| Summary This book is concerned with the life and literary and theological output of St. Jerome of Stridon (ca. 331/347–419/420), who was one of the greatest Saints of the Early Christian Church, a famous translator of the Bible into Latin (so-called Versio Vulgata), an outstanding biblical scholar and exegete, a preacher of virginity and asceticism, a founder of Christian historiography and hagiography and a tireless controversialist of his time. In this book the author, for the first time in Russian patristic, historical-theological and historical-philosophical studies, makes an attempt of a complex study of the life, literary output and theological heritage of St. Jerome. The book, written according to the classical model of patristic study, consists of three parts. In the first part the author investigates the biographical data of St. Jerome, whose life is divided into seven periods. The facts of St. Jerome’s life are not simply described as such, but are regarded in close connection with his time and the great dogmatic controversies of the IV–V cent. A. D. The author tries to elucidate an evolution of St. Jerome’s character, of his views and his scientific interests. The second part is a detailed examination of the whole corpus of St. Jerome’s works, which according to their subject are divided into five groups besides numerous homilies and letters. The author makes an attempt to establish the possible dates and circumstances of writing of each work, scrutinize its contents and characteristic features, and to make note of all editions of the original text which are available nowadays. The third part is a scrupulous analysis and the author’s own original reconstruction of the basic principles and features of the theological doctrine of St. Jerome, as well as a clarification of his contribution to the biblical and theological studies of the day. The book will be profitable for all readers who are interested in Patristics, biblical exegesis, Church history and medieval philosophy and culture. Читать далее Источник: Блаженный Иероним Стридонский библеист, экзегет, теолог=St. Jerome of Stridon biblical scholar, exegete/А.Р. Фокин ; Отд. по делам молодежи Русской Православной Церкви [и др.]. - Москва : Центр библейско-патрологических исслед., 2010. - 224 с. Поделиться ссылкой на выделенное |
| First visit in history of assembly of Orthodox Hierarchs to Yakutia Yakutsk, September 27, 2013 The guests will come not only from Russia, but also from Georgia, Belarus, the Ukraine, Poland and Azerbaijan. All of them will take part in the Church and public anniversary events, reports the official website of the Diocese of Yakutsk and Lensk. Bishop Roman of Yakutsk and Lensk noted at the press conference that this anniversary was celebrated in order to draw the attention of residents of the republic to these glorious and important events: the 350th anniversary of the oldest monastery in northeast Russia, the Monastery of the Savior in Yakutsk, the 240th anniversary of the Church of the Mother of God in Yakutsk, the 150th anniversary of the Yakutsk theological seminary, and the 20th anniversary of restoration of the Diocese of Yakutsk and Lensk. " Moreover, we want to express our deep gratitude to the people who labored to restore the Churches of the northern land. Over the last two decades, 65 churches and the same number of chapels were built. Church life has been restored in every respect. Educational, missionary, social work that is being done in the Diocese, was formed during this very period, " said the Hierarch. With the blessing of His Holiness Patriarch Kirill of Moscow and All Russia, the ancient and much-venerated wonder-working Pochaev Icon of the Mother of God, which for around 400 years has been kept in the Pochaev Lavra, one of the centers of Orthodox life in the Ukraine, has been brought to Yakutia. From today " s (Sept. 27) evening to the main day of the anniversary celebrations, this icon will be staying in the Transfiguration Cathedral. And on October 6, the feast-day of St. Innocent (of Irkutsk), a solemn Divine Liturgy will be served with the assembly of Hierarchs concelebrating (something unique), and the faithful of the capital of Yakutia will proceed with the icon in a Cross procession from the Transfiguration Cathedral to the monument to St. Innocent. Among other major events there are: the research and practical conference, " Mission of Orthodoxy in the cultural space of Yakutia " ; release of the second edition of the restored first newspaper of the republic, " The Diocesan Bulletin of Yakutia " ; the publication of two books—the renewed translation of the Bible for children in the Yakut language, and To the North Through the Centuries, written by the famous poet, journalist, doctoral candidate of philosophy Irina Dmitrieva. As part of the anniversary celebrations, two new churches will be consecrated: on October 5, the St. George Church in the village of Zhatay, and on October 7, the St. Nicolas Church in the town of Vilyuysk. The city residents and guests will also be able to attend a poetry festival, a grand celebratory concert in the Russian theatre, and other events. Pravoslavie.ru 2 октября 2013 г. ... Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Српска bepзuja English version Подписаться на рассылку Сретенская духовная семинария Tweet Нравится Wayne, WV: " Today the Sretensky Monastery Rejoiceth..: " The First Celebration of the English Service to St. Hilarion of Verey in Holy Cross Monastery O Hilarion, warrior of Christ, glory and boast of the Church of Russia, thou didst confess Christ before the perishing world, hast made the Church steadfast by thy blood, and having acquired divine understanding, hast proclaimed unto the faithful: Without the Church there is no salvation! " - Troparion to St. Hilarion of Verey On Tuesday the 27th and Wednesday the 28th of December, the historic first celebration in the English language of the service to St. Hilarion (Troitsky), Archbishop of Verey, was held at Holy Cross Monastery in Wayne, WV. The divine services were led by His Grace, Eastern American Diocesan vicar Bishop George of Mayfield, co-served by monastery dean Hieromonk Alexander (Frizzell), Priest Ilia Marzev (dean of St. Sergius Cathedral in Cleveland, OH), and monastery clergy: Hieromonks Andrew (O’Leary) and Nektarios (Merry), and Hierodeacon Sergius (Wilson). The monks of Holy Cross Monastery share a special connection with St. Hilarion, many of whose writings have been translated into English and are extremely helpful for converts because they deal with issues that pertain to Catholics and Protestants. " Many of the questions that we began to ask when we were looking for the historic Christian Church are addressed in St. Hilarion’s writings, for instance, the place of Holy Scripture in Christian history and Christian Tradition, " said monastery dean Hieromonk Alexander (Frizzell). " I recall having read ‘Holy Scripture in the Church’ by St. Hilarion, and in this wonderful essay he places the Bible in context as the possession, the property, of the Orthodox Church, not as something separate from the Church. " St. Hilarion is also dear to the monks of Holy Cross Monastery, because as one of the new hieromartyrs of Russia, he served Christ under circumstances that were far from normal. Before the revolution, many bishops such as St. Hilarion had all of the material things that they needed, thanks to the ruling Orthodox monarchy. A large cathedral, many parishioners, several staff members and government support were some of things that made life easier for Russian Orthodox bishops during the rule of the Tsar. The tribulations that overcame Russia after the Bolshevik Revolution removed all of these external supports for any bishop or clergymen, who now found himself living in a completely foreign world. |
| Roy Lindquist 16 декабря 2019, 03:18 The True Church today, are those who stand by The Word of God! I belive that The old Russian Orthodox church with theier Elders/Fathers who have steadfastly stood on The hole Holly Bible from Alfa to Omega would never mix with Roman Catholic church, nor Islam ore any false religions. The Pope in Rome is a dangoures person and now also the Patriark of Konstaninopel is falling out of what the bibble teach. I am scared !!! Алексей 13 декабря 2019, 21:11 Фанар сейчас делает все что хочет - отменяет свой же " томос " 1686 года, отменяет анафему еретикам, провозглашает себя " папой " Православных поместных церквей, готовит новую унию с католиками. За всем эим торчат большущие уши (а точнее рога) Госдепа США. Для верующих православных все уже понятно - тайна беззакония запущена, она в действии - вопрос в том, смогут ли сплотится против надвигающейся угрозы все здоровые силы мирового православия? архимандрит Феогност 13 декабря 2019, 13:15 (1) Только слепой сегодня не видит, что Православие реально расколото и продолжает дробиться и, увы, перспективы у наших Церквей не лучше, чем у протестантизма. Вряд ли постоянные расколы увеличивают лимит доверия к нашей вере со стороны внешних. Можно сколько угодно оспаривать