| Byzantine Hesychasm: Historical, Theological and Social Problems. New York, 1974. 348 Byzantine Theology. New York, 1974 349 The Living Tradition. New York, 1978. 350 The Byzantine Legacy in the Orthodox Church. New York, 1983. 351 St Gregory Palamas and Orthodox Spirituality. P. 173. 352 St Gregory Palamas and Orthodox Spirituality. P. 174. 353 Christ in Eastern Christian Tradition. New York, 1969. 354 Протоиерей Иоанн Мейендорф. Халкидониты и монофизиты после Халкидона. - Вестник Русского Западно-Европейского Патриаршего Экзархата 52. Париж, 1965. С. 223. 355 Протоиерей Сергий Булгаков. У кладезя Иаковля. - Православие и экуменизм. Документы и материалы (1902-1998). Изд. 2-е. М., 1999. С. 131. 356 Протоиерей Иоанн Мейендорф. Кафоличность Церкви. - Вестник Русского Западно-Европейского Патриаршего Экзархата 80. Париж, 1972. С. 239 357 Протоиерей Иоанн Мейендорф. Православное богословие в современном мире. - Вестник Русского Западно-Европейского Патриаршего Экзархата 67. Париж, 1969. С. 175. 358 Orthodoxie et camholicimй. Paris, 1969. 359 The Orthodox Church: Yesterday and Today. New York, 1963. 360 Catholicity and the Church. New York, 1983. 361 Witness to the World. New York, 1987. 362 Vision of Unity. New York, 1987. 363 Imperial Unity and Christian Divisions. New York, 1989. 364 Byzantium and the Rise of Russia. Cambridge, 1981. На русском языке: Византия и Московская Русь. Париж, 1990. 365 Введение в святоотеческое богословие. С. 10. 366 Kallistos Ware. The Orthodox Church. London, 1963. 367 Kallistos Ware. Why I am an Orthodox. - The Tablet, 16 February 1995. P. 159. 368 The Orthodox Way. London, 1979. 369 Eustratios Argenti: A Study of the Greek Church under Turkish Rule. London, 1964 370 The Orthodox Church. P. 212. 371 The Orthodox Church. P. 112. 372 См., в частности, его статью " Мы должны молиться за всех. Спасение по преподобному Силуану " (Bishop Kallistos of Diokleia. " We Must Pray for All " : Salvation according to St Silouan. - Sobornost 19:1. 1997. P. 34-55). См. также доклад " Кенозис и христоподобное смирение по преподобному Силуану Афонскому " , произнесенный на международном симпозиуме в сентябре 1998 г. в Бозе (Италия), посвященном преподобному Силуану. Обе работы переведены на русский язык и публикуются в журнале " Церковь и время " за 1999 г. 373 |
| – Hieromonk Damascene St. Herman of Alaska Monastery Platina, California October, 2003 BIBLIOGRAPHY ORTHODOX SOURCES (IN ENGLISH) Adamnan, St., Life of St. Columba, tr. by Wentworth Huyshe, London, George Routledge and Sons, Ltd., 1939. Ambrose, St., “Death as a Good,” in Seven Exegetical Works, tr. by Michael P. McHugh, Catholic University of America Press, 1972. – “On Belief in the Resurrection,” in The Nicene and Post-Nicene Fathers, Second Series, vol. 10, Eerdmans Publishing Co., Grand Rapids, Mich., 1969. Anonymous Monk of Whitby, The Earliest Life of Gregory the Great, tr. by Bertram Colgrave, University of Kansas Press, Lawrence, Kansas, 1968. Athanasius the Great, St., Life of St. Anthony the Great, Eastern Orthodox Books, Willits, Calif., 1976. Augustine, Blessed, “Care for the Dead,” in Treatises on Marriage and Other Subjects, The Fathers of the Church, vol. 27, New York, 1955. – The City of God, Modern Library ed., New York, 1955. – “The Divination of Demons,” in Treatises on Marriage..., New York, 1955. Basil the Great, St., Exegetic Homilies, Catholic University of America Press, 1963. Bede, Venerable, A History of the English Church and People, tr. by Leo Sherley-Price, Penguin Books, Baltimore, 1968. Cavarnos, Constantine, The Future Life According to Orthodox