| 30 . Karlgren F. Vospitanie k svobode [Education for freedom]. Moscow: Moscow center of Waldorf pedagogy Publ., 1995. 31 . Kirill (Zinovskii). Starcheskoe sluzhenie v uchenii i zhizni Tserkvi. Kursovoe sochinenie [Service elders in the teaching and life of the Church. Term paper]. St. Petersburg Theological Academy Publ., 2002. 32 . Kirillin V. M. O knizhnosti, literature, obraze zhizni Drevnei Rusi [About bookishness, literature, a way of life of Ancient Russia]. Moscow: Russian Academy Of Sciences Publ., 2013. 33 . Konyukhov D. Vozniknovenie isikhastskoi pedagogiki [The emergence of Hesychast pedagogy].Vestnik Russkoi khristianskoi gumanitarnoi akademii [Bulletin Of the Russian Christian humanitarian Academy]. 2012. V. 13. Issue 3. P. 213–221. 34 . Makarii (Bulgakov). Istoriya Russkoi Tserkvi [History Of Russian Church]. Moscow: Publisher Spaso-Preobrazhensky Valaam monastery, 1994–1996. Book. 4. Part. 1. 35 . Makarii Simonopetrskii. Sinaksar»: Zhitiya svyatykh Pravoslavnoi Tserkvi v 6 t. [The Synaxarion: the lives of the saints Orthodox Church in 6 vol.]. Adapted transl. from French. Moscow: Publishing house of the Sretensky monastery, 2011. V. 3. URL: (date of access: 02.01.2018). 36 . Mefodii (Zinovskii). Pravoslavnoe bogoslovie lichnosti: istoki, sovremennost», perspektivy razvitiya. Diss… doktora bogosloviya [Orthodox theology of personality: origins, modernity, prospects of development. Thesis for the degree of doctor of theology]. Moscow, Saint-Petersburg, 2014. 37 . Monastyrskie shkoly [Monastery school]. Bol " shaya sovetskaya entsiklopediya [Great Soviet encyclopedia]. Ed. by B. A. Vvedenskiy. Moscow: State scientific publication “the Great Soviet encyclopedia”, 1949. V. 28. P. 188. 38 . Montessori M. Pomogi mne sdelat» eto samomu [Help me do it myself]. Moscow: Publishing house Karapuz, 2008. 39 . Na sluzhbe Bogu na sluzhbe blizhnim. Po pismam Optinskikh startsev o. Amvrosiya i o. Anatoliya [In the service of God-in the service of others. The letters of the Optina elders, father Ambrose and father Anatoly]. Kazan: Printing house of the Kazan women " s monastery of the amvrosiyevsky, 1909. |
| In Ukraine, we see something completely different. The Patriarchate of Constantinople invaded the canonical territory of the Russian Orthodox Church. Now Constantinople tells us, it turns out that for more than 300 years, the Ukrainian Orthodox Church was part of the Patriarchate of Constantinople and was only temporarily transferred to the jurisdiction of Moscow. But we have published a whole volume of documents that testify to the contrary. Metropolitan Nikiforos of Kykkos and Tellyria in Cyprus recently published a book with documents that, again, clearly testify that during these more than 300 years, the Ukrainian Church was part of the Moscow Patriarchate. Look at the calendars of the Church of Constantinople in 2018, 2017, 2016, and all the preceding years—you’ll see the Ukrainian Orthodox Church headed by His Beatitude Metropolitan Onuphry as part of the Moscow Patriarchate. There is no mention of the Patriarchate of Constantinople. Then suddenly Patriarch Bartholomew declares that, it turns out, it’s the canonical territory of the Patriarchate of Constantinople. Imagine you have a house where you live with your children, where your parents lived, and your grandparents, and all your ancestors for more than 300 years. And suddenly someone comes and says: “You know, many years ago, our family gave this house for your family to use temporarily. We have found some documents, so get out of the house, and we’re going to settle new people here.” This is basically what happened in Ukraine. Now the Patriarchate of Constantinople says that he only “condescends to tolerate” the presence of His Beatitude Metropolitan Onuphry and the Church he heads in Ukraine. It’s impossible to imagine a more absurd situation. — Let’s focus a little on the situation in Ukraine. What is the position there of the canonical, as you say, Church (which belongs to the Russian Orthodox Church) in comparison with that which was created by the Ecumenical Patriarch? You refer to the fact that the majority of believers recognize Vladyka Onuphry. You also talk about oppression, which the general public knows little about. Perhaps you’re just exaggerating the situation with the nationalists and the supporters of autocephaly? Could you say more about this? |
