| Enchir. 9; 38). «Следы» Божественной Троичности А. находит также во внешнем мире: бытие вещей указывает на Отца как на Источник всякого бытия и высшее Бытие, разнообразие форм и видов вещей указывает на Сына как на Источник всякой формы и высшую Премудрость, упорядоченность вещей по отношению друг к другу и согласованность их с самими собой указывают на Св. Духа как на Источник всякого порядка и любви (De Trinit. VI 12; De civ. Dei. XI 28). Дальнейшим следствием такого учения А. о Св. Троице является равенство и единосущие трех Божественных Лиц: Отец, Сын и Св. Дух, обладая единой сущностью (substantia vel essentia), нераздельно равны в Божественном единстве и суть не три бога, а единый Бог (De Trinit. I 7). В Боге существует такое равенство, что не только Отец не больше Сына, но и ни одно из Лиц Троицы не меньше, чем Сама Троица. Отсюда следует также единое и нераздельное действование (operatio) Божественных Лиц. Это учение А. позволяет обосновать, во-первых, единство Бога и единосущие Божественных Лиц, во-вторых, необходимую внутреннюю обусловленность бытия именно Трех Божественных Лиц, в-третьих, тесную взаимосвязь и взаимопроникновение Лиц. Однако коренной недостаток данного учения кроется в его «эссенциальности»: Лица Св. Троицы в нем как бы вторичны и производны по отношению к Божественной сущности, оказываясь ее «основными свойствами» или «образами существования»; впрочем, сам А., отвлекаясь от своей «психологической» конструкции Троичного догмата, иногда утверждает, что различия между Лицами Св. Троицы появляются лишь в категории отношения (secundum relativum, De Trinit. V 5) - т. зр., воспринятая Боэцием и развитая в средневек. схоластике. О творении 1. Онтология тварного. Бог по своей благости совершенно свободно сотворил мир «из ничего» (ex nihilo; см. Confess. XII 7-8; De Gen. VII 21; De civ. Dei. XII 6). В отличие от Творца мир не безначален, ибо его не было до того, как он был создан. Самим фактом возникновения мир указывает на свое коренное отличие от бытия Нетварного - на свою изменчивость (Confess. |
| But in the contemporary world there are also other states--and they are probably the majority--which proclaim the principle of separation of Church and state. In the constitution of the Russian Federation this principle is formulated in the fourteenth article: “No religion can be established as the state or mandatory religion. Religious assemblies are separate from the state and equal before the law.” The Russian Empire, by the way, also had no one religion that was mandatory for all citizens. Orthodox citizen during the imperial era could not legally apostatize from the Orthodox Church, and Christians of all confessions did not have the right to apostatize from Christianity; the conversion of the Orthodox to a heterodox confession, or of any Christian to Judaism, Islam, or paganism was punishable by law, and converts were held responsible for their action. However, although people of other religions or confessions had the right to become Orthodox, no one was ever forced to do so, and all religions recognized by the state enjoyed protection by the law. As for the separation of religious assemblies from the state—that statement in the current Russian Constitution should not be subjected to a broad interpretation. It means only that the parishes, monasteries, synodal departments, and theological seminaries are not governmental organs or government institutions similar to state ministries, police departments, or military bases. This constitutional statement has no bearing upon, for example, the possibility of teaching religion in school as an elective course or otherwise. It is well known that although in certain countries that uphold the principle of separation, like the United States or France, religion is not taught in public schools; but other countries, where there is also no state Church, such as in Austria or Poland, religious education is provided in public schools. The constitutional right to confess a religion or to confess no religion, the right to “the freedom to choose, have, and disseminate religious and other convictions and freely disseminate corresponding views,” guaranteed by article 28 of the Constitution, cannot be equated with the right to conduct militant atheist propaganda in the impudent and rowdy style of Yaroslavsky [vi] or Demyan Bedny [vii] , or the right to offend the religious sensibilities of the faithful, as these defenders of home-grown products so desperately insist. |
