| Ibid., p. 117. cf. Dr. Whanger " s study in Wilson. op. cit., p. 108 Pravoslavny Put " , 1967, p.5. Quoted in Gorodetsky, p. 192. Ibid., p. 194. Ibid. , p. 195. Bibliography Adams, Frank O., Sindon ; Synergy Books, 1982 Bethell, Tom, " A Challenge to Materialism , " The New Republic , August 1, 1983. Boutakov, N., " The Holy Shroud of Christ " (in Russian), Pravoslavny Put " , Holy Trinity Monastery, 1967, pp. 6-47. Chrysostomos, Bishop, and Hieromonk Auxentios, " The Holy Shroud: the Controversy in Perspective, " Diakonia , 1980, Vol. XV, No. 2. Drews, Robert, In Search of the Shroud of Turin ; Rowman and Allenheld, 1984. Finkelstein, Louis, The Jews: Their History, Culture, and Religion , Vol. II; Harper & Row, 1960. Heller, Dr. John, Report on the Shroud of Turin ; Houghton Mifflin, 1983. Hoare, Rodney, The Testimony of the Shroud ; St. Martin " s Press, 1978. Humber, Thomas, The Sacred Shroud ; Pocket Books, 1978. Jennings, Jack, " Putting the Shroud to Rest, " The Christian Century , June 1, 1983. Johnson, Paul, Civilizations of the Holy Land ; Book Club Associates, 1979. Kohlbeck, Joseph A., and Nitowski, Eugenia L., " New Evidence May Explain Image on Shroud of Turin, " Biblical Archaeology Review , July/August, 1986. Mackowski, Richard M., Jerusalem, City of Jesus ; Eerdmans, 1980 Nickell, Joe, Inquest on the Shroud of Turin ; Prometheus Books, 1983. Rinaldi, Peter M., SDB, " Requiem for the Shroud? " The Christian Century , July 20-27, 1983. Stevenson, Kenneth E. and Gary R. Habermas, Verdict on the Shroud; Servant Books, 1981. Tribbe, Frank C., Portrait of Jesus? Stein and Day, 1983. Wilkinson, John, Jerusalem as Jesus Knew It ; Thames and Hudson, 1978. Wild, Robert A., " The Shroud of Turin-Probably the Work of a 14th-century Artist or Forger, Biblical Archaeology Review , March/April, 1984. Wilson, Ian, The Mysterious Shroud; Doubleday, 1986. The Shroud of Turin; Doubleday 1978. 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 |
| Tweet Нравится Patriarch Ilia of Georgia becomes Godfather to 800 children Moscow, January 20, 2017 The feast of Theophany is one of the twelve great feasts of the Orthodox liturgical year, celebrated with great fervency and pious traditions throughout the Orthodox world. In recent years the ancient Orthodox nation of Georgia has added its own unique celebration. It first took place on January 19, 2008, and again this year in Tbilisi’s Holy Trinity Sameba Cathedral a mass Baptism was celebrated, with Patriarch-Catholicos Ilia II becoming the Godfather of around 800 newly-baptized children, reports Sputnik-Georgia , with a video of the event. “I congratulate all on this sacred feast and may the grace of this bright day come down upon all people. Our whole family is very happy and joyous that our third child has become a Godchild of the patriarch of all Georgia himself and I would like to thank him for it,” said Mariam Lomsadze, the mother of one of the children newly-entered into the Orthodox ranks. Patriarch Ilia had pledged to baptize the third and later children of parents who have been married in the Church, in a bid to improve the nation’s poor demographic situation. The number of abortions in Georgia was cut in half from 2005 to 2010, with the birth rate rising by 25%. This was the forty-seventh such mass Baptism, the patriarch’s Godchildren now numbering more than 32,000. 20 января 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также 659 babies become new godchildren of Catholicos-Patriarch Ilia II 659 babies become new godchildren of Catholicos-Patriarch Ilia II On January 19, 2016, the feast of Holy Theophany, the 42nd mass baptism of infants took place at the Holy Trinity Cathedral in Tbilisi. 