| 2. Ware, Timothy. “Byzantium I” The Orthodox Church (Baltimore, MD, Penguin Books, 1964) pg. 26. 3. Meyendorff, John. “Church and Empire” Imperial Unity and Christian Divisions (Crestwood, NY, St. Vladimir’s Seminary Press, 1989) pg. 7. 4. Norwich, John Julius. Byzantium: The Early Centuries (New York, NY: Alfred A. Knopf, 1996) pg. 32. 5. Schmemann, Alexander. “The Triumph of Christianity” Historical Road of Eastern Orthodoxy (Crestwood, NY: St. Vladimir’s Seminary Press, 1977) pg. 62. 6. “Troparion for Constantine the Great” The Menaion. May 21 . 7. Eusebius Ecclesiastical History . (Baltimore, MD: Penguin Books, 1964) pg. 438. 8. Velomirovic, Nikolai “St. Constantine, Equal to the Apostles” The Prologue of Ochrid . (Serbian Orthodox Church Diocese of Western America: May 21, 1999) 9. Gilles, Pierre Antiquities of Constantinople . (New York, NY: Italica Press, 1988) pg. 12. 10. Elliott, Thomas G “The Language of Constantine’s Propaganda” Transactions of the American Philological Association . (Baltimore, MD: Johns Hopkins University Press, 1990) pg. 349. 11. Ware, Timothy “The Beginnings” The Orthodox Church . (Baltimore, MD: Penguin Books, 1964) pg. 24-27. 12. Meyendorff, pg. 7. 13. Chadwick, Henry “Constantine and the Council of Nicaea” The Early Church (New York, NY: Penguin Books, 1993) pg. 125. 14. Schmemann, pg. 80. 15. This is the slander of Julian the Apostate propagated by Zosimus. 16. Meyendorff, pg. 6. 17. Chadwick, pg. 126. 18. Schmemann, pg. 66. 19. Schmemann, pg. 62. 20. Chadwick, pg. 125. 21. Ibid. 22. Norwich, pg. 40. 23. Shlosser, Franziska E “Klaus M. Girardet: Die Konstantinische Wende” Bryn Mawr Classical Review . (Bryn Mawr, PA. Bryn Mawr Press, 2006) pg. 2. 24. Norwich, pg. 42. 25. Eusebius Life of Constantine pg. 490. 26. Huntingdon, Henry Historia Anglorum: The History of the English People (Oxford: Oxford University Press, 1996) pg. 61. 27. Ibid. 28. Hayes, Alan L Early Christianity (to A.D. 843) . (Toronto, CA: Toronto School of Theology, 2008) pg. 19. |
| . Thinking About Religion: A Philosophical Introduction to Religion. Englewood Cliffs, NJ: Prentice Hall, 1978. . C.S. Lewis " s Case for the Christian Faith. San Francisco: Harper and Row, 1985. Radhakrishnan, Sarvepalli and Charles A. Moore. A Source Book in Indian Philoso PhV Princeton: Princeton University Press, 1957. Ramm, Bernard. Protestant Christian Evidences. Chicago: Moody, 1953. . The Christian View of Science and Scripture. Grand Rapids: Eerdmans, 1954. . The Witness of the Spirit. Grand Rapids: Eerdmans, 1959. Rashdall, Hastings. The Theory of Good and Evil. Volume II. Oxford: Clarendon Press, 1907. Reichenbach, Bruce R. The Cosmological Argument: A Reassessment. Springfield, IL: Charles C. Thomas Publishers, 1972. Reid, J. K. S. Christian Apologetics. Grand Rapids: Eerdmans, 1969. Rice, Richard. God " s Foreknowledge and Man " s Free Will. Minneapolis: Bethany House, 1980. Richardson, Don. Eternity in Their Hearts. Revised Edition. Ventura: Regal Books, 1984. Ritchie, George G. with Elizabeth Sherrill. Return from Tomorrow. Waco: Word Books, 1978. Robertson, Pat with William Proctor. Beyond Reason: How Miracles Can Change Your Life. Toronto: Bantam Books, 1984. Robinson, John A. T. Redating the New Testament. Philadelphia: Westminister, 1976. . Can We Trust the New Testament? Grand Rapids: Eerdmans, 1977. Rowe, William L. «The Cosmological Argument.» Nous 5 (1971), pp. 49–61. . The Cosmological Argument. Princeton, NJ: Princeton University Press, 1975. . Philosophy of Religion: An Introduction. Belmont: Wadsworth Publishing Company, 1982. Royce, Josiah. The Conception of God: An Address Before the Union. New York: Macmillan, 1902 (first edition, Berkeley, California, 189S). Russell, Bertrund. Why I am Not a Christian. New York: Simon and Schuster, 1957. Schleiermacher, Friedrich. The Christian Faith. Edited by H. R. Mackintosh and J. S. Stewart. New York: Harper and Row, 1963. Schweitzer, Albert. The Quest for the Historical Jesus. Translated by W. Montgomery. New York: Macmillan, 1906, 1968. |
