| I want to express my gratitude to St. Vladimir's for hosting so many Serbian students who always looked at this institution with admiration, for it is indeed one of the most important theological centers in the entire Orthodox world, a place where that can broaden their horizons and serve the Church in the best way in our times. In the above-mentioned talk St Nicholai of ia, he characteristically said something that, in my opinion, faithfully describes the spirit and direction of St. Vladimir's educational atmosphere: “Christianity is a religion not so much of principles, rules and precepts, but primarily and above all of personal attachments, in the first place an affectionate attachment to the person of our Lord Jesus Christ, and through him to other members of the Church, the living and the dead.... The benefits we are drawing from such personalism in the doctrine of causality are manifold... It helps us enourmously toward educating and forming strong personal, or individual, characters. It inspires us with a spirit of optimistic heroism in suffering, self-sacrificing, and in enduring martyrdom for Christ's sake beyond description, as testified in our Church history” (Ibid., p. 390). But it is not only the students. It is a well-known fact that this institution is proud of the Serbian members of its Board of Trustees, Brian Gerich, Mitch Zunich, Leon Lysacht, Bishop Maxim, and Alex Machaskee. In addition to previous history, a new chapter opened with the cooperation between St. Vladimir's and the Faculty of Orthodox Theology in Belgrade. While it started a long time ago, it was recently ratified with an agreement and the new project was named the “St. Nikolai of ia and South Canaan and St. Justin of elije Serbian House of Studies at Saint Vladimir’s Orthodox Theological Seminary.” We are glad to read that the purposes of this House of Studies are: to promote a sustained presence of Serbian Orthodox theological traditions in America; to promote a sustained dialogue between Orthodoxy in Serbia and America; to provide the highest level of education, incorporating Serbian theological traditions (heritage, history, liturgy), for the service of the Serbian Orthodox Church in America; to provide an experience of Orthodoxy in the West for theological students from Serbia and a place for research for faculty from Serbia; to be a liaison-center for Serbian alumni in the US and throughout the world; and, to conduct events throughout the year promoting its work. |
| And yet the verse of the Gospel will not be untrue, Who enters into the house of the strong one to spoil his goods, unless he shall first have bound the strong one? For in accordance with this true saying that order is observed – the strong one first bound, and then his goods spoiled; for the Church is so increased by the weak and strong from all nations far and near, that by its most robust faith in things divinely predicted and accomplished, it shall be able to spoil the goods of even the unbound devil. For as we must own that, when iniquity abounds, the love of many waxes cold, Matthew 24:12 and that those who have not been written in the book of life shall in large numbers yield to the severe and unprecedented persecutions and stratagems of the devil now loosed, so we cannot but think that not only those whom that time shall find sound in the faith, but also some who till then shall be without, shall become firm in the faith they have hitherto rejected and mighty to conquer the devil even though unbound, God " s grace aiding them to understand the Scriptures, in which, among other things, there is foretold that very end which they themselves see to be arriving. And if this shall be so, his binding is to be spoken of as preceding, that there might follow a spoiling of him both bound and loosed; for it is of this it is said, Who shall enter into the house of the strong one to spoil his goods, unless he shall first have bound the strong one? Chapter 9.– What the Reign of the Saints with Christ for a Thousand Years Is, and How It Differs from the Eternal Kingdom. But while the devil is bound, the saints reign with Christ during the same thousand years, understood in the same way, that is, of the time of His first coming. For, leaving out of account that kingdom concerning which He shall say in the end, Come, you blessed of my Father, take possession of the kingdom prepared for you, Matthew 25:34 the Church could not now be called His kingdom or the kingdom of heaven unless His saints were even now reigning with Him, though in another and far different way; for to His saints He says, Lo, I am with you always, even to the end of the world. Matthew 28:20Certainly it is in this present time that the scribe well instructed in the kingdom of God, and of whom we have already spoken, brings forth from his treasure things new and old. |
