| 746 . Matschke K.-P. Bemerkungen zu M. J. Sjuzjumovs «jungem Unternehmeradel» in spätbyzantinischer Zeit//АДСВ. 1992. Вып. 26. 747 . Maximus Confessor. Actes du Symposium sur Maxime le Confesseur. Fribourg, 2–5 septembre 1980/Ed. F. Heinzeret Ch. Schönborn. Fribourg/Suisse, 1982. (Paradosis. Études de littérature et de théologie anciennes, 7). 748 . Mayer W. John Chrysostom and his Audiences: Distinguishing different congregations at Antioch and Constantinople//Studia Patristica. Vol. 31/Ed. E. A. Livingstone. Leuven, 1997. 749 . Mayer W. John Chrysostom: Extraordinary Preacher, Ordinary Audience//Preacher and Audience. Studies in Early Christian and Byzantine Homiletics/Ed. M. B. Cunningham and P. Allen. Leiden; Boston; Köln, 1998. 750 . Medvedev I. P. Die Russen als «heiliges Volk» aus der Sicht Konstantinopels im 14. Jahrhundert//Geschichte und Kultur der Palaiologenzeit. 751 . Medvedev I. P. La date du Syntagma de Mathieu Blastares//Byz. 1980. Vol. 50. Fasz. 1. 752 . Medvedev I. P. Neue philosophische Ansätze im späten Byzanz//JÖB. 1981. Bd. 31/2. 753 . Medvedev I. P. The so-called ΘΕΑΤΡΑ as a form of communication of the Byzantine intellectuals in the 14-th and 15-th centuries// Ηεπικοινωνα στο Βυζντιο/ πιμ. Ν. Γ. Μοσχνας. Αθνα, 1993. 754 . Meyendorff J. Byzantine Hesychasm: Historical, Theological and Social Problems. L.: VR, 1974. 755 . Meyendorff J. Byzantine Theology. Historical Trends and Doctrinal Themes. N.Y., 1974. 756 . Meyendorff J. Humanisme nominaliste et mystique chrétienne à Byzance au XIV e siècle//Idem. Byzantine Hesychasm. 757 . Meyendorff J. Introduction//Gregory Palamas. TheTriads/Ed. with an intr. by J. Meyendorff; Transi, by N. Gendle; Preface by J. Pelikan. Mahwah, N. J., 1983. (The Classics of Western Spirituality). 758 . Meyendorff J. Introduction à l’étude de Grégoire Palamas. P., 1959. ( Англ. пер.: A Study of Gregory Palamas. N. Y., 3 1998.) 759 . Meyendorff J. Le dogme eucharistique dans les controverses théologiques du XIV e siècle//Idem. Byzantine Hesychasm. |
| Квитанция Реквизиты для юридических лиц 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 Предыдущий Следующий Смотри также A Sermon on Great Thursday. On Thankfulness Archimandrite Tikhon (Shevkunov) A Sermon on Great Thursday. On Thankfulness April 8/21, 2011 Archimandrite Tikhon (Shevkunov) The soul that is capable of gratitude to God will be saved. The soul that is incapable of gratitude to God—disregarding the life it has received from Him, disregarding all the blessings, and the trials that impart wisdom to that soul—condemns itself to the same fate as did the ungrateful spirits, the bodiless beings we call demons, condemn themselves. And the ungrateful person makes himself like the demons, and like Judas. From a Homily on Great Thursday. The Holy Mysteries of Christ St. Ignatius (Brianchaninov) From a Homily on Great Thursday. The Holy Mysteries of Christ St. Ignatius (Brianchaninov) Bread strengtheneth man " s heart (Ps. 103:17), the prophet foretold of a certain miraculous bread, which, unlike ordinary, material bread that strengthens the body, is to strengthen man " s heart. Our heart is in need of strengthening! It was frightfully shaken when we fell, and cannot by itself stop wavering. It is continually shaken by various passions. Fallen man in his blindness preaches to no purpose and in vain about the firmness of human will. Holy and Great Thursday St. John Chrysostom, Archpriest G. C. Debolsky Holy and Great Thursday St. John Chrysostom, Archpriest G. C. Debolsky How many now say, I would wish to see His form, the mark, His clothes, His shoes. Lo! thou seest Him, Thou touchest Him, thou eatest Him. And thou indeed desirest to see His clothes, but He giveth Himself to thee not to see only, but also to touch and eat and receive within thee. Let then no one approach it with indifference, no one faint-hearted, but all with burning hearts, all fervent, all inspired. Комментарии Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: |
