| «Христианскаянаука» Hoekema, Anthony A. Christian Science. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974. Martin, Walter. Walter Martin Speaks Out on the Cults. Ventura: Vision House Publishers, 1983. Martin, Walter, and Klann, Norman H. The Christian Science Myth. Grand Rapids: Zondervan Publishing House, 1956. Peabody, Frederick W. The Religio-Medical Masquerade. Fleming H. Revell, 1910. Twain, Mark. Christian Science. Harper. 1907. Мормонизм Bales, James D. The Book of Mormon? Rosemead: Old Paths Book Club, 1958. Budvarson, Arthur. The Book of Mormonism – True or False? Grand Rapids: Zondervan Publishing House, 1941. Call, Lamoni. 2000 Changes in the Book of Mormon. Salt Lake City: Modern Microfilm Company. Fraser, Gordon H. Is Mormonism Christian? Chicago: Moody Colportage Library, 1957. Gibbs, Josiah F. The Mountain Meadows Massacre. Salt Lake City: Salt Lake Tribune, 1910. Hoekema, Anthony A. Mormonism. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974. Hougey, Hal. Archeology and the Book of Mormon. Pacific Press, 1973. Martin, Walter R .The Maze of Mormonism. Santa Ana: Vision House Publishers, 1978. McConkie, Bruce R. Mormon Doctrine. Salt Lake City: Bookcraft, rev. 1978. What the Mormons Think of Christ. Salt Lake City. Mulder, Wm. Among the Mormons. New York: Knopf, 1958. Nelson, Dee Jay. The Joseph Smith Papyri – A Translation and Preliminary Survey. Salt Lake City: Modern Microfilm Company. Nutting, J. D. The Little Encyclopedia of Mormonism. Cleveland: Utah Gospel Mission, 1927. Sackett, Charles C. Whats Going On in There? Thousand Oaks: Ex-Mormons for Jesus, 1982. Starks, Arthur E. A Complete Concordance to the Book of Mormon. Independence: Herald Publishing House, 1950. Thayer, Joseph Henry. Greek-English Lexicon. Grand Rapids: Zondervan Publishing House, 1973. Спиритизм Koch, Kurt E. Christian Counseling and Occultism. Grand Rapids: Kregel Publications, 1973. McKight, Marcus. Spiritualism. London, 1950. Schofield, A. T. Modern Spiritism – Its Science and Religion. |
| 501 Robert М. Bowman. Why You Should Believe in the Trinity (Grand Rapids: Baker Book House, 1989), p. 43. 507 Vine " s Expository Dictionary of Biblical Words , eds. W.E. Vine, Merrill F. Unger, and William White (Nashville: Thomas Nelson Publishers, 1985), p. 464. 512 Robert М. Bowman. «Is Jesus a True or a False God?», Christian Research Journal, Winter/Spring 1990, p. 7. 516 Robert М. Bowman. Understanding Witnesses (Grand Rapids: Baker Book House, 1991), p. 120. 518 Robert L. Reymond. Jesus , Divine Messiah: The New Testament Witness (Phillipsburg, NJ: Presbyterian and Reformed, 1990), p. 278. 519 Benjamin B. Warfield. Biblical and Theological Studies (Philadelphia: Presbyterian and Reformed Publishing Co., 1968), p. 30. 521 Benjamin В. Warfield. The Person and Work of Christ (Philadelphia: Presbyterian and Reformed Publishing Co., 1950), p. 66. 522 Robert L. Reymond. C. 84. В одном из номеров «Сторожевой башни» за 2002 год Общество высказывается по этому вопросу так: «Ранние последователи Иисуса проводили четкое различие между Богом, Христом и святым духом. Учеников они крестили 1) во имя Отца, 2) во имя Сына, 3) во имя святого духа, а не во имя Троицы» (Сторожевая башня. 2002. 15 июля. С. 18–19). – Примеч. науч. ред. 523 H.C.Leupold . Exposition of Genesis, vol. 1 (Grand Rapids: Baker Book House, 1980), pp. 86–88. 525 Gleason Arche. Encyclopedia of Bible Difficulties (Grand Rapids: Zondervan Publishing House, 1982), p. 359. 530 The New Treasury of Scripture Knowledge, ed. Jerome H. Smith (Nashville: Thomas Nelson Publishers, 1992), pp. 1095–1096. 535 James Oliver Buswell. A Systematic Theology of the Christian Religion (Grand Rapids: Zondervan, 1979), 1:105. 536 Райри Чарльз. Основы богословия. М: Духовное возрождение, 1997. С. 290–291. (Серия «Библейская кафедра»). 539 Так в самых древних и надежных рукописях Нового Завета. В Синодальном переводе сказано «единородный Сын». – Примеч. науч.ред. 541 David A. Reed. Jehovah " s Witnesses Answered Verse by Verse (Grand Rapids: Baker Book House, 1992), p. 84. |
