| From a relatively early period Christians used such Johannine language in an anti-Judaic manner. 6882 It is important, however, for us today not to take the text out of its original setting (as «stereotyped apocalyptic polemic») 6883 or apply the language in an ethnic way. 6884 This passage, like the Gospel in which it appears, reflects a Jewish milieu and intra-Jewish polemic, as noted above. 6885 Jewish sects often believed that Satan was ensnaring the rest of their people. 6886 Jesus challenges their skepticism concerning his witness by asking whether any of his accusers had convicted him of any wrongdoing (8:46); 6887 John " s audience understands that Jesus is innocent of wrongdoing (cf. 16:10; 1 John 3:5 ), though Jesus and the Spirit can convict Jesus» accusers of sin (16:8–9). Rhetors in court typically demanded proof rather than assertions from the other side. 6888 The burden of proof fell on the accuser to establish the case, or even strongly suspected persons would be accused because of reasonable doubt. 6889 Rhetorical practice included admitting whatever charges were not dangerous to onés case, thereby protecting one if charged with anything one could not deny; 6890 or admitting a «fault» that one could actually prove a virtue. 6891 Jesus, however, speaks as one confident that no one can find genuine grounds on which to accuse him, like the Roman general who reportedly refused to stoop so low as to defend himself against a moral charge, but recounted his irreproachable life in a manner that silenced his accusers. 6892 One might claim that onés life was (or should be) so virtuous that charges of wrongdoing are (or would be) easily discredited; 6893 thus in court one might appeal to common knowledge about a person " s character or deeds. 6894 One might even defy onés accusers to come forward to «convict» (λεγξτω) oneself of a particular crime! 6895 Accusing a person known to be of virtuous character can in the end reflect badly on the accuser. 6896 Others, when possible, applied an analogous rhetorical technique called hypophora, probing, for example, what onés adversaries can say in their own defense or say against the one speaking. 6897 |
| См. в данном томе «Антологии» статью «Св. Евлогий Александрийский, прп. Максим Исповедник, свт. Софроний Иерусалимский. Полемика с тритеизмом». Именно так следует назвать большинство христиан в империи, поддержавших Юстиниана в его полемике против Трех глав. Говоря о влиянии Филопона на последующее византийское богословие, следует упомянуть и его трактат, дошедший под названием «О том, что Тайная Вечеря Господа состоялась в тринадцатый день луны до законной Пасхи и тогда Христос вместе с учениками не ел агнца». Этот трактат использовался в споре с латинянами об опресноках, в частности, на него ссылается в XII в. в своей антилатинской полемике Евстратий Никейский (см.: Бармин А. В. Полемика и схизма. М. 2006. С. 102 и далее, 324). См. также статью «Полемика об опресноках при патриархе Михаиле Кируларии» в данном томе «Антологии». Sorabji R. John Philopon// Philoponus and the Rejection of Aristotelian Science... Рр. 2-3. Proclus . On the Eternity of the World (de Aeternitate Mundi)/Greek text with Introduction, Translation, and Commentary by H. S. Lang and A. D. Macro. Berkeley, 2001. Share M . Introduction// Philoponus . Against Proclus " s " On the Eternity of the World 1-5 "/Trans. M. Share. Duckworth, London, Ithaca, 2004. Pp. 1-13. Сколь трудно в сочинениях «чистых философов», христианское исповедание которых достоверно известно, увидеть наличие этого христианского исповедания, можно судить также по статье: Blumenthal H . J . John Philoponus and Stephanus of Alexandria: Two Neoplatonic Christian Commentators on Aristotle?//The Neoplatonists , Neoplatonism and Christian Thought / Ed. D. O " Meara . SUNY Press, 1982. См.: Verbeke G . Some Later Neoplatonic Views on Divine Creation and the Eternity of the World//The Neoplatonists , Neoplatonism and Christian Thought ... P. 46. Ср. у Немесия: «Не всякое действие есть движение, но существует действие, происходящее и при неподвижности, по каковой первый действует Бог: ведь первый двигатель неподвижен. Такова же и созерцательная деятельность у людей. Она ведь происходит без движения, потому что и созерцаемое - всегда одно и то же, и мысль созерцающего пребывает неизменной, так как всегда сосредотачивается на одном и том же» (О природе человека 18, пер. Ф. С. Владимирского, цит. по изд.: Немесий Эмесский. О природе человека. М., 1996. С. 120). Как нетрудно заметить, у Немесия еще не разрабатывается вопрос о мгновенности завершенного действия, как и, в связи с этим, вопрос о вечности мира. |
