| 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 ). |
| 1870. 7. С. 168). В 1880 г. в б-ке обители хранилось ок. 60 рукописей ( 1909. С. 460). Совр. местонахождение большей части собрания неизвестно. Неск. пергаменных рукописей сейчас хранится в собраниях Софии, Белграда и Москвы. Самой древней из них является Карпинское Евангелие, вложенное в мон-рь в XVI в. Дмитрием из с. Канарево и подаренное в 1868-1869 гг. рус. гостям. Из К. м. также происходят: Евангелие с записью, впервые упоминающей обитель, к-рое было здесь переписано в 1592 г. по заказу проигум. Иоанникия (ныне хранится в б-ке мон-ря Николяц 8) близ г. Биело-Поле в Черногории; см.: Иванов. 1970. С. 138-139; Поп-Атанасов, Велев, 1997. С. 95), Триодь Постная с поучениями (в т. ч. Климента Охридского) 2-й пол. XIII в. (ГИМ. Хлуд. 138; см.: Никилова и др. 1999. С. 54-55. 49), Октоих 2-й пол. XIV в. (ГИМ. Хлуд. 129; см.: Там же. С. 53. 47), серб. Карпинская Триодь XV в. (НБКМ. 581; см.: Цонев Б. Опис на слав. ръкописи в Софийската Народна Б-ка. София, 1923. Т. 2. С. 85-86), Месяцеслов 2-й пол. XV в. (София. НБКМ. 982 - см.: Стоянов М., Кодов Х. Опис на славянските ръкописи в Софийската народна б-ка. София, 1964. Т. 3. С. 136) и лист из Сборника (?) кон. XV - нач. XVI в. с записями 1806 г. о пребывании в мон-ре Реджеб-паши и о посещении мон-ря игум. Кириллом (Пейчиновичем) (НБС. Нова збирка. Рс 13; см.: Иванов. 1970. С. 139; М., Л. Опис рукописа Народне б-ке Cpбuje. Београд, 1986. 1. С. 25). Лит.: J. Jyжha Стара Cpбuja. Београд, 1909. 1: Кумановска област. С. 459-462; Снегаров И. История на Охридската архиепископия. София, 1932, 1995р. Т. 2. С. 470-471; Трайчев Г. Манастирите в Македония. София, 1933. С. 86; Иванов Й. Български старини из Македония. София, 1970р. С. 138-140; Угринова-Скаловска Р. За записите во еден ракопис од манастирот Карпино//Македонски jaзuk. Ckonje, 1974. Т. 25. С. 71-79; Расолкоска-Николовска З. Иконостас Карпинског ман-ра//ЗЛУ. 1980. 16. С. 281-289; Поп-Атанасов Велев И., М. Скрипторски центри во средновек. Makeдohuja. Ckonje, 1997. С. 89-97; Николова С., Йовчева М., Попова Т., Тасева Л. Българското средновековно културно наследство в сбирката на А. Хлудов в Държавния исторически музей в Москва: Каталог. София, 1999; В. Православно монаштво и ман-ри у Cpбuju. Милановац, 2002р. С. 110; М. М. ½ идното сликарство од Карпинскиот манастир Воведение на Богородица и неговите тематско-иконографски особености//Patrimonium.Mk. Ckonje, 2010. Бр. 7/8. С. 305-329; она же. Икони од самоковски зограф на новиот иконостас од Карпинскиот манастир Воведение на Богородица//Там же. 2011. Бр. 9. С. 253-266. Рубрики: Ключевые слова: КАЛИШТА ставропигиальный жен. мон-рь в честь Рождества Пресв. Богородицы Македонской Православной Церкви, непризнанной др. правосл. Церквами КИЧЕВСКИЙ МОНАСТЫРЬ жен. (первоначально мужской), в честь Благовещения Пресв. Богородицы, Дебарско-Кичевской епархии не признанной Поместными Православными Церквами Македонской Православной Церкви |
| 2016 год, фото: bg-patriarshia.bg vk fb tw ok @ g+ lj Бачковский монастырь, плавание за Крестом 2016 год, фото: bg-patriarshia.bg vk fb tw ok @ g+ lj Иорданов день в Болгарии Фото: БГНЕС vk fb tw ok @ g+ lj Ледяные воды реки Тунджа Фото: БГНЕС vk fb tw ok @ g+ lj Освящение вод и крещенские купания в Александрии Патриарх Феодор II выпускает голубя. Александрия, 2016 год Фото: patriarchateofalexandria.com vk fb tw ok @ g+ lj Иордань на Валааме. 2014 г., фото: valaam.ru vk fb tw ok @ g+ lj На пути к Иордани 2013 г., фото: valaam.ru vk fb tw ok @ g+ lj Наместник Валаамского монастыря епископ Троицкий Панкратий освящает воды 2013 г., фото: valaam.ru vk fb tw ok @ g+ lj Оптина пустынь, народ Божий фото: optina.ru vk fb tw ok @ g+ lj Святогорская Лавра. митрополит Святогорский Арсений совершает Великое освящение воды Фото: svlavra.church.ua vk fb tw ok @ g+ lj Святогорская Лавра Фото: svlavra.church.ua vk fb tw ok @ g+ lj Крестный ход возвращается в Святогорскую лавру Фото: svlavra.church.ua vk fb tw ok @ g+ lj Великое освящение вод на реке Волге совершает архиепископ Костромской Алексий (Фролов) 2012 г., фото kostromaeparhia.ru vk fb tw ok @ g+ lj Архиепископ Костромской Алексий (Фролов) 19 января 2012 г., фото kostromaeparhia.ru Рейтинг: 9.2 Голосов: 1403 Оценка: 1 2 3 4 5 6 7 8 9 