Introduction to the Old Testament as Scripture. Philadelphia, 1979. Childs 2005 – Childs B. Speech Act Theory and Biblical Interpretation//SJT 58, pp. 375–392. Choi 2005 – Choi H.-S. Nismi_s in Galatians 5:5–6: Neglected Evidence for Faithfulness of Christ//JBL 124, pp. 467–490. Claassens 2003 – Claassens L.J.M. Biblical Theology as Dialoguë Continuing the Conversation on Mikhail Bakhtin and Biblical Theology//JBL 122, pp. 127–144. Clark – Hatton 2002 – Clark D.J., Hatton H. A. A Handbook on Haggai, Zechariah, and Malachi. New York, 2002. Clark 1993 – Clark G. The Word Hesed in the Hebrew Bible. JSOTSup 157, Sheffield, 1993. Clark 1998 – Clark D.J. A Discourse Approach to Problems in Malachi 2.10–16//TBT 49 (1998), pp. 415–425. Clark 2007 – Clark T. Recent Eastern Orthodox Interpretation of the New Testament//CBR, 5, pp. 322–340. Clines – Exum 1993 – The New Literary Criticism and the Hebrew Bible. Ed. by J.Ch. Exum and D.J.A. Clines. JSOTSup 143, Sheffield, 1993. Clines 1979 – Clines David J.A. The Significance of the «Sons of God» Episode ( Genesis 6.1–4 ) in the Context of the «Primaeval History»//JSOT 13 (1979), pp. 33–46. Clines 2003 – Clines David J.A. " АдАМ the Hebrew for «Human, Humanity»: a response to James Barr//VT 53 (3), pp. 299–306. Coggins Houlden 1990 – Coggins R.J., Houlden J.L. The SCM Dictionary of Biblical Interpretation. London, 1990. Cohen 2005 – Cohen. L. Who are «the Sons of God»? A Jesuit-Ethiopian Controversy on Genesis 6:2 //Scrinium I. Varia Aethipoica. Сб. под ред. Д.А. Носницина, СПб., 2005, сс. 35–42. Cole 1991 – Cole R.A. Tyndale Old Testament Commentaries: Exodus. Downers Grove, 1991. Colwell 1999 – Colwell J.E. Baptism, Conscience and the Resurrection: a Reappraisal of 1 Peter 3.21//Baptism, the New Testament and the Church: Historical and Contemporary Studies in Honour of R.E. O. White, Ed. by E.P. Stanley, JSNTSup 171. Sheffield, 1999, pp. 210–227. Conzelmann Lindemann 1988 – Conzelmann H., Lindemann A. Interpreting The New Testament: An Introduction To The Principles And Methods Of New Testament Exegesis.

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Nuns. Origin And History//The Catholic Encyclopedia, Volume XI. Copyright © 1911 by Robert Appleton Company. Online Edition Copyright © 1999 by Kevin Knight) 108. Ипполит. Апостольскиепостановления, XII 109. Tertullian. De virgine velanda. XIV 110. Ambrose. Devirginibus.I.11 111. Гангрский собор, пр.9. Об этом же и 19 правило: Если одна из тех, кто живет девственно во имя Господа, высокомерно относится к браку, да будет анафема. 112. Penn M. " Bold and Having No Shame " : Ambiguous Widows, Controlling Clergy, and Early Syrian Communities 113. Vermeersch A. Op.cit. 114. Clark E. John Chrysostom and Subintroductae//Clark E. Ascetic piety and woman faith. Essays on late ancient Christianity. 1986, р.265 115. Achelis H. Subintroductae Virgines//Schaff 116. Jean Danielou, Henri Marrou. The Christian Centuries. The First Six Hundred Years. Volume One. Darton, Longman And Todd. London, 1964, p. 123 117. Tertullian. Exhortation of Chastity. XII (nepeboд с англ. А.В.) 118. Eusebius. Hist.Eccl.VII.30.12 119. Achelis H. Subintroductae Virgines//Schaff 120. Clark E. John Chrysostom and Subintroductae//Clark E. Ascetic piety and woman faith. Essays on late ancient Christianity. 1986, р.279 121. Clark E. Ascetic piety and woman faith. Essays on late ancient Christianity. 1986, p.69 122. Eusebius. Hist.Eccl.VII.30.14 123. Clark E. Ascetic piety and woman faith. Essays on late ancient Christianity. 1986, p.37 124. Elliott John H. The Jesus Movement Was Not Egalitarian But Family-Oriented//Biblical Interpretation 11, 2 125. 2 Тим.3.6 126. Irenaeus, Adv.Haer.I.23.2; о ней пишет и Евсевий (Hist.Eccl.II.13.6) 127. Irenaeus, Adv. Haer. I.13.2 128. Irenaeus, Adv. Haer. I.13.5 129. Tertullian. De praescr.haer, 6 130. Irenaeus, Adv.Haer.I.25.6 131. Clark E. Ascetic piety and woman faith. Essays on late ancient Christianity. 1986, p.33 132. Irenaeus, Adv. Haer. I.13.2 133. Tertullian. De praescr.haer, 41 134. Cyprian. Epist. LXXIV 135. Elliott John H.. The Jesus Movement Was Not Egalitarian But Family-Oriented//Biblical Interpretation 11, 2 136.