| 40 . On byl dostupnee vsekh. Svidetelstva o pomoshchi i pochitanii Ioanna Chudotvortsa. Kniga 9 [He was the most accessible. Testimonies of the help and veneration of John the Wonderworker. Book 9]. Moscow: Fund Of St. John The Wonderworker; The Museum Of Shanghai The Wonderworker Publ., 2012. 41 . Paisii Svyatogorets. Sviatoi Arsenii Kappadokiiskii [Saint Arseny of Cappadocia]. Moscow: Publishing house Holy Mountain, 2008. 42 . Paisii Svyatogorets. Slova v 6 t. [Words in 6 vol.]. Transl. from Greek by fr. Dorimedont V. 4. Semeinaya zhizn« [Family life]. Holy Mount Athos, Moscow: Publishing house Holy Mountain, 2007. 43 . Petr (Pigol»). Grigorii Sinait i ego dukhovnye preemniki [Gregory Sinai and his spiritual successors]. Moscow: ООО Maktsentr Publ., 1999. P. 97–114. 44 . Porfirii Kavsokalivit. Tsvetoslov sovetov [Color of advice]. Mount Athos: publishing house of the Deserts of the Thebaid New Athos Russian St. Panteleimon monastery, 2008. 45 . Porfirii (Uspenskii). Vostok khristianskii. Istoriia Afona v 3 ch. [The Christian East. History of Athos in 3 hours]. Kyiv: Printing House Of Franckevic, 1877. P. 3. Afon monasheskii [Athos monastic]. 46 . Pyukhtitskii Uspenskii zhenskii monastyr» [The pühtitsa Dormition convent]. Library of St. Petersburg Theological Academy Publ., Typewriting, 1986. 47 . Russkoe pravoslavnoe zhenskoe monashestvo XVIII–XX vv. [Russian Orthodox women " s monasticism of the XVIII–XX centuries]. Comp. nun. Taisia. Sergiev Posad: Edition Of The Holy Trinity-Sergius Lavra, 1992. 48 . Serafim Sarovskii. Letopis’ Serafimo-Diveevskogo monastyrya [A chronicle of the Seraphimo-Diveyevo monastery]. Comp. Holy Martyr Seraphim (Chichagov). Svyato-Troitskiy Serafimo-Diveevsky monastery, Kovcheg Publ., 2011. 49 . Sizenko A. G. Velikie zhenshchiny velikoi Rossii [Great women of great Russia]. Rostov-on-don: Vladis publishing house, 2010. 50 . Porfirii Kavsokalivit. Zhitie i slova [Life and words]. Transl. from Greek by rev. V. Petrov. Maloyaroslavets: The publication of St. Nicholas Chernoostrovsky convent, 2006. |
| After the transfer to Ekaterinburg of several members of Nicholas II’s family along with persons from his circle of friends, the following people on 30 April 1918 were placed under house-arrest in the home of N.N. Ipatiev [usually known as the “Ipatiev House”]: Nicholas II, his wife Alexandra Feodorovna, Grand Duchess Maria Nicholaevna, physician to the royal family Professor E.S. Botkin, the valet T.I. Chemodurov, and the lady’s maid A.S. Demidova. On the same day, V.A. Dolgorukov and I.D. Sednev were put in prison. On 23 May 1918, from the city of Tobolsk to Ekaterinburg were transferred Tsarevich Alexei Nicholaevich, and Grand Duchesses Olga Nicholaevna, Tatiana Nicholaevna and Anastasia Nicholaevna, who were all placed in the Ipatiev House. Together with them also arrived a large group of servants and people from their circle of friends. In the Ipatiev House were placed the boy L. Sednev and the manservant A.E. Troop. The valet T.I. Chemodurov was transferred from the Ipatiev House to prison in Ekaterinburg. Immediately after the arrival in Ekaterinberg of the above-named group, the following were arrested and put in prison: I.L. Tatischev, [maid of honor] A. V. Gendrikova, [children’s instructress] E.A. Shneider, K.G. Nagornyi and A.A. Volkov. On the night