| В начале ХХ века, когда отношения между Россией и Австро-Венгрией ухудшились, австрийские власти начали гонения на русских православных христиан. Были инициированы судебные процессы против многих мирян и даже священников, например против иеромонаха Алексия (Кабалюка) в 1913 году, против отца Максима Сандовича и отца Игнатия Гудимы в 1914 году, против отца Кассиана Богатырца в 1916 году. Суд тогда приговорил к смертной казни 16 православных, в том числе и отца Кассиана, бесстрашно защищавшего свою паству перед судом. 7 августа 1914 года был арестован отец Николай Рыжков, причем его заключение в тюрьму сопровождалось издевательствами и глумлениями. Священник провел 22 месяца в так называемой Башне смерти в Вене. После вынесения смертного приговора отец Николай заявил, что он не страшится предстать пред судом Всевышнего, потому что Господь знает подлинную правду. Мужество русского священника произвело сильное впечатление на судей и присутствовавших, а затем и на многих иных лиц: о помиловании отца Николая просил даже испанский король Альфонс. В итоге австрийское правительство вынуждено было помиловать осужденного, выслав его из страны. С началом войны, в 1914 году, русский Никольский собор был закрыт и вновь открылся лишь в октябре 1945 года. В 1967 году в Вене появился первый болгарский храм, посвященный святому Иоанну Рыльскому. В том же году австрийский парламент принял «Федеральный закон о православных», определивший официальный статус православных приходов разных юрисдикций. К настоящему времени в Австрии действует несколько юрисдикций Православных Поместных Церквей: – Среднеевропейская епархия Сербской Православной Церкви (официальный сайт: http://www.serb-kirche.at/, e-mail: redakcija@serb-kirche.at ). Ей принадлежит 12 австрийских приходов, управление которыми осуществляет благочинный протоиерей Георгий Кнежевич. В Австрии проживает около 100 000 православных сербов; – Венская и Австрийская епархия Русской Православной Церкви Московского Патриархата (официальный сайт: http://orthodoxia.org/austria/ , e-mail: bishop.hilarion@orthodoxia.org ). |
| Cassian, John. Iohannis Cassiani Conlationes XXIIII. Iohannis Cassiani opera Pars II. Edited by Michael Perschenig. Corpus Scriptorum Ecclesiasticorum Latinotum, vol. 13. Vienna, Austria: C. Geroldi Filium, 1886. Clement of Alexandria. “Paedagogous.” In Le pedagogue [par] Clement d " Alexandrie. 3 vols. Edited by M. Harl, H. Marrou, C. Matray and C. Mondesert. Sources Chretiennes, vols. 70, 108, 158. Paris: Cerf, 1960,1965,1970. ---. “Protrepticus.“ In Le protreptique, 2nd ed. Edited by C. Mondesert. Sources Chretiennes, vol. 2. Paris: Cerf, 1949. ---. “Stromata.” In Clemens Alexandrinus, vols. 2, 3rd ed., and 3, 2nd ed. Edited by O. Stahlin, L. Fruchtel and U. Treu. Die griechischen christlichen Schriftsteller 52 (15), 17. Berlin: Akademie-Verlag, 1960, 1970. Clement of Rome. „Epistula i ad Corinthios.” In Clement de Rome: Epitre aux Corinthiens. Sources Chretiennes, vol. 167. Paris: Cerf, 1971. Commodian. “Carmen de duobus populis (Carmen apologeticum).“ In Commodiani carmina. Edited by Joseph Martin. Corpus Christianorum, Series Latina, vol. 128. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1960. Cyprian. “De mortalitate.“ In Sancti Cypriani episcopi opera. Edited by C. Moreschini and M. Simonetti. Corpus Christianorum, Series Latina, vol. 3a. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1972. ---. Sancti Cypriani eptscopi epistularium. Edited by G. F. Diercks. Corpus Christianorum, Series Latina, vol. 3c. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1994. Cyril of Jerusalem. “Catecheses ad illuminandos 1–18.” In Cyrilli Hierosolymorum archiepiscopi opera auae supersunt omnia, 2 vols. Edited by W. C. Reischl and J. Rupp. Munich: Lentner, 1848, 1860. ---. “Procatechcsis.” In Cyrilli Hierosolymorum archiepiscopi opera quae supersunt omnia, vol. 1. Edited by W. C. Reischl and J. Rupp. Munich: Lentner, 1848. Diadochus of Photike. “Capita Centrum de perfectione Spirituali.” In Oeuvres. Edited by E. Des Places. Sources Chretiennes, vol. 5. Paris: Cerf, 1966. |