| On the LXX, see Trites, Witness, 20–47, esp. 35–47 on Isa 40–55; in rabbinic literature, 231–39; on other Jewish texts, 48–65. In Pesiq. Rab Kah. 24:15, God himself witnesses against evildoers and on behalf of the righteous; the attribution is to R. Eliezer ben R. Jose the Galilean. 9157 Bürge, Community, 204–5. Franck, Revelation, 52, thinks the usage in 15is too broad to be forensic, although he earlier acknowledged a forensic context for the Paraclete. 9158 Contrast, e.g., Berrouard, «Paraclet,» 388. The earthly tribunals become an all-encompassing theological motif in John, however; cf. Zerwick, «Wirken,» 226. 9159 Berg, «Pneumatology,» 181, although he admits (p. 170) that the saying may not originally derive from the same material as its context. Forestell, «Paraclete,» 165, and others are right that this saying could be removed from its context «without disturbing the sequence of thought between 15and 16:4»; this is not the same, however, as supposing that the saying does not make good sense in this context, purposely bracketed with material about the world " s hostility, at whatever stage it came to be there. The contention that the Paraclete sayings in John 15–16 are substantially different from those in ch. 14 and are thus secondary (e.g., Müller, «Parakletenvorstellung,» 65–75) is not persuasive, basing itself on a small sampling of material and variations that are common enough in Johannine rhetoric (cf. Chevallier, «Filioque,»; also the scholars cited in Berg, «Pneumatology,» 175). (Jesus is, of course, the Spirit sender in John; see, e.g., Schulze-Kadelbach, «Pneumatologie,» 279; God sends his Holy Spirit in Wis 9:17.) 9161 Cf. Josephus Ant. 4.46, where God acts on Moses» behalf (against Korah), as both judge and witness. 9162 Lofthouse, «Spirit,» 336, uses the conceptual parallels between the two documents to suggest that their source here is Jesus» teaching. 9164 Thus Diodorus Siculus 4.8.5 seeks to recount Heracles» acts «from the beginning» (π» αρχς), i.e., starting with the first act. The phrase often signifies the beginning of the period in question (T. Ab. 15:14A; 4:13B). Socrates insisted that leaders receive training (Xenophon Mem. 4.2.6). |
| Закрыть «Очернение образа Иисуса Христа в произведениях В.А. Сидура оскорбляет христиан...» Мнение специалистов об экспонатах выставки в Манеже 26.08.2015 2262 Время на чтение 23 минут Ответы специалистов на вопросы от 25.08.2015 Вводная часть Настоящее исследование выполнено по обращению Цорионова Дмитрия Сергеевича от 16.08.2015. Данные о специалистах: Слободчиков Виктор Иванович, доктор психологических наук, профессор, член-корреспондент Российской академии образования, главный научный сотрудник Федерального государственного бюджетного научного учреждения «Институт изучения детства, семьи и воспитания Российской академии образования» (стаж научной деятельности - 46 лет, стаж экспертной деятельности - 26 лет), председатель Комиссии; Понкин Игорь Владиславович, доктор юридических наук, профессор, председатель Правления Региональной общественной организации «Институт государственно-конфессиональных отношений и права», член Экспертного совета по проведению государственной религиоведческой экспертизы при Главном управлении Министерства юстиции Российской Федерации по Москве, член Экспертно-консультативного совета по вопросам свободы совести и государственно-церковных отношений при Комитете Государственной Думы по делам общественных объединений и религиозных организаций (стаж научной деятельности - 24 года, стаж экспертной деятельности - 14,5 лет), член Комиссии. Комиссия провела комплексное исследование представленных материалов в рамках поставленных перед специалистами вопросов. Представленные для исследования материалы Для исследования были представлены 6 фотографий (изображений) объектов: 1. Фотография гравюры на линолеуме авторства художника В.А. Сидура с изображением 7 человек и креста. 2-6. Фотографии экспонатов авторства художницы под псевдонимом Megasoma Mars (предположительно - Мария Минакова): «Beheading of St. John the Baptist #2» («Усекновение главы святого Иоанна Крестителя #2»); «Beheading of St. John the Baptist #4» («Усекновение главы святого Иоанна Крестителя #4»); |
