| Vol. 42. N 166. P. 34-55; idem. Space, Time, and Theology in the Leibniz-Newton Controversy. Fr./M. etc., 2006; Attfield R. Clarke, Independence and Necessity//British J. for the History of Philosophy. Bristol, 1993. Vol. 1. N 2. P. 67-82; idem. Rousseau, Clarke, Butler and Critiques of Deism//Ibid. 2004. Vol. 12. N 3. P. 429-443; Vailati E. Clarke " s Extended Soul//J. of the History of Philosophy. 1993. Vol. 31. N 3. P. 387-403; idem. Leibniz and Clarke: A Study of Their Correspondence. N. Y.; Oxf., 1997; Force J. E. Samuel Clarke " s Four Categories of Deism, Isaac Newton, and the Bible//Scepticism in the History of Philosophy/Ed. R. H. Popkin. Dordrecht, 1996. P. 53-74; Ortner U. J. Die Trinitätslehre Samuel Clarkes: Ein Forschungsbeitrag zur Theologie der frühen englischen Aufklärung. Fr./M.; N. Y., 1996; Wiles M. The Moderate Arianism of Samuel Clarke// Idem. Archetypal Heresy: Arianism through the Centuries. Oxf.; N. Y., 1996. P. 110-134; Chapin Ch. Samuel Johnson, Samuel Clarke and the Toleration of Heresy//Enlightenment and Dissent. 1997. Vol. 16. P. 136-150; Dybikowski J. Samuel Clarke Bibliography//Ibid. P. 198-207; idem. Samuel Clarke//Dictionary of Literary Biography. Detroit, 2002. Vol. 252: British Philosophers, 1500-1799. P. 116-127; MacIntosh J. J. The Argument from the Need for Similar or «Higher» Qualities: Cudworth, Locke, and Clarke on God " s Existence//Enlightenment and Dissent. 1997. Vol. 16. P. 29-58; Pfizenmaier Th. C. The Trinitarian Theology of Dr. Samuel Clarke (1675-1729): Context, Sources, and Controversy. Leiden, 1997; Russell P. Clarke " s «Almighty Space» and Hume " s «Treatise»//Enlightenment and Dissent. 1997. Vol. 16. P. 83-113; Thomas D. O. Reason and Revelation in Samuel Clarke " s Epistemology of Morals//Ibid. P. 114-135; Zebrowski M. K. «Commanded of God, Because ‘tis Holy and Good»: The Christian Platonism and Natural Law of Samuel Clarke//Ibid. P. 3-28; Goldenbaum U. Die Philosophie des 17. Jahrhunderts im Spannungsfeld von Vernunft und Glauben: Der Briefwechsel von Samuel Clarke und Gottfried Wilhelm Leibniz//Aufklärung als praktische Philosophie: Werner Schneider zum 65. |
| 2009. Т. 15. С. 66–96). 68 См.: Samuel V. C. Futher Studies in the Christology of Severus of Antioch//Εκκλησιαστικς Φρος. 1976. T. 58. Σ. 284–296; Samuel V. C. The Christology of Severus of Antioch//Abba Salama. 1973. Vol. 4. P. 145–161. 70 См.: Самуэль В.-Ч. Христология Севира Антиохийского/А. Юрченко, пер.//Государство, религия, церковь в России и за рубежом. 2010. 2. С. 5–83; Samuel V. C. Some Facts about the Alexandrine Christology//The Indian Journal of Theology. 1962. 11. Р. 136–142; Samuel V. C. One nature of God the Word//Greek Orthodox Theological Review (далее – GOTR). 1964–1965. Vol. 10. 2. P. 37–51; Samuel V. C. The Manhood of Jesus Christ in the Tradition of the Syrian Orthodox Church//GOTR. 1968. Vol. 13. P. 152–169; Samuel V. C. A brief history of efforts to reunite the Chalcedonian and non-Chalcedonian sides//GOTR. 1971. Vol. 16. P. 44–62; Samuel V. C. The Council of Chalcedon: Analysis of a Conflict//Pro Oriente. Vienna, 1972 (Wort und Wahrheit, Supplementary Issue; 1). P. 40–54; Samuel V. C. The Understanding of the Christological Definitions of both (Oriental Orthodox and Roman Catholic) Traditions in the Light of Post-Chalcedonian Theology//Wirtschaftsuniversitat Wien. W., 1974 (Supplementary Issue; 2). P. 19–27; Samuel V. C. The Council of Chalcedon Re-examined. Madras, 1977. 