| For so, indeed, did that carnal people understand what was foretold by Haggai the prophet, saying, The glory of this latter house shall be greater than that of the former.Haggai 2:9 Now, that this is said of the new testament, he showed a little above, where he says, evidently promising Christ, And I will move all nations, and the desired One shall come to all nations. Haggai 2:7 In this passage the Septuagint translators giving another sense more suitable to the body than the Head, that is, to the Church than to Christ, have said by prophetic authority, The things shall come that are chosen of the Lord from all nations, that is, men, of whom Jesus says in the Gospel, Many are called, but few are chosen. Matthew 22:14 For by such chosen ones of the nations there is built, through the new testament, with living stones, a house of God far more glorious than that temple was which was constructed by king Solomon, and rebuilt after the captivity. For this reason, then, that nation had no prophets from that time, but was afflicted with many plagues by kings of alien race, and by the Romans themselves, lest they should fancy that this prophecy of Haggai was fulfilled by that rebuilding of the temple. For not long after, on the arrival of Alexander, it was subdued, when, although there was no pillaging, because they dared not resist him, and thus, being very easily subdued, received him peaceably, yet the glory of that house was not so great as it was when under the free power of their own kings. Alexander, indeed, offered up sacrifices in the temple of God, not as a convert to His worship in true piety, but thinking, with impious folly, that He was to be worshipped along with false gods. Then Ptolemy son of Lagus, whom I have already mentioned, after Alexander " s death carried them captive into Egypt. His successor, Ptolemy Philadelphus, most benevolently dismissed them; and by him it was brought about, as I have narrated a little before, that we should have the Septuagint version of the Scriptures. |
| Ulrichsen, «Troen» Ulrichsen, Jarl H. «Troen pâ et liv etter doden i Qumrantekstene [Belief in a Life after Death in the Qumran Texts].» Norsk Teologisk Tidsskrift 78 (1977): 151–63. Umoh, Plot to Kill Jesus Umoh, Camillus. The Plot of Kill Jesus: A Contextual Study of John 11.47–53 . European University Studies, Series 23: Theology, 696. Frankfurt: Lang, 2000. Urbach, Sages Urbach, Ephraim Ε. The Sages: Their Concepts and Beliefs. Translated by Israel Abrahams. 2 vols. 2d ed. Jerusalem: Magnes Press, Hebrew University, 1979. Urbach, «Self-Isolation» Urbach, Ephraim Ε. «Self-Isolation or Self-Affirmation in Judaism in the First Three Centuries: Theory and Practice.» Pages 269–98 in vo1. 2 of Meyer and Sanders, Self-Definition. Urban and Henry, «Abraham» Urban, Linwood, and Patrick Henry. « " Before Abraham Was I Am»: Does Philo Explain John 8:56–58 ?» Studiaphilonica 6 (1979–1980): 157–95. Urman, «House» Urman, Dan. «The House of the Assembly and the House of Study: Are They One and the Same?» JJS 44 (1993): 236–57. Usher, «Introduction to Dinarchus» Usher, Stephen. «Introduction to Dinarchus!» Pages 246–49 in vo1. 2 of Dionysius of Halicarnassus, Critical Essays. Translated by Stephen Usher. 2 vols. LCL. Cambridge: Harvard University Press, 1974. Uval, «Streams» Uval, Beth. «Streams of Living Water: The Feast of Tabernacles and the Holy Spirit.» Jerusalem Perspective 49 (1995): 22–23, 37. Vaage, «Barking» Vaage, Leif E. «Like Dogs Barking: Cynic parrêsia and Shameless Asceticism.» Semeia 57 (1992): 25–39. Vale, «Sources» Vale, Ruth. «Literary Sources in Archaeological Description: The Case of Galilee, Galilees, and Galileans.» JSJ 18 (1987): 209–26. Van Belle, «Faith» Van Belle, Gilbert. «The Faith of the Galileans: The Parenthesis in Jn 4:44 .» Ephemerides theologicae lovanienses 74 (1998): 27–44. Van Belle, «Salvation Is from Jews» Van Belle, Gilbert. " " Salvation Is from the Jews»: The Parenthesis in John 4 :22b.» Pages 370–400 in Anti-Judaism and the Fourth Gospel: Papers of the Leuven Colloquium, 2000. Edited by R. Bieringer, D. Pollefeyt, and F. Vandecasteele-Vanneuville. Assen: Royal Van Gorcum, 2001. |