Teaching, Center for Traditionalist Orthodox Studies, Etna, Calif., 1985. Cyril of Jerusalem, St., Catechetical Lectures, Nicene and Post-Nicene Fathers, Second Series, vol. 7, Eerdmans Publishing Co., Grand Rapids, Mich., 1973. Chrysostom, St. John, Homilies on St. Matthew, Nicene and Post-Nicene Fathers, Eerdmans Publishing Co., Grand Rapids, Mich., 1973. Climacus, St. John, Ladder of Divine Ascent, tr. by Archimandrite Lazarus Moore, Eastern Orthodox Books, Willits, Calif., 1977 – Ladder of Divine Ascent, revised ed. by Holy Transfiguration Monastery, Boston, 1979. Damascene, St. John, Exact Exposition of the Orthodox Faith, The Fathers of the Church, New York, 1958. Dorotheus of Gaza, St. Abba, Discourses and Sayings, tr. by Eric P. Wheeler, Cistercian Publications, Kalamazoo, Mich., 1977. |
| Unger, Merrill F. Demons in the World Today. Wheaton: Tyndale House Publishers, 1971. Wilson, Clifford A., and Weldon, John. Occult Shock and Psychic Forces. San Diego: Master Books, 1980. Теософскоеобщество Kuhn, Alvin B. Theosophy, A Modern Revival of Ancient Wisdom. New York: H. Holt & Co., 1930. McNiele, E. R. From Theosophy to Christian Faith. London: Longmans Green & Company, 1919. Rogers, L. W. Elementary Theosophy (6th ed.). Wheaton: The Theosophical Press, 1956. Дзен-буддизм Arvon, Henri. Buddhism. New York: Walker and Company, 1962. David-Neel,. Alexandra. Buddhism, Its Doctrines and Its Methods. New York: Avon Books, 1977. Robinson, Richard H. The Buddhist Religion. Belmont, Calif.: Dickenson Publishing, 1970. Бахаизм Bach, Marcus. «Bahai, A Second Look,» Christian Century, April 10, 1957. «We Love All Religions,» Time magazine, April 26, 1963. Abdu’l-Baha. Some Questions Answered (emphasis on Christianity). Miller, Elliot. «The Baha’i Faith». In Walter Martin’s Cults Reference Bible. Walter Martin, ed. Santa Ana: Vision House Publishers, 1981. Церковьединения Durham, Deanna. Life Among the Moonies: Three Years in the Unification Church. Plainfield: Logos International, 1981. Kemperman, Steve. Lord of the Second Advent. Ventura: Regal Books/Gospel Light, 1981. Yamamoto, J. Isamu. The Puppet Master. Downers Grove: InterVarsity Press, 1977. Восточныерелигии Индуизм Mangalwadi, Vishal. The World of Gurus. New Delhi: Vikas Publishing House, 1977. Zaehner, R. C. Hinduism. 2d. ed. Oxford: Oxford University Press, 1966. Кришнаиты Levine, Faye. The Strange World of the Hare Krishnas. New York: Fawcett Publications, 1974. Judah, J. Stillson. Hare Krishna and the Counterculture. New York: John Wiley and Sons, 1974. Yamamoto, J. Isamu. Hare Krishna Hare Krishna. Downers Grove: InterVarsity Press, 1978. Трансцендентнаямедитация Weldon, John, and Levitt, Zola. The Transcendental Explosion. Irvine: Harvest House Publishers, 1976. Lewis, Gordon R. What Everyone Should Know About Transcendental Meditation. Glendale: G/L Regal Books, |
| 95 Irenaeus calls Victor’s attention to Florinus’ books, ‘that for the sake of your reputation you may expel these writings from among you, as bringing disgrace upon you, since their author boasts himself as being one of your company. For they constitute a stumbling-block to many, who simply and unreservedly receive, as coming from a presbyter, the blasphemy which they utter against God’ (Fragment 51, ANF; Syriac Fragment 28). 