| And all this anguish is sometimes forestalled by one stroke of the body or sudden flitting of the soul, the swiftness of which prevents it from being felt. But whatever that may be in the dying which with violently painful sensation robs of all sensation, yet, when it is piously and faithfully borne, it increases the merit of patience, but does not make the name of punishment inapplicable. Death, proceeding by ordinary generation from the first man, is the punishment of all who are born of him, yet, if it be endured for righteousness» sake, it becomes the glory of those who are born again; and though death be the award of sin, it sometimes secures that nothing be awarded to sin. Chapter 7.– Of the Death Which the Unbaptized Suffer for the Confession of Christ. For whatever unbaptized persons die confessing Christ, this confession is of the same efficacy for the remission of sins as if they were washed in the sacred font of baptism. For He who said, Unless a man be born of water and of the Spirit, he cannot enter into the kingdom of God, John 3:5 made also an exception in their favor, in that other sentence where He no less absolutely said, Whosoever shall confess me before men, him will I confess also before my Father which is in heaven; Matthew 10:32 and in another place, Whosoever will lose his life for my sake, shall find it. Matthew 16:25 And this explains the verse, Precious in the sight of the Lord is the death of His saints. For what is more precious than a death by which a man " s sins are all forgiven, and his merits increased an hundredfold? For those who have been baptized when they could no longer escape death, and have departed this life with all their sins blotted out have not equal merit with those who did not defer death, though it was in their power to do so, but preferred to end their life by confessing Christ, rather than by denying Him to secure an opportunity of baptism. And even had they denied Him under pressure of the fearof death, this too would have been forgiven them in that baptism, in which was remitted even the enormous wickedness of those who had slain Christ. |
| And so, with all diligence, after having made a thorough examinatexamination and analysis, and following the path of the truth, we have diminished nothing; we have added nothing. On the contrary we have preserved unchanged everything pertaining to the catholic church. Following the six ecumenical synods, especially that which met in this illustrious metropolis of Nicea, and also that which was afterwards gathered together in the God-protected Royal City we declare our belief: [There follows the Niceno-Constantinopolitan Creed] We detest and anathematize Arius and all the sharers of his absurd opinion; also Macedonius and those who following him are well styled “Fighters against the Spirit” [Pneumatomachi]. We confess that our Lady, the holy Mary, is properly and truly the Mother of God, because she was the Mother after the flesh of one of the persons of the Holy Trinity, namely, Christ our God, just as the council of Ephesus had already defined when it cast out of the church the heretic Nestorius with his colleagues, because he taught that there were two persons [in Christ]. Along with the Fathers of that synod we confess that he who was incarnate of the immaculate Mother of God and Ever-Virgin Mary has two natures, recognizing him as perfect God and perfect man, as also the Council of Chalcedon declared when it expelled Eutyches and Dioscorus from the divine atrium for their blasphemy and placed Severus, Peter and a number of others who had blasphemed in different forms, in that same category of sacrilege. Moreover, along with these we anathematize the fables of Origen, Evagrius, and Didymus, in harmony with the decisions of the Fifth Council held at Constantinople. We affirm that in Christ there are two wills and two operations according to the reality of each nature, as also the Sixth Synod, held at Constantinople, taught, casting out Sergius, Honorius, Cyrus, Pyrrhus, Macarius, and those who agreed with them, and all those who were unwilling to be reverent. To make our confession short, we keep unchanged all the ecclesiastical traditions handed down to us, whether in writing or verbally, all of which are interconnected and related; and one of which is the making of pictorial representations, agreeable to the history of the preaching of the Gospel. For this is a tradition useful in many respects, but especially in this regard that the incarnation of the Word of God may thus be depicted as real and not merely imaginary. |
