerusalem and the liturgy of the Church-along with their respective hierarchies. Still, the historical question-what the text meant within its own context-and historical facticity are important. The Orthodox agree with Paul that if Christ was not raised from the dead, then Christian faith is in vain. The Nicene-Constantinopolitan Creed (q.v.) also maintains a similar historical perspective. |
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