| Ассирийцы понесли тяжелые потери в Первой мировой войне из-за резни, истощения и бедствий. По подсчетам, тогда погибла треть населения. Значительная часть переселилась в Месопотамию, другие уехали в Соединенные Штаты. По политическим причинам патриарх Ассирийский вынужден был оставить служение и уехать в Англию, а затем в Соединенные Штаты. Библиография Самый полный исторический обзор несторианской Церкви – Cardinal Eugène Tisserant, LÉglise nestorienne, первоначально in: Dictionnaire de théologie catholique, tome 11, 157–288, 313–323 (1930), перепечатано in: Recueil Cardinal Eugène Tisserant, ed. Sever Pop, tome 1, 139–317 (1956). Он включает обширную библиографию и ссылки на первоисточники. Из старой литературы следует указать – J. Labourt, Le Christianisme dans 1Empire Perse sous la dynastie Sassanide (1904); Aubrey R. Vine, The Nestorian Churches (1937); W. A. Wigram, An Intoduction to the History of the Assyrian Church (1910); Laurence Edward Browne, The Eclipse of Christianity in Asia (1933); John Stewart, Nestorian Missionary Enterprise Edinburgh (1928); W. Bartold, Zur Geschichte des Christentums in Mittel-Asien bis zur mongolischen Eroberugn, hsgg. von Dr. A. Stübe (1901); P. Pelliot, «Chrétiens dAsie centrale et dExtrême-Orient», in Toung Pao, 15, 623–644 (1914); Alphonse Mingana, The Early Spread of Christianity in India (1926); Arthur Christopher Moule, Christians in China Before 1550 (1926), Nestorians in China (1940); P. Yoshio Saeki, The Nestorians and Their Ritual, 2 vol. (1952); A. Grant, History of the Nestorians (1955); A. J. Maclean and W. H. Brown, The Catholikos of the East, His People (1892); P. Kawerau, America und die orientalischen Kirchen (1958); David F. Abramtsov, «The Assyrians of Persia and the Russian Orthodox Church» in: One Church, vol. 14. 5–6,155–169 (Мау/June 1960); Bertold Spuler, «Die Nestorianische Kirche», in: Handbuch der Orientalisk, vol. 8, pp. 120–169 (1961); W. de Vries, Die Sakramenten-Theologie bei den Nestorianern, «Orientalia Christiana Analecta», 133 (1947); Paul Krueger, «Symbolik der Syrischen Kirche», in: Symbolik des Orthodoxen und Orientalischen Christentums, pp. 125–142 (1962). |
| Полотебнов А. , прот. Руководство к последовательному толкованию и чтению Евангелия. Ч.1. Евангелие от Матфея. М., 1905. Пособие к чтению Евангелия от Марка. Пг., изд. Христианского студенческого кружка, 1919. Розанов Н. Евангелие от Марка, Евангелие от Луки, Евангелие от Иоанна. – ТБ. Т.9. СПб., 1912. Фивейский И., свящ. Евангелие от Матфея. – ТБ. Т.8. СПб., 1911. 117. Brown R.E. The Gospel According to John. New York, 1966. 118. Caird G. The Gospel of St.Luke. London, 1964. 119. Cranfield C.E. The Gospel According to St.Mark. Cambridge, 1959. 120. Creed J. M. The Gospel According to St.Luke. London, 1953. 121. Dodd C.H. The Interpretation of the Fourth Gospel. Cambridge, 1953. 122. Ellis P. Matthew – His Mind and His Message. Collegeville, 1974. 123. Fenton J. C. The Gospel of St.Matthew. Baltimore, 1963. 124. Filson F. V. A Commentary on the Gospel According to St.Matthew. London, 1963. 125. Hunter A. According to John. London, 1968. 126. Johnson S.E. Commentary on the Gospel According to St.Mark. London, 1960. 127. Lagrange M.J. Evangile selon St.Marc. Paris, 1929. 128. Leaney A.R. C. A Commentary on the Gospel According to St.Luke. New York, 1958. New Testament Reading Guide. Ed. by B. M.Ahern, R.Sullivan, W.G.Hedit, N 1,2,3,4,13. III. Личность и учение Христа. Притчи 1. Христианские авторы Адам К. Иисус Христос. Пер. с нем. Брюссель. Жизнь с Богом, 1961. 