of 16-17 July 1918 in the city of Ekaterinburg in the home of engineer N.N. Ipatiev were shot the [following] members of the Russian imperial house: Emperor Nicholas Alexandrovich Romanov, Empress Alexandrovna Feodorovna Romanova, the successor to the throne Tsarevich Alexei Nicholaevich Romanov[age 13], [the Tsar’s 4 daughters, ages 17-22:] Grand Duchesses Olga Nicholaevna Romanova, Tatiana Nicholaevna Romanova, Maria Nicholaevna Romanova, and Anastasia Nicholaevna Romanova. Together with them were shot physician-in-ordinary E.S. Botkin, servants A.S. Demidov and A.E. Troop, and the cook I.M. Kharitonov. The fact of the shooting and death of the royal family and servants is common knowledge, but few people know that together with the family of the former Emperor, totally innocent people from among the servants also underwent repression —people who voluntarily followed the family into exile, helped the dethroned Tsar, or had some kind of contact with the royal family. In essence, these people voluntarily chose the path of selfless devotion and death. The repressions of these people did not end in 1919, but continued into the 1920’s and 1930’s. Unfortunately, the fate of many of these people, voluntarily having gone into exile, is now unknown, as also unknown are the full personal particulars of several of the sufferers; but that does not deprive them of the right to rehabilitation, and does not deprive their descendants of the right to be proud of their ancestors. |
| For when he says in another book, which is called Ecclesiastes, There is no good for a man, except that he should eat and drink, what can he be more credibly understood to say, than what belongs to the participation of this table which the Mediator of the New Testament Himself, the Priest after the order of Melchizedek, furnishes with His own body and blood? For that sacrifice has succeeded all the sacrifices of the Old Testament, which were slain as a shadow of that which was to come; wherefore also we recognize the voice in the 40th Psalm as that of the same Mediator speaking through prophesy, Sacrifice and offering You did not desire; but a body have You perfected for me.Because, instead of all these sacrifices and oblations, His body is offered, and is served up to the partakers of it. For that this Ecclesiastes, in this sentence about eating and drinking, which he often repeats, and very much commends, does not savor the dainties of carnal pleasures, is made plain enough when he says, It is better to go into the house of mourning than to go into the house of feasting. Ecclesiastes 7:2 And a little after He says, The heart of the wise is in the house of mourning, and the heart of the simple in the house of feasting. Ecclesiastes 7:4 But I think that more worthy of quotation from this book which relates to both cities, the one of the devil, the other of Christ, and to their kings, the devil and Christ: Woe to you, O land, he says, when your king is a youth, and your princes eat in the morning! Blessed are you, O land, when your king is the son of nobles, and your princes eat in season, in fortitude, and not in confusion! Ecclesiastes 10:16–17 He has called the devil a youth, because of the folly and pride, and rashness and unruliness, and other vices which are wont to abound at that age; but Christ is the Son of nobles, that is, of the holy patriarchs, of those belonging to the free city, of whom He was begotten in the flesh. The princes of that and other cities are eaters in the morning, that is, before the suitable hour, because they do not expect the seasonable felicity, which is the true, in the world to come, desiring to be speedily made happy with the renown of this world; but the princes of the city of Christ patiently wait for the time of a blessedness that is not fallacious. |
