| Bearing one’s cross not only makes individuals human; it fills the world with the hope of unity: But this tragic dimension of the cross, which casts a shadow over our lives, is ceaselessly illuminated by an unswerving eschatological hope, a hope that is filled with the mystical light and power of the Resurrection, and this lends strength to the creative struggle of the faithful. Our final and all-embracing victory – world unity, in the present case – does not belong in the present. It is coming, however. Our foretaste of this victory in the present fills us with peace and fortitude. The reality of Christ transcends history. We are all in the process of being fashioned by God. What He started on the day of creation He intends to finish. We can cooperate with Him – thereby becoming real live human beings – by embracing the particular cross He gives us and by learning to be clay in the Potter’s hands. Author’s notes: St. Irenaeus Against the Heresies 3.22.3. First aposticha in Tone 5, Bridegroom Orthros of Great and Holy Monday. The traditional word “man” will be used in this piece as representing all humanity, alongside of the more current usage of “human beings,” because the traditional usage is closer to the Greek “anthropos” and a more beautiful and poetic way of expressing the reality that includes every man, woman, boy, girl, and infant who has ever lived. In Scripture, Jesus is the “Son of Man,” not the “Son of Human Being.” Yet the newer term is also used for clarity. John Behr. The Mystery of Christ: Life in Death (Crestwood, NY: St. Vladimir’s Seminary Press, 2006), 136. First aposticha in Tone 5, Bridegroom Orthros of Great and Holy Monday. Against the Heresies, 5.15.2 C. S. Lewis, Mere Christianity (Harper Collins, 1952) 159. Anaphora of the Divine Liturgy of St. John Chrysostom. Barnabas 6:9. ] http://www.zenit.org/article-24102?l=english Ibid. St. John Chrysostom, Homily IV. St. Ignatius of Antioch, Epistle to the Romans 6:1. Ibid. 5:3. C. S. Lewis, The Abolition of Man (New York: Collier Books, 1955), chapter 1. |
| 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. |
| In the latter sense, “canonical” means “in accordance with the Church " " s canons.” But in the former, restricted sense, “canonical” means only “included in the Hebrew canon,” and “non-canonical” means only “not included in the Hebrew canon” (but still accepted by the Church as Scripture). In the Protestant world the “non-canonical” books of the Old Testament are commonly called the “Apocrypha,” often with a pejorative connotation, even though they were included in the earliest printings of the King James Version, and a law of 1615 in England even forbade the Bible to be printed without these books. In the Roman Catholic Church since the 16th century the “non-canonical” books have been called “Deuterocanonical” – i.e. belonging to a “second” or later canon of Scripture. In most translations of the Bible which include the “non-canonical” books, they are placed together at the end of the canonical books; but in older printings in Orthodox countries there is no distinction made between the canonical and non-canonical books, see for example the Slavonic Bible printed in St. Petersburg, 1904, and approved by the Holy Synod) To them are joined a group of “non-canonical” books – that is, those which were not included in the Hebrew canon because they were written after the closing of the canon of the sacred Old Testament books. (The “non-canonical” books of the Old Testament accepted by the Orthodox Church are those of the “Septuagint” – the Greek translation of the Old Testament made by the “Seventy” scholars who, according to tradition, were sent from Jerusalem to Egypt at the request of the Egyptian King Ptolemy II in the 3rd century B.C. to translate the Old Testament into Greek. The Hebrew originals of most of the books, and most of the books and most of