| [Греч. Μαρα το Κλωπ] (I в.), ученица Господа Иисуса Христа, одна из жен-мироносиц (пам. в Неделю св. жен-мироносиц; пам. греч. 23 мая; пам. визант. 30 июня). М. К. упомянута в Евангелии только один раз - в сцене описания распятия Господа Иисуса Христа: «При кресте Иисуса стояли Матерь Его и сестра Матери Его, Мария Клеопова, и Мария Магдалина» (Ин 19. 25). Библейские исследователи по-разному интерпретируют этот фрагмент, пытаясь определить, сколько женщин здесь упомянуто. Согласно одной гипотезе, речь в стихе идет о 2 женщинах: Мать Спасителя отождествляется с М. К., а Мария Магдалина называется ее сестрой, однако данное толкование выглядит неправдоподобно и не поддерживается мн. авторами ( Barrett C. K. The Gospel according st. John. L., 19782. P. 551). Согласно др. гипотезе, здесь сказано о 2 парах женщин, первые 2 из к-рых не названы по имени, т. о. число последовательниц Христа (4) соотносится с числом воинов из Ин 19. 23 ( Schnelle U. Das Evangelium nach Johannes. B., 1998. S. 288; Beasley-Murray. G. R. John. Dallas, 2002. P. 348. (WBC; 36)). Мн. экзегеты полагают, что в стихе упомянуты 3 женщины, т. о. выражение «сестра Матери Его» ( δελφ τς μητρς ατο) служит определением к М. К. и означает, что она была сестрой Пресв. Богородицы и тетей Иисуса Христа ( Бокэм. 2015. C. 258; Gunther J. J. The Family of Jesus//EvQ. 1974. Vol. 46. P. 29). В таком случае каждое лицо в этом сообщении отделено от другого с помощью союза κα, что характерно и для др. списков имен в этом Евангелии (см., напр.: Ин 2. 12; 21. 2 - Blinzler. 1967. S. 112). Скорее всего М. К. не была родной сестрой Девой Марии, поскольку маловероятно, чтобы 2 дочери в семье были названы одним именем. В то же время использование в данном стихе греч. слова δελφ не обязательно указывает на родную сестру, но может означать достаточно широкую степень родства (единокровная, двоюродная, сводная сестра - см., напр., употребление этого слова в значении «родственница» в LXX - Иов 42. 11; Тов 8. 4, 7 - Blinzler. 1967. S. 116; Бокэм. 2015. C. 258). |
| Азбука веры Православная библиотека Orthodox books Contemporary Non-Orthodox Biblical Studies The Gospel of John Пожертвовать Вход Craig S. Keener The Gospel of John Источник The passion. 18:1-19:42 Conclusion. 20:30-31 Jesus» resurrection. 20:1–29 The NARRATIVES OF DISCIPLES coming to faith in Jesus» resurrection toward the close of this Gospel may serve the same function as the stories of people coming to faith in his messiahship, including those near the beginning of the Gospe1. 10375 These narratives include both personal discovery and witness. Parallel confessions unite the resurrection narratives: «I have seen the Lord» (20in 20:11–18); «We have seen the Lord» (20summarizing 20:19–23); «My Lord and my God!» (20in 20:24–29); the epilogue follows the same pattern in 21:1–14, where the beloved disciple is permitted the final confession, «It is the Lord» (21:7). 10376 The chapter also unites various responses to Jesus, illustrating the diverse ways people can become believers in the resurrection: the beloved disciple believes when he sees Jesus» grave clothes (20:1–10); Mary believes when Jesus calls her name (20:11–18); the disciples believe when they see him (20:19–23); Thomas, more skeptical, believes when called to probe (20:24–29); and finally, the Gospel praises most highly those who believe without seeing (20:29). 10377 Historical Questions Although literary analysis may be more fruitful in discerning the Gospel " s message (the purpose most relevant for its many readers today who wish to translate that message for fresh cultural situations), historical questions remain important for students of early Christian history. The Fourth Gospel " s genre invites us to investigate the reliability of its historical claims, to whatever degree such an investigation is possible. Although external corroboration for most details may no longer remain extant, strong evidence appears to favor the substantial picture of resurrection appearances. 10378 1. The Traditions Probably John " s resurrection narratives represent discrete units of tradition woven by the evangelist into a seamless whole. 10379 The empty tomb account resembles Mark and Matthew, the remainder of his account being closer to Luke; but as many scholars recognize, John probably used «traditions which lie behind the Synoptic Gospels, and not the Gospels themselves.» 10380 |