659 infants became new godchildren of His Holiness Catholicos-Patriarch Ilia II of All Georgia. Ilia II: “May God grant that everybody should see in his or her neighbor a brother and not an enemy” Ilia II: “May God grant that everybody should see in his or her neighbor a brother and not an enemy” His Holiness informed his flock that a street in Tbilisi where St. Gabriel’s house is situated would be named after him. Also a parcel of land nearby has been allotted where a Church of Venerable Gabriel will be built. Patriarch Ilia II asks media to stop traumatizing people with crime news Patriarch Ilia II asks media to stop traumatizing people with crime news At the Holy Trinity Cathedral Catholicos-Patriarch Ilia II of All Georgia addressed his flock with a Sunday sermon, singling out the journalists and “the establishment”, asking them to stop spreading death propaganda. Комментарии © 1999-2016 Православие.Ru |
| By their struggle, Thy martyrs have received imperishable crowns from Thee, O Lord. For by acquiring strength from Thee, they demolished usurpers and crushed the powerless might of Satan. Therefore, through their intercessions, O Christ God, save our souls! Archpriest Zakaria Machitadze For further information on the book THE LIVES OF THE GEORGIAN SAINTS by Archpriest Zakaria Machitadze contact St. Herman Press : St. Herman Press, P.O. Box 70, Platina, CA 96076 8 мая 2007 г. Venerable Basil Ratishvili (13th century) Commemorated April 18/May 1 Venerable Basil Ratishvili (13th century) Archpriest Zakaria Machitadze Saint Basil Ratishvili, one of the most prominent figures of the 13th-century Church, was the uncle of Catholicos Ekvtime III. He labored with the other Georgian fathers at the Iveron Monastery on Mt. Athos. Endowed with the gift of prophecy, St. Basil beheld a vision in which the Most Holy Theotokos called upon him to censure King Demetre’s impious rule. The Lives of the Georgian Saints Archpriest Zakaria Machitadze The Lives of the Georgian Saints Archpriest Zakaria Machitadze Since the time of the ancient Greek historians, Georgia has been viewed as an enigma hidden behind impenetrable mountains and a complex language. Little has been written about this small country and its saints. Now, Pravoslavie.Ru presents the entire collection of the Lives of the Georgian saints which has been translated for the first time into English. These lives encompass the seventeen hundred years of Orthodox Christianity in Georgia. The stories of ascetics and bishops, warriors and noblemen are intertwined with the tumultuous history of the Georgian land. Holy Queen Tamar (†1213) Archpriest Zakaria Machitadze Holy Queen Tamar (†1213) Archpriest Zakaria Machitadze In 1166 a daughter, Tamar, was born to King Giorgi III (1155–1184) and Queen Burdukhan of Georgia. The king proclaimed that he would share the throne with his daughter from the day she turned twelve years of age. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: |
| Venerable Gregory Decapolite Commemorated on November 20 Saint Gregory the Decapolite was born in the Isaurian city of Decapolis (ten cities) in the eighth century. From his childhood he loved the temple of God and church services. He read the Holy Scripture constantly and with reverence. In order to avoid the marriage which his parents had intended for him, he secretly left home. He spent all his life wandering: he was in Constantinople, Rome, Corinth, and he lived as an ascetic on Olympus for a while. Saint Gregory preached the Word of God everywhere, denouncing the Iconoclast heresy, strengthening the faith and fortitude of the Orthodox, whom the heretics in those times