| Материал из Православной Энциклопедии под редакцией Патриарха Московского и всея Руси Кирилла Содержание МАККАВЕЙСКИЕ КНИГИ Традиц. название 4 иудео-эллинистических сочинений, входящих в основные древние кодексы Септуагинты , за исключением Ватиканского (первые 3 из них входят в состав правосл. Библии как неканонические, см. в ст. Канон библейский ). Название Греческое название «Τ Μακκαβακ», т. е. «Деяния Маккавея», восходит к христ. источникам. Первое его упоминание - у Климента Александрийского ( Clem. Alex. Strom. I 21. 123 (3); V 14. 97 (2); о названии «Маккавейские книги» у христианских писателей см.: Schürer . 1973-1987. Vol. 3. Pt. 1. P. 183; Abel. 1949. P. I-III). Раннехрист. авторы, цитируя или упоминая «Первую книгу деяний Маккавея» или «Первую из Маккавейских», показывают этим, что они знали не одну книгу с таким названием ( Hipp. In Dan. IV 3. 8; Orig. Comm. in Rom. 8. 1//PG. 14. Col. 1158; Euseb. Demonstr. VIII 2. 72; Hieron. Prologus galeatus//PL. 28. Col. 556). Позднее название стало восприниматься как относящееся к «Маккавеям» (во мн. ч.). Хотя в 1-2 Макк «Маккавей» - это прозвище только Иуды, со временем «Маккавеями» стали называть не только всех сыновей Маттафии (как это делается и в научной лит-ре), но и их сторонников (иные объяснения переноса именования см.: Четыре Книги Маккавеев. 2014. С. 95-96. Примеч. к 1 Макк 2. 2-5). Первое известное перенесение прозвища Иуды на всех героев и мучеников восстания встречается у Тертуллиана («во времена Маккавеев» - Tertull. Adv. Iud. 4. 10//PL. 2. Col. 606). В научной литературе В научной литературе «Маккавейскими» называются еще неск. раннесредневековых сочинений, так или иначе связанных с сюжетами 1-4 Макк. 5-й Маккавейской книгой называют 2 разных сочинения: сир. перевод 6-й кн. «Иудейской войны» Иосифа Флавия (изд.: Ceriani. 1876) и араб. сокращенное переложение хроники, изначально написанной на иврите (др. название - «Арабская 2-я Маккавейская книга», или «Арабская Маккавейская книга»). Она описывает события от попытки Гелиодора ограбить храм в 186 г. до Р. Х. и до смерти 2 сыновей Ирода Великого в 6 г. до Р. Х., т. е. пересказывает 1-2 Макк и соответствующие главы из книги Иосифа Флавия. При этом части ее повествования, которые не восходят к этим источникам, полны домыслов и путаницы ( Cotton. 1832). |
| Туманное утро во Франции, урожай тыкв из США, прогулка с малышами в Царском Селе Самое красивое время года в подборке фотографий со всего мира 1. Олень на рассвете. Деревня Городиловичи, Белоруссия 22 октября 2017 года Sergei Gapon/AFP/Getty 2. Путешественники наслаждаются теплым осенним днем в Швейцарии 12 октября 2017 года Denis Balibouse/Reuters 3. Орво, Франция 17 октября 2017 года Stephane Mahe/Reuters 4. Тыквы выставлены на продажу на ярмарке Maple Acres в Пенсильвании 17 октября 2017 года Matt Rourke/AP 5. Солнце садится за виноградником Остховен недалеко от Страсбурга, Франция 17 октября 2017 года Christian Hartmann/Reuters 6. Дети играют в листве в городе Алма-Ата, Казахстан 13 октября 2017 года Shamil Zhumatov/Reuters 7. На ярмарке Maple Acres в Пенсильвании 17 октября 2017 года Matt Rourke/AP 8. Китайские фермеры убирают урожай риса в восточной провинции Цзянсу 23 октября 2017 года AFP/Getty 9. Птицы на закате в Канзас-Сити, США 18 октября 2017 года Charlie Riedel/AP 10. Вид с воздуха на кукурузные поля в штате Висконсин, США 25 сентября 2017 года CC BY-SA PJ Nelson 11. Двухлетняя девочка и ее мама гуляют по туннелю из деревьев на старой римской дороге неподалеку от городка Халнакер в Великобритании 16 октября 2017 года Dan Kitwood/Getty 12. Силуэты дубовых листьев на фоне солнца во Франции 16 октября 2017 года Loic Venance/AFP/Getty 13. Человек идет через утренний туман в Лионе 12 октября 2017 года Jeff Pachoud/AFP/Getty 14. Женщина гуляет с малышом в Царском Селе 17 октября 2017 года Olga Maltseva/AFP/Getty 15. Парк Хумлегорден, Стокгольм 18 октября 2017 года Jonathan Nackstrand/AFP/Getty 16. Осенние деревья в Висконсине Фото сделано с помощью дрона 17 октября 2017 года CC BY-SA PJ Nelson 17. Пара фотографируется напротив стены, увитой плющом, в Лондоне 16 октября 2017 года Carl Court/Getty 18. Солнце поднимается над статуей Христа во Франции 17 октября 2017 года REUTERS/Christian Hartmann 19. Осеннее утро в швейцарской деревне |