| 1 Ср. для примера: Hoskyns Ε . С. The Fourth Gospel, London, 1958; Bultmann R.K.Das Evangelium des Johannes. Gottingen, 1941; Barrett С JSf.The Gospel according to St. John. An introduction with commentary and notes on the greek text. London 1955. 2 В первом издании 1941 г., на вкладном листе. 3 Ср., например, detached notes в посмертном комментарии Hoskyns " a. 4 Lagrange M.-J. Evangile selon Saint Jean. Paris 1925. 5 Bouyer L. Le quatrieme Evangile. Introduction a l " evangile de Jean, traduction et commentaire. Toumau, 1955. 6 Lock W. The Gospel according to St. John A New Commentary on Holy Scripture including the Apocrypha, ed. by Charles Core. London. 1928, Part III. The New Testament. 7 Temple W. Readings in St. John " " s Gospels (First and Second series). London 1945. 8 Dodd Ch. H. The Interpretation of the Fourth Gospel. Cambridge 1953. 9 Ср.: Bultmann, op. cit., p. 8. 10 Bernard J.Я. Асоттептагу on St. John/The International Critical Commentary, vol. II. Edinburg, 1928. 11 Ср.: Temple, op. cit., p. XXXIII. 12 Ср. особенно: Dodd, op. cit., p. 289. 13 Cp.: Dodd, op. cit., p. 431. 14 Cp. Hoskyns, op. cit., p. 550 и мои статьи, особенно John XXI in: New Testament Studies (vol. 3, n. 2, 1957). 15 В рукописи только знак сноски. 16 Burney С. F. The Aramaic Origine of the Fourth Gospel, 1922. 17 Последнее наблюдение дает перевес той форме стиха 27, которую он имеет в textus receptus и многих второстепенных рукописях. Без слов «который встал впереди Меня», отсутствующих в древнейших кодексах, он не оправдывал бы того ключевого положения, которое ему усваивается в построении Ин. I. 18 Ср. Кипп К. G. Achtzehngebet und Vaterunser und der Reim/Wissenschaftliche Untersuchungen zum Neuen Testament, herausgegeben von J. Jeremias und O. Michel, B. 1, Tubingen, 1950. 19 Cp. Lund. Chiasmus in the New Testament (Lund N. S. Chiasmus in the New Testament. A Study in Formgeschichte. Chapel Hill, 1942) и мою статью «К вопросу о построении Молитвы Господней» в «Православной Мысли» (Епископ Кассиан. К вопросу о построении Молитвы Господней |
| John Anthony McGuckin Evangelism CHAD HATFIELD Evangelism in the Eastern Orthodox Christian context is commonly associated with the dominical foundation of the Great Commission as found at the conclusion of Matthew’s gospel: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you” ( Mt. 28.19–20 ). It is also generally understood that the context of this command puts the emphasis on the power of God and not the strength of humankind to evangelize. To evangelize is to be an evangelistes, the deliverer of evangelion, or the Good News of salvation. In the synoptic gospels there is also a very close relationship between the verbs evangelizein and kerussein, the gospel term for proclaiming the word, or teaching, of God (kerygma). The post-Pentecost sharing of this Good News, in many languages as Acts records, was the beginning of the fulfillment of the Great Commission. At first the evangelistic efforts of the disciples were centered on the Jews, but in a short period of time Antioch would become a great center for more global Christian evangelism, with the word spreading to gentile communities through the preaching of Peter and Paul. In fact, it was in Antioch where the disciples were first called “Christians” (Acts 11.26). Christian history records the rapid spread of the Christian message in the Roman Empire, despite both persecution and the radical nature of the gospel. The hagiographies of the early saints also give a clear picture of the witness of the many martyrs. Tertullian’s dictum that “the seed of the Church is the blood of the martyrs” is for the Orthodox still a most powerful evangelistic testimony, for the stories and legends associated with a multitude of saints continue to be a voice of witness. The popular Orthodox devotion to saints such as the Forty Martyrs of Sebaste, Perpetua and her companions, the archdeacon Lawrence, and many others is woven deep into the fabric of the Orthodox Christian proclamation of the truth of the gospel, and for this reason the best examples of Eastern Orthodox evangelism are found in the lives of saints rather than through para-ecclesiastical organizations or societies. |
