| I. “Я, Фома Израильтянин, говорю вам, даже всем братьям, которые среди язычников, чтобы соделать для вас известными дела детства Нашего Господа Иисуса Христа, и Его могучие деяния, даже все, что он соделал, когда он был рожден на нашей земле. Начало было таковым: II. Кирилл Иерусалимский (348 г. н.э.) говорит об этой книге, как об источнике Манихейского происхождения, и очень похоже, что манихеи использовали ее. Но это евангелие известно раньше, чем это течение ( Catech. Iv.36 ). Он говорит о том, что Новый завет имеет только четыре Евангелия, другие же источники являются апокрифического характера ( pseudepigraphic ). “Пусть никто не читает Евангелие от Фомы, ибо оно не одним из двенадцати апостолов не написано, но из трех злых учеников, прозываемым Manes”. (Ib. vi. 31.) 91 . Ириней (Irenaeus. i. 13. 1) говорит, что маркосианская секта поддерживала свою доктрину апокрифическими Писаниями. Они так же допускают это нововведение о том, что когда Господь был ребенком, то он будто бы учил алфавит, его учитель как-то сказал по обыкновению: “Скажи” “альфа”, – он ответил: “Альфа”. Origen (Hom.1 on Luke) только подтверждает о существовании Евангелия от Фомы. Ипполит свидетельствует о том, что “природа человека в начале скрыта, а после проявляется, которая и является невидимым Царством Небесным”. Приводя во свидетельство Евангелие от Фомы, где записаны следующие слова: “Тот, кто ищет меня, тот найдет меня в детях от семи лет и старше: ибо в этом я проявляюсь, скрытый до четырнадцатилетнего возраста…” (Hippolytus against Heresies, v.7 . ) 92 . Также приведем пример из Арабского Евангелия Инфанси: “И когда Господу Иисусу было семь лет, Он играл вместе с другими мальчиками, делал из глины разные формы: осликов, овечек, козликов, птиц и другие фигуры, которыми они хвастались друг перед другом, сделав свои фигурки, пытаясь превзойти остальных. И тогда Господь Иисус сказал другим мальчикам: “Я сейчас прикажу этим фигурам, которые Я сделал, чтобы они пошли”. И они действительно стали двигаться, и когда Он приказал остановиться, то они остановились. Он также сделал фигуры птиц и воробьев. И повелел им взлететь и они взлетели, когда Он обратно сказал приземлиться, птицы приземлились; и если Он давал им есть, то они ели и пили” 90 . |
| There were many comments under Frank Schaeffer’s tirade against Putin, against Orthodox Patriarchs, hierarchs, and clergy everywhere, and against Russians in general for not “rising up” against this “injustice”. One in particular pointed out the purely rhetorical failings of the article: Frank, Will you also talk about Obama's role in funding the terrorists that are massacring Christians? Here are a few things that I think are problematic about your article: 1. You claim that Putin “made it okay to persecute gay people in Russia.” Banning public displays of homosexuality and homosexual propaganda is not the same as making it okay to “persecute” homosexuals. We have laws against a lot of things in the U.S. Having such laws does not make it okay to commit violence against those who break them. 2. You claim that “a parade of priests have denounced any who question Putin” without making any reference to what parade you are talking about; no links, no explanation, nothing. 3. You find fault with Orthodox bishops partnering with heads of State on areas of common concern such as the spiritual and moral well-being of the nation. 4. You find fault with Orthodox bishops in America for not speaking out against Orthodox bishops abroad for joining forces with a head of State to address matters relating to the spiritual and moral well-being of the nation. 