96 It was not, then, simply that Irenaeus disapproved of the contents of Florinus’s writings–he disapproved of the contents of any number of heretical books, as we know from Against Heresies. Florinus’ books were not rival Gospels; they were not books which were in any sense contenders for inclusion in the canon. What was it, then, that moved Irenaeus to advise that Victor ‘expel’ these particular books from his midst? Evidently it was that Florinus was still passing himself off as a presbyter of the Roman church in fellowship with Victor, thus gaining for himself an illegitimate endorsement, as well as bringing notoriety to the church in Rome. This fits a pattern noticed by Irenaeus and confirmed by other evidence, that Valentinians considered themselves free to confess in public the doctrines of the mainstream church but to teach in private things which were diametrically at odds with them (AH 3.15.2). Irenaeus requests that Victor ‘expel’ this man’s writings from his midst. Irenaeus’ words may mean that if some of Florinus’ books should have somehow slipped into the Roman church’s library, they ought to be removed. Perhaps Victor would go as far as to issue a public disavowal of the writings and a warning to house churches in fellowship with Victor not to read or be taken in by them. Yet not even here is there any instruction, much less any ‘demand’, to destroy these books. At this point in history, as Raymond Starr points out, even the emperor had trouble pulling off such a demand. Because books were all copied by hand and privately circulated, ‘suppression or official discouragement could never be entirely successful nor were they expected to be. When a book was removed or barred by order of the emperor from the imperial public libraries, the author would be disgraced, but his writings were not destroyed, since they could still circulate in private hands.’ 97 Needless to say, no church – not Irenaeus’s church in Lyons nor the church in Rome – had anything resembling the kind of imperial power (the kind which would later be exercised against Christians by the Roman government) to search out private copies of a detested book, seize them, and destroy them. In sum, Irenaeus did not demand that congregations destroy any Gospels, alleged apostolic letters, or revelations he had not ‘chosen’ for them. Sex, Lies, and Anti-heretical Tracts |
| In it many prayers for various occasions were introduced, composed deliberately for that edition, of which several are very close in content to prayers of the Roman Catholic rituale, and, furthermore, explanatory articles were inserted before the texts of the rites, which were entirely in the style of Western scholastic science of that time, in particular, with an indication of “intention, form and matter” of each of the Mysteries. All of this was not essentially an expression of latinization, but might only indicate an attempt to eliminate defects for which their opponents reproached them, and in certain cases to emphasize the difference between Orthodoxy and Roman Catholicism. Nevertheless, these devices set a distinctive seal upon the character of the Kievan editions, which subsequently proved to be a stumbling-block in the matter of the correction of the books in Moscow. In those years at the outset of the 17th century, when Orthodox western Russia was experiencing a bitter, tumultuous era of suffering and conflict with the ecclesiastical union that had been promulgated, Muscovite Russia was groaning under the blows of the Time of Troubles. No sooner had Moscow recovered from the turmoil, than the question of the correction of the ecclesiastical books was placed before its hierarchy, and with it another question analogous to that experienced by western Russia: according to which books should this “correction” be made? The problem of correcting the books proceeded in a particularly acute and painful manner. Under Patriarchs Philaret, Joasaph and Joseph no solution was reached: corrections were carried out in an unorganized manner, according to the old manuscripts, in the course of half a century; the inadequacy of such an arrangement was clear to many. In Moscow the Kievan books were regarded with suspicion. At one point, books printed in Kiev were solemnly committed to the flames in one of Moscow " s squares. The hope of receiving corrected books thus devolved upon the Greek East. |
