| B., 1959. Bd. 3: Zur Geschichte des Athanasius; Meslin M. Les Ariens d " Occident, 335-430. P., 1967; Stead G. Ch. «Homoousios» dans la pensée de St. Athanase//Politique et théologie chez Athanase d " Alexandrie/Éd. Ch. Kannengiesser. P., 1974. P. 231-253; Simonetti M. La crisi ariana nel IV sec. R., 1975; Pietri Ch. Roma Christiana: Recherches sur l " Église de Rome, son organisation, sa politique, son idéologie de Miltiade à Sixte III (311-440). R., 1976; Historia de la Iglesia en España/Dir. R. García-Villoslada. Madrid, 1979. Vol. 1; Twomey V. Apostolikos Thronos: The Primacy of Rome as Reflected in the Church History of Eusebius and the Historico-Apologetical Writings of St. Athanasius the Great. Münster, 1982; Barnard L. W. The Council of Serdica: 343 A. D. Sofia, 1983; Brennecke H. C. Hilarius von Poitiers und die Bischofsopposition gegen Konstantius II: Untersuchungen zur dritten Phase des arianischen Streites (337-361). B.; N. Y., 1984; Tetz M. Ante omnia de sancta fide et integritate veritatis: Glaubensfragen auf der Synode von Serdika (342)//ZNW. 1985. Bd. 76. S. 243-269; L ö hr W. A. Die Entstehung der homöischen und homöusianischen Kirchenparteien: Stud. zur Synodalgeschichte des 4. Jh. Bonn, 1986; Hall S. G. The Creed of Sardica//StPatr. 1989. Vol. 19. P. 173-184; Barnes T. D. Athanasius and Constantius: Theology and Politics in the Constantinian Empire. Camb. (Mass.), 1993; Ulrich J. Die Anfänge der abendländischen Rezeption des Nizänums. B.; N. Y., 1994; idem. Nicaea and the West//VChr. 1997. Vol. 51. N 1. P. 10-24; Duval Y., Pietri L. L " Occident et ses marges danubiennes et balkaniques//Histoire du christianisme dès origines à nos jours. P., 1995. T. 2. P. 127-154; Гарнак А. История догматов//Раннее христианство. М., 2001. Т. 2. С. 87-508; Pietras H. Le ragioni della convocazione del Concilio Niceno da parte di Constantino il Grande: Un " investigazione storico-teologica//Gregorianum. R., 2001. Vol. 82. N 1. P. 5-35; Hess H. The Early Development of Canon Law and the Council of Serdica. |
| 547 Это законоположение не запрещало, как указывает Костелло (Costello), читать другие книги в церкви: «Оно просто не позволяло читать их как Св. Писание. Чтение мученических актов было прямо разрешено. Более того, сам Августин читал в церкви сочинения Киприана или извлечения из других церковных книг, особенно во время своих многочисленных полемических выступлений». См. Charles Costello, St. Augustines Doctrine the Impiration and Canonicity of Scriptum (Washington, 1930), p. 48. 548 The Old English Version of the Heptateuch, Aelfric s Treatise on the Old and New Testament ed. by S.J. Crawford (London, 1922), p. 57. 549 The letters of John Salisbury; ii, The Later Letters, ed. by W. J. Millor and C. N. L. Brooke (Oxford, 1979), p. 323. 550 В двенадцатиязычном Новом Завете Гуттера (Elias Hutter, Nuremberg, 1599– 1600) после 526–й страницы помещено Послание к Лаодикийцам, занимающее четыре листа, на греческом, сирийском, латинском, немецком и богемском (чешском) языках. 551 J. В. Lightfoot, Saint Paul " s Epistles to the Colossians and to Philemon, 9th ed. (London, 1890), p. 297. 553 См. Henry Howorth, «The Origin and Authority of the Biblical Canon according to the Continental Reformers: Lutherand Karlstadt» , Journal of Theological Studies,viii (1906–1907), pp. 321–365; его же, «Luther, Zwingli, Lefevre, and Calvin», ix (1907–1908), pp. 188–230; R. A. Bohlmann, «The Criteria of Biblical Canonicity in Sixteenth Century Lutheran, Roman Catholic and Reformed Theology», Ph.D. diss., Yale University, 1968. 554 Книгу Карлштадта переиздал К. A. Credner, Zur Geschichte des Kanons(Halle, 1847), pp. 316 и далее. 555 См. Ronald J. Sider, Andreas Bodenstein von Karlstadt; The Development of his Thought (1517–1525) (Leiden, 1974), pp. 94–98. 