| 1 Нехалкидонскими называют Церкви, отпавшие от Вселенского Православия на основании неприятия решений Халкидонского (IV Вселенского) Собора 451 г. В официальных документах Всемирного Совета Церквей эти Церкви именуются «Древними Восточными (Ориентальными)» или «Восточными Православными». В предании Православной Церкви нехалкидониты традиционно называются «монофизитами» (от греч. μνος – единый и φσις – природа), т. е. признающими во Христе, вопреки оросу IV Вселенского Собора, не две, а одну природу. В настоящее время существуют пять нехалкидонских Церквей: Коптская, Эфиопская, Армянская, Антиохийская (Сиро-Яковитская) и Малабарская (Сирийская Церковь Индии), которые объединяют до 60 млн. верующих. 2 Документы Объединенной богословской комиссии по диалогу в заседаниях 2328 сентября 1990 г. в Православном Центре Вселенского Патриархата, Женева М., 1994, Машинопись, пер. с новогреческого, с. 4. 3 ΜΙΚΤΗΕΠΙΤΡΟΠΗ ΤΟΥ ΔΙΑΛΟΓΟΥ ΜΕΤΑΞΥ ΤΗΣ ΟΠΘΟΔΟΞΟΥ ΕΚΚΛΗΣΙΑΣ ΚΑΙ ΤΩΝ ΑΝΑΤΟΛΙΚΩΝ ΟΡΘΟΔΟΞΩΝ ΕΚΚΛΗΣΙΩΝ ρθοδξου Κντρου το Οκουμενικο πατριαρχεου Σαμπεζ, 16 Νοεμβρου 1993. ΠΡΟΤΑΣΕΙΣ ΠΕΡΙ ΤΩΝ ΑΡΣΙΝ ΤΩΝ ΑΝΑΘΕΜΑΤΩΝ, Бг, бм, машинопись, с. 1. 4 Окружное послание Единой, Святой, Соборной и Апостольской Церкви ко всем православным христианам (1848)//Догматические послания православных иерархов XVIIXIX веков о Православной вере. Свято-Троицкая Сергиева Лавра, 1995, с. 233. 5 В настоящей работе использовано основное произведение Ж. Лебона, посвященное исследованию монофизитской христологии: J. Lebon. La Christologie du monophysitisme syrien Das Konzil von Chalkedon. Geschichte und Gegenwart. Echter–Verlag Würzburg, 1951. Русский перевод сделан в Ленинградской Духовной Академии в 1975 году. Цитация приводится по русскому переводу: Лебон Ж. Христология сирийского монофизитства. Машинопись, Л., 1975. 8 Георг М. В., свящ. Новая жизнь в старой Церкви. Калькутта, 1963 (на англ. яз.). Цит. по: ЖМП, 1967, 2, с. 67. 9 См. Rev. V. С. Samuel. The Christology of Severus of Antioh. Abba Salama//Athens. 1973. Vol. 4, p. 126190. |
| Citation: Dulina, Anna M (2018) ‘About “Origin” of the Hachiman Deity in the Writings of Monk Nichiren’, Voprosy Filosofii, Vol. 3 (2018), pp. ?–? References Babkova, Maya V., Trubnikova, Nadezhda N. (2017) “Dgen’s Standpoint in Monastic Robe Debates”, Voprosy Filosofii, Vol. 2 (2017), pp. 166185 (in Russian). Bender, Ross (1979) “The Hachiman Cult and the Dokyo Incident”, Monumenta Nipponica, 34/2, pp. 125–153. Bender, Ross (1980) The Political Meaning of the Hachiman Cult in Ancient and Early Medieval Japan, Ph.D. dissertation, Columbia University, New York. Dulina, Anna M (2013 a ) Formation and Evolution of the Cult of the Deity Hachiman in Japan in the 8 th – 14 th Centuries, CSc Dissertation, Institute of Asian and African Studies, Lomonosov Moscow State University, Moscow (in Russian). Dulina, Anna M. (2013 b ) “Hachiman – Merciful Bodhisattva or Furious War Deity?”, Mesheryakov, Alexander N., Ed., History and Culture of Traditional Japan 6, Natalis, Moscow, pp. 133–142 (in Russian). Dulina, Anna M. (2014) “Two Sides of the Cult of the Deity Hachiman: Ivashimizu and Tsurugaoka Shrines in the 12 th – 14 th Centuries”, Mesheryakov, Alexander N., Ed., History and Culture of Traditional Japan 7, Natalis, Moscow, pp. 162–168 (in Russian). Grapard, Allan (2003) “The Source of Oracular Speech: Absence? Presence? Or Plain Treachery? The Case of Hachiman Usa-gu gotakusenshu”, Mark Teeuwen and Fabio