правомочность действий Константинополя, но остается бесспорным фактом необходимость единства и централизации, а так же бесспорно на сей день отсутствие у вселенского православия единой базы ответов на современные актуальные вопросы. У нас в «православном» мире реально нет не только единства административно-институционного, но даже (о, ужас, ужас) догматического! Мы базовые понятия о Таинствах Alexis 13 декабря 2019, 11:42 Merci pour cette excellente analyse. Ольга 13 декабря 2019, 10:04 Крушение иллюзий происходит. Расшатывается ум - как же так, значит, и в умах первоиерархов не Христос, а геополитика? В умах иерархов не Христос, а национальная политика? В умах благочинных не Христос, а местная политика? В умах священства выжить под этим прессом? И всем правят деньги..? Где же Христос? Куда бедному христианину податься? Господи, помоги! |
| 1247 Мы не будем останавливаться на их содержании, поскольку данное исследование посвящено изучению рукописной традиции исповедных текстов; кроме того, содержание вопросников царям и патриархам было подробно рассмотрено А.И Алмазовым. См : Алмазов. Т. 1. С. 529–530. Опубл. Алмазов. Т. 3. С 174–175. 185–186. 1248 M-Q.I. 268: Q.I. 268, л. 2–6. Опубл : Алмазов. Т. 3. С. 156–159; М-Свир. 110: Ал.-Св. 110, л. 48–48 об. 1252 M-Q.I. 268: Q.I. 268, л. 2–6; М-Свир. 110: Ал.-Св. 110, л. 48–48 об., Ундол. 668, л. 52–73 об. Опубл.: Алмазов. Т. 3. С. 288–296. 1269 См. также: Корогодина М.В. Исповедь в старообрядческой рукописной традиции XIX в.//Историография и источниковедение отечественной истории: Сб. науч. статей. СПб., 2003. Вып. 3. С. 58–77. 1270 МСтарообр-Чуван 364: Чуван. Р-364, л. 35 об.–47; МСтарообр–Чуван. 134: Чуван. Р-134, л. 20–21. 1275 М-Чуван. 134: Чуван. Р-134, л. 21–28 об.; Ж-Чуван. 134: Чуван. Р-134, л. 34–41 об.; Смирнов 7, л. 37. Огоренки – игра, то же, что горелки. 1280 Чуван 134: Чуван. Р-134, л. 21–28 об.; Ж-Чуван. 134: Чуван. Р-134, л. 34–41 об.; Смирнов 7, л. 28-об. 29. 1282 Румянц. 373, л. 259–261 об. Опубл.: Востоков А.Л». Описание русских и словенских рукописей Румянцевского музеума. СПб., 1842. С. 551–552; Гальковский Н.М. Борьба христианства с остатками язычества в Древней Руси. Харьков. 1916. Т. 2. С. 92–95. См. также: Сперанский М.Н. Из истории отречённых книг. 1. Гадания но Псалтири//ОЛДП. Памятники древней письменности. СПб., 1899. Т. 129; Турилов А.А. Библейские книги в народной культуре восточных славян (К истории Псалтыри как гадательной и магической книги)//Jews and Slaves. Vol. 2; The Bible in a Thousand Years of Russian Literature Jerusalem. 199–1. C. 77–86. 1284 МСтарообр–Чуван. 364: Чуван. Р-364, л. 35 об.–47; М–Чуван. 134: Чуван. Р-134, л. 21–28 об.; Ж–Чуван. 134: Чуван. Р-134, л. 34–41 об.; МСтарообр-УЦилем. 314 Усть-Цилем. (Печорское) 314, л. 1 об.–9. 1286 Смирнов 7, л. 27; М-Чуван. 134: Чуван. Р-134, л. 21–28 об.; Ж-Чуван. 134: Чуван. Р-134, л. 34–41 об. |
| They want the power to stamp out all disapproval of homosexuality in your society and to compel every citizen (especially the youth) to embrace the view that homosexual conduct is good and normal. They ask for a place at the table, but once they have one all the social ideals they exploited to get there, such as social tolerance, freedom of speech, and respect for cultural diversity, are discarded. In place of those ideals is inserted a new backwards and upside-down morality and world-view that condemns all disapproval of homosexuality as a new fictionalized form of bigotry. I have termed this phenomenon ‘Homo-fascism’ and defined it as a form of extreme left-wing, regressive radicalism which seeks to establish rigid authoritarian controls over all public discourse and government policies regarding sexual norms and proprieties, and to enact punitive measures against conscientious objectors that would punish or suppress all disapproval of homosexuality and related sexual behaviors (that would of course even though they deny it, quickly include a sexual indoctrination and exploitation of children). In the coming months and years Russia and Her people will be increasingly portrayed by emotion laden and abusive hyperbole as bigoted haters, intent on exterminating homosexuals. Indeed, the propaganda campaign on that theme has already been initiated, with video footage purporting to show Russian neo-Nazis beating homosexuals now being circulated on the Internet, along with the false implication that this is the intent of your policy.” Other American evangelical leaders mentioned in the HRC report also travel to other nations to help them in the global resistance to the gay agenda intensely promoted by the U.S. government. 25 февраля 2015 г. Смотри также Комментарии Benjamin Chung 26 февраля 2015, 20:00 The Homosexual Agenda is now extremely radical and invasive in the United States especially here in California where I live. They have been attacking Judeo-christian values to which I swear allegiance according to the teaching of the Christian Bible. Their attacks are gaining even more momentum. Come Lord Jesus and put an end to the Babylonian corruption system and its immoralities! " As it was in the days of Noah, so shall it be at the coming of the Son of Man. " Мы в соцсетях Подпишитесь на нашу рассылку |
