| Plate 55 Icon of the myrrh-bearing women at the tomb. By Eileen McGuckin. The Icon Studio: www.sgtt.org the New Testament the accounts of Jesus’ resurrection, based on apostolic memories and oral traditions, vary widely in detail. However, the fact and centrality of the resurrection constitute the bedrock of the Christian faith, attested by more than five hundred eyewitnesses ( 1Cor. 15.5–8 ). The gospels indicate that Jesus anticipated his death as blood covenant renewal and viewed his resurrection as God’s vindication of his ministry (e.g., Mk. 8.27–31; 14.22–5, 36, 61–2 ; cf. Acts 3.13–15). Matthew, Luke, and John link Jesus’ resurrection with the gift of the Spirit and the inauguration of the early Christian mission ( Mt. 28.16–20 ; Lk. 24.44–9 ; Jn. 20.19–23 ; cf. Acts 2.32–3). The Gospel ofJohn magnificently integrates the life, death, resurrection, and enthronement of the Son of God as the mutual glorification between the Father and the Son, marking the decisive victory over the power of death and the gift of abundant life through the Spirit, available to believers in the present as well as the future ( Jn. 1.14 ; 5 .24–9; 7.37–9; 12.30–1; 14.15–24; 17.1–5). In this similar rich vein, the Apostle Paul provides the most detailed theological explication of the death and resurrection of the incarnate Son ( Gal. 4.4–6 ; Rom. 1.1–4 ) and Lord of glory ( 1Cor. 2.8; 15.1–4 ). For Paul, the death and resurrection of Jesus the Christ mark the cosmic shift from the old age of sin, corruption, and death to the new era of grace, life, incorruption, and transformed bodily immortality ( Rom. 3.21–6; 5.12–21; 8.18–39 ; 1Cor. 15.50–7 ). In Paul, as in John, God’s powers of salvation are at work both now and in the future in those who are united with Christ through faith and baptism, and who enact the pattern of Jesus’ death and resurrection by crucifying their sinful passions and offering themselves as living sacrifice to God ( Rom. 6.1–23; 8.9–13; 10.9–13; 12.1–2 ; 2Cor. 4.7–18 ; Gal. 3.16–24 ). |
| The same Prophet Hosea, proclaiming the name of God and addressing the chosen people, says: “for I am God, and not man; the Holy One in the midst of thee” (Hosea 11:9). God defines Himself as such, which means that holiness is one of the most important definitions of God (Cf., Leviticus 11:44–45; 19:2; 20:3, 7, 26; 21:8; 22:2, 32. Jesus of Navi [Joshua] 24:15, 19. 1 Kings Samuel] 2:2, 10; 6:20; 2 Kings Samuel] 22:7; 4 Kings Kings] 19:22. 1 Paralipomena Chronicles] 16:10, 27, 35; 29:16. 2 Paralipomena Chronicles] 6:2; 30. 27. Tobit 3:11; 8:5, 15; 12:12, 15. Judith 9:13; Job 6:10; Psalms 2:6; 3:5; 5:8; 10 14 15 17 19 21 23 26 27 32 42 45 46 47 50 64 67 70 76 77 54; 78 88 97 98 5, 9; 101 102 104 42; 105 110 137 144 21; Proverbs 9:10; Wisdom of Solomon 1:5; 9:8, 10, 17; 10:20. Wisdom of Sirach 4:15; 17:8; 23:9–10; 43:11; 47:9, 12; 48:23. Esaias [Isaiah] 1:4; 5:16, 19, 24; 6:3; 8:13; 10:17, 20; 11:9; 12:6; 17:7; 29:19, 23; 30:11–12, 15; 31:1; 37:23; 40:25; 41:14, 16, 20; 43:3, 14–15; 45:11; 47:4; 48:17; 49:7; 52:19; 54:5; 55:5; 56:7; 57:13, 15; 58:13; 60:9, 14; 63:10–11; 65:11, 25; 66:20. Jeremias [Jeremiah] 