556 См. R. Kührs, Verhältnis der Decemberbibel zur Septemberbibel, Kritischer Beitrag zur Geschichte der Bibelsprache M. Luthers (Greifswald, 1901). 557 Первый печатный вариант Нового Завета на англ. яз., в переводе Тиндейла (William Tyndale) следует порядку книг в издании Лютера и также содержит предисловие составителя. Этот же порядок соблюдался и в Coverdale Bible (1535), и в последующих изданиях – Nicolson Bible (1537), the Mattews или John Rogers Bible (1537), и в Taverner Bible (1539). В высочайше утвержденной Great Bible (Великой Библии) 1539 г. восстановлен долютеровский порядок. Сведения о влиянии Нового Завета Лютера на скандинавскую и нижненемецкую Библии см. в Allen Wikgren, Luther and «New Testament Apokrypha», A Tribute to Arthur Vööbus; Studies in Early Christian Literature… ed. by Robert H. Fischer (Chicago, 1977), pp. 379–390. |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf ATHANASIUS OF ALEXANDRIA ATHANASIUS OF ALEXANDRIA, Archbishop of Alexandria, St. (c. 296–373). Educated in the Alexandrian catechetical school, he attended the First Ecumenical Council (q.v.) in Nicaea as a deacon. This hierarch (328–373) of Alexandria won a lifelong theological battle against Arianism (q.v.), the struggle for the Orthodox doctrine of the Trinity and for a Christology (qq.v.) which emphasized as its central thesis the statement: “God became man that we may be made divine” (On the Incarnation, 54). Orthodoxy holds that he was saying nothing fundamentally new, but rather defending the essential meaning of Christ’s death and resurrection. Clinging to this truth and seeing it through to its triumph, however, required all the force and endurance of an exceptionally powerful personality. Exiled by emperors hostile to his theology no less than five times (in 335, 339, 356, 362, and 365), often for years at a time, Athanasius found allies in the monks of the Egyptian desert (e.g., Pachomius [q.v.], Serapion, and Antony [q.v.]) and in the courts of the popes of Rome. Ultimately he would recognize in the great Cappadocian Church Father, Basil of Caesarea (qq.v.), an ally and like-minded theologian, and it would be Basil (also posthumously) and the other Cappadocians’ task to crown his triumph at the Second Ecumenical Council (381). In spite of many difficult circumstances Athanasius produced an impressive body of written works, in particular his theological treatises On the Incarnation and Against the Arians (in three books), his pastoral letters-especially a paschal encyclical that is the first historical document to list our present canon of the New Testament-and, traditionally, the enormously influential Life of Antony. If the latter was not by him, as some argue today, it in any case reflects his own deepest concerns in its picture of a deified human being, i.e., one in whom the grace (q.v.) and power of Christ are fully present. Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| At the end of the Liturgy the supplicatory canon of the Mother of God is sung, and then the Great Cross Procession begins with the icon of “It is Truly Meet,” which is kept in the altar of the Koinotita church. The procession lasts for about five to six hours. The centuries-old rite of procession with the miracle-working icon makes strictly observed stops in a specific order. Thus, the icon visits Koutloumousiou, which is located near the Koinotita, and then the metochia of all the Athonite communities in the capital of the Holy Mountain, as well as certain sketes, such as that of St. Andrew. Unfortunately, this year the Cross Procession ended earlier than usual due to torrential rains that swept across Mt. Athos, and the icon was not able to visit the metochia of Agios Pavlos, Hilandar, Xeropotamou, and the Russian St. Panteleimon monasteries. The rains also