| by M.D. Coogan [New York: Oxford University, 1998], pp. 97–100). Увеличение, отражающееся в археологических данных, однако, не соответствует значительно большему числу, намекая на 2,5 миллионов человек участвовавших в исходе/завоевании, описанных в Библии. Хотя разрешить это расхождение довольно сложно, слово, обычно переводящееся как «тысячи» в еврейской Библии ((...) eleph), вполне допустимо переводить как «клан» или «племя» (ср. напр. Суд. 6:15 ; 1Цар. 10:19 ). Если это так, то число людей, принимавших участие в исходе/завоевании? значительно уменьшается (обратите внимание на замечание во Второзаконии, где говориться о том, что Израиль был не таким уж многочисленным по сравнению с другими народами; 7:7; 17; 9:1; 11:23). В настоящее время, только в последние сорок лет население Ханаана перевалило за 2,5 миллиона человек. Обсуждение этого вопроса см. у Philip J. Budd (Numbers, WBC 5 [Waco, TX: Word Books, 1984], pp. 6–9) и David Merling («Large Numbers at the Time of the Exodus,» NEASB 44 15–27. 337 Amnon Ben-Tor and maria Teresa Rubiato, «Excavating Hazor, Part 2: Did the Israelites Destry the Canaanite City?» BAR 25 (1999): 22–39. 338 Проблема Иерехона значительно сложнее, поскольку в этой области не существует подходящих мест, которые могли бы быть альтернативным местом Иерехона времен Иисуса Навина. Но результаты эрозии и риск проведения раскопок в этих местах, должны предостерегать от поспешных выводов (ср. выводы John Wilson and Vassilios Tzaferis, «Banias Dig Reveals King " s Palace,» BAR 24 54–61:85). С другой стороны, есть вполне разумные вопросы относительно Гая – большинство ученых связывают его с местом эль-Телль. Тем не менее, существует большой вопрос относительно его географического положения, а также относительно характера находок, что заставляет искать возможные альтернативные места, где бы мог располагаться Гай времен Иисуса Навина (John J. Bimson and David Livingson, «Redating the Exodus,» BAR 13 40–53,66–68. 339 Колено Иосифа было продолжено двумя его сыновьями, Манассией и Ефремом ( Быт. 48:3–6 ). |
| Catherine on mount Sinai and in the Vatican library. With a traslation of the palimpsest fragments of the Acts of Judas Thomas from cod. Sin. Syr. 30/By A. Smith Lewis/Horae Semiticae. IV. London, 1904; The Unwritten Sayings of Christ/Ed. C.G. Griffinhoofe. Cambridge, 1903; New Sayings of Jesus and Fragment of a Lost Gospel from Oxyrhynchus/Ed. B.P. Grenfell, L.W. Drexel, A.S. Hunt. Oxf., 1904; Apocrypha 3: Agrapha, new Oxyrhynchus Logia/Ed. E. Klostermann. Cambridge, 1905; The Sayings of Jesus from Oxyrhynchus/Ed. H.G. Evelyn White. Cambridge, 1920; The Sayings of Jesus of Nazareth/Pref. J.A. Robertson. London, 1920; Сперанский M.H. Славянские апокрифические евангелия. М., 1895; Nag Hammadi Studies 4: Nag Hammadi Codices 3, 2 and 4, 2: The Gospel of the Egyptians/Ed. A. Bohlig, Fr. Wisse, P. Labib. Leiden, 1975; Nag Hammadi Studies 9: Pistis Sophia/Ed. C Schmidt, V. MacDermot. Leiden, 1978; Nag Hammadi Studies 13: The Books of Jeu and the Untitled Text in the Bruce Codex/Ed. C. Schmidt, V. MacDermot. Leiden, 1978; Nag Hammadi Studies 15: Nag Hammadi Codices IX and X/Ed. B.A. Pearson. Leiden, 1981; Nag Hammadi Studies 20: Nag Hammadi Codex 2, 2–7. Vol. 1: Gospel According to Thomas, Gospel According to Philip, Hypostasis of the Archons, and Indexes/Ed. B. Layton. Leiden; N.Y.; Kobenhaum; Koln, 1989; Nag Hammadi Studies 21: Nag Hammadi Codex 2, 2–7. Vol. 2: On the Origin of the World, Expository Treatise, On the Soul, Book of Thomas the Contender/Ed. B. Layton. Leiden e.a., 1989; Nag Hammadi Studies 22: Nag Hammadi Codex I (The Jung Codex): Introductions, Texts, Translations, Indices/Ed. H.W. Attridge. Leiden, 1985; Nag Hammadi Studies 23: Nag Hammadi Codex 1 The Jung Codex): Notes/Ed. H.W. Attridge. Leiden, 1985; Nag Hammadi Studies 26: Nag Hammadi Codex 3, 5: The Dialogue of the Savior/Ed. S. Emmel. Leiden, 1984; Nag Hammadi Studies 27: Nag Hammadi Codices 3, 3–4 and 5, 1: Eugnostos and The Sophia of Jesus Christ/Ed. D.M. Parrott. Leiden e.a., 1991; Nag Hammadi Studies 28: Nag Hammadi Codices 11, 12 and 13/Ed. |