| Romanides, John S., The Ancestral Sin (Ridgewood, NJ: Zephyr, 2002), p. 173. John 3:5. “In One, Holy, Catholic, and Apostolic Church. I confess one baptism for the remission of sins.” Obviously, these two articles of the Symbol of Faith were meant to be confessed one after the other for the precise reason that the latter, the “one baptism” is understood to take place exclusively in the former, the “One Church.” Eph. 3:5-6. Παπαθανασου, Χρστου, Το «Κατ’ Ακριβειαν» Βπτισμα και Οι Εξ Αυτο Παεκκλησεις (Athens:Grigori 2001) , p. 258. Ibid. p. 293. Ibid. p. 258. Bishop Kallistos Ware, Eustratios Argenti: A Study of the Greek Church under Turkish Rule (Oxford: Clarendon Press, 1964), pp. 83-4. Παπαθανασου, Χρστου, Το «Κατ’ Ακριβειαν» Βπτισμα . pp. 296-7. “[F]or the conversion (i.e. entrance) to Orthodoxy of Latins and Western Christians in general, economia may be exercised only in such cases when a Christian confession administered baptism with triune immersion and emersion according to its Apostolic and patristic form.” Fr. George Metallinos, I Confess One Baptism (Mt. Athos: St. Paul’s Monastery, 1994), p. 115. “Ecclesiastical economy” is not exercised in just any case, but only when formal conditions are met. “It is applied on the basis of principles which provide for it and determine it” (Παπαθανασου, Το « Κατ ’ Ακριβειαν » Βπτισμα , p. 296). Ware, Eustratios Argenti , p. 84. It should be noted that when the application of economy, which necessarily is exceptional and warranted by dire circumstances, lends towards a blurring of the lines between orthodoxy and heresy or a perpetuation of misconceptions concerning heterodox rites, it is self-defeating, insomuch as economy aims at the same end as exactitude ( akriveia ), if only by other means. See St. Basil the Great’s first canon. There the great Father of the Church agrees totally with St. Cyprian of Carthage that with schism those who depart from the Church no longer possess the grace of the Holy Spirit, the priestly gift of grace is discontinued, and the transmission of the priesthood is obstructed. Without the transmission of the priesthood, apostolic succession, those baptized by them are considered to be baptized by laymen. Consequently, “they have neither authority to baptize nor to ordain.” |
| The situation in Bangladesh is a matter for great anxiety. The lands and property of Christians in the mountainous region of Rangamati and in the Gulishahali Region are taken away. According to Fides, most often these criminal actions have been committed by Muslims who predominate there and have not been punished. Neither the police nor the civil authorities guarantee the protection of the rights of ethnic and religious minorities. Anti-Christian forces have become more active in Indonesia. At present this country is the most densely populated Muslim country. Out of 228,5 million inhabitants of Indonesia 86% are Muslims, 6% are adherents of various trends of Protestantism, and 3% confess Catholicism. There are several scores of Orthodox parishes. Since 2006, 200 Christian churches were attacked in Indonesia, with 14 of them attacked only for the first five months of 2011. On February 24, 2011, the Orthodox church of St. Catherine was attacked by extremists at Bojolali in the Island of Java. In Philippines, most people confess Catholicism. However, in the Islands of Jolo and Mindanao inhabited by Muslims, a movement called Abu Sayyaf appeared in the 1990s and established relations with Al-Qaeda. For the last 10 years 120 thousand people were killed in Mindanao as a result of the activity of terror groups, and 500 thousand people have become refugees. About 70% of the people in Laos confess Buddhism, 30% are pagans and 1,5% are Christians. Christians are deprived of the right to occupy public posts and have little chance to enter a university. In 2009, the leader of Salawan Province gathered together all the rural dwellers and announced to them that ‘Christianity is forbidden’. He also said that ‘the worship of spirits’ was the only acceptable cult for them. At his instruction, cattle were confiscated from local Christians. Repressions continue to this day. In one of the most densely populated country of the world, India, Christians suffer from radical Hindu organizations. India’s population total 1,1 billion. Over 2% of the people are Christians. In total in India there are 23-24 million Christians of various denominations. Some 70% of the Indian Christians come from the untouchables. In the state of Orissa where a great proportion of the untouchables live, the number of conversions to Christianity has considerably grown in the last decade. In some areas of the state, the proportion of Christians has doubled in this period. In 2008, the state became a place of mass killings of Christians and pogroms of Christian churches and houses which lasted for two months. |