| Tweet Нравится Bishop Paul to offer opening prayer, remarks at January 17 Chicago March for Life Source: Diocese of the Midwest (OCA) December 18, 2015 Priest Andrew Bartek, Rector of Saint Panteleimon Church, Summit; member of the Chicago March for Life board; and Spiritual Advisor to Orthodox Christians for Life, recently announced that His Grace, Bishop Paul of Chicago and the Midwest will deliver the opening prayer and offer remarks at the annual March for Life Chicago on Sunday, January 17, 2016. The March will begin at 2:00 p.m. at Federal Plaza, 50 West Adams, Chicago. “It is anticipated to be the largest pro-life gathering in Illinois, doubling from last year, between 8,000 to 10,000 people,” said Father Andrew. “We encourage all deanery and local Orthodox clergy and faithful to attend and gather under the ‘Orthodox Christians for Life’ banner at 1:45 p.m. to give voice to those who do not have one in the fight against abortion. “There will be additional presentations by a number of noted religious and civic leaders, including Roman Catholic Archbishop Blasé Cupich and Jessica Lauer, who will give remarks about her life after an abortion,” Father Andrew added. “The march will begin at the Federal Plaza and continue past city and state government buildings, returning back to Federal Plaza. Congressmen Randy Hultgren (R) and Dan Lipinski (D) also will address the gathering at 4:00 p.m.” Ample parking is available across the street from the event itself and within a two block radius of Federal Plaza. “The March for Life Chicago message is one of love and hope,” stated Emily Zender, President of March for Life Chicago. A flyer may be viewed or downloaded here . Additional information may be found on-line at www.marchforlifechicago.com or by contacting Father Andrew Bartek at padrebartek@gmail.com or 708-552-5276. Diocese of the Midwest (OCA) 18 декабря 2015 г. Предыдущий Следующий Смотри также Meet The Pro-Life Millennial Meet The Pro-Life Millennial This, I realize, is the secret weapon of the anti-abortion movement that doesn " t end up in the news: empathy. |
| Synaxis of the Archangel Michael & the other Bodiless Powers: Gabriel, Raphael, Uriel, Salaphiel, Jegudiel & Barachiel SOURCE: Greek Orthodox Archdiocese of America November 8/21 Reading All the Angels, according to the Apostle Paul, are ministering spirits, - sent forth to minister to them who shall be heirs of salvation - (Heb. 1:14). God set them as overseers of every nation and people, and guides to that which is profitable (Deut. 32:8); and while one Angel is appointed to oversee each nation as a whole, one is also appointed to protect each Christian individually. He commands them to guard them that hope on Him, that nothing should harm them, neither should any evil draw nigh to their dwelling (Ps. 90:10-12). In the Heavens they always behold the face of God, sending up to Him the thrice-holy hymn and interceding with Him in our behalf, seeing they rejoice over one sinner that repents (Esaias 6:2-3; Matt. 18:10; Luke 15:7). In a word, they have served God in so many ways for our benefit, that the pages of Holy Scripture are filled with the histories thereof. It is for these reasons that the Orthodox Catholic Church, wisely honouring these divine ministers, our protectors and guardians, celebrates today the present Synaxis that is, our coming together in assembly for their common feast to chant their praises, especially for the Archangels Michael and Gabriel, who are mentioned in the Scriptures by name. The name Michael means " Who is like God? " and Gabriel means " God is mighty. " The number of Angels is not defined in the divine Scriptures, where Daniel says that thousands of thousands ministered before Him, and ten thousands of ten thousands attended upon Him -(Dan. 7:10). But all of them are divided into nine orders which are called Thrones, Cherubim, Seraphim, Dominions, Powers, Authorities, Principalities, Archangels, and Angels. Apolytikion in the Fourth Tone O Commanders of the Heavenly Host, we the unworthy beseech you, that through your entreaties you will fortify us, guarding us in the shelter of the wings of your ethereal glory, even as we fervently bow before you crying: " Deliver us from all danger, as Commanders of the Powers on high! " Kontakion in the Second Tone Chief Commanders of God; ministers of divine glory; guides for men and leadership of the Incorporeal; as Chief Commanders of the Incorporeal, plead for our welfare and for great mercy. 