| 1 2 Кор 13:7. 2 Пс 36(по LXX). В Синод, пер.: Господом утверждаются стопы такого человека, и Он благоволит к пути его. 3 См.: блаж. Августин. De gestis Pelagii, 14. 30 4 Ср.: Пс 4(по LXX). 5 Пс 36:23. 6 Притч 8(по LXX). В Синод, пер.: ...н получит благодать от Господа. 7 Флп 2:13. 8 Мф 6:9. 9 Свт. Киприан Карфагенский. De oration Dominica, 14—17. 10 Мф 6:10. 11 Ср.: Мф 5:44; Лк 6:28. 12 terreni. В Синод.пер.: перстного. 13 См.: 1 Кор 15:47—49. 14 Ср.: Пс 16:1. 15 Ср.: Пс 36 16 Кол 1:12—13. 17 1 Кор 1:31. 18 Мф 25:41. 19 Ср.: 2 Кор 11:14. 20 Ср.: Ин 8:44. 21 Т.е. Адама, ср.: Быт 3:1—6. 22 Ср.: 1 Тим 2:14. 23 Ср.: Рим 5:12. 24 Ср.: Еф 1:4—5. 25 Ср.: Еф 2:2. 26 Ср.: Еф 6 27 Рим 14:23. 28 Евр 11:6. 29 Мф 12:29. 30 Евр 2:14. В Синод.пер.: державу смерти. 31 Ср.: Мф 12:29. 32 Т.е. Христос. См.: 1 Кор 15:445. 33 Рим 7:7. 34 Гал 3:21. 35 Пс 67:10. 36 Ср.: Рим 7:11—12. 37 Ср.: 2 Кор 3:6. 38 Рим 9:16. 39 Флп 2:13. 40 Ср.: Рим 9:22—23. 41 Ин 6:65. 42 Ин 6:61, 66. 43 1 Кор 10:12. 44 Ср.: Рим 12:16. 45 Ср.: 2 Кор 7:15; Еф 6:5; Флп 2:12. 46 Ср.: Иов 7(по LXX). В Синод.пер.: …не определено ли человеку время на земле. 47 Прем 4:11. 48 Ср.: Флп 3:15—16. 49 Пс 85:11. 50 Рим 9:11. 51 Ср.: Рим 5:12. 52 Рим 14:10. 53 2 Кор 5:10. 54 Мк 16:16. 55 Ср.: Ин 6:54. 56 Откр 14:13. 57 Ср.: Рим 10:9—10. 58 1 Тим 2:4. 59 1 Кор 15:22. 60 Ср.: Рим 9:14. 61 Речь идет о младенцах, умерших без крещения. — прим.ред. 62 Ср.: 2 Мф 24:13. 63 Прем 4:11. 64 Ср.: 2 Кор 5:10. 65 Откр 14:13. 66 См.: свт. Киприан Карфагенский. De mortalitate, 7, 20—21. 67 Притч 8(по LXX). 68 Гал 1: 22—24. 69 Ср.: 1 Кор 7:25. В Синод.пер.: получивший от Господа милость быть Ему верным. 70 В Синод.пер.: прославляли за меня Бога. 71 Вар 2(по LXX). В Синод.пер.: И Я дам им сердце — и уразумеют, и уши — и услышат. 72 Мф 13:9; Мк 4:9; Лк 8:8. 73 См.: свт. Киприан Карфагенский. De oration dominica, 17. 74 Ср.: Рим 10:1. 75 2 Фес 3:1—2. 76 Деян 13:48. 77 Еф 1: 4—5. 78 Иез 11:19; 36:26. 79 Еф 1:15—16. 80 Рим 10:14. 81 Ср.: Мф 7:7; Лк 11:9—10. CPL 262 Перевод выполнен по изданию: Patrologiae Cursus Completus. Series Latina. Accurante J.-P. Migne. Paris, 1845. Т. 33. Col. 978—989. Места с разночтениями сверены с изданием: Corpus Scriptorum Ecclesiasticorum Latinorum. Vindobonae, 1911.Vol. 57. Р. 403—425 Информация о первоисточнике При использовании материалов библиотеки ссылка на источник обязательна. Преобразование в форматы epub, mobi, html " Православие и мир. Электронная библиотека " ( lib.pravmir.ru ). |
| John is calling his audience to a full confession of resurrection faith: Jesus is God in the flesh, and therefore his claims cannot be compromised, for synagogue or for Caesar. John will settle for no faith less secure than this. Further, while Thomas " s faith by sight is accepted, the faith without sight expected of John " s audience is greater (20:29; cf. 2Cor 5:6–7 ; 1Pet 1:8 ). It is grounded in the beloved disciplés testimony sampled in the Gospel (20:30–31), confirmed to hearers by the Paraclete (15:26–16:15). 10778 E.g., Ellis, Genius, 297–98; Minear, «Functions.» The «signs» include the resurrection chapter (esp. 20:27, 29) but also the rest of the «signs» in this Gospel (with, e.g., Lightfoot, Gospel, 336). 