| Archive Administrator of Moscow Patriarchate parishes in East and South-East Asia begins his trip to Philippines 22 June 2018 year 12:50 June 22, 2018 – the administrator of the Moscow Patriarchate parishes in East and South-East Asia, Archbishop Sergiy of Solnechnogorsk, has arrived in Davao, the administrative center of Mindanao Island in Philippines. At Francisco Bangoy international airport, he was met by Hieromonk Pitirim (Dondenko), secretary of the administrator of the Moscow Patriarchate in East and South-East Asia and senior priest at the Dormition church in Singapore; Rev. Stanislav Rasputin, permanent priest of the Moscow Patriarchate parish in General Santos city; Hieromonk Corniliy (Molev), permanent cleric of the Parish of the Blessed Matrona of Moscow in Davao; Rev. Siluan Thompson (Russian Orthodox Church Outside Russia), rector of the church of St. John of Shanghai; wardens of the Moscow Patriarchate parishes on Mindanao Island, and staff members of the missionary center at the St. Matrona church. Archbishop Sergiy visited the St. Matrona church, in which he was welcomed by the Philippian students undergoing training before entering St. Petersburg Theological Academy. The young people greeted His Eminence and presented him with a basket with Philippian fruits. Later that day, the archpastor celebrated vespers at the St. Matrona church at the Davao missionary center. Through the efforts made by an initiative group of priest since 2015, Christian communities in Mindanao, founded in the early 20th century by Grigorio Aglipay, began to join the Moscow Patriarchate. From 2015 to 2016, the work was carried out to catechize the Philippians who embraced Orthodoxy; the Russian Orthodox clergy celebrated divine services; new churches were built; liturgical and sacred texts were translated into the Sebyano language. Due to a lack of possibility for permanent pastoral care for the parishes by Orthodox priests, missionaries taught wardens to celebrate using the lay order. The Holy Synod of the Russian Orthodox Church, by its decision of October 21, 2016 (Minutes 99), appointed Archbishop Sergiy of Solnechnogorsk as administrator of the Moscow Patriarchate parishes in East and South-East Asia including in the Republic of Philippines. In fulfilling the will of the Supreme Authority, Archbishop Sergiy has worked to revive the Parish of Our Lady of Iveron in Manila, which has functioned since 1934. He has also organized pastoral care for Orthodox compatriots residing in Philippines and for converted local communities. At present, an administrative and religious education center is being created in Davao for coordination of pastoral care for members of the Moscow Patriarch communities in Mindanao, catechizing those who decided to embrace Orthodoxy and training candidates for studies at theological schools of the Russian Orthodox Church. Patriarchia.ru Календарь ← 7 April 2024 year |
| Remains of 23 Metropolitans of Cetinje reburied in Montenegro Cetinje, June 23, 2015 On June 20, 2015, the remains of 23 metropolitans of Cetinje in Montenegro, exhumed in the 20th century, were reburied, reports Sedmitza.ru with reference to the official website of the Metropolitanate of Montenegro and the Littoral of the Serbian Orthodox Church. The reburial ceremony took place near the Church of Nativity of the Mother of God (“Cipur Church”), built on the ruins of the old Cetinje Monastery. The hierarchs’ remains had been exhumed in 1986-1989 under the pretext of carrying out an archaeological research on the territory of the monastery’s necropolis on Cipur – the site of their original burial. For man y years after the exhumation, the Metropolitanate of Montenegro and the Littoral asked respective agencies to inform the Church about the site where the remains were kept, to return the remains to the Church “to be committed to the earth”. Only as late as in March this year it became known that the remains from the old Cetinje Monastery’s necropolis were “improperly” kept in the King Nikola’s palace. The remains were finally handed over to the Metropolitanate of Montenegro and solemnly interred in a single coffin. From the time of foundation of the old Cetinje Monastery on Cipur (1484) until its destruction in 1692 and establishment of the new Cetinje Monastery in 1701, it was a residence to 25 metropolitans of