23:9; 31:23; 50:29; 51:5. Baruch 2:16; 4:22, 37; 5:5; 20:39–40; 28: 14; 36:20–22; 39:7, 25. Ezekiel 43:7–8; Daniel 3:52–53; 4:5–6, 10, 14–15, 20; 5:11; 9:16, 20, 24. Joel 2:1; 3:17; Amos 2:7. Abidias 1:16. Jonas 2:5, 8; Michaias [Micah] 1:2; Abbacum [Habbakuk] 1:12; 2:20; 3:3; Sophonias [Zephaniah] 3: 11–12; Zacharias [Zechariah] 2:13; 2 Maccabees 8:15; 14:36; 15:32; 3 Maccabees 2:2, 11, 16; 5:8; 6:1–2, 4, 17, 26; 7:8; 2 Esdras 14:22; Matthew 1:18, 20; 3:11; 12:32; 28:19. Mark 1:8, 24, 29; 12:36; 13:11; Luke 1:15, 35, 41, 49, 67, 72; 2:25–26; 3:16, 22; 4: 1, 34; 11:13; 12:10, 12. John 1:33; 7:39; 14:26; 17:11; 20:22; Acts 1:2, 5, 8, 16; 2:4, 33, 38; 3:14; 4:8, 25, 27, 30–31; 5:3, 32; 6:3, 5; 7:51, 55; 8:15, 17–19, 39; 9:17, 31; 10:38, 44–45, 47; 11:15–16, 24; 13:2, 4, 9, 35, 52; 15:8, 28; 16:6; 19:2, 6; 20:23, 28; 21:11; 28:25. 1 Peter 1:12, 15–16; 2 Peter 1:21; 1 John 2:20; 5:7. Jude 1:20; Romans 5:5; 9:1; 14:17; 15:13, 16; 1 Corinthians 2:13; 3:17; 6:19; 12:3; 2 Corinthians 6:6; 13:13. Ephesians 3:5; 4: 30; 1 Thessalonians 1:5–6; 4:8; 2 Timothy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6: 4; 9:8, 14; 10: 15; Revelation 3:7; 4:8; 6:10; 15:3–4; 16:5). |
| In the Prophet Hosea, we find this definition of God: “I am God, and not man.” If God, Who has reason and will, as is clearly reflected in the Bible (3 Kings Kings] 3:28; Job 12:13, 16; Proverbs 3:19-20; Sirach 1:1, 5; 15:18, 42:21; Esaias [Isaiah] 11:2; 28:29; Luke 11:49; Romans 11:33; 14:26; 1 Corinthians 1: 21, 24; 2:7. Will of God: Psalm 106 11; Wisdom 6:4; Mark 3:35; Luke 7:30; Acts 20:27; 1 Peter 2:15; 3:17; 4:2, 19; 1 John 2:17; Romans 1:10; 8:27; 12:2; 1 Corinthians 1:1; 2 Corinthians 8:5; Ephesians 5:17; 6:6; 1 Thessalonians 4:3; 5:18; Hebrews 10:36; Revelation 17:17), is not man, this means that He is a being of another order, located by His nature beyond our world. He, as philosophers and theologians say, is transcendent with respect to the world. This transcendence – that is, God’s natural distinction from the physical world – is described in the Bible by the word “Spirit.” “God is a spirit” (John 4:24. Cf., Genesis 1:2; 6:3; 41:38; Exodus 15:10; 31:3. Numbers 11:29; 23:6; 24:2; Judges 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14; 1 Kings Samuel] 10:6, 10; 11:6; 16:13; 19:20, 23; 2 Kings Samuel] 23:2; 3 Kings Kings] 18:12; 1 Paralipomena Chronicles] 15:1; 2 Paralipomena Chronicles] 15:1; 20: 14; 24:20; Neemias [Nehemiah] 9:20; Judith 16:14; Job 4:9; 26: 13; 33:4; Psalms 32 50 103 138 142 Wisdom of Solomon 1:7; 9:17; 12:1; Esaias [Isaiah] 11:2; 32:15; 34:16; 42:1; 44:3; 48:16; 61:1; 63:10–14. Ezekiel 11:1, 5; Aggeus [Haggai] 2:5; Zacharias 4:6; 7:12; 2 Esdras 6:37; Matthew 1:20; 3:16; 4:1; 10:20; 12:31–32; 28:19. Mark 1:10, 12; 3:29; 13:11; Luke 1:35, 67; 2:26; 3:22; 4:1, 18; 11:13; 12:10, 12; John 1:32–33; 3:5–6, 8, 34; 6:63; 7:39; 14:17, 26; 15:26; 16:13; 20:22; Acts 1:2, 5, 8, 16; 2:4, 17–18, 33, 38; 5:3, 9; 7:51; 8:29; 9:31; 10:19; 11:12, 28; 13:2, 4; 15:28; 16:6–7; 19:6; 20:22–23, 28; 21:11; 28:25. 1 Peter 1:2, 11–12, 22; 5:5; 8:9, 11, 14–16, 23, 26–27; 11:8; 14:17; 15:13, 16, 19, 30; 1 Corinthians 2:10–14; 3:16; 6:11, 19; 12: 3–4, 8–11, 13; 15:45; 2 Corinthians 1:22; 3:3, 17–18; 5:5; Galatians 3:5, 14; 4: 6; Ephesians 1:13, 17; 2:18. 22; 3:5, 16; 4:30; 5:9; Philippians 1:19; 1 Thessalonians 1:5–6; 4:8; 2 Thessalonians 2:8, 13; 1 Timothy 3:16; 4:1; 2 Timomhy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6:4; 9:8, 14; 10:15, 29; Revelation 2:7, 11, 17, 29; 3:6, 13, 22; 14:13; 22:17). |
