| V. Участники диспута. Главным оппонентом И. Ф. в «Диалоге...» выступает Трифон, эллинизированный иудей, «еврей обрезанный» ( Iust. Martyr. Dial. 1. 3), беглец, покинувший родину в дни Иудейской войны (Ibid. 1. 3; 9. 3) и живущий на момент беседы с Иустином в Элладе (Ibid. 1. 2). Трифон интересуется греч. философией (Ibid. 1. 3; 8. 3) и знаком с мифологией (Ibid. 67. 2). Следуя совету ученика Сократа - Коринфа из Аргоса, он обращается с беседой к незнакомому философу (Ibid. 1). Выяснив, что его собеседник - христианин, Трифон продолжает диалог с ним, нарушая этим предписание иудейских учителей, согласно которому общение с христианами запрещалось (Ibid. 38. 1). Трифон признается, что читал Евангелия и дает «заповедям христиан», изложенным в них, высокую оценку (Ibid. 10. 2; 18. 1). При этом он является защитником традиц. для иудаизма взглядов на Свящ. Писание ВЗ (ср.: Ibid. 8) и не соглашается с его христ. пониманием. Подобно И. Ф., Трифон основывается в аргументации на тексте Писания (Ibid. 32. 2; 56. 16), причем принимает возможность его аллегорического толкования. Как и его оппонент, Трифон не знаком с древнеевр. языком (ср.: Ibid. 103. 5; 125. 3; см.: Rok é ah. 2002. P. 20-21). Нек-рые исследователи утверждают, что у Трифона действительно был исторический прототип ( Horner. 2001). В «Церковной истории» Евсевия собеседник И. Ф. назван «известнейшим человеком того времени среди евреев» ( Euseb. Hist. eccl. IV 18. 6), на основании чего ряд ученых (Э. Шюрер (1910), Й. Квастен (1950), Б. Альтанер (1960)) предполагали, что прообразом для Трифона послужил рабби Тарфон (см. сопоставление образов Трифона и рабби Тарфона: Bobichon. Dialogue. 2003. Vol. 1. P. 93-94. Not. 58). Данная гипотеза признана совр. исследователями несостоятельной (обзор мнений: Higgins. 1967; о рабби Тарфоне: Gereboff J. Rabbi Tarfon: The Tradition, the Man, and Early Rabbinic Judaism. Missoula, 1979. P. 427-450). Прообразом Трифона вполне мог быть один из оппонентов И. Ф. в диспутах с иудеями по вопросам толкования Свящ. Писания (ср.: Iust. Martyr. Dial. 50. 1; 71. 2; Voss. 1970. S. 35-38). Возможно, при написании «Диалога...» И. Ф. исходил из собирательного образа, сложившегося из отдельных впечатлений от общения с эллинизированными иудеями. Рассмотрение образа Трифона на фоне диалогов платоновского корпуса позволяет объяснить крайне доброжелательные и дружеские отношения И. Ф. и Трифона в «Диалоге...», скорее соответствующие модели поведения оппонентов в диалогах Платона, нежели отражающие реальную картину иудео-христ. взаимоотношений II в. |
| Martyr. Dial. 1. 3), «о бывшей в Иудее войне» говорят спутники Трифона перед началом его беседы с И. Ф. (Ibid. 9. 3). Указание на фактическое время написания сочинения также содержится в его тексте: в одном из ответов собеседникам И. Ф. ссылается на свое письменное прошение императору (Ibid. 120). Т. о., «Диалог...» был написан после Апологий, т. е. позднее 153-154 гг., но до 161 г., времени смерти имп. Антонина Пия, правление к-рого, как это следует из «Диалога...» (Ibid. 120. 6), еще продолжалось во время составления И. Ф. текста ( Сагарда. 2004. С. 264). Место написания «Диалога...» неизвестно. III. Предполагаемая аудитория. Существуют различные мнения исследователей относительно главного адресата «Диалога...» (подробнее см.: Rok é ah. 2002. P. 6-11; Marcovich. Dialogus. 2005. P. 64-65). 1. Язычники и христиане ( Harnack. 1883; Hubik. 1912; Goodenough. 1923; Voss. 1970; Remus. 1986). По мнению Г. Ремьюса, «Диалог...» адресован язычникам, а также христианам, живущим в окружении язычников и иудеев. И. Ф. показывает, что сама по себе философия без опоры на Божественное Откровение не может достичь истины. Он стремится доказать, что иудейское Писание и его христ. толкование одинаково являются «плодами Единого Духа Боговдохновения и Откровения» ( Goodenough. 1923. P. 99). Др. ученые (П. Прижан, Х. Ф. фон Кампенхаузен, Л. Гастон) подчеркивают сильное влияние на содержание и аргументацию «Диалога...» угрозы ересей, в особенности гностицизма (напр., аргументация и выражения, направленные против последователей Маркиона; в частности, постоянное отождествление Бога Писания с Творцом всего, Отцом и Всемогущим). Согласно Гастону, христ. авторы II в. обращались не к иудеям, но к язычникам, к-рые интересовались христианством, а также к самим христианам: использование ВЗ в антииудейской лит-ре было направлено не на доказательство Божественной природы Христа иудеям, а на убеждение христиан в том, что Свящ. Писание иудеев совместимо с верой во Христа ( Gaston L. Retrospect//Anti-Judaism in Early Christianity/Ed. |