| Пусть же ни на мгновение не оставляет нас в нашей экологической работе ощущение срочности. Во многих отношениях мы уже опоздали: за последние тридцать лет природе был нанесен непоправимый ущерб. Воистину, времени больше нет. 1 См. архимандрит Paul Nikitaras, O Gerontas Amphilochios Makris: mia synchroni morphi tis Patmou (1888–1970), Athens, ок. 1984, стр. 47–49; архимандрит Ignatios L. Triantis, O Gerontas Amphilochios Makris: 1889–1970 (Patmos 1993), стр. 138– 40. 2 Markos A. Gkiolias, O Kosma Aitolos kai i epochi tou (Athens 1972), стр. 434 (96); ср. стр. 93–94. 11 Цит. по: Jean Meyendorff, Introduction а l " etude de Gregoire Palamas (Paris 1959) p. 294, n. 62. 13 Ambigua 22 (PG 91: 1257AB). Это темное место, трудное для истолкования: см. Lars Thunberg, Man and the Cosmos: The Vision of St Maximus the Confessor New York 1985), pp. 137–43. 14 Богословские центурии II, 10, пер. G. E. H. Palmer, Philip Sherrard and Kallistos Ware, The Philokaliä The Complete Text, vol. II (London/Boston 1981), pp. 139–40. Ср. Мтф 13, 31. 15 Книга Божественных Творений IV, 11, Цит. по Fiona and Oliver Davies (eds.), Hildegard of Bingen. An Antology (London 1990), p. 33. 16 Книга Божественных Творений I, 2; в Bowie and Davies, op. cit. pp. 91–92. Также цитирутся (в другом переводе) в Seyyed Hossein Nasr Man and Nature. The Spiritual Crisis of Modern Man (Mandala Books: London 1976), pp. 102–3. 17 Poems of Gerard Manley Hopkins, 3rd edition by Robert Bridges and W. H. Gardner (London 1948), p. 95. 18 Poetry and prose of William Blake, ed. Geoffrey Keynes (The Nonesuch Press: London 1948), pp. 860, 862. 22 «The founding of the Company», in The Region if the Summer Stars (London 1950), p. 38. Уильямс помещает фразу в кавычки, но я не знаю, кого он цитирует. 23 «The Redeemed City», in Charles Williams, The Image of the City and Other Essays, ed. Anne Ridler (London 1958), pp. 104, 107, 109. 27 См. Kallistos Ware, «The Unity of the Human Person According to the Greek Fathers», in Arthur Peacocke and Grant Gillett (eds.) Persons and Personality: A Contemporary Inquiry (Oxford 1987), p. 202. |
| Facebook group established to help transport Holy Fire throughout America Moscow, April 25, 2017 Photo: Facebook.com A new group appeared on Facebook on April 21, dedicated to transporting the Holy Fire throughout America. The group, “ Come Receive the Holy Fire! ” was created by Fr. Patrick O’Rourke, associate priest at Holy Trinity Greek Orthodox Church in New Rochelle, NY. “The sole purpose of this group is to facilitate the spread of the Holy Fire as far as possible, and to as many people as possible,” Fr. Patrick writes in the group. Photo: Facebook.com Fr. Patrick and other members of the group have been posting with updates of where the Fire has reached. For instance, one post shows images of the Holy Fire in Romanian, Antiochian, Carpatho-Russian, Greek, and Serbian churches in the Washington, DC area. A map has been set up indicating churches that have already received the Holy Fire, and people who are interested in bringing the Fire to their churches. Contact information is provided for users to contact one another and coordinate transporting the Holy Fire