| Oxf., 1986. 2 vol.; Ovadiah R. and A. Hellenistic, Roman and Early Byzantine Mosaic Pavements in Israel. R., 1987; Hachlili R. Ancient Jewish Art and Archaeology in the Land of Israel. Leiden; N. Y., 1988; Crown A. D. The Samaritans. Tüb., 1989; The Blessings of Pilgrimage/Ed. R. Ousterhout. Urbana, 1990; Kuhnen H.-P. Palästina in griechisch-römischer Zeit. Münch., 1990; The Galilee in Late Antiquity/Ed. L. Levine. N. Y.; Camb. (Mass.), 1992; Gil M. A History of Palestine, 634-1099. Camb., 1992; Griffith S. H. Arabic Christianity in the Monasteries of 9th-Cent. Palestine. Aldershot, 1992; Hirschweld Y. The Judean Desert Monasteries in Byzantine Period. New Haven, 1992; Alstrom G. W. The History of Ancient Palestine from Palaeolithic Period to Alexander " s Conqiest. Seffield, 1993; NEAEHL; Taylor J. E. Christians and the Holy Places: The Myth of Jewish-Christian Origins. Oxf., 1993; Binns J. Ascetics and Ambassadors of Christ: The Monasteries of Palestine, 314-631. Oxf., 1994; The Byzantine and Early Islamic Near East/Ed. G. R. D. King, A. Cameron. Princeton, 1994. Vol. 2; Safrai Z. The Economy of Roman Palestine. L.; N. Y., 1994; Tsafrir Y., Di Segni L., Green J. Tabula Imperii Romani: Iudaea-Palaestina: Eretz Israel in the Hellenistic, Roman, and Byzantine Periods. Jerus., 1994; Shick R. The Christian Communities of Palestine from Byzantine to Islamic Rule: A Historical and Archaeological Study. Princeton, 1995; Caesarea Maritima: A Retrospective after Two Millenia/Ed. A. Raban, K. G. Holum. Leiden; N. Y., 1996. (DMOA; 21); Segal A. From Function to Monument: Urban Landscapes of Roman Palestine, Syria and Provincia Arabia. Oxf., 1996; Sharing the Sacred: Religious Contacts and Conflicts in the Holy Land, I-XV Cent./Ed. A. Kofsky, G. G. Stroumsa. Jerus., 1998; Sperber D. The City in Roman Palestine. N. Y., 1998; Грушевой А. Г. Нессанские папирусы: Осн. проблемы соц.-экон. и полит. истории Юж. Палестины IV-VII вв.//ППС. 1998. Т. 96(33). С. 5-118; он же. Обращение арабов в христианство у церк. |
| Испанский архиепископ напоминает, что без помощи единоверцев Святая Земля может стать безжизненным музеем На Страстную пятницу прошел всемирный Папский сбор в помощь христианам Святой Земли ТОЛЕДО. Испанский архиепископ напоминает, что без помощи единоверцев Святая Земля может стать безжизненным музеем, а потому единоверца на Страстную пятницу надлежит жертвовать по мере сил во всемирный Папский сбор в помощь христианам Святой Земли, пишет catholicnewsagency. Архиепископ Толедский и примас Испанский Франсиско Серро Чавес (Francisco Cerro Chávez) обратился к народу и миру с призывом о помощи христианам на Святой Земле, особенно в нынешнее тяжкое время войны, а иначе «она может очень скоро превратиться в безжизненный музей, в обыкновенный памятник истории и архитектуры». В этом послании под названием «Святая земля остро нуждается в нас во время войны» прелат просит единоверцев «укрепить христианское свидетельство» в регионе, в том числе пожертвованиями в «Папский сбор на Страстную пятницу христианам Святой Земли» ( Pontifical Good Friday Collection for the Holy Land ). Пожертвования проходят через местный орден францисканцев – попечителей святых мест. «В нынешнее время было бы грехом не сделать этого», – подчеркивает архиепископ. В письме он поведал о своей постоянной телефонной связи с монахами- францисканцами, пекущимися о тамошних святынях. Они сообщают ему о тяготах, которые несут в настоящее время монахи, духовенство и миряне. Архиепископ Серро призывает всемерно поддержать их, в том числе путем возобновления паломничеств на Святую землю, более активному вовлечению верующих в эти паломничества. Папский сбор на Страстную пятницу в помощь христианам Святой Земли проводится в приходах по всему миру уже несколько веков. «Христиане всего мира делают все возможное для присутствия своих братьев и сестер на земле Иисуса, – напоминает Попечительство Святой земли (Custody of the Holy Land) на своем вебсайте . – Этот сбор есть свидетельство всеобщей солидарности христиан с церковью в Иерусалиме». |