| 67% and 77% respectively said that they believed in the immortal human soul. At the same time 62% and 63% respectively believe in the Resurrection of Christ, so their faith in immortality is based on their Christian beliefs. Though only half of them: 30% and 35% admitted that they believed in the part of the Creed which says about the resurrection of the dead before the Day of Judgement. Thus as a result we had 24% of “conscious” (and not “ethnographic”) Christians. However, we can estimate their involvement in the Church by the fact that more than 40% of them never took Communion. One of the most important formal criteria of the involvement with the Church is supposed to be the frequency of one’s Confession, a person who doesn’t confess at least once a year is regarded as a Church “drop-out”. According to that only 10% of the Christians in the poll are not “dropouts”. However even that doesn’t prove the “extent” of their religiousness. The reality is that many of those Christians only remember about their Orthodoxy during Lent, which they try to stick to, then take Communion on Easter day, and then …take a break till the next Lent. Possibly, the people who can be defined as practicing Christians are only those who have Confession regularly (say, four times a year). The poll result showed those made 6% of the respondents. So this very figure, and not 30%, would be a more realistic number of practicing Christians. It is a characteristic fact that smokers among those who consider themselves Christians are nearly as common as among the rest of the students, though they are practically non-existent among those who confess regularly. Besides, among those who consider themselves Christians faith often goes along with superstition, sometimes they are more superstitious than average. However practicing Christians are not superstitious at all. On the whole the poll shows that among MSU students Orthodox missionary activities cause the greatest response. Most of the students converted during their student years (more linguists than historians). |
| We did mention that the confessor is a spiritual father, and that spiritual fatherhood and spiritual childbirth entails labor. Thus, it is only natural for the confessor to feel sorrow upon the departure of his spiritual child. However, it is preferable for him to pray for his child’s spiritual progress and his union to the Church, even despite his disengagement from him. He must wish for, and not against that child. The confessor’s work is not just the superficial hearing of a person’s sins and the reciting of the prayer of absolution afterwards. Nor is it restricted to the hour of confession. Like a good father, the confessor continuously cares for his child; he listens to him and observes him carefully, he counsels him appropriately, he guides him along the lines of the Gospel, he highlights his talents, he does not place unnecessary burdens on him, he imposes canons (penances) with leniency and only when he must, he consoles him when he is disheartened, weighed down, resentful, exhausted, and he heals him accordingly, without ever discouraging him, but constantly pursuing the struggle for the eradication of his passions and the harvesting of virtues; constantly shaping his eternal soul to be Christ-like. This ever-developing paternal and filial relationship between confessor and spiritual child eventually culminates in a feeling of comfort, trust, respect, sanctity and elation. When confessing, one opens his heart to the confessor and discloses the innermost, basest, and most unclean—in fact, all—of his secrets, his most intimate actions and detrimental desires, even those that he would not want to confess to himself, nor tell his next-of-kin or his closest friend. For this reason, the confessor must have an absolute respect for the unlimited trust that is being shown to him by the person confessing. This trust most assuredly builds up with time, but also by the fact that the confessor is strictly bound (in fact to the death) by the divine and Sacred Canons of the Church, to the confidentiality that confession entails. |
