| 51 . Suprunova L. L. Prioritetnye napravleniya polikul " turnogo obrazovaniya v sovremennoi rossiiskoi shkole [Priority areas of multicultural education in the modern Russian school]. Pedagogika. 2011. N 7. С. 16–28. 52 . Taisiya (Solopova). Keleinye zapiski [Cell notes]. Moscow: Publishing house of the Sisterhood in the name of Saint Ignatius of Stavropol, 2005. 53 . Tikhon Zadonskii. O khristianskikh obiazannostiakh roditelei detei i suprugov [Christian responsibilities of parents, children and spouses]. Comp. D. Ivanov. Moscow: Orthodox parish of the Church of the Holy spirit of descent at Lazarevsky cemetery Publ., 2011. 54 . Todorov N. Slavianskie kultury i Balkany [Slavic cultures and Balkans]. Sofia: Publishing House of the Bulgarian Academy of Sciences,1978. P. 1: XI–XVIIth century. 55 . Ustav prepodobnogo Venedikta Nursiiskogo [The Charter of the monk Benedict of Nursia]. Drevnie inocheskie ustavy pr. Pakhomiya Velikogo, sv. Vasiliya Velikogo, pr. Ioanna Kassiana i pr. Venedikta, sobrannye episkopom Feofanom [Ancient monastic statutes of St. Pachomius the Great, St. Basil the Great, St. John Cassian and St. Venedikt, collected by Bishop Theophanes]. The publication of the Athos Russian monastery of St. Panteleimon. Moscow: Typo-lithography by I. Efimov Publ., 1892. P. 587–653. 56 . Ustav sviatitelia Vasiliia Velikogo [The Charter of St. Basil the Great]. Drevnie inocheskie ustavy pr. Pakhomiya Velikogo, sv. Vasiliya Velikogo, pr. Ioanna Kassiana i pr. Venedikta, sobrannye episkopom Feofanom [Ancient monastic statutes of St. Pachomius the Great, St. Basil the Great, St. John Cassian and St. Venedikt, collected by Bishop Theophanes]. The publication of the Athos Russian monastery of St. Panteleimon. Moscow: Typo-lithography by I. Efimov Publ., 1892. P. 213–511. 57 . Ustav Tavennisiotskogo obshchezhitiya [Charter Tabennisiotes hostel]. Drevnie inocheskie ustavy prepodobnogo Pakhomiia Velikogo sviatitelia Vasiliia Velikogo prepodobnogo Ioanna Kassiana i prepodobnogo Venedikta sobrannye episkopom Feofanom [Ancient monastic statutes of St. Pachomius the Great, St. Basil the Great, St. John Cassian and St. Venedikt, collected by Bishop Theophanes]. The publication of the Athos Russian monastery of St. Panteleimon. Moscow: Typo-lithography by I. Efimov Publ., 1892. P. 88–155. |
| Roger Kimball, The Long March (San Francisco: Encounter Books, 2000), pp. 274–75. Transcript. “Larry King Live”, CNN, August 4,2000. Taking Stock”, Nationalreuiew.com, November 15, 2000. Jim Abrams, “Armey Expresses Concern About “Racial McCarthyism””, Associated Press, February 23, 2001. Ibid. Ibid. Ibid. Joseph D’Agostino and Timothy Carney, “Congressmen: Illegals Here to Stay”, Human Events, April 2, 2001, p. 3. “Transcript of Clinton’s Remarks at Portland State University Commencement”, U.S. Newswire, June 15, 1998. Peter Brimelow, Alien Nation: Common Sense About America’s Immigration Disaster (New York: Random House, 1995), p. 233. Henrik Bering, “Denmark, the Euro, and Fear of the Foreign”, Policy Review, December 2000, p. 6. Ibid. James Burnham, Suicide of the West (New York: The John Day Company, 1964), p. 26. Richard Weaver, The Southern Tradition at Bay: A History of Post-Bellum Thought (New Rochelle, N.Y.: Arlington House, 1968), p. 18. George F. Will, “A Summons to Gratitude”, Newsweek, August 17, 1998, p. 70. Lionel Trilling, Liberal Imagination: Essays on Literature and Society (New York: Harcourt Brace, 1979 reprint), intro. Crane Britton. Anatomy of Revolution (New York: Vintage Books, 1952), p. 45. Adolf Hitler, Mein Kampf (New York: CPA Books, 2000), p. 191. “Be Not Afraid; Justice Thomas on Courage and Civic Principles”, Washington Times, February 15, 2001 P.A17. Ibid. Ibid. Samuel Francis, Revolution from the Middle (Raleigh, N.C.: Middle American Press, 1997), p 174 Ibid. Transcript, “This Week with David Brinkley”, ABC, July 2,1995. Transcript, “Hannity and Colmes”, FOX NEWS, December 20, 2000. Steve Miller and Jerry Seper, “NAACP Tax Exempt Status Questioned; Critics Say Group Oversteps Bounds with Democratic Leanings”, Washington Times, February 6,2001,p.l. Richard Lezin Jones, “Georgia Is the Latest Battlefield in the Stars and Bars War”, Knight Ridder News Service, February 6,2001. Richard Lowry, “ ‘Conservative’ and ‘Racist’: The Ashcroft Nomination and the Left’s Foulest Card”, National Review, February 5, 2000, p. 2. |
