| В статье о принципах правосл. изучения слова Божия (1928) Безобразов указывал на отличительные особенности правосл. Б., к-рые, по его мнению, связаны с правосл. учением о Церкви; это выражено в толковании Свящ. Писания в свете Свящ. Предания и в учении о богодухновенности Писания, к-рое предполагает нераздельность Божия и человеческого в Божественном Откровении. Автор делает вывод о невозможности отсечения отдельных отрывков и глав, считающихся позднейшими вставками и результатом редакции, о признании традиц. атрибуции библейских книг. О том, что исследования Библии должны стремиться не к опровержению тех или иных фактов Свящ. Предания, а к их осмыслению в свете научных данных, говорил Карташёв в речи на выпускном акте 13 февр. 1944 г. На примере основных положений ветхозаветной критики эту идею также развивал Б. И. Сове (Тезисы по Свящ. Писанию Ветхого Завета//Путь. 1936/1937. 52. С. 67-69). Еп. Кассиан показал, как правосл. Б. может пользоваться выводами метода анализа жанровых форм (Новый Завет и наше время//Путь. 1938. 55. С. 3-23; Церковное предание и новозаветная наука//ПМ. 1937. Вып. 3: Живое Предание. С. 153-170). Выработанные в довоенный период теоретические посылки лежат в основе всех трудов в области Б., написанных в рус. эмиграции во Франции: еп. Кассиана «Pentecôte Johanique (Jn XX, 19-23)» (Иоаннова Пятидесятница (Ин 20. 19-23) (дис. на Протестант. фак-те в г. Монпелье) (1939), «Христос и первое христианское поколение» (1950), «Водою, Кровию и Духом» (докт. дис.; ркп. 1958-1960, опубл.: П., 1997), «Учение евангелиста Иоанна о Боге Отце» (неизд.); А. В. Карташёва «Библейская критика Ветхого Завета» (П., 1947), прот. Н. Куломзина «Христос-Мессия» (готовится к изданию в ПСТБИ). Особенностью рус. библейской школы в эмиграции во Франции стало развитие экзегетического направления, основанного на традициях святоотеческого толкования Библии. Заслуга в этом принадлежит прежде всего прот. С. Булгакову , написавшему неск. работ на библейские темы («Петр и Иоанн - два первоверховных апостола» (П., 1926), «О чудесах евангельских» (П., 1932) и др.); ряд статей написан еп. |
| El profesor Vignon, de París, fue el primero en realizar la experiencia práctica de la impresión de un cuerpo sobre un lienzo. Con este fin puso en contacto con un cadáver una sábana, espolvoreada con áloe. Las pruebas no dieron resultado satisfactorio, pues era imposible evitar fuertes absorciones. Unos médicos forenses italianos, los profesores Judica, Mailand y Románese, de Turín, tuvieron más éxito con las pruebas por ellos realizadas. En sus experimentos se ajustaron al relato bíblico que indicaba el método adecuado. «Vino también Nicodemo..., trayendo una mixtura de mirra y aloe, como cien libras. Tomaron, pues, el cuerpo de Jesús y lo envolvieron con lienzos junto con los perfumes, según es costumbre entre los judíos sepultar» (Jn. 19:39–40). Largas series de ensayos demostraron que el cadáver tiene que ser espolvoreado y la sábana mojada con aceite aromático. Así se obtienen impresiones nítidas, sobre todo cuando el cabello de la cabeza impide que la sábana descanse lateralmente en él en forma demasiado apretada. Los ensayos realizados por los italianos dieron una coincidencia exactísima. La impresión de la «Sábana Santa de Turín» ofrece tumefacción en el rostro. Ésta puede ser debida a los golpes. «Entonces... le abofetearon» (Mt. 26:67). En el rostro y en la nuca se reconocen claramente manchas de sangre. «Y los soldados,, trenzando una corona de espinas, se la pusieron sobre la cabeza» (Jn. 19:2). También en el resto