| 428 V. Lossky, " Apophasis and trinitarian theology» in V. Lossky, In the Image and Likeness of God (Crestwood, NY: SVS Press, 1974), p. 14. 430 For Lossky on antinomy, see «Theology of Light in Gregory Palamas» in Image and Likeness, pp. 51–2, and »Apophasis and Trinitarian theology», p. 26. 431 " Apophaticism is not necessarily a theology of ecstasy. It is, above all, an attitude of mind which refuses to form concepts about God: ...The way of knowledge of God is necessarily the way of deification»: Lossky, The Mystical Theology of the Eastern Church (Crestwood, NY: SVS Press, 1976), pp. 38–9. 434 On this distinction in Lossky, see his Mystical Theology, pp. 51–4; also, Orthodox Theology: An Introduction (Crestwood, NY: SVS Press, 1978), pp. 40–1. 435 " It was a question of finding a distinction of terms which should express the unity of, and the differentiation within, the Godhead, without giving the pre-eminence either to the one or to the other» (Lossky, Mystical Theology, p. 50). 436 On Michel René Barnes " s misreading of Lossky " s use of de Régnon, see discussion in A. Papanikolaou, Being with God: Trinity, Apophaticism, and Divine-Human Communion (Notre Dame, IN: University of Notre Dame Press, 2006), p. 181, n. 101. 437 Lossky, " The procession of the Holy Spirit in Orthodox trinitarian doctrine» in Image and Likeness, p. 81. 438 Lossky, " The procession of the Holy Spirit in Orthodox trinitarian doctrine» in Image and Likeness, p. 83. 439 Lossky, " The theological notion of person» in Image and Likeness, p. 120. See also Lossky, Mystical Theology, pp. 122–3. 442 " The experience of personal relationship, the experience of participation in the active manifestation of the otherness of the other, may be expressed, but is never exhausted in verbal formulation»: C. Yannaras, On the Absence and Unknowability of God: Heidegger and the Areopagite, ed. A. Louth (Edinburgh: T. & T. Clark, 2005), p. 86. 444 " Eros is the dynamics of ecstasy, which finds its consummation as personal reference to supreme Otherness»: C. Yannaras, Person and Eros, trans. N. Russell (Brookline, MA: Holy Cross Orthodox Press), forthcoming. See also his Elements of Faith: An Introduction to Orthodox Theology, trans. K. Schram (Edinburgh: T. & T. Clark, 1991), and The Freedom of Morality (Crestwood, NY: SVS Press, 1984). |
| Armstrong A. H. The Architecture of the Intelligible World in the Philosophy of Plotinus. Cambridge: Cambridge University Press, 1940. Baltes M. Middle Platonism//Brill’s New Pauly/H. Cancik, H. Schneider (eds.). Leiden: Brill, 2006. P. 858–863. Balthasar H. U. von. On the Concept of Person//Platonica Minora. Munich: Wilhelm Fink, 1976. P. 18–26. Bamford N. Deified Person. A Study of Deification in Relation to Person and Christian Becoming. United States: University Press of America, 2012. Bamford N. Using Gregory Palamas’ Energetic Theology to Address John Zizioulas’ Existentialism. Paper presented at the XVI th International Conference on Patristic Studies, Oxford, 8–12 th August. 2011. Banks J. Cultural Diversity and Education: Foundations, Curriculum and Teaching. Boston, MA: Pearson, Allyn and Bacon, 2006. Barth K. Church Dogmatics. In 4 vols. Edinburgh: T&T Clark, 1975. Vol. I, 1; IV, 1. Barth K. The Doctrine of the Word of God. Edinburgh: T&T Clark, 1975. Bartosh E. The Dynamics of Deification in the Theology of Dumitru Stniloae//Dumitru Stniloae: Tradition and Modernity in Theology/Ed. by L. Turcescu. The Center for Romanian Studies Iai. Oxford, Palm Beach, Portland, 2002. P. 207–248. Bathrellos D. St Maximus the Confessor " s Contribution(s) to the Notion of Freedom//Knowing the purpose of creation through the resurrection. Proceedings