| 64 Как писала К. Фицджеральд, таких эпитетов не были удостоены даже Апостолы, имевшие тем не менее священнический сан – FitzGerald K. K . Die Eva-Maria Typologie und die Frauen in de Orthodoxen Kirche. S. 231. 65 Hopko Th.(Hg.) Woman and Priesthood. St. Vladimir. N. J. 1983. P. 183. 66 Evdokimov P.La femme et le salut du monde. Etude d " Anthropologie chretienne sur les charismas de la femme, Tournai, 1958. С. 19. 67 Jensen A.Wie patriarchalisch ist die Ostkirche? Frauenfragen in der orthodoxen Theologie//Una Sancta. 1985. S. 139. 68 H. van der Meer.Priestertum der Frau? Eine theologiegeschichtliche Untersuchung (QD 42). Freiburg, 1969. S. 171. 69 Theodorou E. D.Weibliche Kleriker aus orthodoxer Sicht//Kanon. Mutter, Nonnen, Diakonissen. 2000. S. 194. 70 Ohme H.Neue theologische Einsichten der Orthodoxie zur Frage der Frauenordination – Die Konferenz von Rodhos vom 30. 10–7. 11. 1988// Bock W, Lienemann W. Frauenordination. Studien zu Kirchenrecht und Theologie. B. III. Heidelberg, 2000. S. 148. 71 Limouris G.Orthodox and ecumenical Assemblies… P. 15. Со ссылкой на: Orthodox Women in the United Europe; 3–6 November 1994, Levadia, Greece: E. Behr-Sigel, in: MaryMartha, 17. 72 LimourisG. Orthodox and ecumenical Assemblies. P. 16. 73 Там же. P. 16. Со ссылкой на: Women in the Life of the Orthodox Church: Discerning the Signs of the Times ( Mt. 16. 3 ), 4–11 October 1996. WCC Geneva. 74 «Gemeinsame Uberlegungen» der Orthodox-Altkatholischen Konsultation zur Stellung der Frau in der Kirche und zur Frauenordination als okumenischem Problem. Vorbemerkung//Internationale Kirchliche Zeitschrift – Bild Christi und Geschlecht. 1998. Apr.– Juni. S. 78–81. 75 Ibid. S. 81–82. 76 Ecumenical Patriarch Bartholomew Hosts International Conference for Orthodox Women. http://www.stnina.org 77 «Orthodox women issue «Very strong» recommendations». World Council of Churches. Press Release. For Immediate Use. 28 May 1997. smm@wcc-coe.org 78 «Consultation on Orthodox Liturgical Renewal and Visible Unity» in the Monastery of New Skete. |
| 1974. Vol. 40. P. 145–189; Καρμρης . θσις κα διακονα τν γυναικν ν τ ρθοδξ κκλησ. θναι, 1978. Σ. 7–46; Horsley G . H . R . New Documents Illu strating Early Christianity: A Review of the Greek Inscriptions and Papyri Published in 1976. Sydney, 1981. P. 121; Martimort A . -G . Les diaconesses: Essai historique. R., 1982. (Bibliotheca «Ephemerides Liturgicae»: «Subsidia»; 24); Aubert M . -J . Des femmes diacres: Un nouveau chemin pour l’Église. P., 1987. (Le Point Théol.; 47); Ansorge D . Der Diakonat der Frau: Zum gegenwartigen Forschungsstand//Liturgie und Frauenfrage/Hrsg. T. Berger, A. Gerhards. St. Ottilien, 1990. S. 631–665. (Pietas Liturgica; 7); Bradshaw P . Ordination Rites of the Ancient Churches of East and West. N.-Y., 1990; Romaniuk K . Was Phoebe in Romans 16, 1 a Deaconess?//ZNW. 1990. Bd. 81. S. 132–134; Ysebaert J . The Deaconesses in the Western Church of Late Antiquity and Their Origin//Eulogia: Mélanges offerts à A. Bastiaensen/Ed. G. J. M. Bartelink e. a. Steenbrugge, 1991. P. 421–436. (Instrumenta Patristica; 24); Zanetti U . Y eut il des diaconesses en Egypte?//VetChr. 1991. Vol. 27. P. 369–373; Elm S . Virgins of God: The Making of Asceticism in Late Antiquity. Oxf., 1994; Постернак А . В . (ныне свящ.) Женское служение в ранней христ. Церкви (I–VI вв.)//АиО. М., 1996. 2/3(9/10). С. 209–245; он же . Очерки по истории общин сестер милосердия. М., 2001; FitzGerald K . K . Women Deacons in the Orthodox Church. Brookline, 1998; Taft R . F . Women at Church in Byzantium: Where, when — and why?//DOP. 1998. Vol. 52. P. 27–87; Synek E . Der Frauendiakonat der Alten Kirche und seine Rezeption durch die orthodoxen Kirchen: Lo sungsansatze für die katholische Ordinations diskussion?//ÖS. 1999. Bd. 48. S. 3–21; Eisen U . Women Officeholders in Early Christianity: Epi graphical and Literary Studies/Transl. L. Malo ney. Collegeville (MN), 2000. P. 158–198; Metzger M . Le diaconat féminin dans l’histoire//Mother, Nun, Deaconess: Images of Women Ac cording to Eastern Canon Law/Ed. |