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Concerning Burning About Pages About %20%20 Donate Contact Us Проекты «Правмира» Pravmir.ru Матроны.RU Не инвалид.RU Pravmir.com Форум Книги Лекторий Благотворительность Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation News В данной категории нет материалов. Family Before marriage Bringing up children Children's page Divorce In the Family What is Christian Love in Marriage? Family Life and Spiritual Warfare Should People Limit Marital Relations in Lent? Pastoral Advice Library Holy Fathers Lives of Saints New Russian Martyrs Other Media Sermons, Lectures The Importance of Patiently Letting Down Our Nets in Obedience Do We Have A Reaction To The Gospel? What Does the Cross Mean for us Today? Our Faith History of Christianity Icons In the Church Liturgical Life Missionary work Orthodoxy around the World Prayers Religions Sacraments Social Life Theology “Le monde entier reste silencieux au sujet de l’Artsakh” : 120 000… “The whole world is silent about Artsakh.” 120,000 people are in the blockade,… The Importance of Patiently Letting Down Our Nets in Obedience Calendar Fasting Feasts The Tree Heals the Tree The Lights of an Approaching Rescue Preparing the Way of the Lord in our Own Lives family В данной категории нет материалов. Multimedia Contact us Искать Искать Concerning Burning Source: Straight from the Heart Archpriest Lawrence Farley 08 October 2016 The Burial of Our Dead Cremation under debate in Greece The burning of books is objectionable on principle.  Indeed, whenever I hear of books being burnt, I always think of the famous quote by Heinrich Heine, who was born a Jew but converted to Christianity, and who died 1856.  He said, “Where they burn books, in the end they will burn people.”  (There is a fine irony in his far-sighted wisdom, since his books were among the many consigned to the flames by the Nazis in the 1930s.) The reason that book-burning is objectionable is that consigning something to the flames means not just its destruction, but many circumstances its renunciation, and asserts its total lack of value.  And pretty much all books have value—even the books the contents of which we disagree with.  We may disagree with the ideas some books contain, but the idea of a book itself —that is, offering ideas from one person to another—is valuable and good, for all books involve sharing and dialogue, and all human dialogue has value.