| «House» and «temple» language in the Fourth Gospel invites comparison between the old and new temples. Herod " s temple was the site of Jesus» presence ( 10:23), teaching (7:14,28; 8:20; 18:20), healing (5:14), and rejection (8:59; 11:56). But the Son would remain in the Father " s «house» (8:35), and would prepare «rooms» for his followers to dwell with him there (14:2, 23); essentially Jesus would prove to be the new temple (2:14–21), the locus of God " s presence with his people (Rev 21:22). Explanatory teaching typically accompanied prophetic actions in the biblical tradition, so Jesus probably uttered a proclamation while protesting the activities in the temple, and it is very possible that this proclamation included Scripture. 4686 Unlike Mark, however, John does not cite Isa 56and Jer 7:11 . Some have suggested that John draws from Zech 14:21; 4687 the links between the two texts, however, are inadequately convincing to support any specific verbal allusion. Further, John 2if pressed fully may ground Jesus» hostility in a somewhat different offense than Mark " s account; here those who profane the Father " s house do so with merchandise, whereas in Mark they profane it by treating it as a place of refuge for sin rather than a witness to the nations. Nevertheless, John repeats the basic substance of the tradition behind the Markan proclamation: those ruling the temple have profaned it, and Jesus is challenging their authority. In the Fourth Gospel, Jesus himself will become the new temple (2:19–21), consistent with the Markan cornerstone tradition. 4688 Jewish tradition emphasized zeal for God " s law and God " s temple, a zeal that could sometimes be expressed violently ( Num 25:11 ). Thus the «zealous ones» could slay anyone who stole a vessel from the temple. 4689 One can make a case that this tradition of Jesus» «zeal» derives from an earlier period in which Jewish Christians could share the term with those who sometimes defined «zeal» in terms of Phinehas " s act of vengeance in Num 25:11 4690 –perhaps a period before the term had been co-opted by the revolutionary group calling themselves «zealots» in the war with Rome. |
| 10. Mr. Dormidontov—servant 11. Ekaterina Zhivaya—maidservant of [instructress] E.A.Schneider 12. Peter Andreevich Zhiliar—instructor of the crown prince [tsarevich] and citizen of Switzerland 13. Franz Zhuravsky—waiter 14. Magdalena Franzievna Zanotti—“kamer-kapfera” 15. Sergei Ivanovich Ivanov—servant 16. Ivan Kalin 17. Mikhail Karpov—attendant 18. Mr. Kiselev—servant 19. Alexander Kirpichnikov—clerk 20. Mr. Kokichev—cook 21. Mr. Ts. Krukovsky 22. Stepan Makarov—helper of T.I. Chemodurov 23. Maria (last name unknown)—maidservant of E.A. Shneider 24. Paulina Kasperovna Mezhants—maidservant of A.V.Gendrikova 25. Sergei Mikhailov—kitchen servant 26. Victorina Vladimirovna Nicholaeva—governess for A.V. Gendrikova 27. Franz Pyurkovsky—kitchen helper 28. Mr. Rozhkov—in charge of food cellar 29. Anna Pavlovna Romanova—servant girl 30. Mr. Smirnov—assistant 31. Mr. Stupel—cloak-room attendant 32. Alexandra Alexandrovna Tegleva—children’s governess 33. Mr. Terekhov—kitchen-helper 34. Maria Gusmavovna Tumelberg—“kamer-yugofera” [probably an assistant to the empress] 35. Mr. Tyutin—servant 36. Anna Yakovlevna Utkina—maidservant 37. Terenti Ivanovich Chemodurov—valet 38. Elizaveta Nicholaevna Ersberg—assistant to A. Shneider 39. Sister Ekaterina Petrovna Yanysheva—sister of Martha-Mary Sisterhood-Convent [end of quote ( in italics ) from Petition to A.N. Yakovlev] A short time later [after the petition was sent in November 2002], an official of the Commission for Rehabilitation telephoned me and said that they had an official petition from members of the Russian imperial house requesting the rehabilitation of Nicholas II and his family, and that the Commission suggested first attending to their request. To that I replied that, since the members of the imperial house are interceding only for the rehabilitation of their ownrelatives, I continue to persist in requesting the rehabilitation of all those who suffered in this matter, regardless of their social class. For eight years they did not set my petition in motion; as for the petition of the royal house, as is known, the High Public Prosecutor and judges brought out a negative verdict, 9 although there were all legal grounds for rehabilitation. |