oppressed, tortured and imprisoned. Through his ascetic effort and prayer, Saint Gregory attained the gifts of prophecy and wonderworking. After overcoming the passions and reaching the height of virtue, he was permitted to hear angelic singing in praise of the Holy Trinity. Saint Gregory left the monastery of Saint Menas near Thessalonica, where he had labored for a long time, and he went again to Constantinople in order to combat the Iconoclast heresy. At the capital, a grievous illness undermined his strength, and he departed to the Lord in the year 816. Saint Gregory was buried at a monastery in Constantinople, and many miracles took place at his tomb. As a result, the monks removed the holy relics of Saint Gregory and enshrined them in the church where people could venerate them. When Constantinople fell to the Turks in 1453, the relics of Saint Gregory were carried to the region of the Danube by a Turkish official. In 1498 Barbu Craiovescu, the Ban of the Romanian Land (Wallachia) heard of the miracles performed by the holy relics and bought them for a considerable sum of money. Barbu Craiovescu placed the relics in the main church of Bistritsa Monastery which he founded in Rimnicu Vilcea, where they remain to the present day. A small book describing the miracles and healings performed by Saint Gregory the Decapolite in Romania has been written by Abbess Olga Gologan, who reposed in 1972. Troparion — Tone 4 The twofold lamps of divine gifts,/Proclus, shepherd of New Rome, and Gregory, scion of Decapolis,/guide us by the light of grace as divinely-inspired fathers./Let us draw near and eagerly beseech them,/that we may receive forgiveness and salvation of our souls. Kontakion — Tone 3 The Church knows you to be a brilliant sun/enlightening all with the rays of healing and the beauty of virtue./Therefore, as we celebrate your honored memory,/we glorify your struggles, ever-blest and all-wise father Gregory. The Orthodox Church in America 2 декабря 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| Abbot of Dochariou: Greece was expecting Mt. Athos to promote the godless European Union Moscow, April 27, 2017 Photo: vimaorthodoxias.gr Archimandrite Gregory (Zumis) has published an article dedicated to the modern state of Greece and Mt. Athos, the main points of which are published on AgionOros . According to the abbot, the current authorities of Greece “cannot be called real rulers (incidentally, like the previous governments of post-war Greece, which were no better).” A right and proper government should not establish the same taxes for all citizens and regions of a country, Fr. Gregory writes. “We live on the Holy Mountain. Some of the monasteries on this sacred land have inherited fertile plains, but others—arid and barren mountain slopes. Thus, some of the monasteries (thank God!) can provide for themselves, but others struggle to survive, relying on people’s charity.” The Holy Mountain has survived for 1,000 years thanks to the reason and care of the governing authorities who have sacrificed many interests to preserve the holy site, the archimandrite writes. The state helps even the smallest administrative units, but for each of the separate monastic administrative units on the mountain there is no help. “Even if they view us as prisoners, it should be taken into account that we need water, and roads, and light, and food. And we have natural disasters and cataclysmic weather, leaving nothing behind,” Fr. Gregory underlined. “Miserable Greece was counting on a restored Holy Mount Athos to promote the godless European Union,” he lamented. The authorities did not take into account all the necessary annual upkeep that comes from the monastic buildings’ exposure to the sea and the harsh weather conditions, he writes. “Today even fishermen have sonar to see where there’s fish and where there’s not. If, dear ministers, you have not eyes to identify which areas to harvest, and which not—take the sonar, so your net would be full, and we would not be destroyed,” the abbot concluded. 