of the Symposium on St. Maximus the Confessor. Belgrade, October 18–21, 2012/Ed. by Bishop Maxim (Vasiljevic). Sebastian Press & the Faculty of Orthodox Theology – University of Belgrade, 2013. P. 129–142. Bathrellos D. The Byzantine Christ, Person, Nature, and Will in the Christology of Saint Maximus the Confessor. New York: Oxford University Press, 2004. Behr Jh. The Nicene Faith. Crestwood, N. Y.: SVS Press, 2004. Behr Jh. The Way to Nicaea. Crestwood, N. Y.: SVS Press, 2001. Bennet B. The Person Speaking: Prosopopoeia as an Exegetical Device in Didymus the Blind’s Interpretation of Romans 7//Studia Patristica/Ed. J. Baun et al. Oxford: Peeters, 2010. V. XLVII. P. 173–177. |
| [xxxvii] См.: Афанасий Великий, свт. На ариан слово третье. 4.//Афанасий Великий, свт. Творения. Т. II. М., 1994. С. 374 ; Григорий Богослов, свт. Послание 1, к монаху Евагрию, о Божестве//Григорий Богослов, свт. Собрание творений. Т. 2. СТСЛ, 1994. С. 5. [xxxix] Torrance T. The Christian Doctrine of God, One Being Three Persons. Edinburgh: T & T Clark, 1996. P. 102. [xl] Gunton C. Review of B. Studer, Trinity and Incarnation. The Faith of the Early Church. Edinburgh: T & T Clark, 1993. [xlii] Афанасий Великий, свт. Послание о том, что Никейский собор, усмотрев коварство Евсевиевых приверженцев, определение своё против арианской ереси изложил приличным образом и благочестно. 11//Афанасий Великий, свт. Творения. Т. 1. С. 413. [xlvii] Михальцов Н. Н. Философско-богословская терминология преподобного Иоанна Дамаскина: традиции и новации. Магистерская диссертация. Сергиев Посад, 2012. С. 25-30. [xlix] Иоанн Дамаскин, прп. Точное изложение… С. 250 – 251. Термин «частная природа» Дамаскин полностью отвергает. [lii] Joannes Damascenus. Expositio fidei 11.41-42. При этом человеческое естество Спасителя само по себе не обладало всеведением (см.: Expositio fidei 58). [liii] Joannes Damascenus. Institutio elementaris 10. 2-3 (Элементарное введение… С. 134). См. тж.: О свойствах двух природ… С. 96. Против манихеев. С. 37, 49. [lv] Cross R. Perichoresis, Deification, and Christological Predication in John of Damascus. P. 89. Комментарии ( 16): Михаил, Пятигорск 16 ноября 2016г. 17:24 " Как считает L. Prestige, не представляется возможным, чтобы сообщенные вследствие перихорезиса человеческой природе силы были реально ей дарованы " Т.е. он признает только лишь формальный, вербальный обмен наименованиями, но не реальный обмен свойств. Если обмен только формальный, а не по существу, то это есть несторианство, плоть Христа т.о. по сути дела остается необоженной. Если обмен реальный, то получается монофизитство, т.к. в таком случае, если плоть Христа реально принимает божественные свойства (например, нетварности, вездеприсутствия, неописуемости), то она т.о. растроряется в Божестве. Однако обожение плоти Христа не есть ни растворение человечества в Божестве, ни просто вербальный образ выражения, но есть реальное возвышение человечества в его совершенствах, через усвоение им - человечеством Христа - божественной благодати в результате ипостасного соединения. Все эти вопросы были давным-давно рассмотрены на Константинопольском соборе в 1117 году. |