from one parish or monastery to another. Thus far, the map shows churches in the Northeast having the Fire, with people throughout the country hoping to bring it to their communities. To help coordinate bringing the blessing of the Holy Fire to Orthodox churches throughout the United States, please visit and join the Facebook group “ Come Receive the Holy Fire! ” The Holy Fire was brought to America this year by the St. Andrew the First-Called Foundation and the Imperial Orthodox Palestine Society. It was ceremoniously greeted at New York’s JFK airport and then officially taken to several Russian Orthodox parishes in New York, and has been spreading out from there. This is the first year that the Holy Fire has been brought to America in such an official capacity, although several readers have reported that the Holy Fire has in fact come to America before. 25 апреля 2017 г. скрыть способы оплаты скрыть способы оплаты Смотри также Комментарии Philip Felts 25 апреля 2017, 23:46 I " ll be will to help drive it within 4 hour distance. I " m located in Hickory, NC. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| 14 декабря 2012 27 ноября 2012 23 ноября 2012 On the occasion of the Russian Day of National Unity, the Patriarch Kirill I of Moscow and all Russia has spoken in an interview with Itar-Tass about Russia’s future, bribes, and the most signficant event of the year 2012. События 31 октября 2012 События 31 октября 2012 In the suburban town of Dubna, Russia " s largest center of nuclear physics, the 15th " Science – Philosophy – Religion " Conference has been held, organised by the Foundation of St. Andrew, the Institute of Philosophy and the Joint Institute for Nuclear Research (JINR). From the editor of Bogoslov.Ru, a reflection on suffering, the awareness of life " s brevity, and how they can help us live our lives. События 10 октября 2012 30 сентября 2012 On September 22, 2012, the Church and the World program on the Russia 24 TV channel had as its guest Alexander Arkhangelsky, author, publicist and television presenter. Metropolitan Hilarion of Volokolamsk, Chairman of the Moscow Patriarchate’s Department for External Church Relations, talked with him. 21 сентября 2012 September 3-4, 2012, Dürres, Albania. Hegumen Philip Ryabykh, Representative of Russian Orthodox Church in Strasbourg, participated and made a presentation at the Panel discussion entitled “Raising young people’s awareness of common values and their transmission: the role of parents for education, interaction between the family and educators, intergenerational relations”. The panel took place in the context of the Council of Europe 2012 Exchange on the religious dimension of intercultural dialogue “Taking responsibility for tomorrow’s Europe: the role of young people in the religious dimension of intercultural dialogue”. Beginning from this September, the Church and the World talk-show on Russia-24 channel will come out in a new format. Now a part of the program is allocated to a talk of Metropolitan Hilarion, head of the Department for External Church relations, with guests. On September 15, 2012, the Church and the World program had as a guest Mr. N. Svanidze, a television journalist and historian, Director of the Mass Media Institute of the Russian State University of the Humanities. |