del cuerpo pueden reconocerse pequeñas hinchazones. «Tomo entonces Pilato a Jesús y mandó azotarle» (Jn. 19:1). Además pueden reconocerse huellas de manchas de sangre en el cuerpo. Son debidas a las heridas producidas por los clavos en las manos y en los pies, así como a la herida del costado... «uno de los soldados le traspasó con una lanza el costado y, al instante, salió sangre y agua» (Jn. 19:34). El doctor Barbet, de París, se ha ocupado en analizar estas heridas. También en este caso fue asombroso el resultado. Las heridas no corresponden a las representaciones artísticas corrientes. |
| All of the gospel accounts of these numerous healings possess a deeper allegorical and theological meaning aside from the actual remedying of the physical infirmity itself. Overcoming physical sightlessness is often used as a metaphor for Christ’s overcoming spiritual blindness. For example, the healing of the blind man which actually required two separate actions by Christ is described as analogous to the apostles’ gradually coming to understand who Christ truly is ( Mk. 8.21–30 ). The evangelical accounts of Christ performing resurrections demonstrate his complete command over the forces of the universe, including death and decay. This is emphasized especially in the story of the resurrection of Lazarus, where the Lord raises his friend from the grave even though he has been dead for four days and has already begun to decay ( Jn. 11.1–46 ). In order to understand the taking on by Christ of all of humankind’s sins and iniquities and the healing of our nature through his death and resurrection, it is essential to appreciate his true incarnation. Since Christ was both true God and true man, he was able to facilitate the healing and resurrection of the whole race on his own person. Following his resurrection, Christ continued to possess a true, physical, human body. He ate and drank ( Jn. 21.13 ) and the apostles (including Doubting Thomas) were able to touch him ( Jn. 20.24–29 ). However, after the resurrection, the body of Christ was no longer subject to illness or death. The restoration of health in the Old Testament, the New Testament, and during the history of the church is often accomplished through what can be termed miracles of grace. In the Orthodox understanding of the order of things, however, sickness and death are an anomaly in the human situation, and it is this which is remarkable and unusual, rather than the return of a person to health. In this sense, therefore, a “miracle” (called in Orthodox tradition a thauma, or sign of wonder) given as a sign of God’s mercy is actually a restoration ofthings to their natural order and a premonition of how life will be after the resurrection from the dead. |
| 144 Vincent, Abel. JN. p. 40–300; Coüasnon Ch. The Church of the Holy Sepulchre. Jerusalem, London 1974; Corbo V. II Santo Sepolchro di Gerusalemme, I–III. Jerusalem, 1981; Patrich J. The Church of the Holy Sepulchre: History and Architecture//Tsafrir, Safrai (eds.), Jerusalem, p. 353–381; Biddle M. The Tomb of Christ. Phoenix Mill, 1999 145 Vincent, Abel. JN, p. 205–248; Corbo V. Scavo archeologico a ridosso della basilica dell’Ascensione//Liber Annuus 10 (1959–1960), p. 205–248. 146 Richmond E. T. Basilica of the Nativity, Bethlehem//QDAP 5 (1936), p. 75–81; Idem. The Church of the Nativity, the Plan of the Constantinian Building//QDAP 6 (1938), p. 63–66; Vincent H. Bethléem le sanctuaire de la Nativité d’après les fouilles recentes//RB 45 (1936), p. 551–74, 46 (1937), p. 93–121; Bagatti B. Gli antichi edifici sacri di Betlemme. Jerusalem, 1951. 