10 скрыть способы оплаты Комментарии Александр 25 февраля 2016, 16:42 Благодарю за интересную подборку! Фотографии замечательные! Можете ли сообщить, откуда взята миниатюра: Крещение Господне Миниатюра 985 г пищу не из праздного интереса: очень необычная композиция иконы и ее пространственное решения. эта ссылка поможет мне в искусствоведческой работе. Заранее благодарю. Татьяна Константиновна 20 января 2016, 03:04 Дорогие братья и сестры! С Праздником БОГОЯВЛЕНИЯ!!! Спасибо за прекрасные праздничные фотографии! Наташа 19 января 2016, 19:36 С Праздником, православные!!! Бог се в Македонии http://www.bigorski.org.mk/index.php 19 января 2016, 18:54 Милости Божией и благодати от Духа Святаго! С великим праздником Крещения Господа Бога и Спаса нашего Иисуса Христа, дорогие братия и сестры! |
| Feeble women by nature, but not in your minds and hearts; for womanly weakness did not appear in you in any way, but all your feats surpassed the bravery of men. Upon you were truly fulfilled the words of Scripture, which say, My strength is made perfect in weakness (2 Cor. 12:9), and again, God hath chosen the weak things of the world to confound the things which are mighty (1 Cor. 1:27; cf. Ps. 8:2, Mt. 21:16). The words of our Most Holy Savior were truly in your hearts, Who said, fear not them which kill the body, but are not able to kill the soul (Mt. 10:28). And again the Holy Spirit says, Be of good courage, and He shall strengthen your heart, all ye that hope in the Lord (Ps. 30:24). You completed the apostolic work before the apostles. You displayed the faith and courage of soul of the holy martyrs before them. Elias the great prophet, ablaze with Divine zeal, rebuked Ahab, and you confounded the guards of the Lord’s Tomb. Gideon once crushed a multitude of Midianites with three hundred soldiers (cf. Jdg. 7:25). You, along with the righteous men Joseph and Nikodemos, stronger than all of the Jews’ and Pilate’s fortifications became fearless ministers, ready even unto death to serve Him Who came to serve and lay down His soul for the redemption of the whole of mankind. You, O holy women, together with the Most Pure Virgin Mary, the mother of our eternal Savior, with great zeal and bravery of soul gathered to celebrate the very first service to the Savior. Therefore, you were blessed even before the apostles to preach the Resurrection of the Lord. Beloved faithful! Who are these holy Myrrhbearing Women who followed Christ together with the apostles and were accounted worthy to be witnesses to the Lord’s sufferings, and to anoint His holy Body with spices as it lay in the Tomb? The holy Gospel briefly provides us their names and deeds. The first and most full of spiritual zeal and courage is Mary Magdalene , from the city of Magdala in Galilee. The other holy Myrrhbearers are Maria, the mother of James (Mk. 16:1) and of Joses (Mk. 15:47), who is the cousin of the Mother of God; Mary, the wife of Cleopas (Jn. 19:25), and Salome, the mother of the Sons of Thunder (Mt. 27:56; 28:1; Mk. 16:1; Lk. 24:10). Then there is Joanna, the wife of Chuza, Herod’s steward, Susanna, and many others serving Him out of their own means (Lk. 8:3). Among the Myrrhbearers were Martha and Mary, the two sisters of Lazarus from Bethany, where the Savior often stayed with the holy apostles on the way to Jerusalem or Galilee. |
| St. Ireneus of Lyons counsels: “There is no use seeking the truth from others, when it can be readily found in the Church . The apostles have fully placed in the Church as in a rich treasure trove all that belongs to the truth. Everyone who wishes to do so can drink the waters of life from it; it is the door to life” (Against Heresies, 3:4). A teaching from a God-revealed source is a special inheritance in the Church’s treasure trove. Whoever has systematically studied the dogmatic teaching of our Church cannot but marvel at the harmony and inner consistency of its parts. All of the necessary dogmas needed for our salvation are set forth with the utmost clarity and brevity in the Symbol of Faith [the Nicene Creed.