prevented the processions of the Koutloumousiou and Iveron monasteries. Translation by OrthoChristian.com Pravoslavie.ru 21 апреля 2017 г. Квитанция Реквизиты для юридических лиц Реквизиты для переводов из-за границы Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты Квитанция Реквизиты для юридических лиц Реквизиты для переводов из-за границы Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты Предыдущий Следующий Смотри также St. Gregory of Nazianzus’s Second Oration on Pascha St. Gregory of Nazianzus’s Second Oration on Pascha St. Gregory of Nazianzus We were put to death together with Him, that we might be cleansed; we rose again with Him because we were put to death with Him; we were glorified with Him, because we rose again with Him. The Joy of Orthodox Pascha Wesley J. Smith The Joy of Orthodox Pascha Wesley J. Smith “Pascha?” I asked. “What’s Pascha?”The man chuckled and said, “You know it as Easter.” He then spent ten minutes explaining why “Pascha”—the “new Passover” by which the entire human race passes from slavery to freedom under Christ—should replace “Easter” as the favored term for the celebration of Christ’s Resurrection. Songs of the Resurrection An overview of the Paschal services, with audio recordings Songs of the Resurrection An overview of the Paschal services, with audio recordings The services of Pascha mark the end of Christ’s passion and the beginning of new life in the resurrection of the risen Lord. All come and partake of this joy. Along with audio recordings of Paschal hymns sung by the Sretensky Monastery Choir, we present an outline of the services of the Bright Resurrection of Christ. Комментарии Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf PRIMACY PRIMACY. Primacy, from the Latin primus (Greek, proteion), is an article of church government. Within every ecclesiastical region or province, and in today’s practice this usually means within each national church, there is a first bishop, a primate, with the responsibility of convoking the local synod of bishops, of coordinating their responsibilities, and maintaining relations with the other local synods of the Orthodox oikoumene (q.v.). Among the local primates of the Orthodox Church, the Archbishop of Constantinople, or Ecumenical Patriarch, has held the primacy of honor following the Western schism and the loss of the Church of Rome (qq.v.). In recent times, though, the precise meaning and extent of the Ecumenical Patriarch’s primacy has been a matter of debate and pressing concern. (See Authority; Church and State.) Primacy in the Christian world appears to have originated in the relative importance, size, and prominence of the early communities in the great cities of the Roman Empire (q.v.). Rome was the capital, the largest city, and site of the largest Christian church. It thus appears, for these reasons, to have exercised a certain degree of leadership from the earliest times. Very quickly, at least by the 3rd c., the bishops of the communities in the regional or provincial capitals of the Empire took the lead in presiding over local councils, e.g., the councils at Carthage in the time of Cyprian, or the active role of Alexandria in Egypt (qq.v.). By the First Ecumenical Council at Nicaea in 325, the three largest cities, Rome, Alexandria, and Antioch (qq.v.), were recognized as exercising a primacy already in effect over, respectively, Italy, Egypt, and Libya, and the East, i.e., Syria and Palestine. The Council of Constantinople in 381 added the new imperial capital to the list in second place, after Rome, and the Council of Chalcedon in 451 added Jerusalem to complete the five of the Byzantine pentarchy (qq.v.). In each case, save Jerusalem’s, the factor that determined the different councils’ decisions was the size and importance of the city: “. . . because Constantinople is New Rome,” to quote Canon 3 (381). This principle, called “accommodation,” was already clashing in the 4th c. with the rising claims of the Roman Church, in particular the latter’s assertion, beginning with Pope Julius, that leadership in the Church depended upon a local church’s having had apostolic origins-hence the principle of “apostolicity”-and that Rome, as the see of the Apostle Peter, had inherited his pastoral care for the whole Church. Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| Tweet Нравится Venerable Theodore Trichinas “the Hair-Shirt Wearer” and Hermit Near Constantinople Commemorated on April 20 Photo: Days.Pravoslavie.Ru Saint Theodore Trichinas was born in Constantinople, the son of wealthy and pious parents. From childhood Saint Theodore was inclined toward monasticism, so he left his home, family, and former life in order to enter a monastery in Thrace. There he began his arduous ascetic struggles. He dressed in a hair-shirt, from which he derived the name “Trichinas,” (or Hair-Shirt Wearer”). He even slept on a stone in order avoid bodily comfort, and to prevent himself from sleeping too much. His life was adorned with miracles, and he had the power to heal the sick. He reposed at the end of the fourth century, or the beginning of the fifth century. A healing myrrh flows from his relics. The name of Saint Theodore Trichinas is one of the most revered in the history of Orthodox monasticism. Saint Joseph the Hymnographer (April 4) has composed a Canon to the saint. Troparion — Tone 3 Holy Father Theodore,/you were a temple of abstinence and a vessel of dispassion;/you served God by your works,/and were found worthy of His gifts./Now pray to Christ our God to grant us His great mercy. Kontakion — Tone 2 God-bearing Theodore,/treasury of virtue, storehouse of grace/and adornment of monks;/pray for the forgiveness of our sins and for our salvation,/for you are the protector of the faithful. The Orthodox Church in America 25 апреля 2017 г. Квитанция Реквизиты для юридических лиц Реквизиты для переводов из-за границы Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты Квитанция Реквизиты для юридических лиц Реквизиты для переводов из-за границы Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты Предыдущий Следующий Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: © 1999-2016 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку × |
| John Anthony McGuckin Orthros (Matins) JEFFREY B. PETTIS The Greek word orthros translates as “dawn” or “early morning.” In early Christian usage it referred to early morning prayer, or (as in monastic usage) dawn prayers after the night vigil (see Basil of Caesarea, regulae fusius tractatae 37.3, 5 [PG.31.1013A,1016B]). After the 4th century the word came to designate the early morning service of psalms and canticles (a parallel to the western monastic services of Matins and Lauds) as one of the regular hours of Byzantine monastic prayer, in the sequence of Vespers, Compline, Midnight Office, Orthros, First, Third, Sixth, and Ninth Hours. In Greek practice Orthros is conducted by itself, or as the immediate prelude to the divine liturgy. In parishes it occurs chiefly on Sundays before the liturgy. In Russian practice it is often combined with preceding Sunday Vespers (on Saturday evening) as the Vigil Service. Orthros begins with the Trisagion prayers and the reading of the Six Psalms (Hexapsalmoi), and includes litanies alternating with hymns (especially in the form of canons) and recitations of appointed sections (kathismata) of the Psalter. In parish practice the psalm readings are much abbreviated. The service culminates with the reading of a resurrection gospel. If not followed by the liturgy, Orthros ends with the small doxology; if the liturgy follows the great doxology is used. SEE ALSO: Canon (Liturgical); Eothina; Hexapsalmoi; Kathisma; Kontakion; Ode REFERENCES AND SUGGESTED READINGS Litsas, F. (1984) A Companion to the Greek Orthodox Church. New York: Greek Orthodox Archdiocese. Patrinacos, N. E. (1984) A Dictionary of Greek Ortho-doxy. Pleasantville, NY: Hellenic Heritage Publications. Taft, R. (2004) The Liturgy of the Hours in East and West. Collegeville, MN: Liturgical Press. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. Поделиться ссылкой на выделенное |