| 4. Общая религиозная ситуация в мире и место христианства в ней; сравнительный анализ. Истинное христианство становилось во все века объектом нападения со стороны сил зла. И, таким объектом является Православная Церковь. Бывший госсекретарь США Збигнев Бжезинский произнес: «После разрушения коммунизма единственным врагом Америки осталось русское Православие». Насколько это дословное и правдоподобное изречение Бжезинского, возникают сомнения, но то, что это соответствует замыслу и действиям по разрушению православия, однозначно. Англосаксонский мир, цель и стратегия. Chatham House (Royal Institute of International Affairs), Лондонский Королевский институт международных отношений, является геополитическим инструментом по разработке стратегии и достижении целей их мирового господства. Его аналитики и эксперты утверждают в своем докладе , что Украина, Молдова, Беларусь «находятся на переднем крае ожесточённой битвы за своё будущее» , и, таким врагом, «уязвимостью» для достижения их господства является Русская Православная Церковь. Англосаксы призывают доноров на финансирование проектов против России в странах СНГ, которые стали «пленниками российской пропаганды», потому что «битва за будущее» именно в том и состоит. К РПЦ у Лондона масса претензий, одна из них - пропаганда антизападных ценностей. Chatham House дают советы, как нужно работать с Церковью: работать с молодежью, начинать с глубинки, «искать прогрессивных молодых проевропейских и более либеральных священников для продвижения прогрессивного голоса в Церкви». Например, такого уже «проевропейского» в Белоруссии нашли – Сергея Лепина . Под девятым пунктом рецептов борьбы с РПЦ Chatham House призывают НКО, привлекая к этому католиков, униатов, протестанов и сектантов. Таким уже реализованным проектом на Украине является Украинский Католический Университет (УКУ). О том, что происходит в мире в плане свободы христианского вероисповедания, а именно войны против Русского Православия, заявил Святейший Патриарх Кирилл на встрече с участниками фестиваля «Вера и слово»: «Несомненно, кому-то надо было нанести удар по этому острову свободы. Почему я называю православие островом свободы? Потому что мы свободны от глобального оболванивания и господства чужих над нами мыслей». |
| Ward, Benedicta., trans. The Sayings of the Desert Fathers. Cistercian Studies Series, Vol. 59. Oxford: A.R. Mowbray & Co., 1975. Welch, Holmes. Taosism: The Parting of the Way. Revised ed. Boston: Beacon Press, 1965. Wong, Eva. The Shambhala Guide to Taosism. Boston: Shambhala Publications, 1997. Wurmbrand, Richard. Tortured for Christ. Glendale, Calif: Diane Books, 1969. –. In God’s Underground. Glendale, Calif.: Diane Books, 1968. Reprint. New York: Bantam Books, 1977. TRANSLATIONS OF THE TAO TEH CHING Cheng, Man-jan. Lao Tzu: “My Words Are Very Easy to Understand”: Lectures on the Tao Teh Ching. Translated from the Chinese by Tam C. Gibbs. Berkeley, Calif.: North Atlantic Books, 1981. Ch’u Ta-kao, trans. and ed. Tao Te Ching. London: The Buddhist Society of London, 1937. Cleary, Thomas., trans. and ed. The Essential Tao. San Francisco: Harper, 1991. Feng, Gia-fu and Jane English, trans. Tao Te Ching. New York: Alfred A Knopf, 1972. Fu Huisheng, trans. and ed. Lao Zi. China: Hunan Publishing House, 1992. Legge, James, trans. and ed. The Sacred Books of the East. Vol. 39. Oxford University Press, 1891. Reprinted as The Texts of Taoism, Part 1: The Tao Te Ching of Lao Tzu: The Writings of Chuang Tzu. New York: Dover Publications, 1962 . Lin Yutang, trans. and ed. The Wisdom of Laotse. New York: Random House, 1948. Mair, Victor H., trans. and ed. Tao Te Ching: The Classic Book of Integrity and the Way. New York: Bantam Books, 1990. Red Pine (Bill Porter), trans. and ed. Lao Tzu’s Taoteching. San Francisco: Mercury House, 1996. Ren Jiyu, trans. and ed. The Book of Lao Zi. Beijing: Foreign Languages Press, 1993. Rose, Eugene [Fr. Seraphim], trans. Unpublished typescript of partial translation, made in conjunction with Gi-ming Shien. Includes translation of each Chinese character. Shien, Gi-ming, trans. Unpublished typescript and carbon copy of partial translation (chapters 1–2, 4–14, 15–16, 20–22, 24–25, 27–28, 34–35, 37– 45, 47, 50–52, 54–55,70–71). Collection of Fr. Seraphim Rose. |