| It is furthermore inherently likely that early Christian leaders knew one another better and exchanged more information than scholars have often taken into account (as noted above). 397 Some scholars have also found indications that some of John " s material, such as Johannine parables, seems to have skipped the processes of tradition which stand behind the Synoptics. 398 More clearly, R. A. Culpepper has demonstrated that «the reader has prior knowledge of many of the key elements of the gospel story,» including some elements omitted in the Synoptics (11:2). 399 John further assumes that most of the geography of the gospel story, like Nazareth and Capernaum, is known to his implied reader, though Judean sites and the topography of Jerusalem are not. 400 In contrast to scholars like Dibelius, who view the Fourth Gospel as a climax of an early Christian development blending tradition and mythology, 401 some prominent scholars have argued for substantial historical tradition in the Fourth Gospe1. 402 Albright, for instance, asserts that both John " s narratives and sayings material must depend on pre-70 Palestinian tradition, since they presuppose information and language that were lost after that point. John may have adapted his presentation of this material to the needs of his audience, «But there is absolutely nothing to show that any of Jesus» teachings have been distorted or falsified, or that any vital new element has been added to them.» 403 Many of John " s geographical details have no immediate theological significance to Diaspora readers (e.g., Cana, Tiberias), and would therefore seem to stem from his Palestinian tradition. An Australian scholar offers an analogy on a more popular level; while summarizing points where John reflects accurate knowledge of geographical details, 404 Barnett focuses on John 10:23 , noting that John had no theological reason to indicate that Jesus sought shelter from winter weather in Solomon " s portico. Yet «if someone wrote of a person seeking shelter from the sun on Christmas day in the Bennelong restaurant in the Sydney Opera House, it would be reasonable to conclude that he had first-hand knowledge of the Australian climate and of a Sydney landmark in the period after the year 1973 when the Opera House was completed.» 405 This at least suggests that John or his source of tradition was rooted in pre-70 Jewish Palestine, where reliable traditions of Jesus would have flourished; given the incidental character of the remark, it more likely represents a historical reminiscence than a theological or literary embellishment. |
| Kromni was comprised of the following districts: Alithinos, Frangandon, Glouvena, Kodonandon, Loria, Mohora, Mantzandon, Nanak, Rakan, Roustandon, Sarandon, Samanandon, Sainandon, Tsahmanandon, Zeberekia, and several smaller villages. In the 1700s, despite a small openlyprofessed Christian population and the secure life and stable income of the mines, there were no churches in Kromni. The ruins of a monastery that had been destroyed at the time of the Persian invaders still stood on Mount St. Zacharias, and the remains of an ancient church could be seen in the center of Kromni, but under Turkish law, neither new churches could be built nor old ones repaired. Strange to outward eyes, however, neither did this entire region of " Muslims " have a single mosque, as if they were infidels. Yet there was no place that had as many secret churches as Kromni. Every house had a tiny catacomb chapel in which the crypto-Christians secretly fulfilled their Christian duties, concealed from visiting Muslims and the few Ottomans who lived with them as public servants and administrators. There were also other places of worship. For instance, near the village of Sarandon was a bush-covered hill with a secret entrance leading to a cavechurch, Krymentsa Panayia which they called " The Hidden Virgin. " The church persevered there, undiscovered for centuries, inside the little hill. The crypto-Christian house churches were normally underground and one entered through a trap-door, from which steps led down into the chapel. The trap-doors were hidden from view under fodder, or behind furniture or provisions. After dark, with curtains drawn and shutters closed, the floor covering or furniture could be pulled back, and people would descend to pray. The iconcovered walls were lit by small oil lamps and beeswax candles, heavy with the scent of resin incense. It was here, in their own tiny catacomb churches, that Christians gathered at night for services, prayers, and sacraments. The Pontian houses, called saray, were decorated outside with simple blue geometrical designs or flowers. |