| The Commission also includes: Metropolitan Ionafan of Tulchin and Bratslav; Metropolitan Georgy of Nizhniy Novgorod and Arzamas; Archbishop Yustinian of Elista and Kalmykia; Archbishop Stefan of Gomel and Zhlobin; Archbishop Amfilokhy of Ust-Kamenogorsk and Semipalatinsk; Bishop Sofrony of Gubkin and Grayvoron; Bishop Vladimir of Klintsy and Trubchevsk; Archimandrite Akhila (Shakhtarin), father confessor of the Old-Rite Convent of the “Kiev-Bratsk” Icon of the Mother of God in the Kievan Metropolia; Archpriest Vladislav Tsypin, professor of the Moscow Theological Academy; Archpriest Ioann Mirolyubov, head of the Patriarchal Centre for Old Russian Liturgical Tradition (Commission secretary); Archpriest Yevgeny Sarancha of the Edinoverie (Coreligionist) Church of Archangel Michael in Mikhaylovskaya Sloboda, Kolomna Diocese; Archpriest Pyotr Chubarov, rector of the Edinoverie (Coreligionist) Church of Saint Nicholas in St. Petersburg; Archpriest Igor Yakimchuk, acting vice-chairman of the Department for External Church Relations; and Priest Daniil Khokhonya, rector of the Holy Ascension Church in Ipatovo town and dean of the Ipatovo district of the Stavropol Diocese. The Holy Synod also adopted decisions concerning the hierarchs serving abroad. Metropolitan Anthony of Volokolamsk was relieved of his duties as Patriarchal Exarch of Western Europe, having received commendation for his work. Archbishop Nestor of Madrid and Lisbon was appointed Archbishop of Korsun and Western Europe, Patriarchal Exarch of Western Europe. He will temporarily continue as administrator of the Diocese of Spain and Portugal. Bishop Alexy of Caffa, vicar of the Korsun Diocese, was appointed Bishop of Vienna and Austria. Having considered a request of Archbishop Nestor of Korsun and Western Europe, the Holy Synod resolved to appoint Hegumen Pyotr (Prutyanu) as Bishop of Caffa, vicar to Archbishop Nestor. Patriarch Kirill of Moscow and All Russia is to choose the venue for Hegumen Pyotr’s episcopal nomination and consecration upon his elevation to the rank of archimandrite. Discussed during the meeting were also activities of the Russian Orthodox Church’s parishes abroad. The Synod members resolved to relieve Hegumen Innokenty (Denschikov) of his duties as a cleric of the Diocese of Argentina and South America due to the end of his temporary assignment. He will continue his service under the omophorion of the head of the Solikamsk Diocese. Print publication Share: Page is available in the following languages Feedback |
| The early decades of the XIXth century were marked by an unusual spiritual unrest in Europe. It was a period of great historical shifts and tensions, catastrophes and commotions. The memories of the French Revolution were still quite fresh. Napoleonic wars turned the whole of Europe into an armed camp, and even a battlefield. The very rhythm of events was feverish. Apocalyptic forebodings and apprehensions were widespread. Napoleon’s defeat in Russia was interpreted by not a few as “the Judgment of God on the icy fields”, or simply as an eschatological victory over the Beast. There was a growing urge for spiritual unity. Theocratic utopianism was just in the air. In the turbulent atmosphere of those stormy years many were led to the conviction that the whole political and social life of nations had to be radically rebuilt on a strictly Christian foundation. Many Utopian plans were laid at that time, of which the most conspicuous was the famous Holy Alliance (1815). Contracted