| of might we call on thee” (The Rig Veda 7.32,23); “Eager for booty, craving strength and horses, we-singers stir Indra, the strong, for friendship, who gives the wives we seek, whose succour fails not, to hasten, like a pitcher to the fountain” (The Rig Veda 4.17,16). “Nous croyons des temoins qui se sont fait egorger” (Pascal B. Pensées. 3 rd ed. Moscow, 1905. p. 235) Translator’s commentary: 1. All footnotes, except 3, 4, and 11, contain information from Wikipedia, the Free Encyclopedia. 2. All scriptural quotations are taken from The King James Version Bible. 3. The translated excerpt from Herodotus’ The Histories is taken from English translation by G. C. Macaulay ( London and NY: Macmillan, 1890), available online from The Internet Sacred Text Archive at http://www.sacred-texts.com/index.htm 4. The excerpt from Augustine’s The City of God is taken from the translation by Marcus Dods. http://www.newadvent.org/fathers/1201.htmFrom Nicene and Post-Nicene Fathers, First Series, Vol. 2. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1887.) Revised and edited for New Advent by Kevin Knight. 5. The translated excerpts from The Rig Veda are quoted from the English translation by Ralph T.H. Griffith, 1896, available online from he Internet Sacred Text Archive at ——————————– “ Andrei Rublev (Russian: Андрей Рублёв, also transliterated Andrey Rublyov , . . born in the 1360s, died 1427 or January 29, 1430) is considered to be the greatest medieval Russian painter of Orthodox icons and frescoes.” “Venerable Sergius of Radonezh (Сергий Радонежский, Sergii Radonezhsky)—also translated as Sergey Radonezhsky or Serge of Radonezh was a spiritual leader and monastic reformer of medieval Russia. . . He is one of the Russian Orthodox Church’s most highly-venerated saints.” Dialectical: “of, pertaining to, or of the nature of logical argumentation” (Dictionary.com). Antinomic: based on “a contradiction between two statements, both apparently obtained by correct reasoning” (Dictionary.com). |
| 1 Wright W. The Homilies of Aphraates, the Persian Sage. Edited from Syriac manuscripts of the Vth and VIth centuries in the British Museum, with an English translation. Vol. 1: The Syriac Text. London, 1869. 2 Электронная версия этого текста доступна на сайте COMPREHENSIVE ARAMAIC LEXICON, принадлежащем Еврейскому Институту Религии (Jewish Institute of Religion) в Цинциннати: В некоторых местах текст изменен по отношению к изданию Райта в пользу более позднего издания Паризо. 3 Gwynn J., ed. Selections translated into English from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage//Philip Schaff and Henry Wace, eds., A Select Library of Nicene and Post-Nicene Fathers, second series, XIII, Part ii, Gregory the Great, Ephraim Syris, Aphrahat. New York, 1898, 1956r. 4 Aphraatis Sapientis Persae Demonstrationes/ed. and trans. Ioannes Parisot//Patrologia Syriaca I, i. Paris, 1894; I, ii. Paris, 1907. 5 Впервые труд Райта о сирийской литературе был издан в 1887 г. в качестве статьи в XXII томе Британской Энциклопедии (Encyclopaedia Britannica). Через несколько лет, уже после смерти Райта его История была издана отдельной книгой, впоследствии десятки раз переиздававшейся: Wright W. A short history of Siriac Litterature. London, 1894. Рус. перевод: Райт В. Краткий Очерк истории сирийской литературы/Пер. с англ. К.А. Тураева под ред. и с доп. проф. П.К. Коковцова. СПб., 1902. Афраату в этом издании посвящены C. 23–24. 6 Schwen P. Afrahat. Seine Person und sein Verständnis des Christentums (серия Neue Studien zur Geschichte der Theologie und der Kirche)/hrsg. v. N. Bonwetsch und R. Seeberg. Berlin, 1907. 7 Bert G. Aphrahats, des persischen Weisen, Homilien; aus dem Syrischen übersetzt und erläutert. Leipzig, 1888. 8 Что, впрочем, объяснимо, т. к. книга вышла в 1907 году, т.е. одновременно со вторым томом издания Паризо. 10 Напр. Bardenhewer O. Aphraates//Patrology. The Lifes and Works of the Fathers of the Church/ed. T. J. Shahan. Freiburg, 1908. |