5. You compare Putin to Hitler. 6. You compare Orthodox bishops’ support of Putin to those who were silent over the alleged mass extermination of Jews and homosexuals in concentration camps. 7. You compare outlawing homosexual propaganda to alleged mass extermination of Jews and homosexuals under Hitler. 8. You equate American Evangelical support for Putin's ban against homosexual propaganda to their support of violence against homosexuals in Russia. 9. You imply that laws against homosexual propaganda in Russia have incited violence against homosexuals without providing more than a few photos and a couple of stories. No data has been provided showing that such violence occurs at a higher rate per capita in Russia than in America or any other country, or that such violence has occurred increasingly in Russia after this law compared to before. |
| Recently the Public Orthodoxy blog published a post by Rodoljub Kubat, entitled, Rebellion at the Heart of the Bibl e . Usually I would not respond to a piece referencing a revolt spreading throughout a land as far away from our own as Serbia. But given the revolts and rioting happening here in North America in the name of righteous indignation and justice, I thought it worth addressing his issue. Mr. Kubat asserts that to be faithful to the Biblical tradition, Christians must be rebels. He asks (rhetorically), “If Christians are silent or approving of injustice, are they on the path of the Kingdom of Heaven? If they rise up against injustice, then one might call that a rebellion, a rebellion against injustice.” He further writes, “Rebellion theology is prophetic theology. The prophetic movement originated sometimes in the 9th century B.C. It was essentially a revolt against social injustices, especially against abuses of power.” For Mr. Kubat, rebellion against the injustice in our society is at the heart of the Christian mandate, and so to refuse to take part in the rebellion constitutes lack of prophetic faithfulness to God. As examples of such rebellion Mr. Kubat cites the Israelites rebelling against Egyptian oppression, Jonah rebelling against God, and Christ’s ministry, especially His word in the Beatitudes, “Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven”. Kubat writes, “Both the Romans and the Jewish leaders perceive [sic] Christ as a rebel” and the Church after Him was perceived as “an anti-social factor, whose members will not confess [sic] the emperor as God.” Later, “the monastic movement and flight to the desert was a rebellion against a world governed by injustice…This is especially seen in the example of St. John Chrysostom, a great theologian and fighter against injustice.” In Kubat’s view, the Church was (and should be) rebellious at its core, but later became too entangled with powers of the world and so proved itself unfaithful to its divine prophetic mandate. |
| He launched two ultimately unsuccessful Crusades against the Ottomans: in 1443 AD, reaching Sofia before retreating for the winter, and 1444 AD reaching the Black Sea city of Varna where he perished at the age of 20 in theBattle of Varna against the forces of Ottoman Sultan Murad II (r. 1421-1451 AD). Because of that, in Bulgaria theheroic Polish and Hungarian King is known as Vladislav Varnenchik (Wladyslaw Warnenczyk), i.e. Vladislav of Varna. The Second Bulgarian Empire (1185-1396) was conquered by the Ottoman Turks in 1396 (although some Bulgarianestates in the west may have survived for а few more decades). In 1396 AD, Hungarian King