131. Александр (Светлаков) , еп. Иисус Христос по Евангелиям. Т.1–4. М., 1891–1894. 132. Александров Б.М. Единство Образа Христа по Апокалипсису, Посланиям св.апостола Павла и Евангелиям. Париж, 1964. 133. Антоний (Храповицкий) , еп. Сын Человеческий: Опыт истолкования. — БВ, 1903, N 11. 134. Его же. Против тех, которые уверяют, будто Иисус Христос был революционером. М., 1909. 135. Его же. Об искуплении. М., 1917. 136. Аскольдов С. Христианство и политика. СПб., 1907. 137. Бердяев Н. Философия свободного духа: Проблематика и типология христианства. Париж, YMCA, 1927–1928. 138. Его же. Христианство и классовая борьба, 1931. |
| 5049 Concerning a double entendre between crucifixion and exaltation by enthronement, see Schwank, «Erhöht.» The Hebrew for «lift» functions both as status elevation and as execution by hanging in Gen 40 (see Hollis, «Pun»). 5051 Thus Glasson, Moses, 36–38, argues that John presents the cross as a sign here; he does concede, however, that the LXX avoids ψω in the clear «ensign» texts. 5053 Cf. Braun, «Vie.» Many argue that all John " s ψω texts include the resurrection-ascension (Holwerda, Spirit, 9–11; Dibelius, Jesus, 141; Grant, Gnosticism, 173). Pesiq. Rab. 37:1, citing a fourth-century Palestinian Amora, depicts God «lifting up» the Messiah to heaven to protect him. 5054 His death is «not … ignominious … but a return to glory» (Nicholson, Death, 163; cf. Hengel, Son, 88). 5055 E.g., Griffiths, «Deutero-Isaiah,» 360; Lindars, Apologetic, 83, 234; Barrett, John, 214; Bauckham, God Crucified, 64–65. 5056 The later Targum applies Isa 52:13–53to the Messiah but its sufferings to Israel (Lourença «Targum»). Chilton, «John xii 34,» thinks Tg. Isa. 52preserves an exegesis similar to John " s; Adna, «Herrens,» thinks Tg. Ps.-J. on Isa 52:13–53follows a traditional Jewish hermeneutic. 5058 Greek literature could also introduce a matter in a somewhat ambiguous manner (e.g.. Agamemnon " s death in Homer Od. 1.29–43; 3.193–194, 234–235) but later clarify with a more detailed description (Homer Od. 3.253–312). 5059 In John 3the aorists for «loved» and «gave» bear their usual, punctilear sense (also Evans, «γαπν,» 68): here the supreme act of love (Brown, John, 1:133). 5061 See comment on 1:14. Some may overemphasize Aqedah allusions here (e.g., Grigsby. «Cross»; Swetnam, Isaac, 84–85). 5063 Cf. also Hanson, Unity, 138. «Hatred» (3:20) was likewise expressed by deliberate repudiation or abandonment of the group (1 John 2:9, 11, 19), not simply a matter of feelings (see Malina and Rohrbaugh, John, 87). 5064 In some cases the senses tend not to appear theologically significant to the case. Reflecting Hebrew idiom, God could also «give» (i.e., install or appoint) a king ( 1Sam 12:13; 1 Kgs 1:48; 2 Chr 2:11; 9:8). |
| 4948 Plutarch Exile 17, Mor. 607D, also citing Platós claim (Phaedrus 250C) that the soul is «like an oyster in its shell» (Plutarch, LCL 7:568–71). 4953 Socrates in Xenophon Mem. 4.3.14; the principle may also cast light back on Jesus as the incarnation of the invisible God in 1:18. On the divine winds, see, e.g., Virgil Aen. 1.56–59; Keener, Revelation, 233; for Poseidon allegorized as cosmic breath, Maximus of Tyre Or. 4.8; for a naturalistic explanation (air blowing in a specific direction), see Seneca Nat. 5.1.1. 4955 E.g., Matt 8:27; 15:31; 21:20; Mark 5:20 ; Luke 1:63; 2:18; cf. Rev 13:3; 1 En. 26:6; Sib. Or. 1.32 (Evés creation); T. Ab. 3:11–12A; the response to Apollonius in Greek tradition in Robbins, Jesus, 149. See further comment on 2:11. 