—Trans.], which was elaborated at the first (325) and second (381) Ecumenical Councils. It is part of the Divine Liturgy. It is pronounced three times during the rite of catechization in the sacrament of Baptism. For those preparing to be baptized, Fr. Georgiy has composed his own “symbol of faith”: “I believe in the One Holy Living God—our Heavenly (Spiritual) Father and Creator of the entire material world, emotional and spiritual; and in His Pre-eternal Living Created All-wise and Only-Begotten Word (Logos), by the Spirit and Power of God (see Acts 10:38) manifest to the world and incarnate in the Son of Man—Born of a chaste Woman (see Gal. 4:4), the Virgin Mary (Mariam), and crucified out of envy and dislike, but Resurrected (raised) according to the Love of God and Unity with the Father—Jesus (Yeshua) of Nazareth, Who was a Prophet of God, strong in deed and word (see: Lk. 24:19), and the Son of God—the Anointed One (Mashiah, Messiah-Christ), foreseen by the ancient prophets, and Who became the Judge of all the living and the dead (see Acts 10:42) and our Only Lord-Liberator from slavery to this world, which lies in evil (see 1 Jn. 5:19), and to the weak and materially poor origins of this world (see Gal. 4:3, 9), and by our Savior, mercifully forgiving all sins to the faithful, repentant, and baptized in His name (see Acts 10:43; Mk. 16:16); and of the Life-creating and Prophesying Holy Spirit—the One Comforter (Paraclete), Whom the Lord sends in place of Himself from our Father to the world as a confirmation of the Fullness of our eternal Life in the Kingdom of the Heavenly God, as a Gift of His one, holy, catholic and apostolic Church; that is, to God’s world, and especially to all those who sincerely love Him and truly believe in Him, and through Him by God’s grace, to those who believe in a Personal God and the capability of every person to conform with God and become like unto God. (“In the beginning was the Word.” Catechism for those being illumined, [Moscow, 1999] 10–11). |
| The physical and spiritual restoration of humankind to health is vividly described in the prophecy of Ezekiel in the valley of the dry bones ( Ezek. 37.1–28 ). Liturgically, the Orthodox Church places the readings of the most important of these Old Testament miracles and prophesies during services of the latter part of the Week of Christ’s Passion. Fifteen Old Testament texts are proclaimed during the divine liturgy on Holy Saturday directly prior to the triumphant singing of “Arise Oh Lord” (during which the dark vestments of Great Lent are exchanged for the white of Easter) and the first reading of the epistle and gospel which is the first to announce the paschal resurrection of Christ ( Rom. 6.3–11 and Mt. 38.1–20 ). For Orthodox theology, the true healing of our nature, which was distorted as a consequence of Adam’s sin, can only be achieved through Jesus Christ: “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” ( Rom. 6.23 ). This complete healing of the fallen nature of humankind – that is, the elimination of disease, decay, and death – is in contrast to the examples from the Old Testament, where healings and even resurrections were on an individual, symbolic basis, rather than applying to all of humanity: “For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive” ( 1Cor. 15.21–22 ). The apostle sums up this cosmically all-embracing doctrine: Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned.... For if the many died by the trespass of the one man, how much more did God’s grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many! ( Rom. 5.12,16 ) The New Testament (especially in the synoptic gospels) is replete with examples of Jesus Christ healing the sick: “And people brought to him all who were ill with various diseases, those suffering severe pain, the demon-possessed, those having seizures, and the paralyzed, and he healed them” ( Mt. 4.23–24 ; see also Mk. 6.56 ; Lk. 4.40 ). |