| Surrogate Motherhood incompatible with Church family values—Russian Church official Moscow, March 27, 2017 Photo: thoughtsonliberty.com A bill, which the Russian Orthodox Church supports, has been introduced in the State Duma to ban surrogate motherhood in Russia, as TASS reports. Deputy Chairman of the Synodal Department for Church and Society and the Media Vakhtang Kipshidze stated that the Church sees the practice as degrading to the dignity of women and undermining family values. “We believe that the practice of surrogate motherhood demeans the dignity of women. Such an approach to the birth of children does not correspond to our views on marriage and family. This situation can be viewed as a mother selling her child, which is morally questionable,” he stated. The deputy chairman stressed that the desire to bear and raise children is perfectly normal, “but it’s not necessary to resort to surrogate motherhood for it. “It’s absolutely unnecessary to resort to technology that undermines our views on family and the relationship of children and mothers. You can turn to the practice of adopting children, who are also in need of parental love,” Kipshidze said. He noted that surrogacy is prohibited in many countries, but in addition to legislative barriers, there should also be a “moral rejection and education in the spirit of respect for the dignity of women, which cannot be considered incubators for other people’s children.” According to Senator Anton Belyakov, who authored the draft bill, “Surrogacy is child trafficking. In my opinion, it’s not just immoral, but violates the rights of women and children. Therefore such deals should be banned in Russia, as in most civilized countries.” He stressed that there have been many scandals in Russia in recent years connected with the failure of surrogate mothers to give up the child, the transfer of children to homosexual families, the separation of twins, and other conflict situations. 27 марта 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| One can download images in school or at McDonald’s. The danger and problem with this freely available porn is not just that it is sinful. It is sinful, of course, but the problem is graver than that. The real danger is that our young boys are feeding on such images at a younger and younger age, before they begin to have real relationships with girls, and these pornographic images and practices badly skew their developing understanding of sexuality. When therefore they later come to relate to girls and women, they will not regard the female as a person worthy of respect, self-sacrifice, and gallantry. The pornographic images will have dehumanized the female, and sex will not be about relationship, but about cruelty, debasement and the infliction of pain upon the vulnerable. Please note that I said “the vulnerable”, and not necessarily “the adult vulnerable”. All pornography eventually ends in child pornography, for none are more vulnerable than children. Pornography is addictive, for one becomes quickly and increasingly desensitized, and to get the same psychic “kick” one requires ever more explicit and shocking images, ever greater hardcore cruelty. The defenders of Fifty Shades of Grey should take note, for the book and its movie are symptoms of a new sickness, and an impetus for further descent into the degradation of women. That the book has been written, and the movie directed by women reveals just how badly feminism has lost its way. The current availability of hardcore porn for young boys represents a frontal assault on their healthy development as men. It is now possible that an entire generation of men will arise who regard sexuality simply as an instrument for debasing women, and who make “Bros before hoes” their unspoken motto. Part of our task as parents is to warn our children of this danger, and to help them regard pornography as a dangerous temptation in the same way that ingesting crystal meth or heroin is a dangerous temptation. It must be avoided for the same reason—because it is addictive and will harm you. In this dangerous world, we must teach our children well. And the first step to teaching them well is to practice what we preach. If we would warn them of the dangers of porn, we must keep our hearts clean, and have nothing to do with it ourselves. Fr. Lawrence Farley 20 февраля 2015 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Свт. Григорий Нисский рассказывает также о чудесах, совершавшихся по молитве М. М. (о том, как она, отказавшись от врачебной помощи, избавилась от опухоли груди; об исцелении девочки с бельмом, к-рую М. М. поцеловала в больной глаз, после чего бельмо исчезло; о чудесном умножении ею хлеба во время голода), подчеркивая, что чудес было намного больше, чем он упоминает. Ист.: Maraval P. Introd.// Grég. Nyss. De vita Macr. P., 1971. P. 21-132; idem. Introd.