28 апреля 2017 г. Рейтинг: 8.1 Голосов: 20 Оценка: 1 2 3 4 5 6 7 8 9 10 скрыть способы оплаты скрыть способы оплаты Смотри также Комментарии Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Новые материалы Выбор читателей Мы в соцсетях Подпишитесь на нашу рассылку |
| Bethlehem//RB. 1966. Vol. 72. P. 585; idem. Iron Age Remains from Bethlehem//SBF. 1968. N 18. P. 153-180; Stockton E. Stone Age Factory Site at Arafa near Bethlehem//Ibid. 1965. N 15. P. 124-136; idem. The Stone Age of Bethlehem//Ibid. 1967. N 17. P. 129-148; Vetrali L. Le iscrizioni dell " acquedo to romano presso Betlemme//Ibid. P. 149-161; Bagatti B. Recenti scavi a Betlemme//Ibid. 1968. N 18. Р. 181-237; Benoit P. Chronique Archéologique//RB. 1970. Vol. 77. P. 583-585; Lipinski E. Beth-Schemesch und der Tempel der Herrin der Grabkammer in den Amarna-Briefen//VT. 1973. Vol. 23. P. 443-445; idem. L " emplacement de Bethléem au temps de Jésus//Dossiers de l " Archéologie. 1975. Vol. 10. P. 58-63; Ovadiah A. Corpus of the Byzantine Churches in the Holy Land/transl. from Hebrew R. Kirson. Bonn, 1970. p. 33-37 [Bibliogr.]; Welten P. Bethlehem und die Klage um Adonis//ZDPV. 1983. Bd. 99. S. 189-203; Brown R. The Birth of the Messiah. N. Y., 1985; K ü hnel G. The 12th-Cent. Decoration of the Church of the Nativity: Eastern and Western Concord//ACR. 1993. P. 197-203; Pringle D. The Churches of the Crusader Kingdom of Jerusalem: A Corpus. Camb., 1993. Vol. 1: [A-K]. p. 137-157 [Bibliogr.]; Tzapheres V. The Early Christian Holy Site at Shepherd " s Field//ACR. 1993. P. 204-206; Taylor J. E. The Bethany Cave: a Jewish-christian cult site?//Rb. 1990. Vol. 93. N 3; idem. Christians and the Holy Places: The Myth of Jewish-Christian Origins. Oxf., 1993. P. 96-112; Cree F. , de. History and Archaeology of the Bet Sahur Region: A Preparatory Study for a Regional Survey: (The Bethlehem Archaeol. Project)//ZDPV. 1999. Bd. 115. N 1. S. 59-84; Prag K. Bethlechem: a site assessment//Peq. 2000. vol. 132. P. 169-181; Lavas G. P. The Kathisma of the Holy Virgin: A Major New Shrine// DCAE . 2001. N 2. P. 60-101. Л . А . Беляев Русский участок в Вифлееме Эль-Атн, площадью 7955 кв. м, расположенный недалеко от ул. Молочной пещеры. Улица разделяет его на 2 отдельных неравных участка, каждый из к-рых обнесен высокой каменной оградой. |
| Saint George was the patron saint and protector of several of the great builders of the Russian state. Saint Vladimir’s son, Yaroslav the Wise (in holy Baptism George), advanced the veneration of the saint in the Russian Church. He built the city of Yuriev [i.e., “of Yurii.” “Yurii” is the diminutive of “George”, as “Ivan” is of “John”], he also founded the Yuriev monastery at Novgorod, and he built a church of Saint George the Victory Bearer at Kiev. The day of the consecration of Saint George’s Church in Kiev, November 26, 1051 by Saint Hilarion, Metropolitan of Kiev and All Rus, has entered into the liturgical treasury of the Church as a special church feastday. Yuriev Day is beloved by the Russian people as an “autumn Feast of Saint George.” The name of Saint George was also borne by the founder of Moscow, Yurii Dolgoruky (+ 1157), who was the builder of many churches dedicated to Saint George, and the builder of the city of Yuriev-Polsk. In the year 1238 the heroic fight of the Russian nation