| St. Ignatius (Brianchaninov) Their deceit can be very subtle; it can lead to your becoming their captive again, and then you would not be able to free yourself from their sharp and tenacious claws. You have to enter into the saving experience of the Church as her full-blooded spiritual member. Be prepared for the fact that your occult practices have left a painful mark in your soul. As a serious, fatal illness makes an organism weak and vulnerable to new illnesses, so does the practice of the occult, magic, psychic experiences, channeling, and other forms of sorcery (this ancient word encompasses all kinds of conscious communion with demonic powers) damage the soul's inner order. The soul's strength is exhausted. Therefore, such a person is often plagued by depression, which causes faintheartedness and doubts about his own salvation. The person begins to think during those moments that God has not forgiven him. You must not accept these thoughts even for a minute, for they are dangerous, and can make depression your habitual state. In order to struggle with these thoughts, you must intensify your faith in God's infinite mercy, remembering that the Lord forgives all those who sincerely repent and resolve to change. In our corrupt times, many people play with the fires of Gehenna. People who go to them are not aware of the danger. Sometimes I even hear that a fortuneteller or psychic healer has directed a person to the Church. The Church has never recognized sorcerers as " missionaries. " A robber who fatally wounds a person and then sends him to a doctor is not considered a benefactor. Our Lord Jesus Christ categorically forbade the demons to speak of Him. And there was in their synagogue a man with an unclean spirit; and he cried out, saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the Holy One of God (Mk. 1:23–25). The Apostle Paul did not allow the possessed man to " witness " to Him to his travelling companions. The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation. And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour (Acts 16:17–18). A person should come to the Church at God's call: Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me (Rev. 3:20). |
| Поэтому не удивительно, что таких конструкций больше всего у Луки, максимально привлекавшего текст Септуагинты. Большая часть аргументов Карминьяка сводится к поиску игры слов и ассонансов, которые якобы могли стоять за греческим текстом (причем лексику он подбирал сам, не указывая при этом никаких критериев). Среди примеров, приводимых Карминьяком, много выражений, которые явно существовали и вне Нового Завета (например, сравнение «камни» и «сыны» в Мф 3. 9 и Лк 3. 8 может быть расхожим выражением или пословицей). Можно подобрать подобные примеры на арамейском: wrchesasthe и eklausate/ekopsasthe в Лк 7. 32/Мф 11. 17 соответствуют raqedton/arqedton. Странное выражение «огнем осолится» в Мк 9. 49 по одной из гипотез может быть смешением двух арамейских слов tbl (приправлять) и thbl (крестить), т. е. иметь значение «каждый будет крещен огнем» (ср. Мф 3. 11; Лк 3. 16) (Baarda T. J. Mk 9. 49//New Testament Studies. 1958/1959. Vol. 5. P. 318–321). Мессианское пророчество в Мк 10. 34 имеет ветхозаветную основу и явно составлено из Ис 50. 6; 53. 3, 5, 8–9, 12 и Пс 21. 7. Выражение «был со зверями» в Мк 1. 13 объясняется отнюдь не «прекрасной игрой слов» (такое выражение явно не подходит для объяснения текста Священного Писания). На самом деле, здесь, во-первых, использованы ветхозаветные образы (Ис 13. 21–22; 34. 13–14; Иез 34. 5, 25; Втор 8. 15 и др.). Во-вторых, подразумевается обещанная Сыну Божию в Пс 90. 11–13 ангельская защита (кстати, бывшая предметом искушения согласно Мф и Лк). Явный анахронизм — толковать выражение 2 Кор 3. 14 в нашем смысле слова «Ветхий Завет», как собрание книг, противостоящих Новому Завету. Его просто следует поместить в более широкий контекст — Иер 31. 31, Евр 8. 13. Примеры можно умножать. Но и так очевидно, что гипотеза Карминьяка не выдерживает критики. Приходится также сожалеть, что переводчики включили в текст книги полемику Карминьяка с Пьером Грело (также ныне покойным), потому что ответы Карминьяка на разумные замечания оппонента потрясают своей развязностью и постоянными переходами на личности, что разрушает образ священника-ученого (к счастью, Грело успел после этого написать более обстоятельный ответ: Grelot P. L’origine des Evangiles: Controverse avec J. Carmignac. P., 1986). Тем не менее, каждая гипотеза имеет право на существование. Выход книги Карминьяка на русском языке дает надежду, что переводческая деятельность и ознакомление русского читателя с современными проблемами и исследованиями в области библеистики будут продолжены. Александр Ткаченко Календарь ← 4 апреля 2024 г. 7 января 2024 г. |
