| Этому же произведению Дидима посвящена кандидатская диссертация иеромонаха Иоасафа (Морзы) « Дидим Слепец и его комментарии на книгу Иова» 47 , защищенная в Минской Духовной Академии в 2003 году. Диссертация разбита на две части. В первой части автор рассматривает кратко жизнь Дидима (1 глава) и его труды (2 глава). Вторая, основная часть работы, посвящена токованию Дидима на книгу Иова. Иеромонах Иоасаф описывает время написания труда и делает заключение, что он составлен не позднее 382го года. При описании Священного Писания в Комментариях, он показывает, что при их составлении Дидим использовал так называемый Александрийский Канон Ветхозаветных и Новозаветных книг. Так же автор рассматривает метод толкования Дидима и авторство книги Иова (1 глава). Во 2 главе на основе толковании книги Иова дается богословие Дидима. Учение о Боге включает в себя разделы о свойствах Божьих, Его сущности и энергиях, учение о Святой Троице и о Божественных Лицах. Так же рассматривается учение об ангелах и демонах. Антропология включает в себя вопросы цели творения человека, его свободе произволения, душевно-телесном составе, первородном грехе, свойствах души и их предсуществовании, всеобщем восстановлении и очистительном огне. В 3 главе дается подборка наиболее ярких высказываний Дидима, где он говорит о святости, грехе и о христианском подвижничестве вообще. Ученый Райнольдс в своей диссертации «Man, Incarnation, and Trinity in the Commentary on Zechariah of Didymus the Blind of Alexandria» 48 разбирает антропологию, христологию и тринитарный вопрос в толковании Дидима, а книгу Захария. Кроме этого Райнольдс нашел множество параллелей с толкованием Дидима на книгу псалмов, чем подтвердил авторство этого труда. Псалмокомментариям Дидима посвящено наибольшее количество работ. Эту тематику открывает работа Адольфа Гешхе «La christologie du Commentaire sur Les Psaumes découvert à Toura» 49 , увидевшая свет в 1962 году. Подробно описывая происхождение корпуса из Туры и в частности толкование на псалмы (1 глава), автор останавливается на палеографических особенностях толкования (2 глава). В 3 главе Гешхе обращает внимание на язык, стиль (§1), жанр (§2) и метод экзегезы (§3) комментария. Во 2 части книги автор разбирает христологический словарь комментария (1 глава), человечество Христа (2 глава), тайну его воплощения (3 глава) и проблематику Лица Бога-Слова воплощенного (4 глава). 3 часть книги посвящена освещению гипотез возникновения корпуса (1 глава), роли комментария в трудах Дидима (оригенизм, идиоматика, доктринальные термины (2 глава)), датировке и атрибуции (3 глава). |
| Чайковский Ю. Наука о развитии жизни. Опыт теории эволюции, М., 2006. Abel David L. The First Gene. N-Y., 2011. Abel David L. The Capabilities of Chaos and Complexity. Abel David L. The Universal Plausibility Metric (UPM) & Principle (UPP). Axe D. Estimating the Prevalence of Protein Sequences Adopting Functional Enzyme Folds. Axe D. The Case Against a Darwinian Origin of Protein Folds. Axe D. The Limits of Complex Adaptation: An Analysis Based on a Simple Model of Structured Bacterial Populations. Axe D. Correcting four misconceptions about my 2004 article in Journal of Molecular Biology//Blog post. Biological Institute website. Behe M. Darvin " s Blackbox: The Biochemical Challenge to Evolution. N-Y., 1996. Behe M. Self-Organization and Irreducibly Complex Systems. Behe M. The Edge of Evolution. N-Y., 2007. Behe M., Dembski W., Meyer S. Science and Evidence for Design in the Universe//Proc. of the Wethersfield Inst. Vol. 9. Ignatius Press, 2010. Borel Emil.Probabilities and Life. Dover, 1962. Darwin C. On the Origin of Species. Dawkins R. The Blind Watchmaker. N-Y., 1986. Dembski W. No Free Lunch: Why Specified Complexity Cannot be Purchased without Intelligence. Rowman and Littlefield Publishers, 2007. Dembski W., Wells J. The Design of Life. Dembski W., Marks R. Conservation of Information in Search//Systems, Man and Cybernetics, Part A: Systems and Humans, IEEE Transations. Deyes Proteins Fold As Darvin Crumbles Durston K.K., Chiu D.K-Y., Abel D.L. and Trevors J.T. Measuring the functional sequence complexity of proteins Ewert W., Dembski W., Marks R. Climbing the Steiner Tree: Sources of Active Information in a Genetic Algorithm for Solving the Euclidean Steiner Tree Problem. Gauger A.K., Ebnet S., Fahey P.F., Seelke R. Reductive evolution can prevent populations from taking simple adaptive paths to high fitness. Glover F. and Laguna M. Tabu Search. Huberman B., Mihm J., Loch C. and Wilkinson D. Hierarchical Structure and Search in Complex Organizations//Management Science. Vol. 56. 2010. |