Zeta, Montenegro and the Littoral (according to the diptych). Their names are: Visarion (1484-1491), Pahomije I (1491), Vavila (1494), German II (1496), Roman (1520), Pavle (1530), Romil I (1530-1551?), Vasilije I (1532), Nikodim (1540), Makarije (1550-1558), Dionisije (1558), Romil II (1559), Ruvim I (1561), Pahomije II (1568-1573), Gerasim (1573), Venijamin (1582-1591), Stevan (1591-1593), Rufim II Njeguš (1593-1639), Mardarije I (1637-1647), Visarion II (1647-1654), Mardarije II (1654-1661), Rufim III Boljevic (1662-1685), Vasilije II Veljekrajski (1685), Visarion Borilovi-Bajica (1685-1692), and Sava I Kaluerii from the Oini (1692-1697). In all probability, 23 of these 25 metropolitans (except for Rufim III, who is buried in the Gornji Brceli Monastery, and Sava I, who is buried in the Dobrska Celija Monastery) were buried precisely on the territory of the necropolis of the old Cetinje Monastery on Cipur, as no information of their burial in any other sites survives. 29 июня 2015 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| John Leo, “Where Double Standards Are Accepted”, Washington Times, August 5,2000, p. A12. Herbert Marcuse, The Carnivorous Society; cited byRaehn.p. 3. Roger Kimball, The Long March (San Francisco, Calif.: Encounter Books, 2000), p. 15. “Declaration by the Pontifical Council for the Family on Decrease of Fertility in the World”, February 27,1998, p. 3. John Burgess, “Remembering Wren”, Washington Post, June 14,1998, p. El. Gertrude Himmelfarb, “Two Nations or Two Cultures? Party Differences Not as Stark as Cultural Differences”, Commentary, January 1, 2000, p. 29. F. 0. Matthiessen, ed., The Oxford Book of American Verse (New York: Oxford University Press, 1950), p. 415. Peter Kitchens, The Abolition of Britain (San Francisco, Calif: Encounter Books, 2000), p. viii. Ibid., p. 3. Linda Massarella, “Angry Pope Slams Rome’s Gay Fiesta as a Bitter “Insult””, New York Post, July 10, 2000, p. 20. Ibid. Patrick J. Buchanan, “Dehumanization of Dissent”, Washington Times, February 8, 1999, p. 16. Lionel Van Deerlin, “iThe Dynasty of Huey Long”, San Diego Union-Tribune, February 28, 1985, p. 1. Julien Benda, La Trahison des Clercs: The Treason of the Intellectuals (New York: W. W. Norton 8c Company, 1969). Broadcast of American Dissident Voices, “The NEA’s Anti-American Agenda Threatens Our Nation”. March 13, 1993. Walter Adolphe Roberts, “Birth Control and the Revolution”, Birth Control Review, June 1917, p. 7. Robert Nisbet, Prejudices: A Philosophical Dictionary (Cambridge, Mass.: Harvard University Press, 1981), p. 22. Travis LeBlanc, “Western World Not Doomed After All”, University Wire, November 3, 1997. Eric Hoffer, First Things, Last Things (New York: Harper&Row, 1971), p. 71. Laurence Barrett, “Can the Right Survive Success?” Time, March 19, 1990, p. 16. Ibid. James F. Cooper, “The Right Agenda: Recapture the Cultures, American Arts Quarterly, Spring/Summer 1990,p.3. Ibid. Ibid. Ibid. (4) Читатель, если ищешь памятник, оглянись вокруг (лат.). — Прим. перев. (5) Перевод Я. Фельдмана. Рекомендуем |
| Pollard, A., Records of the English Bible , London 1911, 53–5, 331–4 Google Scholar . These latter two provisions seem to have been widely ignored. For exceptions see Bishop Anthony Watson to the dean and chapter of Chichester, 22 Aug. 1604, WSRO, Cap. I/4/9/25, and Archbishop Richard Bancroft to Archbishop Matthew Hutton of York, 14 Apr. 1605, NRO, MC 36/174. Bancroft to Heads of Houses, July 1604, BL, MS Lansdowne 988, fos 274v, 297r. See also HMC, Calendar of the Cecil papers in Hatfield House , xvii, London1938, 431 Google Scholar . William Eyre to James Ussher, Dec. 1608, Bodl. Lib., ms Rawlinson C 849, fos 262v–263r; printed in The correspondence of James Ussher , ed. Boran, E., Dublin2015, i. 65 Google Scholar . Bancroft to John Harmar, 20 June 1606, and Henry Airay to Harmar, 12 June 1607, WCRO, CR 136B/194–5: see appendix below. The parliamentary diary of Robert Bowyer, 1606–1607 , ed. D. H. Willson, Minneapolis, mn 1931, 167–70. Thomas Ridley to Sir Richard Paulet, 17 Nov. 1608, Hampshire Record Office, Winchester, 44M69/F2/11/40. I owe this reference to Arnold Hunt. Другую точку зрения см. в Norton, King James Bible , 92–4; Rees, G. and Wakely, M., Publishing, politics and culture , Oxford2009, 72 CrossRef Google Scholar ; and Campbell, Bible , 61. John