| John Anthony McGuckin St. Dionysius the Areopagite PETER C. BOUTENEFF Acts 17.34 mentions one Dionysius the Are- opagite among St. Paul’s converts. Eusebius (Church History 3.4) identifies this figure as the first bishop of Athens. Later on the name came to be identified with St. Denys, first bishop of Paris. Yet the most enduring legacy associated with Dionysius the Areopagite is a corpus of four larger works and ten letters, these latter also constituting something like a self-contained treatise. These writings, appearing for the first time in the 6th century under this authorship, place themselves (pseudepigraphically) in the apostolic context: they are addressed to personalities such as John the Evangelist and speak of witnessing the darkening of the sun at Christ’s crucifixion. Their provenance went virtually unquestioned until the late Middle Ages. Owing both to their content and their alleged sub-apostolic origins, they were deeply influential on subsequent Christian authors, notably Maximos the Confessor, John Scotus Eriugena, John of Damascus, Thomas Aquinas, Gregory Palamas, and the anonymous author of The Cloud of Unknowing, the very title of which is taken from Dionysius’ Mystical Theology. Anachronisms in liturgical practice and in theologico-philosophical terminology have since conspired to make it impossible to date this corpus before the end of the 5th century or later. Certain liturgical details have suggested a Syrian monastic identity to an otherwise unidentified author. Orthodox theologians have tended to react ambivalently to the increasingly evident impossibility of identifying the 1st-century bishop with the written corpus, almost as if they ignore its significance. The Dionysian writings lose none of their credibility owing to the “problem” of authorship; they rise or fall in Orthodox esteem on the basis of their content alone. The feast day of St. Dionysius the Areopagite, October 3, officially commemorates one sole person, and the hymnography conflates the martyred bishop with the author-mystic. |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy The DECR chairman completes his trip to the USA On July 15, 2021, Metropolitan Hilarion of Volokolamsk, head of the Department for External Church Relation of the Moscow Patriarchate, completed his visit to the USA made with a blessing of His Holiness Patriarch Kirill of Moscow and All Russia, to take part in the International Religious Freedom Summit which took place in Washington. At the New York airport, Metropolitan Hilarion was seen off by Russia’s General Consul in the USA Mr. S.K. Ovsyannikov and Hegumen Nikodim (Balyasnikov), a cleric of the St. Nicholas Patriarchal Cathedral. On July 11, Metropolitan Hilarion concelebrated the Divine Liturgy together with His Beatitude Tikhon, Metropolitan of All America and Canada, at the St. Nicholas Cathedral in New York and then had negotiations with the Primate of the Orthodox Church in America. On July 12, the feast of Ss Peter and Paul, Metropolitan Hilarion celebrated the festive Liturgy together with the First Hierarch of the ROCOR, Metropolitan of Eastern America and New York, at the Synodal residence of the Russian Church Outside Russia in New York. On the same day, the DECR chairman, in his capacity of rector of the Ss Cyril and Methodius Institute of Post-Graduate Studies, met with the president of St. Vladimir’s Seminary in New York, Archpriest Chad Hatfield. On July 14, the DECR chairman spoke at the International Religious Freedom Summit in Washington. On the sidelines of the summit, he met with the former ambassador for international religious freedom Mr. Samuel Brownback, president of the Open Doors human right organization Mr. David Curry, vice-president of the Billy Graham Evangelistic Association V. G. Gamm, congressman Jim Slattery, German Bundestag member Waldemar Herdt, organizer of the National Prayer Breakfast in the USA Doug Burley, president of the Trans World Radio media company Mr. Lauren Libby, and leader of the Pulse Christian organization Nick Hall. On the same day, Metropolitan Hilarion visited the Cathedral of St. John the Baptist of the Russian Church Outside Russia in Washington where he was received by its rector Archpriest Victor Potapov, and visited the Embassy of the Russian Federation where he met with the Ambassador Extraordinary and Plenipotentiary in the United States, Mr. A. I. Antonov. |