| Tweet Нравится Bible to be translated into Russian sign language beginning with Gospel of Mark Moscow, February 2, 2017 Photo: http://www.effafa.ru/ A meeting on the project to translate the Bible into Russian sign language was held in Moscow on January 27. The participants, representing the patriarchate’s Synodal Department for Church Charity and Social Service, the Institute for Bible Translation, the All-Russian Society for the Deaf, clergy working with the deaf from various dioceses, sign language interpreters, and the deaf community, decided to begin with the Gospel of Mark, reports the site of the Moscow Patriarchate. Meeting participants decided the Gospel of Mark would be the easiest to translate, and “besides, out of the four Gospels, only the Gospel of Mark mentions the healing of the deaf man,” noted the deputy director of the Institute for Bible Translation Natalia Gorbunova. The idea of translating the Bible into sign language was developed by the aforementioned synodal department, Bible society, and society for the deaf. The first meeting was held in December. The target audience is both churched and secular deaf people looking for the Gospel in sign language in video format, as well as those who would like to learn sign language to communicate and work with the deaf. “Sign language is very diverse, and we should preserve this diversity,” said the head of the Ekaterinburg Diocese’s pastoral, missionary, and social service center Hieromonk Vissarion (Kukushkin). Accordingly, the Gospel will be translated into Russian sign language with elements of foreign-borrowed words. A dictionary of Biblical terms will be developed at the same time. Today sixty-two Orthodox parishes and communities with the deaf and blind, working with various departments and organizations to offer educational courses on the basics of sign language for priests, social workers, and volunteers, and to produce educational videos for the deaf. 2 февраля 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: |
| Craig S. Keener Conflict Over the Healing of a Blind Man. 9:1–10:21 This narrative demonstrates Jesus» claims in the previous context and chronologically follows directly on Jesus» departure from the temple on the last day of the festival (7:37; 8:59). It probably begins not far from the temple (cf. 9:7). This section opens with the healing of a blind man (9:1–7) and closes with the recognition that this miracle was not what one expected from a demon (10:21). The narrative between includes Pharisaic charges that Jesus» healing cannot be from God (9:16,22,24), a response from the formerly blind man that challenges the logic of their paradigm (9:25, 27, 31–33), and a response from Jesus, who reverses the charge and shows that it is his opponents who are not from God (9:40–10:18). 7009 Jesus» claim in this section to be the good shepherd (10:11) implicitly advances his previous claim to deity (8:58). Blindness and Sin (9:1–34) Contrary to what the elite supposed (9:34), the man was not born blind due to a sin (9:2–3), nor was his healer a sinner (9:16, 24); by contrast, the elite themselves are sinful and spiritually blind (9:39–41). The true connection between blindness and sin links together the entire section 9:1–41. But because 9:40–41 begin the response to the Pharisees which is continued in 10:1–18 and 9:35–39 begins Jesus» defense of the healed man, we have limited the first section to the material directly related to the healing and responses to it (9:1–34). The following section (9:35–10:18) traces Jesus» own response to the varied responses to his act, especially the responses of the healed man and the Jerusalem elite. Moreover, the contrast between physical and spiritual blindness (dependence on Christ and opposition to him) of 9:39–41 is already implicit at the beginning of this section. Jesus became invisible in some sense to his enemies in 8:59, so they could not see him; but here Jesus cures a man physically blind and so despised by his enemies (9:2, 34). (Indeed, worldly evaluations of the reasons for blindness form an inclusio around Jesus» healing and the man " s fidelity to him; 9:2, 34.) Epistemological terms («know») dominate the dialogue scenes and probably provide the metaphoric meaning of «sight» language also prominent in the chapter. 7010 |
| The blind man himself becomes a paradigm of growing discipleship; when he confesses Jesus openly, he moves from recognizing him as a «man» (9:11) to a «prophet» (9:17) and a man from God (9:33), and with Jesus» revelation recognizes him as «Son of Man» and «Lord» (9:35–37). 7011 The end of this account contrasts starkly with the man healed in ch. 5 who did not proceed to become a disciple (5:1–16); for point-by-point contrasts with that account, see comments there. This man, like others who did the truth, would come to the light (3:19–21; cf. 9:3; 5:14). 1. Jesus Heals One Blind from Birth (9:1–7) Blindness «from birth» was considered especially difficult, 7012 though John mentions the duration of the malady (9:1; cf. 5:5) at least partly to lead into the disciples» question of who merited his birth in this state (9:2). Ancients generally believed that, under extraordinary circumstances, blind persons could be healed; 7013 thus some contended that Isis both cured eye diseases and made blind, 7014 and in a list of healings at Epidauros, the lame and blind appear in a summary (perhaps as the most dramatic cures). 7015 The Jesus tradition multiply attests that Jesus healed some blind people; 7016 there the opening of blind eyes, like the healing of the lame (5:9), reflects signs of the messianic era (Isa 35:5–6). Redaction critics often argue that, given Jesus» reputation for healing blindness and the pre-70 character of traditions like the pool of Siloam, the core account (9:1, 6–7) is authentic, the rest being Johannine theologizing on that story. 7017 Most regard 9:22, along with 12and 16:2, as a reflection of the situation with which the Johannine community was struggling. 7018 Whatever John " s degree of adaptation here, he certainly seeks to be relevant to his audience. In contrast to the staging of the rest of the Gospel, Jesus is missing from twenty-seven of forty-seven verses; to merit such extended discussion without Jesus» presence, the circumstances of the story must be particularly relevant to the experience of John " s audience. 7019 1A. The Timing (9:1) |