Beaulieu to William Trumbull, 23 Nov. 1609, BL, ms Add. 72248, fo. 135v. N. J. S. Hardy, ‘Revising the King James apocrypha: John Bois, Isaac Casaubon and the case of 1 Esdras’, in Feingold, Labourers , 270–2. Ephemerides Isaaci Casauboni , ed. Russell, J., Oxford 1850, ii. 809 Google Scholar . The holy Bible, conteyning the Old Testament, and the New , London 1611 ( RSTC 2216), sig. A2v; echoed by Parry, G., ‘Literary patronage’, in Loewenstein, D. and Mueller, J. (eds), The Cambridge history of early modern literature , Cambridge 2002, 128–9 Google Scholar . Worcester Cathedral Muniments, A26 (Treasurer " s register 1611–59), fo. 28r; Ussher to Thomas Lydiat, 4 Oct. 1611, Bodl. Lib., ms Bodley 313, fo. 61r, printed in Correspondence of Ussher , i. 77; and see n. 14 above. О другой возможной дате публикации ‘в начале 1611’, см. Feingold, ‘Birth’, 12. |
| On June 24, 1737 Hieromonk Joasaph was appointed head of the Holy Transfiguration Mgarsk monastery, and elevated to the rank of igumen. Here he worked with all his strength to put the monastery in good order, for it was an old bastion of Orthodoxy in the struggle with the Unia. In this monastery were relics of Saint Athanasius, Patriarch of Constantinople and Wonderworker of Lubny (May 2). Several times Saint Athanasius appeared to Igumen Joasaph, as a sign of his patronal protection. In 1744 Metropolitan Raphael elevated Igumen Joasaph to the dignity of archimandrite. Towards the end of that same year he was called to Moscow and soon, at the direction of the Most Holy Synod, he was appointed vicar of the Holy Trinity Sergiev Lavra monastery. At this monastery of Saint Sergius he also unstintingly fulfilled obedience to the Church (this year required much exertion for the rebuilding of the monastery after a fire). On June 2, 1748 at the Peter and Paul cathedral in Peterburg, Archimandrite Joasaph was ordained Bishop of Belgorod. Ascending the archbishop’s throne, Saint Joasaph strictly concerned himself with piety and the condition of the churches, with the proper celebration of divine services, and especially with the moral condition of his flock. The saint devoted great attention to the education of the clergy, and the correct observance of churchly norms and traditions. Just as before, the saint worked with all his strength in his archpastoral service, without regard for his health. On the eve of his repose, the saint forbade his cell attendant Stephen to aspire to the priesthood, and he predicted that if he did not obey him, he would meet with an untimely end. To another cell attendant Basil, the saint indicated that he would be a deacon, but would never become a priest. Later, this prediction was fulfilled. Saint Joasaph died on December 10, 1754, and was glorified on September 4, 1911. The Orthodox Church in America 13 декабря 2016 г. Подпишитесь на рассылку Православие.Ru |
| Г. Раттер и др., «Влияние аборта на успех последующей беременности», Австралийский медицинский журнал, июнь 1979, сс. 479–480 G. Ratter et al., “Effect of Abortion on Maturity of Subsequent Pregnancy, “Med. Jour, of Australia, June 1979, pp. 479–480 «Наблюдался десятикратный рост числа выкидышей во втором триместре у женщин, которые до этого делали аборт через влагалище». Райт и др., «Выкидыш во втором триместре после хирургического прерывания беременности», Ланцет, 10 июня 1972 Wright et al., “Second Trimester Abortion after Vaginal Terminsation of Pregnancy,’ The Lancet, June 10, 1972 «Можно прийти к заключению о возможности причинно-следственной связи между искусственным абортом и выкидышем во втором триместре при последующей беременности». Наблюдался также четырехкратный рост рождения недоношенных детей. Пайенбек и Штольте, Соотношение между самопроизвольным и искусственным абортом и самопроизвольным выкидышем во втором триместре при последующей беременности, Европейский журнал акушерства и гинекологии, Биология репродукции, 14, 1983, 299–309 Puyebek & Stolte, Relationship Between Spontaneous and Induced Abortion, and Second Trimester Abortion Subsequently, Europ, J. OB-GYN, Reprod. Biol. 14, 1983, 299–309 Что можно сказать о разрывах матки? Эта травма случается при родах у почти 1% женщин, ранее делавших искусственный аборт на ранних сроках первого триместра. Д. Немеч и др., «Медицинские осложнения, связанные с абортом», D. Nemec et al, “Medical Abortion Complications,” OB& GYN, vol. 51, no. 4, April, 1978, p. 433–436 У шести процентов женщин, забеременевших после хирургического аборта, возникал разрыв матки. Значительный риск такого разрыва наблюдался в 26% случаев. Рождавшиеся после этого дети были малы для своего возраста. Клоу и Кромптон, «Травмированная матка: беременность после хирургического аборта», Британский медицинский журнал, 10 февраля 1973, с. 321 Clow & Crompton, “The Wounded Uterus: Pregnancy after Hysterotomy,” British Med. Jour., Feb. 10, 1973, p. 321 |