| And although we do not find his date in the chronicles, yet from his book, which for its merit the Israelites have received as of canonical authority, we gather that he was in the third generation after Israel. And I doubt not it was divinely provided, that from this one case we might knowthat among other nations also there might be men pertaining to the spiritual Jerusalem who have lived according to Godand have pleased Him. And it is not to be supposed that this was granted to any one, unless the one Mediator between God and men, the Man Christ Jesus, 1 Timothy 2:5 was divinely revealed to him; who was pre-announced to the saints of old as yet to come in the flesh, even as He is announced to us as having come, that the self-same faith through Him may lead all to God who are predestinated to be the city of God, the house of God, and the temple of God. But whatever prophecies concerning the grace of God through Christ Jesus are quoted, they may be thought to have been forged by the Christians. So that there is nothing of more weight for confuting all sorts of aliens, if they contend about this matter, and for supporting our friends, if they are truly wise, than to quote those divine predictions about Christ which are written in the books of the Jews, who have been torn from their native abode and dispersed over the whole world in order to bear this testimony, so that the Church of Christ has everywhere increased. Chapter 48.– That Haggai " s Prophecy, in Which He Said that the Glory of the House of God Would Be Greater Than that of the First Had Been, Was Really Fulfilled, Not in the Rebuilding of the Temple, But in the Church of Christ. This house of God is more glorious than that first one which was constructed of wood and stone, metals and other precious things. Therefore the prophecy of Haggai was not fulfilled in the rebuilding of that temple. For it can never be shown to have had so much glory after it was rebuilt as it had in the time of Solomon; yea, rather, the glory of that house is shown to have been diminished, first by the ceasing of prophecy, and then by the nation itself suffering so great calamities, even to the final destruction made by the Romans, as the things above-mentioned prove. |
| San Diego Union, Sept. 2, 1979. Loehr, Franklin, Diary After Death, Pillar Books, New York, 1976. Matson, Archie, Afterlife: Reports from the Threshold of Death, Harper & Row, New York, 1977. Monroe, Robert A., Journeys Out of the Body, Anchor Books (Doubleday), Garden City, New York, 1977. Moody, Raymond A., Jr., Life after Life, Mockingbird Books, Atlanta, 1975. – Reflections on Life After Life, A Bantam-Mockingbird Book, 1977. Muldoon, Sylvan and Carrington, Hereward, The Phenomena of Astral Projection, Samuel Weiser, New York, 1972. Osis, Karl, and Haroldsson, Erlendur, At the Hour of Death, Avon Books, New York, 1977. Powell, A. E., The Astral Body, Theosophical Publishing House, Wheaton, Ill., 1972 . Psychics, by the Editors of Psychic Magazine, Harper & Row, New York, 1972. Sherman, Harold, You Live After Death, Fawcett Books, New York, 1972. Smith, Susy, Life is Forever, G. P. Putnam’s Sons, New York, 1974. – Out-of-Body Experiences, Dell Publishing Co., New York, 1969. Spraggett, Allen, The Case for Immortality, New American Library, New York, 1974. Swedenborg, Emanuel, Heaven and Hell, tr. by George F. Dole, Swedenborg Foundation, Inc., New York, 1976. Trobridge, George, Swedenborg: Life and Teaching, Swedenborg Foundation, New York, 1978. Van Dusen, Wilson, The Presence of Other Worlds, Harper & Row, New York, 1973 . Walker, Benjamin, Beyond