| As a source of the teaching of the faith, the Church puts them in a secondary place and looks on them as an appendix to the canonical books. Certain of them are so close in merit to the Divinely-inspired books that, for example, in the 85th Apostolic Canon (The “Apostolic Canons” or the “Canons of the Holy Apostles” are a collection of 85 ecclesiastical canons or laws handed down from the Apostles and their successors and given official Church approval at the Quinsext church Council (in Trullo) in 692 and in the First Canon of the Seventh Ecumenical (787). Some of these canons were cited and approved at the Ecumenical Councils, beginning with the First Council in 325, but the whole collection of them together was made probably not before the 4th century. The name “apostolic” does not necessarily mean that all the canons or the collection of them were made by the Apostles themselves, but only that they are in the tradition handed down from the Apostles (just as not all the “Psalms of David” were actually written by the Prophet David). For their text, see the Eerdmans Seven Ecumenical Councils, pp. 594–600. The 85th Apostolic Canon lists the canonical books of the Old and New Testaments.) the three books of Maccabees and the book of Joshua the son of Sirach are numbered together with the canonical books, and, concerning all of them together it is said that they are “venerable and holy.” However, this means only that they were respected in the ancient Church; but a distinction between the canonical and non-canonical books of the Old Testament has always been maintained in the Church. The Church recognizes twenty-seven canonical books of the New Testament. (These books are: the Four Gospels of Matthew, Mark, Luke, and John; the Acts of the Apostles; the Seven Catholic Epistles (one of James, two of Peter, three of John, one of Jude); fourteen epistles of the Apostle Paul (Romans, First and Second Corinthians, Galatians, Ephesians, Philippians, Colossians, First and Second Thessalonians, First and Second Timothy, Titus, Philemon, Hebrews); and the Apocalypse (Revelations) of St. |
| Paris, 1950. -------- The Philosophy of Plotinus, trans. by J. Thomas. Chicago, 1985. Brock, S. The Luminous Eye; The Spiritual World Vision of St Ephrem. Rome, 1985. Casel, O., The Mystery of Christian Worship, ed. by B. Neunheuser. London, 1962. Cherniss, F. H., The Platonism of Gregory of Nyssa. Berkeley, 1930. Copelston, F., A History of Philosophy (7 vols.). Garden City (NY), 1962–1966. Crouzel, H., Origéne et la “Conaissance Mystique.” Paris, 1960. Daniélou, J., From Shadows to Reality: Studies in the Biblical Typology of the Fathers, trans. by W. Hibberd. London, 1960. ------- The Bible and the Liturgy. Notre Dame, 1956. ------- Origen. trans. by W. Mitchell. New York, 1955. ------- The Lord of History: Reflections on the Inner Meaning of History. trans. by N. Abercrombie. London, 1958. D " Arcy, M.C., etc., St Augustine: His Age, Life and Thought. New York, 1957. DeFaye, E. Origen and His Work, trans. by F. Rothwell, New York, 1929. DeLubac, H., The Sources of Revelation, trans. by L. ÓNeill. New York, 