| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf ROME ROME. Capital of the Roman Empire and see of the popes (qq.v.), Rome and its mystique-Roma aeterna-have played practically as important a role in the Orthodox as in the Roman Catholic Church (q.v.). The ancient capital was, in a sense, the badge of legitimacy for Constantinople, “New Rome,” the capital of the East and of the Empire, which, until its demise in 1453, claimed to be the continuation of the polity begun by Augustus Caesar. The early Christian history of the city is worth noting in brief, not only for its intrinsic value and its influence on the East, but for the remarkably detailed list of its early bishops (Epiphanius, Haer. 27.6). After the burning of the city by Nero (A.D. 64) and the resulting martyrdom of Peter and Paul, the Church grew under Vespasian (69–79) and Titus (79–81 ) until the persecutions of Domitian (81–96) and Trajan (98–117). Ignatius of Antioch (q.v.) was martyred at Rome (ca. 110–117), along with at least one early bishop, Telephorus (ca. 126–136), Justin Martyr (q.v.), and Cecilia-the latter two under the severe persecutions of Marcus Aurelius (161–180). The first century and a half of Christianity in Rome was characterized by these persecutions, while the bishops were Greek-speaking and generally lesser known than contemporary Roman heretics Tatian, Valentinus, and Marcion. These heretics seem to have been criticized only by Rhodo, Pius, (possibly) Justin Martyr, and Hippolytus (q.v.) from the Roman Church. (It is significant that the Christian Apologists [q.v.] from this period, other than the aforementioned, were not Roman.) The earliest Roman bishops who actively appear on the historical record are Clement (ca. 88–97), who wrote an epistle to the Corinthians, which was included in some early lists of the canon of Scripture, Pius I (ca. 141–154), brother of the author of The Shepherd of Hermas and the bishop under whom Marcion was excommunicated, and Anicetus (ca. 155–166), who discussed the quartodeciman question with Polycarp of Smyrna (q.v.). Victor I (ca. 189) was the first Latin-speaking pope. |
| М.В. Легеев, иером. Мефодий (Зинковский), иером. Кирилл (Зинковский) Содержание 1. Введение: причины появления экуменизма 2. Зарождение экуменического движения и его цель 3. Экклезиологические концепции экуменического движения 4. Что такое «православный экуменизм»? 5. Оценка «экуменизма» церковным самосознанием 6. Экуменическая концепция Критского Собора и миссия Церкви 6.1. Единство 6.2. Святость 6.3. Кафоличность 6.4. Апостоличность 7. Заключение Литература Немного найдется явлений в современном мире, которые вызывали бы столь разноречивые оценки, как экуменизм – от восторженных до крайне отрицательных. Что же такое экуменизм? На какой почве он возникает? Какие цели ставит? Что вообще стоит за этим понятием? Однороден ли экуменизм в своем составе? Какие тенденции направляют его движение? Какова оценка его подлинно церковным самосознанием? Хотя сказано об экуменизме было немало, однако почти все сказанное представляет собой тот или иной срез, ту или иную грань экуменизма как явления. Настоящая статья представляет попытку краткого систематического обзора данной темы, отвечая на заданные вопросы с точки зрения богословия истории, без которого ее раскрытие вряд ли оказалось бы возможным. Ключевые слова: экуменизм, экумена, экуменический, вселенский, Церковь , экклезиология, миссия Церкви, Собор на Крите, актуальные проблемы богословия. Rev. Mikhail Legeev, hier. Methody (Zinkovskiy), hier. Kirill (Zinkovskiy) ECUMENISM AS A PHENOMENON OF MODERNITY Few phenomena in the modern world receive such contradictory judgments as ecumenism. In fact they vary from highly enthusiastic to extremely negative. So what is ecumenism? On which soil does it appear? What ares its purposes? What actually hides behind this concept? Is ecumenism’s structure homogeneous? Which impulses are directing its development? How does the true ecclesiastic consciousness view it? Although quite a lot has been said about the ecumenism, still most of these thoughts consider just particular facets of the ecumenism as a phenomenon. This article is an attempt of a brief systematic overview of the topic via answering of the above stated questions from the theology of history point of view, without which its disclosure would hardly have been possible. |
| The Theology of Maidan It is too early to sum up or to reflect theologically upon what is going on at the Maidan in Kyiv. First, everything is changing rapidly and the next day the Maidan can be completely different or can perish altogether. Second, to properly reflect on such an event as the Maidan, some time should pass. Nevertheless, it is already clear that the Maidan, regardless of its future, has changed the country, the society, as well as the relations between the Ukrainian churches and the Ukrainian society. In Western Europe, the crimes of Nazism, including the Holocaust, forced the Christian churches to radically reconsider their relationship with state and society. A distinct discipline of political theology has been born as a reaction to the Nazis’ totalitarianism and artrocities of the WWII. In Ukraine, however, neither the persecutions of the Church by the Bolsheviks, nor the Holodomor, nor Stalin’s purges, nor the war, nor persecutions under Khruschev, nor the liberation of the Church from the atheist pressure and its immediate splitting into warring religious groups have led to similar consequences. The Maidan, however, has a chance to initiate a