| Braun, Roddy. 1Chronicles. WBC 14. Waco, TX: Word Books, 1986. Bright, John. A History of Israel. 3 ed. London: SCM Press, 1981. Brueggemann, Walter. «Samuel, Book of 1–2: Narrative and Theology.» ABD, 5:965973. Ed. by D.N. Freedman. New York: Doubleday, 1992. Budd, Philip J. Numbers. WBC 5. Waco, TX: Word Books, 1984. Buddc, Karl. Die Bucher Samuel erkldrt. KHC 8. Tubingen and Leipzig: J.C.B. Mohr, 1902. Bunimovitz, Shlomo. «Socio-Political Transformations in the Central Hill Country in the Late Bronze-Iron I Transition.» In From Nomadism to Monarchy: Archaeological and Historical Aspects of Early Israel, pp. 179202. Ed. by I Finkelstein and N. Náaman. Jerusalem: Israel Exploration Society, 1994. Bush, Frederic W. Ruth, Esther. WBC 9. Dallas, TX: Word Books, 1996. Campbell, Edward F. Jr. «The Hebrew Short Story: A Study of Ruth.» In A Light unto My Path: Old Testament Studies in Honor offacob M. Myers, pp. 83101. Ed. by H.N. Bream, R.D. Heim, and CA Moore. Gettysburg Theological Studies 4. Philadelphia: Temple University Press, 1974. Campbell, Edward F. Jr. Ruth. AB 7. Garden City, NY: Doubleday, 1975. Childs, Brevard S. Introduction to the Old Testament as Scripture. Philadelphia: Fortress, 1979. Clines, David J. A. Ezra, Nehemiah, Esther. NCB. Grand Rapids: Eerdmans, 1984. Cogan, Mordechai. «Chronology.» ABD, 1:10021011. Ed. by D.N. Freedman. New York: Doubleday, 1992. Cogan, Mordechai. «Cyrus Cylinder (2.124).» COS, 2:314316. Ed. by WW. Hallo and K.L. Younger Jr. Leiden: Brill, 2003. Cogan, Mordechai./Kings. AB 10. New York: Doubleday, 2000. Cogan, Mordechai, and Hayim Tadmor. 2 Kings. AB 11. New York: Doubleday, 1988. Cross, Frank Moore. Canaanite Myth and Hebrew Epic. Cambridge, MA: Harvard, 1975. Cross, Frank Moore. «The History of the Biblical Text in the Light of the Discoveries in the Judaean Desert.» HTR 57 (1964): 281299, Cross, Frank Moore. «A Reconstruction of the Judean Restoration.» JBL 94 (1975): 418. Cundall, Arthur E. «Judges – An Apology for the Monarchy?» ExpTim 81 (1970): 178181. |
| Толстой Н.И. История и структура славянских литературных языков. М. 1988. С. 110-111. Русская Историческая Библиотека, издаваемая Археологической Комиссией. СПб. 1882. Т. VII. Кол. 485-486. « Аще убо кой тым следом ко исканию безсмертное правды пойдет, изучит и обрящет прекраснейшую и светозарнейшую правду, и узрит в ней прежде общаго воскресения воскресение и вся таинства » ( Иван Вишенский . Сочинения. М.-Л. 1955. С. 124). « духа сила... верою смиренномудрия (подвижно внимательному делателю заповедей Христовых от тоежде благодати Христовы ведати и разумети полезная и спасителная) даруется » ( Иван Вишенский . Сочинения. М.-Л. 1955. С. 172). Иван Вишенский . Сочинения. М.-Л. 1955. С. 125 Иван Вишенский . Сочинения. М.-Л. 1955. С. 162 « Си бо святыи аще и внешнее учение изучиша, но ничтоже о истинне от философского кичения навыкнути возмогоша, дондеже сие обезчестиша и теснаго пути следом разума Христова поидоша; его же обретше, тогда истинну навыкоша, смирение достигоша и наставници слепым и неведущим Бога и пути спасения быша» ( Иван Вишенский . Сочинения. М.-Л. 1955. С. 125). Иван Вишенский . Сочинения. М.-Л. 1955. С. 194 « што ныне латинская злоковарная душа, ослепленная и насыченная поганскими тщеславными и гордыми догматы, страждет, которая Божие премудрости и разума духовного, смирения, простоты и беззлобна вместити никакож не можеть » ( Иван Вишенский . Сочинения. М.-Л. 1955. С. 23). Иван Вишенский . Сочинения. М.-Л. 1955. С. 194 Иван Вишенский . Сочинения. М.-Л. 1955. С. 251 Иван Вишенский . Сочинения. М.-Л. 1955. С. 194 Успенский Б.А . Краткий очерк истории русского литературного языка (IX-XIX вв.). М. 1994. С. 84-85. См. по этому поводу: Успенский Б.А. Отношение к грамматике и риторике в Древней Руси (XVI-XVII вв.)// Успенский Б.А . Избранные труды, том 2. М. 1994. С. 7-25 Хотя некоторые современные исследователи считают, что фраза Господа на Кресте была произнесена на разговорном арамейском языке, но церковная традиция однозначно называет этот язык еврейским (т.е. древнееврейским) (см. Матвеенко В.А, Щеголева Л.И. Временник Георгия Монаха (Хроника Георгия Амартола). М.2000. - С.61). Кроме того, ряд библеистов тоже относят эти слова Христа к древнееврейскому (см. Языки, на которых говорил Иисус// http://cyberpedia.su/9x5527.html ) |