1968. ------- The Splendour of the Church, trans. by M. Mason. New York, 1955. Dodd, C.H., The Interpretation of the Fourth Gospel. Cambridge (Eng.), 1954. Doerrie, H. Altenburger, M. & Schramm, U., Gregor von Nyssa und Die Philosophie. Leiden, 1976. Farrar, F.W., History of Interpretation. Grand Rapids, 1961. Fairweather, W., Jesus and the Greeks: Early Christianity in the Tidewater of Hellenism. Edinburgh, 1924. Florovsky, G., The Eastern Fathers of the Fourth Century (The Collected Works, vol. 7). trans. by C. Edmunds. Belmont (Mass.), 1987. Gilson, E.. Being and Some Philosophers. Toronto, 1952. ----------- The Christian Philosophy of St Augustine. New York, 1960. The Spirit of Medieval Philosophy, trans. by A.H.C. Downes. New York, 1940. Goodenough, E.R., An Introduction to Philo Judaeus. New Haven, 1940. Grant, F.C.. Ancient Judaism and the New Testament. New York, 1959. Grant. R.M.. The Letter and the Spirit. London, 1957. Goggin, T.A., The Times of Saint Gregory of Nyssa as Reflected in the Letters and the Contra Eunomium. |
| Fairbairn, Andrew M. The Philosophy of the Christian Religion. New York: Hodder & Stoughton, 1902. Farmer, William R. «Peter and Paul, and the Tradition Concerning " The Lord " s Supper» in I Corinthians 11:23–25.» Criswell Theological Review 2 (1987). Feinberg, John S. Theologies and Evil. Washington, DC: University Press of America, 1979. Ferguson, Sinclair В., David F. Wright, and J.I. Packer, Editors. New Dictionary of Theology. Leicester, England: InterVarsity, 1988. Ferre, Frederick. Basic Modern Philosophy of Religion. New York: Charles Scribner " s Sons, 1967. Ferre, Nels F. S. Fairh and Reason. New York: Harper & Brothers, 1946. Fischer, David Hackett. Historians» Fallacies: Toward a Logic of Historical Thought. New York: Harper Torchbooks, 1970. Fisher, George Park. Manual of Christian Evidences. New York: Scribner " s, 1899. Flew, Antony G.N. «Theology and Falsification,» and «Divine Omnipotence and Human Freedom,» in New Essays in Philosophical Theology edited by Antony Flew and Alasdair Maclntyre. New York: Macmillan, 1955, pp. 96–99. and Alasdair Maclntyre. New Essays in Philosophical Theology. London: SCM Press, 1955. . Humés Philosophy of Belief. London: Routledge and Kegan Paul, 1961. . Editor. Body, Mind, and Death. New York: Macmillian, 1964. . God and Philosophy. New York: Dell Publishing Co., Inc, 1966. . « " Theology and Falsification in Retrospect» in M. L. Diamond and T. V. Litzenburg The Logic of God: Theology and Verification. Indianapolis: Bobbs-Merrill, 1975. . A Rational Animal: and other Philosophical Essays on the Nature of Man. Oxford: Clarendon Press, 1978. . God, Freedom and Immorrality. Buffalo: Prometheus, 1984. Reissue of a book first published in 1976 as The Presumption of Atheism. . God: A Philosophical Critique. La Salle, IL: Open Court, 1984. Reissue of a book first published in 1966 as God and Philosophy. . The Logic of Mortality. Oxford: Basil Blackwell, 1987. . David Hume: Philosopher of Moral Science. Oxford: Basil Blackwell, 1988. |
| McDermott, D. (2001) Mind and Mechanism. Cambridge, MA: MIT Press. Moreland, J. P. (2008) Consciousness and the Existence of God: A Theistic Argument. London: Routledge. Nagel, T. (1998) Conceiving the impossible and the mind–body problem. Philosophy 73:285, 337–352. Narveson, J. (2003) God by design? In N. A. Manson (ed.), God and Design: The Teleological Argument and Modern Science, 88–104. London: Routledge. Nielsen, K. (2004) Naturalism and Religion. New York: Prometheus Books. Oppy, G. (2006) Arguing about Gods. Cambridge: Cambridge University