10779 E.g., Aeschines Timarchus 196; Cicero Fin. 5.32.95–96; Or. Brut. 40.137; Polybius 39.8.3; Dionysius of Halicarnassus Demosth. 32; Thucyd. 55; Musonius Rufus 6, pp. 54.26–56.11 (esp. 54.26; 56.7–11); Aelius Aristides Fifth Leuctrian Oration 43–44; Rhet. Alex. 36,1443b.l5–16; 1444b.21–35; 37, 1445b.21–23; Hippolytus Haer. 10.1; Anderson, Rhetorical Theory, 181–82; less fully, cf. Matt 28:18–20; Rom 16:17–19 . Of course, open or abrupt endings also appear, as in Mark 16 (see our comments on Mark 16:9–20 above, on the resurrection tradition). 10780 E.g., Isaeus Estate of Cleonymus 48, out of fifty-one paragraphs. Often they come at the conclusion of the proofs, though this might be near the work " s end (Cicero Quinct. 28.85–29.90), possibly relevant here; they could also conclude a section (Xenophon Hel1. 3.5.25, ending book 3; 4.8.19, ending only some events; Polybius 2.71.7–10, esp. 2.71.7–8; Cicero Fin. 3.9.31; Quinct. 19.60). 10781 Aeschines Timarchus 111. After his closing summary (Polybius 39.8.4–6), Polybius adds only closing comments (39.8.7–8). 10782 Achtemeier, «Miracle Workers,» 176. Even if redactional, Homer " s claim that Aeneas would rule the Trojans (Il. 20.303–308) is pre-Virgil and virtually invited the sort of development one finds in Virgil Aeneid. 10783 E.g., Valerius Maximus 2.7.5; 3.8.ext.l; Musonius Rufus 10, p. 78.22. Epideictic bards might also complain that time provided the only limit on their praises (Pindar Nem. 4.33–34; O1. 2.95; Pyth. 4.247–248; cf. Heb 11:32). In many oral genres, one should limit onés examples (Menander Rhetor 2.4, 393.25–30). 10787 Dionysius of Halicarnassus Thucyd. 55; Isaeus 19–20; Demosth. 42,46, 58; Lit. Comp. 11. More detailed discussion might await another occasion, but he needed to use most wisely the space that he had (Demosthenes 32; Isaeus 14); he wanted to avoid wasting the reader " s time (Demosthenes 40). |
| 7123 Continued by rabbis in the second century (m. Ki1. 8:3; Mak. 1:1–3; 3:1–11; Naz. 4:3; Pesah. 7:11; Tem. 1:1; t. Tern. 1:1; Sipra Qed. pq. 4.200.3.3; Sipre Deut. 286.4.1; 286.5.1) and later (b. B. Mesia 85b; 115b; Hag. 15a; Ker. 15a; Ketub. 33b; Pesah. 24ab; Yoma 77a; p. Besah 5:2, §11; Meg. 1:6, §2; Naz. 4:2, §1; Ter. 7:1; Pesiq. Rab Kah. 4:3; Gen. Rab. 7:2; Num. Rab. 5:4; 19:3,» 19; Deut. Rab. 2:18; Eccl Rab. 7:23, §4; Pesiq. Rab. 14:9; 22:6). 7124 That their words in 9begin with οδαμεν and end with οδαμεν in 9suggests deliberate wording (though the sort of «circle» involved in a period, as in Anderson, Glossary, 69, is much more elaborate; cf. a very broad but not technical usage of anadiplosis); the repetition of the term at the end of two successive clauses in 9also suggests antistrophe, also called epiphora (see Rowe, «Style,» 131; Porter, «Paul and Letters,» 579; Lee, «Translations of OT,» 779; Black, «Oration at Olivet,» 86; Anderson, Glossary, 23, 54; idem, Rhetorical Theory, 163). 7125 Marsh, John, 383, suggests that he may not have been much older, but acknowledges that it is impossible to know for sure. 7126 That both his parents remained alive suggests that he was probably not extremely old; to the limited extent that inscriptions can supply us an accurate picture, many adults probably did not have living fathers. 