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«Новый атеизм» не смог повлиять и на научную дискуссию вокруг религии, если не считать таким влиянием понижение уровня этой дискуссии и поляризацию мнений. Единственный заметный успех «новых атеистов» состоит в широкой огласке их позиции в рамках сложившегося неофициального движения, что обеспечило им невиданный прежде уровень внимания общественности. Однако в долгосрочной перспективе поляризацию дискуссии и демонизацию оппонентов вряд ли можно назвать хорошей стратегией. При всем этом к религии остается множество вопросов; она не перестает быть предметом критического исследования; и, конечно, в ней есть немало того, что следует отвергнуть с рациональных позиций. Но было бы бессмысленно и нечестно с интеллектуальной точки зрения просто объявить религию чистым безумием и корнем всех зол. Это лишь повредило бы продуктивной дискуссии, которая, хочется надеяться, будет продолжена в ближайшем будущем. Источник: Kaufman, W. New Atheism and Its Critics//Philosophy Compass. 2009. Vol. 14. E12560. Перевод В. Чернова Dawkins, R. The God delusion. New York: Mariner Books, 2008. P. 189. См. Haught, J. God and the New Atheism. Kentucky: Westminster John Knox Press, 2008; Orr, H.A. A mission to convert//New York Review of Books. Vol. 54:1. 2007; Reitan, E. Is God a delusion? New York: Wiley Blackwell, 2008. http://www.wired.com/2006/11/atheism/ Grayling, A. C . The God argument. New York: Bloomsbury, 2013. Johnson, A. An Apology for the New Atheism//International Journal for Philosophy of Religion. Vol. 73(1). P. 5-28. Ibid. Coyne, J. Faith versus fact. New York: Viking, 2015. P. xiii. Dawkins, R. The God delusion. New York: Mariner Books, 2008. P. 72-73. Stenger, V. God: The failed hypothesis. Amherst, New York: Prometheus Books, 2007. P. 13. Coyne, J. Faith versus fact. New York: Viking, 2015. P. 116; Dawkins, R. The God delusion. New York: Mariner Books, 2008. P. 87-88. Haught, J. God and the New Atheism. Kentucky: Westminster John Knox Press, 2008. P. 17; Reitan, E. Is God a delusion? New York: Wiley Blackwell, 2008. P. 98. Stenger, V. God: The failed hypothesis. Amherst, New York: Prometheus Books, 2007. P. 11. Coyne, J. Faith versus fact. New York: Viking, 2015. P. xiii. Krauss, L . A universe from nothing: Why there is something rather than nothing. New York: Free Press, 2012. P. xvi. Albert, D. On the origin of everything//New York Times. March 23, 2012. Pigliucci, M . New Atheism and the scientistic turn in the atheism movement//Midwest Studies in Philosophy. Vol. 23.37. P. 142-153. Coyne, J. Faith versus fact. New York: Viking, 2015. P. 186 Dawkins, R. A devil " s chaplain. London: Phoenix, 2003. P. 284. Dawkins, R. The God delusion. New York: Mariner Books, 2008. P. 15. Dawkins, R. The God delusion. New York: Mariner Books, 2008. P. 105. Haught, J. God and the New Atheism. Kentucky: Westminster John Knox Press, 2008. P. 23. Coyne, J. Faith versus fact. New York: Viking, 2015. P. 261.

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Carrier R. Sense and Goodness without God. Bloomington: Authorhouse, 2005. – 444 p. Carrier R. Why I Am Not a Christian: Four Conclusive Reasons to Reject the Faith. New York: Philosophy Press, 2011. – 94 p. Christina G. Why Are You Atheists So Angry? 99 Things That Piss Off the Godless. Charlottesville: Pitchstone Publishing, 2012. – 184 p. Coyne J. Why Evolution Is True. New York: Viking Adult, 2009. – 304 p. Coyne J. Faith Versus Fact: Why Science and Religion Are Incompatible. New York: Viking Adult, 2015. – 336 p. De Bottonn A. Religion for Atheists: A Non-believer " s Guide to the Uses of Religion. 2012 (в русскоязычном переводе Де Боттон А Религия для атеистов. М.: Эксмо, 2013. 288 с .). Grayling, A.C. The God Argument: The Case Against Religion and for Humanism. London: Bloomsbury Publishing, 2013. – 288 p. Grayling, A.C. Against All Gods: Six Polemics on Religion and an Essay on Kindness. London: Oberon Books, 2007. – 54 p. Loftus, J.W. (ed.) The Christian Delusion: Why Faith Fails. New York: Prometheus Books, 2010. – 429 p. Loftus, J.W. The End of Christianity, New York: Prometheus Books, 2011. – 440 p. Loftus, J.W. Why I Became an Atheist: A Former Preacher Rejects Christianity. New York: Prometheus Books, 2012. – 543 p. Loftus, J.W. The Outsider Test for Faith: How to Know Which Religion Is True. New York: Prometheus Books, 2013. – 300 p. Loftus, J.W. Christianity Is Not Great: How Faith Fails. New York: Prometheus Books, 2014. – 558 p. Myers, P.Z. The Happy Atheist. New York: Pantheon Books, 2013. – 208 p. Ray, D.W. The God Virus: How Religion Infects Our Lives and Culture. Bonner Springs: IPC Press, 2009. – 241 p. Schmidt-Salomon M. Manifesto of Evolutionary Humanism: Plea for a mainstream culture appropriate to our times. GmbH: Alibri Verlag, 2014. – 196 p.     Критическая и исследовательская литература Bainbridge W.S. Atheism//Interdisciplinary Journal of Research on Religion 1 (2005): 1-24. Целью данной статьи является анализ возможных источников атеизма, в частности гипотезы о том, что отсутствие социальных обязательств способствует неверию в Бога. Анализ основан на компенсаторной теории религии с некоторыми дополнениями.