| US Assembly of Bishops’ Executive Committee meets with Ecumenical Patriarch Istanbul, Turkey, June 20, 2015 On Tuesday, June 16, 2015, His All-Holiness Ecumenical Patriarch Bartholomew warmly received the Executive Committee of the Assembly of Canonical Orthodox Bishops of the United States of America at the Phanar in Constantinople. During the meeting, which took place in a spirit of open exchange in the personal office of the Ecumenical Patriarch, the hierarchs reviewed with His All-Holiness the work of the Assembly of Bishops, especially as it relates to the overall work of its committees. Particular attention was given to the work of the Committees for Pastoral Practice and Canonical Regional Planning. The hierarchs also discussed a number of challenges and opportunities in the formulation of a proposed plan for the restructuring of the Orthodox Church in the United States. Joining the Ecumenical Patriarch, Elder Metropolitan John of Pergamon discussed the mission of the Assemblies of Bishops as originally envisioned at their inception in Chambésy in 2009. Both the Ecumenical Patriarch and Metropolitan John commended the efforts of the US hierarchs, and acknowledged their work as a model for inter-Orthodox cooperation. Present at the meeting with the Ecumenical Patriarch and Elder Metropolitan John of Pergamon were the following members of the Executive Committee: Archbishop Demetrios (Ecumenical Patriarchate, Assembly Chairman), Bishop John (Moscow Patriarchate, Second-Vice Chairman), Metropolitan Antony (Treasurer), Bishop Longin (Patriarchate of Serbia), Archbishop Nicolae (Patriarchate of Romania), Metropolitan Joseph (Patriarchate of Bulgaria), Bishop Saba (Patriarchate of Georgia). Also present were Bishop Maxim (Coordinator for Committees) and Metropolitan Tikhon (Orthodox Church in America). At the conclusion of the meeting the hierarchs departed with a renewed spirit of love and unity, eagerly looking forward to the annual General Assembly Meeting, which will take place in Chicago from September 14-17, 2015. 20 июня 2015 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Now hés a shepherd in the Berkshires, with a flock of born-again Christians – and newly acquired fields» Boston Phoenix (May 24, 1977). 130 Robert Lindsey, «L. Ron Hubbard Dies of Stroke; Founder of Church of Scientology» The New York Times (Jan 29, 1986). 131 Phil Garber, «The Way: Religious Sect a Center of Controversy» Daily Record (March 30, 1986). Wendy B. Ford, «Way Seduction „Invisible " » The Journal Herald (Jan 13, 1981). «The Way International» Anti-Defamation League Report, Spring 1982. 132 Robert Boettcher, Gifts of Deceit – Sun Myung Moon. Tongsun Park and the Korean Scandal (New York Holt, Rinehart and Winston, 1980), 35. Moonwebs, 50. 133 Lyda Phillips (UPI), «Rev. Moon Free After Year in Prison for Tax Evasion» The Boston Globe (July 5, 985). 134 Bent Cory don and L. Ron Hubbard, Jr., L. Ron Hubbard: Messiah or MadMan? (Secaucus, New Jersey: Lyle Stuart, 1987). Russell Miller, Bare Faced Messiah: The True Story of L Ron Hubbard (Great Britain: Penguin Books, 1987). Richard Behar, «The Prophet and Profits of Scientology» Forbes 400 (Oct 27, 1986), 314–315. «Penthouse Interview: L. Ron Hubbard, Jr.» Penthouse (June 1983), 111, 174–175. 137 А также «Гражданская Комиссия по Правам Человека» (ГКПЧ), «Криминон», «АЬЫе» и др..–Прим ред. 138 Eugene H. Methvin, «Scientology: The Sickness Spreads» Reader " s Digest (Sept 1981), 5. «Penthouse Interview: L. Ron Hubbard, Jr.» Penthouse (June 1983), 113. 139 Richard Behar, «The Prophet and Profits of Scientology» Forbes 400 (Oct 27, 1986), 316. ( Специальные термины используемые сайентологами для «внутреннего пользования» в процессе вербовки новичков: «тела», «мясо на витрине», «воги» и т.д. – Прим ред.) 140 Обычная практика в группах индуистской направленности. Румянец и полнота кришнаита часто говорят не об избытке здоровья, а о преддиабетическом состоянии организма. – Прим. ред. 141 Rachel Martin, Escape: The True Story of a Young Woman Caught in the Clutches of a Religious Cult (Denver, Colorado: Accent Books, 1979). |
