| Review of M. Stone, Fourth Ezra (Hermeneia) in Interpretation 46, 322, 324. Review of G. Boccaccini, Middle Judaism: Jewish Thought, 300 B.C.E. to 200 C.E. in Shofar 11, 152-54. 1993 " The Care and Keeping of Scrolls, " Comparative Civilizations Review 28, 152-61. " The Scrolls, the Apocrypha, and the Pseudepigrapha, " Hebrew Studies 34, 35-47. " Biblical Interpretation in 1 Enoch and Jubilees " in The Pseudepigrapha and Early Biblical Interpretation (ed. J. H. Charlesworth and C. A. Evans; Journal for the Study of the Pseudepigrapha Supplement Series 14/Studies in Early Judaism and Christianity 2; Sheffield: Sheffield Academic Press) 96-125. Review of P.R. Davies and R.T. White, eds., A Tribute to Geza Vermes: Essays on Jewish and Christian Literature and History in Catholic Biblical Quarterly 55, 193-95. Review of J. Naveh, On Sherd and Papyrus: Aramaic and Hebrew Inscriptions from the Second Temple, the Mishnaic and Talmudic Periods (Hebrew) in Religious Studies Review 19, 274. Review of Philip R. Davies, ed., Second Temple Studies: 1, Persian Period in Catholic Biblical Quarterly 55, 626-27. Review of M. Fishbane, et al. , eds., " Sha " arei Talmon " : Studies in the Bible, Qumran and the Ancient Near East Presented to Shemaryahu Talmon in Hebrew Studies 34, 129-31. 1994 The Dead Sea Scrolls Today (Grand Rapids: Eerdmans). The Community of the Renewed Covenant: The Notre Dame Symposium on the Dead Sea Scrolls (edited by Eugene Ulrich and James VanderKam; Christianity and Judaism in Antiquity 10; Notre Dame: University of Notre Dame Press, 1994) Editor, Qumran Cave 4 VIII: Parabiblical Texts, Part 1 (Discoveries in the Judaean Desert XIII; Oxford: Clarendon Press) (and J.T. Milik) " Jubilees, " pp. 1-185 in Qumran Cave 4 VIII: Parabiblical Texts, Part 1 " Messianism in the Scrolls " in The Community of the Renewed Covenant: The Notre Dame Symposium on the Dead Sea Scrolls (edited by Eugene Ulrich and James VanderKam; Christianity and Judaism in Antiquity 10; Notre Dame: University of Notre Dame Press, 1994) 211-34 |
| 46 Papanikolaou Ar. Being with God. Trinity, Apophaticism and Divine-Human Communion. Notre Dame: University of Notre Dame Press, 2006. P. 9. 47 Loudovikos N.Person instead of Grace and Dictated Otherness: John Zizioulas’ final theological position.//The Heythrop Journal. XLVIII (2009). Р. 3; Papanikolaou, Aristotle. Personhood and its exponents in twentieth-century Orthodox theology//The Cambridge Companion to Orthodox Christian Theology. Cambridge University Press, 2009. P. 238. 51 Сигов К. Проблема разрыва между онтологией и этикой в современных учениях о человеке.//Богословская наука сегодня. Православное учение о человеке. Избранные статьи. М. – Клин: Синодальная Богословская Комиссия, Фонд «Христианская жизнь», 2004. С. 343. 54 Сигов К. Проблема разрыва между онтологией и этикой в современных учениях о человеке.//Богословская наука сегодня. Православное учение о человеке. Избранные статьи. М. – Клин: Синодальная Богословская Комиссия, Фонд «Христианская жизнь», 2004. С. 343. 55 См., напр.: Ранер, Карл. Основание веры. Введение в христианское богословие/Пер. с нем. (Серия «Современное богословие»). М.: Библейско-богословский институт св. апостола Андрея, 2006. Вводная часть, предваряющая остальные главы, посвящена вопросам и проблемам эпистемологии. 56 Papanikolaou Ar. Being with God. Trinity, Apophaticism and Divine-Human Communion. Notre Dame: University of Notre Dame Press, 2006. P. 104. 59 Papanikolaou Ar. Being with God. Trinity, Apophaticism and Divine-Human Communion. Notre Dame: University of Notre Dame Press, 2006. P. 103. 