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  Basil Hatim, Ian Mason. Discourse and the Translator. London: Longman, 1990. P. 187.     Timothy Wilt, Ernst R. Wendland, eds. Scripture Frames and Framing: A Workbook for Bible Translators. Stellenbosch: Sun Press, 2008. Pp. 265-357.     Ernst R. Wendland. Translating the Literature of Scripture: A Literary-Rhetorical Approach to Bible Translation Dallas: SIL, 2004. P. 97.     Ibid. P.3.     Ibid. P. 89.     Ibid. P. 87.     Ibid. Pp. 12-14.     Ibid. P. 165.     Ernst R. Wendland. LiFE-Style Translating. Dallas: SIL, 2011.     Wilt, Wendland, Scriptute Frames and Framing… P. 337     La Bible hébraïque et le Nouveau Testament. 26 Vols. Trad. par André Chouraqui. Paris: Desclée de Brouwer, 1974-1977. The Five Books of Moses: A New Translation with Introduction, Commentary and Notes. New York: Schocken Books, 1995.     Stephen Prickett. Words and the Word: Language, Poetics and Biblical Interpretation. Cambridge: Cambridge University Press, 1986.     Пример такой рецензии на переводы В.Н. Кузнецовой см. в Алфеев, иеромонах Иларион. Письма апостола Павла//Журнал Московской Патриархии 1998, 10. Сс. 78-80.     Wayne Grudem. Are Only Some Words of Scripture Breathed Out by God? Why Plenary Inspiration Favors ‘Essentially Literal’ Bible Translation//Translating Truth. The Case for Essentially Literal Bible Translation, ed. J.I. Packer. Wheaton: Crossway Books, 2005. Pp. 19-56..     C. John Collins. What the Reader Wants and the Translator Can Give: First John as a Test Case//Translating Truth. The Case for Essentially Literal Bible Translation, ed. J.I. Packer. Wheaton: Crossway Books, 2005. Pp. 77-111.     Leland Ryken. Five Myths About Essentially Literal Bible Translation//Translating Truth. The Case for Essentially Literal Bible Translation, ed. J.I. Packer. Wheaton: Crossway Books, 2005. Pp. 57-76..     Leland Ryken. The Word of God in English: Criteria for Excellence in Bible Translation. Wheaton: Crossway Books, 2002.     Leland Ryken. Understanding English Bible Translations. Wheaton: Crossway Books, 2009. Pp. 154-161.