71 См.: Mathew J. Christology of Severus of Antioch mainly basing his first Thirty One Cathedral Homilies. Salzburg, 2001. Я. Метью не вьюказывает симпатий в адрес антиохийской христологии и именует Севира «истинным богословом александрийской традиции» (см:. Ibid. P. 120). С. Сеппяля именует Севира «Антиохийским автором с очень Александрийской христологией» (см.: Seppala. Op. cit. Р. 140). 72 П. Т. Фаррингтон – англичанин, около пятнадцати лет назад присоединившийся к так называемой Британской Православной Церкви, входящей в юрисдикцию Коптского патриархата, где позднее принял сан священникА.П. Т. Фаррингтон является автором ряда апологетических статей, в которых он защищает истинность севирианской христологии (см.: Farrington. |
| 179 . Samuel V. C. The Christology of Severus of Antioch//Abba Salama. Athens, 1973. Vol. 4. P. 126–190. 180 . Samuel V. C. A brief history of efforts to reunite the Chalcedonian and non- Chalcedonian sides//Greek Orthodox Theological Review. 1971. Vol. 16. P. 44–62. 181 . Samuel V. C. The Council of Chalcedon: Analysis of a Conflict/Wort und Wahrheit, Supplementary Issue I//Pro Oriente. Vienna, 1972. P. 40–54. 182. Samuel V. C. The Understanding of the Christological Definitions of both (Oriental Orthodox and Roman Catholic) Traditions in the Light of Post-Chalcedonian Theology//Wirtschaftsuniversitat Wien: Supplementary Issue 2. Wien, 1974. S. 19–27. 183. Samuel V. C. Further Studies in the Christology of Severus of Antioch//Εκκλησιαστικς Φρος. 1976. T. 58. Σ. 270–301. 184 . Samuel V. C. The Manhood of Jesus Christ in the Tradition of the Syrian Orthodox Church//Greek Orthodox Theological Review. 1968. Vol. 13. P. 152–169. 185. Sarkissian Karekin, ep. The doctrine of Person of Christ in the Armenian Church//Greek Orthodox Theological Review. 1964–1965. Vol. 10. 2. P. 108–121. 186 . Seppala S. «New Sinai» – Severus of Antioch on Virgin Mary//Begegnungen in Vergangenheit und Gegenwart: Beitrage dialogischer Existenz; eine freundschaftliche Festgabe zum 60. Geburtstag von Martin Tamcke/C. Rammelt, C. Schlarb, E. Schlarb, Hrsg. Berlin; Munster: LIT, 2015. S. 137–146. 187. Sharpies R. W. The school of Alexander?//Aristotle Transformed: the ancient commentators and their influence. L., 1990. P. 83–112. 188 . Siddals R. M. Logic and Christology in Cyril of Alexandria//Journal of Theological Studies. Oxford, 1987. 38. P. 341–367. 189 . Siddals R. M. Oneness and Difference in the Christology of Cyril of Alexandria//Studia Patristica. Leuven, 1989. Vol. 18. 1. P. 207–211. 190 . Simonetti M. Alcune osservazioni sul monofisismo di Cirillo d’Alexandria//Augustianum. R., 1982. Vol. 22. P. 493–511. 191 . Stickelberger H. Substanz und Akzidenz bei Leontius von Byzanz. Die Veranderung eines philosophischen Denkmodells durch die Christologie//Theologische Zeitschrift. 1980. Bd. 36. S. 153–161. |
| Whence in Latin this word (quærit) receives a preposition and becomes acquirit (acquires), the meaning of which is plain enough; although even without the addition of the preposition quærere is understood as acquirere, whence gains are called quæstus. Chapter 7.– Of the Disruption of the Kingdom of Israel, by Which the Perpetual Division of the Spiritual from the Carnal Israel Was Prefigured. Again Saul sinned through disobedience, and again Samuel says to him in the word of the Lord, Because you have despised the word of the Lord, the Lord has despised you, that you may not be king over Israel. 