| Davies and Allison, Matthew Davies, W. D., and Dale C. Allison. A Critical and Exegetical Commentary on the Gospel according to Saint Matthew. International Critical Commentary. 3 vols. Edinburgh: T8cT Clark, 1988–1997. Davis, «Cana» Davis, Stephen T. «The Miracle at Cana: A Philosopher " s Perspective.» Pages 419–42 in The Miracles of Jesus. Edited by David Wenham and Craig Blomberg. Vo1. 6 of Gospel Perspectives. Edited by R. T. France and David Wenham. Sheffield: JSOT Press, 1986. De Boer, Fatherhood De Boer, P. A. H. Fatherhood and Motherhood in Israelite and Judean Piety. Leiden: Brill, 1974. De Boer, «Jews» De Boer, M. C. «The Depiction of «the Jews» in John " s Gospel: Matters of Behavior and Identity.» Pages 260–80 in Anti-Judaism and the Fourth Gospel: Papers of the Leuven Colloquium, 2000. Edited by R. Bieringer, D. Pollefeyt, and F. Vandecasteele-Vanneuville. Assen: Royal Van Gorcum, 2001. Decharneux, «Interdits» Decharneux, B. «Interdits sexuels dans l " oeuvre de Philon d " Alexandrie dit »Le Juif. " » Problèmes d " histoire des religions 1 (1990): 17–31. Decock, «Understanding» Decock, P. B. «The Understanding of Isaiah 53:7–8 in Acts 8:32–33.» Neotestamentica 14 (1981): 111–33. DeConick, Mystics DeConick, April O. Voices of the Mystics: Early Christian Discourse in the Gospels of John and Thomas and Other Ancient Christian Literature. JSNTSup 157. Sheffield: Sheffield Academic Press, 2001. Deeks, «Prologue» Deeks, David. «The Prologue of St. John " s Gospe1.» Biblical Theology Bulletin 6 (1976): 62–78. Deissmann, Light Deissmann, G. Adolf. Light from the Ancient East. Reprinted. Grand Rapids: Baker, 1978. Deissmann, Paul Deissmann, G. Adolf. Paul: A Study in Social and Religious History. 2d ed. New York: Harper 8c Brothers, 1927. Repr., New York, Harper & Brothers, 1957. Deissmann, Studies Deissmann, G. Adolf. Bible Studies: Contributions Chiefly from Papyri and Inscriptions to the History of the Language, the Literature, and the Religion of Hellenistic Judaism and Primitive Christianity. Translated by Alexander Grieve. Edinburgh: T&T Clark, 1923. Repr., Winona Lake, Ind.: Alpha Publications, 1979. |
| Witt R. E. πστασις//Amicitae Corolla. A Volume of Essays. London: University Press, 1933. P. 319–343. Wolfson H. A. Philo. In 2 vols. Cambridge: Harvard University Press, 1947. Vol. 2. Wolfson H. A. The Philosophy of the Church Fathers. Cambridge: Harvard University Press, 1976. Yannaras Ch. Post Metaphysics/Trans. by N. Russell. Brookline, Massachusetts, 2004. Zachhuber J. Basil and the Three-Hypostases Tradition – Reconsidering the Origins of Cappadocian Theology//Zeitschrift für Antikes Christentum-Journal of Ancient Christianity. 2001. 5 (1). P. 65–85. Zhyrkova A. Jh. Damascene’s Conception of Individual: Hypostasis versus Person//Studia Patristica. Peeters, 2012. Vol. LII. P. 375–387. Ziebritzki H. Heiliger Geist und Weitseele. Tübingen: J. С. B. Mohr, 1994. John (Zizioulas), metr. Being as Communion: Studies in Personhood and the Church. Crestwood; New York: St. Vladimir’s Seminary Press, 1993. John (Zizioulas), metr. Communion and Otherness//Sobornost in corporating Eastern Church Review. Vol. 6. No. 1.1994. Р. 7–19. John (Zizioulas), metr. Communion and Otherness: Further Studies in Personhood and the Church//Forew. by R. Williams, P. McPartlan (ed.). Edinburgh: T. & T. Clark, 2006. John (Zizioulas), metr. Person and Nature in the Theology of St Maximus the Confessor//Knowing the purpose of creation through the resurrection. Proceedings of the Symposium on St. Maximus the Confessor. Belgrade, October 18–21, 2012/Edited by Bishop Maxim (Vasiljevic). Sebastian Press & the Faculty of Orthodox Theology – University of Belgrade, 2013. P. 85–113, John (Zizioulas), metr. Personhood and the Church/Ed. by D. H. Knight. Ashgate, 2007. John (Zizioulas), metr. The Doctrine of the Holy Trinity: The Significance of the Cappadoce an Contribution, in Chr. Schwobel (ed.) Trinitarian Theology Today: Essays on Divine Being and Act. Edinburg: T&T Clark, 1995. John (Zizioulas), metr. The One and the Many. Western American Diocese: Sebastian Press, 2010. Zubiri X. Sentient Intelligence. The Xavier Zubiri Foundation of North America. Washington, DC: Catholic University of America, 1999. |