7128 E.g., Plutarch Cimon 6.4; this violated ideals of virtue (cf. e.g., Musonius Rufus 3, p. 40.32). 7129 Structurally this may also place 9at the center of an inclusio (prosapodosis; cf. Rowe, «Style,» 130, for use with clauses; Anderson, Glossary, 105), hence underlining its emphatic position. 7130 See the introduction, pp. 194–227. We say «perhaps» because our knowledge of the conflict is predominantly Syro-Palestinian, and we have less knowledge of the status of synagogue communities in Smyrna and Philadelphia (where conflict was clearly occurring–Rev 2:9–10; 3:8–11) than in Sardis, where we know the synagogue was well situated socially (e.g., CIJ 2:16, §§750–751; Josephus Ant. 14.235,259; Kraabel, «Judaism,» 198–240; Hanfmann, Sardis, 168–90) but hear nothing of a synagogue conflict (Rev 3:2–4). |
| Funeral Oration on the Empress Flacilla: ed. Spira, 477. 81 32 Лествица, 7, 40. 82 Цит по. Игумен Харитон. О молитве Иисусовой. Новый Валаам, 1991, с 130. 83 Преп. Симеон Новый Богослов. Главы богословские, умозрительные и практические, 2. 9//Преп. Симеон Новый Богослов. Преп. Никита Стифат. Аскетические произведения. Клин, 2001, с 39. 84 Worship (London, Nisbet, 1936), 263. 85 Worship, 263. 86 Homilies (Collection В) 33. 2. 1: ed. Berthold, 2: 29. 87 О значении понятий «ум» (nous) и «сердце» (kardia) см. словарь к Philokalia, 1: 361; см также Kallistos Ware, «Prayer in Evagrius of Pontus and the Makarian Homilies " , in Ralph Waller and Benedicta Ward (eds. ), An Introduction to Christian Spirituality (London, SPCK, 1999), 14–30. 88 Pedagogue, Book 3, «Hymn to Christ the Savior», line 29. Однако термин logikos, применяемый к человеку, не следует относить лишь к нашей способности мыслить. Он обозначает все имеющиеся в нас силы, отражающие божественный Логос, и, среди прочего, также и тело, ведь, когда апостол Павел говорит о logike latreia, он имеет ввиду именно тело. 89 First Century on Theology, 39; tr. Philokalia, 2: 122. Ho eras также должен был распят, см.: св. Игнатий Антиохийский, Комментарий на Послание к Римлянам, 7 (этот текст может толковаться по–разному, см., например, Charles Williams, The Descent of the Dove London, Faber, 1950, 46. 90 Worship, 249. 91 Triads in Defense of the Holy Hesychasts, 1. 2. 9: ed. Meyendorff 1: 93 Philokalia, 4: 339. 92 A. Schmemann, For the Life of the World: Sacrament and Orthodoxy (Crestwood, NY: St Vladimir " s Seminary Press, 1988), pp. 29–30. 93 The Russian Primary Chronicvle, tr. Cross and Sherbowitz–Wetzor, III. 94 Е. Underbill, Worship, 5. 95 For the Life of the World, p. 113. 96 Из Евангелия от Фомы//И. Свенцицкая. Апокрифические евангелия М, 1996. 97 The Centuries 1. 25: ed. H. M. Margoliouth, Thomas Traherne: Centuries, Poems and Thanksgivings (Oxford: Claredon Press, 1958) 1: 13–14. 98 Oration 27. 4 (Theological Oration 1. 4) (PG 36: 16B). 99 |