1 Samuel 15:23 And again for the same sin, when Saul confessed it, and prayed for pardon, and besought Samuel to return with him to appease the Lord, he said, I will not return with you: for you have despised the word of the Lord, and the Lord will despise you that you may not be king over Israel. And Samuel turned his face to go away, and Saul laid hold upon the skirt of his mantle, and rent it. And Samuel said to him, The Lord has rent the kingdom from Israel out of your hand this day, and will give it to your neighbor, who is good above you, and will divide Israel in two. And He will not be changed, neither will He repent: for He is not as a man, that He should repent; who threatens and does not persist. He to whom it is said, The Lord will despise you that you may not be king over Israel, and The Lord has rent the kingdom from Israel out of your hand this day, reigned forty years over Israel – that is, just as long a time as David himself – yet heard this in the first period of his reign, that we may understand it was said because none of his race was to reign, and that we may look to the race of David, whence also is sprung, according to the flesh, Romans 1:3 the Mediator between God and men, the man Christ Jesus. 1 Timothy 2:5 But the Scripture has not what is read in most Latin copies, The Lord has rent the kingdom of Israel out of your hand this day, but just as we have set it down it is found in the Greek copies, The Lord has rent the kingdom from Israel out of your hand; that the words out of your hand may be understood to mean from Israel. Therefore this man figuratively represented the people of Israel, which was to lose the kingdom, Christ Jesus our Lord being about to reign, not carnally, but spiritually. |
| Sakenfeld, Katharine Doob. Ruth. Int. Louisville, KY: John Knox, 1999. Saley, Richard J. «The Date of Nehemiah Reconsidered.» In Biblical and Near Eastern Studies: Essays in Honor of William Sanford LaSor, pp. 151165. Ed. by GA Tuttle. Grand Rapids: Eerdmans, 1978. Sandmel, Samuel. The Hebrew Scriptures: An Introduction to Their Literature and Religious Ideas. New York: Alfred A. Knopf, 1968. Sandmel, Samuel. «Ruth.» In The Hebrew Scriptures: An Introduction to Their Literature and Religious Ideas, pp. 489–583. New York: Alfred A. Knopf, 1963. Sasson, Jack M. Ruth: A New Translation with a Philological Commentary and a Formalist-Folklorist Interpretation. 2 ed. Sheffield: Sheffield Academic Press, 1995. Schneider, Tammi J. Judges. Berit Olam. Collegeville, MN: Liturgical Press, 2000. Schoville, Keith N. Ezra-Nehemiah. College Press NIV Commentary. Joplin, MO: College Press, 2001. Schultz, Samuel J. «Mystic Numbers.» NEASB 10 (1977): 2935. Shea, William H. «Esther and History.» AUSS 14 (1976): 227246. Shenkel, James D. Chronology and Recensional Development in the Greek Text of Kings. HSM 1. Cambridge, MA: Harvard University, 1968. Smend, Rudolf. «Das Gcsetz und die Volker: Ein Beitrag zur deuter-onomistischen Redaktionsgeschichte.» In Probleme biblischer Theologie: Gerhard von Rad zum 70 Geburtstag, pp. 494–509. Ed. by H.W. Wolff. Munich: Chr. Kaiser Verlag, 1971. Smend, Rudolf. «JE in den geschichtlichen Bvichern des Alien Testament, herausgegeben von II. Holzinger.» ZAW 39 (1921): 204215. Smith, James E. 1 & 2 Samuel. College Press NIV Commentary. Joplin, MO: College Press, 2000. Soderlund, Sven K. «Septuagint.» ISBE , 4:400409. Fully rev. Ed. by G.W. Bromiley. Grand Rapids: Eerdmans, 1988. Soggin, J.A.Judges. Trans, byj. Bowden. 071. Philadelphia: Westminster, 1981. Stager, Lawrence E. «The Archaeology of the Family in Ancient Israel.» 260 (1985): 135. Stager, Lawrence E. «Forging an Identity: The Emergence of Ancient Israel.» In The Oxford History of the Biblical World, pp. 90131. Ed. by M.D. Coogan. New York: Oxford University, 1998. |