4956 Some (e.g., Brown, John, 1:131) attribute Jesus» admonition not to marvel to «a characteristic rabbinic usage»; more naturally, it is a common admonition to those who should not have been taken by surprise (e.g., Epictetus Diatr. 1.16.1, Μ θαυμζετ»). 4957 Commentators here often appeal to the community Nicodemus represented in John " s day (e.g., Brown, John, 1:131; Sanders, John, 125; Rensberger, Faith, 38, 56–57, 148; cf. Carreira das Neves, «Pronome»). 4960 The identity of οδα with γινσκω in 3may represent rhetorical metabole or variatio (cf. Lee, «Translations of OT,» 776–77); the repetition of οδα so frequently in the passage may resemble rhetorical diaphora (cf. Rowe, «Style,» 133–34). 4961 Schwarz, «Wind,» translates «blows» as «inspires,» but his recourse to Aramaic would probably be lost on most of John " s ideal audience. 4962 Like the description of Jesus raising whom he wills (θλει, 5:21), it also implies divine omnipotence (cf. Rev 1:8). 4966 E.g., Sophocles Oed. co1. 214–215; Euripides Helen 86; Virgil Aen. 2.74; Pindar Ryth. 4.97–98. One would also ask the person " s name (Euripides Cyc1. 102; Iph. taur. 499; Parthenius L.R. 26.4; cf. Judg 13:6 ). 4968 Diogenes Laertius 6.2.63. For the idea, cf. Diogenes Laertius 2.99; 6.2.72; Seneca Ep. Luci1. 28.4; Epictetus Diatr. 2.10.3; Philo Creation 142; for citizenship in heaven, cf. Diogenes Laertius 2.7; Philo Contempt. Life 90; Phil 3:20 ; Diogn. 5.5. |
| 5921 E.g., Josephus Ag. Ap. 1.58–59. 5922 Let. Aris. 131–132, 156–157; see further Longenecker, Paul 54–58; Davies, Paul 27–29. Cf. Xenophon Mem. 4.3.13; Diodorus Siculus 12.20.2; Cicero Nat. d. 2.54.133–58.146; Seneca Benef. 6.23.6–7; Plutarch Isis 76, Mor. 382A; Epictetus Diatr. 1.6.7, 10; 1.16.8; 2.14.11; Heraclitus Ep. 4; Theophilus 1.5–6. 5923 Other messianic claimants also appealed to promised signs as testimony of their identity (Talbert, John, 128, cites Josephus Ant. 18.85–87; 20.97,167–172). 5924 In Johannine theology, those who did see him through Jesus would be transformed, both spiritually in the present (1 John 3:6) and physically eschatologically (1 John 3:2). 5925 E.g., Exod. Rab. 41:3; see the source in Exod 19:9,11; 24:10–11. Philosophers spoke of hearing and seeing God through reason (cf. Maximus of Tyre Or. 11.10). 5926 «Thunders» in Exod 19LXX is «sounds» or «voices» (φωνα). A later tradition even says this voice raised the dead (Tg. Ps.-J. on Exod 20:15/18). 5927 Dahl, «History,» 133; cf. also Borgen, Bread, 151; Brown, John, 1:225; Schnackenburg, John, 2:52; Whitacre, Polemic, 68; see comment on 6:46. Against the bat kol here, see Odeberg, Gospel, 222. In Pirqe R. E1. 11, Torah shares God " s image; see comment on 1:3. 5928 Odeberg, Gospel, 223–24. Greeks told stories of gods unrecognized among mortals, as Jews did of angels (see, e.g., Homer Od. 1.105, 113–135; 17.484–487; Ovid Metam. 1.212–213; 2.698; 5.451–461; 6.26–27; 8.621–629; Pausanias 3.16.2–3; Heb 13:2; cf. Gen 18 ; Tob 5:4–6,12; 9:1–5; Philo Abraham 114). 5929 Whitacre, John, 137, may be right to see polemic against mystical Judaism here; but we can account for the text sufficiently on the basis of any Torah-observent Jewish circles. 5930 See Philo Confusion 97,147; Flight 101; Heir 230; Planting 18; Spec. Laws 1.80–81,171; 3.83. Cf. Plutarch Isis 29, Mor. 362D; 43, 368C; 54, 373B; 377A. 5931 For a person having Torah in oneself, see, e.g., Deut 30:14 ; Ps 37:31; 40:8; 119:11 ; Lev. Rab. 3:7. Believers have Jesus " words in them ( John 15:7 ), Jesus in them (6:56; cf. 1 John 3:15 ), and remain in Jesus ( John 8:31 ). |