| 9738 For somewhat evasive answers, cf. also Luke 22:67–68. Jesus talks more in John than in Mark, but cf. the variant Socratic tradition in which Socrates remained silent instead of answering his accusers (Maximus of Tyre Or. 3.4, 7; cf. Xenophon Mem. 4.8.4). 9739 Diogenes Laertius 3.63; 8.1.15; Aulus Gellius 13.5.5–12; even some rhetorical teachings were inappropriate for the general public or novices (Dionysius of Halicarnassus Lit. Comp. 25). Unwritten teachings provided «insiders» a superior status (see Botha, «Voice»). 9740 E.g., lQpHab 7.4–5, 13–14; 1QH 2.13–14; 9:23–24; 11:9–10, 16–17; 12:11–13; 1QS 8.1–2, 12; 9:13,17–19; cf. 1QS 5.11–12; 11.3–5; 1QM 3:9; 17.9; 4 Ezra 14:45–47. 9741 E.g., b. Pesah. 119a; Pesiq. Rab. 22:2; especially regarding the throne-chariot (t. Hag. 2:1; b. Hag. 13a, bar; 14b, bar; Sabb. 80b; p. Hag. 2:1, §§3–4; cf. 4Qsl40) and creation mysticism (m. Hag. 2:1; t. Hag. 2:1, 7; Nat. 39A; b. Hag. 15a, bar.; p. Hag. 2:1, §15; Gen. Rab. 1:5, 10; 2:4; Pesiq. Rab Kah. 21:5; 2 En. 24:3). 9742 Sandmel, Judaism, 476 n. 48, suggests a polemic against Gnosticism here, but this is improbable; see our introduction, pp. 168–69. More persuasive would be the possibility of apologetic against the charges of political subversion, as in Acts 26(see Malherbe, «Corner,» 203). 9743 See our introduction; in other periods Romans also expressed concern over associations (e.g., Livy 39.15.11; Dig. 47.22.1; Judge, Pattern, 47–48), and even some earlier Greeks mistrusted the morality of some cult associations (Foucart, Associations religieuses, 153–77). Stauffer, Jesus, 122, reads distrust of secret associations into the high priest " s interrogation. 9746 Cf. the alleged danger of contamination from even excess exposure to minuth a few decades after John (see, e.g., Herford, Christianity, 137–45,388; Moore, Judaism, 2:250; Dalman, Jesus, 36–37). 9747 «Hour» and «darkness» in Luke 22would have fit John " s usage but perhaps not his Christology (with Jesus controlling the passion). In some cases, «Why did you not take me then?» could suggest a rhetorical appeal to a statute of limitations (Hermogenes Issues 44.10–12) but here refers simply to their secretive behavior. |
| MATINS The early morning prayer service in the Orthodox Church. MEDIATOR One who intervenes on behalf of another. Jesus Christ intervenes on behalf of the faithful before God the Father (1 Tim. 2:5). MERCY The compassionate, steadfast love of God for sinners. Christians reflect the mercy of God by caring for others. The most frequent prayer in Orthodox worship is " Lord, have mercy. " See Matt. 5:7; Eph. 2:4-7; Titus 3:4-7. MESSIAH The Christ, the anointed one of God. Jesus Christ is the Messiah, fulfilling all the promises made by