against the Mongol Horde was led by the Great Prince Yurii (George) Vsevolodovich of Vladimir (February 4), who fell at the Battle at the Sita River. His memory, like that of Igor the Brave, and defender of his land, was celebrated in Russian spiritual poems and ballads. The first Great Prince of Moscow, when Moscow had become the center of the Russian Land, was Yurii Danilovich (+ 1325), the son of Saint Daniel of Moscow, and grandson of Saint Alexander Nevsky. From that time Saint George the Victory Bearer, depicted as a horseman slaying the serpent, appeared on Moscow’s coat of arms, and became an emblem of the Russian state. This has strengthened Russia’s connections with Christian nations, and especially with Iberia (Georgia, the Land of Saint George). The Orthodox Church in America 6 мая 2017 г. Рейтинг: 7.8 Голосов: 5 Оценка: 1 2 3 4 5 6 7 8 9 10 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 |
| Л. К. Масиель Санчес Лит.: Burckhardt J. L. Travels in Syria and the Holy Land. L., 1822; Brünnow R.-E., Domaszewski A., von. Die Provincia Arabia. Strassburg, 1904-1909. 3 Bde; Musil A. Kusejr ‘Amra. W., 1907. 2 Bde; idem. Arabia Petraea. W., 1907-1908. 3 Bde; Ronczewski K. Kapitelle des El Hasne in Petra//ArchAnz. 1932. S. 38-89; Gerasa, City of Decapolis/Ed. C. H. Kraeling. New Haven, 1938; Crowfoot J. W. Early Churches in Palestine. L., 1941; Saller S. J. The Memorial of Moses on Mount Nebo. Jerusalem, 1941-1950. 3 vol.; Canova R. Iscrizioni e monumenti protocristiani del paese di Moab. Vat., 1954; Smith R. H. Pella of the Decapolis. Wooster (Ohio), 1973. Vol. 1: The 1967 Season of the College of Wooster Expedition to Pella; 1989. Vol. 2: Final Report on the College of Wooster Excavations in Area IX, the Civic Complex, 1979-1985; Lyttleton M. Baroque Architecture in Classical Antiquity. L., 1974. P. 61-83; Creswell K. A. C. Early Muslim Architecture. N. Y., 1979r. 2 vol.; Piccirillo M. Chiese e mosaici della Giordania Settentrionale. Jerusalem, 1981; idem. Chiese e mosaici di Madaba. Jerusalem, 1989; idem. Mosaics of Jordan. Amman, 1993; idem. L " Arabia cristiana: Dalla provincia imperiale al primo periodo islamico. Mil., 2002; Ward-Perkins J. B. Roman Imperial Architecture. New Haven; L., 1981 2. P. 328-347; Browning I. Jerash and the Decapolis. L., 1982; idem. Petra. L., 1989 3; Sartre M. Trois études sur l " Arabie romaine et byzantine. Brux., 1982; idem. Bostra: Des origines à l " Islam. P., 1985; Bowersock G. W. Roman Arabia. Camb. (Mass.); L., 1983; Krautheimer R. Early Christian and Byzantine Architecture. New Haven, 1986 4; Fuller M. J. Abila of the Decapolis: A Roman-Byzantine City in Transjordan: Diss. Ann Arbor, 1987; Kuhnel B. From the Earthly to the Heavenly Jerusalem: Representations of the Holy City in Christian Art of the First Millennium. R.; Freiburg; W., 1987; Hachlili R. Ancient Jewish Art and Archaeology in the Land of Israel. Leiden; N. Y., 1988; Khouri R. |
| Как известно, трагический для России XX век оказался трагическим и для Православия – как для всей нашей Церкви, так и для отечественной богословской науки в частности. За чертой 1917 г. остались труды таких подвижников на ниве библейской археологии, как профф. В. Иваницкий, А. Олесницкий , С. Песоцкий , В. Рыбинский , за этой чертой остался и Музей библейских древностей при Киевской Духовной Академии, создававшийся протт. А. Ковальницким и К. Фоменко . За этой чертой осталась систематизаторская работа профф. А. Лопухина и Д. Введенского . За этой чертой остались работы и светских востоковедов Б. Тураева , Е. Кагарова, и церковных авторов Н. Колечицкого, Н. Кондакова , П. Лашкарева. А за рубежом XX век стал временем расцвета библейской