//Lettres de Grégoire de Nysse. P., 1990. P. 15-52. (SC; 363); BHG, N 1012; SynCP. Col. 289; ActaSS. Iul. Vol. 4. P. 589, 604; Νικδημος. Συναξαριστς. Τ. 6. Σ. 83-84; ЖСв. Июль. С. 405-416. Лит.: Marrou H.-I. Histoire de l " éducation dans l " antiquité. P., 1948; Gribomont J. Eustathe le Philosophe et les voyages du jeune Basile de Césarée//RHE. 1959. Vol. 54. P. 115-124; Sauget J.-M. Macrina//BiblSS. Vol. 8. Col. 456-458; Wilson-Kastner P. Macrina: Virgin and Teacher//AUSS. 1979. Vol. 17. P. 105-117; Maraval P. Encore les frères et sœurs de Grégoire de Nysse//RHPhR. 1980. Vol. 60. P. 161-166; Loveren A. E. D., van. Once Again: «The Monk and the Martyr»: St. Anthony and St. Macrina//StPatr. 1982. Vol. 17. Pt. 2. P. 528-538; Clark E. A. Ascetic Piety and Women " s Faith: Essays in Late Ancient Christianity. Lewiston; N. Y., 1986; Momigliano A. The Life of St. Macrina by Gregory of Nyssa// Idem. Ottavo contributo alla storia degli studi classici e del mondo antico. R., 1987. P. 333-347; Wolfskeel C. W. Makrina//A History of Women Philosophers. Dordrecht, 1987. Vol. 1: Ancient Women Philosophers 600 BC-AD 500. P. 139-168; Cloke G. This Female Man of God: Women and Spiritual Power in the Patristic Age, AD 350-450. L.; N. Y., 1995; Σωφρνιος (Εστρατιδης). Αγιολγιον. Σ. 285-286; Burrus V. «Macrina " s Tattoo»//The Cultural Turn in Late Ancient Studies: Gender, Asceticism, and Historiography/Ed. D. B. Martin, P. Cox Miller. Durham, 2005. P. 103-116; Silvas A. M. Macrina the Younger: Philosopher of God. Turnhout, 2008. Т. Л. Александрова Грузинская агиографическая традиция |
| ISIS burns 80-year-old Christian woman to death for alleged sharia violation Mosul, May 28, 2015 The vicious act occurred in a town just 12 miles south of Mosul. Sa’ed Mamuzini with the Kurdistan Democratic Party (KDP) told the media the Christian woman hailed “from Kremlis in the Nimrud area of the Hamdaneya sub district, east of Mosul.” The news comes only a day after ISIS allegedly burned a 20-year-old woman alive “because she refused to perform an extreme sex act.” Zainab Bangura, the United Nation’s representative for sexual crimes in war, interviewed people displaced by ISIS. “They commit rape, sexual slavery, forced prostitution and other acts of extreme brutality,” Bangura asserted. “We heard one case of a 20-year-old girl who was burned alive because she refused to perform an extreme sex act. We learned of many other sadistic sexual acts. We struggled to understand the mentality of people who commit such crimes.” ISIS stormed into Iraq and Syria in 2014, leveling historical monuments and kidnapping females as it establishes its caliphate. Yazidi populations have suffered the most under the hands of ISIS terrorists, who interpret the Yazidi worship of the Peacock Angel as “devil worship.” “After attacking a village, [the Islamic State] splits women from men and executes boys and men aged 14 and over,” she explained. “The women and mothers are separated; girls are stripped naked, tested for virginity and examined for breast size and prettiness. The youngest, and those considered the prettiest virgins fetch higher prices and are sent to Raqqa, the IS stronghold.” In early May, Bangura spoke to journalists about her previous interviews with women ISIS forced into sex slavery. These women told her about the slave markets and females undergoing surgery to restore their virginity. “Girls are literally being stripped naked and examined in slave bazaars,” she claimed, and said they were “categorized and shipped naked off to Dohuk or Mosul or other locations to be distributed among ISIL leadership and fighters.” 28 мая 2015 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| 1998. Vol. 52. P. 27-87; Synek E. Der Frauendiakonat der Alten Kirche und seine Rezeption durch die orthodoxen Kirchen: Losungsansatze für die katholische Ordinationsdiskussion?//ÖS. 1999. Bd. 48. S. 3-21; Eisen U. Women Officeholders in Early Christianity: Epigraphical and Literary Studies/Transl. L. Maloney. Collegeville (MN), 2000. P. 158-198; Metzger M. Le diaconat féminin dans l " histoire//Mother, Nun, Deaconess: Images of Women According to Eastern Canon Law/Ed. E. Synek. Egling, 2000. S. 144-166. (Kanon; 16); Müller G. L. Priestertum und Diakonat: Der Empfänger des Weihesakramentes in schöpfungstheologischer und christologischer Perspektive. Freiburg, 2000. (Sammlung Horizonte NF; 33); Smyth M. B. Widows, Consecrated Virgins and Deaconesses in Antique Gaul//Magistra. 