the books were composed only in the last few centuries before Christ. The “non-canonical” books of the Old Testament are: Tobit, Judith, The Wisdom of Solomon, Ecclesiasticus or the Wisdom of Joshua the Son of Sirach, Baruch, Three Books of Maccabees, the Epistle of Jeremiah, Psalm 151 , and the additions to the book of Esther, of 2Chronicles (The Prayer of Manassah), and Daniel (The Song of the Three Youths, Susanna, and Bel and the Dragon).) The Church accepts these latter books also as useful and instructive and in antiquity assigned them for instructive reading not only in homes but also in churches, which is why they have been called “ecclesiastical.” The Church includes these books in a single volume of the Bible together with the canonical books. |
| . Thus, the second section of the Holy Scripture appears, following the Law, which is called the Historic Books, or in the narrow meaning of the word – the Holy History. The Historic Books are sprinkled with individual poetical works: chants, prayers, psalms, as well as teachings (for example Gen. chap.11, Ex. chap.15, many extracts of Deuteronomy, Judg. Chap. 5, 2 Kings 1and on, Tob. chap.13, and so on and so forth). Later on, chants and teachings grew into whole books, which comprise the third section of the Bible – the Instructive Books, in Hebrew – Ketubim. This section contains the books of Job, Psalms, Proverbs, Ecclesiasts, Songs of Solomon, the Wisdom of Jesus, Son of Sirach. Finally, the works of the holy prophets, who acted among the Hebrew people according to the Divine will after the division of the kingdom and the Babylonian captivity, comprise the fourth section of the Holy Books – the Prophetic Books, in Hebrew called «Nebiim.» This section includes the books of the Prophets Isaiah, Jeremiah, Lamentations, the Epistle of Jeremiah, Baruch, Prophet Ezekiel, Prophet Daniel, and the 12 Minor Prophets, i.e. Hosea, Joel, Amos, Obadiah, Jonas, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. This same division of the Bible into Legislative, Historical, Instructive, and Prophetic Books, was used in the New Testament, where the Legislative books are the Gospels, the Historical Book – the Acts of the Apostles, the Instructive Books – the Epistles of the Holy Apostles, and the Prophetic Book is the Revelations of St. John the Theologian. Besides this division, there are also divisions in the Old Testament of the Holy Scripture into Canonic and Non-Canonic books. The Question about Canon To clarify this question, we need to recall that, originally, only the Torah-Law, i.e. the five books of Moses, were in the full sense of the word the Holy Scripture, the Law for the Old Testament Church. The rest of the books now included in the Bible were, for the ancient pious Hebrew, the same continuation of the Law, its development, but not a part of it, like the works of the Apostles, holy fathers, the lives of saints and Patericks are to us, including the works of such contemporary writers as Theophan the Recluse, Father John of Krondstadt, Metropolitan Anthony. |
| Justin (Popovich), Archimandrite, The Orthodox Philosophy of Truth: The Dogmatics of the Orthodox Church, vol. 3, Belgrade, 1978. “AFTER-DEATH” BOOKS; WRITINGS ON OCCULTISM AND SPIRITISM Apuleius, The Golden Ass, tr. by Robert Graves, Farrar, Straus and Young, New York, 1951. Barrett, Sir William, Death-Bed Visions, Methuen, London, 1926. Blackmore, Simon A., S.J., Spiritism: Facts and Frauds, Benziger Brothers, New York, 1924. Budge, E. A. Wallis, tr., The (Egyptian) Book of the Dead, Bell Publishing Co., New York, 1960. Crookall, Robert, Out-of-the-Body Experiences, The Citadel Press, Secaucus, N.J., 1970. Eliade, M., Shamanism, Routledge & Kegan Paul, London, 1961. Evans-Wentz, W.Y., ed., The Tibetan Book of the Dead, Oxford University Press, Oxford, 1960. Fiore, Charles and Landsburg, Alan, Death Encounters, Bantam