| [ 20] В своем сочинении On the Making of humanity, написанном около 380 года, Григорий Нисский выдвигает сложную теорию относительно того, что иногда называют «двойным творением» рода человеческого (см. параграфы 16-17), но она не имеет ничего общего с учением Оригена о предсуществовании душ, которое другом сочинении Григорий Нисский решительно отвергает (On the Soul and the Resurrection, PG 46: 109B-113B; tr. Roth, 90-92). [ 21] Catechetical Oration 26: ed Muhlenberg, 67. 7-11, 13-15. [ 22] Ее часто называют «Несторианской церковью», но это название неточно, и зачастую, вводит читателя в заблуждение. [ 23] Homily 65(64) and 76: tr. Wensinck, 306, 350, tr. Miller, 313, 395. [ 24] Homily 26(27): tr. Miller, 133, Wensinck, 128. [ 25] Homily 76: tr. Wensinck, 350-51, tr. Miller, 396. [ 26] Homily 6: ir. Miller, 57. [ 27] Homily 27(28): tr. Wensinck, 136, tr. Miller, 141. Чаще всего я использую перевод Себастьяна Брока (Sebastian Brock, A. M. Allchin (ed. ), The Heart of Compassion: Daily Readings with St Isaac of Syria, «Enfolded in Love» Series (London: Darton, Longman &Todd, 1989), 53. Аналогичное представление об аде вы найдете у Оригена (О началах 2. 10. 4-5, с. 149-150). [ 28] Цит. С. S. Lewis, George MacDonald: An Anthology (London: Geoffrey Bles, 1946), 49 (#84): [ 29] Journal d’un cure de campagne (Paris: Plon, Le Livre de Poch, 1961), [ 30] Мистическое богословие восточной Церкви, 234. [ 31] The Great Divorce: A Dream (London: Geoffrey Bles, 1945), 66-67; The problem of Pain, 115 [ 32] См. выше гл. 1. [ 33] Homily 39. 6: tr. Brock, 165. [ 34] Homily 45(48): tr Wensinck, 216, tr. Miller, 230. [ 35] Homily 39. 15, 22: tr. Brock, 170, 172. [ 36] Homily 39. 13. tr. Brock, 169. [ 37] Homily 40. 1, 7. tr. Brock, 174, 176. [ 38] Showings, ed. Edmund Colledge and James Walsh, The Classics of Western Spirituality (New York/Ramsey/Toronto. Paulist Press, 1978), 148. [ 39] L’Orthodoxie (Neuchatel/Paris: Delachaux et Niestle, 1959), 60. [ 40] Сравните притчу о работниках на винограднике (Мф 20, 1-16). Согласно общепринятым человеческим критериям, Бог, безусловно, несправедлив! |
| S. Douglass, Theology of the Gap: Cappadocian Language Theory and the Trinitarian Controversy (New York: Peter Lang, 2005) 95. In this point the position of S. Douglas is close to R. Vaggione, see R. Vaggione (ed. and trans.), Eunomius. The Extant Works (Oxford, 1987) 45, n. 4. R. Mortley, “The Name of the Father is the Son” (Gospel of Truth 38), in: R. T. Wallis, J. Bregman (eds.), Neoplatonism and Gnosticism. Papers presented at the International Conference on Neoplatonism and Gnosticism, March 18–21, 1984 (Albany, 1992) 241–242, 246–249. However, the Apology for the Apology , unlike the first Apology , shows the influence of the Neoplatonic doctrine (that of Iamblicus, to be precise) on Eunomius’ arguments against Basil of Caesarea’s statements. This influence is related to ontology (see D. Biryukov, Neoplatonic Elements in Neo-Arian Doctrine (Eunomius and Iamblichus), Вестник молодых ученых 4 (2006) 37–43). Apol. , VII, 1–3, 10–11. The fact that “Unbegotten” was treated by Eunomius as the essential quality of God rather than a “mystically” perceived name, is seen from the following quote: “God, whether these sounds are silent, sounding, or have even come into existence, and before anything was created, both was and is unbegotten.” ( Apol. , VIII, 5). λλ’ ατν εναι τν πστασιν, ν σημανει τονομα παληθευοσης τ οσ τς προσηγορας ( Apol ., XII, 1–4, 