| 10279 Schuchard, Scripture, 133–40, thinks that John refers to Exod 12or 12or both but that the verb form may recall the psalm. Grayston, Gospel, 164, sees both Ps 34and Exod 12:46; Num 9here. 10280 Nevertheless, the Judean leaders (19:31) appear again as «the indirect and unconscious cause of the fulfilment of scripture» (Lightfoot, Gospel, 319). 10282 Meeks, Prophet-King, 77; Pancaro, Law, 350. On John " s Passover typology, see also comment on 18:28. 10284 Edersheim, Life, 616, cites b. Sukkah 52a. The form of citation may represent a standard early Christian translation (Menken, «Form»). 10286 In more detailed reconstructions, perhaps still reciting a curse against schismatics even though they do not believe it themselves. 10287 It is possible that John includes it merely to remind a first-time reader of Nicodemus " s identity, but after two previous mentions, he is not easily forgotten; cf. similarly Polybius 1.23.4, whose mention of Hannibal " s earlier, probably humiliating night escape provides a foil for his current confidence. 10288 Petronius Sat. 112; Brown, Death, 962, 1208, cites also Phaedrus Fables of Aesop, Perottís Appendix 15.9; Horace Ep. 1.16.48. Llewelyn, New Documents, 8:1–3, §1, cites a slave left to hang so animals could eat him. 10291 Daube, Judaism, 311; Daube, «Gospels,» 342. Other places, such as Sparta, reserved special areas for burying criminals (Cornelius Nepos 4 [Pausanias], 5.5). 10292 Honorable burials were, however, important to most people (e.g., Cornelius Nepos 10 [Dion], 10.3; Aulus Gellius 15.10.2). 10293 A Sadducean aristocracy might have cared little for the protestations of the powerless, regardless of Pharisaic concerns for popular justice. 10294 If the Mishnah reflects general first-century Jewish practice here (which is uncertain), Jewish courts granted criminals obscure burials in a common place but then expected the gathering of the bones to the place of onés ancestors a year later (m. Sanh. 6:6), meaning that the bones were kept track of even in the «common» grave, not scattered (Brown, Death, 1209–11; cf. Stauffer, Jesus, 209). |
| 7285 Tg. Neof. on Gen 6:11, 13 later interpreted a major part of the violence that merited God " s anger as robbery. Rhet. Alex. 1,1422b.5–8, portrays deceivers as «thieves» (κλπτας) of understanding. 7288 Cullmann, State, 22; Wood, «Interpreting,» 266. Shepherd, «Jews,» 100 applies it against both false christs and false teachers in genera1. 7290 Hunter, John, 102; Mary, «Shepherd,» 2660. Bruns, «Shepherd,» 387, applies it to the temple priesthood, wrongly citing the Hanukkah story before 10:22; Stauffer, Jesus, 93–94, wrongly applies the false-shepherds image to Pilate (also the wolf, 99). Bowman, Gospel, 199–200, applies it to Moses and to the rabbis who abused him; Valentinians applied to OT prophets (Hippolytus Haer. 6.30). 7291 Odeberg, Gospel, 328; Quasten, «Shepherd,» 12,153,159–60; Jeremias, Parables, 167; Barrett, John, 367. Augustine Tr. Ev. Jo. 45.11.4 recontextualizes the image for false teachers leading people into heresy. 7292 With Jeremias, Parables, 133; Matt 18:12; Luke 15:4. Three hundred was large (t. B. Qam. 6:20); cf. eighty in P.Hib. 33.16 (245 B.C.E.); 12 in P.Oxy. 245 (26 C.E.); a poor widow had one sheep (Babrius 51.1). 7293 E.g., Dionysius of Halicarnassus R.A. 9.10.1 (which also appeals to the named ones» desire for personal recognition). 