| John 14:1–17 John 14:18–26 John 14:27–31 1 Be not troubled 18 Not as orphans 27b Be not troubled 3 I will come 181 will come 28 I will come 10 I am in the Father 20 I am in the Father 28 The Father is greater 12 Go to the Father 28 I go to the Father Believes in me 21 Keeps my commands 15 If you love me, keep commands 21 One who loves me keeps commands 31 I love the Father, let us so 16 The Paraclete 26 The Paraclete 30 Prince of the world Although he must omit material to make the pattern fit (and some items do not fit), he at least demonstrates the repetition of ideas, some following clear patterns. It is also possible that most of the unified Farewell Discourse as a whole yields a chiastic structure as follows: A Jesus» departure, glory, love in community (13:31–38 or-14:1) Β Jesus» coming and abiding presence (14or 14:2–15:17) C The World (15:18–16:12) a The world " s hatred (15:18–25) b The Spirit " s testimony to the world (15:26–27) á The world " s hatred (16:1–4) b» The Spirit " s testimony to the world (16:5–12) B» Jesus» Coming and Abiding Presence (16:13–33) Á Jesus» departure, glory, and unity of community (17:1–26) If this basic structure is correct, unity (17:21–23) and love (13:34–35) are essentially synonymous images; secession from the community, as in 1 John, would thus prove equivalent to hatred and death. The discourse provides an interpretive crux, corresponding to the narrator " s perspective, though the narrator has often remained silent in this Gospe1. 8020 Even before current literary-critical emphases, however, commentators could recognize that the discourse in John 13–17 clarifies the significance of the passion events of John 18–20 . 8021 A Testament of Jesus? Scholars have offered various proposals concerning the specific genre or generic associations of this discourse. Given the pervasiveness of the Last Supper tradition in early Christianity ( 1Cor 11:23 ), a meal setting for the discourse (mentioned in passing in John 13:2,4 ) may be presupposed even if John is conspicuous by his lack of emphasis on it; 8022 in this case, ancient Mediterranean readers might view the discourse as taking place in a symposium setting. 8023 This was in fact a common literary setting for important discourses and dialogues. 8024 Most traditional Jews would have continued to discuss Passover among themselves for a few hours after the meal, 8025 providing an opportunity for a discourse such as this one after the Last Supper. Some even understand the passage as Jesus» commentary on his Passover meal with his disciples–albeit before John redacted the Passover to the cross (19:36). 8026 Because little dialogue occurs, however, the observation of a general symposium setting exercises little influence on interpretation. |
| 10788 Other rhetoricians employed the same technique: Lysias, for example, complains that his only problem in prosecuting Eratosthenes is to know when to stop reciting his crimes. 10789 He warns that even if they executed Ergocles many times, they would not have avenged all the wrongs he had done. 10790 Aeschines also declares that recounting all his opponent " s crimes from one year would consume his entire court day. 10791 Rhetoricians also employed such language for praise: for example, one doubts that anyone could recount all the great deeds of those who died for Athens in battle. 10792 A rhetorical biographer would not recount further civil honors of Rufus of Perinthus because such honors cannot compare with Rufus " s «skill and learning.» 