2002. Vol. 8. P. 53-84; Пентковский А. М. Чинопоследования хиротоний в византийских Евхологиях VIII-XII вв.//ВВ. 2002. Т. 61(86). С. 118-132; Арранц М. Избранные соч. по литургике. Рим; М., 2003. Т. 1: Таинства визант. Евхология. С. 438-529; Zagano Ph. Catholic Women Deacons: Present Tense//Worship. 2003. Vol. 77: 5. P. 386-408; Brakmann H. Die altkirchlichen Ordinationsgebete Jerusalems//JAC. 2004. Bd. 47. S. 108-127; Karras V. A. Female Deacons in the Byzantine Church//Church History. 2004. Vol. 73. P. 272-316; Желтов М. , диак. Чины рукоположений по древнейшему славянскому списку: Ркп. РНБ. Соф. 1056, XIV в.//Вестн. ПСТГУ. Сер. 1: Богословие и философия: [Труды кафедры Литургического богословия]. 2005. Вып. 14. С. 147-157; Madigan K. , Osiek C. , ed. Ordained Women in the Early Church: A Documentary History. Baltimore, 2005. Диак. Михаил Желтов Рубрики: Ключевые слова: АКВИЛЕЯ [лат. Aquileia], древний город в Сев.-Вост. Италии (при слиянии Анче и Торре, притоков р. Изонцо), центр Аквилейского Патриархата АЛЕКСАНДРИЯ центр Александрийской Православной Церкви, второй по величине город Арабской Республики Египет, крупный морской порт на побережье Средиземного моря, в зап. части дельты Нила АЛТАРНИК в совр. рус. церковной практике помогающий в алтаре священнослужителям при совершении богослужения АНАЗАРВ древний город в вост. части Киликии (юго-запад Малой Азии, близ совр. Агачлы, Турция), митрополия в сост. Антиохийского Патриархата |
| On Misogyny and Anti-Semitism The questions of anti-Semitism and misogyny require circumspect comment. The patristic writers are perceived by some to be incurably anti-Semitic or misogynous or both. 1 would like to briefly attempt a cautious apologia for the ancient Christian writers, leaving details to others more deliberate efforts. I know how hazardous this is, especially when done briefly. But it has become such a stumbling block to some of our readers that it prevents them even from listening to the ancient ecumenical teachers. The issue deserves some reframing and careful argumentation. Although these are challengeable assumptions and highly controverted, it is my view that modern racial anti-Semitism was not in the minds of the ancient Christian writers. Their arguments were not framed in regard to the hatred of a race, but rather the place of the elect people of God, the Jews, in the history of the divine-human covenant that is fulfilled in Jesus Christ. Patristic arguments may have had the unintended effect of being unfair to women according to modern standards, but their intention was to understand the role of women according to apostolic teaching. This does not solve all of the tangled moral questions regarding the roles of Christians in the histories of anti-Semitism and misogyny, which require continuing fair-minded study and clarification. Whether John Chrysostom or Justin Martyr were anti-Semitic depends on whether the term anti-Semitic has a racial or religious-typological definition. In my view, the patristic texts that appear to modern readers to be anti-Semitic in most cases have a typological reference and are based on a specific approach to the interpretation of Scripture – the analogy of faith – which assesses each particular text in relation to the whole trend of the history of revelation and which views the difference between Jew and Gentile under christological assumptions and not merely as a matter of genetics or race. Even in their harshest strictures against Judaizing threats to the gospel, they did not consider Jews as racially or genetically inferior people, as modern anti-Semites are prone to do. Even in their comments on Paul’s strictures against women teaching, they showed little or no animus against the female gender as such, but rather exalted women as “the glory of man.” Compare the writings of Rosemary Radford Ruether and David C. Ford10 on these perplexing issues. Ruether steadily applies modern criteria of justice to judge the inadequacies of the ancient Christian writers. Ford seeks to understand the ancient Christian writers empathically from within their own historical assumptions, limitations, scriptural interpretations and deeper intentions. While both treatments are illuminating, Ford’s treatment comes closer to a fair-minded assessment of patristic intent. Читать далее Источник: InterVarsity Press. Downers Grove, Illinois. 2001 Поделиться ссылкой на выделенное |