60 Ar. Papanikolaou говорит, что Зизиулас вслед за К. Ранером определяет Троицу Домостроительства как Троицу имманентную, а имманентную Троицу, как Троицу Домостроительную, тогда как Лосский отвергает такое утверждение. (См.: PapanikolaouAr. Being with God. Trinity, Apophaticism and Divine-Human Communion. P. 3). Однако мы не можем согласиться с Ar. Papanikolaou. Зизиулас, как и И. Конгар, не принимает обратное утверждение, то есть то, что имманентная Троица есть также Троица домостроительная. И Конгар говорит, что домостроительная Троица открывает Троицу имманентную, однако «это откровение всегда имеет свой предел, а вочеловечение влечет за собой дополнительные ограничения, которые связаны с его природой как деяния тварного. Если бы вся заложенная в вочеловечении информация была перенесена на почву вечности Логоса, то нужно было бы сказать, что Сын исходит от Отца и Святого Духа». (Цит. по: Зизиулас, Иоанн. Общение и инаковость. Новые очерки о личности и церкви./Пер. с англ. (Серия «Современное богословие»). М.: Изд-во ББИ, 2012. С. 260.). |
| Medieval Science and Its Religious Context, в Osiris 10, 1995, 60–79. Science and the Early Church, в God and Nature: Historical Essays on the Encounter between Christianity and Science, eds. D. C. Lindberg, R. L. Numbers. Berkeley: University of California Press, 1986, 19–48. Science as Handmaiden: Roger Bacon and the Patristic Tradition, в Isis 78, 1987, 518–536. Lossky V., In the Image and Likeness of God. Crestwood, N. Y.: St. Vladimir’s Seminary Press, 1997. Louth A., Maximus the Confessor. L.: Routledge, 1996. Mantzaridis G. L, Time and Man. Trans. Julian Vulliamy. South Canaan, Pa.: St. Tikhon’s Seminary Press, 1996. Margenau H., The Nature of Physical Reality: A Philosophy of Modern Physics. Woodbridge, Conn.: Ox Bow Press, 1977. Markus R. A., Augustine: God and Nature, в The Cambridge History of Later Greek and Early Medieval Philosophy, ed. A. H. Armstrong. L.: Cambridge University Press, 1967, 398–399. Mathews F., The Ecological Self. L.: Routledge, 1991. May G., Creatio Ex Nihilo: The Doctrine of «Creation out of Nothing» in Early Christian Thought. Edinburgh: T & T Clark, 1994. McLaughlin W. L, Kantian Epistemology as an Alternative to Heroic Astronomy, в Vistas in Astronomy 28, 1985, 611–639. McMullin E., Fine-Tuning the Universe? в Science, Technology, and Religious Ideas, eds. Μ. H. Shale, G. W. Shields. Lanham, Md.: University Press of America, 1994, 97–125. How Should Cosmology Relate to Theology? в The Sciences and Theology in the Twentieth Century, ed. A. R. Peacocke. Notre Dame, Ind.: University of Notre Dame Press, 1981, 17–57. The Inference That Makes Science. Milwaukee, Wis.: Marquette University Press, 1998. Introduction: Evolution and Creation, в Evolution and Creation, ed. E. McMullin. Notre Dame, Ind.: University of Notre Dame Press, 1985, 1–56. Is Philosophy Relevant to Cosmology? в Modern Cosmology and Philosophy, ed. J. Leslie. N. Y.: Prometheus, 1998, 35–56. Models of Scientific Inference, в CTNS Bulletin 8/2, 1988, 1–13. McMullin E., ed. The Social Dimensions of Science. Notre Dame, Ind.: University of Notre Dame Press, 1993. |