| The ceremony was attended by Foreign Minister Sergey Lavrov, Moscow Mayor Sergey Sobyanin, Audit Chamber Chairman Sergey Stepashin, and Metropolitan Hilarion of Volokolamsk, head of the Synodal Department for External Church Relations. The building at 3 Zabelina Street was handed over to the Imperial Orthodox Palestine Society for five years free of charge. It is part of Russia " s cultural heritage of regional importance, and back in the 18th and 19th century it was the city residence of the merchants Sumarokov and Tyulyayeva. The building was repaired and restored in 2011-12 under a project with the participation of the Moscow government. The foundations were strengthened and given an additional waterproof layer, the walls and ceilings were also strengthened, the brickwork of the vaults and the plaster decor of the rooms were restored, and the old tile stoves were recreated. Also, the courtyard was beautifully landscaped, the engineering infrastructure was replaced and outdoor lighting was put in place. The Imperial Orthodox Palestine Society was set up in 1882 by Emperor Alexander III to organise Russian pilgrims " journeys to the sacred places – Palestine, Mount Athos and Bari, to assist the Russian Orthodox Church " s service abroad, to do the cultural and educational missionary work in the Middle East and to study the historical heritage of the Holy Land. After the 1917 Revolution, the Imperial Orthodox Palestine Society was closed, but a Russian Palestine Society was formed at the Academy of Sciences, which continued the traditional studies of the historical heritage of the Holy Land. The Imperial Orthodox Palestine Society was registered again in May 1992 under its historic name. It has 18 regional branches and is chaired by Sergey Stepashin. interfax-religion.com Другие публикации на портале: Книги Разум и сердце: пролегомен к критике страстного разума/Пер. с англ. Г.В. Вдовиной; науч. ред. А.М. Гагинского. М.: Академический проект, 2021. (Философские технологии: религиоведение) Уэйнрайт Уильям Джордж 10 Книги «Бог» Докинза. |
| периодов, включая т. н. темные века (VI - нач. VII в.). Интересная работа ведется по изучению пограничных визант. крепостей в М. Азии (напр.: Redford S. Archaeology of the Frontier in the Medieval Near East: Excavation at Gritille, Turkey. Phil., 1998). II. Научным полигоном для изучения археологии В. и. раннего периода в посл. трети ХХ в. стал Сиро-Палестинский регион, чему способствовал расцвет Палестины; было в IV-VII вв. и огромное количество доступных для изучения памятников, сохранившихся после гибели визант. Палестины, а также усиление внимания мирового сообщества к библейским и христ. древностям с возникновением гос-ва Израиль. (См. библиографию в работах: Patrich J. Church, State and the Transformation of Palestin - the Byzantine Period (324-640 CE)//Archaeology of Society in the Holy Land/Ed. Th. E. Levy. L., 1995; Dauphin C. La Palestine byzantine: peuplements et populations. Oxf., 1998. Vol. 1-3. (BAR; 726); Parker S. T. The Byzantine Period: an Empire " s New Holy Land//Near Eastern Archaeology. 1999. Vol. 62. N 3. P. 134-182.) Скифополь (совр. Бет-Шеан). Остатки базилики ранневизант. периода Скифополь (совр. Бет-Шеан). Остатки базилики ранневизант. периода Визант. археология резко изменила представления о ранневизант. периоде в Палестине: ее территория оказалась тесно населенной и интенсивно эксплуатируемой; было доказано мощное передвижение населения на непригодные для оседлой жизни окраины и в пустыни, основу населения составляли земледельцы, скотоводы и отчасти монахи (численность колеблется от 1,5 до 4 млн). В расцвете экономики Палестины выдающуюся роль играли победа христианства и приток средств на благоустройство страны, строительство церквей, мон-рей, развитие своеобразной индустрии для паломников, предоставление убежища потоку беглецов из зап. части империи. Использовать эти факторы удалось благодаря наличию развитого аграрного производства, расцвету производств (стеклоделие), добыче меди в Вади-эль-Араба, участию в транзитной торговле специями и благовониями. |