Sigismund of Luxembourg (r. 1387-1437 AD, later Holy Roman Emperor in 1433-1437 AD), organized a crusade against the Ottoman Turks which, however, ended in a disaster for the Christian forces in the Battle of Nicopolis (today’s Bulgarian town of Nikopol). The Crusades of the Polish and Hungarian King Vladislav (Wladyslaw) III Varnenchik were the last Christian campaign against the Ottoman Empire in the Late Middle Ages that had the potential to liberate Bulgaria. With its failure, Bulgaria remained suffering for centuries, a horrific period known as the Ottoman Yoke, and was liberated only in the Russian-Turkish War of 1877-1878. D uring his campaign against the Ottoman Empire in 1444, King Vladislav (Wladyslaw) III Jagello was in charge of an army of some 20,000 European Christian warriors, including Poles, Hungarians, Czechs, Slovaks, Wallachians, Ruthenes (Rusyns), Bulgarians, Croatians, Saxons, Lithuanians, and Crusader Knights of Pope Eugene IV (r. 1431-1477). The young Vladislav (Wladislaw) III Jagello inherited his father King Wladyslaw II Jagello as the King of Poland in 1434, at the age of 10. In 1440, Vladislav became also the King of Hungary, after a union between the Kingdoms of Poland and Hungary designed to unite their forces against the Ottoman Turks. After the first Crusade of King Vladislav and John Hunyadi against the Ottoman Empire, which reached Sofia in the fall of 1443, the Ottoman Sultan Murad II signed a 10-year truce with Hungary, and in August 1444 resigned from the throne in favor of his 12-year-old son Mehmed II (who later became Mehmed II the Conqueror after conquering Constantinople in 1453 AD). The new Crusade was organized under the auspices of Pope Eugene IV in anticipation of a new Ottoman invasion. The preemptive Christian campaign that later became known in history literature as theVarna Crusade led the old Sultan Murad II to return to the throne. |
| John Argyropoulos. On the Procession of the Holy Spirit Joh.Bek. John Bekkos Apol. Apology for the Union of 1274 Ep.Joh.XXI. Epistle to Pope John XXI Un. On the Union of the Churches of Old and New Rome Joh.Cant. Emperor John VI Cantacuzenus Apol. Apologies for the Christian Religion against the Mohammedan Sect Or. Orations against Mohammed Joh.D. John of Damascus 1 Cor. Exposition of 1Corinthians from John Chrysostom Dialect. Dialectic Dialex. Dispute (????????) with a Manichean Disp.Sar. Dispute of a Saracen and a Christian F.o. The Orthodox Faith Haer. On Heresies Imag. Orations on the Images Jacob. Against the Jacobites Man. Dialogue against the Manicheans Parall. Sacred Parallels Rect.sent. On the Correct Thought (De recta sententia) Volunt. On Two Wills in Christ (De duabus in Christo voluntatibus) Ps.Joh.D. Trin. Pseudo-John of Damascus. On the Trinity Joh.Diac. John the Deacon Joh.H. John V of Jerusalem Const. Against Constantinus Cabalinus on the Images Icon. Against the Iconoclasts Joh.Maur. Carm. John Mauropus. Poems (Carmina) Just. Dial. Justin Martyr. Dialogue with Trypho LeoM. Tom. Pope Leo I (the Great). Tome Leo II. Ep. Pope Leo II. Epistles Leo III. Ep. Emperor Leo III. Epistle to ‘Umar (Omar), Chief of the Saracens Leo IX. Ep.Petr.Ant. Pope Leo IX. Epistle to Peter of Antioch Leo Ochr. Enc. Leo of Ochrida (Bulgaria). Encyclical Leo Per. Lat. Leo OF Perejaslav. Against the Latins Leont.B. Nest.etEut. Leontius of Byzantium. Aginst the Nestorians and Eutychians Leont.N. Leontius of Neapolis (Cyprus) fr. Fragments Serm. Sermons Lib.Car. Caroline Books (Libri Carolini) Lib.diurn. Daybook of the Roman Pontifs (Liber diurnus Romanorum pontificum) Lit.Bas. Liturgy of Basil Lit.Chrys. Liturgy of Saint John Chrysostom Lit.Clem. Clementine Liturgy Lit.Praesanct. Liturgy of the Presanctified Liut. Leg. Liutprand of Cremona. Narrative of the Legation to Constantinople Luth. Martin Luther Ep. Epistles Rom.Leip. Against the Famous Romanist in Leipzig Mac.Ant. Symb. |