147 Magen Y. The Church of Mary Theotokos on Mt. Gerizim//Ancient Churches Revealed/Ed. Y. Tsafrir. Jerusalem, 1993, p. 83–89. 148 Holum K. G. The Temple Platform: Progress Report on the Excavations//K. G. Holum, A. Raban and J. Patrich (eds.), Caesarea Papers 2 (Journal of Roman Archaeology, Supplement 35), p. 13–34. 149 Corbo V. C. Cafamao, I. Jerusalem, 1975, p. 59–111; Idem. The House of Saint Peter at Capharnaum. Jerusalem, 1972; Idem. The Church of the House of St. Peter at Capernaum//Ancient Churches Revealed, p. 71–76. 150 Avner R. Jerusalem, Mar Elias – The Kathisma Church//Excavations and Surveys in Israel, 20 (2000), p. 101–103. 151 See the drawing of the Vienna Ms. 458 in: Meehan D. Adamnan’s De Locis Sanctis. Dublin, 1958 (frontispiece). 152 Theophanes. Chronographia. A. M. 5920/Ed. De Boor, I, Leipzig 1883, p. 86–87; on the translation of the relics to and within Jerusalem and the building of the church of St. Stephen see: Lagrange M. J. Saint Etienne et son sanctuaire à Jérusalem. Paris, 1894; Vincent, Abel. JN, p. 43–104. 153 Holum K. G., Vikan G. The Trier Ivory, Adventus Ceremonial, and the Relics of St. Stephen//DOP 33 (1979), p. 113–133; Idem. Theodosian Empresses – Woman and Imperial Dominion in Late Antiquity. Berkeley, Los Angeles and London, 1982, p. 103–109. |
| Now, to sum up this section. I have presented all of this material not as negative, destructive criticism. We may love science and understand that it is a human activity and, as such, has limitations. We, humanity, are not the infinite, omnipotent God. The temptation to become gods at the tree of knowledge persists. (Look, for instance at the Apple logo!). Myths abound about science and technology. Many people believe in the infallibility of science and its capability to answer, at least eventually, all of mankind’s questions about everything. Other people see science and technology as products of demonic activity bound to lead to the eventual destruction of nature and mankind. These fears are not helped by the behaviour of some high-profile individuals who present themselves as high priests of the New Age of science and viciously attack those people who hold “obscurantist” religious views. The cosmos of faith In the late 60’s, rock culture power surges were electrifying the youth. I was a teenager. At that time my father introduced me to Christian apologetics and the great Christian writer, Dostoyevsky. My spiritual father (Fr Rostislav Gan, +1975) made me aware of a spiritual reality that is not perceived by the world. I say this to introduce the subject of faith. The first level of faith is “faith from hearing”. We believe those people for whom we have respect. No form of teaching in any discipline is possible without trust. We have seen that that level of faith is also important in spiritual life. What many people don’t understand is that spiritual life does not consist entirely of following figures of authority from the past. People who think that science is only about tangible facts are sceptical about spiritual life and believe that faith always remains “blind”. They are wrong. The Gospel tells us that when Phillip told his friend Nathaniel about finding the Christ, Nathaniel clearly wished to believe but showed caution. Phillip then said: Come and see (Jn 1:46). The Samaritan woman invites her townsfolk to come and see if He is the Christ (Jn 4:29). The Lord invites doubting Thomas not only to see but to touch as well (Jn 20:27). The Gospel teaches that finding the faith that is beyond the level of “faith from hearing” involves seeing and touching. In other words, faith is an experiential, empirical phenomenon. |