| Early Medieval Philosophy, ed. A. H. Armstrong, pp. 398 – 399. London: Cambridge University Press, 1967. Mathews, F. The Ecological Self. London: Routledge, 1991. May, G. Creatio ex nihilo: The Doctrine of‘Creation out of Nothing’ in Early Christian Thought. Edinburgh: T & T Clark, 1994. McLaughlin, W. I. “Kantian Epistemology as an Alternative to Heroic Astronomy.” Vistas in Astronomy 28 (1985): pp. 611 – 639. McPartlan, P. The Eucharist Makes the Church: Henri de Lubac and John Zizioulas in Dialogue. Edinburgh: T & T Clark, 1993. Meyendorf, J. Byzantine Theology. New York: Fordham University Press, 1998. Meyendorf, J. Living Tradition. Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1978. Meyendorf, J. A Study of Gregory Palamas. Crestwood, N.Y.: St. Vladimir’s Seminary Press, 1998. McMullin, E. “Fine-Tuning the Universe?” In Science, Technology, and Religious Ideas, ed. M.H. Shale and G.W. Shields, pp. 97 – 125. Lanham, Md.: University Press of America, 1994. McMullin, E. “How Should Cosmology Relate to Theology?” In The Sciences and Theology in the Twentieth Century, ed. A.R. Peacocke, pp. 17 – 57. Notre Dame, Ind.: University of Notre Dame Press, 1981. McMullin, E. The Inference That Makes Science. Milwaukee, Wis.: Marquette University Press, 1998. McMullin, E. “Introduction: Evolution and Creation.” In Evolution and Creation, ed. E. McMullin, pp. 1 – 56. Notre Dame, Ind.: University of Notre Dame Press, 1985. McMullin, E. “Is Philosophy Relevant to Cosmology?” In Modern Cosmology and Philosophy, ed. J. Leslie, pp. 35 – 56. New York: Prometheus, 1998. McMullin, E. “Models of Scientific Inference.” CTNS Bulletin 8:2 (1988): pp. 1 – 13. McMullin, E, ed. The Social Dimensions of Science. Notre Dame, Ind.: University of Notre Dame Press, 1993. Minkowski, H. “Space and Time.” In H. A. Lorentz, A. Einstein, H. Minkowski, and H. Weyl. The Principle of Relativity: A Collection of Original Memoirs on the Special and General Theory of Relativity, trans. W. Perrett and G. B. Jeffery, pp. 73 – 91. New York: Dover, |
| Today, many of the thinkers named thus far occupy a puzzling position. «Traditionalists» in the Orthodox Church either condemn them as »modernists», «ecumenists», »innovators» or, worse, «heretics», or else simply ignore them, as do even many »mainstream» Orthodox Christians. Yet there remains a strong interest in their work, especially among Western Christians as well as many Orthodox. It would not be an exaggeration to say, with the recent work of Paul Vallière, Antoine Arjakovsky, John Milbank, Brandon Gallaher, Aidan Nichols and Paul Gavrilyuk, among others, that a movement of serious scholarly interest is taking place, a renewal of appreciation for a veritable treasure of theological contributions to the entire Church. Further reading Afanasiev, N., The Church of the Holy Spirit, trans. Vitaly Permiakov, ed. Michael Plekon, Notre Dame, IN: University of Notre Dame Press, 2007. Arjakovsky, A., La géneration des penseurs religieux de l «émigration russe, Kiev and Paris: L " Esprit et la Lettre, 2002 (English translation forthcoming, University of Notre Dame Press). Bulgakov, S., Society of Memphis, www.geocities.com/sbulgakovsociety/. Gavrilyuk, P., »The kenotic theology of Sergius Bulgakov», Scottish Journal of Theology 58 (2005), 251–69. " Universal salvation in the eschatology of Sergius Bulgakov», JTS, n.s. 57.1 (2006), 110–32. Hackel, S., Pearl of Great Price: the Life of Mother Maria Skobtsova, 1891–1945, Crestwood, NY: SVS Press, 1981. Nichols, A., Theology in the Russian Diaspora: Church, Fathers, Eucharist in Nikolai Afanas " ev 1893–1966, Cambridge: Cambridge University Press, 1989. Plekon, M., Living Icons: Persons of Faith in the Eastern Church, Notre Dame, IN: University of Notre Dame Press, 2002. (ed.), Tradition Alive: On the Church and the Christian Life in Our Time, Lanham MD: Rowman and Littlefield/Sheed and Ward, 2003. Sergius Bulgakov, SVTQ 49.1–2, (2005). Vallière, P., Modern Russian Theology: Bukharev, Soloviev, Bulgakov – Orthodox Theology in a New Key, Grand Rapids, MI: Eerdmans, 2000. |