| The Cappadocian fathers primarily understood the Par- ousia as a spiritual grace related to the process of divinization (Gross 1938). St. Basil of Caesarea (ca. 330–79) mediates between spiritual interpretations and a theology of apocalyptic judgment when reflecting upon the Lord’s second coming. But of particular note is the way in which St. Basil associates the coming of Christ with judgment when addressing monastic communities (e.g., Ep. 46.5). St. Gregory of Nazianzus (ca. 329/330–90) interpreted the Lord’s presence as both a judgment and a grace (Mossay 1964). In his oration “On Holy Baptism” Gregory speaks of Christ’s cleansing fire and then adds the caveat, “I know also a fire that is not cleansing, but avenging” (Or. 40.36). This fire, which represents Christ’s judgment, is for the wicked that are in need of chastisement. Consequently, for Gregory, the fire, that is the presence of Christ, can be either blessing or bane. St. Gregory of Nyssa (ca. 335–94) developed Origen’s doctrine of perpetual spiritual growth through his interpretation of the beatitude as epektasis (constant spiritual progress). In his Life of Moses Gregory asserts Christians are “never to reach satiety in one’s desire,” for they are inflamed with the desire to see more of God (Life of Moses 2.239). The Parousia, therefore, had multiple and significant meanings throughout the Eastern Church, but ultimately each definition expressed some aspect of Christ’s redemptive and lordly presence. The Parou- sia, for some theologians, was predominantly an eschatological event, whereas others emphasized the presence and coming of Christ in their present spiritual lives. Ultimately, Christians’ ongoing experience of Christ is the basis for their future hope (e.g., St. John Chrysostom, Homily on Philemon 3.3; Daley 2003: 223). The Parou- sia, more than anything else, expresses the mystery of Jesus Christ, who is with humanity in the present situation and yet will come back again in his gloriously revealed resur- rectional power (St. |
| John Anthony McGuckin Old Testament EUGEN J. PENTIUC TWO TESTAMENTS, ONE BIBLE The Jewish Bible, also known as Tanakh or Hebrew Scriptures, is for the Orthodox Church the first part of the Christian Bible or Holy Scripture. It is called by Christians the Old Testament in a precise theological balance to the affirmation of the New Testament. These terms were first signaled by Origen of Alexandria in the 3rd century and were developed into a theory of interpretation using Hellenistic hermeneutics where typology was used to read the Old Testament in the light of the New (Kannengiesser 2006). The early church’s struggle with Marcion of Pontus over the Old Testament’s place and role besides the emerging Christian scriptures occupied most of the 2nd century. Marcion (d. 160) rejected the Old Testament as having any authority for Christians. He argued that the God of the Jews was totally different from, and inferior to, the Christian God. His radical view, one that was often echoed by Gnostic teachers, accelerated the broader Christian embrace of the Hebrew Scriptures as a whole, and most scholars agree that the defeat of Marcion greatly helped to fix the church’s canon of received scriptures. Another early danger, supersessionism, discernible in the indictment of the Parable of the Wicked Tenants ( Mt. 21.33–46 ) and supported by Paul’s teaching that the coming of Christ put an end to the custodian role of the Law ( Gal. 3.24–5 ; Rom. 10.4 ; cf. Heb. 8.13), led to a premature devaluation of the Old Testament among some Christian commentators. The idea that the church and its new Scripture (New Testament) superseded the old Israel and its Hebrew Scripture is attested in many early Christian writings. Even so, the church as a whole has been able to keep the two Testaments in a dialectical unity, in the main avoiding factual reductionism and supersessionism as dangers. The centrality of the Christ event in Christian tradition, not least as a key hermeneutical principle, helped in reaching this objective. |