| 41. Православный приход в Тегеране (Иран) 42. Свято-Георгиевский храм при Посольстве Российской Федерации в Праге (Чехия) 43. Православный приход на Кипре 23. 418 Статьи общей тематики о жизни прихода… 23. 419 Лавры, монастыри и храмы РПЦ 23. 419–1 Лавры 23. 419–2 Монастыри… 23. 419–3 Храмы 23. 419–4 Сельские Церкви 23. 419–5 Часовни. 23. 419–6 Передвижные церкви 23. 5 Духовное просвещение и образование, включая православные школы и гимназии 23. 51 Учебные заведения РПЦ. Общие вопросы 23. 51–1 Духовные академии и семинарии 23. 51–2 Аспирантура при Московской духовной академии 23. 51–3 Регентские классы (отделения). 23. 51–4 Духовные училища… 23. 51–5 Пастырские курсы 23. 51–6 Православные ВУЗы 23. 52 Защита магистерских и докторских диссертаций 23. 53 Приветственные слова и речи в учебных заведениях 23. 54 Правила приема в учебные заведения. 23. 55 Архиереи и другие видные деятели РПЦ 23. 55–1 Архиереи. 23. 55–2 Монашествующие 23. 55–3 Белое духовенство 23. 55–4 Миряне 23. 6 Церковь и общество 23. 61 Церковь и школа (детские сады, средние и высшие учебные заведения) 23. 62 Церковь и исправительные учреждения. 23. 63 Церковь и культура, включая СМИ 23. 64 Церковь и медицина; борьба с алкоголизмом и наркоманией. 23. 65 Благотворительная деятельность РПЦ 23. 66 Патриотическая деятельность РПЦ, включая все периоды истории, а также трагедию на ЧАЭС… 23. 67 Миротворческая деятельность РПЦ… 23. 68 Церковь и государство. 23. 7 Расколы в РПЦ 23. 71 Внутренние расколы 23. 72 Зарубежные расколы (Карловацкий и др. ); иерархия РПЦЗ. 23. 8 Другие стороны жизни РПЦ 23. 81 Молодежные организации и движения РПЦ; православные братства и сестричества 23. 82 Ордена и медали РПЦ 23. 83 Фонд премий памяти митрополита Московского и Коломенского Макария 23. 84 Участие РПЦ в различных приемах; хроника и др… История русского старообрядчества] История славянских церквей] 25. Общие вопросы истории Славянских Церквей 25. 1 Сербская Православная Церковь 25. 2 Болгарская Православная Церковь 25. 3 Польская Православная Церковь |
| Plate 55 Icon of the myrrh-bearing women at the tomb. By Eileen McGuckin. The Icon Studio: www.sgtt.org the New Testament the accounts of Jesus’ resurrection, based on apostolic memories and oral traditions, vary widely in detail. However, the fact and centrality of the resurrection constitute the bedrock of the Christian faith, attested by more than five hundred eyewitnesses ( 1Cor. 15.5–8 ). The gospels indicate that Jesus anticipated his death as blood covenant renewal and viewed his resurrection as God’s vindication of his ministry (e.g., Mk. 8.27–31; 14.22–5, 36, 61–2 ; cf. Acts 3.13–15). Matthew, Luke, and John link Jesus’ resurrection with the gift of the Spirit and the inauguration of the early Christian mission ( Mt. 28.16–20 ; Lk. 24.44–9 ; Jn. 20.19–23 ; cf. Acts 2.32–3). The Gospel ofJohn magnificently integrates the life, death, resurrection, and enthronement of the Son of God as the mutual glorification between the Father and the Son, marking the decisive victory over the power of death and the gift of abundant life through the Spirit, available to believers in the present as well as the future ( Jn. 1.14 ; 5 .24–9; 7.37–9; 12.30–1; 14.15–24; 17.1–5). In this similar rich vein, the Apostle Paul provides the most detailed theological explication of the death and resurrection of the incarnate Son ( Gal. 4.4–6 ; Rom. 1.1–4 ) and Lord of