10793 Most rhetoricians provided the examples they did include as models for imitation (see introduction, pp. 14–16, 19, 46). Jewish writers could speak of God " s deeds and expect them to elicit a response. 10794 John could have written other signs but provides a basic sample for a specific purpose, namely to elicit adequate faith (20:31). In this Gospel, signs are inadequate to guarantee solid faith (cf. 2:23; 4:48; 6:2, 30), but they can provoke one to begin on that journey (e.g., 2:11; 6:26; 7:31; 9:16; 12:37). John had «written» these things (20:31), and as in 19:22, he uses the perfect tense, signifying the continuing impact of what he has written. 10795 In John " s (and often early Christian) style, however, «written» in the perfect most often refers to Scripture (2:17; 6:31, 45; 8:17; 10:34; 12:14, 16; 15:25). 10796 Because he is inspired by the Paraclete (see pp. 115–22, 979–81), the author of the Fourth Gospel may quietly suggest that his work belongs in the same category with the Scriptures of old. 10797 Purpose of the Conclusion Surely this conclusion (20:30–31) emphasizes the purpose of the Gospel, which should imply something about the sort of audience the Gospel originally addressed. 10798 Because John says, «that you may believe,» many think that the purpose of the Gospel is evangelistic. |
| That Jesus «manifested himself» to the disciples (21:1; this provides an inciusio with 21:14) is also Johannine language (1:31; 2:11; 3:21; 7:4; 9:3; 17:6) and, on a theological level, reflects the expectation in 14:21–23 of postresurrection encounters with Christ (albeit normally in the Spirit after the first encounter of 20:19–23). Jesus was, literally, «on the sea» (21:1); this is acceptable language for «beside the sea» ( Mark 4:1; 5:21 ; cf. John 21:4,9–10 ). It might recall Jesus» theophany on the sea (6:19; cf. Mark 6:47–49 ); but this is probably overexegesis (see 6:16). When John concludes the narrative by reminding the reader that this is the «third» time Jesus was revealed to the disciples (21:14), he includes in this count only the two appearances in the upper room (20:19–23,24–29). Like John " s other counts (2:1,11; 4:46, despite the plural «signs» in 3:2), however, his language may indicate only the third time in the narrative, not the third appearance altogether. 10857 That John 21 does not enumerate all the gospels» resurrection appearances but counts only those in this Gospel seems to me a further piece of evidence favoring Johannine authorship of this chapter. 10858 This passage reflects knowledge of the tradition that Peter and at least some of his colleagues (21:3)–here presumably the sons of Zebedee (21:2)–were fishermen, a tradition undoubtedly widely known in the early church (cf. Mark 1:16–20 ). 10859 It has often been argued as well that the passage reflects knowledge of the same tradition as appears in Luke 5:1–10; although the argument depends, to some degree, on the relative paucity of extant traditions available for our modern perusal, it is probably correct. Peter acts in character, taking the lead in 21(13:24; 18:10,15; cf. Mark 14:31, 37 ), as some students in ancient schools were known to do. 10860 He also displays for Jesus his physical prowess in 21and 21:11; this might appeal to heroic or masculine ideals in the ancient Mediterranean world–perhaps acceptable provided it was used to demonstrate loyalty to his Lord (as it was in 21:7, ll). 10861 This might also be in character; at least some ancient people viewed fishermen as «tough,» inured to the labors of their trade. 10862 |