19 ноября 2012 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| And no, I’m not referring to the Psalter of David, or even the later Odes of Solomon . I’m talking about the “Book of Odes” (δα), a collection of fourteen Scriptural hymns or canticles, which are still regularly sung in the liturgical tradition of the Orthodox Church. The earliest known collection of these fourteen Odes is found in the Old Testament of Codex Alexandrinus. Codex Alexandrinus is a four-volume compilation of the Scriptures in the Greek language, and includes what the Orthodox Church calls Anaginoskomena , as well as some other pseudepigraphal and apostolic-era works. For example, a summary of the Psalms written by Eusebius of Caesarea, as well as St. Athanasius’ Epistle to Marcellinus are included before the traditional Psalter, with the 151st Psalm of David and the δα immediately following. The epistle of St. Clement to the Corinthians (1 Clement), as well as a sermon attributed to him (2 Clement) are also placed after the traditional twenty seven books of the New Testament. Given the inclusion of St. Athanasius’ letter, the earliest date for this codex can be A.D. 373, and most scholars today date it between the end of the fourth and the beginning of the fifth century. The Book of Odes aptly begins with the chorus, “Sing to the Lord! For he is eminently glorified” ( Odes 1:1 ). As already mentioned, most of these hymns are found in the canon of Matins—or “Orthros,” a morning prayer service—in the Orthodox Church. Of the fourteen, nine are included in the following order (versification according to Orthodox Psalter): 1. Ode of Moses ( Exo. 15:1-19 ) 2. Ode of Moses in Deuteronomy ( Deut. 32:1-43 ; sung during Great Lent) 3. Prayer of Anna ( 1 Sam. 2:1-10 ; 1 Kings/Reigns in LXX) 4. Prayer of Habakkuk ( Hab. 3:2-19 ) 5. Prayer of Isaiah ( Isa. 26:9-20 ) 6. Prayer of Jonah ( Jon. 2:3-10 ) 7. Prayer of the Three Holy Youths ( Dan. 3:26-56 ) 8. Hymn of the Three Holy Youths ( Dan. 3:57-88 ) 9a.Hymn of the Theotokos ( Lk. 1:46-55 ) 9b.Prayer of Zacharias ( Lk. 1:68-79 ) |
| Angel is the Greek biblical term for “messenger” of God (angelos) and in most of the many scriptural references to the angels ( Gen. 16.7, 32.1 ; Judg. 6.11 ; Dan. 7.10 ) they appear as heavenly beings, sometimes radiant in light and power, but on earth usually in human form (called “Sons of Men” or “Sons of God”), made present as intermediaries who serve God’s will by mediating with humankind. In the biblical texts the angels are especially the deliverers of revelation and, as such, play a large role in the New Testament stories of the annunciation, the nativity, and the resurrection ( Mt. 28.2–7 ; Jn. 20.12 ). The late intertestamental (especially the Apocalyptic) texts saw the angels chiefly in the court of God, attending on the divine will for earth and supervising human affairs as his ministers of providential care. This influenced the thinking of the early Christian literature (especially the Book of Revelation and the Letter to the Hebrews) and this aspect of angelic attendance at the divine court developed among the earliest churches into a vision of the angelic host as the preeminent singers of God’s glory, the liturgical choir of divine praise, which was also thought to be specially attracted to the church Eucharistic liturgies, so as to join in with them. Jesus referred to angels on several occasions, teaching that they always enjoyed the presence and vision of the Father ( Mt. 18.10 ), and that they would form the accompanying army of God which would return with the Son of Man at the Second Glorious Coming (Parousia; Mt. 16.27 ). Some very early Jewish Christian sects developed an angelology which saw Christ as a high archangel who had come to earth to deliver a salvific gospel. That theological trend to use angels as a synonym for divine presence and action, and to hypostatize the divine presence by an angelic reference, was already advanced in Hellenistic Judaism, as can be seen in the instance of Philo and in elements of some Christian gnostics. The trend imagined the angelic mediators as “manifestations” (hypostases) of the divine on earth; thus, the Law was seen to be given through angels, not directly by an epiphany of God to Moses. It is a doctrine that is clearly rebutted in several parts of the New Testament (the pastoral letters and the Epistle to the Hebrews) which insist that Jesus Christ is “far superior” to the angels (Col. 2.18; Heb. 1.4). |