| 983 Boring, Sayings, 49, citing also Jeremias, Michaels, Gaston, Wilkens, and Leroy. The poetic patterns of the Johannine discourses may be paralleled by early Christian prophecy (Boring, Sayings, 127), but they are also paralleled by much of Jesus» teaching in the Synoptics, as Jeremias has shown. While we cannot here investigate the question of the prophetic character of Q, it should be pointed out that Jesus» teaching may have prophetic rhythms because he was himself a prophet as well as a teacher. 986 Bürge, Community, 218. One may compare Paul " s distinction between the Lord " s words ( 1Cor. 7:10 ) and his own words (7:12), though he believes the latter to be inspired by the Spirit (7:40; cf. 14:37). Even if some prophetic words from Jesus slipped into the tradition, our few accounts of these (e.g., 2Cor. 12:9 ) are clearly enough postresurrection as to imply that this must have been a rare phenomenon. 994 Artemidorus Onir. 4.pref. (describing his dream handbook as inspired by a daimon); Grant, Gods, 38–39. Less relevantly, the OT preserves many oracles in narrative frameworks, especially in Samuel-Kings and Chronicles (Aune, Prophecy, 87–88). 995 Hill, Prophecy, 27; Braun, «Prophet»; Mason, Josephus and NT, 20–21; though cf. Josephus Ag. Ap. 1.41. Silius Italicus 1.19 spoke, with the retrospective of history, of revealing divine purposes in history; but unlike Josephus he approaches history as an epic poet. 998 Hall, «History,» 13–46. For revealed history, see further his more developed discussion in Revealed Histories. 999 Ibid., 296. John might not agree, however, that newer history is written on a lesser level (Josephus Ag. Ap. 1.41). 1001 For a full categorization (e.g., 44 staging asides) of the estimated 191 asides in the Gospel, see Thatcher, «Asides»; see also Tenney, «Footnotes.» On indirect characterization, see Stanton, Jesus, 122; on digression as a literary device, see Aune, Environment, 93–95,102. 1002 E.g., Chariton 1.12.2–4; Achilles Tatius 6.17; cf. especially where the readers know more than the characters (e.g., the irony in Chariton 8.8.4–6, where neither Mithridates nor Plagon is suspected); or narrative foreshadowings through pictoral scenes of myths (Achilles Tatius 5.3); or Homer " s private scenes, not only in Troy and the Achaian camp, but on Olympus (I1. passim). |
| 43. The Meeting of Anna and Joachim, Russia, late 16th century, 32 · 27 cm, Ikonen-Museum Recklinghausen 44. Birth of the Mother of God, Russia, 19th century, 35 · 31 cm, private collection (Belgium) 45. The Annunciation to Mary, Russia (Novgorod), late 15th century, 56.5 · 43 cm, Ikonen-Museum Recklinghausen 46. The Nativity, 16th century, 31 · 26.5 cm, Collection of Jan Morsink (Amsterdam) 47. St Simeon the God-Bearer, Russia, 19th century, 31 · 26.5 cm, private collection (The Netherlands) 48. The Presentation of Christ in the Temple, Russia (Novgorod), late 15th century, 47.8 · 36.2 cm, IkonenMuseum Recklinghausen 49. The Baptism of Christ, Russia, 16th century, 31 · 26.5 cm, private collection (The Netherlands) The Christmas icon is rich in symbolism, elucidating the meaning of Christ’s birth. The black depths of the cave symbolise the darkness surrounding humanity. The child, wrapped in white swaddling clothes, is the divine light. The dark cave, the white swaddling clothes and the coffin are symbols of death. Already from his birth, everything indicates symbolically that Christ has come to conquer death and darkness through his own death. The feast of the Presentation of Christ (2 February) is normally called Candlemas in the Western tradition, because candles used during the Church year are blessed on that day. The oldest representation of this feast dates from the 5 th century, and can be seen on the triumphal arch at the Santa Maria Maggiore Church in Rome. The representation in the icon follows faithfully the account given in Luke 2:22–38. To the right, on a platform by the altar, stands Simeon, an old man from Jerusalem. He bends deeply over the child, which he holds lovingly in his hands. Opposite him stand the Mother of God and Joseph. The Baptism of Christ (6 January) marks the baptism of Christ by St John the Baptist. Early representations of this event are found in the catacombs, but the 5th-century mosaic in the Arian Baptistry in Ravenna is decisive for the iconography. |