| Предыдущий Следующий Смотри также On the Knowability of God in the Cappadocians and St. John Chrysostom Jesse Dominick On the Knowability of God in the Cappadocians and St. John Chrysostom Jesse Dominick But the uniqueness of the Orthodox Church is precisely that it alone among the Christian confessions refuses to reduce the perfection of Christ, and what it means to be perfect in Christ. The martyric spirit of the martyrs themselves and the monastics after them is not driven and sustained by a wise teacher, but rather by the God Who is Life and Who offers that Life to us through His salvific economy in His Church. Clash of Paradigms: The Doctrine of Evolution in the Light of the Cosmological Vision of St. Maximos the Confessor, by the Rev. Vincent Rossi Vincent Rossi Clash of Paradigms: The Doctrine of Evolution in the Light of the Cosmological Vision of St. Maximos the Confessor Vincent Rossi Going beyond the typical surface-level considerations of the degree of compatibility between evolution and Orthodox theology, Vincent Rossi offers an indepth explanation and examination of the shining cosmological vision of the great St. Maximus the Confessor, considering the implications of the theory of evolution in light of the seventh century saint " s system. Interview with Fr. Damascene (Christensen), from the Monastery of St. Herman of Alaska in Platina, California Hieromonk Damascene (Christensen), Nun Kornilia (Rees) Interview with Fr. Damascene (Christensen), from the Monastery of St. Herman of Alaska in Platina, California Hieromonk Damascene (Christensen), Nun Kornilia (Rees) On Wednesday, the fourth day of the annual Nativity readings began the conference section dedicated to the «Orthodox understanding of creation of the world». One of the speakers was an Orthodox hieromonk, Fr. Damascene (Christensen), an American from the Monastery of St. Herman of Alaska in Platina, California, which belongs to the Serbian Orthodox Diocese of Western America. This monastery is well known in Russia as the home of Fr. Seraphim Rose, its founder, and Fr. Damascene is a member of the Brotherhood from the time of Fr. Seraphim’s repose. He is the author Fr. Seraphim’s biography (due to appear in a new Russian version this year under the title Father Seraphim Rose: His Life and Works), and is something of an expert on Fr. Seraphim’s Life and writings in general. Комментарии © 1999-2016 Православие.Ru |
| 446 См.: Stylios Е. Missionary Echoes of the Triodion//Porefthendes 4 (1962), p. 10–12; Timiadis A. The Missionary Nature of the Church//Porefthendes 11 (1969), p. 8–11, 31; Philippides L. The Duty and Possibilities of Evangelizing the Non Christians//Porefthendes 8 (1966), p. 18–21, 45. 448 Yannoulatos A. The Purpose and Motive of Mission//Porefthendes, p. 36; (International Review of Mission 54 (1965), p. 297. 449 Florovsky G. The Elements of Liturgy in the Orthodox Catholic Church//One Church 13, nos. 1–2 (1959), p. 24, как цитируется Ware T. The Orthodox Church (Baltimore, Md.: Penguin Books, 1963), p. 271. 450 См.: Ware T. The Orthodox Church, p. 271. В этом же убеждены и другие православные авторы: Constantelos D. J. The Greek Orthodox Church (New York: Seabury Press, 1967), p. 23f. 451 Hammond P. The Liturgical Movement and Eastern Christendom//The Christian East n. s. 2 (1952), p. 51. 