| Les Pères des «siècles christologiques», tout en formulant le dogme sur le Christ Dieu-Homme, n’ont jamais perdu de vue la question de notre union avec Dieu. Les arguments habituels qu’ils invoquent contre les doctrines hétérodoxes se rapportent surtout à la plénitude de notre union, de notre déification, qui devient impossible si l’on sépare les deux natures du Christ, comme Nestorius, si l’on n’admet en Lui que la seule nature divine, comme les monophysites, si l’on retranche une partie de sa nature humaine, comme Apollinaire, si l’on ne veut voir en Lui qu’une seule volonté et opération divine, comme les monothélites. «Ce qui n’est pas assumé, ne peut être déifié» – voici l’argument pratristique qui revient sans cesse 259 . Ce qui est déifié dans le Christ, c’est sa nature humaine dans sa plénitude assumée par la personne divine. Ce qui doit être déifié en nous, c’est notre nature entière, appartenant à notre personne qui doit entrer en union avec Dieu, devenir une personne créée à deux natures: nature humaine déifiée et nature ou, plutôt, énergie divine déifiante. L’œuvre accomplie par le Christ se rapporte à notre nature qui n’est plus séparée de Dieu par la faute. C’est une nouvelle nature, une créature rénovée qui apparaît dans le monde, un nouveau corps, pur de toute atteinte du péché, libre de toute nécessité extérieure, séparé de notre iniquité, de toute volonté étrangère par le sang précieux du Christ. C’est l’Église, milieu pur et incorruptible où l’on atteint l’union avec Dieu c’est aussi notre nature, en tant qu’incorporée à l’Église, en tant qu’une partie du corps du Christ auquel on s’intègre par le baptême. Mais si selon notre nature nous sommes des membres, des parties de l’humanité du Christ, nos personnes ne sont pas encore arrivées à s’unir avec la divinité. La rédemption, la purification de la nature ne donnent pas encore toutes les conditions nécessaires pour la déification. L’Église est déjà le Corps du Christ, mais elle n’est pas encore «la plénitude de Celui qui remplit tout en toutes choses» (Ep 1, 23). L’œuvre du Christ est consommée à présent l’œuvre du Saint-Esprit peut s’accomplir 260 . Chapitre VIII – Économie du Saint-Esprit |
| Brady, Joel. «Transnational Conversions: Greek Catholic Migrants and Russky Orthodox Conversion Movements in Austria-Hungary, Russia, and the Americas (1890–1914).» Doctoral dissertation, University of Pittsburgh, 2012. Carey, Patrick W. People, Priests, and Prelates: Ecclesiastical Democracy and the Tensions of Trusteeism. Notre Dame, Indiana: Notre Dame University Press, 1987. Cross, Robert D. The Emergence of Liberal Catholicism in America. Cambridge, Massachusetts: Harvard University Press, 1958. Dranichak, Julianna. «Alexander Dukhnovich and the Carpatho-Russian National Cultural Movement.» Doctoral dissertation, University of New York, Binghamton, 1979. Ferencz, Nicholas. American Orthodoxy and Parish Congregationalism. Piscataway, New Jersey: Gorgias Press, 2006. Fogarty, Gerald P. «The American Hierarchy and Oriental Rite Catholics, 1890–1907.» Records of the American Catholic Historical Society 85 (1974), 17–28. Gillis, Chester. «American Catholics: Neither out Far nor in Deep.» In Religion and Immigration, edited by Yvonne Yazbeck Haddad, Jane I. Smith, and John L . Esposito, 33–52. Walnut Creek, California: AltaMira Press, 2003. Greek Catholic Union, Opportunity Realized: The Greek Catholic