glory ( 1Cor. 2.8; 15.1–4 ). For Paul, the death and resurrection of Jesus the Christ mark the cosmic shift from the old age of sin, corruption, and death to the new era of grace, life, incorruption, and transformed bodily immortality ( Rom. 3.21–6; 5.12–21; 8.18–39 ; 1Cor. 15.50–7 ). In Paul, as in John, God’s powers of salvation are at work both now and in the future in those who are united with Christ through faith and baptism, and who enact the pattern of Jesus’ death and resurrection by crucifying their sinful passions and offering themselves as living sacrifice to God ( Rom. 6.1–23; 8.9–13; 10.9–13; 12.1–2 ; 2Cor. 4.7–18 ; Gal. 3.16–24 ). |
| Helsinki, 1974; Weischer B. M. Die Glaubenssymbole des Epiphanios von Salamis und des Gregorios Thaumaturogos in Qerellos//Oriens Chr. 1977. Bd. 61. S. 20-40; idem. Die ursprüngliche nikänische Form des ersten Glaubenssymbols im Ankyrotos des Epiphanius von Salamis//Theologie und Philosophie. Freiburg i. Br., 1978. Bd. 53. S. 407-414; idem. Traktate des Epiphanios von Zypern und Proklos von Kyzikos. Wiesbaden, 1979; Huebner R. M. Die Hauptquelle des Epiphanius (Panarion, haer. 65) über Paulus von Samosata, Ps.-Athanasius, contra Sabellianos//ZKG. 1979. Bd. 90. S. 201-220; idem. Epiphanius, Ancoratus und Ps.-Athanasius, Contra Sabellianos//Ibid. 1981. Bd. 92. S. 325-333; Orphanos M. A. The Procession of the Holy Spirit according to Certain Greek Fathers//Θεολογα. 1980. Τ. 51. Σ. 95-99; Mees M. Textverständnis und Varianten in Kap. 5 des Johannesevangeliums bei Epiphanius von Salamis//Lateranum. Vat., 1980. Vol. 46. P. 250-284; idem. Textformen und Interpretation von Jn 6 bei Epiphanius//Augustinianum. R., 1981. Vol. 21. P. 339-364; idem. Die antihäretische Polemik des Epiphanius von Salamis und ihr Gebrauch von Jn 4//Ibid. 1982. Vol. 22. P. 405-425; Lucchesi E. Un corpus épiphanien en copte//AnBoll. 1981. Vol. 99. P. 95-100; Vall é e G. A Study in Anti-Gnostic Polemics: Irenaeus, Hippolytus and Epiphnius. Waterloo (Ont., Canada), 1981; Young F. M. Did Epiphanius Know What He Meant by Heresy?//StPatr. 1982. Vol. 17/1. P. 199-205; Abramowski L. Die Anakephalaiosis zum Panarion des Epiphanius in der Handschrift Brit. Mus. Add. 12156//Muséon. 1983. Vol. 96. P. 217-230; Εγγλεζκη Β. (Αρχ. Παλου). Επιφνιος Σαλαμνος, πατρ το Κυπριακο Ατοκεφλου//Απστολος Βαρνβας. 1983. Τ. 44. Σ. 12-18, 42-46; Crouzel H. Encore sur divorce et remarriage selon Épiphane//VChr. 1984. Vol. 38. P. 271-280; Quasten J. Patrology. Westminster, 1986. Vol. 3. P. 384-396; Schultze B. Das Filioque bei Epiphanius von Cypern//Ostkirchliche Studien. 1986. Bd. 35. S. 105-134; 1987. Bd. 36. S. 281-300; Maraval P. |
| As a result of the Coptic rejection of the writings of the Fathers and anything related to Byzantium, the monastic movements in Egypt developed a spiritual alternative movement influenced by the Egyptian Gnostic philosophy which undermined the body and overlooked the fact of Christ’s complete incarnation. This shaped Oriental spirituality, with its Monophysite Christology. As explained in the previous articles, this expels deification and any sort of communion between God and man. That is why Severus of Antioch, in his explanation of Christology, refuses deification . Another influential factor with consequences for the Coptic Church was the Islamic victory in Egypt. The influence of Islamic culture and though can he seen in the writings of the current Coptic Patriarch, Shenouda III. He easily adopts the Severian and other oriental attitudes in order to reconcile with Islamic understanding