| Berkeley; Los Ang., 1987. Vol. 25. N 1. P. 51-67; idem. Clarke and Leibniz on Divine Perfection and Freedom//Enlightenment and Dissent. Aberystwyth, 1997. Vol. 16. P. 60-82; idem. Clarke on Divine Perfection and Freedom// Idem. Can God Be Free? Oxf., 2004. P. 23-36; Corish D. Time, Space and Freewill: Tbe Leibniz-Clarke Correspondence//The Study of Time III: Proc. of the 3rd Conf. of the International Society for the Study of Time/Ed. J. T. Fraser e. a. N. Y., 1978. P. 634-655; McGuire J. E. Newton on Place, Time, and God: An Unpublished Source//The British J. for the History of Science. L., 1978. Vol. 11. N 2. P. 114-129; idem. Predicates of Pure Existence: Newton on God " s Space and Time//Philosophical Perspectives on Newtonian Science/Ed. Ph. Bricker, R. I. G. Hughes. Camb. (Mass.), 1990. P. 91-108; Barber W. H. Voltaire and Samuel Clarke//Studies on Voltaire and the Eighteenth Century. Gen., 1979. Vol. 179. P. 47-61; Grant E. Much Ado about Nothing: Theories of Space and Vacuum from the Middle Ages to the Scientific Revolution. Camb., 1981; Shapin S. Of Gods and Kings: Natural Philosophy and Politics in the Leibniz-Clarke Disputes//Isis. 1981. Vol. 72. N 2. P. 187-215; Stewart L. Samuel Clarke, Newtonianism and the Factions of Post-Revolutionary England//J. of the History of Ideas. 1981. Vol. 42. N 1. P. 53-71; Sell A. P. F. Samuel Clarke on the Existence of God//Enlightenment and Dissent. 1984. Vol. 3. P. 65-75; Ducharme H. Personal Identity in Samuel Clarke//J. of the History of Philosophy. 1986. Vol. 24. N 3. P. 359-383; Earman J. World Enough and Space-Time: Absolute versus Relational Theories of Space and Time. Camb. (Mass.), 1989; Carriero J. Newton on Space and Time: Comments on J. E. McGuire//Philosophical Perspectives on Newtonian Science. 1990. P. 109-133; Dellian E. Einführung// Clarke S. Der Briefwechsel mit G. W. Leibniz. 1990. S. XI-CXXVII; Khamara E. J. Hume Versus Clarke on the Cosmological Argument//The Philosophical Quarterly. St. Andrews, 1992. |
| “Hey!” A priest swathed in black robes, his black hair knotted at the nape of his neck, strides towards us from a side corridor. Expecting to be ejected on the spot, I explain that I’ve come from England and that I am tracing the steps of my great-grandfather. “Oh yes,” the young man smiles, shaking my hand. “Father Nephon at the Patriarchate told me about you. I’m Father Samuel. Welcome.” At that moment the guard arrives, panting, at the top of the stairs. As Father Samuel leads us away, the guard can only give us a furious look. I give him a triumphant one in return. Father Samuel steers us out on to a terrace where we are dwarfed by the building’s two rear wings. These once housed a boys’ secondary boarding school, the monastery and the seminary, with the attendant infirmary, library, kitchens and dormitories, now closed except to host occasional conferences. The building’s grandeur reveals the scale of 19th-century Orthodox ambitions, which coincided with Ottoman reforms that allowed the Church new freedoms after centuries of oppression. Father Samuel, his black habit flapping round his slender frame, shows us into a classroom. It has a blackboard and rows of oldfashioned lidded desks incised with graffiti, mothballed for 40 years. These rooms once echoed with the shouts of 125 students who studied such arcane subjects as dogmatics, patristics, liturgy, philosophy, theology and