| acknowledged as the truest form of collective monastic life. The idiorrhythmic system may be described as a development of the old lavran system: it has prevailed at various crucial turning-points in the history of monasticism, and permits personal ownership of property. All of the twenty sovereign monasteries on Athos today have passed through an idiorrhythmic stage at some point in their history. The Athonite Charter forbids a coenobitic house to become idiorrhythmic, though an idiorrhythmic house may become coenobitic (article 85). Twenty-five years ago, nine of the twenty monasteries were idiorrhythmic; today they are all coenobia. All the other monastic foundations on Mount Athos (sketae, kellia, kalyvae, hesychasteria, and kathismata) are under the jurisdiction of one or another of the twenty sovereign monasteries, as are the metochia outside Mount Athos, many of which are notable spiritual centres. It is important to note that it is not only the traditionally Orthodox countries (Greece, Russia, Romania, Bulgaria, Serbia, Georgia) that are represented on Athos today: there are monks from many other parts of the world, including Britain, France, Germany, Canada, the Netherlands, Peru, Syria, and Africa. Athonite monasticism is thus truly ecumenical. It is vitally important that this ecumenical aspect be preserved and strengthened, for the sake not only of monasticism, but of the whole Church too. The source of this resurgence of Athonite monasticism may be traced to a number of powerful charismatic figures who have exerted a strong spiritual and moral influence. Some of them are still alive, others have died within our own time, but they all created powerful currents that attracted many to the monastic life. Those who have passed away include Joseph Spilaiotis (d.E1959), a hermit and elder who may be regarded as the spiritual father of six of the twenty sovereign monasteries; Father Padsios (d.E1994), who also played a part in the establishment or revival of some of the monasteries, and was a spiritual guide for many Athonite monks |
| Иоанн Дамаскин, прп. Три слова в защиту иконопочитания. М.: Азбука-классика, 2008. С. 174. The Dublin Agreed Statement 1984. P. 39. Апостольские постановления. URL: (дата обращения: 02.03.2023). Правила Православной Церкви с толкованиями Никодима, епископа Далматинско-Истрийского. Т. II. М.: «Отчий дом», 2001. С. 87–89. Там же. С. 108. Епифаний Кипрский, свт. Против Коллиридиан//Творения святых отцов в русском переводе, издаваемые при Московской Духовной Академии. Т. 50. М.: Типография М.Н. Лаврова, 1882. С. 279. Иоанн Златоуст, свт. О священстве. Слово третье//Полное собрание творений святителя Иоанна Златоуста. Т. 1. Ч. 2. СПб.: Издание Санкт-Петербургской Духовной Академии, 1898. С. 429. Послание Священного Синода о V Ассамблее Всемирного совета церквей и ее результатах//Журнал Московской Патриархии. 1976, No 4. С. 9. Women Bishops in the Church of England? A report of the House of Bishops’ Working Party on Women in the Episcopate. London: Church House Publishing, 2004. P. 137–156. The Ministry of Women: A Report by a Committee Appointed by His Grace the Lord Archbishop of Canterbury. London: Society for Promoting Christian Knowledge, 1919. P. 21–23. Кураев А., протодиак. Женские вопросы к Церкви. М.: РГ-Пресс, 2018. С. 219–220. Бер-Сижель Э. Служение женщины в Церкви. М.: Библейско-богословский институт св. апостола Андрея, 2002. С. 168–169. Kallistos (Ware), bishop. Man, Women and the Priesthood of Christ//Women and the Priesthood/Ed. by Th. Hopko. New York: St. Vladimir’s Seminary Press, 1999. P. 29. Witt W.G. Icons of Christ: A Biblical and Systematic Theology for Women’s Ordination. Waco: Baylor University Press, 2020. P. 140–145. Goman J.G. The Ordination of Women: the Bible and the Fathers. A professional project in partial fulfilment of the requirements for the degree Doctor of Ministry. Claremont, 1976. P. 27–34. Kallistos (Ware), bishop. Man, Women and the Priesthood of Christ... P. 30. Постернак А.В., свящ. Женщины в неортодоксальных общинах//Вестник ПСТГУ. Серия 2: История. История Русской Православной Церкви. 2014. Вып. 1 (56). С. 9–15. |