6–9; trans. R. Vaggione). Hahn, no. 154, (G. L. Hahn, Bibliothek der Symbole und Glaubensregeln der alten Kirche (Breslau: Morgenstern, 3 1897) 185–186); trans. J. N. D. Kelly, Early Christian Creeds (London, 1950) 269. Th. Kopecek, A History of Neo-Arianism , vol. 2 (Philadelphia, PA: The Philadelphia Patristic Foundation, 1979) 321, 328–332. To note in passing, J. Rist who is not likely to know T. Kopecek’s arguments, asserts that, as for the nature of language correlation, Albinus’ position was not the same as that of Eunomius (Rist, Basil’s “Neoplatonism”…, 186). Eunomius’ Orthodox contemporaries often accused him of using “technology” in his theologizing, which appeared as following the principles taken from the philosophical schools of Antiquity. One of the most frequent accusations was that he followed Chrysippus (Basilius, Contra Eunomium , PG 29, col. 516; Gregorius Nazianzenus, Oration 32 , 201C; Hieronymus, In Nahum II, 215). E. Vandenbussche (E. Vandenbussche, La part de la dialectique dans la théologie d’Eunomius le technologue, Revue d’histoire ecclésiastique 40 (1944–1945) 53–55) explained the accusation of Eunomius of using “technology” in his philosophy of language, under the influence of Stoic teaching. |
| 432 The Gospel is more advanced than Mark (Burridge, «Gospels and Acts,» 530), though for a professional orator this would not have been a significant claim. 434 See, e.g., Rhet. Alex. 25.1435a.32–1435b.24 (esp. 1435b.7–16, 19–22); Photius Bibliotheca 166.109a (on Antonius Diogenes Thüle); see further Rowe, «Style,» 123–24; Black, «Oration at Olivet,» 84 (citing Quintilian 8.2.22). 435 See Anderson, Rhetorical Theory, 17; Black, «Oration at Olivet,» 88 (citing Quintilian 9.2.65–95); cf. 2Pet 3:15–16 . Stamps, «Johannine Writings,» 620, cites as Johannine examples the abrupt shifts between 5and 6and between 14and 15:1. 436 Thielman, «Style of Fourth Gospel,» 175–77 (citing, e.g., Hermogenes, Issues 240.24–241.9; Diogenes Laertius 4.13–14; 9.6,16; Demetrius 2.101). 439 Maximus himself preferred clarity and simplicity (albeit in Atticist terms) except when pursuing such grandeur (Trapp, Maximus, xxxiv n. 64, cites as examples of the latter Or. 2.10; 10.9; 11.12; 21.7–8; 41.2). 440 Thielman, «Style of Fourth Gospel,» 173–75, cites Philo Worse 79; Heir A; Longinus Sub1. 9.3. Stamps, «Johannine Writings,» 620, notes asyndeton as a feature of Johannine sublimity (see comment below). 441 E.g., Thielman, «Style of Fourth Gospel,» 182 (cf. John " s use of solemnity, 177–78; emphasis and obscurity, 178–80). 442 Thielman, «Style of Fourth Gospel,» 172, cites John " s redundant use of pronouns, sayings (e.g., 1:15, 30; 4:29, 39; 13:16; 15:20), and on a broader compositional leve1. 443 Burridge, «Gospels and Acts,» 527. John frequently repeats favorite theological terms even though he often varies them with favorite synonyms (see comments on theological language in ch. 7 of the introduction). For the normal preference for stylistic variety, see, e.g., Rowe, «Style,» 155. 446 See Anderson, Rhetorical Theory, 228 (citing esp. Demetrius 103,211); for examples of some forms of rhetorical repetition in John, see esp. comment on 6:38–39. 449 Cf. Dionysius of Halicarnassus Lysias 2,4; Menander Rhetor 2.4,393.21–22; 2.7,411.23–29; but cf. also 2.7,411.29–31. On this preference in Koine, cf. Black, «Oration at Olivet,» 84. |