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   Основные источники Источники приведены выборочно, более полную библиографию можно найти в: Слепцова В.В. «Новый атеизм» как феномен современного западного свободомыслия: Дисс. канд. филос. наук, М.: 2015. Эл. ресурс: http://istina.msu.ru/dissertations/14924298/   Произведения «новых атеистов»   Докинз Р. Расширенный фенотип: длинная рука гена/[пер. с англ.]. М.: Астрель: CORPUS, 2010. – 512 c. Докинз Р. Слепой часовщик/[пер. с англ.]. М.: Астрель: CORPUS, 2015. – 496 с. Докинз Р. Бог как иллюзия/[пер с англ.]. М.: КоЛибри, 2008. – 560 с. Харрис С. Конец веры: религия, террор и будущее разума/[пер. с англ.]. М.: Эксмо, 2011. – 496 с. Хитченз К. Бог не любовь: Как религия все отравляет/[пер. с англ.]. М.: Альпина нон-фикшн, 2011. – 365 с. Dennett D.C. Darwin " s Dangerous Idea: Evolution and the Meanings of Life. New York: Simon & Schuster Paperback, 1995. – 586 p. Dennett D.C. Breaking the Spell: religion as a natural phenomenon. New York: Penguin Books, 2007. – 448 p. Dennett D.C., LaScola L. Caught in the Pulpit: Leaving Belief Behind. Durham: Pitchstone Publishing, 2015. – 280 p. Harris S. Letter to a Christian Nation. New York: Vintage Books, 2006. – 120 p. Harris S. The Moral Landscape: How Science Can Determine Human Values. New York: Free Press, 2010. – 307 p. Harris S. Waking Up: A Guide to Spirituality Without Religion. New York: Simon and Schuster, 2014. – 256 p. Stenger V.J. How Science Found God: The Latest Results in the Search for Propose in The Universe. New York: Prometheus Books, 2003. – 373 p. Stenger V.J. God: The Failed Hypothesis: How Science Shows That God Does Not Exist. New York: Prometheus Books, 2008. – 310 p. Stenger V.J. The New Atheism: Taking a Stand for Science and Reason. New York: Prometheus Books, 2009. – 282 p.   Произведения продолжателей идей «нового атеизма» Avalos H. The End of Biblical Studies. New York: Prometheus Books, 2007. – 288 p. Avalos H. Fighting Words: The Origins of Religious Violence. New York: Prometheus Books. – 444 p.

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   Учение о перевоплощении сталкивается с христианским учением об искуплении. Это ясно видно на евангельском примере благоразумного разбойника, который в одно мгновение своего обращения ко Христу наследует Царство Небесное (Лк. 23:39—43) (минуя индусскую карму). Искупление, совершенное Христом, освобождает человека из власти космических процессов и от власти судьбы. Оно силой благодати дает то, что не может дать предлагаемое теософией бесконечное цикловое скитание по космическим коридорам.    Современные рассказы о жизни после смерти ценны тем, что они в корне ниспровергают оккультное учение о перевоплощении. Действительно, во всех случаях, записанных врачами-реаниматорами, душа после смерти продолжала сознавать себя единой с той, которая жила в теле до смерти. Если она хотела вернуться в прежний мир, то лишь для того, чтобы довершить свою незаконченную миссию. Встречаясь с душами умерших родственников, душа временно умершего узнавала в них живые личности, и они в свою очередь узнавали ее. Во всех случаях души умерших сохраняли свое сформировавшееся «Я».    Таким образом, отрицая сохранение личности, учение о перевоплощении отрицает бессмертие вообще и делает человека игрушкой слепых космических процессов. Оно настолько же ложно насколько пессимистично.    Но Христос воскрес! Его силой и мы восстанем с нашими обновленными телами для вечной и сознательной жизни! Ему слава во веки. Аминь. Библиография     Книги на английском языке    1. Raymond А. Moody, MD, Life afmer Life, Ваптат Books, NY 1978.    2. Raymond А. Moody, MD, Reflecmuons оп Life afmer Life, Ваптат Books, NY 1978.    3. Raymond А. Moody, MD, Тне Light Beyond, Ваптат Books, NY 1990.    4. Melvin Morse, MD, Closer то тне Light, Ivy Books, NY 1990 (авоит children who experuenced near-deamh).    5. Michael Sabom, MD, Recollecmuons of Deamh, Нагрег and Row Publishers, NY 1982. (А seruous and memhodical invesmigamion).    6. Кеппетн Ring, PhD Life ат Deamh, QUILL, New Уогк, 1982.    7. Melvin Morse, MD, Closer то тне Light Ivy Books, published by Ballanmine Books, 1990, To Hell and Back, 1993.