biblical studies. Of Halki’s 930 graduates, 343 became bishops and 12 became patriarchs – heads of churches. Basil Anagnostopoulos, now 90, was a seminary graduate who returned in 1950 as professor of patristics, the study of the early Church fathers, until the closure in 1971 forced his early retirement. His former students include parish priests, theology professors and diocesan bishops in Europe and the US, as well as the current Orthodox Archbishop of Australia and the Metropolitan of New Zealand. He recalls that one of his most brilliant students was Demetrios Archondonis, now known as His All-Holiness Bartholomew I, 270th Ecumenical Patriarch of Constantinople, whose jurisdiction covers not only the Rum and parts of Greece, but also the estimated five-million-strong Greek diaspora, mainly in the US, Britain, Australia and Germany. Bartholomew is also the foremost spiritual leader of the world’s 300 million Orthodox faithful, because although there are other patriarchs, he is considered “first among equals”. |
| Human D. J. Psalm 132 and its compositional context (s). 2017. P. 75. Иоанн Златоуст, святитель. Беседы на псалмы. Москва, 2003. С. 469-475. Разумовский Григорий, протоиерей . Объяснение священной книги Псалмов. Москва, 2002. С. 881. Генри М. Толкование книг Ветхого Завета. Псалмы. 2007. С. 576. Schreiner D. B. Double Entendre, Disguised Verbal Resistance, and the Composition of Psalm 132. 2018. P. 20-33. Хотя слово «место» () употребляется в Св. Писании более 400 раз в различных контекстах, ряд исследователей считает, что в версиях истории Девтерономиста и Хрониста оно указывает на храм, построенный Соломоном (см. 3Цар. 8:29, 30, 35; 2 Пар. 6:20, 21, 26, 40; 7:12, 15; Пс. 23:3; 26:8). См. Barbiero G. Psalm 132: A Prayer of «Solomon». 2013. P. 243. Knowles M. D. The flexible rhetoric of retelling: The choice of David in the texts of the psalms. 2005. P. 238. Laato A. Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. 1992. P. 60. Laato A. Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. 1992. P. 58. Слово «светильник» () напоминает «неугасимые лампады» семисвечника, которые священники поддерживали горящими в храме день и ночь (Исх. 27:20-24; Лев. 24:2-4). В литературе мудрости «светильник» служил метафорой для описания счастливой семейной жизни и продолжения рода. «Светить» означало жить, «угаснуть» – умереть (см. Прит. 13:9; 20:20; Иов 18:5-6; 21:17). Avioz M. The Davidic Covenant in 2 Samuel 7: Conditional or Unconditional? Munster, 2012. P. 50. Laato A. Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. 1992. P. 65. Ibid. P. 53. Angel H. The Eternal Davidic Covenant in II Samuel Chapter 7 and Its Later Manifestations in the Bible. 2016. P. 85. Laato A. Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. 1992. P. 61. Ibid. P. 87. Koehler L. and al. The Hebrew and Aramaic Lexicon of the Old Testament. Vol. 3. Leiden, 1996. P. 1034. Angel H. The Eternal Davidic Covenant in II Samuel Chapter 7 and Its Later Manifestations in the Bible. 2016. P. 87. |