| 502.//See also: V. Nesmelov, op. cit., p. 387-388, 389.//St. Gregory of Nyssa, On the Soul and the Resurrection, op. cit., p. 267.//St. Gregory of Nyssa, The Great Catechism, op. cit., p. 91-92.//Archimandrite Kiprian (Kern), The Teaching of the Holy Fathers on Man: St. Gregory of Nyssa, Anthropology of St. Gregory Palamas, Moscow, Palomnik, 1996; p. 165. Further reading: Metropolitan Macarius (Oksiyuk), op. cit., p. 286-290.//St. Gregory of Nyssa, Homily: For those sorrowing for those departed from this life into the next, op. cit. p. 522, 523, 525.//St. Gregory of Nyssa, The Great Catechism, op. cit., p. 49.//Compare: M. Barsov, A Collection of Essays on the Interpretive and Edifying Reading of the Four Gospels. St. Petersburg, 1893, Volume 2, p. 445-446. St. Gregory of Nyssa, Homily for those in sorrow, op. cit., p. 525.//St. Gregory of Nyssa, On the Soul and the Resurrection, op. cit., p. 312-313.//Compare: St. Ignatius (Brianchaninov), Homily on Death, Op. cit., p. 74-75, 336. Concerning the internal transfiguration as the aim of the ascetic life while still here on earth, see S. M. Zarin, Asceticism according to Orthodox Christian Teaching, Moscow, 1996, p. 278, 286.//St. Theophan the Recluse, Commentary on the Epistle of Apostle Paul to the Ephesians, Moscow, 1893, p. 366. Quote from V.N. Lossky, The Mystical Theology of the Eastern Church, Theological Works, No. 8. Moscow, 1978, p. 73. On the death of the soul see also: G. Dyachenko, Why the Lord did not destroy death on earth, Examples of Christian Faith, Publishing House Palomnik, 1998. p. 349.//Biblical Commentary, Published by the successors of A.P. Lopukhin, The Book of the Prophet Ezekiel, St. Petersburg, 1909, p. 326, 327.//St. Basil the Great, On God not being the cause of evil, Homily 9, Volume 2, Works, St. Petersburg, 1911, p. 156.//St. Symeon the New Theologian, First Oration (2), Orations, First Edition, Moscow, 1892, p. 22.//St. Symeon the New Theologian, Fourth Oration (1), op. cit., p. 44.//Compare also his: Oration 73, Orations, Second Edition, Moscow, 1890, p. |
| Dororheus of Gaza. “Insmictiones.” In Patrologiae Cursus Completus; Series Graeca, vol. 88. Edited by J.-P. Migne. Paris: Migne, 1860. Ephrem the Syrian. “Hymni de Paradiso.” In Des Heiligen Epbraem des Syrers Hymnen de Paradiso und Contra Julianum. Edited by E. Beck. Corpus Scrtptorum Christianorum Orientalium, vol. 174. Louvain, Belgium: Secretariat du Corpus SCO, 1957. 1 6 ---. “In Genesim Commentarii.” In Sancti Ephraem Syri in Genesim et in Exodum. Edited by R. M. Tonneau. Corpus Scriptorum Christianorum Orientalium, vol. 152. Louvain, Belgium: Secretariat du Corpus SCO, 1955. ---. Sancti patris nostri Ephraem Syri et Jacobi episcopi Edesseni interpretationum in Genesim collectanea, 1. Edited by J. A. Assemani. Sancti Patris Nostri Ephraem Syri Opera Omnia. Tomus I. Rome, 1737. Fulgentius of Ruspa. “De fide ad Petrum seu de regula fidei.” In Opera. Edited by J. Fraipont. Corpus Christianorum, Series Latina, vol. 91a. Tumhout, Belgium: Typographi Brepols Editores Pontificii, 1968. Gregory of Nazianzus. “De filio [oration 29].” In Gregor von Nazianz. Die funf theologischen Reden. Edited by J. Barbel. Dusseldorf, Germany: Patmos-Verlag, 1963. ---. “De substantiis mente praeditis [carm. 7].” In Carmina dogmática. Edited by J.