| В настоящее время К. Ц. признает только 3 «анафоры» (чина литургии): св. Василия (Великого; CPG, N 2905; т. н. египетская редакция этой литургии далека от византийской), которая совершается чаще всего; св. Григория (Богослова; CPG, N 3097) - в основном в праздничные дни; св. Кирилла (Александрийского; CPG, N 5437) - копт. форму древней александрийской литургии ап. Марка (рус. перевод всех этих литургий см. в кн.: Порфирий (Успенский). 1856. С. 113-230). Структура анафор первых 2 литургий относится не к египетской, а к западно-сир. традиции (т. н. егип. анафоры анатолийского типа; см. ст. Анафора ), и лишь последняя содержит настоящую егип. евхаристическую молитву (рус. перевод всех сохранившихся молитв этого типа с комментариями и библиографией см. в работе: Желтов. 2003), но она уже давно фактически вышла из употребления, хотя в последнее время к ней возрождается интерес и она вновь совершается в нек-рых случаях. Текст синаксиса на копт. и араб. языках можно найти во многих изданиях (обзор см.: Malak. 1964). Лучшим является каирское издание игум. Абд аль-Масиха Салиба аль-Масуди, подготовленное Клавдием Лабибом в 1902 г. (переиздано в 2002 мон-рем Дейр-эль-Барамус с тем же названием, но в др. формате и с др. нумерацией страниц; ср.: Zanetti. 1987. P. 409-410). В научной лит-ре чаще всего встречаются ссылки на первопечатное издание копта-католика Руфаила ат-Тухи (Рим, 1736), хотя оно и уступает по качеству указанному выше. Существуют полные или частичные переводы (различного качества) копт. чинов литургии на русский и большинство зап. языков (см.: СДЛ. Вып. 3. С. 47-74; John, Marquis of Bute. 1908 и др.); общины коптов-эмигрантов нередко издают синаксис хотя бы с частью текста на коптском и/или араб. языке; в Интернете можно найти не только англ. перевод, но и записи с муз. сопровождением. В работе Бурместера ( Burmester. 1967. P. 46-80, 91-96) содержится детальное описание евхаристической службы и перевод богослужебных указаний, но без молитв. Копт. синаксис можно разделить на 5 частей (др. вариант деления см.: Brakmann. 1995. P. 131-132), как то: 1) приготовление Даров и начальные священнодействия; 2) литургия Слова; 3) преанафоральная часть; 4) анафора (в узком смысле - евхаристическая молитва); 5) причащение и окончание. Части 1 и 2 соответствуют визант. проскомидии и литургии оглашенных, части 3-5 - литургии верных. |
| So, from the philosophical-anthropological point of view, the human being is born as an “individual” but only becomes a “person”. First of all, Orthodox anthropology perceives in the human being God’s creature, as Reverend John of Damascussaid: “created by the God from visible and invisible nature according the image and likeness of Himself, He made the body from the earth, He gave him soul, gifted with mind and intellect, created by Divine breath (Being. 2:7, 1:26-27)” ( Damaskin 2012, p. 138). So, the individual is a created being, he is a material object – body, and he is a person – subject, transcending the material world of objects at the same time. In other words, “individual” is both “what” and “who”. “Corporeality of the human being is personalized and inspired… Body and flesh can’t consider out of spirit, without personality or only materialistically” ( Bogoslovskaia Antropologiia 2013, p. 46). The ontological base of the existence of the individual underlies an act of creation of Trinitarian God according to the image and likeness of Him (Being.1:26). Philosophical anthropology also distinguished body, soul and spirit in the individual. As N. V. Popkova writes: “ “body” is the object, which is common for people and animals; “soul” identifies the inner world of the individual, his own psyche; “spirit” is sometimes understood as an immortal kernel of personality, but in the secular understanding, “spirit” means stable foundations of the human personality, higher capacities of the individual” ( Popkova 2010, p. 5). As M. Y. Dvoretskaia writes: “Until secular psychology deals with the human being in his integrity, considering all his natures, necessity in the interdisciplinary attitude doesn’t arise. But as soon as physiologists have to resort to existential categories that require not only psychical, but also spiritual nature, insufficiency of materialistic understanding and empiric method of research become clearly apparent. It’s category of “spirit” and its semantic content that determine the construction of interactive knowledge about the human being. But doctrine of the patristic psychology first of all is based on the idea of the spiritual nature of the human being. Furthermore, in contrast to scientific psychology, wherein the body produces the psyche, saints taught that the spirit creates the body. The spirit comes first to this world in order to “weave” the corporal organism, which in full measure corresponds to the life goal, for which the individual is born. Normative for the sacred fathers was the person in the unity of three natures: spiritual, psychic and bodily” (Dvoretskaia 2015). |
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