| . The Cosmological Argument: from Plato to Leibniz. New York: Barnes and Noble, 1980. . «Philosophical and Scientific Pointers to Creation ex Nihilo.» Journal of the American Scientific Affiliarion 32 (1980), pp. 5–13. . The Son Rises. Chicago: Moody, 1981. . «The Empty Tomb of Jesus.» Gospel Perspectives: Studies of History and Tradition in the Four Gospels. Edited by R. T. France and D. Wenham. Sheffield: JSOT Press, 1981. . Apologletics: An Introduction. Chicago: Moody, 1984. . «Professor Mackie and the Kalam Cosmological Argument.» Religious Studies 20 (1985), pp. 367–375. . The Only Wise God: The Compatibility of Divine Foreknowledge and Human Freedom. Grand Rapids: Baker, 1987. . Assessing the New Testament Evidence for the Historicity of the Resurrection of Jesus. Lewiston: Edward Mellen Press, 1989. Cranfield, C. E. B. The Gospel According to Mark. Cambridge: Cambridge University Press, 1963. Cullmann, Oscar. The Christology of the New Testament. Translated by Shirley C. Guthrie and Charles A. M. Hall. Philadelphia: Westminster, 1963. . The Early Church: Studies in Early Christian History and Theology. Edited by A. J. B. Higgins. Philadelphia: Westminster, 1966. Daniel-Rops, Henri, Editor. The Sources for the Life of Christ. New York: Hawthorn Books, Inc., 1962. Danielou, J. God and the Ways of Knowing. Cleveland: Meridian Books, 1957. Davies, Brian. An Introduction to the Philosophy of Religion. Oxford: Oxford niversity Press, 1982. Davies, Paul. God and the New Physics (New York: Simon and Schuster, 1983). . «The Anthropic Principle.» Science Digest (October, 1983). De Lubac, Henri. The Discovery of God. New York: P.J. Kennedy and Sons, 1960, especially chapters 1–3. DeWolf, L. Harold. The Religious Revolt Against Reason. New York: Harper & Brothers, 1949. Dietl, Paul J. «On Miracles.» American Philosophical Quarterly 5 (1968), pp. 130–134. Dirscherl, D, Editor. Speaking of God. Milwaukee: Bruce, 1967. Dodd, С. Н. More New Testament Studies. Grand Rapids: Eerdmans, 1968. |
| Dennett, D. (1995) Darwin’s Dangerous Idea. New York: Simon and Schuster. Dennett, D. (2006) Breaking the Spell. New York: Viking. Flanagan, O. (2002) The Problem of the Soul. New York: Basic Books. Gibbard, A. (1990) Wise Choices, Apt Feelings. Cambridge, MA: Harvard University Press. Goetz, S. and Taliaferro, C. (2008) Naturalism. Grand Rapids, MI: William B. Eerdmans Publishing Co. Gould, S.J. (1989) Wonderful Life. New York: W. W. Norton & Co. Hackett, S. (1979) Oriental Philosophy. Madison: University of Wisconsin Press. Harman, G. (1977) The Nature of Morality: An Introduction to Ethics. Oxford: Oxford University Press. Harman, G. and Thomson, J. J. (1996) Moral Relativism and Moral Objectivity. Oxford: Blackwell Publishers. Hill, Τ.E. (1991) Autonomy and Self-Respect. Cambridge: Cambridge University Press. Hursthouse, R. (2007) «Virtue Ethics.» Stanford Encyclopedia of Philosophy, http://plato. stanford.edu/entries/ethics-virtue/(accessed February 29,2008). Johnson, R.N. (2004). «Kant’s Moral Philosophy.» Stanford Encyclopedia of Philosophy, http://plato. stanford.edu/entries/kant-moral/(accessed February 29,2008). Johnson, R.N. (2008) Was Kant a virtue ethicist? InM. Betzler (ed.) Kant’s Ethics of Virtue. Berlin: De Gruyter Verlag. Joyce, R. (2006) The Evolution of Morality. Cambridge, MA: MIT