| Швеглер, сподвижник В. Бауэра; совр. варианты теории см.: Goulder. 1994). Получило распространение мнение, что большая часть аутентичных памятников ИПЦ, написанных на арам. или евр. языке, была утеряна в ходе 1-го иудейского восстания ( Brandon S. G. F. Jesus and the Zealots. Manchester, 1967), греч. же тексты НЗ и раннехрист. традиции являются попытками собрать по крупицам то, что осталось, а потому заведомо искажают реальную историю ИПЦ. Лит.: Cerfaux L. La première communauté chrétienne à Jérusalem//EThL. 1939. Vol. 16. P. 5-31; Kohlmeyer E., Stauffer E. Zum Kalifat des Jacobus//ZRG. 1952. Bd. 4. N 3. S. 193-214; L ü demann G. The Successors of Pre-70 Jerusalem Christianity: A Crit. Evaluation of the Pella Tradition//Jewish and Christian Self-Definition/Ed. E. P. Sanders. Phil., 1980. Vol. 1. P. 161-173; Koester C. The Origin and Significance of the Flight to Pella Tradition//CBQ. 1989. Vol. 51. N 1. P. 90-106; Verheyden J. The Flight of the Christians to Pella//EThL. 1990. Vol. 66. N 4. P. 368-384; Wehnert J. Die Auswanderung der Jerusalemer Christen nach Pella - historisches Faktum oder theologische Konstruktion?//ZKG. 1991. Bd. 102. N 2. S. 231-255; Hill C. C. Hellenists and Hebrews: Reappraising Division within the Earliest Church. Minneapolis, 1992; Mitchell A. C. The Social Function of Friendship in Acts 2. 44-47 and 4. 32-37//JBL. 1992. Vol. 111. P. 255-272; Goulder M. D. A Tale of Two Missions. L., 1994; Miller M. P. «Beginning from Jerusalem...»: Re-examining Canon and Consensus//J. of Higher Criticism. Montclair, 1995. Vol. 2/1. P. 3-30; Reinhardt W. The Population Size of Jerusalem and the Numerical Growth of the Jerusalem Church//The Book of Acts in its Palestinian Setting/Ed. R. Bauckham. Grand Rapids, 1995. P. 237-266; Acquaviva G. La chiesa-madre di Gerusalemme. Casale Monferrato, 20002; Smith D. E. Was There a Jerusalem Church?//Foundations and Facets Forum. N. S. Bonner, 2000. Vol. 3. N 1. P. 57-74; Moreland M. The Jerusalem Community in Acts: Mythmaking and the Sociorhetorical Functions of a Lukan Setting//Contextualizing Acts: Lukan Narrative and Greco-Roman Discourse/Ed. T. Penner, C. Vander Stichele. Atlanta, 2003. P. 285-310; Horbury W. Beginnings of Christianity in the Holy Land//Christians and Christianity in the Holy Land: From Origins to the Latin Kingdom/Ed. Ora Limor, G. S. Stroumsa. Turnhout, 2006. P. 239-256; Eck W. Rom und Judaea: Fünf Vorträge zur römischen Herrschaft in Palästina. Tüb., 2007; Ashkenazi J. The «Mother of All Churches»: The Church of Palestine from its Foundation to the Arab Conquest. Jerusalem, 2009 (иврит). |
| 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. Blessed Kristesia, Called Kristepore (†1771) Archpriest Zakaria Machitadze Blessed Kristesia, Called Kristepore (†1771) Archpriest Zakaria Machitadze Blessed Kristesia’s family was from Egrisi in western Georgia. From his youth Kristesia longed for the divine services and the solitary life, but he was forced by his master to marry, and by this marriage he begot a son. Later, when both his wife and son had died, his master insisted that he marry again, but the pious Kristesia would not heed his master’s order. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также On the Feast of All Saints of Russia St. John of Shanghai On the Feast of All Saints of Russia St. John of Shanghai Saints retain all that is characteristic of the human condition; they know everything that is ours. They are near to God, but they are also near to us; they walked and dwelt among us. The people of Holy Russia venerated them, kissed their icons and holy relics, wanted to be as close as possible to the saints, touched holiness, and the Russian land was filled with it. All Saints of Georgia Archpriest Zachariah Machitadze All Saints of Georgia Commemorated December 11/24 Archpriest Zakaria Machitadze Saving examined the history of Georgia and the hagiographical treasures attesting to the faith of the Georgian nation, we become convinced that Heavenly Georgia — the legion of Georgian saints, extolling the Lord in the Heavenly Kingdom with a single voice — is infinitely glorious. © 1999-2016 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку |
| I would like to express our appreciation for 17-year-old Seryozha, a student attending Krasnoyarsk " s AI Lebedev Military School. Throughout our entire journey, he lovingly and attentively saw to the needs of the pilgrims, and at every Service, assisted Vladyka in an exemplary manner. Looking at this youth, I could not but imagine that the more people like him there are in Russia, the more likely Russia will become a strong and spiritually healthy nation. May the Lord grant that the numbers of parishes and church institutions continue to multiply and that they maybe directed by the kind of selfless pastors that matushka and I got to know in the Northern land of Krasnoyarsk. I believe that this will come to pass, for praying for this are Holy Martyr St. Vasily of Mangazeisk, Holy Hierarch St Luke (Voino-Yasenetsky), and the entire host of New Martyrs and Confessors of Russia. Official site of the Russian Orthodox Church Abroad Archpriest Victor Potapov 18 августа 2010 г. ... Предыдущий Следующий Смотри также Sanctity in the Execution Ditches Lado Gegechkori, Igumen Valerian (Golovenko) Sanctity in the Execution Ditches Lado Gegechkori, Igumen Valerian (Golovenko) In the winter of 1937, the sound of gunfire could be heard throughout the territory of the Soviet Union… The clergy, who accepted their priestly rank along with a crown of martyrdom, lay in the ditches of common graves, and died from sickness and hunger behind camp gates and in prison walls. What motivated them to take that step? Metropolitan Hilarion Meets With a Group of Pilgrims From Colombia Metropolitan Hilarion Meets With a Group of Pilgrims From Colombia The Colombian pilgrims were on a long pilgrimage through Europe, visiting churches, monasteries and meeting with Christian hierarchs. Pascha; a Reminiscence from the Gulag The Georgian Church for English Speakers Pascha; a Reminiscence from the Gulag The Georgian Church for English Speakers This letter from Bishop Maxim of Serpukhov, a Russian priest, is a moving testament to the resilience and cheerfulness of interned clergy during tremendous oppression. The Paschal context of his letter is poignant for us this week. Комментарии Войдите через FaceBook ВКонтакте Яндекс Mail.Ru Google или введите свои данные: © 1999-2015 Православие.Ru |
| Following the logic of Archbishop Sviatoslav’s statements, in order to become truly national and patriotic, the UGCC would have had, first of all, to secede from the Pope, whose position on the situation in Ukraine the head of the UGCC publicly criticized as, allegedly, not corresponding to the facts. We clearly see double standard in the words of Archbishop Sviatoslav. From his point of view, the Ukrainian Orthodox Church, linked with the Moscow Patriarchate only by spiritual and prayerful bonds, should secede from it in order to get the right to call herself a national and patriotic Church, while there is no need for the UGCC, which is in direct administrative dependence on the Pope, to secede from him. The supreme authority of the Moscow Patriarchate has always believed it important that a full-fledged dialogue between the Ukrainian Orthodox Church and the UGCC should continue, since the dialogue is necessary, first of all, for restoring peace in the longsuffering Ukrainian land. However, the success in this matter can only be achieved provided that the rhetoric, aimed at stirring up interethnic and interconfessional hatred, is not used any more. The Department for External Church Relations of the Moscow Patriarchate expresses its sincere hope that the Primate of the Ukrainian Greek Catholic Church will not resort to such rhetoric in the future. We are praying to the All-Merciful Lord that He may grant the long-awaited peace and accord to the longsuffering Ukrainian land in the nearest future. 23 октября 2015 г. Смотри также Комментарии Peter D. AGLIONE 25 октября 2015, 01:00 Such dissension between holy and apostolic churches offends Christ who established One Church, undivided, not a divided and schismatic church. It behooves all of the principals involved on both sides to find. THROUGH THE HOLY SPIRIT common ground so that the Chuch that Christ founded may be ONE as Christ prayed to His Father. Peter D. AGLIONE, Hawthorne, NY, USA, Petradom737@aol.com Мы в соцсетях |