| Short Dialogue aginst the Jews (Adversus Jueaeos dialogus parvus) Anath.Sar. Anathema against the Saracens Andr.Cr. Imag. Andrew of Crete. On the Veneration of the Holy Images Ps.Andron.Comn. Jud. Pseudo-Andronicus I Comnenus, Emperor. Dialogue of a Christian and a Jew against the Jews Ans. Proc. Anselm of Canterbury. On the Procession of the Holy Spirit Ans.Hav. Dial. Anselm of Havelberg. Dialogues in Constantinople with Nicetas of Nicomedia Arist. An. Aristotle. On the Soul (De anima) Arnob. Nat. Aronobius of Sicca. Against the Nations Ath. Athanasius of Alexandria Ar. Orations against the Arians Exp.Ps. Exposition of the Psalms Tom. Tome to the Antiochenes Ps-Ath. Pseudo-Athanasius Az. Treatise on the Azymes Chr.un. That Christ Is One (Quod unus sit Christus) Exp.fid. Expositions of the Faith (Expositio Fidei) Aug. Augustine of Hippo Ev.Joh. Exposition of the Gospel of John Grat. On Grace (De gratia) Quaest.Ex. Questions on Exodus Serm.Dom. Our Lord’s Sermon on the Mount (De sermone Domini in monte) Trin. On the Trinity Avell. Avellan Collection Bab. Babai of Kaskar Evagr. Exposition of the Book of Centuries by Evagrius Ponticus Tract. Tractate against Those Who Say: “As the Soul and the Body Are One Hypostasis, so God the Logos and the Man Are One Hypostasis” Un. On the Union Barl. Barlaam of Calabria Ep. Epistles Lat. Against the Latins Or.Un. Oration for the Union Barth.Ed. Bartholemew of Edessa Agar. Refutation of the Hagarene Moh. Against Mohammed Bas. Basil of Caesarea Ep. Epistles Hom. Homilies Spir. On the Holy Spirit Bas.I.Mac.ap.CCP(869) Basil I the Macedonian, emperor, at the Fourth Council of Constantinople (869) Bas.Ochr. Ep. Basil of Ochrida (Bulgaria). Epistles Bess. John Bessarion Consec. On the Words of Consecration Plat. Against the Calmniator of Plato Proc. On the Procession of the Holy Spirit C.A. Augsburg Confession Calv. Inst .(1559) John Calvin. Institutes of the Christian Religion (edition of 1559) CChalc. Council of Chalcedon Act. Acts Can. |
| Does this sound familiar? It does if one pays attention to any mainstream media coverage of these controversial issues as they play out in law and society. But the victim status requires a story to back it up. Thus, perhaps the most common lament of the garden-variety homophile revolves around the alleged “tidal wave of anti-gay” hate crimes. An analysis of FBI statistics on hate crimes committed against homosexuals during the time period 2000-2008 shows that the probability of any individual homosexual being the victim of a hate crime during his or her entire life span is slightly more than one percent. Interestingly, “gays” are more likely to commit hate crimes against “straights” than “straights” are to commit hate crimes against “gays.” According to the FBI, there are 3.98 hate crimes committed by each million heterosexuals annually against homosexuals, and there are 4.44 hate crimes committed by each million homosexuals annually against heterosexuals. Violence against homosexuals by others gets all the press, but it is interesting to note that the great majority of anti-”gay” violence is committed by other “gays.” The National Coalition of Anti-Violence Programs (NCAVP) is the leading tracker of violence