the Body: The Human Double and the Astral Plane, Routledge & Kegan Paul, London, 1974. Weiss, Jess E., The Vestibule, Pocket Books, New York, 1977. Wheeler, David R., Journey to the Other Side, Ace Books, New York, 1977. ATTEMPTS AT CHRISTIAN APPROACHES AND EVALUATIONS – MOSTLY EVANGELICAL PROTESTANT Baker, H. A. Visions Beyond the Veil, Whitaker House, Monroeville, Pa., 1973. Brooke, Tal, The Other Side of Death, Tyndale House, Wheaton, Ill., 1979. Eby, Richard E., Caught Up into Paradise, private printing, c. 1978. Ernest, Victor H., I Talked with Spirits, Tyndale House, Wheaton, Ill., 1975. Faust, Floyd, Life Death Life, The Upper Room, Nashville, Tenn., 1977. |
| Unger, Merrill F. Demons in the World Today. Wheaton: Tyndale House Publishers, 1971. Wilson, Clifford A., and Weldon, John. Occult Shock and Psychic Forces. San Diego: Master Books, 1980. Теософскоеобщество Kuhn, Alvin B. Theosophy, A Modern Revival of Ancient Wisdom. New York: H. Holt & Co., 1930. McNiele, E. R. From Theosophy to Christian Faith. London: Longmans Green & Company, 1919. Rogers, L. W. Elementary Theosophy (6th ed.). Wheaton: The Theosophical Press, 1956. Дзен-буддизм Arvon, Henri. Buddhism. New York: Walker and Company, 1962. David-Neel,. Alexandra. Buddhism, Its Doctrines and Its Methods. New York: Avon Books, 1977. Robinson, Richard H. The Buddhist Religion. Belmont, Calif.: Dickenson Publishing, 1970. Бахаизм Bach, Marcus. «Bahai, A Second Look,» Christian Century, April 10, 1957. «We Love All Religions,» Time magazine, April 26, 1963. Abdu’l-Baha. Some Questions Answered (emphasis on Christianity). Miller, Elliot. «The Baha’i Faith». In Walter Martin’s Cults Reference Bible. Walter Martin, ed. Santa Ana: Vision House Publishers, 1981. Церковьединения Durham, Deanna. Life Among the Moonies: Three Years in the Unification Church. Plainfield: Logos International, 1981. Kemperman, Steve. Lord of the Second Advent. Ventura: Regal Books/Gospel Light, 1981. Yamamoto, J. Isamu. The Puppet Master. Downers Grove: InterVarsity Press, 1977. Восточныерелигии Индуизм Mangalwadi, Vishal. The World of Gurus. New Delhi: Vikas Publishing House, 1977. Zaehner, R. C. Hinduism. 2d. ed. Oxford: Oxford University Press, 1966. Кришнаиты Levine, Faye. The Strange World of the Hare Krishnas. New York: Fawcett Publications, 1974. Judah, J. Stillson. Hare Krishna and the Counterculture. New York: John Wiley and Sons, 1974. Yamamoto, J. Isamu. Hare Krishna Hare Krishna. Downers Grove: InterVarsity Press, 1978. Трансцендентнаямедитация Weldon, John, and Levitt, Zola. The Transcendental Explosion. Irvine: Harvest House Publishers, 1976. Lewis, Gordon R. What Everyone Should Know About Transcendental Meditation. Glendale: G/L Regal Books, |
| Compare with: Book of Rules of the Holy Apostles, Holy Ecumenical and Local Councils and Holy Fathers With Explanatory Notes Compiled by Priest Georgy Grabbe, Parts 2 and 3; Question 14 and the response to it by Timothy, Bishop of Alexandria. Montreal: Publishing House of the Fellowship of St. Job of Pochaev, 1974, p. 255.//For the attitude of the saints to mentally ill people who committed suicide see: The Life of our Holy Father Parthenius, bishop of Lampsacus, Lives of Saints, Book Six, February, Moscow, 1905, p. 128. On the courageous endurance of any life circumstances: The Life of our Holy Father among the Saints Macarius of Egypt, Lives of Saints, Book Five, January, Moscow, 1904, 598-601.