| In this narrative the Sabbath first appears here (9:14; note the repetition in 5:9–10,16, 18); 7097 though not strictly relevant to the man " s healing, it is essential to the Pharisaic condemnation of the healing. John himself does not think that Jesus violates the Sabbath; rather, he employs Sabbath controversies as a stage on which to articulate his high Christology. 7098 Sabbath violation is a necessary foundation for the charge that Jesus is not from God (9:16), which allows some to respond to Jesus» recent claims to be from God (8:42), not to have sinned (8:46), and to call on others to «keep» his word (8:51) when he does not in fact «keep» God " s laws like the Sabbath (9:16). John " s title «the one once blind» heightens for the reader the irony of his current interrogation. 7099 A key term throughout the entire account of the blind man " s healing is οδα, and the term is largely restricted in this account to the man " s controversy with the authorities (9:12, 20–21, 24–25, 29–31). If this story is directly relevant to the experience of the Johannine community, as most scholars since Martyn have argued (see introduction; cf. also 12:42; 16:2), the text suggests that a primary issue of controversy was the matter of epistemology: the authorities make claims to knowledge about Jesus, namely that he is sinful (9:24), based on their interpretation of Torah (9:29). By contrast, the healed man appeals to his experience (9:25), which at this point is all he has; his attempt to offer an argument from biblical principles is rebuffed in any case (9:31). As Culpepper points out, the interrogators who hold power in the situation diplay excessive confidence, making frequent assertions that contrast with the healed man " s «pleas of ignorance.» This establishes «a classic contrast between a braggart (an alazon in Greek drama) and the ironist (an eiron). With delightful subtlety, the narrator shows us the man " s insight and exposes the Pharisees» blindness.» Through most of the account the blind man does not know (9:12,25) or knows only what he sees (9:25); the Pharisees, who assert that Jesus is not from God (9:16), claim what they do know (9:24, 29). 7100 This is comic relief at the Pharisees» expense; the blind man serves a function like Socrates in Platós dialogues, though less cognizant of the direction his dialogue will take. Philostratus (Vit. soph. 1.480–481), claims that philosophers (like diviners) start by admitting ignorance and pursuing knowledge, whereas sophists (like mantics) begin with confident assertions of knowledge. To the limited extent that this distinction holds, the interrogators start more like sophists (9:24, 29), whereas the man " s knowledge emerges after reflection (9:31). |
| The only problem with which this type of people is concerned is the problem of individual «salvation.» . Thirdly, there is an Existentialist type of opposition. Its basic motive is in the protest against man’s enslavement in civilization, which only screens from him the ultimate predicament of his existence, and obscures the hopelessness of his entanglement. It would be unfair to deny the relative truth of the contemporary Existentialist movement, the truth of reaction; and probably the modern man of culture needed this sharp and pityless warning. In all its forms, religious and areligious, Existentialism exposes the nothingness of man, of the real man as he is and knows himself. For those among the Existentialists who failed to encounter God or who indulge in the atheistic denial, this «nothingness» is just the last truth about man and his destiny. Only man should find this truth out for himself. But many Existentialists have found God, or, as they would put it themselves, have been found by Him, challenged by Him, in His undivided wrath and mercy. But, paradoxically enough, they would persist in believing that man is still but «nothing,» in spite of the redeeming love and concern of Creator for His lost and stray creatures. In their conception, «creatureliness» of man inextricably condemns him to be but «nothing,» at least in his own eyes, in spite of the mysterious fact that for God His creatures are obviously much more than «nothing,» since the redeeming love of God moved Him, for the sake of man, to the tremendous Sacrifice of the Cross. Existentialism seems to be right in its criticism of human complacency, and even helpful in its unwelcome detection of man’s pettiness. But it is always blind to the complexity of the Divine Wisdom. An Existentialist is always a lonely and solitary being, inextricably involved and engaged in the scrutiny of his predicament. His terms of reference are always: the ALL of God and the Nothing of man. And, even in the case when his analysis begins with a concrete situation, namely his personal one, it continues somehow in abstracto: in the last resort he will not speak of a living person, but rather about man as man, for ultimately all men stand under the same and universal detection of their ultimate irrelevance. Whatever the psychological and historical explanation of the recent rise of Existentialism may be, on the whole it is no more than a symptom of cultural disintegration and despair. |