| Macintosh, Andrew. 2016. “The Meaning of Hebrew .” Journal of Semitic Studies. doi: 10.1093jss/fgw013. Malley, Brian. 2004. How the Bible Works: An Anthropological Study of Evangelical Biblicism . Walnut Creek, CA: AltaMira. Mariottini, Claude. 2016. “Genesis 3:16 and the ESV.” Accessed at: Last accessed on March 26, 2019. Marsden, George M. 2006. Fundamentalism in American Culture . Second Edition. New York: Oxford University Press. Metzger, Bruce M. 2001. The Bible in Translation: Ancient and English Versions. Grand Rapids, MI: Baker Academic. Metzger, Bruce M., and Bart D. Ehrman. 2005. The Text of the New Testament: Its Transmission, Corruption, and Restoration. 4th Edition. New York: Oxford University Press. Noll, Mark. 2017. “The Bible: Then and Now.” Pp. 331-344 in The Bible in American Life , edited by Philip Goff, Arthur E. Farnsley, and Peter J. Thuesen. New York: Oxford University Press. Olasky, Susan. 1997a. “Femme Fetale.” WORLD Magazine. Accessed at: http://world.wng.org/1997/03/femme_fatale. Last accessed on March 25, 2019. Olasky, Susan. 1997b. “Bailing Out of the Stealth Bible.” WORLD Magazine. Accessed at: Last accessed on March 25, 2019. Open Bible. N.D. “Bible Translation Googleshare.” Accessed at: Last accessed on March 25, 2019. Payne, Philip B. 1998. “Ms. 88 as Evidence for a Text without 1 Cor 14:34-5.” New Testament Studies 44(1):152-158. Pelikan, Jaroslav. 2006. Whose Bible Is It? New York: Penguin. Perry, Samuel L. 2015. “Bible Beliefs, Conservative Religious Identity, and Same-Sex Marriage Support: Examining Main and Moderating Effects.” Journal for the Scientific Study of Religion 54(4):792-813. Perry, Samuel L. 2019a. Addicted to Lust: Pornography in the Lives of Conservative Protestants . New York: Oxford University Press. Perry, Samuel L. 2019b. “What Arouses Evangelicals? Cultural Schemas, Interpretive Prisms, and Evangelicals’ Divergent Collective Responses to Pornography and Masturbation.” Journal of the American Academy of Religion . doi: 10.1093/jaarel/lfz024 |
| Review of George J. Brooke, Exegesis at Qumran: 4 Q Florilegium in its Jewish Context in Catholic Biblical Quarterly 48, 554. Review of John J. Collins, The Apocalyptic Imagination in Journal of the American Academy of Religion 54, 140-41. Review of Martha Himmelfarb, Tours of Hell in Theology Today 42, 526-27. Review of Michael E. Stone, ed., Jewish Writings of the Second Temple Period (Compendia Rerum Iudaicarum ad Novum Testamentum, Section 2, vol. 2) in Interpretation 40, 194-95. Review of Anton van der Lingen, David en Saul in I Samuel 16 - II Samuel 5: verhalen in politiek en religie in Journal of Biblical Literature 105, 136-37. Review of James H. Charlesworth, ed., The Old Testament Pseudepigrapha, vol. 2 in Theology Today 43, 147. Review of F. E. Greenspahn, et al., eds., Nourished With Peace: Studies in Hellenistic Judaism in Memory of Samuel Sandmel in Catholic Biblical Quarterly 48, 766-67. Review of K. Bringmann, Hellenistische Reform und Religionsverfolgung in Judäa in Religious Studies Review 12, 306. 1987 " Hanukkah: Its Timing and Significance According to 1 and 2 Maccabees, " Journal for the Study of the Pseudepigrapha 1, 23-40. " The Textual Base for the Ethiopic Translation of 1 Enoch " in " Working With No Data " : Semitic and Egyptian Studies Presented to Thomas O. Lambdin (ed. D. Golomb; Winona Lake, IN: Eisenbrauns), 247-62. Review of J. Neusner and E. S. Frerichs, eds., " To See Ourselves as Others See Us " : Christians, Jews, " Others " in Late Antiquity in Religious Studies Review 13, 271. Review of Helmut Engel, Die Susanna-Erzählung: Einleitung, Übersetzung und Kommentar zum Septuaginta-Text und zur Theodotion-Bearbeitung in Catholic Biblical Quarterly 49, 638-39. Review of Melvin K. H. Peters, A Critical Edition of the Coptic (Bohairic) Pentateuch , vol. 2: Exodus in Religious Studies Review 13, 342-43. Review of J. Maier, The Temple Scroll in Catholic Biblical Quarterly 49, 153-54. Review of M. Knibb, Het Boek Henoch in Religious Studies Review 13, 172. |
|
|