// The Life of our Holy Father Ephrem the Syrian; Lives of St. Gury, Archbishop of Kazan and St. Barsanuphius, Bishop of Tver, Lives of Saints, Book Two, October, Moscow, 1904, p. 75-76. On how people committing suicide justify their actions see: Priest. G. Dyachenko, How suicides justify making attempts on their life and how other people justify suicide once it has been committed, Helper and Protector, Examples of Christian consolation for those unhappy and sorrowing, Part One, Moscow, Published by the Holy Dormition Pskovo-Pechersky Monastery, 1993, p. 322-325. The Bases of the Social Concept of the Russian Orthodox Church, Moscow, 2001, p. 100.//On the fault of surrounding people in the act of suicide see: the life of Holy Father Pachomius the Great, Lives of Saints, Book Nine, May, Moscow, 1908, p. 497. On religious feeling and belief in God as means of preventing suicide see: Professor A. Smirnov, ‘Suicide and the Christian View on Life’, The military and naval clergy Herald, No. 9, St. Petersburg, 1914, p. 348.//George Sand, Contes d’une grand-mère, St. Petersburg, Publishing House of I.V. Gubinsky, without date, p. 5-6. St. Theophan the Recluse, Letter 583, Collected Letters, Fourth Edition, Moscow, 1899, p. 58-59. See collected volumes: The Works of our Father among the Saints Theophan the Recluse, Collected Letters, Edition III and IV, Published by the Holy Dormition Pskovo-Pechersky Monastery and “Palomnik” publishing house, 1994.//Compare also: St. Theophan the Recluse, Letter 301, Collected Letters, Second Edition, Moscow, 1898, p. 160-161. See collected volumes: The Works of our Father among the Saints Theophan the Recluse, Collected Letters, Edition I and II, Published by the Holy Dormition Pskovo-Pechersky Monastery and the “Palomnik” publishing house, 1994. |
| Early iconography was primarily the work of monks who were immersed in the life of the church, and Kalvesmaki is a practicing Orthodox Christian with a theology degree. A California native, she earned a degree in classical archaeology from the University of California, Santa Barbara. A convert to evangelical Protestantism in her teens, Kalvesmaki began researching Christian history and was drawn to the Orthodox Church, going on to earn a master’s degree in theology from an Orthodox seminary in the early ’90s. During her time in the seminary, she heard about a shortage of American iconographers, but it wasn’t until a move to Boston found her living down the street from renowned Russian iconographer Ksenia Pokrovsky that she decided to take the plunge. “I took it as a sign from God,” she said. Kalvesmaki studied with Pokrovsky for three years and spent time in Seattle before moving to the Washington, DC area with her husband, Joel, in 2001. Joel Kalvesmaki is an editor in Byzantine studies at Dumbarton Oaks research library and museum in Washington, DC. And Colette Kalvesmaki’s Saint Peter icon on display at Trinity House Café is based on that museum’s prized 13th century Saint Peter icon. The couple now lives in Montgomery County, MD, with their two children. Kalvesmaki said that, as there are few written teachings on Orthodox Christian iconography, the tradition of passing on knowledge from teacher to student has been—and continues to be—key. She opened the Center for Byzantine Material Arts in 2014 as a showcase and instructional center for the DC metro area. Around the same time, her friend Ever Johnson, founder of the John Paul II Fellowship, opened Trinity House Café in an 18th century house in downtown Leesburg and invited Kalvesmaki to teach classes. “Our mission at Trinity House is to renew community and culture, and Colette’s classes are a perfect example of how that works practically speaking,” Johnson said. “The ancient art of iconography can help renew our dignity by taking time to develop personal gifts and profound relationships in the creation of sacred images.” |
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