| Чарльз Крейн глубоко переживал крушение российской державы и гонения на Церковь, поэтому очень хотел сохранить даниловские колокола для воспроизведения в Америке русских церковных звонов. Покупка состоялась осенью 1930 года. Советская власть «избавилась» от уникальной звонницы, продав ее за смехотворную сумму - по цене бронзы. Промышленник оплатил расходы по перевозке в США 18 колоколов, подарил их Гарвардскому университету, а также оплатил все расходы по их установке на башне строящегося студенческого общежития Lowell House. Так началась новая жизнь русских колоколов в Америке. Тридцать тонн металла Чарльз Крейн позаботился и о звонаре, чтобы было кому научить американцев традиционному русскому звону. Вместе с колоколами в Америку отправился Константин Сараджев - гениальный звонарь, отличавший на слух звук каждого из 4000 московских колоколов и утверждавший, что слышит «121 бемолю и 121 диезу» по обе стороны каждой ноты. Сараджев писал о даниловских колоколах, что они «имеют величайшую музыкальную ценность». В самой Москве Сараджев мечтал создать специальную звонницу - музыкальный инструмент, собрав для нее лучшие колокола из закрываемых церквей. Народный комиссариат не позволил Сараджеву создать такую звонницу в Москве, однако власти решили «убить двух зайцев»: избавиться от назойливого просителя и одновременно ублажить влиятельного иностранца, поэтому Сараджеву разрешили отправиться в Америку. В Гарварде Константина Сараджева ожидали разочарования: оказалось, что колоколов куплено 18, а не 34, как он рассчитывал. Кроме того, метод настройки, примененный Сараджевым, вызвал большие возражения: он подстраивал меньшие колокола под звук большого, подпиливая их или подрубая зубилом. Узнав об этом, руководство университета запретило звонарю «портить» колокола. Все эти конфликты подорвали психическое здоровье Сараджева, поэтому ему пришлось вернуться в Советский Союз. К середине февраля 1931 года 17 колоколов были подняты и повешены на башне Lowell House, а последний, который Сараджев забраковал как неподходящий по тону, установили на башне коммерческого факультета. Первый колокольный концерт должен был прозвучать на Пасху, для чего из Лонг-Айленда пригласили бывшего звонаря Андронова, начавшего практиковаться на колокольне. Но студенты, живущие в общежитии, взбунтовались, заявляя, что от звона у них нет никакой возможности ни для занятий, ни для отдыха. История повторилась: сначала эти колокола мешали трудиться советской милиции, потом помешали учиться американским студентам. |
| Свято-Троицкая Сергиева Лавра, 1898. С. 170, 164. 635 Блаватская Е.П. Лидер Брахмо и йогизм./Блаватская Е.П. Фрагменты оккультной истины. Сборник. М.: Эксмо. 2002. С. 102. 637 Блаватская Е.П. Ключ к теософии./Блаватская Е.П. Ключ к теософии. Сборник. М.: Эксмо, 2004. С. 65. 643 Ледбитер Ч. Скрытая сторона вещей. М.: РИПОЛ классик, 2009. С. 130–161. Безант А. Эзотерическое христианство или малые мистерии./Безант А. Братство религий. Сборник. М.: АСТ, 2004. C. 604–626. 644 Stead W. Annie Besant. A Character Sketch. Adyar, Madras: Theosophical Publishing House, 1946. P. 48–49. 645 Besant A. Is Theosophy anti-Christian? Whitefish, Montana: Kessinger Publishing, 2005 (reprint of the edition; Adyar: Theosophical Publishing House, 1918). P. 2. 650 Dayananda S. Humbuggery of the Theosophists./Bawa Chhaju Singh. The Life and Teachings of Swami Dayanand Saraswati. Lahore: Addison Press, 1903. P. 530–531. 654 Vivecananda Swami. Stray remarks on Theosophy./The Complete Works of Swami Vivecananda. Volume IV. Mayavati, Almora, Himalayas: Advaita Ashrama, 1948. P. 264. 656 Преподобного отца аввы Иоанна, игумена Синайской горы, Лествица, в русском переводе. Свято-Троицкая Сергиева Лавра, 1898. С. 150. 671 Блаватская Е.П. Инструкции./Блаватская Е.П. Инструкции для учеников внутренней группы. Сборник. М.: Сфера, 2000. С. 483. 673 Исследователи – религиоведы Х. Грисволд, М. Юргенсмайер, П. Джонсон отмечают большую близость теософских представлений о чакрах и кундалини к учению северо-индийского индуистского движения Радхасоами. При этом сложно точно определить, взяты эти заимствования основоположниками теософии из доктрины Радхасоами или из её источника – идуистской традиции Сант Мат (Griswold H. de Witt. The Radha Swami Sect. Kanpur: Cawnpore Mission Press, 1907. P. 193. Juergensmeyer M. Radhasoami Reality: The Logic of a Modern Faith . Princeton. New Jersey: Princeton University Press, 1995. P. 205. Johnson P. Initiates of theosophical Masters. New York, Albany: State University of New York Press, 1995. |