| St. Nicholas. Novgorod, 15th century Blessed are the merciful, for they shall obtain mercy Matthew 5:7 What great reward does the Lord Jesus Christ promise to the merciful? About what holy virtue is the Savior speaking in these words? This virtue of love and mercy in all its beauty and power is personified, my dear ones, by the one whom our faithful, pious hearts glorify today: the “feeder of orphans,” consoler of the sorrowing, intercessor in prayer for all who seek God’s help and mercy— St. Nicholas the Wonderworker . In the glory of his love he shines in the Church’s heavens, and the light of this glory covers the whole earth. The virtue of mercy is the highest of many. Whoever fulfills Christ’s commandment of love and mercy fulfills the entire Christian law. This is not our own, human thinking. It is the teaching of God’s word. The holy apostle Paul says, Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing (1 Cor. 13:1, 3). And what wondrous fruits does this holiest and greatest of virtues, promised to us by our Lord and Savior, bring! During the course of our earthly life we turn to the Lord with requests and pleas for forgiveness of our sins. We want our sins to be redeemed, as we weep and repent of them. The word of God teaches us to redeem our sins through charity (see: Dan. 4:24; Wisdom of Solomon 10:12; Is. 1:17-18). Do you see, my dears ones, that through works of charity, the virtue of mercy, and fruits of love we can redeem our sinful falls for which we repent before the face of our Heavenly Father. What a consolation this is for our sinful hearts! It would be a great happiness for us if God’s mercy would descend upon our whole lives and all our labors. Then, do works of love and mercy! The word of God tells us: But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully (2 Cor. 9:6). |
| Help Andrei get a bone marrow transplant to fight leukemia December 1, 2015 A personal appeal has appeared on the site of the Romanian Orthodox Episcopate of the Orthodox Church in America to help a father and his five year-old son who is battling leukemia in Bucharest, Romania. We are posting the appeal here in hopes that our readers will respond. This is a personal appeal from the heart to help the son of a dear friend of mine from Bucharest, Romania. We need your help to save Andrei’s life and give him the chance to have much needed surgery for the bone marrow transplant which he needs urgently. ANDREI is a 5 year old boy who lives in Bucharest, Romania. He is joyful, friendly and intelligent, with an amazing smile and very peaceful demeanor. He is presently hospitalized after being diagnosed with leukemia this past summer (2015). After undergoing treatment for the past 5 months at Marie Curie Children’s Hospital in Bucharest, he was scheduled to undergo a bone marrow transplant at the Charity Clinic in Berlin, Germany at the beginning of the month of December 2015. The total cost of the operation is Euros. His father, Teodor, who raised the boy by himself after the mother abandoned Andrei a few years ago, has already raised Euros by selling his apartment in Bucharest, the furniture, house apparel, and then taking a bank loan and even obtaining some modest and much-appreciated support from family and friends. Besides all this, he appealed to the Health Ministry of the Romanian Government asking for the remaining funds to complete the total amount of the surgery. However, the Ministry of Health denied his request for the much-needed assistance because of lack of funds in their budget. The Charity Clinic in Berlin, Germany accepts to provide treatment only when the total cost will be paid before the operation takes place. I am appealing to your kindheartednes and generosity to assist me in raising the rest of the money, approximately Euros, so that Andrei can have his surgery for bone marrow transplant in Berlin, Germany before December 10, 2015, BEFORE IT IS TOO LATE. Please consider this as a personal appeal from me, being a real and personal situation close to my heart as I speak as an ambassador and friend of the family who through me is seeking your kindness and generosity to save Andrei. Through your kindness, please assist us to raise the remaining funds to cover the cost of the transplant, which will put Andrei on the path of a health and a normal life! Go to youcaring.com to help Andrei Badaru. Fr. Vicar Dan Hoarste 1 декабря 2015 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| 1976. Chronique Archeologique, Maoz-Hayyim. Revue Biblique LXXXIII:87-88 (French). 