| Для нашего исследования интересен также апофатический мотив Божией непознаваемости и неисповедимости, основанный на адиастематической сущности Бога, неподвластной нашему познанию. Ведь человеческое познание всегда необходимо связано с диастемой в двух смыслах: с одной стороны – с интервалом времени, из которого мы не можем выйти, поскольку не можем пройти его целиком; но и, с другой стороны, с определенностью, которой положены границы. Неограниченное нельзя помыслить, как невозможно ходить по бездне. В беседах на Книгу Екклесиаста мы находим также описание бесконечного пути – не менее эксплицитное, чем описание Божией бесконечности, т.е. бесконечного обретения, которым сам по себе является поиск, бесконечного стремления, которое непрестанно возрастает через участие в поиске. Чего недостает в этом произведении, так это соединения обоих мотивов. Также без ответа остается вопрос эсхатологии: что произойдет с паратасисом человеческого времени, когда мы переступим порог смерти? Войдем ли мы в адиастематическое «пространство» Самого Бога, т.е. утратим характер тварного (ведь диастема – это само творение!), или же этот паратасис продлится в другие «непроходимые» диастемы, другой, новый эон, в новый путь без конца? 424 Несвязную (или мнимо несвязную) последовательность мыслей в Книге Екклесиаста сегодня обычно поясняют ее жанром: это сборник кратких заметок или наблюдений в виде дневника размышлений об основных темах человеческой жизни. Обзор разнообразнейших интерпретаций приводит D. Michel, Qohelet (Erträge der Forschung, т. 258), Darmstadt 1988, с. 9–45. 425 Книга Екклесиаста совершенно умалчивает об истории спасения. Ее Бог – Творец вселенной, Который остается для человека загадкой. Человеку надлежит прожить отведенное ему время, хотя в самом этом времени остается много непонятного, и оно всего лишь мгновение в постоянно повторяющемся круговороте мира. Обзор исследований по этой интересной теме подает D. Michel, Qohelet с. 95–103. 426 О сомнениях еврейских ученых свидетельствует, напр., Иероним (In Eccles. 12,13–14: Chr. SL 72,360,384 – 361,399). Эти сомнения, естественно, касались не каноничности сочинения, а его обращения, см. об этом S. Z. Leiman, The Canonization of Hebrew Scripture. The Talmudic and Midrashic Evidence, Hamden, Connecticut 1976, 72–86 a 121; R. Beckwith, The Old Testament Canon of the New Testament Church and its Background in Early Judaism, London 1985,281 ff, 287 ff. |
| Сети богословия Тема недели: Почитание мощей в православии Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Мнение Мнение Статья Статья Статья Новые материалы 1 января Батницки Л. Конфессии: Христианство Краткая биографическая справка: Профессор Принстонского университета. Глава Департамента религии. В 1988 г. получила две бакалаврские степени. Первую - по библеистике b Jewish Theological Seminary of America. Вторую - по философии в Barnard College (Колумбийский университет). В 1993 г. стала магистром теологии Принстонского университета. В 1996 г. там же защитила докторскую диссертацию (PhD). В 1996-1997 гг. являлась доцентом Syracuse University. С 1997 г. преподает в Принстонском университете: в 1997-2003 гг. - доцент, с 2003 г. - профессор. Академические интересы: философия религии. Библиография работ автора: Монографии Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of Revelation (Cambridge University Press, 2006). Paperback edition forthcoming 2007. Idolatry and Representation: The Philosophy of Franz Rosenzweig Reconsidered (Princeton University Press, 2000). В процессе Modern Jewish Thought and the Invention of the Jewish Religion (under contract with Princeton University Press). A critical consideration of modern arguments about whether or not Judaism is a “religion” for understanding competing claims about Jewish philosophy, theology, culture, and politics as well as about the contemporary concept “religion.” Law, Love, and Freedom: Modern Jewish, Christian, and Secular Conceptions of Law An exploration of modern Jewish, Christian, and secular conceptions of law as they relate to and differ from one another and as they contribute to considering the parameters of contemporary moral, religious, and legal authority. Research for this book is funded by a three year grant from the Andrew Mellon Foundation. Под редакцией Editor, with Peter Schäfer, Jewish Studies Quarterly (Mohr Siebeck), 2004-present. Editor, with an extended introduction and commentary, Martin Buber: Schriften zur Philosophie und Religion, vol. 12 of Martin Buber — Werkausgabe, co-sponsored by the Berlin Brandenburg Academy of Sciences and the Israel Academy of Sciences, Paul Mendes-Flohr and Peter Schäfer, editors-in-chief. Under contract with Gütersloher Verlagshaus/Chr. Kaiser/Kiefel in Gütersloh. (in preparation). |