by three monarchs – one a Roman Catholic (Austria), another a Lutheran (Prussia), and the third an Eastern Orthodox (Russia) – it was an act of an Utopian ecumenism, in which political scheming and apocalyptic dreams were ominously mingled. It was an attempt to re-enact the unity of Christendom. There was but one Christian Nation, of which the nations are the branches; and the true Sovereign of all Christian people was Jesus Christ himself, “no other than He to Whom belongeth might”. The Kingdom of God has already been inaugurated, God himself ruling through His anointed. The idea of Divine Providence assumed at that time a rather magical glow. “And then the true New Year will come.” As a political venture, the Holy Alliance was a complete failure, a dreamy fiction, even a humbug. Yet, it was a symptomatic venture. It was a scheme of Christian unity. But it was to be a “Unity without Union”, and not a “Re-union of Churches”, but rather a federation of all Christians into one “holy nation” across the denominational boundaries, regardless of all confessional allegiances. Confessional divergences were simply disregarded or ignored, or else disavowed as irrelevant. History became, as it were, transparent, and one could, by faith and hope, discern the signs of the approaching Eschatological Age. The Kingdom of the Spirit will soon be manifested. |
| 220 cit., pp. 10, 24. This conclusion had also been arrived at previously by George Smith in his study of the tablets. – S. M. Evers, op cit (note 67 above) pp. 112117. 222 excavations at Uruk in 195960, for example, an archive belonging to members of the Egibi family was unearthed, containing 205 tablets dating from the sixth year of Nabonidus to the thirtythird year of Darius I. Most of the tablets were dated as from the reign of Darius. See J. van Dijk, UVB 18 (cf. note 33 above), pp. 3941. The earliest known text of the Egibi family is dated to 715 B.C.E. Business documents of the family then appear regularly between 690 and 480 B.C.E. M. A. Dandamaev, op. cit. (1984; see note 60 above), p.61. 223 most important works are: Saul Weingort, Das Haus Egibi in neubabylonischen Rechtsurkunden (Berlin: Buchdruckerei Viktoria, 1939), 64 pages; Arthur Ungnad, “Das Haus Egibi,” Archiv fur Orientforschung, Band XIV, Heft 1/2 (Berlin, 1941), pp. 5764; Joachim Krecher, Das Geschaftshaus Egibi in Babylon in neubabylonischer und achamenidischer Zeit (unpublished “Habilitationsschrift,” Universitatsbibliothek, Munster in Westfalen, 1970), ix + 349 pages.; and Martha T. Roth, “The Dowries of the Women of the IttiMardukbalatu Family,” Journal of the American Oriental Society, Vol. 111:1,1991, pp. 1937. 224 Rechtsleben, W (Leipzig: Verlag von Eduard Pfeiffer, 1898), p. 22, and M. T. Roth, op. cit., pp. 20, 21, 36. Another private enterprise, the NurSîn family, which through intermarriage became annexed to the Egibi family, has been thoroughly studied by Laurence Brian Shiff in The NurSîn Archive: Private Entrepreneurship in Babylon (603507 B.C.) (Ph. D. dissertation; University of Pennsylvania, 1987), 667 pages. 225 inscription itself stresses that her age was extreme: “I saw my [great] greatgrandchildren, up to the fourth generation, in good health, and (thus) had my fill of extreme old age “– A. Malamat, “Longevity: Biblical Concepts and Some Ancient Near Eastern Parallels,” Archiv fur Orientforschung, Beiheft 19: Vortrage gehalten auf der 28. Rencontre Assyriologique Internationale in Wien, 610. Juli 1981 (Horn, Austria: Verlag Ferdinand Berger 8s Sohne Gesellschaft M.B.H., 1982), p. 217. Dr. Malamat also refers to a tablet found at Sultantepe which “categorizes the stages of life from age 40 through age 90 [as follows]: 40 – lalûtu (‘prime of life’); 50 – umu kurutu (‘short life); 60 – metlutu («maturity’); 70 – umuarkûtu (‘long life’); – shibutu Cold age); 90 – littutu (‘extreme old age’).” – A. Malamat, ibid., p. 215. |