God to His chosen people (see Is. 7:14; 9:6; Matt. 16:13-17). MILLENNIUM A thousand years. The Orthodox Church has traditionally taught that the thousand-year reign of Christ on earth before the final defeat of Satan, as recorded in Rev. 20:1-3, is symbolic of the rule of Christ through the Church, which is a of the Kingdom of God (see 2 Pet. 3:8). MIND The intelligent faculty, the inner person; often used synonymously with " heart. " There are two Greek words for mind: (1) nous, the mind which is separated from the sensible world and the passions (Rom. 8:7; 12:2); and (2) dianoia, the intellect (Matt. 22:37). MIRACLE A sign whereby God supersedes the normal laws of nature in a mysterious way in order to manifest His power as Master of the universe. Jesus Christ performed many miracles—some showing His mastery over nature, others demonstrating His power over sin, disease, and death. The apostles continued to manifest the power of God through miracles. Healings, weeping icons, and other contemporary miracles also show His power in the world today. See Matt. 8:1-34; John 11:1-44; Acts 3:1-9. MISSION A task given by God to His people. Christ sent the Seventy on a mission (Luke 10:1-24). St. Paul went on three missionary journeys to preach the gospel (Acts 13:1—14:28; 15:36—18:22; 18:23—21:16). The mission of the Church today is to proclaim Christ to the world. MYSTERY The ways of God, especially God’s plan for salvation, which cannot be known with the rational, finite human mind, but can be experienced only by the of God. The Orthodox Church also uses the term mystery for the sacraments of the Church. See Mark 4:11; 1 Cor. 2:7, 8; Eph. 5:32. |
| P. Martin. Grand Rapids, 1970. P. 108–122; idem.Date andPurpose of Luke-Acts: Rackham Reconsidered//CBQ. 1978. Vol. 40. P. 335–350; Talbert C. H.Literary Patterns, Theological Themes, and the Genre of Luke-Acts. Missoula (Mt.), 1975; Robbins V. K.By Land and by Sea: The We-Passages and Ancient Sea Voyages//Perspectives on Luke-Acts/Ed. C. H. Talbert. Danville (Va.), 1978. P. 215–224; Hengel M.Acts and the History of Earliest Christianity/Transl. J. Bowden. Phil., 1979; Martini C.La tradition textuelle des Actes des Apôtres et les tendances de l’Église ancienne//Les Actes des Apôtres: Traditions, rédaction, théologie/Ed. J. Kremer. Leuven, 1979. P. 21–35. (BETL; 48); Neirynck F.The Miracle Stories in the Acts of the Apostles//Ibid. P. 169–213; Maddox R. The Purpose of Luke-Acts/Ed. J. Riches. Edinb., 1982; Pereira Fr .Ephesus, Climax of Universalism in Luke-Acts. Anand, 1983; Barr D. L., Wentling J. L.The Conventions of Classical Biography and the Genre of Luke-Acts//Luke-Acts: New Perspectives from the Soc. of Biblical Literature Seminar/Ed. C. H. Talbert. N. Y., 1984. P. 63–88; Boismard M. -E., Lamouille A.Le text occidental des Actes des Apôtres: Reconstitution et réhabilitation. P., 1984. 