against “gays” in the United States. According to the NCAVP’s statistics on anti-”gay” violence, 83 percent of all violence committed against “gays” is carried out by other “gays” in domestic situations. This does not even count “gay-on-gay” violence committed outside the home. This confusion is now pervasive in society, and questioning the agenda is simply not to be tolerated – especially among America’s youth. For example, the classical notion that universities should be “arenas for the free exchange of ideas” has been completely discarded in the United States. More than three-fourths of U.S. colleges and universities now possess codes of conduct that ban behavior and speech based upon, including many other things, “homophobia.” The danger that these codes represent to academic freedom far outweighs their usefulness. This has already been amply demonstrated, as many colleges have severely punished students for merely desiring to debate the topic of homosexuality. |
| R., 1989. P. 75-130. (SEAug; 30); Frickel J. Das Dunkel um Hippolyt von Rom: Ein Lösungsversuch: die Schriften Elenchos und Contra Noetum. Graz, 1988; idem. Hippolyts Schrift Contra Noetum: ein Pseudo- Hippolyt//Logos: FS f. L. Abramowski. B.; N. Y., 1993. S. 87-123; idem. Hippolytus von Rom Kommentar zum Buch Ruth//StPatr. 1997. Vol. 30. P. 12-18; Metzger M. Nouvelles perspectives pour la prétendue Tradition Apostolique//Ecclesia Orans. R., 1988. Vol. 5. N 3. P. 241-259; idem. Enquêtes autour de la prétendue Tradition Apostolique//Ibid. 1992. Vol. 9. N 1. P. 7-36; Hill C. E. Hades of Hippolytus or Tartarus of Tertullian?: The Authorship of the Fragment De Universo//VChr. 1989. Vol. 43. N 2. P. 105-126; Saxer V. La questione di Ippolito Romano: A proposito di un libro recente//Nuove ricerche su Ippolito. 1989. P. 43-59; Testini P. Vetera et nova su Ippolito//Ibid. P. 7-22; Bammel C. P. The State of Play with Regard to Hippolytus and the Contra Noetum//HeyJ. 1990. Vol. 31. N 2. P. 195-199; Guarducci M. San Pietro e Sant " Ippolito: Storia di statue famose in Vaticano. R., 1991; Azzali Bernardelli G. Esegesi e catechesi nella riflessione patristica intorno a Rom 10. 17: Fides ex auditu, auditus autem per verbum Christi (Ippolito Romano, Clemente Alessandrino, Origene)//La Formazione al sacerdozio ministeriale nella catechesi e nella testimonianza di vita dei Padri/A cura di S. Felici. R., 1992. P. 67-84; Mansfeld J. Heresiography in Context: Hippolytus " Elenchos as a Source for Greek Philosophy. Leiden, 1992; Prinzivalli E. L " esegesi di Ippolito//La Bibbia nell " antichità cristiana/A cura di E. Norelli. Bologna, 1993. Vol. 1: Da Gesú a Origene. P. 319-327; Hidal S. Apocalypse, Persecution and Exegesis: Hippolytus and Theodoret of Cirrhus on the Book of Daniel//In the Last Days: On Jewish and Christian Apocalyptic and its Period/Ed. K. Jeppesen, K. Nielsen, B. Roesendal. Aarhus, 1994. P. 49-53; Trakatellis Demetrios, metropolit. Logos agonistikos: Hippolytus " Commentary on Daniel//Religious Propaganda and Missionary Competition in the New Testament World: FS D. |