| 51 Documents relating to the canonization, including liturgical service materials, maybe found in Alexis Toth, The Orthodox Church in America and other writings by Saint Alexis, Confessor and Defender of Orthodoxy in America, trans. George Soldatow (Minneapolis, AARDM Press, 1996). See also John Kowalczyk, «The Canonization of Fr. Alexis Toth by the Orthodox Church in America,» St. Vladimir " s Theological Quarterly 38:4 (1994), 424–431. 52 «Autocephalous» is a technical term meaning «self-headed» or «self-governing.» 53 Thomas F. Sable, «Lay Initiative in Greek Catholic Parishes in Connecticut, New York, New Jersey, and Pennsylvania (1884–1909),» (doctoral dissertation, Graduate Theological Union, 1984), 124. 54 See Simon, «Alexis Toth,» 412. 55 On this, see Joel Brady, «Transnational Conversions: Greek Catholic Migrants and Russky Orthodox Conversion Movements in Austria-Hungary, Russian and the Americas (1890–1914)» (doctoral dissertation, University of Pittsburgh, 2012). Brady " s dissertation highlights the transnational aspect of Carpatho-Rusyn conversions, from Britain to South America. 56 Athanasius B. Pekar, The History of the Church in Carpathian Rus», trans., Marta Skorupsky (New York: Columbia University Press, 1992), 107, 110, 144–161. See also «Assassinate Bishop Who Led Secession from Rome,» The Christian Century (October 13, 1948), 1069; drew Sorokowski, «Ukrainian Catholics and Orthodox in Czechoslovakia,» Religion in Communist Lands 15:1 (1987), 54–68; Andrij Yurash, «Orthodox-Greek Catholic Relations in Galicia and their Influence on the Religious Situation in Ukraine,» Religion, State & Society 33:3 (2005), 185–205, especially 190. 57 Pekar, 107. 58 Americanists were those who believed that all Roman Catholics in America should conform to a single Catholic ethos, or culture. Two prominent Americanists were Archbishops John Ireland and James Gibbons (of Baltimore). Prominent opponents included Archbishop Michael Corrigan of New York City and Bishop Bernard McQuaid of Rochester, New York. Americanism had become a point of contention in the1890s. For more on Americanism, see Robert D. Cross, The Emergence of Liberal Catholicism in America (Cambridge: Harvard University Press, 1958); James Hennesey, American Catholics (New York: Oxford University Press, 1981); Thomas T. McAvoy, The Americanist Heresy in Roman Catholicism (Notre Dame: Notre Dame University Press, 1963). |
| Charles E. Hill Скачать epub pdf OXFORD UNIVERSITY PRESS Great Clarendon Street, Oxford OX2 6DP Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide in Oxford New York Auckland Cape Town Dar es Salaam Hong Kong Karachi Kuala Lumpur Madrid Melbourne Mexico City Nairobi New Delhi Shanghai Taipei Toronto With offices in Argentina Austria Brazil Chile Czech Republic France Greece Guatemala Hungary Italy Japan Poland Portugal Singapore South Korea Switzerland Thailand Turkey Ukraine Vietnam Oxford is a registered trade mark of Oxford University Press in the UK and in certain other countries Published in the United States by Oxford University Press Inc., New York ACKNOWLEDGEMENTS The English translation of the Bible used throughout is the New Revised Standard Version, unless otherwise noted. I wish to thank Tom Perridge and Elizabeth Robottom at OUP for all their helpful guidance and suggestions, and the Oxford readers who in many ways made this a better book. Thanks also to Michael Farrell and Karen Middlesworth for their tireless and cheerful efforts in securing library materials and to Rick Bennett for his help in obtaining permissions. I owe special thanks to Sean Hill for reading the manuscript and offering his valuable comments, to