process of re-evaluation of the relationships between the Church, the state, and society. Then the Ukrainian churches will also begin to consider themselves differently. This is the subject of my brief reflection. Historically, the Christian church both in the east and the west had primarily a bilateral relationship with what we call the public and political sphere and which is also known under the Greek word politeia. Namely, this relationship existed almost exclusively between the church and the state. Relatively recently the churches began to realize that these two dimensions: church and state – are insufficient. There exists a third self-sufficient dimension – the society – which is also important for the church. This realization forces the churches to proceed from the bilateral relationship ‘church-state’ to the trilateral relationship, which includes church, state, and society. Or to put it in a better order: church, society, and state, where the state takes the third place. It should be mentioned that in the history of the Christian church there were instances when the church dealt with society as a category distinct from the state. St Augustine is believed to have laid the foundation of the relationship between church and society in his seminal work ‘De civitate Dei.’ No such discources existed in the east. However, in the east there have been many examples of pointed interactions between church and society as a third dimension, such as, for instance, in the case of St. John Chrysostom. |
| Although his chapel was closed, Father Bjerring made an outstanding contribution to the development of Orthodoxy in America. He was responsible for translating and publishing a number of liturgical services. He also wrote a brief history of the Orthodox Church and a commentary on its customs and liturgical practices. One of the most outstanding contributions of Bjerring was the publication of the Oriental Church Magazine from November 1879 to October 1881. This journal was the first English-language Orthodox periodical to be published in the United States. Its purpose was to acquaint Americans with the beliefs and practices of the Orthodox Church. The articles that appeared in the journal clearly indicate that Father Bjerring was very deeply committed to the task of Orthodox Christian evangelization in America. 69 THE GREEK IMMIGRANTS AND THEIR PARISHES The United States has been called a nation of immigrants. From the time when the first settlements were established along the Atlantic coast in the early seventeenth century, America has been a haven for persons of all races and backgrounds who have sought freedom and opportunity. Until about the year 1880, the majority of the immigrants who came to the United States were from Western and Northern Europe. After 1880, however, the majority of the immigrants who came to the United States prior to 1921 were from Eastern and Southeastern Europe. It has been estimated that between 1800 and the period of World War I, about 15 million immigrants entered the United States. Because many of these immigrants were Orthodox Christians, they provided a powerful impetus to the growth of Orthodoxy in the United States. A substantial migration of Greeks to the United States began during the last quarter of the nineteenth century and continued until 1921. Prior to this period, Greeks had come to America, but their numbers were not significant. About 200 Peloponnesians came to Florida in 1762, when it was still part of the Spanish Empire. 70 Later, during the early nineteenth century, some American philanthropists helped a small number of Greeks to come to the United States to study. As we have already noted, throughout the middle of the nineteenth century, Greek merchants and government officials could be found in most of the port cities of the United States. 71 |
| Еще один музей создан, чтобы продвигать феминистские и транс-инклюзивные ценности, чтобы преодолеть сформировавшееся в обществе гетеронормативное и циснормативное поведение (когда сексуальная самоидентификация совпадает с полом. – Ред.), пишет theguardian.com. Основательница музея Флоренс Шехтер говорит: «Наш главный приоритет заключается в разрушении табу, которое окружает наши тела и создании места, где мы можем начать открытый и честный диалог». Кроме того, в том же Лондоне 19 марта откроется выставка Periods: A Brief History, рассказывающая о проблемах трансгендерных персон, которые, сохранив мужскую внешность, приобрели женскую физиологию, и о том, как им теперь с этим жить. Как сообщалось ранее, в США количество трансгендеров удвоилось за последние 9 лет. Сегодня, 08:40 Просмотров: 15. Ответ на 14, ОСт: Крещеные атеисты отличаются от верующих во христа еретиков по своей духовной природе тем, что в первых через крещение заложено зерно Спасительной Благодати. Вторые этим даром не обладают. Христа правильно писать с заглавной буквы. То, что Вы пишете - это Ваше личное богословие. Наша Церковь принимает католиков через миропомазание, их не перекрещивают. Апостольское преемство через рукоположение у католиков тоже сохранено, так что благодать-то они получили, другое дело как они ею распорядились.... Я так же верую, что католичество - это путь в ад. " Не знаю я, спасутся ли католики...(Феофан Затворник) Ваша позиция не вполне соответствует позиции Свт. Феофана. Католики верят в своего христа, который совершенно чужд Христу, в которого веруют православные мои братья и сестры. Относительно того, что " Не знаю я, спасутся ли католики...(Феофан Затворник) - да по вере Вашей будет Вам. С НАМИ БОГ! 14. Ответ на 9, Валерий: Крещеные атеисты отличаются от верующих во христа еретиков по своей духовной природе тем, что в первых через крещение заложено зерно Спасительной Благодати. Вторые этим даром не обладают. Христа правильно писать с заглавной буквы. То, что Вы пишете - это Ваше личное богословие. Наша Церковь принимает католиков через миропомазание, их не перекрещивают. Апостольское преемство через рукоположение у католиков тоже сохранено, так что благодать-то они получили, другое дело как они ею распорядились.... |