Rambelli, Eds., Buddhas and Kami in Japan: Honji Suijaku as a Combinatory Paradigm, Routledge, London, pp. 77–94. Hasebe, Masashi (2010) “Prerequisites for the Formation of the Bodhisattva Hachiman Cult: the Change of Government and the Transformation of Hachiman”, Samuel C. Morse, Nemoto Seiji, Eds., Traditions and Innovations of Buddhism of the Southern Capital of the Nara Period, Kysei Shuppan, Tokyo, pp. 41–66 (in Japanese). Hinokuma, Masamori (2010) “Reflection on the Historical Significance of the Stone Body Incident in the True Hathiman Shrine in sumi Province”, Kagoshima daigaku kyiku gakubu kenky kiy, Vol. |
| Tentative possession of Canaan (ca. 1210; described in Josh) Judges (ca. 1200–1025) Deborah (ca. 1125) Philistine victory at Aphek (ca. 1050) Samuel and Saul (described in 1 Sam) David (ca. 1010–970; described in 2 Sam) Solomon (970–931) and the monarchy to ca. 850 (described in 1 Kings) 1st Temple built (4th yr. of Solomon) Ahab (853; year of Battle at Qarqar) Elijah-Elisha and the monarchies through to their destructions (described in 1 & 2 Kings) Amos and Hosea (ca. 750) Fall of Samaria (721) Hezekiah Byzantium founded (660) Josiah (640–609) and Reform Deut Zeph, Nahum, Hab Jeremiah Ezekiel Fall of Jerusalem and Exile (587) Exilic codification of Scripture Cyrus establishes Persian Empire (539–333) Return (538 f.) Hag, Zech 1–8 2nd Temple built (519–515) Zech 9–14, Mal Ezra and the Torah (458) Neh (445/444) 1, 2 Chr, Ruth Joel, Jon Plato (347) Greek Period (333–63 B.C.) Alexander conquers Palestine (333–330) Let Jer (317?) LXX Translation begins Tob (225–175) Bar (200–60?) Sir (before 180) I Enoch (date unknown) Dan (167–164) 1 Esd, Esth (after 164) Jdt (135–105) Qumran founded Additions to Dan: Song of Thr, Sus, Bel (2nd c) Add Esth (114 f.) 1Macc (104) 2Macc (104–63) Letter of Aristeas, 3Macc (ca. 100) Wis, Pr Man (late 1st c.) Roman Period (63-A.D. 135) Birth of Jesus (6 B.C.?) Judaizers Docetists Dualists Jesus’ ministry (ca. 30) Paul’s Letters: 1 Thess, Gal, 1 & 2 Cor, Philp, Rom, Philm Martyrdom of Peter and Paul (64) Jewish Revolt and Destruction of Jerusalem (66–70), Mk Completion of Pauline corpus: 2 Thess, Col, Eph. Lk-Acts Jn, 1–3 Jn 2 Esd, 4 Macc (dates uncertain) Rev (ca. 95) 1 Clement (95/96) Gnostics Montanists Modalists Advent of Rabbinic Pharisaism Roman persecutions Epistle to Barnabas, Didache (ca. 100) Jas, 1 Pet, Jude Ignatius of Antioch (115) Pastoral Letters; 1 Tim, 2 Tim, Titus Bar Cochba Revolt (132–135); Aelia Capitolina f. 2 Pet (ca. 140) Shepherd of Hermas (ca. 148) Protoevangelium of James (ca. 150) 2 Clement (date unknown, possibly ca. 150) |
| 4245 Cf., e.g., CIJ 1:291, §375; 2:112, §880; 2:117, §890; 2:126, §905; 2:128, §911; 2:137, §932; 2:171, §986; 2:312, §1367; 2:391, §1468; 2:445, §1538. 4248 E.g., CIJ 1:117, §165; 2:117, §890; 2:126, §905; CPJ 1:29; 3:191–192; see further Williams, «Personal Names,» 93. 4249 Cf., e.g., Hachlili and Killebrew, «Saga»; idem, «Byt glyt»; Samuel the Small in p. Sotah 9:13, §2; Dionysius of Halicarnassus R.A. 7.2.4; Cornelius Nepos 3 (Aristides), 1.2; Philostratus Hrk. 14.4. 