| Сети богословия Тема недели: Почитание мощей в православии Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Мнение Мнение Статья Статья Статья Новые материалы 1 января Orthodox patriarch hits at " unacceptable " attacks on ecumenism 6 апреля 2012 14:17 – 1 января 1970 03:00 События The spiritual leader of the world " s Orthodox Christians has written to Greece " s Orthodox state church, deploring anti-ecumenical statements by its leaders. " Critical voices about ecumenism, long heard in the bosom of the church of Greece, have hitherto been limited in scope - but what has occurred recently has reached unacceptable levels, " said Ecumenical Patriarch Bartholomew I of Constantinople. " Such opinions evoke anguish and sorrow by running counter to the Orthodox ethos. They risk unforeseen consequences for church unity in general, and the unity of our holy Orthodox church in particular, " he wrote. In a late March letter to Archbishop Ieronymos of Athens and All-Greece, the patriarch said he was especially concerned by a recent statement by Metropolitan Seraphim (Mentzelopoulos) of Piraeus, invoking an " anathema " against the pope, Protestants, Jews, Muslims and ecumenists. He added that the Istanbul-based Ecumenical Patriarchate and church of Greece had traditionally supported each other as " ecumenical witnesses to Orthodoxy " in the World Council of Churches and other inter-denominational bodies. " I urge you to reject and act against these unjustified and dangerous statements, " said Bartholomew. " They contradict the decisions taken jointly by Orthodox churches to participate in bilateral and multilateral theological dialogue with the heterodox, " referring to those who are not Orthodox. Religious minorities have often complained of marginalization in Greece, whose constitution recognizes Orthodoxy as the " dominant religion. " In his statement on 4 March, Orthodoxy Sunday, Seraphim said he was anathematizing the " fallen arch-heretic, " Pope Benedict XVI, " and those in communion with him, " as well as " all heretical offshoots of the Reformation, " " rabbis of Judaism and Islamists, " and " those who preach and teach the pan-heresy of inter-Christian and inter-religious syncretistic ecumenism. " |
| Сети богословия Тема недели: Почитание мощей в православии Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Мнение Мнение Статья Статья Статья Новые материалы 1 января Duke University to hold ASOR/BAS Seminar on Biblical Archaeology 12 октября 2012 13:59 – 1 января 1970 03:00 События October 5 - 7, 2012 BAS and the American Schools of Oriental Research (ASOR) have teamed up once more to bring you an all-star line-up of Biblical archaeologists and scholars in this thrilling three-day program. Presenting at this exciting program are the ever-popular and celebrated scholars Bart Ehrman and Jodi Magness of the University of North Carolina, Chapel Hill. Joining them are the future Society of Biblical Literature president Carol Meyers and former ASOR president Eric Meyers , both of Duke University. Four of the greatest powerhouse intellectuals in the field of Biblical studies and archaeology are coming together in this three-day program filled with the excitement of discovery, new ideas and dynamic discussion of some of the most popular topics in the field today. Dr. Bart D. Ehrman will explore the origins of Christianity and its doctrines, many of which did not originate with the words of Jesus and his early followers. His lecture considers where these doctrines came from and how Christianity came to be the religion it is today. Dr. Jodi Magness will present the latest archaeological discoveries that illuminate Qumran and the Dead Sea Scrolls, as well as the burials of Jesus and James by examining burial practices in first century Jerusalem. Dr. Carol Meyers will discuss the role of modern socio-political contexts in archaeologists’ quest for the past, plus the little known (yet hugely important) world of religious practices in private Israelite households. Dr. Eric M. Meyers examines the aftermath of the temple’s destructions in 586 BCE and 70 CE and the impact that Hellenism had upon both Judaism and Christianity. Founded in 1900, the American Schools of Oriental Research (ASOR) is the preeminent professional organization of archaeologists of Near Eastern history. Its members also include historians, non-specialists, and archaeological enthusiasts. ASOR’s mission is to initiate, encourage, and support research into and the public understanding of, the peoples and cultures of the Near East. See www.asor.org. |
| Сети богословия Тема недели: Почитание мощей в православии Статья Статья Статья Статья Статья Статья Статья Статья Статья Статья Мнение Мнение Статья Статья Статья Новые материалы 1 января Jerusalem music festival honors a range of faiths 14 сентября 2012 18:40 – 1 января 1970 03:00 События For 24 hours, musicians of several nationalities and faiths will honor sacred traditions and celebrate new forms of expression in the first Jerusalem Sacred Music Festival. The brainchild of three Israeli Jews, the festival is expected to draw up to 10,000 people from 6-7 September and will include performers from Iraq, Iran, Zimbabwe, Morocco, Brazil, Azerbaijan and Israel. Performances will take place in three venues, paying homage to sacred traditions while seeking new relevance, said artistic director