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| Spiridovitch A. Raspoutine, 1863–1916, d’après les documents russes et les archives privées de l’auteur. Paris, 1935. Stanley A. Saint or No, an Old-Time Monk Mesmerizes Italy//New York Times (September 24, 1998). A4. Stark D. A. Le Père Jean de Cronstadt, archiprêtre de l’Eglise russe, son ascétisme, sa morale. «Ma vie en Jésus-Christ». Paris, 1902–1903. Stewart С. Demons and the Devil: Moral Imagination in Modem Greek Culture. Princeton, 1991. Stites R. The Women’s Liberation Movement in Russia: Feminism, Nihilism, and Bolshevism, 1860–1930. Princeton, 1978. Sventitsky, (Archpriest) Valentin. Six Lectures on the History of the Mystery of Repentance: Against General Confession. Jordanville, N.Y., 1996. Symeon the New Theologian. The Discourses. New York, 1980. Tentler T. N. Sin and Confession on the Eve of the Reformation. Princeton, 1977. Thaisia, Abbess. Abbess Thaisia of Leushino: The Autobiography of a Spiritual Daughter of St. John of Kronstadt. Platina, Calif., 1989. Tolstaja S. The Worshipping of Saints and its Transformation in Slavic Folk Belief/Traditional Folk Belief Today. Conference dedicated to the 90 th anniversary of Oskar Loorits. Tartu, 1990. Tolstoy L. The Gospel According to Tolstoy/Ed. and transl. by Patterson D. Tuscaloosa and London, 1992. Treadgold D. W. The Peasant and Religion//The Peasant in Nineteenth-Century Russia/Ed. by Vucinich W. S. Stanford, 1968. Troeltsch E. The Social Teaching of the Christian Churches, vol. 1. New York, 1960. Trotsky L. 1905. New York, 1971. Tsurikov C. Der heilige Ioann Kronshtadtskii: Die Beteiligung der Kirche an den sozialen Aufgaben//1000 Jahre Christliches Russland, Zur Geschichte der Russischen Orthodoxen Kirche/Ed. by Meyer T. Recklinghausen, 1988. Turgenev I. Literary Reminiscences and Autobiographical Fragments/Trans. Magarshack D. New York, 1958. Turner V, Turner E. Image and Pilgrimage in Christian Culture: Anthropological Perspectives. New York, 1978. Vauchez A. The Laity in the Middle Ages: Religious Beliefs and Devotional Practices. Notre Dame and London, 1993. |
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| 41. Семюэлс Рут. По тропам еврейской истории. М.: Арт-Бизнес-Центр, 1993. 42. Сидорова Н.А. Всемирная история. Т. I. М.: Политиздат,1957. 43. Соловьев В.С. Магомет. Его жизнь и религиозное учение. С.-Петербург: Тип. Ю.Н. Эрлих, 1902. 44. Утченко С.Л. Всемирная история. М.: Политиздат, 1956. 45. Хазрат Шер-Али. Священный Коран. Арабский текст с русским переводом. Лондон: Аль-Ширкатул Исламийия, 1987. 46. Шантепи де ля Соссей Д.П. Иллюстрированная история религий. T.I. М.: Спасо-Преображенский монастырь, 1992. 47. Шмеман А. Исторический путь православия. Нью-Йорк: Издательство им. Чехова, 1954. 48. Щапов Я.Н. Религии мира. М.: Просвещение, 1994. 49. Эберхардт Вальтер. Истинные и ложные пути христианства. Краткий исторический обзор, 1976. 50. Эрл Е. Кернс. Дорогами христианства. М.: Протестант, 1992. Abdul-Hagg, Akbar A. Sharing Your Faith with a Muslim. Minneapolis, Minesota 554238: Bethany House Publishers, 1980. 51. Eliade, Mircea. The Encyclopedia of Religion. 1 vols. New York: Macmillan Publishing Company, 1987. 52. Geisler, Norman L., Saleeb Abdul I. Ansvering Islam the crescent in the light of the cross. Michigan: A Division of Baker Book House, 1994. 53. Hastings, James, M.A., D.D. Encyclopedia of Religion and Ethics. 1 vols. New York: Charles Scribner’s Sons, 1922. 54. Katch, Abraham I. Judaism in Islam. Biblical and Talmudic backgrounds of the Koran and its commentairies. Suras II and III. Philadelphia: Penna Blok, 1954. 55. Montague, R. J. Apocryphal New Testament. Oxford: At the Clarendon Press, 1926. 56. Montgomery, James A. Arabia and the Bible. Philadelphia: Pennsylvania Press, 1934. 57. Peters, F.E. Judaism, Christianity and Islam: The classical text and their interpretetion. Princeston, NJ: Princeston univ. Press, 1990. 58. Williams, J. A. Islam. New York: George Braziller, 1962. 59. William Whiston, A.M. The works of Josephus. Complete and unabridged. Peabody: Hendrickson Publisytrs, 1987. Примечания: 1. Журавский А.В. Иисус в Коране. Россия и мусульманский мир. М., 1997. Бюллетень рефератно-аналит. лит. С. 95–56. |
| 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. |
| 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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