| My foreign journalist friends are usually amazed by the unanimity and ferocity of the anti-Putin campaign in Russian media. It can be compared with the attacks on G W Bush in the liberal papers in the US, but in the US, there are many conservative papers that supported Bush. Putin has practically no support in the mainstream media, all of it owned by media barons. A valuable exception is TV, but it is expressly apolitical and provides mainly low-brow entertainment, also presented by anti-Putin activists like Mlle Xenia Sobtchak. So PR failed profoundly to wake up the beast. Eventually the young viragos were mobilised for an attack on the Church. By that time they were willing to do anything for their bit of publicity. And the anti-Church campaign started a few months ago, quite suddenly as if by command. The Russian Church had 20 years of peace, recovering after the Communist period, and it was surprised by ferocity of the attack. Though this subject calls for longer exposition, let us be brief. After the collapse of the USSR, the Church remained the only important spiritual pro-solidarity force in Russian life. The Yeltsin and Putin administrations were as materialist as the communists; they preached and practiced social Darwinism of neo-Liberal kind. The Church offered something beside the elusive riches on earth. Russians who lost the glue of solidarity previously provided by Communists eagerly flocked to the alternative provided by the Church. The government and the oligarchs treated the Church well, as the Church had a strong anti-Communist tendency, and the haves were still afraid of the Reds leading the have-nots. The Church flourished, many beautiful cathedrals were rebuilt, many monasteries came back after decades of decay. The newly empowered church became a cohesive force in Russia. As it became strong, the Church began to speak for the poor and dispossessed; the reformed Communists led by the Church-going Gennadi Zuganov, discovered a way to speak to the believers. A well-known economist and thinker, Michael Khazin, predicted that the future belongs to a new paradigm of Red Christianity, something along the lines of Roger Garaudy’s early thought. The Red Christian project is a threat to the elites and a hope for the world, he wrote. Besides, the Russian church took a very Russian and anti-globalist position. |
| “The list of fresh atrocities by Muslims against Christians grows longer almost every day,” he points out. “If this were happening to any other group besides Christians, it would be the human rights tragedy of our time.” He goes on to explain the reasons he believes the mainstream media ignores this Christian persecution, including a brief history lesson on the Muslim view of Isreal and European colonization. “So yes, Christians are indeed the most persecuted religious group in the world today,” he concludes. “But reporting it would violate the media’s narrative of Christians as persecuters and Muslims as victims.” Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Related articles On 1 March 2018, an international round table on the Future of Christianity in the Middle… A Christian man has been sentenced to death in Pakistan for allegedly insulting the Prophet Muhammad.… Is Christianity doomed to disappear in our country? This is a question that I have dealt… Today " s Articles Most viewed articles Functionality is temporarily unavailable. |
| The lengths of the canonical gospels suggest not only intention to publish but also the nature of their genre. 68 All four gospels fit the medium-range length (10,000–25,000 words) found in ancient biographies as distinct from many other kinds of works. 69 A «book» was approximately what one could listen to in a setting. The average length of a book of Herodotus or Thucydides is about 20,000 words, which would take around two hours to read. After the Alexandrian library reforms, an average 30–35 feet scroll would contain 10,000 to 25,000 words–exactly the range into which both the Gospels and many ancient bioi fal1. 70 Also seeking popular analogies, Moses Hadas and Morton Smith compared the Gospels with aretalogies. 71 Aretalogies do have some features in common with some Gospel narratives, but they are normally brief narrations or lists of divine acts, hence do not provide the best analogies for the Gospels as whole works. 72 These narratives may support the hypothesis of early circulated miracle-collections (such as Johns proposed signs source), and indicate the degree to which narratives could be employed in the service of religious propaganda. They do not, however, explain our current gospels and their length; aretalogy was not even a clearly defined genre. 