-P. Migne. Patrologiae Cursus Completus; Series Graeca, vol. 37. Paris: Migne. ---. “De theologia [oration 28].” In Gregor von Nazianz. Die funf theologischen Reden. Edited by J. Barbel. Dusseldorf, Germany: Patmos-Verlag, 1963. ---. “In Sanctum Pascha [oration 45].” In Patrologiae Cursus Completus; Series Graeca. vol. 36. Edited by J.-P. Migne. Paris: Migne, 1862. Gregory of Nyssa. “De creatione hominis sermo alter [Sp.].” In Gregorii Nysseni opera, suppl. Edited by H. Hoerner. Leiden: Brill, 1972. ---. “De creatione hominis sermo primus [Sp.].” In Gregorii Nysseni opera, suppl. Edited by H. Hoerner. Leiden: Brill, 1972. ---. “De opificio hominis.“ In Patrologiae Cursus Completus; Series Graeca, vol. 44. Edited by J.-P. Migne. Paris: Migne, 1865. |
| 418-419.//St. Theophan the Recluse, ‘Commentary on the first eight chapters of the Epistle to the Romans’, Moscow, 1890, p. 421-422. Compare with Metropolitan Macarius (Oksiyuk), The Eschatology of St. Gregory of Nyssa, p. 262. St. Gregory of Nyssa, Paschal Homily on the Resurrection, Works, Part 8, Moscow, 1866, p. 79.//St. Gregory of Nyssa, The Great Catechism, Works, Part 4, Moscow, 1862, p. 29-30. St. Gregory of Nyssa, The Great Catechism, op. cit., p. 31, ibid, p. 29.//Also compare: St. Symeon the New Theologian, Homily One, Homilies, Moscow, 1892, Volume 1, p. 22-23, 46. St. Gregory of Nyssa, An Exact Commentary on Solomon’s Song of Songs, Works, Part 3, Moscow, 1892, p. 371. St. Gregory of Nyssa, Refutations of the views of Apollinaris (antirrhinum), Works, Part 7, Moscow, 1865, p. 124. St. Gregory of Nyssa, On the Soul and the Resurrection, op. cit., p. 254.//Metropolitan Macarius (Oksiyuk), op. cit., p. 299-300. Further reading on Philo of Alexandria: Die Bibel und ihre Welt , Eine Enzyklopaedie zur Heiligen Schrift in zwei Baenden , herausgegeben von G. Cornfeld und G. J. Botterweck. Manfred Pawlak Verlagsgesellschaft. Herrsching, 1991, p. 628. St. Gregory of Nyssa, The Great Catechism, op. cit., p.29.//Compare with: St. Ignatius (Brianchaninov), Homily on Death, Ascetic Experiences,Volume 3, Jordanville, 1983, p. 74//On St. Ignatius see: Ascetic experiences, Volume 1, Writings of Bishop Ignatius Brianchaninov, Jordanville, 1983, p. 7-80.// Collection of Letters by St. Ignatius, bishop of Caucasus, Moscow, St. Petersburg, 1985; p. 27-38. St. Gregory of Nyssa, Funeral Oration for Pulcheria, Works, part 8, Moscow, 1866, p. 405.//Further reading on Pulcheria and Flacilla: A. Velichko, St. Theodosius I the Great.//A History of the Byzantine Emperors, Volume 1, Moscow: Fiv, 2009, p. 250-251.//St. Gregory of Nyssa, Funeral Oration for Empress Flacilla, Works, Part 8, Moscow, 1866, p. 392, 411. Ibid. p. 405.//St. Gregory of Nyssa, Homily: For those sorrowing for those departed from this life into the next, Works, Part 7, Moscow, 1865; p. |
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