| Лит.: Kneer A. Kardinal Zabarella (Franciscus de Zabarellis, Cardinalis Florentinus), 1360-1417: Ein Beitr. zur Geschichte des grossen abenländischen Schismas. Münster, 1891. T. 1; Zardo A. Francesco Zabarella a Firenze (il Cardinale Fiorentino)//Archivio storico Italiano. Ser. 5. Firenze, 1898. Vol. 22. P. 1-22; Sabbadini R. La metrica e prosodia latina di Francesco Zabarella//La Bibliotheca delle Scuole Italiane. N. S. 1904. Vol. 9. N 2. P. 3-5; N 12. P. 5-8; Zonta G. Francesco Zabarella (1360-1417). Padova, 1915; Ullmann W. Cardinal Zabarella and his Position in the Conciliar Movement// Idem. The Origins of the Great Schism. L., 1948. P. 191-231; Morrissey Th. E. The Decree «Haec Sancta» and Cardinal Zabarella: His Role in its Formulation and Interpretation//AHC. 1978. Vol. 10. P. 145-176; idem. Franciscus Zabarella (1360-1417): Papacy, Community, and Limitation Upon Authority//Reform and Authority in the Medieval and Reformation Church/Ed. G. F. Lytle. Wash., 1981. P. 37-54; idem. Emperor-elect Sigismund, Cardinal Zabarella and the Council of Constance//Catholic Hist. Rev. Wash., 1983. Vol. 69. P. 353-370; idem. The Call for Unity at the Council of Constance: Sermons and Addresses of Cardinal Zabarella, 1415-1417//Church History. [Chicago etc.], 1984. Vol. 53. P. 307-318; idem. Cardinal Franciscus Zabarella (1360-1417) as a Canonist and the Crisis of his Age: Schism and the Council of Constance//ZKG. 1985. Bd. 96. S. 196-208; Piaia G. La fondazione filosofica della teoria conciliare in Francesco Zabarella//Scienza e filosofia all " Università di Padova nel Quattrocento/Ed. A. Poppi. Trieste, 1983. P. 431-461; Belloni A. Professori giuristi a Padova nel sec. XV: Profili bio-bibliografici e cattedre. Fr./M., 1986; Kuttner S. Francesco Zabarella " s Commentary on the Decretals: A Note on the Editions and the Vatican Manuscripts//Bull. of Medieval Canon Law. N. S. R., 1986. Vol. 16. P. 97-101; Merzbacher F. Die ekklesiologische Konzeption des Kardinals Francesco Zabarella (1360-1477)// Idem. Recht-Staat-Kirche. W., 1989. S. 341-353; Brandmüller W. Das Konzil von Konstanz. Paderborn etc., 1991-1997. 2 Bde; Girgensohn D. Francesco Zabarella aus Padua: Gelehrsamkeit und politisches Wirken eines Rechtsprofessors während des grossen abendländischen Schismas//ZSRG.K. 1993. Bd. 79(110). S. 232-277. |
| Лит.: Bresslau H. Geschichte der Monumenta Germaniae historica. Hannover, 1921; Бузескул В. П. Из истории Monumenta Germaniae Historica//Доклады/АН СССР. Сер. «В». М., 1925. С. 63-66; Knowles M. D. Presidential Address: Great Historical Enterprises III: The Monumenta Germaniae Historica//TRHS. 5th Ser. L., 1960. Vol. 10. P. 129-150; Косминский Е. А. Историография средних веков V в.