| 115 . Blass F. and Debrunner A. A Greek Grammar of the New Testament and Other Early Christian Literature. Trans. R.W. Funk. Chicago: Univ. of Chicago Press, 1961. 116 . Byrne B. Romans (Sacra Pagina). Liturgical Press, 1996. 117 . Cottrell J. Romans. Vol. I–II (College Press NIV Commentary) College Press 1998. 118 . Cranfield C.E.B. Critical and Exegetical Commentary on the Epistle to the Romans. Vol. I–II. T&T Clark, 2004. 119 . Dodd C.H. Epistle of Paul to the Romans (Moflatt). Harper, 1932. 120 . Dunn J.D.J. Romans. Vol. I–II (Word Biblical Commentary. Vol. 38 А–В) Word Books 1988. 121 . Hand-Commentar zum Neuen Testament. Bearbeitet von H.J. Holtzmann, R.A. Lipsius, P. W Schmiedel und H. von Soden, 2. Band, 2. Abteilung, Briefe an die Galater, Romer. Philipper, bearbeitet von R.A. Lipsius. Freiburg im Breisgau, Mohr, 1892. 122 . Fitzmyer J.A. Romans: A New Translation with Introduction and Commentary. New York: Doubleday, 1993. 123 . Jewett R., Kotansky R.D., & Epp E.J. Romans: A commentary (Hermeneia – a critical and historical commentary on the Bible). Minneapolis: Fortress Press, 2006. 124 . Käsemann E. Commentary on Romans. Tr. by Geoffrey W. Bromiley. Wm. B. Eerdmans Publishing, 1994. 125 . Kirby J.T. «The Syntax of Romans 5:12: A Rhetorical Approach». New Testament Studies 33, 1987. 126 . Mangold W.J. Der Romerbrief u. seine geschichtlichen Voraussetzungen. Marburg, 1884. 127 . Metzger В.М. A Textual Commentary on the Greek New Testament. LIBS, London – New York, 1971 128 . Myers C.D. «Epistle to the Romans». Anchor Bible Dictionary. Doubleday, 1992. Vol. 5. 129 . Moo D.J. The Epistle to the Romans (NICNT). Grand Rapids: Eerdmans, 1996. 130 . Morris L. The Epistle to the Romans (Pillar New Testament Commentary). Grand Rapids: Eerdmans, 1988. 131 . Moulton J.H. & Others. Grammar of New Testament Greek. V. I- Edinburgh: T. & T. Clark, 1908. 132 . Moulton J.H. and Milligan J. The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-literary Sources. Hodder and Stoughton, 1972. |
| Chadwick H. Origen, Celsus, and the Resurrection of the Body//Harvard Theological Review. 1948. Vol. 41, Issue 02, April. P. 83–102. Chadwick H. The Cambridge history of later Greek and early medieval Philosophy. Cambridge University Press, 1967. Choufrine A. «Gnosis, Theophany, Theosis – Studies in Clement of Alexandria’s Appropriation of His Background». New York; Bern; Bruxelles, Frankfurt/M.; Oxford; Wien, 2002. Series: Patristic Studies. V. 5. Clark E. A. The Origenist controversy. The cultural construction of an early Christian debate. Princeton, New York: Princeton University Press, 1993. Cooper A. G. Maximus the Confessor on the structural dynamics of Revelation//Vigiliae Christianae. 2001. 55 (2). P. 161–186. Cooper A. G. The body in Maximus the Confessor. Oxford, 2005. Corrigan K. Is there more than one Generation of Matter in the Enneads?//Phronesis 31 (1). 1986. P. 167–181. Crouzel H. La doctrine origènienne du corps ressucité//Bulletin de Liérature Écclésiastique 81. 1980. P. 175–200. Crouzel H. La thème platonicien du ‘véhicule de l’âme’ chez Origène //Didaskalia 7. 1977. P. 225–237. Crouzel H. Les critiques addresseés par Méthode et ses contemporains à la doctrine origénienne du corps ressuscité//Gregorianum 53. 1972. P. 679–716. Crouzel H. Origen/Transl. [from the French] by A. S. Worrall. Edinburgh: T. & T. Clark, 1989. Cvetkovic V. From Adamantius to Centaur: St Methodius of Olympus’ Critique of Origen//Origeniana Decima, Origen as writer, Papers of the 10 th International Origen Congress, University School of Philosophy and Education «Ignatianum», Kraków, Poland, 31 August – 4 September, 2009/Bibliotheca Ephemeridum Theologicarum Lovaniensium. Leuven; Paris; Walpole, 2011. P. 791–802. Davison J. Structural Similarities and Dissimilarities in the Thought of Clement of Alexandria and the Valentinians//Second Century. Vol. 3–4. 1983. P. 201–218. Dechow J. F. Origen and Corporeality: The case of Methodius’ On the Resurrection//Origeniana Quinta. Papers of the 5 th International Origen Congress. Boston College, 14–18 August 1989/Bibliotheca Ephemeridum Theologicarum Lovaniensum, 105. Leuven: Peeters and Leuven University Press, 1992. P. 509–518. |