Books, New York, 1979. Ford, Arthur, The Life Beyond Death, G. P. Putnam’s Sons, New York, 1971. Fortune, Dion, Through the Gates of Death, Samuel Weiser Inc., New York, 1977. Green, Celia, Out-of-the-Body Experiences, Ballantine Books, New York, 1975. Greenhous, Herbert B., The Astral Journey, Avon Books, New York, 1976. Grof, Stanislav and Halifax, Joan, The Human Encounter with Death, E. P. Dutton, New York, 1977. Hill, J. Arthur, Spiritualism, Its History, Phenomena, and Doctrine, George H. Doran Co., New York, 1919. Holzer, Hans, Beyond This Life, Pinnacle Books, Los Angeles, 1977. Hynek, J. Allen and Vallee, Jacques, The Edge of Reality, Henry Regnery Co., Chicago, 1975. Jung, C. G., The Interpretation of Nature and the Psyche, Routledge & Kegan Paul, London, 1955. Kubler-Ross, Elizabeth, “Death Does not Exist,” in The Co-Evolution Quarterly, Summer, 1977. – On Death and Dying, Macmillan Publishing Co., New York, 1969. – Articles on: Kemf, Elizabeth, in East-West Journal, March, 1978. Kronisch, Lennie, in Yoga Journal, September-October, 1976. Laughingbird, Gaea, in Berkeley Monthly, June, 1978. Pearre, James, in the San Francisco Sunday Examiner and Chronicle, Nov. 14, 1976. |
| Общий вывод, к которому приводит нас настоящая глава, кажется, не требует особенных разъяснений. Представленные и разобранные нами явления, надеемся, с достаточною ясностью убеждают читателя в том, что в Англии, на ряду с развитием протестантизма политико–экономического, развивалась и оппозиция церкви другого рода, имевшая своим источником не заботу об интересах материальных, а религиозную мысль и религиозное чувство. Итак, в английском обществе к началу XVI века сильно уже развилось убеждение в том, что существующая католическая церковь не такова, какою она быть должна. Эта церковь со своим папством и иерархией вредит национальным интересам страны и благу общественному, а в своих учениях и практике далеко уклонилась от того образца, который начертан для неё в священном Писании её Божественным Основателем. Не есть ли это то сознание деформации, которое предшествует и необходимо обусловливает собою существование реформации? 167 Систематическое изложение взглядов Виклефа и документы, служащие для их характеристики, см. Foxe 226–232; Collier III, 137, 152, 157, 158–160, 179–189; Lechler I, 324–329, 341–345; 467–644, 709–711; Weber I, 62–102. 179 Lechler II, 7, 13–15; Weber I. 206 – Подлинные свидетельства летописцев читаются так Найтона. – Medium partem populi aut majorem partem sectae suae adquisiverunt.–Secta illa in maximo honore illis diebus habebatur, et in tantum multiplicata fuit, quod vix duos videres in via, quin alter eorum discipulus Wyclyffe fuerit Уольсингема, – Lollardi – in errorem suum plurimos seduxerunt.. etc... 180 Collier III, 214–216, Lechler II, 22–28. Weber I, 108–109; Lingard III, 48–49 и Foxe 256–258. – У Лехлера приводится в извлечении и подлинный латинский текст петиции. 183 Lechler I, 672–674, Collier III, 164; Foxe 254; Weber I, 107; Lechler II, s 5, anmerk. 1 – s. 14 s. 18 anmerk. 3; s. 43–44 190 Collier III, 252–254, Lechler II, 60–62; Froude I, 498–499; Lingard III, 113, Burnet I, 20. У Фокса 267–268 статут этом назван не правильно. 200 Летописные свидетельства, о которых идёт здесь речь, относятся к восьмидесятых годам XIV века |
| Василий Соколов . 605 Мы не считаем нужным останавливать внимание читателя на кратном катехизисе, составленном Крамэром ещё в 1548 году, так как книжка эта имела преимущественно педагогическое значение и притом, как не получившая церковной санкция, не может быть признаваема выражением воззрений английской церкви того времени. В истории английской реформации этот катехизис не оставил на себе никаких заметных следов, желающий же получить некоторое понятие об его содержания см. Collier V, 269–271; Burnet I, 341; Dodd II, 28. 