2 vol.; Aland B.Entstehung, Charakter und Herkunft des sogenannt westlichen Textes — Untersucht an der Apostelgeschichte//EThL. 1986. Vol. 62. P. 5–65; Tyson J. The Death of Jesus in Luke-Acts. Columbia, 1986; Bovon F. Luke the Theologian: Thirty-Three Years of Research (1950–1983). Allison Park (Pennsylv.), 1987. [Библиогр.]; Brodie T. -L. Luke the Literary Interpreter: Luke-Acts as a Systematic Rewriting and Updating of the Elijah-Elisha Narrative: Diss. R., 1987; Pervo R. I.Profit with Delight: The Literary Genre of the Acts of the Apostles. Phil., 1987; Hemer C. J. The Book of Acts in the Setting of Hellenistic History/Ed. C. H. Gempf. Tüb., 1989. (WUNT; 49); Marshall I. H. Luke: Historian and Theologian. Grand Rapids, 1989; Balch D. L.The Genre of Luk-Acts: Individual Biography, Adventure Novel, or Political History?//Southwestern J. |
| of Theology. Fort Worth (Tex.), 1990. Vol. 33. P. 5–19; Tannehill R. C. The Narrative Unity of Luke-Acts: A Literary Interpretation. Minneapolis, 1990. Vol. 2: The Acts of the Apostles; Thornton C. -J.Der Zeuge des Zeugen: Lukas als Historiker der Paulusreisen. Tüb., 1991. (WUNT; 56); Vaganay L. An Introd. to New Testament Textual Criticism. Camb., 19912; Sterling G. E.Historiography and Self-Definition: Josephos, Luke-Acts, and Apologetic Historiography. Leiden; N. Y., 1992; Strange W. A. The Problem of the Text of Acts. Camb., 1992. (SNTS.MS; 71); Alexander L. Acts and the Ancient Intellectual Biography//Ancient LiterarySetting/Ed. B. W. Winter, A. D. Clarke. Grand Rapids, 1993. P. 31–63. (The Book of Acts in its First Century Setting; 1); eadem. The Preface to Luke’s Gospel: Literary Convention and Social Context in Luke 1. 1–4 and Acts 1. 1. Camb., 1993. (SNTS.MS; 78); Conzelmann H. Die Mitte der Zeit: Stud. z. Theologie des Lukas. Tüb., 19937; Parsons M. C., Pervo R. I. Rethinking the Unity of Luke and Acts. Minneapolis, 1993; Text und Textwert der griechischen Handschriften des Neuen Testaments/Hrsg. K. Aland etc. B.; N. Y., 1993. Bd. 3: Die Apostelgeschichte. 2 Tl.; Green J. B., McKeever M. C. Luke-Acts and New Testament Historiography. Grand Rapids, 1994 [Библиогр.]; Soards M. L. The Speeches in Acts: Their Content, Context, and Concerns. Louisville (Ky.), 1994; Bauckham R., ed. The Book of Acts in Its Palestinian Setting. Grand Rapids, 1995; Jervell J. The Theology of the Acts of the Apostles. Camb., 1996; Turner M. Power from on High: The Spirit in Israel’s Restoration and Witness in Luke-Acts. Sheffield, 1996; Zwiep A. W. The Ascension of the Messiah in Lukan Christology. Leiden, 1997; Marguerat D. La première histoire du christianisme: Les Actes des Apôtres. P., 1999; Porter S. E. The Paul of Acts: Essays in Literary Criticism, Rhetoric, and Theology. Tüb., 1999. (WUNT; 115); idem. The Genre of Acts and the Ethics of Discourse//Acts and Ethics/Ed. Th. E. Phillips. |
| Sheffield, 1984; Hengel M. Studies in the Gospel of Mark. L., 1985; The Interpretation of Mark/Ed. W. Telford. Phil.; L., 1985; Lührmann D. Das Markusevangelium. Tüb., 1987; Yarbro Collins A. The Origin of the Designation of Jesus as Son of Man//HarvTR. 