7294 Longus 4.26.4 (a novel), in Hock, «Novel,» 139. For calling sheep by name, Watkins, John, 232, cites Idyll 5.102–103; Bailey, «Shepherd Poems,» 10, attests that some modern shepherds in the region name their sheep whereas others do not but that shepherds can always distinguish their sheep individually. 7295 Jeremias, Parables, 215 n. 37, following Dalman, Arbeit, 6:250–51. Brown, John, 1notes that Palestinian shepherds apparently often have «pet names for their favorite» sheep, such as «Long-ears» or «White-nose.» Haenchen, John, 2:46, doubts that sheep would each have their own names in a large flock; but in Palestine an average-sized flock was only about a hundred (Matt 18:12; Luke 15:4; Jeremias, Parables, 133), as noted above. |
| Литература 1. Bathrellos D. Church, Eucharist, Bishop: The Early Church in the Ecclesiology of John Zizioulas//The Theology of John Zizioulas: Personhood and the Church. – Aldershot, Hants/Burlington, VT: Ashgate, 2007. – P. 133–146. 2. Behr J. The Trinitarian Being of the Church//St. Vladimir’s Theological Quarterly. – 2004. – 48.1. – P. 67–88. 3. Brown A. On the Criticism of Being as Communion in Anglophone Orthodox Theology//The Theology of John Zizioulas: Personhood and the Church. – Aldershot, Hants/Burlington, VT: Ashgate, 2007. – P. 35–78. 4. McPartlan P. G. Introduction//The One and the Many: Studies on God, Man, the Church, and the World Today. – Alhambra, CA: Sebastian Press, 2010. – P. XII-XXI. 5. McPartlan P. G. The Eucharist Makes the Church: Henry De Lubac and John Zizioulas in Dialogue. – Edinburgh: T & T Clark, 1993. 6. McPartlan P. The Local and the Universal Church: Zizioulas and the Ratzinger-Kasper Debate//The Theology of John Zizioulas. P. 171–182. 7. The Theology of John Zizioulas: Personhood and the Church/ed. D. H. Knight. – Aldershot, Hants/Burlington, VT: Ashgate, 2007. 8. Zizioulas J. Eucharist, Bishop, Church: The Unity of the Church in the Divine Eucharist and the Bishop During the First Three Centuries. – Brookline, MA: Holy Cross, 2001. 9. Zizioulas J. Primacy in the Church: An Orthodox Approach//Sourozh. – 2001. – 84. – P. 3–13. 10. Zizioulas J. The One and the Many: Studies on God, Man, the Church, and the World Today. – Alhambra, CA: Sebastian Press, 2010. – 443 p. 11. Зизиулас И. Бытие как общение. Очерки о Личности и Церкви. – M.: Свято-Филаретовский институт, 2006 12. Зизиулас И. Современные дискуссии о первенстве в православном богословии.//Петрово служение. Диалог католиков и православных. – M.: Библейско-богословский институт св. апостола Андрея, 2006. – с. 257–276. 13. Зизиулас И. Общение и инаковость: новые очерки о личности и церкви. – M.: Библейско-богословский институт св. апостола Андрея, 2012. 14. Вольф М. По подобию Нашему. Церковь как образ Троицы. – Черкассы: Коллоквиум, 2012. |
| 9006 Diodorus Siculus 17.31.6; 17.39.2; 17.100.1. For friends of Cassander, see Diodorus Siculus 18.55.1. 9008 Epictetus Diatr. 4.1.45–50; Martial Epigr. 5.19.15–16; Herodian 4.3.5; inscriptions in Deissmann, Light, 378; cf. Friedländer, Life, 1:70–82, 4:58–74. Of Jewish tetrarchs and rulers, only King Agrippa I adopted this title in his coins; see Meyshan, «Coins.» The probably late and fabricated evidence of CPJ2:71–72, § 156a, and 2:76, §156b, nevertheless reflect earlier custom. 