607 Рассказ об обстоятельствах составления членов веры см. Collier V, 437–438; Weber II, 149; Lingard IV, 283; Hallam I, 97; Burnet I, 413; Dodd II, 34; Enc. Britannica VI, 551; статья преосв. Иоанна. Чтения Общ. Люб. Дух. просв. 1880 г. июнь стр. 686–688. 609 Разыскания по вопросу об утверждении членов веры см. Lathbury р. 142–145; Burnet II, 766–768; Collier V, 476–477 и его же „Ап answer to some exceptions ву Bp. Burnet” v. IX, p 450–451. 612 В окончательной редакции из сорока пятя членов, составленных первоначально Крамэром, сделано было сорок два. 613 Сорок два члена веры по английскому тексту см.: Collier v. IX, Recor. v. ИИ. LXVI; Burnet v. II Recor. p. II, b. I LV. – В переводе на русский язык этих членов не имеется, но их первоначальная редакция, т. е. 45 Крамэровых, приводится в статье преосв. Иоанна Чтения в Общ. Люб. Дух. Просв. 1880 г. июнь, стр. 689–700. 614 См члены 7, 14 и 12. Аугсб. исповедания. – Libri symbolici ecclesiae Lutheranae, ed. Francke. Pars prima, p. 15, 17–18. 615 См. члены 1–й и 3–й. Аугсбургского исповедания, ibid. p. 13–14. Третий член читается напр. таким образом « ... quod Verbum, hoc est, Filius Dei, assumpserit humanam naruram in utero beatae Mariae virginis, ut sint duae naturae, divina et humana, in unitate personae inseparabiliter coniunctae; unus Christus, vere Deus et vere homo, natus ex virgine Maria, vere passus, crucifixus, mortuus et sepultus, ut reconciliaret nobis Patrem, et hostia esset non tantum pro culpa originis, sed etiam pro omnibus actualibus hominum peccatis... » |
| Arnobius was a most successful teacher of rhetoric at Sicca in Africa during the reign of Diocletian, and wrote volumes Against the nations which may be found everywhere. 80. Lactantius Firmianus, known also as Lactantius, a disciple of Arnobius, during the reign of Diocletian summoned to Nicomedia with Flavius the Grammarian whose poem On medicine is still extant, taught rhetoric there and on account of his lack of pupils (since it was a Greek city) he betook himself to writing. We have a Banquet of his which he wrote as a young man in Africa and an Itinerary of a journey from Africa to Nicomedia written in hexameters, and another book which is called The Grammarian and a most beautiful one On the wrath of God, and Divine institutes against the nations, seven books, and an Epitome of the same work in one volume, without a title, also two books To Asclepiades, one book On persecution, four books of Epistles to Probus, two books of Epistles to Severus, two books of Epistles to his pupil Demetrius and one book to the same On the work of God or the creation of man. In his extreme old age he was tutor to Crispus Cæsar a son of Constantine in Gaul, the same one who was afterwards put to death by his father. 81. Eusebius of Cæsarea Eusebius bishop of Cæsarea in Palestine was diligent in the study of Divine Scriptures and with Pamphilus the martyr a most diligent investigator of the Holy Bible. He published a great number of volumes among which are the following: Demonstrations of the Gospel twenty books, Preparations for the Gospel fifteen books, Theophany five books, Church History ten books, Chronicle of Universal History and an Epitome of this last. Also On discrepancies between the Gospels, On Isaiah, ten books, also Against Porphyry, who was writing at that same time in Sicily as some think, twenty-five books, also one book of Topics, six books of Apology for Origen, three books On the life of Pamphilus, other brief works On the martyrs, exceedingly learned Commentaries on one hundred and fifty Psalms, and many others. He flourished chiefly in the reigns of Constantine the Great and Constantius. His surname Pamphilus arose from his friendship for Pamphilus the martyr. 82. Reticius |