Unions First One Hundred Years, 1892–1992. Beaver, Pennsylvania: Greek Catholic Union of the U.S.A., 1994. Greene, Victor R. «For God and Country: the Origins of Slavic Catholic Self-Consciousness in America,» Church History 35:4 (1963), 446–460. ------. The Slavic Community on Strike: Immigrant Labor in Pennsylvania Anthracite. Notre Dame and London: Notre Dame University Press, 1968. Guépin, Alphonse. Un apotre I " union des églises au XVII siécle: Saint Josaphat et I " église Greco-Slave en Pologne et en Russie. Volume 1. Paris: the religious library of H. Oudin, 1897. Harvard Law Review Association, «Judicial Intervention in Disputes over the use of Church Property,» Harvard Law Review 75:6 (1962), 1142–1186. Haugh, Richard. Photius and the Carolingians: The Trinitarian Controversy. Belmont, Massachusetts: Nordland Publishing Company, 1970. |
| 276 См.: Baird W. History of New Testament Research. From C.H. Doddto Hans Dieter Betz. Lanham: Fortress Press, 2013. P. 299; Chansey M. A. Sanders, Ed Parish/Ed. by J. J. Collins, D.C. Harlow. The Eerdmans Dictionary of Early Judaism. Grand Rapids, Mich.: William B. Eerdmans Publishing Сотрапу. P. 1191–1192. 277 См.: Nickelsburg G.W.E. Ancient Judaism and Christian Origins: Diversity, Continuity, and Transformation. Minneapolis: Fortress Press, 2003. P. 1. 279 Neusner J., Green W.S., and Frerichs E. (Ed.): Judaisms and Their Messiahs at the Turn of the Christian Era. Cambridge: Cambridge University Press, 1987. P. XII. 280 Boccaccini G. Roots of Rabbinic Judaism. An intellectual history, from Ezekiel to Daniel. Grand Rapids, Mich: William B. Eerdmans Pub., 2002. P. 32. 281 Sanders Е.Р. Comparing Judaism and Christianity: An Academic Autobiography//Udoh F.E. with Heschel S., Chancey M., and Tatum G. (Ed.): Redefining first-century Jewish and Christian identities. Essays in honor of Ed Parish Sanders. Notre Dame, Ind: University of Notre Dame Press (Christianity and Judaism in antiquity series, v. 16), 2006. P. 29. 282 См.: Sanders E.P. Judaism. Practice and Belief, 63 BCE-66 CE. London, Philadelphia: SCM Press; Trinity Press International, 1992. P. 47. 285 См.: Sanders Е.Р. Comparing Judaism and Christianity: An Academic Autobiography//Udoh F.E. with Heschel S., Chancey M., and Tatum G. (Ed.): Redefining first-century Jewish and Christian identities. Essays in honor of Ed Parish Sanders. Notre Dame, Ind: University of Notre Dame Press (Christianity and Judaism in antiquity series, v. 16), 2006. P. 18. 287 См.: Sanders E.P. Paul and Palestinian Judaism. A Comparison of Pattems of Religion. London: S.C.M., 1997. P. 17. 290 См.: SandersE.P. (2008): Common Judaism Explored//McCready W. O., Reinhartz A. (Eds.): Common Judaism. Explorations in Second-Temple Judaism. Minneapolis, Minn: Fortress Press, 2008. P. 21. 291 См.: Moore G.F. Christian Writers оп Judaism//The Harvard Theological Review. Vol. 14. N 3.1921. P. 197–254. |
| Hans Küng, «Paradigm Change in Theology», in Paradigm Change in Theology, ed. Hans Küng and David Tracy (Edinburgh: T. & T. Clark. 1989). 217 Stephan Pfürtner, «The Paradigms of Thomas Aquinas and Martin Luther: Did Luther " s Message of Justification Mean a Paradigm Shift?» in Paradigm Change In Theology, ed. Küng and Tracy. 218 Kuhn, Structure of Scientific Revolutions; Polanyi, Personal Knowledge; W. D. King, «Reason, Tradition, and the Progressiveness of Science», in Paradigms and Revolutions, ed. Gary Gutting (Notre Dame: Univ, of Notre Dame Press, 1980). 219 Mark Blaug, «Kuhn versus Lakatos, or Paradigms versus Research Programs in the History of Economics», in Paradigms and Revolutions, ed. Gutting. 