| Runia, «God» Runia, David T. «God and Man in Philo of Alexandria.» JTS NS 39 (1988): 48–75. Runnalls, «Campaign» Runnalls, Donna. «Moses» Ethiopian Campaign.» JSJ14 (1983): 135–56. Rupprecht, «House» Rupprecht, A. «The House of Annas-Caiaphas.» Archaeology in the Biblical Worldl (1991): 4–17. Russell, Apocalyptic Russell, D. S. The Method and Message of Jewish Apocalyptic. Philadelphia: Westminster, 1964. Russell, «Arithmetic» Russell, D. S. «Countdown: Arithmetic and Anagram in Early Biblical Interpretation.» ExpTim 104 (1992–1993): 109–13. Russell, «Mysteries» Russell, Elbert. «Possible Influence of the Mysteries on the Form and Interrelation of the Johannine Writings.» JBL 51 (1932): 336–51. Russell and Wilson, Menander Rhetor Russell, D. Α., and N. G. Wilson. Menander Rhetor. Oxford: Clarendon Press, 1981. Rutenber, «Imitation» Rutenber, Culbert Gerow. «The Doctrine of the Imitation of God in Plato.» Ph.D. diss., University of Pennsylvania, 1946. Ryan, «Hymn» Ryan, William F. «John " s Hymn to the Word.» Worship 37 (1963): 285–92. Sabourin, Miracles Sabourin, Leopold. The Divine Miracles Discussed and Defended. Rome: Catholic Book Agency, 1977. Sabugal, «Exegesis» Sabugal, Santos. «La exegesis biblica de Aristâbulo y del seudo-Aristeas.» Revista agustiniana de espiritualidad 20 (1979): 195–202. Sabugal, «Resurreccion» Sabugal, Santos. «La resurreccion de Jesus en el cuarto evangelio ( Jn 20,1–29; 21,1–14 ).» Salesianum 53 (1991): 649–67. Safrai, «Description» Safrai, Zeev. «The Description of the Land of Israel in Josephus» Works.» Pages 295–324 in Josephus, the Bible, and History. Edited by Louis H. Feldman and Gohei Hata. Detroit: Wayne State University Press, 1989. Safrai, «Education» Safrai, S. «Education and the Study of the Torah.» Pages 945–70 in Safrai and Stern, Jewish People. Safrai, «Home» Safrai, S. «Home and Family.» Pages 728–92 in Safrai and Stern, Jewish People. Safrai, «Literary Languages» Safrai, S. «Literary Languages in the Time of Jesus.» Jerusalem Perspective 4 (1991): 3–9. |
| John Anthony McGuckin World Religions, Orthodoxy and TIMOTHY J. BECKER The Orthodox Church understands itself as the full completion of the covenant with Israel. From the outset, Orthodoxy has claimed continuity with a Jewish past, and so has assumed its monotheism, Scriptures, and critique of idolatry. Yet it has also stood in significant discontinuity with that past heritage, orienting the Jewish dispensation according to Jesus Christ, whom it proclaims as the true goal of the Law and the Prophets, and who exceeds them all (cf. Mt. 12.6; 12.41–2 ). However, most who became Orthodox Christians came from the nations surrounding Israel and, while accepting the Jewish critique of their cults, progressively resisted Jewish culture. This differentiation between cult and ethnic culture saw the emergence of the new and distinctive category of “religion,” in which cult took precedence but no longer necessarily corresponded to a particular culture. Thus, Orthodoxy has encountered the world with a restricted cult but an unrestricted attachment to culture; in this sense every culture can house Orthodoxy, while Orthodoxy can house only one cult, which it offers to all nations as the fulfilment of their own cultures. Nearly all the fathers of the church saw Judaism in a closely relational mode to Christianity. Even those hostile to it were hostile likely because of local tensions rather than systematic theological reasons. The religions of other nations around them, however, were not seen positively. St. Athanasius (296–373) taught that the pagan cults were failures (at a basic logical and moral level) at assessing the innate Image of God properly, which was a live possibility. In a very influential early 4th-century treatise on the pagan cults, he said that rather than worshipping their uncreated Master, humans were swayed by evil to establish created things as God. Evil, which lacks existence, is thus the cause of false gods, which also lack existence (Contra Gentes 1.8). For Athanasius, the religions are not just errors in religious style, they are metaphysically the undoing of the world, the deification of ontologically diminishing forms of existence. Athanasius is also clear that this practice is widespread, implicating, among others, the Phoenicians, Egyptians, Persians, Syrians, Indians, Arabs, Ethiopians, and Armenians (Contra Gentes 1.23). |