1976. The Walls Mosaics of the Church of the Nativity, Bethlehem. Actes du XVe Congress International d " Etudes Byzantines. Athens Pp.891-900. 1977. Byzantine Mosaics in Israel. Archaeology 30:86-92. 1977. Israel " s Holy Places, Fate (October):36-44. 1977. Dan Erected on the Ruines of Laish. Selait 5:26-28 (Hebrew). 1978. A Bilingual Dedicatory Inscription from Tell Dan. Qadmomiot 10:26-29 (Hebrew, with E. Dinur) 1978. Kursi, The Site and the Excavations. Dapim le Morei Derech (May-June):9-18 (Hebrew). 1979. Tell Istabah, Beth-Shean: The Excavations and Hellenistic Jar Handles. IEJ 29:152-159. 1979. What Became of Ancient Capernaum? Christian News from Israel 27:72-74 (with E. Kessin & C. Melidonis). 1980. A Roman Bath at Rama. A tiqot 14:66-75. . A Peculiar Early Christian Basilica at Magen. XVI International Byzantinist Kongress, Acten II/4; Jahrbuch der Usterreichischen Byzanistik , 32/4, Sonderdruck, Pp. 565-567. 1982. Iron Age II Tombs om Tell Eitun. Atiqot 8:7-8 (Hebrew). 1982. A Burial Cave in Ramot. Atiqot 8:11 (Hebrew). 1982. Burial Caves in Beth-Shean. Atiqot 8:12-15 (Hebrew). 1982. A Monumental Roman Tomb on Tell Eitun. Atiqot 8:23-25. 1982. A Tomb near Netulla. Atiqot 8:26-30. 1982. Rock-Cut Tombs on Mount Scopus. Atiqot 8:49-52. 1982. Burial Cave in Meqor Hayyim. Atiqot 8:70-73. 1982. The Ancient Synagogue at Maoz-Hayyim. IEJ 32:215-244. 1983. Early Christian Monachism in the Valley of Jerico. Qardom : 197-200. 1983. New Archaeological Evidence on Ancient Capernaum. Biblical Archaeology :198-200. 1983. The Excavations at Capernaum. Qadmoniot 18:72-75 (Hebrew, with M. Peleg). 1983. The Excavations at Kursi-Gergessa. Atiqot 16. 1984. The Early Christian Basilica at Kursi. Actes du Xe Congress International d " Archeologie Chretienne Thessalonique, II. Pp. 605-611. 1985. An Early Christian Church Complex at Magen. Basor 258:1-15. 1985. Mosaics and Inscriptions from Magen. Basor 258:17-32. |
| 10-11). Случаи обращения в христианство имп. сановников (Деян 13. 12) - предвестие обращения империи. В Евангелии от Иоанна сами иудеи догадываются, что сочетание проповеди Христовой с ее универсализмом и рим. власти, на своем уровне тоже универсальной, положит конец иудейскому партикуляризму (Ин 11. 47-48). «Нет власти не от Бога» (Рим 13. 1) означает не то, что всякий вид гос-ва - от Бога, но то, что всякий вид власти - в семье, в гос-ве, в Церкви - от Бога. Следующее за тем описание властей как «Божиих служителей», силы, не только пресекающей зло, но и созидающей добро (Рим 13. 2-7), относится к Римской империи, а не к гос-ву вообще. Апостол призывает молиться «за царей и за всех начальствующих, дабы проводить нам жизнь тихую и безмятежную во всяком благочестии и чистоте» (1 Тим 2. 1-2). Схожим образом высказывается и ап. Петр: «...будьте покорны всякому человеческому начальству, для Господа: царю ли, как верховной власти, правителям ли, как от него посылаемым для наказания преступников и для поощрения делающих добро» (1 Петр 2. 13-14). «Бога бойтесь, царя чтите» (1 Петр 2. 17). Даже в Апокалипсисе, где предрекается эсхатологическая победа Бога над всяческим злом, и в т. ч. над нечестивыми царями земными, Господь называется владыкой царей земных, Царем царей и Господом господствующих (Откр 1. 5; 17. 14; 19. 16), это говорит о том, что нормальным состоянием полагается не борьба царей с Богом, но их подчинение Царю царствующих и объединение их под Его властью. Наконец, 2 Фес 2. 6-7 говорит, что конечная тайна беззакония не свершится, пока не будет взят от среды «удерживающий» - по толкованию сщмч. Ипполита Римского ( Hipp. In Dan. IV 21) и ряда позднейших толкователей - Римская империя и И. Даже в условиях гонений Церковь принимала империю. Сщмч. Климент Римский в молитве за И. говорит о необходимости подчиняться той власти, к-рая исходит от Бога: «Ты, Владыко, дал им власть царства великолепною и неизъяснимою державою Твоею, чтобы мы, знающие славу и честь, которые Ты им дал, подчинялись им, ни в чем не противясь воле Твоей» ( Clem. |
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