| В практике древней Церкви регулярные ночные молитвы нередко увязывались с рим. делением ночного времени суток на 4 стражи (лат. vigilia), т. е. смены военных караулов. Известно, что 3-я стража начиналась в полночь, 4-я - при пении петухов ( Plin. Sen. natur. Hist. 10. 21). Первые христиане посвящали молитвам все 4 стражи только в исключительных случаях (напр., на Пасху). Обычным же правилом, вероятно, было молиться до полуночи, а затем отдыхать до утра либо прерывать сон и вставать на молитву среди ночи (Trad. ap. 41; Orig. De orat. 12. 2; Hieron. Ep. 22. 37; Basil. Magn. Asc. fus. 37; Ep. 2). В качестве регулярной практики, встречающейся в разных частях христ. мира, бдение описывается в ряде памятников III-V вв. ( Tertull. Ad uxor. 2. 4; Euseb. Hist. eccl. 2. 17. 21-22; Basil. Magn. Ep. 207; Greg. Nazianz. Or. 42; Ioan. Chrysost. In ep. 1 ad Tim. 14. 3-4; Ambros. Mediol. Serm. 7. 30-31; 8. 45-52; 19. 32; Ioan. Cassian. De inst. coenob. 3. 5, 8-9). Иногда ночное бдение характеризуется как нововведение ( Palladius. Dialog. 5). Упоминаются бдения, совершаемые перед Евхаристией ( Athanas. Alex. Hist. arian. 81; Apol. de fuga sua. 24), перед Крещением (Апост. пред. 20-21), регулярно в период Великого поста (Testamentum Domini. 2. 8; Basil. Magn. Hom. 14. 1), на память мучеников ( Basil. Magn. Hom. in Ps. 144; Greg. Nazianz. In 40 Matyr.) и по усопшим ( Greg. Nyss. De vita Macr. 33). Самые подробные сведения о времени, поводах для совершения, продолжительности и разнообразном содержании ночных бденных служб в Иерусалиме и его окрестностях в IV в. содержатся в записях зап. паломницы Эгерии ( Eger. Itiner.). Наиболее распространенными в святоотеческих творениях объяснениями практики ночного бдения являются эсхатологическое ожидание Второго пришествия Иисуса Христа или наступления Царства ( Tertull. De orat. 29; Cypr. Carth. De orat. Dom. 36; Hist. mon. Aeg. Prol. 7) и стремление избежать греха ( Ps. -Athanas. De virgin. 33). Однако с IV в. начинают появляться рассказы об отдельных подвижниках, стремившихся буквально исполнить заповедь о непрестанной молитве (прп. Пахомий Великий и др.; ср.: Epiph. De fide. 22), в V в. на Востоке возникают мон-ри «неусыпающих» (κοιμται), где монахи поочередно сменяли друг друга, чтобы их молитва не прерывалась ни на минуту. |
| Tim Starling 1.0.7 (33189ab) 08:51, 28 марта 2023 Предоставляет ограниченную функциональность циклов в вики-тексте Carl Fürstenberg (AzaToth) и Matteo Cypriani (Xiloynaha) 10.1.2 Позволяет встраивать динамические карты в вики-страницы с помощью Google Maps или Leaflet. Имеет визуальный редактор, опционально интегрируется с Semantic MediaWiki, поддерживает GeoJSON и добавляет возможности геокодирования. 0.7.3 (77eeedc) 10:34, 17 августа 2023 Позволяет пользователям отображать карты и координатные данные, используя несколько картографических сервисов 0.5.6 (7bc2f58) 09:00, 18 мая 2023 Добавляет мета-теги OpenGraph, используемые кнопкой Like FaceBook Улучшенный синтаксический анализатор с логическими функциями Tim Starling, Robert Rohde, Ross McClure и Juraj Simlovic Позволяет администраторам вики добавлять различные виджеты, посредством редактирования страниц пространства имён Widget. Поддерживаемые сообществом виджеты можно найти на MediaWikiWidgets.org . Allows per-page meta settings like keywords and description, changing the title, and various site verification tags. 1.9.3 (28a05a9) 09:18, 9 мая 2023 Встраивает фильмы YouTube, аудио и видео Archive.org, видео WeGame, GameTrailers, форум Tangler Przemek Piotrowski 0.6.0 (9a51d8e) 08:59, 20 июня 2023 Обработчик для аудио, видео и субтитров, с поддержкой форматов: WebM, Ogg Theora, Vorbis, srt Michael Dale, Jan Gerber, Derk-Jan Hartman, Brion Vibber, Tim Starling и другие Позволяет применять автоматические эвристические фильтры к правкам Антиспам-инструмент на базе регулярных выражений, позволяющий запрещать внесение URL-aдpecob на страницах и использование адресов электронной почты для зарегистрированных пользователей Tim Starling, John Du Hart и Daniel Kinzler Victor Vasiliev и Fran Rogers Собирает информацию об изображениях, используемых на странице Max Semenik Иное Расширение Версия Лицензия Описание Авторы Azbyka Defusion Azbyka Geolocation Модуль для превращения геолокации в шаблон Lev Churakov Azbyka Routing 0.13.4 |