археологии как отдельной науки, созданной трудами таких известных ученых, как Р. де Во, В. Олбрайт, К. Кеньон, Н. Глюк, Й. Ядин, Й. Ахарони, Н. Авигад и другие. Сложились отдельные школы библейской археологии – европейская, американская и израильская. Кроме таких фундаментальных трудов по библейской археологии, как «Encyclopedia of Archaeological Excavations in the Holy Land», «New Encyclopedia of Archaeological Excavations in the Holy Land», «New International Dictionary of Biblical Archaeology» и «The Oxford Encyclopedia of Archaeology in the Near East», для публикации текущих исследований были созданы специальные периодические издания: «Annual of the American Schools of Oriental Research», «Bulletin of the American Schools of Oriental Research», «Israel Exploration Journal», «Journal of the American Oriental Society», «The Journal of Near Eastern Studies», «Biblical Archaeologist» и многие другие. Отечественное же востоковедение было настолько идеологически ангажировано, что работы советских авторов могут служить лишь дополнительным источником информации по проблемам библейской археологии. Ярким подтверждением этому являются труды таких отечественных кумрановедов, как И. Амусин, А. Варшавский, М. Елизарова, И. Кацнельсон, С. Ковалев, М. Кубланов, Г. Лившиц, К. Старкова, Г. Штоль. Для православных же учебных заведений оставалась лишь систематизаторская деятельность в изолированных областях библейской археологии, представленная такими именами, как еп. Михаил (Чуб), проф. прот. Г. Каледа , протт. Н. Диваков, П. Русак и А. Шокало, диакк. Г. Дзичковский и А. Докладов. |
| 1347 Хрушкова Л.Г. 14 Международный конгресс по христианской археологии/Виз. временник. 2001. Т. 60 (85). С. 238–243. 1348 20 е Congres international des etudes byzantines, Paris, 19–25 aodt 2001: Pre–Actes, 1–3. Paris, 2001. 1349 Guillou A. Technologie/16. Intemationalen Byzantinistenkongress. Wien, 4–9 Oct. 1981. Akten 1/1 (Jahrbuch fur Osterreichischen Byzantinistik, Bd. 31/1). Wien, 1982. S. 19. 1350 Bagatti В. L’archeologia cristiana in Palestina. Firenze, 1962; Avi–Yonach M., Cohen R., OvadiahA. Early Churches/The New Encyclopedia of Archaeological Excavations in the Holy Land. Vol. 1. Jerusalem, 1993. P. 305–314. На территории Святой земли выявлены остатки 255 византийских церквей (по состоянию на начало 90–х гг. 20 в.). Карта, на которой они обозначены, дает наглядное представление о их географии в ветхозаветном и новозаветном контексте (см.: The New Encyclopedia of Archaeological Excavations in the Holy Land. Vol. 3. P. 306). 1351 Corbo КС. Le fonti del Nuovo Testamento sull pellegrinagio ai luoghi santi della Palestina/Akten des 12 intemationalen Kongresses fur Christliche Archaeologie. S. 167–183. 1352 Loffreda S. Ceramica del tempo di Gesu. Vasi della Terra Santa nel periodo romano antico 63 a.C.–70 d.C. Gerusalemme, 2000. 1353 Вздорнов Г.А. История открытия и изучения русской средневековой живописи: XIX век. М., 1986. С. 251–267; Беляев Л.А., Чернецов А.В. Русские церковные древности (археология христианских древностей средневековой Руси). М., 1996; Беляев Л.А., Бусева–Давыдова И.Л. Церковная археология и церковное искусство/Правосл. энциклопедия. М., 2000. С. 459–465. 1354 Голубцов А.П. Из чтений по церковной археологии и литургике. СПб., 1995 (репр. изд. 1917 г.). С. 16, 27. 1355 Порфирий ( Успенский), епископ. Святыни земли Италийской. М., 1996 (репр. изд. 1894–1902). С.133–204. 1358 Христианское наследие Византии и Руси: Сб. мат–лов 2 Междунар. конференции «Церковная археология: изучение, реставрация и сохранение христианских древностей». Севастополь, 2002/Отв. ред. В.Л. Мыц. Симферополь, 2003. |
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