| Metropolitan Philip in the Eyes of Others 27 March 2014 Priest Ernesto Obregon Yes, the work of Metropolitan PHILIP had a surprising result. And, it is that legacy that will probably be the thing for which Metropolitan PHILIP is most remembered. He will be remembered as the man ... Let Us Persevere like His Eminence, Metropolitan Philip Saliba in Taking Up our Cross 26 March 2014 Priest Philip LeMasters As Metropolitan PHILP and other steadfast Christians know, the really hard challenges are not following fasting guidelines or making it to a few extra services. They are found in crucifying the ... The Passing of Metropolitan Saliba: He wanted More July Victories 22 March 2014 Nizar Abboud Crimea’s joining to Russia is a victory over “vicious circle of historical absurd,” Archimandrite Tikhon (Shevkunov) believes 20 March 2014 natalya_mihailova Previous 1 … 33 34 35 36 Next News 30 September His Holiness Patriarch Kirill Contracted the Coronavirus 4th Plenary Session between ROC and Coptic Church Held 29 September His Beatitude Metropolitan Tikhon Calls for Prayer for Those Facing Hurricanes Ian and Fiona 28 September Patriarch Kirill: The Church Prays for the Fraternal Strife to End as Soon as Possible Besides intellectual instruction, young people also need prayer, Patriarch Daniel says as new academic year begins 27 September The Synodal Residence in New York hosts the Council of Bishops of the Russian Orthodox Church Outside of Russia Voluntary Blood Donation Takes Place in Churches in Serbia 26 September The work of the Church in society is quiet, but full of hope and love, says the Director of Lumina Publications 25 September Epistle of the Council of Bishops of the Russian Orthodox Church Outside of Russia 23 September “The models par excellence are the great hesychast saints,” says Romanian Orthodox Bishop of Oradea Commentary All commentary Other media The Word of the Day How to Deal with Sin Ramblings of a Redneck Priest Party Etiquette Praying in the Rain Humility By Accident |
| По мнению В. М., конечная цель мирового процесса заключается во всеобщем одухотворении и возвращении душ к Богу, в то первоначальное духовное состояние, в к-ром они находились в умопостигаемом мире (Ibid. I 25. 13-21; In Ephes. 1. 7, 8, 22-23; 4. 9-10). Когда наступит полнота времен, посланные в мир души будут освобождены от мира; все будет приведено к полноте, т. е. к Божественному совершенству (plenitudo Dei, quod Graeci πλρωμα dicunt, id est perfectionem), и «все во всем будет единым» (Ibid. 1. 4; 3. 18-19). Благодаря Христу, Который есть Дух, души, сложив с себя все пороки, станут «духовными» (spiritales), или «духами» (spiritus), т. е. будут освобождены от душевных свойств и обретут лучшую природу, так что для них будет уже невозможным новое искушение или падение, поскольку они познают все зло рабства и плена, от к-рых их освободил Христос (Ibid. 1. 4, 7, 8, 21-23). Через Христа люди будут приняты Богом «в число сынов» (Ibid. 1. 4) и станут «сынами Божиими по усыновлению», «удостоятся имени и силы Сына», станут «родственными Богу» (Ibid. 1. 7, 8). При этом одухотворение затронет не только душу, но всего человека - дух, душу и плоть - то, во что облекся Христос; человек удостоится вечной жизни и станет духовным посредством Духа, Которого подает Христос (Adv. Ar. IV 7. 10-15). Тело, или плоть, человека, созданное по образу нетленного тела Христова, воскреснет, облечется в нетление, в «духовное и небесное одеяние» и станет «духовной плотью» (Ibid. I 64. 15-20; In Philip. 3. 21). Это «изменение во Христе», или «преображение», В. М. называет новым, третьим (после сотворения и Крещения) творением (Adv. Ar. I 21. 