| Ист.: Aug. In Ps. 49. 9//PL. 36. Col. 571; Idem. 149. 17//PL. 37. Col. 1880; Aug. Serm. 306//PL. 38. Col. 1400-1405; Aug. Serm. 306a//Miscellanea Agostiniana. R., 1930. T. 1: Sancti Augustini Sermones post Maurinos reperti. P. 645-646; Aug. Serm. 306b//Ibid. P. 90-97; Aug. Serm. 306c//Ibid. P. 646-653; Aug. Serm. 306d//RBen. 1938. T. 50. P. 16-20; Aug. Serm. 306e// Augustin d " Hippone. Vingt-six sermons au peuple d " Afrique/Éd. F. Dolbeau. P., 1996. P. 210-218; Aug. Serm. 330//PL. 38. Col. 1456-1459; Aug. Serm. 335e//RBen. 1939. T. 51. P. 21-23; Possid. Indiculus opusculorum S. Augustini. 9//PL. 46. Col. 19; Prudent. Perist. XIII 76-87//Prudentius/Transl. H. J. Thomson. L.; Camb. (Mass.), 1953. Vol. 2. P. 334-335; ActaSS. Aug. T. 4. P. 761-765; MartHieron. Comment. P. 274-275, 448-450, 455; Ado Viennensis. Martyrologium//PL. 123. Col. 270, 335; MartUsuard//PL. 124. Col. 89-90, 393-394; Petr. Natal. CatSS. VII 105; MartRom. Comment. P. 209-210, 350-352, 356-357. Лит.: Benson E. W. Cyprian: His Life, His Times, His Work. L., 1897. P. 517-518; Monceaux P. Les martyrs d " Utique et la légende de la «Massa candida»//RA. Sér. 3. 1900. Vol. 37. P. 404-411; idem. Histoire littéraire de l " Afrique chrétienne. P., 1902. T. 2. P. 141-147; Franchi de " Cavalieri P. I martiri della Massa candida// Idem. Nuove note agiografiche. R., 1902. P. 37-51. (ST; 9); Quentin H. Les martyrologes historiques du Moyen Âge. P., 1908. P. 248-249, 268-270, 369, 380, 428, 482-483; Morin G. La Massa Candida et le martyr S. Quadratus d " après deux sermons inédits de S. Augustin//Rendiconti della Pontificia Accademia romana di archeologia. Ser. 3. R., 1925. Vol. 3. P. 289-312; Delehaye. Origines. P. 384-385; Gordini G. D. Massa Candida//BiblSS. Vol. 9. Col. 4-6; idem. Quadrato//BiblSS. Vol. 10. Col. 1270-1271; Saxer V. Morts, martyrs, reliques en Afrique chrétienne aux premiers siècles. P., 1980. P. 214-219, 223, 226-227, 318-319; Petruccione J. The Persecutor " s Envy and the Martyr " s Death in «Peristephanon» 13 and 7//Sacris Erudiri. Turnhout, 1991. Vol. 32. P. 69-93; Scorza Barcellona F. In margine ai sermoni «de sanctis» di Agostino//L " adorabile vescovo d " Ippona: Atti del convegno di Paola (24-25 maggio 2000)/Ed. F. E. Consolino. Soveria Mannelli, 2001. P. 111-132; Fux P.-Y. Les sept Passions de Prudence: «Peristephanon» 2. 5. 9. 11-14: Introd. générale et comment. Fribourg, 2003. |
| Grote, Hist. of. Greece, edit. 2, 2:13. 514 Aug. de Haer. 40 (col.37). c. Faust 1. 3; 22:49; также извращение роли Бога и сатаны в деле искушения, уже выступало перед нами в гностицизме (см. выше). Тирбон говорит, что древо познания был сам Иисус Disp. 10. 518 Disp. 7, 47, 50; Alex. Lycopolit. de Placitis Manich. 24 (Patrol. Graec. 18); Aug. c. Faust. 2:1; 3:5; 26:1, 2. 520 За исключением, однако же мелких насекомых, как слишком малых, чтобы содержать небесные частицы. Aug. De Mortibus. Manich. 63, 64. По-видимому, практическое неудобство относится с уважением к жизни таких существ было отчасти причиной появления этой части верования (Aug с. Adimant. 12:2). Буддистским ламам запрещается убивать червя, – запрещение, которое вообще связывается с верой в переселение души, хотя некоторые из более просвещенных объясняют его несообразность всякого убивания с кротостью характера человека, делающегося человеком молитвы. 521 Aug. c. Faust. 11:5; 21:2, 11; De Mor. Man. 39; De Nat. Boni 44. Это было намеком на распятие. 524 Disp. 9; Cyrill. Hierosol. Catech. 6:33; Epiph. 26:53; Aug. De Mor. Man. 57; Theodoret. Haer. 1:26 (p. 214) 532 Disp. 11; Ep. Fundamenti, приводимое автором трактата «De Fide Adv. Manichaeos» c. 5 in Appendix к тому 8, бл. Августина (Patrol. 42). 533 Disp. 10, 11, 46. Об отвержении пророчеств см. Aug. е. Faust. 12. Текст, в котором Спаситель говорит, что Моисей писал о Нем ( Иоан. 5:46 ), также отвергался (там же, 16:1:3). Возражения на Ветхий Завет подробно обсуждаются в 22 книге того же трактата. 537 Там же, 26–8. Epiph. 66:61. Theodor. Наег. 1:26. Манихеянин Феликс говорит, что он верует в параклита потому, что он учил о предметах, о которых не знали апостолы, как напр. «начало, средина и конец». Aug. Acta с. Felic. 1:9. 540 Aug. de Haer. 46, col. 38 Adv. Faust. 22:79. Эти подложные сочинения отчасти были те самые, которыми пользовались некоторые из гностиков. 546 Среди буддистов, ламам запрещено убивать какое бы то ни было животное, но они могут свободно есть мясо тех животных, которые убиты «черными людьми», то есть мирянами. |
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