4250 E.g., m. Yad. 4:4; Sipre Deut. 253.2.2; h. Ber. 28a; Bamberger, Proselytism, 234; cf. Dominus Flevit ossuary 31 in Meyers and Strange, Archaeology, 68, Finegan, Archeology, 247–48, and Bagatti, Church, 237. That these instances represent Jewish «proselytes» to Christianity is unlikely, since Jewish Christians thought in terms of fulfillment more than conversion; cf. Avi-Yonah, «Sources,» 47–48. Name change was sometimes used elsewhere to connote conversion; see Horsley, «Change»; on initiation rites, cf. Mbiti, Religions, 165,228; Bietenhard, «νομα,» 243. It could also be associated with a promise or new hope and identity; cf. Gen 17:5 ; Rev 2:17; 3:12; cf. perhaps Ford, Revelation, 399. 4251 Cf. R. Johanan ben Zakkaís praise of each of his five disciples (m. " Abot 2:8, redactionally balanced). 4252 E.g., John Chrysostom Hom. Jo. 19. Reitzenstein, Religions, 40,320–32, finds parallels to the Christian concept of a divine call in the Mysteries, but the concept is pervasive in the Hebrew Bible and appears in Diaspora Judaism (e.g., God calls Abraham in death in T. Ab. 4:9B). 4253 Cf., e.g., Danker, Age, 17; Harrelson, Cult, 39; names might fit circumstances of birth (Cambridge Geniza Text 3.13–16). On the Roman custom of naming boys on the ninth and girls on the eighth day, cf. Plutarch R.Q. 102, Mor. 288BC; Luke 1:59–60; 2and the late Pirqe R. E1. 48 suggest that the custom may have also affected Palestinian Jewry (Safrai, «Sources,» 5; idem, «Home,» 767). 4255 See Sanders, Jesus and Judaism, 146–47. This precise name (in contrast to some similar forms) is not attested in the pre-Christian era (Gnilka, Jesus, 186–87), so would not be a name from his parents. |
| Первым из европейцев, кто взошел в новое время на плато Масады, был американский миссионер и гимнограф Сэмюэл Уолкотт (Samuel Wolcott, 1813-1886). Он подошел к Масаде с запада и, видимо, 13 марта 1842 г., поднялся по Насыпной тропе в районе описанного Иосифом Флавием Левкоя – Белой скалы (Иудейская война, VII, 8:5). Уолкотт не сумел (или не взял на себя смелость) идентифицировать некоторые руины, как развалины византийского монастыря, описав их (ворота лавры и церковь) в письме к Илаю Смиту от 21 марта 1842 г. в следующих словах: «Наверху подъема находятся поздние развалины, составляющие, в основном, ворота, сложенные из квадратных отесанных камней и завершенные стрельчатой аркой. Мы не видели никаких других архитектурных сооружений, которые могли бы, по нашему разумению, относиться к тому же времени. Невдалеке от них (ворот. – С.) расположено небольшое здание с полукруглой нишей в восточной стене главного зала» (Bibliotheca Sacra, стр. 64). Первым, кто поднялся в крепость с востока, по Змеиной тропе, «стертой», согласно Уолкотту, «с лица земли» (там, стр. 63), был сэр Чарльз Уоррен (Charles Warren, 1840-1927) – в июле 1867 г. (Китченер, Обзор Иудеи, стр. 418). После этого, 5 марта 1875 г., Масаду посетили К.-Р. Кондер (Claude Reignier Conder, 1848-1910) и Г.-Г. Китченер (Horatio Herbert Kitchener, 1850-1916), между прочим осуществившие обмер большой церкви и одного пещерного келейного комплекса и составившие довольно подробное их описание (Китченер, Обзор Иудеи, стр. 420-421). В течение двух сезонов, в 1963-1965 гг., в крепости Масада были проведены полномасштабные археологические раскопки под руководством Игаэля Ядина (1917-1984). Научная добросовестность Ядина обеспечила фиксацию и описание всех находок, связанных с лаврой, хотя в то время изучение византийских развалин, как таковых, отнюдь не стояло во главе угла при проведении раскопок. В настоящее время Масада открыта для посещения в качестве Национального археологического парка, сотрудники которого следят, в числе прочего, и за «сохранностью руин» лавры Марда. |