| Metropolitan Amvrosy of Tver and Kashin together with the delegation saw paintings by well-known Tver artist Lyudmila G. Yuga at a display “Egypt. Copts. Portraits of Monks from St. Anthony’s Monastery,” organized on the premises of the diocesan administration. The artist told the guests about her visit to Egypt, a land that had become the source of inspiration for her as she had been working on the displayed paintings. On August 27, the delegation of the Coptic Church was at St. Nilus’ Stolobensky hermitage on Lake Seliger and visited the Zhitenny Convent of the Mother of God in Ostashkov. Members of the delegation were warmly welcomed by mother-superior Elisaveta (Evdokimova) with the sisters. She told the visitors about the history and today’s life of the convent and showed them the miracle-working “Odigitria” icon of the Mother of God of Smolensk, the church over-the-gate and the residential buildings, took them to the convent’s charity house. Living there are single mothers with children, elderly people and invalids who had lost their homes and needed help which they had found in the convent. Bishop Bigol, the head of the delegation, presented mother Elisaveta, the sisters, and the inhabitants of the charity house each with an icon of St. Macarius the Great. That same day the delegation arrived in the Novgorod diocese, wh ere their first stop was at the Valdai Holy Lake monastery of the Mother of God of Iberia. The guests were welcomed there by Vicar Bishop Arseny of Yuryev and the father-superior, hieromonk Antony (Bitmayev). The Egyptian monastics venerated the miracle-working icon of the Mother of God of Iberia. In the evening the pilgrims came to Veliky Novgorod. At the Yuriev (St.George’s) Monastery, one of the oldest monasteries in Russia, Vladyka Arseny took the guests on an excursion about the Cathedral of the Transfiguration of the Lord, which is a world cultural and historical heritage site. At present, this shrine is under meticulous restoration. Bishop Arseny gave a reception in honour of the visiting abbots and monks from the monasteries of the Coptic Church. In the course of their brotherly talk, at the request of the guests, the bishop told them about the ministry of the Russian Orthodox Church today and about its history, mentioning in particular that the Novgorod land had played an important part in it. |
| 20. Belobrova O.A. Embassy Constantinople Patriarch Philotheos to Sergius of Radonezh//Message Zagorsk state historical and art Museum-reserve: Zagorsk, 1958. - S. 12-18. 21. Itie and wonders Rev. Sergius, Abbot of Radonezh/Lane. with Slav. Holy Trinity St. Sergius Lavra: Sergiev Posad, 2001. - S. 88. 22. ibid,C.88-90. 23. See: Prokhorov G.M. Story about Mite. Rus and Byzantium in the era of the battle of Kulikovo. - L.: Nauka, 1978. - S. 216-217. 24. Ithiopian memorable people of the Russian land. - M.: Moscow worker. -1992. - S. 72. 25. John Meyendorff, Protopresbyter. Church history and Christian mysticism. M.: Institute Di-Dick. Publishing house STOTI, 2003. - S. 463.Were Epistle of Metropolitan Cyprian of St. Sergius. CIT. by kN. Meyendorff, John, Protopresbyter. Church history and Christian mysticism. -M.: Institute Di-Dick. Publishing house STOTI, 2000. - S. 538-540.Them same. The first Epistle of Metropolitan Cyprian of St. Sergius. - S. 537. Manuel de l " histoire Russe. - Paris, 1948. 350 p. Ковалевский Петр Евграфович (1901 - 1978). Родился 16 декабря 1901 г. в Петербурге. Сын Е.П. Ковалевского и брат М.Е. Ковалевского и епископа Иоанна (Ковалевского). Эмигрировал с семьей во Францию в 1920 г. В 1925 г. окончил Сорбонну. Жил в г. Ницца, затем переехал в Париж. Старший иподиакон митрополита Евлогия (Георгиевского). В 1921 г. по просьбе митрополита Евлогия организовал «архиерейский штат церковнослужителей» и руководил его работой. Доктор историко-филологических наук (Сорбонна, 1926). Преподавал в лицее Мишле в Париже (1926-1941), в Свято-Сергиевском богословском институте (латинский язык (1925-1949), в Институте св. Дионисия (история Церкви (упом. в 1970-х гг.), в Русском научном институте, в русском отделении Сорбонны (1931). Декан Института св. Дионисия. Основатель Общества ревнителей патриаршества. Активный член Русского студенческого христианского движения (РСХД) и Французского общества друзей Православия. Активный участник церковной общественной жизни русского Парижа. Автор более 200 статей в русских и французских журналах и газетах. Скончался 27 апреля (по другим данным, 4 мая) 1978 г. |