| Holy Catholicos Mamai (†744) Commemorated May 3/16 Holy Catholicos Mamai (†744) Archpriest Zakaria Machitadze Saint Mamai served as chief shepherd of the Georgian faithful from 731 to 744.The information we have about his life is scarce, but it is known that St.Mamai was abbot of ZedazeniMonastery and died a martyr for Christ. 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. Venerable Ioane of Zedazeni and His Twelve Disciples (6th century) Archpriest Zakaria Machitadze Venerable Ioane of Zedazeni and His Twelve Disciples (6th century) Archpriest Zakaria Machitadze Our Holy Father Ioane of Zedazeni and his twelve disciples, Abibos of Nekresi, Anton of Martqopi, Davit of Gareji, Zenon of Iqalto, Tadeos of Stepantsminda, Ise of Tsilkani, Ioseb of Alaverdi, Isidore of Samtavisi, Mikael of Ulumbo, Piros of Breti, Stepane of Khirsa, and Shio of Mgvime, were Syrian ascetics and the founding fathers of Georgian monastic life. St. Ioane received his spiritual education in Antioch. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также A New Saint for Carpatho-Russia: St Job of Ugolka A New Saint for Carpatho-Russia: St Job of Ugolka It is necessary first to be purified, then to purify; to be made wise, then to make wise; to become light, then to enlighten; to approach God, then to bring others to him; to be sanctified, then to sanctify… All Saints of Georgia Archpriest Zachariah Machitadze All Saints of Georgia Commemorated December 11/24 Archpriest Zakaria Machitadze Saving examined the history of Georgia and the hagiographical treasures attesting to the faith of the Georgian nation, we become convinced that Heavenly Georgia — the legion of Georgian saints, extolling the Lord in the Heavenly Kingdom with a single voice — is infinitely glorious. © 1999-2016 Православие.Ru |
| Закрыть itemscope itemtype="" > Кривые паралелли 05.07.2013 1136 Время на чтение 3 минуты Некий Юрий Штамов, юрист, в блоге у " Эхо Москвы " провел вроде как убийственную паралелль: " На днях Понтифик посетит остров Лампедузу на юге Италии, через который в Европу добираются тысячи беженцев из Северной Африки, где он хочет отслужить мессу о погибших на этом пути. Глава его аппарата кардинал Тарцизио Бертоне узнал о намерении Папы лишь через прессу. Франсиск просто заказал билеты на самолет и взял с собой парочку близких людей, а церковных служек на острове и официальное госначальство уведомил о своем желании, чтобы они не беспокоились и не вздумали принять участие в его визите. Его российского православного коллегу подобные проблемы волнуют поверхностно, с чисто внешней стороны, хотя даже о внешнем восприятии своих действий он печется мало. Не представим выезд господина Гундяева в грады и веси Отечества без сопровождения ФСО и многочисленных подчиненных, без торжественной встречи его драгоценной персоны со стороны священноначалия и госчиновников и специально отобранной паствы " . http://echo.msk.ru/blog/stamov/1108680-echo/ Заходим на сайт Ватикана и видим: Vatican City, 2 July 2013 (VIS) - The programme of Pope Francis " trip to Lampedusa on Monday 8 July was announced today. The Holy Father will depart from Rome " s Ciampino military airport at 8.00 a.m., landing at Lampedusa airport at 9.15 a.m., where he will be welcomed by Archbishop Francesco Montenegro of Agrigento and Giuseppina Nicolini, mayor of Lampedusa. The Holy Father will then go on by car to Cala Pisana, where he will board a boat in order to reach Lampedusa by sea. He will be accompanied by fishermen in their boats, and will commit a wreath to the sea in memory of those who lost their lives in the shipwreck. He will arrive at the port of Punta Favarolo at 9.30 a.m., where he will greet the groups of immigrants awaiting him at the dock. He will then go on to the " Arena " sports camp in the Salina quarter, where he will celebrate Mass at 10.00 a.m. At 11.30 a.m., following the celebration of the Eucharist, the Pope will continue by car to the parish of San Gerlando, where he will make a brief stop. He will leave the parish at 12.30 p.m. and will be transported to Lampedusa airport by car. At 12.45 p.m. the papal aeroplane will depart from Rome, where it is expected to land at Ciampino airport at 1.45 p.m. The Holy Father will return immediately to Vatican City. |
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