| Чтобы было ясно, мы не говорим, что какие-либо наши опасения делают эти аргументы бессильными или даже противоречащими существованию Бога. Как минимум, мы считаем, что пользующиеся должны быть осторожны в их применении и не переусердствовать с выводами, которые можно сделать из них. Мы полностью признаем, что сторонники этих аргументов, скорее всего, будут возражать, и что мы можем не знать важных нюансов при их изложении. Если какой-либо из ответов удовлетворит наши опасения, мы будем способствовать их использованию. Библиография Alexander, Denis. “Intelligent Design is Not Science”. The Guardian (December 3, 2009) Anderson, Eric. “Probability & Design”. ID the Future Podcast (June 6, 2015). Antony, Michael. The Masculine Century: A Heretical History of Our Time.iUniverse, 2008. Atkins, Peter. “What is the Evidence for/against the Existence of God?” Carter Presidential Center, Atlanta, GA, (April 3, 1998) Ayala, Francisco. “Is Intelligent Design Viable?”. Indiana University, Bloomington, Indiana, (November 5, 2009). ——. 2009. Evolution by Natural Selection: Darwin’s Gift to Science and Religion. Theology and Science, 7(4): 323-35. ——. Darwin’s Gift: to Science and Religion. Washington DC, USA: Joseph Henry Press, 2007. Ball, Philip. 2013. DNA: Celebrate the Unknowns. Nature, 496: 419-20. Berlinski, David. The Devil’s Delusion: Atheism and its Scientific Pretensions. New York: Basic, 2009. Berry, Matthew. “100 fantasy football facts for 2015”. ESPN (June 30, 2015) season-fantasy-football BioLogos.org. “How is BioLogos Different from Evolutionism, Intelligent Design, and Creationism?” Online: http://biologos.org/questions/biologosid- creationism. Boghossian, Peter. A Manual for Creating Atheists. Charlottesville, VA: Pitchstone Publishing, 2013. Branch, Glenn. “Intelligent Design is Not Science, and Should Not Join Evolution in the Classroom”. U.S. News (February 2, 2009). Carroll, Sean. “Does the Universe Need God?” http://preposterousuniverse.com/writings/dtung/ |
| In this first workshop, on the reception of Josephus by Jews and Christians before 1750, we hope that the participants will help us to identify the issues in Josephus’ writings which played a key role in the reception of his work in ancient and medieval times, investigating which themes are specific to specific periods or types of literature (including translations and adaptations into other languages, notably Latin and Hebrew) and which remained relevant in later centuries; the reasons why early modern scholars (both Jewish and Christian) were attracted to Josephus’ writings, and how their approach differed from earlier reception of Josephus; and the role played by Josephus in the popular imagination of Jews and Christians throughout this period. Topics suitable for paper proposals for the workshop include the Testimonium Flavianum, patristic uses of Josephus, rabbinic references to Josephus in late antiquity, the manuscript tradition, Josippon, Azariah de’Rossi, uses of Josephus by Christian humanists in the early modern period, chronography, early printed editions, illustrations and artistic representations, and vernacular translations. Further workshops will address the Jewish reception of Josephus in the 18th and 19th centuries in Western Europe (June 17-18, 2013); the Jewish reception of Josephus in the 19th and early 20th centuries in Eastern Europe (January 6-7, 2014); and the Jewish reception of Josephus in the 20th and 21st centuries (June 16-17, 2014). We plan to publish a selection of the studies discussed at the four workshops in a volume, to share the results of the project and to help to define the agenda for future research. To apply, and for further information about participation in the workshop and about bursaries, please contact the Registrar of the Oxford Centre for Hebrew and Jewish Studies (registrar@ochjs.ac.uk) before 14 September 2012. Martin Goodman, Tessa Rajak, Andrea Schatz oxfordpatristics.blogspot.co.uk Другие публикации на портале: © 2007-2024 Портал Богослов.Ru. |
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