| . «Atheism: Nietzsche,» in Biblical Errancy: An Analysis of its Philosophical Roots. Grand Rapids: Zondervan, 1981, pp. 130–160. . Augustinian Bibliography, 1970–1980: With Essays on the Fundamentals of Augustinian Scholarship. Westport, CT: Greenwood Press, 1982. 241 pages. . The Philosophy and Social Ethics of Alexander Campbell: From the Context of American Religious Thought, 1800–1866. Ann Arbor: University Microflims, Inc, 1984. . The Christians Guide to Following Jesus. Minneapolis: Bethany House, 1984. , Editor, Gary R. Habermas, and Antony G.N. Flew. Did Jesus Rise From rhe Dead? The Resurrection Debate. San Francisco: Harper and Row, 1987. . The Compact Dictionary of Doctrinal Words. Minneapolis: Bethany House, 1988. . Apologist " s Corner: «The Christian and Debate.» The LodeStar Review (November, 1988), p. 2. . «The Universal Power of the Atonement,» in The Grace of GodfEhe Will of Man. Edited by C. Pinnock. Grand Rapids: Zondervan, 1989, pp. 71–96. and Antony G.N. Flew. Does God Exist? A Believer and an Atheist Debate. San Francisco: Harper Collins, 1991. . «The Writings of Vernon J. Bourke.» The Modern Schoolman 69 (March/May, 1992), pp. 499–509. . Living Your Faith: Closing the Gap Between Mind and Heart. Joplin: College Press Publishing, 1993. . «Agony: Key to Christian Victory.» Restoration Quarterly 35 (1993). Mill, John S. Three Essays on Religion. Third Edition. London: Longman, Green, Reader and Dyer, 1874. Miller, Calvin. Transcendental Hesitation: A Biblical Appraisal of TM and Eastern Mysticism. Grand Rapids: Zondervan, 1977. Miller, E.L. Questions That Matter: An Introduction to Philosophy. New York: McGraw-Hill, 1984, pp. 254–263. Miller, Ed. God and Reason. New York: Macmillan, 1972. Mitchell, Basil, Editor. Faith and Logic: Oxford Essays in Philosophical Theology. London: George Allen & Unwin LTD, 1957. . Morality: Religious and Secular. Oxford: Clarendon Press, 1980. . How To Play Theological Ping-Pong: Essays on Faith & Reason. Grand Rapids: Eerdmans, 1990. |
| He had a comparatively peaceful reign for almost 10 years, and during this period considerably advanced the unification of Norway. Olaf " s work of unification assumed concrete form as territorial dominion over a kingdom which extended from Gautelven in the south up to Finnmark in the north, from the Vesterhav islands in the west to the forests toward the realm of the Swedes in the east. Olaf was the first high king who secured real control over the inland areas of Trondelag and Opplandene. Moreover, he gained a foothold for the Norwegian national kingdom on the Orkney Islands and Hjaltland. Olaf also laid the foundation for nationwide local government and introduced a certain division of labour among the royal housecarls. He installed sheriffs recruited from the nobility and the landed gentry throughout the country and tried by means of his year-men to keep control of the political activities of the sheriffs. According to Snorre a division of labour seems to have occurred in the King " s household into actual housecarls (military functions), guests (police functions), house chaplains, and churls (duties within the palace). Moreover, several titles of the masters of the King " s court are known from this time: standard-bearer, King " s Marshal, House Bishop. With the aid of his English missionaries he succeeded in making Norway Christian. At the meeting of the Ting (Parliament) at Moster, Bomlo in Sunnhordland (1024), Norway acquired a nationwide ecclesiastical organisation with churches and priests, a Christian legal system and a first organisation of the Church " s finances. Gwyn Jones writes: «The Christian law formulated at Moster was of prime authority; it was read out at the different Things, and there are confirmatory references to it in the oldest Gulathing Law.» The king established peace and security for his people, remaking old laws and insisting on their execution, unaffected by bribes or threats. He built many churches, including one dedicated to St. Clement at the capital, Nidaros (Trondheim). All other faiths except Christianity were outlawed. |