Press. Phillips, D. Z. (2005) The Problem of Evil and the Problem of God. Minneapolis: Fortress Press. Plantinga, A. (2000) Warranted Christian Belief. New York: Oxford University Press. Rollin, В. E. (1990) The Unheeded Cry: Animal Consciousness, Animal Pain, and Science. Oxford: Oxford University Press. Rundle, B. (2004) IV/iy There is Something Rather Than Nothing. New York: Clarendon Press. Searle, J. R. (1982) Intentionality. Cambridge: Cambridge University Press. Searle, J. R. (1992) The Rediscovery of Mind. Cambridge, MA: MIT Press. Searle, J. R. (2004) Mind: A Brief Introduction. New York: Oxford University Press. Searle, J. R. (1997) The Mystery of Consciousness. New York: The New York Review of Books. Swinburne, R. (1994) The Christian God. Oxford: Oxford University Press. Swinburne, R. (1997) The Evolution of the Soul. Oxford: Clarendon Press. Swinburne, R. (2004) The Existence of God, 2nd edn. Oxford: Clarendon Press. Taliaferro, C. (1994) Consciousness and the Mind of God. Cambridge: Cambridge University Press. Taliaferro, С. (1997) Possibilities in the philosophy of mind. Philosophy and Phenomenological Research 57,127–137. Taliaferro, C. (1999) Contemporary Philosophy of Religion. Oxford: Basil Blackwell. Taliaferro, C. (2001) Sensibility and possibilia: a defense of thought experiments. Philosophia Christi 3,403–420. Taliaferro, C. (2005) Evidence and Faith. Cambridge: Cambridge University Press. Van Huyssteen J. W. V. (ed.) (2003) Encyclopedia of Science and Religion. New York: Macmillan. |
| 18 Lockyer, Herbert. The Gospel of the Life Beyond. Worthing: H. E. Walter, 1967. 19 Maltz, Carl Mrs. The Texas Herald. Austin, Septra 1977 20 Matson, Arohie. Afterlife: Reports from the Threshold of Death. New York: Harper and Row, 1975. 21 Monroe, Robert A. Journeys Out the Body. New York: Doubleday, 1973 22 Moody, Raymond. Life After Life. London: Corgi Books, 1977. 23 Moody, Raymond. Rcflectiorcs on Life After Life. San Francisco: Cameron and Co., Inc., 1977. 24 Myers, John. Voice from the Edgo of Eternity. Old Tappan, N.J.: Revell, 1976. 25 Myers F. W. H. Human Personality and Its Survival of Bodily Death. New Hyde Park, N.J. University Books, 1961. 26 Nietzke, Ann. «The Miracle of Kubler-Ross». Human Behavior. September 1977. 27 Noyes, Russel and Roy Kletti. «Depersanalisation in the Face of Life Threaning Danger: A Description». Psychiatry. Feb. 1976. 28 O’ Roark, M. A. «I’ve Never Again Been Afraid of Deatch». Mac Call’s August 1977 29 Osis, Karlis and Erlendur Haraldsson. „Deathbed Observations by Physicians and Nurses: A Cross — Cultural Survey». The Journal of the American Society for Psychical Research. July 1977. 30 Osis, Karlis and Erlendur Haraldsson. At the Hour of Death. New York: Avon Books, 1977. 31 Panati, Charles. „Is There Life After Death?» Family Circle. Nov., 1976. 32 Pollock.J. С «Moody». New York: MacMillan Co., 1963. 33 Rawlings, M. S. «Acute Myocardial Infarction». Current Therapy, Philadelphia: W. B. Saunders Co., 1976. 34 Raynes, S. H. «Post Humous Experience». St. Louis Medical and Surgical Juornal. Nov. 1889. 35 Read, Hadley. «Conversations with a Dying Son». Farm Journal. Mid — February 1976. 36 Ritchie, Georgy G. Return From Tomorrow, Waco, Texas: Chosen Books, 1978. 37 Rogo, D. Scott. Man Does Survive Death: The Welcoming Silence. Secaucus N.J.: The Citadel Press, 1977. 38 Ryrie, Charles С. «То be Absent From the Body». Kindred Spirit. Summer 1977. 39 Sabom, M.B. and S. Kreutziger. «Near Death Experiences». The Journal of the Florida Medical Association. Sept. 1977. |
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