| Tenney, «Keys» Tenney, Merrill C. «Literary Keys to the Fourth Gospel, III: The Old Testament and the Fourth Gospe1.» BSac 120 (1963): 300–8. Tenney, «Parallels» Tenney, Merrill C. «Some Possible Parallels between 1 Peter and 1 John.» Pages 370–77 in New Dimensions in New Testament Study. Edited by Richard N. Longenecker and Merrill C. Tenney. Grand Rapids: Zondervan, 1974. Tenney, Revelation Tenney, Merrill C. Interpreting Revelation. Grand Rapids: Eerdmans, 1957. Thackeray, Josephus Thackeray, H. St. John. Josephus: The Man and the Historian. Preface by George Foot Moore. Introduction by Samuel Sandme1. 1929. Repr., New York: Ktav, 1967. Thapar, India Thapar, Romila. A History of India. Baltimore: Penguin, 1966. Thatcher, «Asides» Thatcher, T. «A New Look at Asides in the Fourth Gospe1.» BSac 151 (1994): 428–39. Thatcher, «Pilate» Thatcher, T. «Philo on Pilate: Rhetoric or Reality?» Restoration Quarterly 37 (1995): 215–18. Thatcher, «Riddles in Gospel» Thatcher, Thomas. «The Riddles of Jesus in the Fourth Gospe1.» Ph.D. diss., Southern Baptist Theological Seminary, 1996. Thatcher, Riddles in John Thatcher, Thomas. The Riddles of Jesus in John: A Study in Tradition and Folklore. SBLMS 53. Atlanta: Society of Biblical Literature, 2000. Thatcher, «Sabbath Trick» Thatcher, Thomas. «The Sabbath Trick: Unstable Irony in the Fourth Gospe1.» JSNT76 (1999): 53–77. Theissen, Gospels Theissen, Gerd. The Gospels in Context: Social and Political History in the Synoptic Tradition. Translated by Linda M. Maloney. Minneapolis: Fortress, 1991. Theissen, Setting Theissen, Gerd. The Social Setting of Pauline Christianity. Edited and translated by John H. Schütz. Philadelphia: Fortress, 1982. Theissen, Sociology Theissen, Gerd. Sociology of Early Palestinian Christianity. Translated by John Bowden. Philadelphia: Fortress, 1978. Theissen, Stories Theissen, Gerd. The Miracle Stories of the Early Christian Tradition. Translated by Francis McDonagh. Edited by John Riches. Philadelphia: Fortress, 1983. |
| 133 See, e.g., Polybius 2.56.13; 3.32.2. Ancient historians did not, as some contend, ignore lines of cause and effect (Rajak, Josephus, 102). 134 Dionysius of Halicarnassus R.A. 5.56.1; Polybius 3.31.11–13. Rhetoricians used παραδεγματα, human examples, to make moral points in their speeches (R.A. 6.80.1; Rhet. Alex. 8.1429a.21–1430a.l3; Cicero Sest. 48.102; cf. also Kennedy, «Survey of Rhetoric,» 21). On such historical «paradigms» see also Diodorus Siculus 37.4.1; Herodian 3.13.3. One could advance onés case by contrast or comparison (e.g., Demosthenes On the Embassy 174; Dionysius of Halicarnassus, Demosth. 33; as a literary device, see Shuler, Genre, 50; Stanton, New People, 77–80, 83). 135 Hedrick is thus certainly right to reject John " s narrative asides as evidence of redaction («Unreliable Narration,» 132–33, 142; also ÓRourke, «Asides»; Tenney, «Footnotes»; for narrative asides in histories and biographies, see Sheeley, Asides, 56–93; for parenthesis as a rhetorical technique, see Rowe, «Style,» 147; Black, «Oration at Olivet,» 87, citing Quintilian 9.3.23; Anderson, Glossary, 89–90). Further, even longer digressions are common in ancient literature (e.g., Josephus Life 336–367; Aune, Environment, 30, citing, e.g., Thucydides 1.97.1; ibid., 93–95, 102). Although character development was not a central focus of ancient biography, Josephus " s portrayal indicates a (negative) development in Herod the Greats character. 