| Названные мною исследователи дают много примеров из Нового Завета, которые показывают с достаточною наглядностью, в чем состоит эта литературная форма. Начнем с простейших. 1) Mk. II, 27 . Суббота для человека, а не человек для субботы. В двух двучленах, на которые распадается этот стих, первый член первого двучлена совпадает со вторым членом второго двучлена, и второй член первого двучлена – с первым членом второго двучлена. Мысль идет от субботы к человеку и возвращается от человека к субботе. Два примера из Книги Деяний: 2) Деян. ХХ, 21 (по тексту древних рукописей): возвещая иудеям и еллинам покаяние пред Богом и веру в Господа нашего Иисуса. Соотношение четырех членов то же, что и в первом случае: Иудеи (первый член) нуждались только в обращении ко Христу (последний член, тогда как Еллины (второй член) должны были быть приведены к Богу (третий член). 3) Дeяh. IV, 27 : ...собрались… на... Иисуса... Ирод и Понтий Пилат с язычниками и народом Израильским. Понтий Пилат был тоже язычник (два средних члена). С другой стороны, указание на Ирода отвечает упоминанию народа Израильского (крайние члены). 4) Uh. XIV, 1 : ...веруйте в Бога, и в Меня веруйте. Предмет веры составляет содержание двух средних членов. Призыв к вере, звучащий в первом члене, возвращается в последнем и тем сосредоточивает на себе ударение. 5) Евр. Х, 38–39 : Праведный верою жив будет, А, если поколеблется, не благоволит к нему душа моя. Мы же не из колеблющихся на погибель, Но (стоим) в вере ко спасению души. Понятие колебания – в двух средних членах, понятие веры в первом и последнем. Характерно, что ст. 39 (члены третий и четвертый) есть размышление составителя послания по поводу пророческого текста, составляющего содержание ст. 38 (члены первый и второй). Это размышление облечено в такую форму, которою оттеняется значение веры. 6) Puмл. XI, 22 : Посмотри на благость и строгость Божию, строгость к отпадшим, а благость к тебе... Последнее слово остается за благостию Божиею (четвертый член, совпадающей с первым). Мысль о строгости Божией (члены второй и третий) не имеет на себе ударения. Подобное же хиастическое построение, выражающее, в существенном, те же мысли, мы имеем в 2Kop. II, 15–16 . |
| According to His humanity, He was abandoned in those minutes by His Father. This means that the power of human evil and sin were so great that such horrible a punishment was needed to redeem them! The cup of sorrows was so bitter, that at the end of His suffering it forced a terrible shout of agony from His lips before death: My God, my God, why hast Thou forsaken me! (Mt. 27:46; Mk. 15:34). The dying One expressed not resentment or despair; He was rather portraying the immortality of His sufferings and self-effacement in the flesh. But how great is the love God has shown us by giving His Only-Begotten Son to such torture! O Lord, how can we thank Thee? What debtors we are to Thy divine holiness and purity, to Thy sufferings. Do you hear, my dear ones, what the lips of the dying Savior utter, about what He prays to His Heavenly Father? Father, forgive them; for they know not what they do (Lk. 23:34). From His dying heart, from lips growing cold, prayer flows for His enemies, a stream of divine love for the sinful world. Can we hear these words without trembling?... For whom is the dying Savior praying? For those who condemned Him to death. Throughout His earthly life, the Lord was surrounded by people—And there followed him great multitudes of people (Mt. 4:25); gather around Him were an innumerable multitude of people (Lk. 12:1), and thronged him (Mk. 5:24). His close disciples never left Him. But when He was taken before the judgment of the lawless high priests and Pharisees, He was alone… Where were those people who previously surrounded and thronged Him? Where were those He had healed, and the multitudes who heeded Him? Where were His disciples? Where was Peter, who had promised to follow Him always? At the judgment, there was no one. No one witnessed to the Lord Jesus. No one uttered a single word in his defense or justification. Christ stood alone before His judges. He needed no witnesses; He Himself bore witness unto the truth (Jn. 18:37)… He bore witness that God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life (Jn. 3:16). |
|
|