| 12. Dr Lee Gatiss (Director, Church Society) 13. Rev John Glass, (General Superintendant, Elim Pentecostal Churches) 14. Bishop Creswell Green, (Chair Joint Council of Anglo-Caribbean Churches, General Overseer of the Latter-Rain Outpouring Revival Ministries) 15. Rev George Hargreaves (Founder of the Christian Party) 16. Bishop Paul Hendricks (Roman Catholic Auxiliary Bishop of Southwark & Co-Chairman of the Christian Muslim Forum) 17. Bishop Michael Hill (Anglican Bishop of Bristol) 18. Rev James Hunt (Rector, Bishops Waltham) 19. Mrs Rebecca Hunt (Barrister) 20. Shaykh Dr Musharraf Hussain, Karimia Institute 21. Dr Hussein Jina (President. Council of European Jamaats) 22. Pastor Jean Bosco Kanyemesha, (Congolese Pastorship UK) 23. Dr A.Majid Katme (Spokesman, Islamic Medical Association) 24. The Venerable Michael Lawson (Former Archdeacon of Hampstead) 25. Mrs Susie Leafe (Member of General Synod) 26. Rabbi Natan Levy 27. Archbishop Bernard Longley (Roman Catholic Archbishop of Birmingham) 28. Bishop Patrick Lynch (Roman Catholic Auxiliary Bishop of Southwark) 29. Apostle Caleb Mackintosh, (General Overseer, Bibleway Churches (UK)) 30. Maulana Sarfraz Madni, Mosques and Imams National Advisory Board (MINAB) 31. Shaykh Ibrahim Mogra, Imam, Leicester 32. Shaykh Shams Adduha Muhammad, Ebrahim College 33. Farooq Murad, Muslim Council of Britain 34. Dr Mohammed Naseem (Chairman, Birmingham Central Mosque) 35. Bishop Michael Nazir Ali (Former Bishop of Rochester) 36. Mr Ade Omooba (Christian Concern) 37. Archbishop F.N.Onyuku-Opokiri, (Born Again Christ Healing Church International) 38. Pastor Pete Pennant, (Lighthouse Church, Birmingham) 39. Rev Paul Perkin (Chairman, Fellowship of Confessing Anglicans,UK and Ireland) 40. Shaykh Abdul Qayum, Senior, East London Mosque 41. Mr Munawar Rattansey (President of World Federation of Shia Ithnari) 40. Maulana Shahid Raza, Muslim College 43. Mr Giles Rowe (Catholic Forum) 44. Sir Iqbal Sacranie, Al-Risalah Trust 45. Bishop Keith Sinclair (Anglican Bishop of Birkenhead) |
| 13 Brother Lawrence of the Resurrection (1611—1691). The Practice of the Presence of God ed. D. Attwater. Paraclete Books. London, 1962. P. 13, 16. 14 Архимандрит Софроний (Сахаров). Старец Силуан. М., 1991. С. 172. 15 Св. Феофан Затворник.. Собрание писем. П. 902. Т. V. С. 176. 16 Св. Феофан Затворник.. Собрание писем. П. 979. Т. VI. С. 105. 17 кровенные рассказы странника. М., 1992. С. 30. 18 Св. Макарий Великий. Духовные беседы 14:2. ТСЛ, 1994 (репринт). С.105. 19 «Пастырь» Ерма. Подобия 9:14. Писания мужей апостольских. Рига, 1994. С. 272. 20 См. Pedersen J. Israel. Vol. I. London-Copenhagen, 1926. P. 245—259; ср. Barr J. The Symbolism of Name in the Old Testament/Bulletin of the John Rylands Library, 52, 1, 1969. P. 11—29. 21 Pedersen. Op. cit. P. 256. 22 О почитании Имени у средневековых иудейских кабаллистов – см. Greshom G. Scholem. Major Trends in Jewish Mysticism 3rd ed. London, 1955. P. 132—133 и ср. с интерпретацией этой темы в знаменитом романе Чарльза Вильямса All Hallow " s Eve. London, 1945. 23 Свв. Варсануфий и Иоанн. Вопросы и ответы. Руководство к духовной жизни в ответах на вопрошения учеников. Отв. 421. Издание Московского подворья Свято-Успенского Псково-Печерского монастыря. М., 1995. С. 282. 24 Преп. Иоанн Лествичник. Лествица 21:7, 27:16. Издание Московского подворья Свято-Успенского Псково-Печерского монастыря. М., 1994. С. 142. 25 Св. Григорий Синаит. Наставление безмолвствующим, 1. Добротолюбие. Т. 5. 26 Св. Феофан Затворник. Собрание писем. П. 957. T.VI. 27 Свв. Варсануфий и Иоанн. Вопросы и ответы. Отв. 91. 28 Св. Марк. Подвижник.. Послание к иноку Николаю, 5. Добротолюбие. Т. 1. 29 Авва Евагрий Понтийский. О молитве, 71. М.: Мартис, 1994. С. 84. 30 Св. Григорий Синаит. Наставление безмолвствующим, 7. Добротолюбие. Т. 5. 31 Преп. Нил Сорский. Устав о скитском житии, 2. О главных способах противоборства с приражающимися помыслами. ТСЛ, 1991. С. 25. 32 Св. Феофан Затворник. Собрание писем. П. 704. Т. IV. 33 Св. Филофей Синайский. 40 глав о трезвении, 27. Добротолюбие. Т. 3. |