| When the Ottomans of Asia Minor heard of the Greek insurrection, there was a fierce backlash and Trebizond’s governor, Hesref Pasha, gathered the city’s professed Christians into the Ottoman citadel, the Leontokastro, intending to execute them. They were saved only through the efforts of the Ottoman Muslim military commander, Pasha Satir Zade, who warded off the unjust slaughter. Although the news of the Peloponnese revolt was welcomed in the crypto-Christian community, the initial joy was overshadowed by the death of the patriarch, and Kromni’s crypto-Christians worked quickly to counter attempts to fanaticize Kromni’s Muslim neighbors against the professed Christians. The second great upheaval was the Russian-Turkish war of 1828, when the Russians conquered Kars and Ezerum in the East, occupying territory all the way to Trebizond and Argyroupoli. The metropolitans of Trebizond and Chaldia advised their crypto-Christian flock to wait, and Mullah Molasleyman himself went from house to house through the villages of Kromni, warning the crypto-Christians not to reveal themselves. Yet quite a number did not heed his advice, and assuming that the Russians were there to stay, openly proclaimed themselves Christian. When the war ended a year later, by the terms of settlement, the Russian troops left Pontus. They were followed to southern Russia by more than two thousand of these newly-revealed Christian families, now liable to Islamic penalties for apostasy. The Hatti Sherif of Gulhane and the Death of Mullah Molasleyman Upon ascending the throne in 1839, Sultan Abdul Medjit I signed a decree, the Hatti Sherif, formulated by his Foreign Minister and Grand Vizier, Reshid Pasha, that Ottoman Christian subjects were now free to practice their faith and to build new churches, schools, and other foundations. It is not known if this was initiated in order to follow in the relatively tolerant footsteps of Mehmet the Conqueror, or whether he simply wanted the Ottoman Empire to appear more civilized in the eyes of the West. In either case, the proclamation was jubilantly welcomed and new churches were raised in every Christian neighborhood. |
| It should go without saying that Dylan’s disinterest in political Zionism has nothing to do with anti-Semitism but it must be added because some—although not most—anti-Zionists are motivated by dislike or fear of Jews as a race of people. This motivation has often been exaggerated and exploited by supporters of militaristic Israeli governments, but it is a real motivation for some critics of the Israeli state. Anti-Jewish sentiment plays no role in Dylan’s rejection of the glorification of modern Israel. Not only is Dylan ethnically Jewish, but he has remained interested in this heritage following his embrace of evangelical Christianity. Becoming a Christian does not mean a rejection of one’s Jewish heritage since Christ himself and all of his original disciples were Jews. Bob Dylan did not reject his Jewishness when he knelt before Yeshua, whom he saw as the Jewish Messiah. From a spiritual point of view, Dylan did not see Christianity as a rejection or replacement of his Jewishness. He saw it as a completion or fulfillment. From the perspective of traditional Judaism, this is a patronizing or insulting thing to say but it is, nonetheless, the perspective of Jesus and the first-century Jews who followed him. This is the teaching of the New Testament, which was composed almost entirely by Jewish writers. Dylan’s 1980 gospel album Saved featured Jeremiah 31:31 on the inner sleeve: “Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah.” It is significant that he chose a Bible passage that bridges the gap between the Old Covenant and the New Covenant, between Judaism and Christianity. Since the early 1980s, Dylan has maintained some ties to the Orthodox Jewish community in the United States, but he has shown little interest in contemporary Israel. For him, the truths of Judaism are spiritual not political. In a 1984 interview, Dylan remarked, “I think politics is an instrument of the Devil. Just that clear. I think politics is what kills; it doesn’t bring anything alive.” |
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