| In short, we believe that the Orthodox Church is that family of churches who share " one Lord, one Faith and one Baptism " (Eph. 4:5). We believe the Orthodox Church is the " one, true, catholic and apostolic church " of the Nicene Creed, and that it is " the pillar and ground of the Truth " (1 Tim. 3:15). ROBIN 8: So what is the difference between the Orthodox and the protestant tradition? Many protestants claim to be in churches that conform broadly to the criteria you have just mentioned? BARNES 9: The difference? Myriad theological issues, to start. The " one faith " of Eph. 4:5 certainly cannot be claimed by Protestants. ROBIN 9: Why not? BARNES 10: Why else are there 26,000+ denominations? They are over doctrinal disputes. The details of the differences would involve a very long discussion. I recommend you read Augsburg and Constantinople by Geogrge Mastrontonis for a good overview of the differences between Protestants and the Orthodox Faith. It is basically the dialogue by letter of the Lutheran scholars from Tubingen, Germany and Patriarch Jeremiah II between 1572 and 1579. However, I would be happy to try and answer specific questions. ROBIN 10: Yes, I do have a few questions. I was going to ask you about your conversion but since your definition of ‘the Orthodox Church’ has raised some questions, I’d like to just pursue these for a few minutes. BARNES 11: That's fine. While I'm waiting for your questions I'll just mention that excerpts from the aforementioned book are at . ROBIN 11: Thanks. It's always good to know about these resources. BARNES 12: Glad to help. I see my role in an " ecumenical " way as simply helping to clarify—mainly to Protestants, and mainly by just offering a vast collection of online articles—what the Orthodox Church teaches, i.e., to facilitate understanding. PP 4: Maybe helping to clarify to Orthodox as well. BARNES 13: Yes, that too. But not because of anything I write. I'm just a Webmaster, trying to make resources more easily available. I mean, I've written a few things, but that's not my focus. |
| 6. You are pleased when people help you when you are in need. Therefore strive yourself, as much as you can, to help your neighbor in all of his needs. For alms (all good deeds) doth deliver from death, and shall purge away all sin. Those that exercise alms and righteousness shall be filled with life (Tobit 12:9) the Word of God tells us. Here we must follow a special rule Namely: a) We must first, before helping other people help those whom God’s foresight has united us with, i.e., parents, relatives, authorities, benefactors, those under our authority, and fellow believers. St. Paul says concerning the first group, But if any provide not for those of his own house, he hath denied the Faith, and is worse than an infidel (1 Tim. 5:8). Concerning fellow believers the Apostle teaches: As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of Faith (Gal 6:10). b) Among the above, before others, come to the assistance of those who are especially in need, that is the ill and disabled. Even if you cannot give them what they specifically need, then at least visit them, serve them in some way, and comfort them. Act in this way even if they are totally ungrateful to you, for Love does not seek its own (1 Cor. 13:5), and the Lord will reward you. 7. Having assisted those among your living neighbors, do not deny those among your departed neighbors. Pray for all the departed, and especially for those who died suddenly and without proper preparation, and while still in serious sins. Remember them more often and offer what alms you can for their salvation. Many of our departed neighbors, especially those who reposed without proper preparation, need our help incomparably more than those among the living who are extremely impoverished, because the reposed are now incapable of helping themselves. Only we the living can offer them help. 8. Our love for ourselves can be and, unfortunately, often is truly misplaced. How many people desire and strive for earthly goods, great honor, respect, prosperity. Therefore our Lord Jesus Christ was so pleased to place a specific condition on our love for our neighbor; He commanded that we should love our neighbor as He loved us. This is my commandment, That ye love one another, as I have loved you (John 15:12). Love one another as I have loved you (John 13:34). The Lord Jesus Christ so loved us, the faithful, His Church, that He gave Himself for it; That He might sanctify it. .. That He might present it to Himself…not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish (Eph. 5:25-27). He strove and strives to create in all of us firm faith in God the Father and in Himself (John 3:16), to offer us a true knowledge of God (John 1: 18; 17:3), to inspire us to love Him (John 17:26), to lovingly and zealously fulfill the commandments of God (John 14; 21, 23, 24) and to lead us to eternal life (John 3:16). |