5-6). Весь человек, став духом, взойдет на небо (In Ephes. 4. 9; In Philip. 3. 21). Будущее блаженство людей будет состоять в созерцании Божественного света и Самого Бога, в духовных радостях, в соединении с Богом (Adv. Ar. III 13. 17-21). В. М. лишь вскользь упоминает о Дне Господнем, называя его днем избавления и освобождения (In Ephes. 4. 30), когда Христос придет судить (In Philip. 2. 16; 4. 5), и ничего не говорит о наказаниях грешников. Все члены Тела Христова, Церкви, соберутся под своим Главой - Христом (In Ephes. 1. 21-23), все вернется к своему Первоначалу, Божественному Логосу, и все станет единым, т. е. духовным (Adv. Ar. I 25. 13-21; In Philip. 3. 21). Все, созданное через Логос Божий, будет очищено и вернется в жизнь вечную, к-рая есть Сам Логос (Adv. Ar. III 3. 12-14),- покорится Христу, изменится и обратится в силу Божию (In Philip. 3. 21). Тогда Сын, деятельная сила Отца, прекратит Свою деятельность и покорится Отцу, Покорившему Ему все, и Бог будет все во всем, поскольку Он будет присутствовать во всем и все будет исполнено Богом (Adv. Ar. I 39. 25-34; In Ephes. 1. 41; ср.: 1 Кор 15. 28). Влияние на богословскую традицию |
| 423 See for example, Rev. Joseph Abud to Metropolitan Philip, March 30, 1992. In addition, Sterzing had received a copy of the letter from someone and took it upon himself to verify that one of Philip’s lines of defense was inaccurate. Philip had written that Metropolitan George Khodre of Mount Lebanon had done something similar for one of his priests. In fact, Metropolitan George had laicized the priest in question (Fr. Elias Abou Saba), whose wife had died in a car bomb, according to Orthodox canon law. Saba moved into another diocese and was accepted as a priest in that diocese by a different bishop. In that case, however, Sabba’s second wife was not a divorcée and therefore not someone Sabba had counseled and guided through a divorce to her husband immediately prior to their marriage. Furthermore, the Sterzing-Khodre correspondence demonstrates that Sabba’s case was an exception that proved the Orthodox canonical rule. 426 For the book, see Joseph Allen, Widowed Priest: A Crisis in Ministry (Minneapolis: Light and Life, 1994). 427 Letter of Former EOC Clergy to Metropolitan Philip, February 7, 1992. It is worth noting that Fr. James Bernstein was one of the signers. His support for a firm moral and ethical stance help him reconcile with the former EOC leaders he had left back in 1981. Although shunned by the EOC at that time, the Joseph Allen affair enabled him to reestablish relationships. 429 One priest (from the diocese of Toledo and the Midwest) shared with me, for example, that a group of priests had agreed to gather and decide upon a course of action. When the meeting began and only eight priests were present, they ended the meeting and disbanded, knowing that Philip could too easily suspend and replace such a small number. 430 Charles Philip Lucas has produced a short summary and analysis of the difficulties found in Ben Lomond at the time. See «Enfants Terribles: The Challenge of Sectarian Converts to Ethnic Orthodox Churches in the United States.» Nova Religio 7:2 (2003), 5–23. A synopsis of the events, which is heavily dependent on Lucas» article, may be found at http://orfhodoxwiki.org/Ben_Lomond_Crisis (accessed January 22,2013). In addition, a handful of primary sources are available at http://benlomond.wordpress.com/(accessed January 22,2013). Any citations to sources from that website will contain a reference to the document’s webpage. |
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