Charity, Jamie, and Megan Hill for their artistic consultation, and to Marcy Hill for her great patience and for her inspiration to attempt an ‘accessible’ book. This book is lovingly dedicated to Marcy – cara et amica. The Bible contains four Gospels which tell the story of Jesus of Nazareth. And yet, many more Gospels once existed. Who then, determined which Gospels would, for the next two thousand years, serve as tne main gateways to Jesus and his teaching? Who Chose the Gospels? takes us to the scholarship behind the headlines, examining the great (and ongoing) controversy about how to look at ancient books about Jesus. How the four Biblical Gospels emerged into prominence among their competitors a crucial question for everyone interested in understanding the historical Jesus and the development of the Christian church. |
| Su decisione del Santo Sinodo del 22 ottobre 2015 (protocollo n° 62) è stato eletto vescovo ausiliare del Patriarca di Mosca e di tutta la Rus " con il titolo di Bogorodsk, incaricato della cura pastorale delle parrocchie del Patriarcato di Mosca in Italia. E’ stato inoltre nominato capo dell’Ufficio per le istituzioni estere del Patriarcato di Mosca. Il rito della sua nomina episcopale si è svolto il 23 ottobre 2015 nella cattedrale della Presentazione della Santissima Madre di Dio del monastero di Optina. È stato consacrato vescovo il 26 ottobre durante la Divina Liturgia presso il Convento di Novodevicij a Mosca. La celebrazione è stata presieduta da Sua Santità il Patriarca Kirill. Con decreto di Sua Santità il Patriarca Kirill del 28 ottobre 2015 è stato nominato rettore della Chiesa della Natività di San Giovanni Battista in Presnja a Mosca. Su decisione del Santo Sinodo del 24 dicembre 2015 (protocollo n° 89) è entrato a far parte del Consiglio Supremo della Chiesa Ortodossa Russa. Su decisione del Santo Sinodo del 29 luglio 2017 (protocollo n° 52) è stato sollevato dalla carica di amministratore delle parrocchie italiane del Patriarcato di Mosca e rettore della Chiesa stauropigiale di Santa Caterina a Roma. Il Sinodo gli ha conferito il titolo episcopale di Zvenigorod. Da settembre a dicembre 2017 è stato amministratore provvisorio della diocesi di Berlino. Con decisione del Santo Sinodo del 28 dicembre 2017 (protocollo n° 116) è stato nominato amministratore delle diocesi di Vienna-Austria e Budapest-Ungheria con il titolo episcopale di Vienna e Budapest, mantenendo la carica di capo dell’Ufficio per le istituzioni estere del Patriarcato di Mosca. Il Sinodo lo ha inoltre incaricato temporaneamente dell " amministrazione delle parrocchie del Patriarcato di Mosca in Italia. Il 1° febbraio 2018 durante la Divina Liturgia nella Cattedrale di Cristo Salvatore a Mosca è stato elevato al rango di arcivescovo da Sua Santità il Patriarca Kirill. Con decisione del Santo Sinodo del 15 ottobre 2018 (protocollo n° 77) è stato esonerato dall " amministrazione provvisoria delle parrocchie del Patriarcato di Mosca in Italia. |
| ---. “De trinitate.” In Aurelii Augustini opera. Edited by W. J. Mountain. Corpus Christianorum, Series Latina, vols. 50, 50a. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1968. ---. “Epistulae.” In Sancti Aureli Augustini opera. Edited by A. Goldbacher. Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 34, pt. 2. Vienna, Austria: F. Tempsky, 1895. ---. “In Johannis euangelium tractatus.” In Aurelii Augustini opera. Edited by Radbodus Willems. Corpus Christianorum, Series Latina, vol. 36. Tumhout, Belgium: Typographi Brepols Editores Pontificii, 1954. ---. “Sermones.” Patrologiae Cursus Completus, Series Latina, vol. 38. Edited by J.-P. Migne. Paris: Migne, 1861. Barnabas. “Barnabae epistula.” In Epitre de Barnabe. Edited by R. A. Kraft. Sources Chretiennes, vol. 172. Paris: Cerf. 1971. Basil the Great (of Caesarea). “De humilitate.” In Patrologia Cursus Completus; Series Graeca, vol. 31. Edited by J.