| 19) Euseb von Cremona, in: BBKL 15 (1999) 540f. 20) Euseb von Heraclea, in: BBKL 15 (1999) 542f. 21) Joest, Wilfried (1915-1995), in: BBKL 15 (1999) 755-761. 22) Heloisa (1099-1164), in: BBKL 16 (1999) 670-676. 23) Jesse von Amiens (†836), in: BBKL 16 (1999) 810-812. 24) Kötting, Bernhard (1910-1996), in: BBKL 16 (1999) 863-870. 25) Leidradus von Lyon (†816 oder 817), in: BBKL 16 (1999) 951-953. 26) Newton, Isaac (1643-1727), in: BBKL 16 (1999) 1130-1138. 27) Euseb von Caesarea, in: RGG4 2 (1999) 1676f. 28) Christian IV. von Dänemark (1577-1648), in: BBKL 17 (2000) 236-239. 29) Klara von Montefalco (1268-1308), in: BBKL 17 (2000) 788-791. 30) Newman, John Henry (1801-1890), in. BBKL 17 (2000) 1007-1037. 31) Regiomontanus (Johannes Müller, 1436-1476), in: BBKL 17 (2000) 1113-1116. 32) Abaelard, in: Metzler-Lexikon der christlichen Denker, Stuttgart 2000, 1f. 33) Gertrud von Helfta, in: Metzler-Lexikon der christlichen Denker, Stuttgart 2000, 275. 34) Hilarius von Poitiers, in: Metzler-Lexikon der christlichen Denker, Stuttgart 2000, 333. 35) Hildegard von Bingen, in: Metzler-Lexikon der christlichen Denker, Stuttgart 2000, 333-336. 36) Joest, Wilfried, in: Metzler-Lexikon der christlichen Denker, Stuttgart 2000, 375. 37) Juliana von Norwich in: Metzler-Lexikon der christlichen Denker, Stuttgart 2000, 388. 38) Margarete von Porete, in: Metzler-Lexikon der christlichen Denker, Stuttgart 2000, 458f. 39) Mary Ward, in: Metzler-Lexikon der christlichen Denker, Stuttgart 2000, 721f. 40) Rupert von Deutz, in: Metzler-Lexikon der christlichen Denker, Stuttgart 2000, 596f. 41) Suger von St. Denis, in: Metzler-Lexikon der christlichen Denker, Stuttgart 2000, 658. 42) Wilhelm von Champeaux, in: Metzler-Lexikon der christlichen Denker, Stuttgart 2000, 736f. 43) Strafgericht Gottes. Zum Gebrauch der Wörter " krisis " und " dike " bei Eusebius von Caesarea, in: StPatr 34 (2001) 250-255. 44) Vision bei Hildegard von Bingen. Beobachtungen zur Vita Gottfrieds und Theoderichs und zu den Visionsschriften Hildegards, in: KuD 47 (2001) 14-29. |
| Актриса, исполнительница романсов, народных песен, песен о войне, а также собственных произведений. С 2010 года организует ежегодный концерт, посвященный Всероссийскому дню матери, с 2012 года – ежегодную Пасхальную программу, участвует в нескольких благотворительных программах («Большая медведица», «Умка», «Детский киномай» и др.). См. также: 5 вопросов о номере. Отвечает Юрий Кублановский , поэт, публицист, искусствовед//Фома. - – январь 2014. – С.98. – (рубрика « Эпилог »). Тема номера. Украденное Рождество: Вступление от Редакции . Фотоколлаж//Фома. - – январь 2014. – С.18-19. – (рубрика « Тема номера. Украденное Рождество »). Дмитрий Володихин . Как репрессировали Рождество. Что праздновали на зимних каникулах в «Стране советов»? //Фома. - – январь 2014. – С.20. – (рубрика « Тема номера. Украденное Рождество »). См. также: 5 вопросов о номере. Отвечает Юрий Кублановский , поэт, публицист, искусствовед//Фома. - – январь 2014. – С.98. – (рубрика « Эпилог »). Сергей Худиев . Похитители Рождества возвращаются. Кому сегодня не дают покоя христианский праздник . Фото Nathan Ghaseo, John Curley//Фома. - – январь 2014. – С.25-29. - (рубрика « Тема номера. Украденное Рождество »). Дмитрий Соколов-Митрич . Маленькая пещера и большое сердце. Фото Владимира Ештокина//Фома. - – январь 2014. – С. 30-31. - (рубрика « Тема номера. Украденное Рождество »). ВЕРА (раздел). – С.32-49. Алла Митрофанова , Тимофей Китнис . Дары волхвов. Кто такие рождественские волхвы и в чем смысл их подарков Христу ? Ил.: Поклонение волхвов. Джентиле да Фабриано. 