| 68 The Study of the Bible Today and Tomorrow. Edited by Harold R. Wiloughby. University of Chicago Press, Chicago, 1947, pp. 89–90 69 Prolegomena to the History of Israel, Julius Wellhausen, Adam and Charles Black, Edinburgh, 1885, p. 305 71 More Evidence That Demands a Verdict, Josh McDowell, Campus Crusade for Christ, San Bernardino, CA 92414, 1975, p. 74 72 Evidence That Demands a Verdict, Josh McDowell, Herés Life Publishers, Inc., San Bernardino, p. 68 to be called “Evidence” 79 “Recent Illumination of the Old Testament”, S. H. Horn, Christianity Today, June 21, 1968, Vol. 12, pp. 925–929 80 “Archaeology Confronts Biblical Criticism,” W. F. Albright, The American Scholar. April, 1938, Vol. 7, p. 186 84 Op. cit., Presses Bibliques Universitaires, rue de l " Ale 29, 1003 Lausanne, Switzerland, 1979, p. 234 (translation mine) 87 The Arabic word for the chain of people through whom a translation about the prophet Muhammad and/or the Qur " an passed 88 The Old Testament in its Context, K. A. Kitchen, Lecturer in the School of Archaeology and Oriental Studies, Liverpool University from the Theological Student Fellowship Bulletin, 39 Bedford Sauare, London WC1B 3EY, 1972, p. 15 91 «Resurection and Christ», A Dictionary of Christ and the Gospels. Vol. 2, T. & T. Clark, Edinburgh, 1908, p. 511. 92 From Tradition to Gospel, Martin Dibelius, Charles Scribner " s Sons, New York, 1949, p. 295. 93 «Rudolph Bultmann " s Interpretation of the Kerygma», Kerygma and History, Abingdon Press, New York, 1962, p. 34. 94 For a complete and well-documented analysis of «form criticism», see More Evidence That Demands a Verdict, Josh McDowell, Campus Crusade, San Bernardino, CA 92414, 1975, pp. 183–299 99 «Inna» (merged here with the following pronoun to «inni») is an Arabic word either not translated or represented by «truly», but which intensifies the following words. 100 For those unfamiliar with the Qur " an there are other Quranic verses which speak of Jesus» death such as the Sura of the Table (Al-Máida) 5:117 in which Jesus speaks to God and says, «When you caused me to die, you were their overseer» (note the past tense). To reconcile these verses with the verse saying «Jesus didn " t die», Muslims wish to change the chronological order and say that Jesus was raised into heaven, but will come back again, turn everyone to Islam and then die. |
| 176 Op. cit. see text, T. & T. Clark, 38 George St. Edinburgh, reprinted Birmingham Bible Instit. Press, Birmingham, p 24–29 183 L " Islam et la Science, 2nd Edition, Entreprise nationale du Livre, Algiers, 1984, p 8. (translation mine) 186 «LORD» in capitals stands for the Hebrew word «Yahweh (Jehovah)» which means «The I AM» or «The Eternal One». The French translation, L " Eternel is excellent and absolutely correct. There is another Hebrew word «adonai» which, like the English word «lord», can be used for God or men. By convention, this is written in the English Bible using small letters as «Lord» 187 See Section One, Chapter One for a discussion of this same passage and the claim that it is a prophecy of Muhammad 188 This is a study adapted from Chapter 3 of Science Speaks by Peter