1987. Vol. 80. N 4. P. 391-407; eadem. Daniel 7 and the Historical Jesus//Of Scribes and Scrolls/Ed. H. W. Attridge e. a. Lanham (MD), 1990. P. 187-193; Crossan J. D. The Cross that Spoke: The Origins of the Passion Narrative. San Francisco, 1988; Mack B. L. A Myth of Innocence: Mark and Christian Origins. Phil., 1988; Edwards J. R. Markan Sandwiches: The Significance of Interpolations in Markan Narratives//NTIQ. 1989. Vol. 31. N 3. P. 193-216; Kingsbury J. D. The Christology of Mark " s Gospel. Phil., 19892; Tolbert M. A. Sowing the Gospel: Mark " s World in Literary-Historical Perspective. Minneapolis, 1989; Blackburn B. Theios Aner and the Markan Miracle Traditions: A Critique of the Theios Aner Concept as an Interpretative Background of the Miracle Traditions Used by Mark. Tüb., 1991; Fowler R. M. Let the Reader Understand: Reader-Response Criticism and the Gospel of Mark. Minneapolis, 1991; Head P. M. A Text-Critical Study of Mark 1. 1: «The Beginning of the Gospel of Jesus Christ»//NTS. 1991. Vol. 37. N 4. P. 621-629; idem. Christology and the Synoptic Problem: An Argument for Markan Priority. N. Y., 1997; idem. The Gospel of Mark in Codex Sinaiticus: Textual and Reception-Historical Considerations//TC: A Journal of Biblical Textual Criticism. Atlanta, 2008. Vol. 13. P. 1-38 (var. pag.); Wenham J. W. Redating Matthew, Mark, and Luke: A Fresh Assault on the Synoptic Problem. L., 1991; Camery-Hoggatt J. Irony in Mark " s Gospel: Text and Subtext. Camb., 1992; Collins J. J. The Son of Man in First-Century Judaism//NTS. 1992. Vol. 38. N 3. P. 448-466; Neirynck F. The Gospel of Mark: A Cumulative Bibliography 1950-1990. Leuven, 1992 [Библиогр.]; Marcus J. The Way of the Lord: Christological Exegesis of the OT in the Gospel of Mark. |
| Humphrey, H. M., A Bibliography for the Gospel of Mark, 1954–1980 (New York, 1981). Johns, E. and Major, D., Witness in a Pagan World. A Study of Mark " s Gospel (London, 1980). Juel, D., Messiah and Temple. The Trial of Jesus in the Gospel of Mark (Missoula, 1977). Karavidopoulos, J., «παρχα κκλησιολογας ες τ κατ Μρκον Εαγγλιον, » ΕΕΘΣΠΘ 17 (1972) 45–93. Karavidopoulos, J., «Δο συλλογοα λογιων το Ιησο ες τ κατ Μρκον Εαγγλιον» ΕΕΘΣΠΘ 20 (1975) 89–120. Kazmierski, C. R., Jesus the Son of God. A Study of the Markan Tradition and its Redaction by the Evangelist (Würzburg, 1979). Kealy, S. R, Mark " s Gospel: A History of its Interpretation. From the BeginningUntil 1979 (New York, 1982). Keck, L. E., « Mark 3,7–12 and Mark " s Christology,» JBL 84 (1965) 341–58. Kee, H. C., Community of the New Age. Studies in Mark " s Gospel (Philadelphia, 1977). Kelber, W. H., The Kingdom in Mark. A New Place and a New Time (Philadelphia, 1977). Kelber, W. H. (ed.), The Passion in Mark. Studies on Mark 14–16 (Philadelphia, 1976). Kelber, W. H., Mark " s Story of Jesus (Philadelphia, 1979). Kermode, F., The Genesis of Secrecy. On the Interpretation of Narrative (Cambridge, 19803). Kertelge, K., Die Wunder Jesu im Markusevangelium (Munich, 1970). Kesich, V., The Gospel Image of Christ (Crestwood, 1972). Kingsbury, J. D., The Christology of Mark " s Gospel (Philadelphia, 1983). Koester, H., Synoptische Überlieferung bei den Apostolischen Vätern (Berlin, 1957). Koester, H., «History and Development of Mark " s Gospel,» in Colloquy on New Testament Studies, ed. B. Corley (Macon, 1983) 35–85. Kolenkow, A. B., «Healing Controversy as a Tie Between Miracle and Passion Material for a Proto-Gospel,» JBL 95 (1976) 623–38. Kühschelm, R., Jüngerverfolg ung und Geschick Jesu (Klosterneuburg, 1983). Lamarche, P., Christ Vivant (Paris, 1977). Lamarche, P., Révélation de Dieu chez Marc (Paris, 1976). Lemcio, E. E., «The Intention of the Evangelist Mark,» NTS 32 (1986)187–206. Lightfoot, R. H., The Gospel Message of St. Mark (Oxford, 1950). |