| 670 Ожизни Э.Бер-Сижель см.: Lossky О. Vers le jour sans déclin: Une vie d " Élisabeth Behr-Sigel (1907–2005). Paris, 2007; краткое жизнеописание опубликовано Братством св.Албания и св.Сергия Радонежского. См. также воспоминания об Э.Бер-Сижель, собранные в: Contacts. Vol. 220 (октябрь–декабрь 2007г.), и некролог: Plested М.//Sobornost/ECR. 2005. Vol.27:2. Р.62–64. О богословских взглядах Э.Бер-Сижель, см.: Wilson S.H. Woman, Women, and the Priesthood in the Trinitarian Theology of Elisabeth Behr-Sigel. London, 2013. 672 Ср. Его части в двух изданиях: Women and the Priesmhood/Ed.T.Hopko. Crestwood, NY, 1983; 2-е изд. 1999, и замечания о. Ф.Хопко в «Предисловии» ко 2-му изд. (Р. 1). Ранее митрополит Каллист был решительно против рукоположения женщин; в настоящее время он считает аргументы оппонентов (включая себя самого) неубедительными, а вопрос открытым и требующим дальнейшего обсуждения. 673 Prière et sainteté dans l " Église russe. Paris, 1950; переизд. в: Spiritualité Orientale 33. 1982. Аввауе de la Bellefontaine, Bégrolles-en-Mauge 674 Alexandre Boukharev: Un théologien de l " Égljse orthodoxe russe en dialogue avec the monde moderne. Paris, 1977. 675 Le Lieu du coeur: Initiation а la spiritualité de l " Église orthodoxe. Paris, 1989; англ. пер.: The Place of the Heart: Introduction to Orthodox Spirituality/Перев. S. Bigham. Oakwood, Torrance, СА. 1992. 676 Le Ministère de la femme dans l " Église. Paris: Cerf, 1987; англ. пер.: The Ministry of Women in the Church/Пер. S. Bigham. Oakwood, Redondo Beach, СА, 1991. 677 L’Ordination de femmes dans l " Église orthodoxe with Kallistos Ware. Paris, 1998; англ. пер.: The Ordination of Women in the Orthodox Church. Geneva: WCC Publications, 2000. 678 Lev Gillet, «un moine de l " Église d " Orient». Paris, 1993; англ. пер: Lev Gillet, «А Monk of the Eastern Church»/Пер. H.Wrighm. Oxford, 1999. 679 Discerning the Signs of the Times: The Vision of Elisabeth Behr-Sigel/под ред. М. Plekon, S.E.Hinlicky. Crestwood, NY, 2001; на фр.: Discerner les signes du temps. Paris, 2002. |
| Orthodox Christian Women Vs. Muslim Women SOURCE: Opposing views by Allison Troy In the religious traditions of Orthodox Christianity and Islam, women’s roles have been widely contested. There are a variety of differences between the two religion’s theological and practical requirements for female believers, but there is also a great deal of commonality between the roles and customs that Muslim and Orthodox Christian women uphold. By examining the particularities of each religion’s teachings about women, it will be easy to draw stronger distinctions and parallels between the two. Women " s Dress: Origins The issue of women’s dress is one way to compare and contrast the practices of Orthodox Christian and Muslim women. Ruhi Hamid, in her documentary " Islam Unveiled, " claims that Muslims were influenced by Byzantine Christians: In early 700, Orthodox Christian women wore head coverings in accordance with the Apostle Paul’s command in 1st Corinthians for women to cover their heads in public worship. Both religions require women to cover their heads in public and to dress " modestly " for public worship and interactions. Orthodox Women and the Veil In contemporary Orthodox Christianity, the ways that women dress differ in terms of their parish’s history and geographical location. Most women do not wear a full head covering, or veil, in many parishes across North America. Orthodox churches with an older immigrant population, particularly from Russia or Greece, however, will often require women to wear a head covering of some kind. Matushkas, or priests’ wives, can be required to wear head coverings in the presence of a bishop. It is more common for Orthodox women in non-Western settings to cover their heads. Muslim Women and the Hijab In Islam, much of the expectation for women wearing the veil, or hijab, comes from the Quran’s demands for purity of all believers; it is also widely taught that men, as the traditional leaders of Muslim families, must be protected from any sexual attraction they might encounter while seeing other women. There are also rules for various interactions between men and women -- for example, an unmarried Muslim woman will often wear the full hijab to cover her face from men in public, whereas a married Muslim woman, depending on her country’s adherence to Muslim teaching, can go into public with her face uncovered. |
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