- сер. XIX в. М., 1963. С. 361-364; Grundmann H. Monumenta Germaniae Historica, 1819-1969. Münch., 1969; Mittelalterliche Textüberlieferungen und ihre kritische Aufarbeitung: Beiträge der Monumenta Germaniae Historica z. 31. Deutschen Historikertag. Münch., 1976; Добиаш-Рождественская О. А. Культура западноевроп. средневековья. М., 1987. С. 61-64; Klein M. Aus den Anfängen der «Monumenta Germaniae Historica»: Karl Georg Dümgé (1772-1845) in Berichten und Selbstzeugnissen//Zschr. f. die Geschichte des Oberrheins. Karlsruhe, 1992. Bd. 140. S. 221-265; Мэртль К. Monumenta Germaniae Historica: Взгляд изнутри/Пер. с нем.: М. А. Бойцов//СВ. 1995. Вып. 58. С. 95-111; Fuhrmann H. «Sind eben alles Menschen gewesen»: Gelehrtenleben im 19. und 20. Jh., dargestellt am Beispiel der Monumenta Germaniae Historica und ihrer Mitarbeiter. Münch., 1996; Quelleneditionen und kein Ende?: Symp. der Monumenta Germaniae Historica und der Hist. Kommission bei der Bayerischen Akademie der Wissenschaften, München, 22./23. Mai 1998. Münch., 1999; Schieffer R. Monastisches in den Monumenta Germaniae Historica//Studien und Mitt. zur Geschichte des Benediktinerordens und seiner Zweige. 2007. Bd. 118. S. 31-43; idem. Die Monumenta Germaniae Historica und das Kirchenrecht//Proc. of the 12th Intern. Congress of Medieval Canon Law, Washington, D. C. 1-7 Aug. 2004. Vat., 2008. P. 1097-1104; idem. Memorialquellen in den Monumenta Germaniae Historica//Libri vitae: Gebetsgedenken in der Ges. des Frühen Mittelalters. Köln, 2015. S. 17-32; Canossa und Königsberg: Prussica in den Samml. der Monumenta Germaniae Historica: Eine Ausstellung. Münch., 2012; Журкина А. А. Monumenta Germaniae Historica как феномен археографии//Исторические док-ты и актуальные проблемы археографии, источниковедения, отечественной и всеобщей истории нового и новейшего времени: Сб. тез. докл. участников Третьей междунар. конф. молодых ученых и специалистов «Clio-2013». М., 2013. С. 155-160; Хряков А. В. Monumenta Germaniae Historica и судьба исторической науки в Третьем рейхе//Вестн. Омского ун-та. Сер. «Исторические науки». Омск, 2014. 1(1). С. 98-109; Hartmann W. Über 100 Jahre Edition der karolingischen Konzilien bei den Monumenta Germaniae Historica//DA. 2014. Bd. 70. S. 107-119. |
| On this day, all Orthodox Christians make an effort to prepare themselves for Holy Communion, and receive the Body and Blood of Christ, as He ordained at the Last Supper. Troparion, Tone 8 Скачать (MP3 файл. Продолжительность 2:02 мин. Размер 1.2 Mb ) Егда славнии ученицы на умовении Вечери просвещахуся, тогда Иуда злочестивый сребролюбием недуговав омрачашеся, и беззаконным судиям Тебе праведнаго Судию предает. Виждь имений рачителю, сих ради удавление употребивша! Бежи несытыя души, Учителю таковая дерзнувшия: Иже о всех благий, Господи слава Тебе. The glorious disciples were illumined at the Supper during the washing of the feet, but ungodly Judas was darkened by the disease of avarice, and he delivered Thee, the righteous Judge, to lawless judges. See, O lover of money, how for money’s sake he hanged himself. Flee from the greed which made him dare to do such things against his Master. O Lord, who art good towards all men, glory to Thee ( three times ). At the Vesperal Liturgy on Thursday, instead of the Cherubic Hymn Скачать (MP3 файл. Продолжительность 3:43 мин. Размер 1.8 Mb ) Вечери Твоея Тайныя днесь, Сыне Божий, причастника мя приими: не бо врагом Твоим тайну повем, ни лобзания Ти дам яко Иуда, но яко разбойник исповедаю Тя: помяни мя Господи во Царствии Твоем. At Thy mystical Supper, Son of God, today receive me as a communicant: for I will not speak of the mystery to Thine enemies; I will not give Thee a kiss like Judas; but as the thief I confess Thee: Remember me, Lord, when Thou comest in Thy Kingdom. Irmos, Canticle Nine of the Canon Скачать (MP3 файл. Продолжительность 2:40 мин. Размер 1.5 Mb ) Странствия Владычня, и безсмертныя Трапезы на горнем месте, высокими умы, вернии приидите насладимся, возшедша слова, от Слова научившеся, Егоже величаем. Come, ye faithful, let us raise our minds on high and enjoy the Master’s hospitality and the table of immortal life in the upper room; and let us hear the exalted teaching of the Word whom we magnify. 16 апреля 2014 г. |
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