220 Richard Vernon, «Politics as Metaphor: Cardinal Newman and Professor Kuhn», in Paradigms and Revolutions, ed. Gutting. 221 Imre Lakatos, «Falsification and the Methodology of Scientific Research Programmes», in Criticism and the Growth of Knowledge, ed. I. Lakatos and A. Musgrave (Cambridge: Cambridge Univ. Press, 1970). См. также: Lakatos, Philosophical Papers, vol. 1, ed. John Worall and Gregory Currie (Cambridge: Cambridge Univ. Press, 1978). 222 См. William Austin, «Religious Commitment and the Logical Status of Doctrines», Religious Studies 9 (1973): 39–48. 223 Nancey Murphy, Theology in the Age of Scientific Reasoning (Ithaca: Cornell Univ. Press, 1990); «Acceptability Criteria for Work in Theology and Science», Zygon 22 (1987): 279–297. 224 Gary Gutting, Religious Belief and Religious Skepticism (Notre Dame: Univ, of Notre Dame Press, 1982), chap. 5. 228 Carl Becker. «What Are Historical Facts?», in The Philosophy of History in Our Time. ed. H. Meyerhoff (New York: Doubleday, 1959) p. 132. 232 C. G. Hempel, «The Function of General Laws in History», in Readings in Philosophical Analysis, ed. H. Feigl and W. Sellars (New York: Appleton–Century–Crofts, 1949), p. 459. 233 William Dray, Philosophy of History (Englewood Cliffs, NJ: Prentice–Hall. 1964); Patrick Gardiner, ed., Theories of History (Glencoe, IL: Free Press, 1959). |
| 318 . Rom und Constantinopel//Orthodoxe Forum. 1992. Bd. 6. S. 189–207. 319 . Le sens de la tradition//La Tradition. La pensée orthodoxe. 1992. T. 18. 5. 320 . The Granting Degree of Theology to His Holiness Alexis II, Patriarch of Moscow//SVTQ. 1992. Vol. 36. P. 116–125. Посмертные публикации 321 . София – Премъдросста Божия/Прев. Р. Ботева/Встъпление и публикация Е. Димитрова//Култура. 1992. 7 авг. 32. С. 3. 322 . Замороженное православие [интервью]//Вечерняя Москва. 1992. 31 авг. С. 2. 323 . Беседы с о. Иоанном/Подг. текста и прим. С. С. Бычкова//Мера. 2. С. 20–33. 324 . Universalist Ideologies and Historical Realities in the Orthodox Church//To Hellenikon. Studies in Honor of Speros Vrionis, Jr./Ed. J. Langdon, S. W. Reinet, J. S. Allen, C. P. Joannides. Vol. 1: Hellenic Antiquity and Byzantium. New Rochelle; New York; Caratzas, 1993. 229–252. 325 . Continuities and Discontinuities in Byzantine Religious Thought//DOP. 1993. Vol. 47. P. 69–82. 326 . The Legacy of Beauty. Liturgy, Art and Spirituality in Russia//Gates of Mystery. The Art of Holy Russia/Ed. R. Grierson. Inter Cultura and the State Russian Museum, 1993. P. 37–44. Также опубликовано в: • Gates of Mystery: Treasures of Orthodoxy from Holy Russia/Ed. M. Borboudakis. Athens: Adam Editions, 1994. P. 19–27. Русский перевод: • Наследие красоты: литургия и искусство в русской традиции/Пер. с англ. Ю. А. Ромашева//Мера. 1993. 2. С. 7–10. 327 . Universal Witness and Local Identity in Russian Orthodoxy (988–1988)//California Slavic Studies. 1993. Vol. 16. 328 . Remarks on Eastern Patristic Thought in John Scottus Eriugena//Eriugenä East and West. Papers of the Eight International Colloquium of the Society for the Promotion of Eriugenian Studies. Chicago and Notre Dame, 18–20 October 1991/Ed. B. McGinn, W. Otten. Notre Dame, IN: University of Notre Dame Press, 1994. P. 51–68. (Notre Dame Conferences in Medieval Studies; Vol. 5). Русский перевод: • «Строители мостов» в раннем средневековье. Заметки о значении восточной святоотеческой мысли для Иоанна Скота Эриугены//Богословский сборник ПСТБИ. 2001. 7. С. 5–26. |
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