| Sheffield, 2005. P. 1–15; vardon P. Sens et enjeux d’un conflit textuel: Le texte occidental et le texte alexandrin des Actes des Apôtres. P., 1999; Ауни Д. Новый Завет и его лит. окружение/Пер. с англ.: В. В. Полосин. СПб., 2000; Левинская И. А. Апостолов на фоне евр. диаспоры. СПб., 2000; Bonz M. P. The Past as Legacy: Luke-Acts and Ancient Epic. Minneapolis, 2000; Кассиан (Безобразов), архим.Христос и первое христ. поколение. М., 2001; Gregory A. F. The Reception of Luke and Acts in the Period before Irenaeus: Diss. Oxf., 2001; Hur Ju. A Dynamic Reading ofthe Holy Spirit in Luke-Acts. Sheffield, 2001; Woods E. J. The Finger of God and Pneumatology in Luke-Acts. Sheffield, 2001; Avemarie F. Die Tauferzählung der Apostelgeschichte: Theologie und Geschichte. Tüb., 2002. (WUNT; 139); Reimer A. M. Miracle and Magic: A Study in the Acts of the Apostles and the Life of Apollonius of Tyana. L., 2002; Wedderburn A. J. M. The «We»- Passages in Acts: On the Horns of Dilemma//ZNW. 2002. Bd. 93. H. 1/2. S. 78–98; Hurtado L. W. Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Grand Rapids; Camb., 2003; MacDonald D. R. Does the New Testament Imitate Homer?: Four Cases from the Acts of the Apostles. New Haven, 2003; Weissenrieder A.Images of Illness in the Gospel of Luke: Insights of Ancient Medical Texts. Tüb., 2003. (WUNT. R. 2; 164); Salmeier M. A. Ordainer of Times and Seasons: the Portrayal of God in the Book of the Acts of the Apostles: Diss. Oxf., 2005; Cissolah A. K. M. Jusqu’aux extrémités de la terre: la référence aux chap. 2 et 12 des Actes des Apôtres. P., 2006. А. А. Ткаченко Рубрики: Ключевые слова: БРАК общественный, и в частности правовой, институт, заключающийся в продолжительном союзе лиц муж. и жен. пола, составляющем основу семьи БИБЛЕЙСКИЕ ПЕСНИ песни Свящ. Писания, пророческие песни,неск. вошедших в богослужебную практику поэтических текстов из ВЗ, а также апокрифического и раннехрист. происхождения ВЕЛИКАЯ СУББОТА суббота накануне Пасхи, когда Церковь вспоминает телесное погребение и сошествие Христа во ад, начиная праздновать Его тридневное Воскресение ИЕРУСАЛИМСКИЙ СОБОР АПОСТОЛОВ встреча апостолов Павла, Петра, Иакова, брата Господня, и Иоанна для обсуждения вопросов, связанных с признанием миссии ап. Павла среди язычников АНДРЕЙ ПЕРВОЗВАННЫЙ ап. от 12-ти (пам. 30 нояб., в Соборе 12 апостолов, в Соборе Карельских святых и в Соборе Крымских святых) ВЕЛИКАЯ ПЯТНИЦА пятница Страстной седмицы, один из главных дней церковного календаря, посвященный воспоминанию дня искупительных страданий и Крестной смерти Господа Иисуса Христа ВЕЛИЧИТ ДУША МОЯ ГОСПОДА евангельская песнь Богородицы (Лк 1. 46-55), к-рая в богослужебных книгах включается в число библейских песней |
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