| 8. Noting that in the present disturbing situation, people have a special need for consolation and kind pastoral attention, the Bishops Conference calls upon all the bishops and priests of the Russian Orthodox Church to unabated work, advertence to parishioners, more efforts for enlightening the people, and the faithful of the Church to active participation in liturgical, social and charitable life of parish communities. The diocesan bishops are called to especial concern for the needs of the clergy and parish toilers entrusted to their care. 9. The Bishops Conference draws a special attention again to the need for a thorough preparation of candidates to holy orders. It is necessary to be done in accordance to the words of the holy apostle, Do not be hasty in the laying on of hand (cf. 1 Tim.5:22), to test candidates to holy orders, to prepare them properly for their field ahead and with special attention to keep an eye on the first steps of the newly ordained clerics. With satisfaction noting the continued work of the whole Church to raise the educational level of the clergy, the Bishops Conference asks the Holy Synod to consider a possibility for uniting the existing theological schools to make more affective the further work to educate and bring up pastors to be. In doing so, it is necessary to abide by the rules established by the Holy Synod (Minutes No. 112, 30 August 2019) on the assignment of graduates to the dioceses that sent them for training. 10. The participants in the Bishops Conference in the House of the Life-Giving Trinity at the sacred shrine of the Most Venerable Sergius of Radonezh, being in mutual love and like-mindedness, with faith and hope pray to our Lord and Saviour Jesus Christ, Who can heal every disorder, console every sorrow and grant people His profound and inalienable peace. May the Lord and God preserve the Russian Church and all her devout servants: monks and nuns and faithful parishioners and may He grant people His abundant mercies, Grow in the grace and knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever! Amen (2 Pet. 3:18). |
| Metropolitan Veniamin always confirmed his words about loyal and sincere attitude towards authorities with references to the Scripture (Mat. 22, 21; John 19, 10-11; 1 Pet. 2, 11-21; 4, 12-19; Rom. 12 и 13; Eph. 6, 5-9; Col. 3, 22-25; 4, 5-6; 1 Tim. 2, 1-5; 6, 1-8; 2 Tim. 2, 23-26; Tit 2, 9-15; 3, 1-9; Heb. 10, 32-39; 12, 1-16), because he was sure that the benevolent attitude of the Orthodox Church to authorities complied with the Word of God. He persuaded his clergy in it, too. After Metropolitan Veniamin’s appeal the Deputy Chairman of the Council, S.K. Belyshev was sent to the Council for the Russian Orthodox Church Affairs in Latvia. Upon an investigation, he blamed the diocesan Secretary archpriest Nikolay Smirnov for the current situation in the Latvian diocese. According to Belyshev, before Metropolitan Veniamin arrived to Riga, archpriest Smirnov had been the «sole master» of the Riga diocese affairs, as Cornelius, the former Archbishop Vilensky and Lithuanian, who temporarily managed the diocese, rarely came to Riga. Upon the arrival of Metropolitan Veniamin, the position of archpriest Smirnov became «minor and dependent». Being a mediator between the Commissioner and the Metropolitan, he began to block the initiative of the ruling Bishop, that, in turn, satisfied the Commissioner of the Council, as his main task was to prevent the rise of Church life in the Republic. Circumstances clarified, archpriest Nikolay Smirnov was dismissed by the diocesan secretary and the Commissioner received additional instructions from the Council. Later on, Metropolitan Veniamin got the opportunity to solve all issues directly with the Commissioner and the relations between them improved. Soon, Metropolitan Veniamin was allowed to conduct short-term training courses for young clergymen, and also to publish several issues of a diocesan journal. Eventually, the conflict was settled, and was regarded as a sort of misunderstanding. After Commissioner N.P. Smirnov’s death, A.A. Sakharov, the new Commissioner, noticed Metropolitan Veniamin’s high activity pretty soon. |