of the impossibility of having a God-man communion. Shenouda says: “it is impossible that any of the fathers of the church taught deification.” This comes within the context of Shenouda’s series of excommunications against his opponents, including Bebawi, regarding their attempts to bring back the patristic tradition. Stephen Davies, from Oxford University, says: “Shenouda’s objection to this doctrine (Deification) is also motivated by particular cultural and interreligious sensitivities… This latter concern comes to expression in an extraordinary and unprecedented fashion when the patriarch adopts the language of Muslim anti-Christian diatribe and directs that polemical rhetoric against the monks of St. Macarius Monastery. First, he criticizes Mathew the Poor and his followers for being guilty of Al-Tahrif , the ‘corruption’ of Scripture”. Then Shenouda explains the mystery of Eucharist by dividing Christ, as the Severian Christology acknowledged, taking only the human nature without the divine nature. He says: “Our Master Christ said, “who eats my body and drink my blood” (Jn 6:56) he did not say who eats my divinity and drink my divinity…God is Spirit (Jn 4:24) and Spirit cannot be eaten or drank Moreover the one who eats the divine nature and remains in him will become after receiving communion a god and those in church worship him. Also here is another problem: what about those who receive unworthy? Do they also eat the divinity and drink the divinity and thus eat judgment (1Cor 11:29)?” |
| Samuel, «Kairos» Samuel, S. Johnson «The Kairos of the Galilaioi: An Indian Liberationist Reading of John 1–7.» Jeevadhara 25 (1995): 149–60. Sanchez Navarro, «Acerca» Sanchez Navarro, Luis A. «Acerca de ΡΑΩ in Jn.» Estudios biblicos 55 (1997): 263–66. Sanchez Navarro, «No existe» Sanchez Navarro, Luis Α. «ΡΑΩ no existe en Jn.» Burgense 37 (1996): 579–81. Sanday, Criticism Sanday, William. The Criticism of the Fourth Gospe1. Oxford: Clarendon Press, 1905. Sanday and Headlam, Romans Sanday, William, and Arthur Headlam. A Critical and Exegetical Commentary on the Epistle to the Romans. 5th ed. International Critical Commentary. Edinburgh: T&T Clark, 1902. Sanders, Figure Sanders, E. P. The Historical Figure of Jesus. New York: Penguin, 1993. Sanders, Hymns Sanders, Jack T. The New Testament Christological Hymns: Their Historical Religious Background. Cambridge: Cambridge University Press, 1971. Sanders, Jesus and Judaism Sanders, E. P. Jesus and Judaism. Philadelphia: Fortress, 1985. Sanders, Jesus to Mishnah Sanders, E. P. Jewish Law from Jesus to the Mishnah: Five Studies. London: SCM, 1990. Sanders, John Sanders, J. N. A Commentary on the Gospel according to St. John. Edited and completed by B. A. Mastin. Harper " s New Testament Commentaries. New York: Harper & Row, 1968. Sanders, Judaism Sanders, E. P. Judaism: Practice and Belief, 63 B.C.E.–66 C.E.. London: SCM, 1992. Sanders, Law Sanders, E. P. Paul, the Law, and the Jewish People. Philadelphia: Fortress, 1983. Sanders, «Patmos» Sanders, J. N. «St John on Patmos.» NTS 9 (1962–1963): 75–85. Sanders, Paul and Judaism Sanders, E. P. Paul and Palestinian Judaism. Philadelphia: Fortress, 1977. Sanders, «Simon» Sanders, Boykin. «In Search of a Face for Simon the Cyrene.» Pages 51–63 in The Recovery of Black Presence: An Interdisciplinary Exploration, Essays in Honor of Dr. Charles B. Copher. Nashville: Abingdon, 1995. Sanders, Tendencies Sanders, E. P. The Tendencies of the Synoptic Tradition. SNTSMS 9. Cambridge: Cambridge University Press, 1969. |
|
|