137 On the hortatory value of history in Roman historians, see Fornara, Nature of History, 115–16. 138 For Polybius " s appreciation for history " s political value, see Fornara, Nature of History, 113. 140 Feldman, «Joseph,» «Moses,» and «Samuel»; Levison, «Ruth.» Hata, «Moses,» emphasizes the apologetic value of Josephus " s portrayal of Moses against anti-Semites. 146 Noah appears positive, but Feldman, «Noah,» thinks Josephus reduced his role because he was ancestor of the Gentiles. In idealizing characters into various types, Josephus may also have used standard Hellenistic typologies for women characters (Sarah as the good wife, Potiphar " s wife as evil, etc.; cf. Amaru, «Women»). |
| Longman, Trempcr III. «Form Criticism, Recent Developments in Genre Theory, and the Evangelical.» WTJ47 (1985): 4667. Malamat, Abraham. «Charismatic Leadership in the Book of Judges.» In Magnolia Dei: The Mighty Acts of God: Essays on the Bible and Archaeology in Memory of G. Ernest Wright, pp. 152168. Ed. by P.M. Cross, P.D. Miller, W.E. Lemke. Garden City, NY: Double-day, 1976. Malamat, Abraham. «Israelite Conduct of War in the Conquest of Canaan according to the Biblical Tradition.» In Symposia: Celebrating the Seventy-Fifth Anniversary ofthe Founding ofthe American Schools of Oriental Research (19001975), pp. 3555. Ed. by P.M. Cross. Cambridge, MA: American Schools of Oriental Research, 1979. Manor, Dale W. «A Brief History of Levirate Marriage as It Relates to the Bible.» ResQ 27(1984): 129142. Marincola, John, rev. Herodotus, The Histories. Trans, by A. de Selincourt. Rev. with Introduction and Notes by J. Marincola. London: Penguin Books, 2003. Mattingly, Gerald. L. «The Exodus-Conquest and the Archaeology of Transjordan: New Light and an Old Problem.» GTJ 4 (1983): 245262. Mayes, Andrew D.H. Israel in the Period of the Judges. Naperville, IL: A.R. Allenson, 1974. Mazar, Amihai. «The " Bull Sité – An Iron Age I Open Cult Place.» BASOR 247 (1982): 2742. McCarter, P. Kyle Jr. 1 Samuel. AB 8. Garden City, NY: Doubleday, 1980. McKenzie, John L . The World of the Judges. Englewood Cliffs, NJ: Prentice-Hall, 1966. Meinhold, A. «Die Gattung der Josephgeschichte und des Esther-buches: Diasporanovelle II.» ZAW 88 (1976): 7293. Mendenhall, George E. «The Hebrew Conquest of Palestine.» BA 25 (1962): 6687. Mendenhall, George E. The Tenth Generation: The Origins of the Biblical Tradition. Baltimore: Johns Hopkins University, 1973. Merling, David. «Large Numbers at the Time of the Exodus.» NEASB 44 (1999): 1527. Meyers, Eric M. «The Persian Period and the Judean Restoration: From Zerubbabel to Nehemiah.» In Ancient Israelite Religion: Essays in Honor of Frank Moore Cross, pp. 509–521. Ed. by P.D. Miller Jr., P.D. Hanson, and S.D. McBride. Philadelphia: Fortress Press, 1987. |
| Albright, William F. The Archaeology of Palestine. Gloucester, MA: Peter Smith, 1971. Albright, William F. The Biblical Period from Abraham to Ezra. New York: Harper & Row, 1963. Albright, William F. «The Israelite Conquest of Canaan in the Light of Archaeology.» BASOR7A (1939): 1123. Alt, Albrecht. «The Settlement of the Israelites in Palestine.» In Essays on Old Testament History and Religion, pp. 175221. Trans, by RA Wilson. Garden City, NY: Doubleday, 1967. Baldwin, Joyce G. Esther. TOTC 12. Leicester: Inter-Varsity Press, 1984. Baldwin, Joyce G. 1 & 2 Samuel. TOTC 8. Leicester, England: Inter-Varsity Press, 1988. Batten, Loring W. The Books