W. Stoner, Moody Press, 3rd Edition, 1969 189 According to the Bible (Acts 5:34–38), and according to secular historians such as Josephus, many men had come claiming to be the «Messiah» in the years before Jesus was born 190 All the words included between the braces are quoted exactly from the text of the New Testament 191 All the readings are from Matthew Chapters five through seven, called «The Sermon on the Mountain», which I propose as my third reading for a Sura like the Qur " an, which I promised on page 214 192 I believe that Jesus gave the same teachings over and over in each village where he spoke. Therefore I have felt free to include here teachings and healings which are recorded for other times and places in the Gospel on the basis of Luke, who in his account of the feeding of the 5000 wrote «But the crowds ... followed him. He welcomed them and spoke to them about the kingdom of God and healed those who needed healing.» Luke 9:11 194 They are referring to God " s promise that he would send a prophet like Moses. See page 12 for a full quotation and discussion of this prophecy 195 One God or Three? by Stanley Rosenthal, Christian Literature Crusade, Inc., Fort Washington, PA., 1978, p 63 |
| Библиография : J. Collins, God in Modern Philosophy, chapter 4 and 6. A. Flew, «Theology and Falsification». A. Flew, et al., eds., New Essays in Philosophical Theology. R. Flint, Agnosticism. R. Garrigou-Lagrange, God: His Existence and His Nature. S. Hackett, The Resurrection of Theism. Part 1. D. Hume, «А Letter from a Gentleman to his Friend in Edinburgh»//E.C. Mossner, et al., eds., The Petters of David Hume. → An Enquiry Concerning Human Understanding. → Dialogues Concerning Natural Religion. T. H. Huxley, Collected Essays, Vol. 6. I. Kant, Critique of Pure Reason. L. Stephen, An Agnostic " s Apology. J. Ward, Naturalism and Agnosticism. Ад, преисподняя (HELL) Ад называют жестоким, бесчеловечным и даже варварским. Бертран °Рассел сказал, что любой, кто грозит людям вечным наказанием, как грозил им Иисус, бесчеловечен (Russell, 593–94). Основная масса неверующих сомневается как в самом существовании, так и в справедливости ада. Однако ортодоксальные христиане – и католики, и протестанты – отстаивают как его реальность, так и его правильность. Существование преисподней . Существование преисподней подтверждается доводами, основанными как на Писании, так и на человеческом разумении. О существовании преисподней учил Иисус. В словах Писания концепция ада находит своё яркое подтверждение. Одни из самых весомых указаний на существование преисподней исходят из уст Иисуса, Второго лица °Троицы. Ему пришлось больше напоминать людям о преисподней, нежели о небесах. Иисус предостерегал: «не бойтесь убивающих тело, души же не могущих убить; а бойтесь более того, кто может и душу, и тело погубить в геенне» ( Мф. 10:28 ). Для тех, кто отвергает Его, Он добавил: «как собирают плевелы и огнём сжигают, так будет при кончине века сего» ( Мф. 13:40 ). В беседе на горе Елеонской наш Господь предрекал, что на последнем суде Бог скажет «тем, которые по левую сторону: «идите от Меня, проклятые, в огонь вечный, уготованный диаволу и ангелам его " » ( Мф. 25:41 ). Относительно серьёзности наказания в преисподней Иисус предостерегал: «если соблазняет тебя рука твоя, отсеки её: лучше тебе увечному войти в жизнь, нежели с двумя руками идти в геенну, в огонь неугасимый» ( Мк. 9:43 ). Реальность существования преисподней явствует из драматичной истории, согласно Лк. 16 , рассказанной Иисусом. Этот рассказ не похож на притчу, поскольку здесь Иисус упоминает имя реального человека (Лазаря). Речь идёт о разной посмертной участи богатого человека и нищего Лазаря: |
|
|