Press. Kim, J. (2005) Physicalism or Something Near Enough. Princeton, NJ: Princeton University Press. Kitcher, P. (1985) Vaulting Ambition. Cambridge, MA: MIT Press. Koller, J.M. and Koller, P. (1998) Asian Philosophies, 3 rd edn. Englewood Cliffs, NJ: Prentice–Hall. Leslie, J. (2001) Infinite Minds. Oxford: Oxford University Press. Lewis, C.S. (2001a) A Grief Observed. New York: HarperCollins. Lewis, C.S. (2001b) Miracles. San Francisco: Harper Books. Linville, M.D. (1998) A little lower than the angels: Christian humanism and environmental ethics. Christian Scholar’s Review XXVIII: 2, 283–297. Linville, M.D. (2000) A defense of human dignity. Faith and Philosophy 17:3, 318–330. |
| Cohn-Sherbok, D. (1990) Jewish faith and the Holocaust. Religious Studies 26,277–293. Crick, F. (1994) The Astonishing Hypothesis: The Scientific Search for the Soul. New York: Charles Scribner’s Sons. Dennett, D. (1984) Elbow Room: The Varieties of Free Will Worth Wanting. Cambridge, MA: MIT Press. Dennett, D. (2003) Freedom Evolves. New York: Viking. Edwards, P. (2000) The meaning and value of life. In E.D. Klemke (ed.), The Meaning of Life, 2nd edn., 133–152. Oxford: Oxford University Press. Farrer, A. (1973) The End of Man. London: SPCK. Feynman, R. (1998) The Meaning of It All. Reading, MA: Perseus Books. Fischer, J.M. (1994) Why immortality is not so bad. International Journal of Philosophical Studies 2, 257–270. Flanagan, O. (1996) Self Expressions: Mind, Morals, and the Meaning of Life. Oxford: Oxford University Press. Flanagan, O. (2002) The Problem of the Soul. New York: Basic Books. Goetz, S. (2005) Substance dualism. In J. Green and S.L. Palmer (eds.), In Search of the Soul, 33–68. Downers Grove, IL: InterVarsity Press. Goetz, S. and Taliaferro, C. (2008a) Naturalism. Grand Rapids, MI: William B. Eerdmans Publishing Co. Goetz, S. and Taliaferro, C. (2008b) The prospect of Christian materialism. Christian Scholars Review, 37, 303–321. Howard-Snyder, D. (1996a) The argument from inscrutable evil. In D. Howard-Snyder (ed.), The Evidential Argument from Evil, 286–310. Bloomington: Indiana University Press. van Inwagen, P. (1988) The magnitude, duration, and distribution of evil: a theodicy. Philosophical Topics 16,161–188. van Inwagen, Р. (2006) The Problem of Evil. Oxford: Clarendon Press. Kane, R. (1996) The Significance of Free Will. Oxford: Oxford University Press. Kim, J. (2005) Physicalism, or Something Near Enough. Princeton, NJ: Princeton University Press. Lemos, Ν.M. (1994) Intrinsic Value. Cambridge: Cambridge University Press. Lewis, C.S. (2004) The Collected Letters of C.S. Lewis, vol. II. Ed. W. Hooper. New York: Harper San Francisco. Lyons, W. (2001) Matters of the Mind. New York: Routledge. |
| 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. John Sawyer, “Bush Says Scrutiny of Missouri Voters Validates Ashcroft”, St. Louis Post Dispatch, January 14,2001,p.l. David Garrow, Bearing the Cross (New York: William Morrow & Company, 1999), p. 351. James K. Robinson and Walter P. Rideout, eds., A College Book of Modem Verse (Evanston, Illinois: Row, Peterson, and Company, 1960), p. 549. Joan Acocella, “The Hunger Artist: Is There Anything Susan Sontag Doesn’t Want to Know?” The New Yorker, March 6,2000, p. 68. Tom Wolfe, “The Tyranny of Theory”, Guardian, July 8,2000, p. 1. Ibid. Dinesh D’Souza, “Racism Is Not the Problem: Why Martin Luther King Got It Half Right”, Accuracy in Academia Address, Georgetown University, 1999. htm |