| Attische Feste. 2 Aufl. Berlin. 1956. S. 40 ff., cf. Robert C. Athena Sciras und die Scirophorien Hermes. 1885. 20. S. 367 ff.) 40 Hatch E. The influence of Greek Ideas on Christianity. New York, 1957. p. 290. 41 Мф.13:11; Мк.4:11; Лк. 8:10; Рим.11:25, 16:25; 1Кор.2:7, 4:1, 13:2, 14:2, 15:51; Еф.1:9, 3:3—4, 9, 5:32, 6:19; Кол.1:26—27, 2:2, 4:3, 1Тим.3:9, 16; Откр.1:20, 10 42 Жан Пепен, говоря о риторическом использовании языка мистерий христианскими авторами, ссылается прежде всего на «Увещевание» Климента Александрийского (120, 1—2) (Pépin J. Christianisme et mythologie. Jugements chrétiens sur les analogies du paganisme et du christianisme/Pépin J. De la philosophie ancienne à la théologie patristique. Variorum reprints. London, 1986. VIII. p. 20). 43 Ср.: Eur Bacch., 470 сл. 44 Hatch E Op. cit. p. 305—306. Впрочем, уже Иустин Мученик использует для крещения термин «просвещение» (1 Апология, 61), ср.: Hatch E Op. cit. p. 295. 45 Ibid. p. 307. 46 Мистический культ Деметры и Коры существовал и в Александрии, где был даже пригород, именовавшийся «Элевсин». Античный толкователь Каллимахова гимна в честь Деметры приписывает Птолемею Филадельфу введение обряда шествия с кошницей «в подражание Афинам». Ф.Ф. Зелинский полагает, что перенесение всего элевсинского культа в Александрию могло состояться еще при Птолемее I Сотере (Зелинский Ф.Ф. Религия эллинизма. с. 27—28). 47 В «Строматах» Климент пишет даже, что Бог даровал философию эллинам через низших ангелов (Clem. Strom., VII (2) 6, 4). 48 Ср.: Tert. Apol., 17. 6. 49 Татиан, например, в «Речи против эллинов» (16, 1) заявляет, что демоны, повелевающие людьми, не есть души людей. 50 Учение Платона о демонах, конечно, сложнее, чем можно заключить на основании этих двух мест; см., например, Plat. Resp., X, 617e, 620 de; Phaed., 107d; Symp., 202e; Tim., 89e-90a; Leg., 717a-b. 51 См. также Ios. Bell. Jud., 7. 6, 3; Iust. Apol., 1, 17 – о душах умерших, вселяющихся в живущих. 52 « злоупотребили и своим естеством, и предоставленной им властью. |
| 2 Cor. 4:13/Psalm 116:10 – I believed and so I spoke (past tense). Hebrew – I believe, for I will speak (future tense). 2 Cor. 6:2/Isaiah 49:8 – I have “listened” to you. Hebrew – I have “answered” you. Gal. 3:10/Deut. 27:26 – cursed be every one who does not “abide” by all things. Hebrew – does not “confirm” the words. Gal. 3:13/Deut. 21:23 – cursed is everyone who hangs on a “tree.” Hebrew – a hanged man is accursed. The word “tree” does not follow. Gal. 4:27/Isaiah 54:1 – “rejoice” and “break forth and shout.” Hebrew – “sing” and “break forth into singing.” 2 Tim. 2:19/Num. 16:5 – The Lord “knows” those who are His. Hebrew – God will “show” who are His. Heb. 1:6/Deut. 32:43 – let all the angels of God worship Him. Hebrew – the Masoretic text omits this phrase from Deut. 32:43. Heb. 1:12/Psalm 102:25 – like a “mantle” … “roll them”… “will be changed.” Hebrew – “raiment”… “change”…”pass away.” Heb. 2:7/Psalm 8:5 – thou has made Him a little “lower than angels.” Hebrew – made Him but a little “lower than God.” Heb. 2:12/Psalm 22:22 – I will ” sing” thy praise. Hebrew – I will praise thee. The LXX and most NTs (but not the RSV) have “sing.” Heb. 2:13/Isaiah 8:17 – I will “put my trust in Him.” Hebrew – I will “look for Him.” Heb. 3:15/Psalm 95:8 – do not harden your hearts as “in the rebellion.” Hebrew – harden not your hearts “as at Meribah.” Heb. 3:15; 4:7/Psalm 95:7 – when you hear His voice do not harden not your hearts. Hebrew – oh that you would hear His voice! Heb. 8:9-10/Jer. 31:32-33 – (nothing about husband); laws into their mind. Hebrew – I was a husband; law in their inward parts. Heb. 9:28/Isaiah 10:22 – “to save those” who are eagerly awaiting for Him. Hebrew – a remnant of them “shall return.” Heb. 10:5/Psalm 40:6 – “but a body hast thou prepared for me.” Hebrew – “mine ears hast thou opened.” Heb. 10:38/Hab. 2:3-4 – if he shrinks (or draws) back, my soul shall have no pleasure. Hebrew – his soul is puffed up, not upright. Heb. 11:5/Gen. 5:24 – Enoch was not “found.” Hebrew – Enoch was “not.” |