1423. Фото Валерия Близнюка//Фома. - – январь 2014. – С.32-34. - (Раздел « Вера »). Рождественские святыни . Подготовила Алла Митрофанова . Редакция благодарит Паломнический центр апостола Фомы в Европе за помощь в подготовке материала о дарах волхвов и святынях Рождества. Ил.: Римская церковь Санта Мария Маджоре; Шартрский собор; Собор в Ахене; портретные изображения: царица Елена, царица Ирина, Карл Великий//Фома. - – январь 2014. – С.35-36. – (раздел « Вера »). |
| It is especially important for people who have studied theology. How often, as historical examples tell us, people who have seemingly reached the heights of mental knowledge of God, having studied everything, having read everything, become terrible cynics and lead others into yet greater destruction. May it not be so with us, dear brothers and sisters; may we be along with the apostles simple, faithful, sincere, and, of course, to the best of our ability, students and preachers of the risen Christ; may we be bearers of the good news of the all-conquering Gospel truth. Christ is Risen! Hieromonk Ignaty (Shestakov) Translated by Jesse Dominick Pravoslavie.ru 23 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 The Stubborn Apostle Fr. Daniel Sisoyev The Stubborn Apostle Fr. Daniel Sisoyev Paradoxically Thomas’ disbelief only emphasizes the faith of the apostle and helps us to believe. This disbelief only confirms for us the fact of Christ’s victory over death. Now we know that we die not forever, that we do not need to fear the grave. Its predatory mouth will release all its prisoners, for God has promised us eternal life in the flesh. And it’s not simply a promise, for Christ, the Firstborn of the dead, is already risen, to carry out from the grave with Him all of mankind. The Good Unbelief of Thomas Monk Moses of the Holy Mountain The Good Unbelief of Thomas Monk Moses of the Holy Mountain Faith, we would say, comes with difficulty, hazard, risk and daring. This is why He blessed those who believe without tangible evidence. The strongest evidence is the confirmation of our hearts. The hard-to-believe Thomas is our brother, he is weak, but definitely sympathetic. St. Thomas Sunday Archbishop Dmitri (Royster) St. Thomas Sunday Archbishop Dmitri (Royster) The following is a brief reflection on the Gospel reading for the Sunday after Pascha, John 20:19-31 Комментарии Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: |
| Соч.: издания и переводы: Le Typicon de la Grande Église: Ms. Saint-Croix n. 40, Xe siècle/Introd., texte critique, trad. et notes J. Mateos. R., 1962–1963. 2 t. (OCA; 165–166); Nueva Biblia Española/Trad. L. Alonso Schökel, J. Mateos. Madrid, 1975, 19772; монографии: Lelya-apra: Essai d’interpretation des matines chaldéennes. R., 1959. (OCA; 156); La Célébration de la Parole dans la Liturgie byzantine: Étude historique. R., 1971. (OCA; 191) (рус. пер.: История литургии свт. Иоанна Златоуста/Пер.: С. В. Голованов. Омск, 2010. Т. 1: Служение Слова в визант. литургии: Ист. очерк); Cristianos en fiesta. Madrid, 1972 (англ. пер.: Beyond Conventional Christianity. Manila, 1974); El aspecto verbal en el Nuevo Testamento. Madrid, 1977. (Estudios de Nuevo Testamento; 1); избранные статьи: La vigile cathédrale chez Égérie//OCP. 1961. Vol. 27. P. 281–312; Office de minuit et office du matin chez S. Athanase//Ibid. 1962. Vol. 28. P. 173–180; L’office monastique à la fin du IVe siècle: Antioche, Palestine, Cappadoce//Oriens Chr. 1963. Bd. 47. S. 53–88; L’office du soir: Ancienne structure et realizations concrètes//Revue du clergé africain. 