| The history of Lithuanian Orthodoxy (a country first mentioned in 1009 in the German Annals of Quedlinburg recounting Catholic missionary efforts) is closely related to that of its southern neighbor Belarus, along with the latter’s neighboring countries of Russia, Ukraine, Latvia, and Poland. The religious history mirrors the fluid boundaries of these territories in the course of the last millennium. Lithuania, in the form of the Yatavag tribe, had Orthodox Christianity present (as a tiny minority) from the time of the 10th-century Kievan evangelization initiated by the Byzantines. Numbers of the Lithuanian Imuds also became Orthodox from the 15th century onwards. Belarus missionaries influenced some of the Lithuanian nobility, but the Christianization process did not progress very far, the Lithuanian state seeing Christianity chiefly in the form of the Teutonic Knights who wished to convert and annex it. The Lithuanian court culturally turned towards the East at first, using a form of Slavonic in its official records, but westward contacts and inclinations became increasingly strong. Lithuania conquered Ukraine by the beginning of the 14th century, a time when the metropolitanate of Kiev was being devastated by Mongol invasions, its hierarch eventually moving to Moscow and assuming the title of Metropolitan of Kiev and All the Rus. In 1316 the rulers of Lithuania gained from the patriarch of Constantinople the establishment of a separate metropolitanate for Lithuania, at Novahradak. Orthodox Lithuanians commemorate as their particular patron saints three Orthodox leaders martyred by pagans in Vilnius in 1347, namely Sts. Antony, John, and Eustathy. Soon afterwards, in 1385, there occurred the union of Lithuania and Poland by terms of royal marriage: a time when the Lithuanian prince Jaigalo adopted Roman Catholicism. After the Union of Lyublin in 1569, Lithuania was progressively absorbed into Poland’s slipstream and increasingly Latinized. The westernization of Lithuania was symbolically manifested at the Union of Brest-Litovsk in 1596, which created the “Unia.” Immense pressure was, after this point, placed on the Orthodox Church’s daily life. By the 19th century the Russian Church became Lithuanian Orthodoxy’s dominant patron, abolishing in 1839 the terms and existence of the Unia, a deed which proved to be a dubious liberation for Orthodoxy in the country, since it was locally seen as an attempted suppression of Lithuania’s political existence as other than a Russian satellite. |
| John Anthony McGuckin Unmercenary Saints SUSAN R. HOLMAN “Unmercenary saints” were physicians, often martyrs of the late 3rd century, who healed without taking payment (known in Greek as anargyroi, “without money”). Ancient supplicants at their healing sanctuaries practiced incubation (sleeping at the shrine) and were sometimes healed through dream therapy; the saints treated or prescribed cures as the patient slept. This practice, similar to that of the pre-Christian healing sanctuaries of Asclepius, continued well into late Christian Antiquity. The appendix to Dionysios of Fourna’s 18th-century Painter’s Manual lists forty- one anargyroi. The most popular, usually paired as siblings or co-workers, include Cosmas and Damian, Cyrus and John, Panteleimon and Hermolaos, Sampson and Diomedes, Photius and Antiketos, Thalleios and Tryphon, and sometimes the evangelist Luke. Of these, the two pairs best documented in contemporary scholarship are Cosmas and Damian and Cyrus and John. The veneration of Cosmas and Damian was first mentioned by Theodoret of Cyrrus in the late 4th century (PG 83.1373; PG 84.747). Their images are present in the life-size mosaic of calendrical saints in the rotunda Church of St. George in Thessalo- nica. Accounts of their miracles exist in six series totaling forty-eight stories; Ludwig Deubner’s (1907: 52ff.) claim originating their cult in the pagan mythos of Castor and Pollux is now dismissed by most scholars. Festugiere (1971: 87) notes that the early editor of Series 6 speaks of “the most ancient church situated at the famous monastery of the Cosmidion” at Constantinople, built ca. 439. The Emperor Justinian (527–65), finding the building in ramshackle condition, renovated and embellished it after being healed there. A monastery existed by 518. Both monastery and church were destroyed by the Avars, but in 1261 Michael VIII the Palaeologue spent the night at the site. Different dates for the saints’ feast (September 27, July 1, and November 25) and several pairs with the same name attest to Cosmas and Damian’s popularity in both East and West. |