453 См.: E. G., Hapgood I. F. Service Book of the Holy Orthodox-Catholic Apostolic Church, p. 64. 454 Наилучшее объяснение имеется в книге Patrinakos N. The Orthodox Liturgy (Garwood, N. J.: Graphic Arts Press, 1976) в главе, названной «Наша литургия». В первой части этой книги дается греческий текст Вселенского Патриархата, а на противоположной странице – английский текст, разработанный Литургической комиссией Греческой Православной Архиепископии Северной и Южной Америки. Это официальный вариант, используемый Греческой Православной Церковью в Америке. Более детальное описание развития литургического чинопоследования см.: Schmemann A. Introduction to Liturgical Theology. См. также работу католического ученого Kucharek С. The Byzantine-Slav Liturgy of St. John Chrysostom (Allendale, N. J.: Alleluia Press, 1971). 455 Пример аллегорического толкования, так почитаемого православными, имеется у Cabasilas N. A Commentary on the Divine Liturgy (Crestwood, N. Y.: St. Vladimir’s Seminary Press, 1977). 456 Patrinacos. The Orthodox Liturgy – один из примеров. См.: Mastrantonis G., ed. The Divine Liturgy of St. John Chrysostom. Автор дает репринт английского текста литургии, изданного Faith Press (n. d.) и одобренного архиепископом Германом, митрополитом Фиатирским, помещая на оборотной стороне листов великолепные фотографии, запечатлевшие основные литургические священнодействия. Отдельно печатается греческий текст. Книга предназначена для использования верующими на богослужениях, чтобы они могли видеть и понимать, что происходит перед их взорами. См.: S. M. Sophocles. The Liturgy of the Orthodox Church (Athens: n. p., n. d.). |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf CASSIAN, JOHN CASSIAN, JOHN, St. (ca. 360-ca. 432). Born in Marseilles, he was a trusted adviser to Pope Leo the Great (q.v.). Though a Latin, it is in the Orthodox Church that Joh n is included in the calendar of saints. Familiar with Egyptian monasticism (q.v.) and especially with Evagrius of Pontus (q.v.) by virtue of a long stay in the monastic center of Scete, locale par excellence of the Desert Fathers (q.v.), Joh n became the vehicle through whom the spirituality and insights of the desert were transferred to the Western Church. He accomplished this both by establishing monasteries, notably his foundation at Lerins in southern Gaul, and through his writings, especially his Institutes and Conferences. His hesitations concerning-or outright rejection of-certain tenets of Augustine of Hippo (q.v.), especially the latter’s doctrines of “original guilt” and predestination, would make him suspect in the eyes of later Western theologians who labeled him “Semi-Pelagian” (which charges Eastern theologians consider false), though no such accusations affected him or his reputation greatly during his own lifetime. His career as a theologian is marked by its influence on Pope Leo, who held him in high esteem, especially for his seven volumes entitled De Incarnatione Domini, and whose opposition to Nestorius (q.v.) bears the marks of Cassian’s thought. The latter owes much both to the Cappadocian Fathers and to Joh n Chrysostom (qq.v.), who had ordained Cassian deacon at the turn of the 5th c. In the Orthodox East, Joh n is remembered as “St. Cassian the Roman,” on 29 February, and Nicodemus of the Holy Mountain, while compiling the Philokalia (qq.v.), included a selection from his writings under that heading. Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| Concluding remarks Our intention was to set forth and comment on texts of St. John of Damascus and particularly his works against the Non-Chalcedonian Monophysites, in order to show that the appeal to him as a witness to their Orthodoxy does not correspond to the facts. This appeal was very clearly made solely on the basis of the quotation from his work Concerning Heresies . In fact the whole picture that one takes away from the totality of his writings is best conveyed in this summary, as he himself says, which criticizes “their godless and abominable heresy,” within which those who find themselves lose their salvation. In the wake of these points it is obvious how Orthodox the Oriental “Orthodox” are and how much optimism there should be for the success of their union with the Orthodox Church, insofar as we continue to believe that the Saint of Damascus, the boast of the Church of Antioch, is the mouth of the Church, the voice of the Fathers and the Synods. Originally appeared in Gregorios Ho Palamas , no. 744 (September-October, 1992), pp. 1133-1144. Protopresbyter Theodore Zisis 25 июля 2015 г. St. Gregory the Theologian, Oration 2.82 (In Defense of his Flight to Pontus; PG 35:488C); Oration 6.11 (First Eirenic; PG 35:736AB): “For disagreement over piety is better than emotional concord.” St. John Chrysostomos, Homily on Matthew 35.1 (PG 57:405): “This above all is peace, when the diseased part is cut off … Thus did it come to pass also in the case of that famous tower; for their evil peace was ended by their good discord, and peace was made thereby.” St. Isidore of Pelusion, Epistle IV.36, To Peter the Monk (PG 78:1088C): “There is, my wise friend, both a lawful war and a peace that is more vexatious than any implacable conflict—as the Psalm says, I was jealous of the transgressors, beholding the tranquility of sinners [Psalm 72:3].” Mansi 13:377A. PG 95:112-125; critical edition in Bonifatius Kotter, O.S.B. (ed.), Die Schriften des Johannes von Damaskos, vol. IV (Berlin: W. de Gruyter, 1981), pp. 409-417. |
| 349 «О сектах» (лат.). 350 Anonymous, De sectis; PG 86:1264A. 351 Agrapto — неописуемость; dokeo — считать, иметь мнение; aphthartos — нетленный, непортящийся (грен.). . 352 Patriarch Nicephorus, Antirrh.. I; PG IOÖ268A. 353 Theodore the Studite, Antirrh., Ill; PG 99:409c. 354 Nicephorus, Antirrh., I; PG 100:272в. 355 Там же;РС100:328во. 356 Примерно 13—14 см. 357 Theodore the Studite, Antirrh, III; PG 99:396в. 358 Там же, III; PG 99:405A. 359 См. в особенности Maximus the Confessor, Amb.; PG 90:1308?, ?3?2?. 360 J. Meyendorff, Chrht, p. 108. 361 Georges Florovsky, «The Lamb of God,» Scottish Journal of Theology (March 1961), 16. 362 Gregory of Nazianzus, Ep. 101 ad Cledonium; PG 37:181c-I84A. 363 Gregory of Nazianzus, Horn. 45; PG 36:661c. 364 John of Damascus, De fide orth.. IV, 1; PG 94:110lA. 365 Athanasius, De incarn., 8; PG 25C. 366 24 декабря, Всенощная, канон, песни 5 и 6; Festal Menaion, p. 206—207. 367 Maximus the Confessor, Ad Thai.,. 60; PG 90:62lAC. 368 Florovsky, «The Lamb of God», p. 24. 369 «…единый имеющий бессмертие…» . 370 John of Damascus, De fide orth.. Ill, 27; PG 94:1097AB. 371 Ад (др. — евр.). 372 Славянский текст: «…мира мертвым суть прилична, Христос же нетления явися чужд». 373 Святая и Великая Суббота, утреня, канон, песнь 6. 374 Athanasius, De incarn., 21; PG 25:I29o. 375 John Chrysostom, In Haebr., hom. 17:2; PG 63:129. 376 Gregory of Nyssa, Catechetical Oration, 16; ed. J. H. Strawley (Cambridgë Harvard University Press, 1956), p. 71—72. 377 Nicholas Cabasilas, The Life in Christ, II; PG 150:541c. 378 Maximus the Confessor, Amb., PG 91C. 379 Thunberg, Microcosm and Mediator, p. 457. 380 «perichoreo» — перехожу (греч.); «circum» — круг, «incessio» — наступаю (лат.). 381 Maximus the Confessor, Amb.; PG 91:1237AB. 382 Gregory Palamas, Against Akindynos, V, 26, не опубликовано и обнаружено в рукописи Parisinus Coislinianus 90, лист 145; обратная сторона; цитировалось в кн.: J.Meyendorff, Gregory Palamas, p. 182. 383 Tome of 1351 г.; PG 151:722в. |