1964. T. 19. P. 3–25; La psalmodie dans le rite byzantin//POChr. 1965. T. 15. P. 107–126; Quelques aspects théologiques de l’office du matin//Revue du clergé africain. 1965. T. 20. P. 335–349; The Evolution of the Byzantine Liturgy//John XXIII Lectures. N. Y., 1965. Vol. 1. P. 76–112 (рус. пер.: Матеос Х., Тафт Р. Развитие визант. литургии. К., 2009. С. 9–76); The Origins of the Divine Office//Worship. Collegeville (Minn.), 1967. Vol. 41. P. 477–485; The Morning and Evening Office//Ibid. 1968. Vol. 42. P. 31–47; Les origines de l’office divin//Mateos J. De officio matutino et vesperino in ritibus orientalibus. R., 1969. P. 5–16; Anciennes descriptions de l’office du soir//Ibid. P. 49–59; Théologie du baptême dans le formulaire de Sévère d’Antioche//I Symposium Syriacum, 1972. R., 1974. P. 135–161. (OCA; 197); The Message of Jesus//Sojourners. Wash., 1977. Vol. 6. N 6. P. 8–16; «Eθς» y sinónimos en el evangelio de Marcos y demás escritos del Nuevo Testamento//Cuestiones de gramática y léxico. Madrid, 1977. P. 103–139. (Estudios de Nuevo Testamento; 2); Análisis de un campo lexemático: «Eulogia» en el Nuevo Testamento//Filología Neotestamentaria. Córdoba, 1988. Vol. 1. P. 5–25; El adverbio «arti» en el Nuevo Testamento//Ibid. 1995. Vol. 8. P. 85–94 (colab. J. Peláez). |
| 15. The Bible in Italian Lino Leonardi 16. The Bible in Spanish Gemma Avenoza Part II. Format and Transmission: 17. The Bibles of the Christian East Georgi R. Parpulov 18. Carolingian Bibles David Ganz 19. The Latin gospelbook c.600–1200 Dorothy Shepard 20. The glossed Bible Lesley Smith 21. The thirteenth-century Bible: Paris and beyond Laura Light 22. Romanesque display Bibles Dorothy Shepard 23. Latin and vernacular apocalypses Nigel Morgan 24. The Latin Psalter Theresa Gross-Diaz 25. Illustration in Biblical manuscripts: East and West John Lowden Part III. The Bible Interpreted: 26. Byzantine Orthodox exegesis Tia M. Kolbaba 27. The Patristic legacy: exegesis to c.1000 John J. Contreni 28. The early schools, c.900–1100 Guy Lobrichon 29. The Bible in Medieval universities William J. Courtenay 30. Scripture and reform Mary Dove 31. Jewish Biblical exegesis from its beginnings to the twelfth century Robert A. Harris 32. The Bible in Jewish-Christian dialogue Anna Sapir Abulafia 33. The Bible in Muslim-Christian encounters David Waines Part IV. The Bible in Use: 34. The Bible in the Medieval liturgy, c.600–1300 Joseph Dyer 35. The use of the Bible in preaching Siegfried Wenzel 36. The Bible in the spiritual literature of the Medieval West E. Ann Matter 37. Literacy and the Bible Marie-Luise Ehrenschwendtner 38. The Bible and canon law Gerald Bray 39. The Qur " an and the Bible Angelika Neuwirth Part V. The Bible Transformed: 40. The Bible in public art 600–1050 John Mitchell 41. The Bible in public art 1050–1450 C. M. Kauffmann 42. Icons of the Eastern Church Robin Cormack 43. Medieval verse paraphrases of the Bible Evelyn Birge Vitz 44. Staging the Bible Lynette R. Muir Комментарии ( 0): Написать комментарий: Правила о комментариях Все комментарии премодерируются. Не допускаются комментарии бессодержательные, оскорбительного тона, не имеющие своей целью плодотворное развитие дискуссии. Обьём комментария не должен превышать 2000 знаков. Републикация материалов в комментариях не допускается. |
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