| Interreligious Delegation from Russia Distributes Humanitarian Aid among Citizens of Syrian Capital Source: DECR Photo: mospat.ru On March 30 th – 31 st , 2019, a delegation of the Interreligious Working Group for Rendering Aid to the Population of Syria of the Council for Cooperation with Religious Associations under the President of the Russian Federation visited Damascus. The visit was aimed at delivering one more consignment of humanitarian aid to the Syrians and at launching a project to restore the infrastructure in Syria, destroyed by the war. These projects are being implemented via the Interreligious Foundation for Implementing Joint Humanitarian Projects, established in 2017. The delegation included Hieromonk Stefan (Igumnov), head of the Working Group, secretary for inter-Christian relations of the Moscow Patriarchate’s Department for External Church Relations; Mufti Albir Krganov, chairman of the Spiritual Assembly of Muslims of Russia; Mr. Salikh Khazrat Ibragimov, Imam Muhtasib of the Nizhnekamsk district of the Muslim Spiritual Board of the Republic of Tatarstan; Bishop Dmitry Shatrov of the Russian Union of Christians of Evangelical Faith for St. Petersburg and the Leningrad Region; Mr. Sergei Baydakov, chairman of the Moscow Branch of the Imperial Orthodox Palestine Society; Mr. Islam Khazrat Valitov, Imam Khatib of the Spiritual Assembly of Muslims of Russia; and Mr. Hassan Nasrallah, chairman of the Arab Diaspora Regional Non-Governmental Organization. In the morning of March 30 th , the delegation from Russia arrived at the Holy Cross Church of the Orthodox Church of Antioch in Damascus, where they were greeted on behalf of His Beatitude Patriarch John X of Antioch and All the East by Archimandrite Alexis (Chehadeh), director of the Department of Ecumenical Relations and Development. In the church yard, with the participation of representatives of major Christian and Muslim communities of Syria, a thousand boxes containing high-quality humanitarian aid for the needy Syrians were distributed. Aid funds were raised thanks to donations from the Russian believers, both Christians and Muslims. A substantial contribution was made by the Imperial Orthodox Palestine Society, whose representative is a permanent member of the Working Group. |
| Archbishop Anastasios of Albania Released from Hospital According to an announcement from Evangelismos Hospital in Athens, His Beatitude Archbishop Anastasios of Albania was released from hospital on Monday after 12 days of hospitalization. The Archbishop will remain in quarantine at home following his discharge, reports the Orthodox Times . Praising God for the development of this serious ordeal, he expressed his gratitude to the doctors and nurses of the Intensive Care Unit under the leadership of Professor Anastasia Kotanidou. Archbishop of Albania thanked from the bottom of his heart with fraternal wishes the Ecumenical Patriarch Bartholomew, the Patriarchs, Theodore of Alexandria, John of Antioch, Theophilos of Jerusalem, Kirill of Moscow and the Archbishops, Ieronymos of Athens as well as the many more Hierarchs. The Archbishop of Albania expressed his warm thanks for the spontaneous support to the President of the Hellenic Republic of Albania Ilir Meta, the Prime Minister Edi Rama, the President of the Hellenic Republic Aikaterini Sakellaropoulou, the Prime Minister Kyriakos Mitsotakis, the former Presidents of the Hellenic Republic Prokopis Pavlopoulos and Christos Sartzetakis, the Leader of the main opposition party Alexis Tsipras, the former Prime Minister Antonis Samaras, Ministers Nikos Dendias and Miltiadis Barvitsiotis, Mikis Theodorakis, President of the Parliament of Albania Gramoz Ruçi, Mayor of Tirana Erion Veliaj, President of the Unity for Human Rights Party Vangjel Dule, Albanian and Greek journalists. Finally, he wholeheartedly thanked the numerous friends, clergy and laity, known and unknown, who supported him with heartfelt wishes, noble events and spontaneous prayers throughout this period. “Silent participation in the suffering of God’s people secretly contributes to social cohesion. Spontaneous sincere love always strengthens people in difficult times. Love is the most precious thing in the world”. Archbishop Anastasios underwent relevant tests at a medical centre in Tirana which showed that he was infected with COVID-19. Although the symptoms were mild, the physicians in Tirana deemed necessary that the Archbishop should be hospitalised in a specialised hospital in Greece, given his age and some chronic health problems. |
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