| Vat., 1943; Da Bra G. Studio su S. Ippolito dottore. R., 1944; Connolly R. H. New Attributions to Hippolytus//JThSt. 1945. Vol. 46. N 2. P. 192-200; Bellet P. Fragmentos desconocidos de Hippólito de Roma en la tradición copta//Sefarad. Madrid, 1946. Vol. 6. N 2. P. 355-361; Lengeling E. Das Heilswerk des Logos-Christos beim hl. Hippolyt von Rom. R., 1947; Nautin P. Hippolyte et Josipe: Contribution a l " histoire de la littèrature chrétienne du troisième siècle. P., 1947; idem. Hippolyte: Contre les hérésies: Fragment. P., 1949; idem. Le dossier d " Hippolyte et de Méliton. P., 1953; Bardy G. L " énigme d " Hippolyte//MSR. 1948. Vol. 5. P. 63-88; Giet S. Le texte du fragment contre Noët//RSR. 1950. Vol. 24. N 3/4. P. 315-322; Richard M. Comput et chronographie chez St. Hippolyte//MSR. 1950. Vol. 7. P. 237-268; 1951. Vol. 8. P. 19-50; idem. Quelques nouveaux fragments des Pères anténicéens et nicéens//Symbolae Osloenses. 1963. Vol. 38. P. 76-83; idem. Une paraphrase grecque résumée du Commentaire d " Hippolyte sur le Cantique des Cantiques//Le Muséon. 1964. Vol. 77. P. 137-154; idem. Les fragments de Commentaire de S. Hippolyte sur les Proverbes de Salomon//Ibid. 1965. Vol. 78. P. 257-290; 1966. Vol. 79. P. 61-94; 1967. Vol. 80. P. 327-364; idem. Hippolyte de Rome//DSAMDH. 1969. T. 7. Pt. 1. Col. 531-571; idem. Un fragment inédit de s. Hippolyte sur Genèse 4. 23//Serta Turyniana: Studies in Greek Literature and Palaeography in honor of A. Turyn/Ed. J. L. Heller et al. Chicago; L., 1974. P. 394-400; idem. Le comput pascal par octaétéris//Le Muséon. 1974. Vol. 87. P. 307-339; idem. Les difficultés d " une édition des œvres de s. Hippolyte//StPatr. 1975. Vol. 12. P. 51-70; Hamel A. Kirche bei Hippolyt von Rom. Gütersloh, 1951; Mari è s L. La Messie issu de Lévi chez Hippolyte de Rome//Mélanges J. Leberton. P., 1951. T. 1. P. 381-396. (RechSR; 39); Pedicini C. Il significato politico della eschatologia di Ippolito di Roma//Annali d. Facoltà di Lettere e Filosofia d. Univ. |
| e.g. Pseudo Dionysius the Areopagite, The Mystical Theology,1.1-3 [ PG 3.997A-1001A/PTS 36, pp.141-144]. Basil the Great, Against Eunomios, 2.17 [ PG 29.608C ll.56-57 /SC 305]. ( Against Eunomius, trans. Mark Delcogliano and Andrew Radde-Gallwitz, FC v.122, (Washington, D.C.: Catholic University of America Press, 2011), p.154). See Mantzaridis, Time and Man, p.7. cf. Basil the Great, Against Eunomios, 2.17 [ PG. 29.608C ll.40-41 /SC 305]. ( Against Eunomius, FC v.122, p.154). Maximus the Confessor, Amb.10.26 [ PG.91.1153B] in Andrew Louth, Maximus the Confessor (London/NY: Routledge, 1996), pp.124-125 and compare Amb.10.31 [ PG 91.1164B-C], 10.41 [ PG 91.1188A-B], Centuries on Theology, 1.69 and Various Texts on Theology [etc.], ( Philokalia II) 5.47-48. Also see Pseudo-Dionysius the Areopagite: " One can take eternity and time to be predicates of God since, being the Ancient of Days, he is the cause of all time and eternity. Yet he is before time and beyond time and is the source of the variety of time and of seasons. Or, again, he precedes the eternal ages [ aionon], for he is there before eternity and above eternity, and " his kingdom is an everlasting kingdom " " ( Divine Names,10.3 [ PG 3.940A/PTS 33, pp.216-217) ( Pseudo-Dionysius: The Complete Works, trans. Colm Luibheid and Paul Rorem, The Classics of Western Spirituality (NY: Paulist Press, 1987), p.121). For earlier affirmations of God being incomparable to His creation being uncreated see Irenaeus’ Against Heresies 2.25.3, 4.11.2, 4.38.1 and 4 as well as Novatian’s De Trinitate 2. ‘Kontakion for the Nativity of our Lord and God and Saviour, Jesus Christ in Tone 3’, The Divine Liturgy of Our Father Among the Saints John Chrysostom, U.K. Ecumenical Patriarchate text (Oxford: OUP, 1995), pp.72-73. cf. Basil the Great, Against Eunomios, 2.13 [ PG 29.596b ll.18-22/ SC 305]. ( Against Eunomius, FC v.122, p.147). cf. Athanasius, De Vita Antonii, §31ff. where the action of the fallen angels ‘subtle’ bodies is described. |
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