-P. Migne. Paris: Migne, 1857. ---. “De spiritu sancto.” In Basile de Cesaree: Sur le Saint-Esprit, 2nd ed. Edited by B. Pruche. Sources Chretiennes, vol. 17. Paris: Cerf, 1968. ---. “Epistulae.” In Saint Basile. Lettres, 3 vols. Edited by Y. Courtonne. Paris: Les Belles Lettres, 1957, 1961, 1966. ---. “Homiliae in hexaemeron.” In Basile de Cesaree: Homelies sur l " hexaemeron, 2nd ed. Edited by S. Giet. Sources Chretiennes, vol. 26. Paris: Cerf, 1968. ---. “Homiliae super Psalmos.” In Opera omnia. Edited by J.-P. Migne. Patrologia Cursus Completus; Series Graeca, vol. 29. Paris: Migne, 1865. Bede the Venerable. “De tabernaculo et euasis eius ac vestibus sacerdotem libri iii.” In Bedae Venerabilis opera. Edited by D. Hurst. Corpus Christianorum, Series Latina, vol. 119a. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1969. ---. “Homiliarum evangelii libri ii.” In Bedae Venerabilis opera. Edited by D. Hurst. Corpus Christianorum, Series Latina, vol. 122. Turnhout, Belgium: Typographi Brepols Editores Poncificii, 1953. Caesarius of Arles. “Sermones.” In Caesarii Arelatensis opera. Edited by D. Germani Morin. Corpus Christianorum, Series Latina, vols. 103,104. Turnhout, Belgium: Typographi Brepols Editores Pontificii, 1953. |
| Although during his later years in the monastery, access to Fr. John became more and more restricted, first by the monastery authorities and later by the infirmities of old age, all ranks of people came to him for counsel: the Patriarchs of Russia, Pimen and later Alexei II, many clergymen, writers, film-makers, foreigners, and a multitude of Orthodox Christians. Even President Vladimir Putin visited Fr. John. When Fr. John was no longer physically able to receive people, his correspondence and publications served as instruction and consolation to his many spiritual children. One spiritual son of Fr. John, Alexander Ogorodnikov, who spent nine years in a concentration camp for organizing a Christian seminar, described Fr. John: “He immersed those who conversed with him in a sea of love, never forbidding, but rather softly leading one towards integrity and resolve.” The scholar and iconographic art historian Savva Yamschikov recalls his first visit with Fr. John in Riazan Province, at a time when his profession met mostly hindrances and difficulties: “…at one point a radiant, joyful batiushka with a beneficent smile came through the church gate to meet us with a wonderfully light step, as if he were not walking, but floating upon air.… At first glance, he was an airy, unreal, angelic person, but actually everything he taught and lived by was dedicated to the preservation of the holy shrines of our [Russian Orthodox] Faith, and the strength of our Church.… He taught the Orthodox to, ‘pray, work, and preserve honor and dignity, and then Russia will not die out… Then Russia will be resurrected.’” Bishop Hilarion of Vienna and Austria recalls his meetings with Fr. John Krestiankin over the course of many years, from the time he was thirteen years old. “Fr. John’s counsels were simple and healthy. I do not recall any time when he insisted on any decision. He always emphasized that God has given every human being freedom, and no spiritual counselor, no elder may transgress it. A person must make all of his responsible, important decisions himself, and come for a blessing only after this decision has already ripened within, when there is no wavering or doubt about it. As he wrote in his letters, ‘No one can decide our important life decisions for us; even in former times, elders did not command God’s inheritance.… There can be no commanding in spiritual life.’ |
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