| 509. See the historical note on the family of the Maccabees: Archimandrite Nikifor, Maccabees: The Complete Illustrated Popular Biblical Encyclopaedia, Moscow, 1891, p. 446-447). Sand A, Tod, Sterben. Biblisch. Lexikon des Mittelalters. Band 8, Verlag J. B. Metzler. Stuttgart; Weimar, 1999. p. 823. The concept of ‘second death’ occurs in Holy Scripture only in the Revelation of St. John the Theologian, appearing four times (Rev 2:11; 20:6; 6:14; 21:8). It is linked with the lake of fire, where according to God’s judgement all those who could not be found in the Book of Life, together with death and hell themselves, would be thrown. Those who remained faithful to God will escape the second death. This expression supposes that the first death is the natural death of a person at the end of his earthly life. The equating of the second death with the lake of fire fits well into the apocalyptic tradition of equating the last judgment with fire (compare Ezek 38:22; Mt 25:41; Rev 14:10). It can be supposed that the concept of ‘second death’ was a fairly widespread term in certain circles within ancient Judaism. Although this term occurs in Targums and in the works of the scholar Rabbi Eliezer (D. M. Scholer, Death, TheSecond. Evangelical Dictionary of Theology edited by Walter A. Elwell, Baker Book House, 1992, p. 300-301). Davids P. H., Death. Evangelical Dictionary of Theology, Edited by Walter A. Elwell, Baker Book House, Michigan, 1992. Op. cit. p. 300. Further reading on Justin: Altaner Berthold – Stuiber Alfred. Justinus//Patrologie. Verlag Herder. Freiburg im Breisgau 1966, p. 65-71. Justin the Philosopher, First Apology (17). Early Christian Fathers of the Church, Brussels: Published by Life with God, 1978, p. 288-289. Further reading on Tatian the Syrian: Cramer Winfrid//Peter Bruns. Tatian der Syrer. Diatessaron. Lexikon fuer Theologie und Kirche. 9. Band. Verlag Herder Freiburg im Breisgau, 2006, p. 1274 -1275). Tatian, Address to the Greeks (11). Early Christian Fathers of the Church, Brussels: Published by Life with God, 1978; p. |
| A widow with two daughters lived on the first floor in a sun-lit flat with numerous windows and a huge stove. They had been evacuated to the city from Kaunas (southern Lithuania). Her husband was a military pilot. The children were born in Pushkin. In 1940, the father was transferred to the Baltic and the family moved to be with him. Nobody warned anybody… On the first day of the war, Kaunas was bombed. The father left for an hour, saw his family and neighbors off on a train, and gave them some dry rations. They left behind everything and took only the children’s clothes with them. They headed eastwards, to a brother, where they spent the war years. In 1944 the father was killed. In those days, New Year’ Day was celebrated instead of the Nativity of Christ throughout the country. Though the family knew about Christmas. (They quietly celebrated Easter, too). The night before the Nativity was marked by severe cold, so the stove was heated thoroughly. Carbon monoxide started penetrating into the flat on account of some malfunction or because the flue had been closed too soon—nobody noticed this as all had gone to sleep. The fire at the factory began after midnight. Burning fragments from the storehouse were scattering about. Our house stood very near. Sparks, plywood, and ashes were flying onto our roof. The firefighters feared that the house would catch fire and started evacuating the residents. The above-mentioned family did not open the door for a long time. But the fireman was stubborn—he woke them up and commanded them to go outside—to a hard frost. Out in the fresh air, they completely recovered their breath, returned to normal, and then ventilated their flat. An unbelievable coincidence! If it were not for the fire… The Church of the Holy Right-Believing Grand Prince Alexander Nevsky was never restored. We—the children, grandchildren and great-grandchildren of those girls—now attend the Cathedral of St. Sergius of Radonezh on Christmas Day. On family occasions, children are fond of looking at old photographs, and we all feel the invisible presence of our beloved deceased relatives. And we feel their invisible spiritual protection. |
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