Gil Ron Shama. Music will include Persian Jewish Chants, Muslim Sufi melodies combined with different musical traditions and liturgies of the Holy Land, sacred Mbira music of the Shona tribe of Zimbabwe and Tibetan ceremonial music. There will also be a multi-lingual choir singing Christian liturgical music from different time periods and traditions. Producing such a festival was a " long and deep process, " he said as organizers wondered whether they had the right to do something called " sacred " in the complex faith environment of Jerusalem, a city important to Christianity, Judaism and Islam. " We want this to be a small key for both the older generation and the younger generation to solve the riddle called Jerusalem, " said Ron Shama. " The old world of prayer is certainly sacred and the use of music in prayer is central to religions and we gave place to this form of prayer on the one hand but on the other hand the sacred can also be fun and sexy and could be used as a breath of fresh air. " In addition to the concerts which will represent Arabic, Persian, Hebrew, Aramaic, African and Asian traditions, there will be " wandering " performances which will take place outside the venues and will include storytelling, conversations and visits to religious worship services not often seen by visitors. Such services will include those of the Armenian, Ethiopian and Syrian Orthodox traditions as well as prayers of atonement Jews recite before the High Holidays which begin on 16 September. |
| Archive A representative of the Russian Church takes part in a meeting of the Russian-Chinese Committee for Friendship, Peace and Development 28 December 2021 year 15:41 On December 28, 2021, the 13th plenary session of the Russian-Chinese Committee for Friendship, Peace and Development took place in a videoconference format in Moscow, Beijing and Shenzhen. It was co-chaired by Russian Presidential Commissioner for the Protection of the Rights of Entrepreneurs B. Yu. Titov and deputy chairman of the Chinese Committee of the Peoples’ Political Consultative Conference Mr. Xia Baolong. The participants summed up the results of the work carried out and outlined a plan of cooperation for 2022 - the year when this representative forum of the two country’s people diplomacy will mark its 25th anniversary. Among the speakers at the plenary session was the chairman of the Russian part of the Board for Interreligious Cooperation of the Russian-Chinese Committee for Friendship, Peace and Development, and a vice-chairman of the Department for External Church Relations of the Moscow Patriarchate, Archpriest Nikolay Balashov. Father Nikolay shared information about the current work of the Board uniting representatives of the four traditional religions in Russia - Orthodoxy, Islam, Buddhism and Judaism and the five major religions in China - Taoism, Buddhism, Islam, Catholicism and Protestantism. The DECR vice-chairman spoke about the historic role of Russian missionaries in introducing Russia to China, the recent efforts to create conditions for introducing the Chinese public to the religious life of our country, in particular, the publication of the Chinese versions of His Holiness Patriarch Kirill of Moscow and All Russia’s books “In His Own Words” and “Think About the Future of Humanity” and other works expounding the special features of the Orthodox outlook. He also spoke about the contribution made by Russian Muslims and Judaists to fostering mutual understanding and friendship between the peoples of Russia and China. He pointed to the importance of preserving cultural heritage monuments including Orthodox churches built by Russian emigres in China. Father Nikolay also touched upon issues involved in the forthcoming stay of the Russian Olympic team in China, including those conditioned by the religious needs of sportsmen. The Chinese part of the Board was represented at the meeting by the deputy chairman of the Chinese Catholic Patriotic Association, Bishop Joseph Shen Bin of Haimen, who was confident that the religious leaders would continue their efforts to reveal the potential of religions in strengthening Russian-Chinese mutual understanding, good neighborliness and friendship. DECR Communication Service /Patriarchia.ru Календарь ← 7 April 2024 year |