| Владыко Человеколюбче и Душелюбче, благоутробный и милостивый, Боже истины, призываем Тебя, следуя и повинуясь обетованиям Сына Твоего Единородного, рекшего: «ниже отпустите грехи, отпустятся им» (Ин. 20, 23), и помазуем сим елеем помазания хотящих получить божественное возрождение, и молим Тебя, дабы Господь наш Иисус Христос их исцелил, и им силу даровал, и явил Себя в помазании, и очистил их душу, тело и дух от всякого греха и беззакония и диавольского побуждения, и даровал Своею благодатию отпущение грехов, якоже умерев для греха, да пребудут в праведности, и в помазании их воссоздав, и в воде очистив, и в Духе обновив, даруй им побеждать отныне все силы сопротивные и ложь мира сего, к ним приступающую, и сопричти их стаду Господа нашего и Спасителя Иисуса Христа… (Wordsworth John. Bishop Serapion " s Prayer Book. P. 74–76). Как мы увидим далее, значение этого предкрещального помазания стало предметом горячего спора между западными богословами, в основном из–за отсутствия ссылок на послекрещальное помазание (миропомазание или конфирмацию) в древнесирийской традиции: Златоуст (см.: Finn Т. М. The Liturgy of Baptism in the Baptismal Instructions of St. John Chrysostom), Didascalia Apostolorum и the Liturgical Homilies of Narsai (см.: Connolly R. Didascalia Apostolorum. P. 48–50; ibid. Lit. Horn, of Narsai. P. 42–49), а также в других источниках (см.: Green A. The Significance of the Pre–Baptismal Seal in St. John Crysostom//Studia Patristica. 1962. Bd. 6. H. 6. P. 84–90). Это, в свою очередь, привело к спору о связи конфирмации с крещением. Лично я убежден, что спор вызван ложными предпосылками, свойственными западному подходу к таинствам вообще и крещению в частности. Крещальное таинство целиком совершается в Духе и Духом, так что на каждом из его трех этапов — предкрещальном помазании, крещении и миропомазании — именно Святой Дух совершает и исполняет каждое священнодействие. Человек воссоздается Святым Духом (предкрещальное помазание), чтобы умереть со Христом в крещальной купели и возродиться Святым Духом (крещение) и затем получить Самого Святого Духа как новую и бессмертную жизнь в Царстве Божием (миропомазание). Каждое действо, каждый дар предполагает последующий и исполняется в нем, так что полный смысл этих чинопоследований открывается только при рассмотрении всей последовательности священнодействий. 32 |
| R., 1960; Dölger F. Zum Aufstand des Andronikos IV. gegen seinen Vater Johannes V. im Mai 1373//REB. 1961. T. 19. P. 328-332; Wirth P. Die Haltung Kaiser Johannes " V. bei den Verhandlungen mit König Ludwig I. von Ungarn zu Buda im Jahre 1366//BZ. 1963. Bd. 56. S. 271-272; Chrysostomides I. John V Palaeologus in Venice (1370-1371) and the Chronicle of Caroldo: A re-interpretation//OCP. 1965. T. 31. P. 76-84; История Византии. Т. 3. С. 135-168; Zachariadou E. The Conquest of Adrianople by the Turks//Studi Veneziani. 1970. Vol. 12. P. 211-217; Matschke K.-P. Fortschritt und Reaktion in Byzanz im 14. Jh.: Konstantinopel in der Bürgerkriegsperiode von 1341 bis 1354. B., 1971; Pall F. Encore une fois sur le voyage diplomatique de Jean V Paléologue en 1365/66//RESEE. 