| That Jesus «passed by» (9:1; cf. Matt 9:27) implies that he left the temple (8:59) by one of the roads leading from it; the pool of Siloam was near the temple and no break appears between chs. 8 and 9. The blind, or members of the families they would have otherwise supported, had to support themselves by begging for charity. 7020 The location near the temple (8:59–9:1) therefore makes sense; temples with their broad colonnades provided natural places for begging. 7021 In the story world it therefore remains the final day of the Feast of Tabernacles (7:2, 37). 7022 As here (9:1) and in the parallel passage in 5:1–14 (5:5), healing reports often emphasized the duration of the distress (e.g., Mark 5:25 ; Acts 3:2), heightening the significance of the healing. 7023 That the man was also healed on the Sabbath (which some view as a Johannine addition to the original story to fit its Johannine context) becomes an issue only at 9:14, when the narrative begins to report the involvement of the Pharisees (9:13); one may recall Johns similar stylistic practice in 5:9b-10. 1B. The Cause of Blindness (9:2–5) Blindness was often associated with sin; in many cultures it is natural to associate another " s affliction with a specific avoidable cause to prevent anxiety on the part of those who speculated about the causes (cf. Job 6:21 ). 7024 Thus one source suggests that a person was struck blind because he failed to perform sacrifices properly, 7025 though some thinkers did object that blindness could happen to anyone. 7026 Jewish literature provides many examples of the connection; 7027 one who saw a blind, lame, or otherwise seriously afflicted person should praise God as the righteous judge. 7028 Ancients held that wrongdoing caused a variety of maladies. Thus the gods and Fate often sent punishment like (σος) the crime; 7029 Jewish sources, including both early sages and sectarian sources 7030 as well as later rabbis, 7031 recite the same principle. In many Greco-Roman sources, God or the gods punished with physical afflictions, including blindness; 7032 in Jewish sources, sickness often stemmed from sin. 7033 Thus a woman would die childless only because of her sin (J En. 98:5). The Testament of Job even supplies a possible sin (pride) committed by Job " s sons that made them susceptible to death (T. Job 15:9/10). 7034 Some Jewish teachers did, however, express skepticism that we could know the reasons the righteous suffered, 7035 and argued that not all kinds of suffering derived from sin. 7036 Like leprosy, blindness was a state compared with death; 7037 like other disabled or generally defenseless persons, 7038 however, a blind person received some special protection under law. 7039 |
| On May 2, 1999, the rite of canonization of the blessed eldress Matrona , ascetic of piety of the twentieth century and national consoler in the atheist years so mournful for the Church, was celebrated before a large gathering of people. This blessed Christ-pleaser shines with a special light amidst the great host of Russian saints standing before the Throne of God. From birth, she was bereft of the ability to see, but she possessed blessed spiritual vision—the gift of clairvoyance. Photo: svMatrona.ru Do we understand what it means to be blind from birth, to live ever in impenetrable darkness? It’s impossible to escape from it—nothing and no one, and there’s just darkness without end, beyond which is eternal darkness after death. Matronushka was not just blind, but she didn’t even have eyes. Her eye sockets were tightly covered by closed eyelids, like that white bird had that her mother saw in a dream before her birth. In the sixth week of Pascha, on the Sunday of the Blind Man, we hear the Lord’s explanation of the meaning of Blessed Matrona’s sufferings. Who sinned—he or his parents? the Lord’s disciples anxiously ask about the man blind from birth (Jn. 9:2). All troubles are associated with sin; even earthquakes, floods, and droughts are from our sins, and there is a mysterious law of justice, according to which punishment from sin reaches unto the third and fourth generation, but the mercy of God upon a saint extends unto a thousand generations. However, this law is always hidden and mysterious, and we should beware of making straightforward conclusions. It’s not without reason that the Ecclesiast laments that so often the righteous endure affliction, while the wicked prosper. This is a sticking point for many, not just for yesterday’s professional atheists, denying the existence of God because of the terrible suffering and injustices in the world, although in their outrage itself you can sometimes see a good blindness—an unconscious yearning for God; our desire for perfection and a higher justice is already the light of God within us. |
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