| Persuasion and Healing. New York: Schocken Books. Harner, Michael. 1982. The Way of the Shaman: A Guide to Power and Haling. New York: Bantam. Joseph, Monk. 1984. Geron Ioseph Oh Hesychastses. Daphne: Agion Oros. (In Greek). Lossky, Vladimir. 1997. The Mystical Theology of the Eastern Church. Yonkers: St. Vladimirs Seminary Press. Markides, Kyriacos C. 1990. The Magus of Strovolos: The Extraordinary World of a Spiritual Healer. New York: Penguin; Abingdon-on-Thames: Routledge and Kegan Paul. First Published in 1985. Markides, Kyriacos C. 1987. Homage to the Sun: The Wisdom of the Magus of Strovolos. New York: Penguin/Arkana. Markides, Kyriacos C. 1990. Fire in the Heart: Healers, Sages, and Mystics. New York: Penguin/Arkana. Markides, Kyriacos C. 1995. Riding with the Lion: In Search of Mystical Christianity. New York: Viking. Markides, Kyriacos C. 2001. The Mountain of Silence: A Search for Orthodox Spirituality. New York: Doubleday. Markides, Kyriacos C. 2005. Gifts of the Desert: The Forgotten Path of Christian Spirituality. New York: Doubleday. Markides, Kyriacos C. 2012. Inner River: A Pilgrimage to the Heart of Christian Spirituality. New York: Doubleday. Meyendorff, John. 1974. St. Gregory Palamas and Orthodox Spirituality. Yonkers: St. Vladimirs Seminary Press. Penfield, Wilder. 1975. The Mystery of the Mind. Princeton: Princeton University Press. Plested, Marcus. 2012. Orthodox Readings of Aquinas. Oxford: OUP. Radin, Dean. 1997. The Conscious Universe: The Scientific Truth of Psychic Phenomena. New York: Harper Collins. Sogyal, Rinpoche. 2012. The Tibetan Book of Living and Dying. New York: Harper Collins. Schulz, Mona Lisa. 2005. The New Feminine Brain: How Women Can Develop their Inner Strengths, Genius and Intuition. New York: Free Press. Sherrard, Philip. 1998. Christianity: Lineaments of a Sacred Tradition. Brookline: Holy Cross Orthodox Press. Smith, Huston. 2002. Why Religion Matters. San Francisco: Harper. Sorokin, Pitirim A. 1947. Society, Culture and Personality. |
| , Biblical Exegesis and Church Doctrine (New York: Paulist Press, 1985). , The Birth of the Messiah: A Commentary on the Infancy Narratives in the Gospels of Matthew and Luke (New York: Doubleday, 1993). , The Critical Meaning of the Bible (New York: Paulist Press, 1981). , «The Contribution of Historical Biblical Criticism to Ecumenical Church Discussion», Biblical Interpretation in Crisis: The Ratzinger Conference on Bible and Church, ed. R.J.Neuchaus (Grand Rapids: Eerdmans, 1989) 24–49. , «Church Pronouncements», NJBC, ed. by R. E. Brown and others (Englewood Cliffs: Prentice Hall, 1990) 1166–1174. , " Hermeneutics», NJBC, ed. R.E. Brown and others (Englewood Cliffs: Prentice Hall, 1990) 1146–1165. , The Virginal Conception and Bodily Resurrection of Jesus (New York: Paulist Press, 1973). , New Testament Essays (Garden City: Images Books, 1965). , and others, Mary in the New Testament: A Collaborative Assessment by Protestant and Roman Catholic Scholars (Philadelphia: Fortress, 1978). , and others, Peter in the New Testament (Minneapolis: Paulist, 1973). Bruce, F.F. and Rupp, E.G., eds., Holy Book and Holy Tradition (Grand Rapids: Eerdmans, 1968). Brueggemann, Walter, «Biblical Authority in the Post-Critical Period», ADB, Vol.5, ed. D.N.Freedman (New York: Doubleday, 1992) 1049– 1056. Bultmann, Rudolf, Jesus Christ and Mythology (New York: Scribner’s, 1958). , and others, Kerygma and Myth, ed. H.W.Bartsch and trans. R.H.Füller (New York: Harper and Row, 1961). , and Kundsin, Karl, Form Criticism, trans. F.C.Grant (New York: Harper and Row, 1962). Burke, John, Gospel Power (New York: Alba House, 1978). Burton-Christie, D., The Word in the Desert: Scripture and the Quest for Holiness in Early Christianity (New York: Oxford University Press, 1993). Canevet, Mariette, Gregoire de Nysse et l’hermeneutique biblique: Etude des rapports entre Ie langage et la connaissance de Dieu (Paris: Etudes Augustiniennes, 1983). Carroll, E.R, «Mary in the Apostolic Church: Work in Progress», One in Christ 25, 4 (1989) 369–380. |
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