1971. T. 9. P. 535-540; Holban M. Autour du voyage de l " empereur Jean V à Bude//Actes du XIVe Congr. Intern. des Études Byzantines. Bucarest, 1975. T. 2. P. 121-125; Gill J. John V Palaeologus at the Court of Louis I of Hungary (1366)//Bsl. 1977. T. 38. P. 31-38; Tinnefeld F. H. Kaiser Johannes V. Palaiologos und der Gouverneur von Phokaia//RSBS. 1981. Vol. 1. P. 259-270; М. Jobah V Палеолог и Jobah VI Кантакузла од 1351. до 1354. године//ЗРВИ. 1982. Т. 21. С. 128-141; Protonotarios P. N. John V and Anna of Savoy in Thessalonica (1351-1365): The Serres Hoard//American J. of Numismatics. Ser. 2. 1990. Vol. 2. P. 119-128; Р. Време Jobaha V Палеолога (1332-1391). Београд, 1993; Bravo Garc í a A. Emperadores bizantinos en tierras da Occidente//Βυζαντιακ. 1994. Τ. 14. P. 107-139; Pieralli L. La definizione del primato romano e la dignità dei patriarcati orientali nella professione di fede imperiale lionese//RHM. 2003. Bd. 45. S. 199-218; Ponomarev A. L. Monetary Markets of Byzantium and the Golden Horde: State of Affairs According to the Account Books of the Genoese Treasurers of Caffa, 1374-1381//Море и берега: К 60-летию С. П. Карпова от коллег и учеников. М., 2009. С. 595-612. П. В. Кузенков Рубрики: Ключевые слова: |
| 1 Very useful overviews of the history of the debates and of the problem in general can be found in: Severien Salaville, «Épiclèse eucharistique», in Dictionnaire de theologie catholique, vol. 5, part 1a (Paris: Letouzey et Ané, 1924), 194–300; Cyprian Kern, The Eucharist [original title in Russian: архимандрит Киприан, Евхаристия] (Paris: YMCA–Press, 1947), 245–272; Παντελεμον (οδπουλος), μητροπολτης καθαγιασμς τν δρων τς θεας Εχαριστας (Λειτουργικ Βλατδων 3; Thessaloniki, 2000 2 ); John McKenna, The Eucharistic Epiclesis: A Detailed History from the Patristics to the Modern Era, 2 nd ed. (Chicago: Hildenbrand Books, 2009), 70ff. 2 And because of this Byzantine concern I will start my article with a brief discussion of the relevant liturgical texts themselves, i.e., of the epicleses of the Byzantine liturgies of St. Basil the Great (BAS) and St. John Chrysostom (CHR), but without any intention to trace their origins. 3 The literature on the Didache and its Eucharistic prayers is extensive; I would suggest to start reading with Kurt Niederwimmer, Die Didache, Kommentar zu den Apostolischen Vätern 1 (Göttingen: Vandenhoeck & Ruprecht, 1993 2 ); Jonathan A. Draper, ed., The Didache in Modern Research, Arbeiten zur Geschichte des Antiken Judentums und des Urchristentums 37 (Leiden: Brill, 1996); Willy Rordorf and André Tuilier, La Doctrine des Douze Apôtres (Didachè): Introduction, Texte Critique, Traduction, Notes, Appendice, Annexe et Index, Sources Chrétiennes 248 (Paris: Les Éditions du Cerf, 1998); Huub van de Sandt and David Flusser, The Didache: Its Jewish Sources and Its Place in Early Judaism and Christianity (Assen: fortress Press, 2002). 4 See Rudolf Stahlin, «Der Herr ist Geist», in Kosmos und Ekklesia: Festschrift für Wilhelm Stahlin zu seinem siebzigsten Geburtstag, ed. Heinz Dietrich Wendland (Kassel: J. Stauda-Verlag, 1953), 40–54; Karl Bernhard Ritter, «Bemerkungen zur eucharistischen Epiklese», in ibid., 163–173; John A.T. Robinson, «Traces of a Liturgical Sequence in 1Corinthians 16:20–24», Journal of Theological Studies 4 (1953): 38–41. See a criticism of this view in Palle Dinesen, «Die Epiklese im Rahmen altkirchlicher Liturgien: Eine studie uber die eucharistische Epiklese», in Studia Theologica: Nordic Journal of Theology 16 (1962): 42–107. |
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