| Объединив положение платоновского «Государства» о сверхбытийной природе Б. с рассуждением из «Парменида» о едином-многом ( Plat. Parm. 141e 9-12), Плотин и поздние платоники развили специальную «науку о Б.» как «науку о едином» (Enn. 6. 9, 5. 1 и 5. 2; ср. также 6. 7. 42. 15-24). Наиболее тесную связь с проблемой Б. «наука о едином» сохраняет в вопросе о свободе воли высшего Б. и о том, почему высшее единое начало порождает множественный мир ума и допускает возникновение чувственного мира. Согласно Платону, этот мир - прекраснейший, его демиург - наилучший, и единственной причиной создания мира у совершенно чуждого зависти демиурга была его благость (Tim. 29a 5-6, 29е 1-2). Платон объясняет происхождение зла как для отдельного человека, так и для космоса в целом. В 3-й кн. «Государства» он рассуждает о том, что вопреки общему мнению бог ¾ причина не всего, а только благого и в зле он неповинен, так что для зла нужно искать иную причину (379b 1 - 379c 7). Этот тезис применительно к отдельной душе Платон развивает в 10-й кн. «Государства», где рисует знаменитую картину выбора душами своего жребия: добродетель, позволяющая избрать благую участь, свободна, она не подчиняется никакому владыке: почитая или отвергая ее, каждый сам отвечает за свой выбор; бог ¾ невиновен (617е 3-5). Применительно к миру в целом этот вопрос рассмотрен в «Политике», где космос, пока он питает живые существа вместе с кормчим, уделяет им много добра (273с 4), а без кормчего, предоставленный собственной воле,- вырождается, так что в нем остается мало доброго (273d 1-2). В «Законах» Платон признает, что именно душа ответственна за Б. и зло в мире (896d 5-7), он вводит злую душу мира, ответственную за все происходящее в нем зло (897с 4 - 897d 1). Причиной зла, т. о., у Платона оказывается созданная благим умом-демиургом душа (Tim. 41d 4 sqq.), отвернувшаяся и отпадшая от ума, своего создателя, и тем самым соединившаяся с неразумием (Leg. 897b 3). То же самое происходит с душой человека. Следов., причиной зла в мире оказывается злая воля, проявляющаяся в твари. |
| CREATION (Gr. ktisis) Everything made by God. The term creation is applied to the cosmos in general and to mankind in particular. Our regeneration in Christ and the resurrection of the dead are both often called the " new creation. " Creation has no existence apart from God, but is nevertheless distinct from God. (That which is not created, such as divine grace, the divine energies, belongs to God the Father, Son, and Holy Spirit.) CREED A statement of belief. Creeds in their earlier forms were used by the apostles, and many are recorded in the New Testament (Eph. 5:14; 1 Tim. 3:16; 2 Tim. 2:11-13). The creed used throughout the Church was adopted at the Council of Nicea in a.d. 325 and expanded at the Council of Constantinople in a.d. 381. The Nicene Creed is used at baptisms, the Divine Liturgy, and in personal daily prayers. CRUCIFIXION A form of execution of criminals used by the ancient Romans in which the offender is nailed through his wrists and ankles to a cross. A crucified person usually died from suffocation after becoming too exhausted to pull himself up in order to breathe. Besides Christ Himself (Matt. 27:35-50), the Apostles Peter, Andrew, James the Less, and Simon were also crucified. CURSE (Gr. anathema) To cut off, separate; the opposite of blessing. A divine curse is God’s judgment. Christ delivers believers from the curse caused by their inability to live by the law of God (see Gen. 3:14-19; 9:25; Mark 11:21; Gal. 3:10-14). THEOPHANY . EPISCOPACY The order of bishops in the Church (from Gr. episkopos, " overseer " ). See also BISHOP . ESCHATOLOGY The study of the last days (Gr. eschaton). According to the Holy Scriptures, Christ will come again at the end of time to judge the living and the dead, destroy the power of evil, and fully reveal the everlasting Kingdom (Matt. 25:31-46; Rev. 20:10—21:1). See also SECOND COMING . ESSENCE (Gr. ousia) Also translated as substance, nature or being. God the Father, the Son, and the Holy Spirit are " of one essence. " Jesus Christ is " of one essence " with God the Father and the Holy Spirit in His divinity, and " of one essence " with all human beings in His humanity. God’s essence is beyond the understanding and of His creatures. God can be known by humans through the divine energies and operations of the Father, Son, and Holy Spirit (Ex. 33:18-23). See also ENERGY . |
|
|