| Furthermore, there is a serious flaw in labeling the Christians of the Holy Land (as well as Lebanon and Syria) as “Arab Christians”. Any serious historian can quickly affirm that the Arabs who conquered these lands in the seventh century did not embrace Christianity! So, who are these Palestinian Arab-speaking Christians? Did they come to this land after the Arab conquest or were they perhaps already in the Holy Land when the Arabs came? Again, any serious student of history will be able to quickly tell you that these Arab-speaking Palestinian Christians not only are not Arabs, but they are the indigenous inhabitants of the Holy Land who have their roots in Judaism of the first century and the Early Church and were fully christianized in the centuries following the destruction of Jerusalem (and the final expulsion of the Jews from that area by the Romans in 135 AD), and most especially after the visit of St. Helena and the establishment of hundreds of churches and numerous monasteries in the fourth century. In other words, the people of Palestine were mostly Christian when the Arabs arrived in the seventh century. It will be easy to also show, that not only Aramaic (and Hebrew in the Liturgical setting among the Jews) but also Greek were spoken in most places of the Holy Land from the Hellenistic period until the Arab invasion. My point is that modern Jews may rightly claim the Holy Land as their ancestral home, but the indigenous Christians of the Holy Land have been there continually and uninterruptedly and have their roots deep in that land, at least as deep as anyone who claims to be a Jew today. We owe it to these million and a half forgotten Christians who held the Christian Faith through so much adversity to stand up for them, for they are the biggest victims of the unholy, bloody conflict between the Jews and Moslems in the Holy Land. 24 июля 2014 г. Смотри также Комментарии sara 10 сентября 2015, 12:00 The number of Palestinian Christians have fallen drastically with time!!!! why?? watch this video: http://www.youtube.com/watch?v=Hr34o2rU8Rw watch this respected Rabbi expose Zionism: http://www.youtube.com/watch?v=SoZ-BylXYoo Sara 26 июля 2014, 17:00 Thank you is very valuable !! It " s TRUE Whole the World attentions concentrated on Israel & Palestinians Muslim !! The Palestinian Christians have a long History since our lord Jesus Christ Born until his Crucify & Resurrections !! The same in Iraq the Christians are suffers from Islamic Extremist & no body cares including bloody UNITED NATIONS they " re useless and hopeless. God will protects his Children " s. Our thought & prayers are with you. Thank you & God bless you all. Мы в соцсетях Подпишитесь на нашу рассылку |
| Commendable in and of itself, the mission does not require faith or belief. The church does. Second thought: Apart from faith commitment, the losses in church membership will parallel the general societal trend. Just as people will say that they uphold the values of, say, the Lions but are not members, so will you find people who say the same thing about any church membership. I accept the idea that people may live by the values proposed by religious institutions without being part of a faith community. In fact, all criticism to the contrary notwithstanding, that is our situation in the United States. Thus, thought number three: Despite attempts to gainsay the background to American culture, American values are, for the most part, representative of a particular kind of Christian values, because the dominant force in early American is protestant. What we have come to call " middle class " virtues — strong work ethic, loyalty to country and family, honesty, frugality, and responsibility — these are characteristic of the dominant stream of American Protestantism. I " ve often said I " d rather discuss good faith with an atheist than with someone whose understanding has been twisted by bad faith. So we could welcome news about the diminution of religion with open arms because it is so much easier to discuss genuine Christianity — or Judaism or Islam or any religious movement — without the prejudices and misunderstandings that swirl around us. This loss may, in fact, prove to be a gain in the long haul because it clears the boards for genuine conversation. Fr. Gabriel Rochelle is pastor of St Anthony of the Desert Orthodox Mission in Las Cruces. The church web site is www.stanthonylc.org . 6 июня 2015 г. Предыдущий Следующий Смотри также American Laïcité, Or, Religion As Tobacco American Laïcité, Or, Religion As Tobacco Erin Manning on how America is losing its former idea of religion in public life — as a positive good, though one that must live within certain boundaries — and becoming more like the French, with their policy of laïcité, which sees religion as a threat that should be walled off from public life. Faith no more: how the British are losing their religion Faith no more: how the British are losing their religion British Christianity is in trouble because Britain itself is disappearing. U.S. military ‘hostile’ to Christians under Obama; morale, retention devastated U.S. military ‘hostile’ to Christians under Obama; morale, retention devastated Christians are leaving the U.S. military or are discouraged from joining in the first place because of a “hostile work environment” that doesn’t let them express their beliefs openly, religious freedom advocates say. Комментарии © 1999-2015 Православие.Ru |
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