73 2. Novels and Drama Not all literary works concerning specific characters were biographies. Yet all four canonical gospels are a far cry from the fanciful metamorphosis stories, divine rapes, and so forth in a compilation like Ovid " s Metamorphoses. The Gospels plainly have more historical intention and fewer literary pretensions than such works. The primary literary alternative to viewing the Gospels as biography, however, is not entertaining mythological anthologies but to view them as intentional fiction, 74 a suggestion that has little to commend it. First-century readers recognized the genre of novel (the Hellenistic «romance»), 75 including novels about historical characters, 76 but ancient writers normally distinguished between fictitious and historical narratives. 77 As some literary critics have noted, even when historical works have incorrect facts they do not become fiction, and a novel that depends on historical information does not become history. 78 Talbert argues that not all biographies were basically reliable like Suetonius and Plutarch; but his examples of unreliable biographies, Pseudo Callisthenes» Alexander Romance and Lucian " s Passing of Peregrinus, do not make his case. 79 The former is more like a historical novel, and the latter resembles satire. This is not to deny some degree of overlap among categories in historical content, but to affirm that what distinguishes the two genres is the nature of their truth claims. 80 |
| Anaximander left as his successor his disciple Anaximenes, who attributed all the causes of things to an infinite air. He neither denied nor ignored the existence of gods, but, so far from believing that the air was made by them, he held, on the contrary, that they sprang from the air. Anaxagoras, however, who was his pupil, perceived that a divine mind was the productive cause of all things which we see, and said that all the various kinds of things, according to their several modes and species, were produced out of an infinite matter consisting of homogeneous particles, but by the efficiency of a divine mind. Diogenes, also, another pupil of Anaximenes, said that a certain air was the original substance of things out of which all things were produced, but that it was possessed of a divine reason, without which nothing could be produced from it. Anaxagoras was succeeded by his disciple Archelaus, who also thought that all things consisted of homogeneous particles, of which each particular thing was made, but that those particles were pervaded by a divine mind, which perpetually energized all the eternal bodies, namely, those particles, so that they are alternately united and separated. Socrates, the master of Plato, is said to have been the disciple of Archelaus; and on Plato " s account it is that I have given this brief historical sketch of the whole history of these schools. Chapter 3.– Of the Socratic Philosophy. Socrates is said to have been the first who directed the entire effort of philosophy to the correction and regulation of manners, all who went before him having expended their greatest efforts in the investigation of physical, that is, natural phenomena. However, it seems to me that it cannot be certainly discovered whether Socrates did this because he was wearied of obscure and uncertain things, and so wished to direct his mind to the discovery of something manifest and certain, which was necessary in order to the obtaining of a blessed life – that one great object toward which the labor, vigilance, and industry of all philosophers seem to have been directed – or whether (as some yet more favorable to him suppose) he did it because he was unwilling that minds defiled with earthly desires should essay to raise themselves upward to divine things. |
| “We pray to God that He shall grant victory to the valiant forces of the American army over godless communism in Vietnam and bless this country with peace and wellbeing”(emphasis mine – D.A.). Citing the journal “US News and World Report”, “Orthodox Russia” writes about the great upsurge of religious life in South Vietnam under the American occupation. The publication of the Australia-New Zealand diocese of the ROCOR quotes an extract from the statement of the Catholic clergy in Saigon which claims that millions of Vietnamese approve the presence of American forces, and would be desolated should they be withdrawn. Citing the communique issued by of the ministers of foreign affairs of Australia, South Korea, New Zealand, Thailand and South Vietnam dated 23 April 1971, “Orthodox Russia” notes with satisfaction that that as a result of the aid rendered to South Vietnam, order and security has been established in that country. Archbishop Nathaniel (Lvov) writes sympathetically about the plight of Vietnamese refugees in an article entitled “A Brief Overview of the History and Ethnography of Vietnam.” He notes that “millions of refugees from North Vietnam have fled to the south, which is still free of communism. Some three million of such refuges have crossed through impenetrable jungles and mountains along tiny trails and have risked their lives crossing the turbulent Southern Sea and rivers in fragile boats and rafts. Thousands perished, but nobody who had the slightest chance of fleeing the inhuman regime, hesitated to do so. We, Russian emigres, have also fled communism twice, and more than any others can understand the desperate tragedy of the Vietnamese people, more than anyone else we can sympathise deeply with Vietnamese refugees.” The ROCOR paid special attention to Russian Orthodox people fighting in Vietnam. In that far-off Asian country they were fighting not only the Vietcong guerrillas, but the spread of communism that had subjugated their motherland. “Orthodox Russia” describes the feat of US air force captain A.A. |
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