| Teachings of reincarnation also conflict with the Christian teaching of redemption. This is seen clearly from the Gospel’s example of the wise thief, who in one moment inherited the kingdom of heaven by simply appealing to Christ (bypassing Hindu Karma). Redemption, created by Christ, frees man from the forces of cosmic processes and from the powers of fate. It gives, by the power of Grace, that which theosophy’s endless cycles of wandering through cosmic corridors cannot. Contemporary stories of life after death are valuable, because they foil the very root of occultist teaching regarding reincarnation. In all the accounts recorded by the reanimating doctors, the soul upon leaving the body continued to recognize itself as the same being that lived in the flesh. If it wanted to return to this world, it was only to finish some task. In meeting the souls of departed friends or relatives, the souls of those who later returned to life recognized them as living personalities and they were likewise recognized by their deceased relatives and friends. In all instances the souls of the departed retained their unique personalities. By denying the retention of personality, teachings of reincarnation deny immortality and make man a toy of blind cosmic processes. It is as false as it is pessimistic. Yet, Christ has risen! By his strength, we too shall rise in transfigured bodies for eternal and conscious life. Glory to Him unto the ages. Amen. Bibliography 1. Raymond А. Moody, MD, “Life afmer Life, Ваптат Books, NY 1978. 2. Raymond А. Moody, MD, Reflecmions оп Life afmer Life, Ваптат Books, NY 1978. 3. Raymond А. Moody, MD, Тне Light Beyond, Ваптат Books, NY 1990. 4. Melvin Morse, MD, Closer то тне Light, Ivy Books, NY 1990 (авоит children who experienced near-deamh). 5. Michael Sabom, MD, Recollecmions of Deamh, Нагрег & Row Publishers, NY 1982. (А serious and memhodical invesmigamion). 6. Кеппетн Ring, PhD Life ат Deamh, QUILL, New Уогк, 1982. 7. Melvin Morse, MD, Closer то тне Light Ivy Books, published by Ballanmine Books, 1990 , “To Hell and Back,” 1993. |
| In the Old Testament, the 2d and 3d books of Maccabees, and the entire New Testament, except for the Gospel of Matthew, were written in Greek. Besides this, the Gospel of Matthew, and all the Books of the Old Testament which are not accepted by the Jewish canon, only survived in Greek, while their Hebrew and Aramaic originals were lost. The first translation of the Holy Scripture known to us was the translation of all the books of the Old Testament from Hebrew into Greek, which was completed by the so-called 70 (to be more exact, 72) interpreters in the 3d century BC. oly scripture Demetrius Phalareus, the learned noble of the Hellenistic Egyptian King Ptolemaios Philadelphus, set a goal to gather all the books, existing in the whole world at the time, in the capital of his king. Judea at that time (284–247 BC) was subject to the Egyptian kings, and Ptolemaios Philadelphus ordered the Jews to send all their existing books to the Alexandrian library, together with their Greek translation. Probably none of the contemporaries understood that this desire of the king and his noble, typical of bibliophiles, to compile the most complete collection of books, would have such an important significance for the spiritual life of mankind. The Judean high priests treated this task with great seriousness and awareness of their responsibility. In spite of the fact that, by that time, the entire Hebrew nation was concentrated in the single tribe of Judas, and the Judeans could boldly fulfill the wishes of the Egyptian king themselves, however, fully justly and sacredly longing for the participation of all Israel in this task, the spiritual leaders of the Hebrew nation proclaimed a fast and intense prayer among all the people, and called upon the 12 tribes to choose 6 interpreters from each of them, so that they could jointly translate the Holy Scripture into Greek, the language then most widespread. This translation, which in this way became the fruit of the mutual effort of the Old Testament Church, received the title the Septuagint, i.e. the Seventy, and became the most authoritative narration of the Holy Scripture of the Old Testament for Orthodox Christians. |
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