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Should We Pray from Books, or Use Our Own Words? A Russian Orthodox Church Website About Pages About %20%20 Donate Contact Us Проекты «Правмира» Pravmir.ru Матроны.RU Не инвалид.RU Pravmir.com Форум Книги Лекторий Благотворительность Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation News В данной категории нет материалов. Family Before marriage Bringing up children Children's page Divorce In the Family What is Christian Love in Marriage? Family Life and Spiritual Warfare Should People Limit Marital Relations in Lent? Pastoral Advice Library Holy Fathers Lives of Saints New Russian Martyrs Other Media Sermons, Lectures The Importance of Patiently Letting Down Our Nets in Obedience Do We Have A Reaction To The Gospel? What Does the Cross Mean for us Today? Our Faith History of Christianity Icons In the Church Liturgical Life Missionary work Orthodoxy around the World Prayers Religions Sacraments Social Life Theology “Le monde entier reste silencieux au sujet de l’Artsakh” : 120 000… “The whole world is silent about Artsakh.” 120,000 people are in the blockade,… The Importance of Patiently Letting Down Our Nets in Obedience Calendar Fasting Feasts The Tree Heals the Tree The Lights of an Approaching Rescue Preparing the Way of the Lord in our Own Lives family В данной категории нет материалов. Multimedia Contact us Искать Искать Should We Pray from Books, or Use Our Own Words? Source: Orthodox Way of Life Archpriest Andrew Jarmus 20 March 2019 Action that Leads to Salvation: Psalm 118 Does God Ever Ignore Our Heartfelt Prayers? Prayers Are Like Arrows – Good Archers Select Only The Best Ones How to Pray in the Right Way – 12 Steps Many believers have developed a great love for the prayers found in our prayer books. In our prayer books we find collections of prayers, written at different times in history for different situations, times of day and needs. In the Orthodox Church, one of the most beloved prayer books is the Old testament Book of Psalms. The Psalms offer us a way of framing life’s varying experiences — good and bad — in prayer using very poetic and profound language. So important is the Book of Psalms that you will find the Psalms used in every worship service and rule of prayer.

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         Библиография работ автора на языке оригинала: Научные издания 1. Luther " s Theology of the Cross.  Martin Luther " s Theological Breakthrough (Blackwell: Oxford, 1985); paperback edition published January 1990. 2. The Making of Modern German Christology. From the Enlightenment to Pannenberg (Blackwell: Oxford, 1986). 3. ‘Reformation to Enlightenment (1500-1800) " , in  The History of Christian Theology I: The Science of Theology , ed. P. D. L. Avis (Eerdmans: Grand Rapids, Michigan, 1986), 105-229. [Book-length article]. 4. Iustitia Dei.  A History of the Christian Doctrine of Justification   (2 vols; Cambridge: Cambridge University Press, 1986; paperback edition 1989, 1991). Second edition (in one volume) published by CUP in 1998. Third edition, completely revised, 2005. 5. The Intellectual Origins of the European Reformation (Blackwell: Oxford, 1987); paperback edition, 1992. Second edition, completely revised, 2003. 6. The Genesis of Doctrine (Blackwell: Oxford, 1990). Second edition: Grand Rapids: Eerdmans, 1997. 7. The Renewal of Anglicanism (London: SPCK, 1993). 8. The Foundations of Dialogue in Science and Religion (Oxford: Blackwell, 1998). 9. Thomas F. Torrance: An Intellectual Biography . (Edinburgh: T. & T. Clark, 1999). 10. The Future of Christianity . (Oxford: Blackwell, 2000). 11. A Scientific Theology: Volume 1 - Nature. (Edinburgh: T. & T. Clark, 2001). 12. A Scientific Theology: Volume 2 - Reality. (Edinburgh: T. & T. Clark, 2002). 13. A Brief History of Heaven . (Oxford: Blackwell, 2002). 14. A Scientific Theology: Volume 3 - Theory. (Edinburgh: T. & T. Clark, 2003). 15. Dawkins " God: Genes, Memes and the Meaning of Life. (Oxford: Blackwell, 2004). 16. The Science of God: An Introduction to Scientific Theology . (London: Continuum, 2004). 17. The Order of Things: Explorations in Scientific Theology (Oxford: Blackwell, 2006). 18. Christianity " s Dangerous Idea: The Protestant Revolution from the Sixteenth to the Twenty-First Century . (San Francisco: HarperOne, 2007).

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