9009 1Macc 10:20; 15:28, 32; 2Macc 7:24; Let. Aris. 40–41, 44, 190,208, 225, 228, 318; Josephus Ant. 12.366 (though cf. 12.391); 13.146, 225; Life 131; Cornelius Nepos 9 (Conon), 2.2; 18 (Eumenes), 1.6; Chariton 8.8.10; cf. Sipre Deut. 53.1.3; Gen. Rab. 34:9. Cf. perhaps Sib. Or. 3.756 (probably second-century B.C.E. Alexandria); Deissmann, Studies, 167–68. The Roman title «Friends of the People» reflects an office advocating for the people but of less rank than being a leader in the Senate (Cicero Sest. 49.105; Prov. cons. 16.38). 9011 See Sherwin-White, Society, 47; also many commentators (Brown, John, 2:879; Barrett, John, 543; Michaels, John, 309; Stauffer, Jesus, 133). By contrast, Westcott, John, 271, thinks that in 19the phrase is «used in a general and not in a technical sense.» 9012 Cf. Strachan, Fourth Gospel, 179. That a contrast between closeness to Caesar and closeness to God " s agent could be intended is not impossible; cf. Epictetus Diatr. 1.9.7. 9015 E.g., Lysias Or. 2.2, §192; Aeschines False Embassy 30, 39; Demosthenes On the Navy-Boards 5; On the Embassy 62; Ep. 3.27; Strabo Geog. 8.5.5; Josephus Ag. Ap. 1.109 (but cf. similar interests in 1.111); 2.83; cf. Rhet. ad Herenn. 3.3.4 (societates atque amicitias); Maximus of Tyre Or. 35.7–8; Philostratus Hrk. 35.4 (for individuals). 9016 E.g., Xenophon Cyr. 3.2.23; Arrian Alex. 1.28.1; 4.15.2, 5; 4.21.8; 7.15.4; Plutarch Comparison of Lycurgus and Numa 4.6; Plutarch Pelopidas 5.1, 29.4; Epameinondas 17 in Plutarch S.K., Mor. 193DE; Cornelius Nepos 7 (Alcibiades), 4.7; 5.3; 7.5; 14 (Datames), 8.5; 23 (Hannibal), 10.2; Josephus Life 30, 124. |
| 10242 Dodd, Tradition, 133. Breaking Jesus» bones could provide a plausible explanation for why Jesus died so quickly in the tradition, but John insists that they did not break his bones. 10243 Brown, Death, 1177, citing Quintilian Declamationes maiores 6.9. But could this «piercing» refer to those fastened to the cross with nails? Jewish tradition also required proof of death before treating one as dead (Semahot 1; m. Šabb. 23:5; Safrai, «Home,» 773); sometimes one died as the spear was withdrawn (Valerius Maximus 3.2.ext.5). The later tradition that the piercing soldier " s name was Longinus was a midrashic extrapolation from λγχη, «spear» (as also recognized by Calvin, John, 2:239, on John 19:34 ). 10246 Ibid., 135. Descriptions of grotesque emissions from those violently slain can indeed serve a purely physical purpose in their narratives (e.g., Homer I1. 17.297–298). 10247 Nunn, Authorship, 13; Allen, «Church,» 92; Talbert, John, 246 (citing Irenaeus Haer. 3.22.2); cf. Wilkinson, «Blood.» 10248 Docetism appealed to the Greek worldview even before its developed Christian varieties (see Hippolytus Haer. 8.3–4); Greeks could praise rulers as «seeming» (δοκεν) human but really being from God (Menander Rhetor 2.1–2, 370.21–26). The docetic idea of a wraith as substituted for Jesus on the cross (critiqued in Irenaeus Haer. 1.24.4), followed in the Qur " an (cf. Cook, Muhammad, 79), derives from Hellenistic mythology, e.g., in Homer II 5.449–453; Helen in Euripides Helen (following the Recantation of Stesichorus) and Apollodorus Epitome 3.5; Iphigeneia in Lycophron Alex. 190–191 and Apollodorus Epitome 3.22; Ovid Fasti 3.701–702 (allowing Caesar " s being snatched up to heaven despite his apparent death, 3.703–704); Ixion " s cloud in Apollodorus Epitome 1.20; cf. the angel arrested in Moses» place in p. Ber. 9:1, §8 (third century C.E.). 10249 Against this position is also the greater likelihood of the symbolic position articulated below (see Hunter, John, 181). 10250 |
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