of Ezra and Nehemiah. ICC. Edinburgh: Т. & T. Clark, 1913. Bcller, David. «A Theology of the Book of Esther.» ResQ 39 (1997): 115. Ben-Tor, Amnon, and Maria Teresa Rubiato. «Excavating Hazor, Part 2: Did the Israelites Destroy the Canaanite City?» BAR 25 (1999): 2239. Benzinger, lJahvist undElohist in den Konigsbuchern. BZAW II, 2. Berline-Stuttgart- Leipzig: Topelmann, 1921. Berg, Sandra B. The Book of Esther: Motifs, Themes, and Structure. SBLDS 44. Missoula, MX: Scholars Press, 1979. Betlyon, John W. «Coinage.» ABD, 1:10761089. Ed. by D.N. Freed-man. New York: Doubleday, 1992. Bewer, Julius A. The Literature of the Old Testament. Rev. ed. New York: ColumbiaUniversity, 1933. Bimson, JohnJ., and David Livingston. «Redating the Exodus.» BAR 13 (1987): 4053, 6668. Biran, Avraham. Biblical Dan. Jerusalem: Israel Exploration Society, 1994. Blcnkinsopp, Joseph. Ezra-Nehemiah: A Commentary. OTL. Louisville, KY: Westminster/John Knox, 1988. Block, Daniel I .Judges, Ruth. NAG 6. Nashville: Broadman & Hoi-man, 1999. Boling, Robert G. Judges: A New Translation with Introduction and Commentary. AB 6A. Garden City, NY: Doubleday, 1975. Boling, Robert G., and G. Ernest Wright. Joshua: A New Translation with Notes and Commentary. AB 6. Garden City, NY: Doubleday, 1982. Bowman, Sheridan. Radiocarbon Dating. Berkeley: University of California, 1990. |
| Ibid. James Burnham, Suicide of the West (New York: The John Day Company, 1964), p. 26. Richard Weaver, The Southern Tradition at Bay: A History of Post-Bellum Thought (New Rochelle, N.Y.: Arlington House, 1968), p. 18. George F. Will, “A Summons to Gratitude”, Newsweek, August 17, 1998, p. 70. Lionel Trilling, Liberal Imagination: Essays on Literature and Society (New York: Harcourt Brace, 1979 reprint), intro. Crane Britton. Anatomy of Revolution (New York: Vintage Books, 1952), p. 45. Adolf Hitler, Mein Kampf (New York: CPA Books, 2000), p. 191. “Be Not Afraid; Justice Thomas on Courage and Civic Principles”, Washington Times, February 15, 2001 P.A17. Ibid. Ibid. Samuel Francis, Revolution from the Middle (Raleigh, N.C.: Middle American Press, 1997), p 174 Ibid. Transcript, “This Week with David Brinkley”, ABC, July 2,1995. Transcript, “Hannity and Colmes”, FOX NEWS, December 20, 2000. Steve Miller and Jerry Seper, “NAACP Tax Exempt Status Questioned; Critics Say Group Oversteps Bounds with Democratic Leanings”, Washington Times, February 6,2001,p.l. Richard Lezin Jones, “Georgia Is the Latest Battlefield in the Stars and Bars War”, Knight Ridder News Service, February 6,2001. Richard Lowry, “ ‘Conservative’ and ‘Racist’: The Ashcroft Nomination and the Left’s Foulest Card”, National Review, February 5, 2000, p. 2. John Sawyer, “Bush Says Scrutiny of Missouri Voters Validates Ashcroft”, St. Louis Post Dispatch, January 14,2001,p.l. David Garrow, Bearing the Cross (New York: William Morrow & Company, 1999), p. 351. James K. Robinson and Walter P. Rideout, eds., A College Book of Modem Verse (Evanston, Illinois: Row, Peterson, and Company, 1960), p. 549. Joan Acocella, “The Hunger Artist: Is There Anything Susan Sontag Doesn’t Want to Know?” The New Yorker, March 6,2000, p. 68. Tom Wolfe, “The Tyranny of Theory”, Guardian, July 8,2000, p. 1. Ibid. Dinesh D’Souza, “Racism Is Not the Problem: Why Martin Luther King Got It Half Right”, Accuracy in Academia Address, Georgetown University, 1999. htm |
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