| Linnemann, E., Historical Criticism of the Bible: Methodology or Ideology? trans. R.B.Yarbrough (Grand Rapids: Baker Book House, 1990). Lohse, Eduard, The Formation of the New Testament, trans. M. Eugene Boring (Nashville: Abingdon, 1981). Louth, Andrew, «The Hermeneutical Question Approach through the Fathers», Sob 7, 7 (1978) 541–549. , Disceming the Mystery: An Essay on the Nature of Theology (Oxford: Oxford University Press, 1993). , The Origins of the Christian Mystical Tradition: From Plato to Denys (Oxford: Clarendon Press, 1983). Luibheid, Colm, trans., Cassian, John: Conferences (New York: Paulist Press, 1985.) Maier, Gerhard, The End of the Historical-Critical Method, trans. E.W.Leverenz and R.F.Norden (St. Louis: Concordia Pub.House, 1974). Manley, Johanna, ed., The Bible and the Holy Fathers for Orthodox: Daily Scripture Readings and Commentary (Menlo Park: Monastery Books, 1990). , Grace for Grace: the Psalter and the Holy Fathers: Patristic Christian Commentary, Meditations, and Liturgical Extracts Relating to the Psalms and Odes (Menlo Park: Monastery Books, 1992). Marrou, Henri Irenee, A History of Education in Antiquity, trans. George Lamb (New York: Sheed and Ward, 1964). Marrow, Stanley B., The Words of Jesus in Our Gospels: A Catholic Response to Fundamentalism (New York: Paulist Press, 1979). Marshall, Howard 1., ed., New Testament Interpretation: Essays on Principles and Methods (Grand Rapids: Eerdmans, 1977). Martin, Ralph P., Worship in the Early Church (Grand Rapids: Eerdmans, 1974). McGlasson, Paul, Another Gospel: A Confrontation with Liberation Theology (Grand Rapids: Baker Books, 1994). McGrath, Alister, Evangelicalism and the Future of Christianity (Downers Grove: InterVarsity Press, 1995). McGuckin, J.A., «Perceiving Light form Light in Light» (Oration 31.3): The Trinitarian Theology of Saint Gregory the Theologian», GOTR 39, 1–2 (1994) 7–32. McKenzie S.L. and Hayes, S.R., To Each His Own Meaning: An Introduction to Biblical Criticisms and Their Application (Louisville: Westminster/John Knox, 1993). |
| Engelhardt, H.T. The Foundations of Christian Bioethics. Exton, Pa.: Swets & Zeitlinger, 2000. Flegg, C.G “Review of Science and Belief by J. Polkinghorne.” Sobornost incorporating Eastern Churches Review 17:2 (1995): pp. 60 – 67. Florovsky, G. V. “Creation and Creaturehood.” In Creation and Redemption, pp. 43 – 78. Belmont, Mass.: Nordland, 1977. Florovsky, G. V. “St. Athanasius’ Concept of Creation.” In Aspects of Church History, pp. 39 – 62. Belmont, Mass.: Nordland, 1975. Gregorios, P. M. The Human Presence: Ecological Spirituality and the Age of the Spirit. New York: Amity House, 1987. Gregorios, P. M. Science for Sane Societies. Rev. ed. New York: Paragon House, 1987. Harakas, S. S. “Christian Faith Concerning Creation and Biology.” In La Théologie dans l " Église et dans Le Monde, pp. 226 – 247. Geneva: Chambesy, 1984. Harakas, S. S. “The Eastern Orthodox Tradition.” In Caring and Curing: Health and Medicine in the Western Religious Traditions, ed. R. L. Numbers and D. W. Amudsen, pp. 146 – 172. New York: Macmillan, 1986. Harakas, S. S. “Orthodox Christianity Facing Science.” Greek Theological Review, 37:1 – 2 (1992): pp. 7 – 15. Nesmelov, V. I. Faith and Knowledge from the Point of View of Gnoseology. Kazan: Central Printing Office, 1915. Nesteruk, A. V. “Design in the Universe and the Logos of Creation (Patristic Synthesis and Modern Cosmology).” In Design and Disorder: Perspectives from Science and Theology, ed. N.H. Gregersen and U. Görman, pp. 171 – 202. New York: T & T Clark, 2002. Nesteruk, A. V. “The Final Anthropic Cosmology as Seen by Transcendental Philosophy: Its Underlying Theology and Ethical Contradiction.” Studies in Science and Theology 5:1 (1997): pp. 43 – 54. Nesteruk, A. V. “Patristic Theology and the Natural Sciences.” Parts 1 and 2. Sourozh: A Journal of Orthodox Life and Thought 84 (2001): pp. 14 – 35; 85 (2001): pp. 22 – 38. Nesteruk, A. V. “Polkinghorne on Science and God: A Review Essay.” Sourozh: A Journal of Orthodox Life and Thought 77 (1999): pp. 34 – 41. |
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