| Традиция La spiritualité. P. 7 ff., 341. Cyprien (Kern), Traductions russes des Textes patristiques//Irénikon 28(1955). P. 57–70. Cyprien (Cern), Les Traductions russes des Textes Patristiques. Chevetogne, 1957. G. Florovsky, Bible, Church, Tradition: An Eastern Orthodox View//Collected Works I. Belmont, Mass., 1972. E. Lanne, La Tradition dans la vie de lÉglise orthodoxe daujourdhuï Le Symposium de Thessalonique//Irénikon 45 (1972). P. 469–484; 46(1973). P. 16–33. V. Lossky, Tradition und Traditionen//Sinn der Ikonen. Bern, 1952. S. 11–23. F. Marxer, Le probléme de la vérité et de la tradition chez Pavel Florensky//Istina 25 (1980). P. 212–236. J. Pelikan, The Christian Tradition. 4 vol. Chicago; London, 1971–1977. A. Schmemann, The Historical Road of Eastern Orthodoxy. London, 1963. B. Schultze, Traditio et Scriptura iuxta theologos orientates disiunctos//De Scriptura et Traditione. Roma, 1963. P, 543–573. B. Schultze, Heilige Schrift und Überlieferung in Verbindung mit dem ökumenischen Konzil in der Lehre der byzantischen-slawischen Theologie//В. Schultze, J. Chrysostomus, Die Glaubenswelt der orthodoxen Kirchen. Salzburg, 1961. S. 154–190. T. Szamuely, The Russian Tradition. London, 1976. Tradition und Glaubensgerechtigkeit. Das Arnoldshainer Gespräch zwischen Vertretern derEvang. Kirche Deutschlands und derRussischen Orth. Kirche vom Oktober 1959//Studienheft 3. Witten/Ruhr, 1961. Раскол В. Андреев, Раскол и его значение в народной русской истории. С.-Петербург, 1870. Archipriest Avvakum, Life. London, 1926: Das Leben des Protopopen Avvakum von ihm selbst niedergeschrieben. Übers. Von G. Hildebrandt. Göttingen, 1965. Я. К. Быковский, История старообрядчества всех согласий. Москва, 1906. Johannes Chrysostomus, Die «Pomorskie otvety» als Denkmal der Anschauungen der russischen Altgläubigen gegen Ende des 1. Viertels des XVIII. Jahrhunderts//OCA 148. Roma, 1957. Johannes Chrysostomus, Weniger bekannte Gruppen unter russischen Altgläubigen//Kirche im Osten 21/22, 1978/1979. S. 247–259. |
| ин-та//ЦВЗЕЕ. 1950. 4. С. 4-9; Христос и первое христианское поколение. П., 1950. М., 2001 4; К вопросу о построении Молитвы Господней//ПМ. 1951. Вып. 8. С. 56-85; Памяти Г. П. Федотова//ЦВЗЕЕ. 1951. 33. С. 12-15; Православный труд об Апокалипсисе: [Рец. на: Μπρατσιετης Π. Η Αποκλυψις το Ιωννου]//Там же. 30. С. 8-12; Le Fils et les Fils, le Frère et les Frères (Rom 8. 29-30)//Paulus-Hellas-Oikumene: (An Ecumenical Symposium). Athènes, 1951. P. 3-11; Памяти Г. Л. Лозинского//Возрождение. 1952. 23. С. 181-182; Се Человек: Четыре проповеди. P., 1953, 1957 2; [Рец. на:] Zander L. A. Vision and Action. L., 1952//ЦВЗЕЕ. 1953. 41. С. 23-27; Сыны Божии//ВРСХД. 1954. 1(31). С. 4-11; The Revision of the Russian Translation of the New Testament//The Bible Translator. L., 1954. Vol. 5. N 1. Р. 27-34; Sermon//Vers l " Unité Chrétienne. P., 1954. N 60. Р. 13-14; Из богословской лит-ры: [Рец.]//ПМ. 1955. Вып. 10. С. 140-156; О тексте Нового Завета//ВРСХД. 1955. 3(38). С. 15-24; Saint Pierre et l " Église dans le Nouveau Testament//Istina. P., 1955. N 3. Р. 261-304; Оправдание богословия//ВРСХД. 1956. 43. С. 3-9; L " étude du Nouveau Testament dans l " Église Orthodoxe//Bull. de la Faculté libre de Théologie Protestante de Paris. P., 1956. N 55. Р. 29-55; Jésus le Precurseur (Hebr. 6. 19-20)//Théologie. Athènes, 1956. Vol. 27. P. 104-122; А. В. Карташев//ПМ. 1957. Вып. 11. С. 9-16; На Святой Горе//Возрождение. 1957. 64. С. 24-28; Пасха//Там же. С. 5-7; Сборник проповедей, посвящ. 80-летию А. В. Карташева. П., 1957; Смерть пастыря: (К пониманию Ин 21. 18-19)//ПМ. 1957. Вып. 11. С. 85-99; Тайна Веры: (К вопросу о тексте Мк 9. 23)//ЦВЗЕЕ. 1957. 2(66). С. 61-68; The Family of God//The Ecumenical Review. Gen., 1957. Vol. 9. Р. 129-142; John XXI//NTS. 1957. Vol. 3. N 2. P. 132-136; Reponse au Rev. P. Benoit (a sa critique de l " article «Saint Pierre et l " Église dans le Nouveau Testament»)//Istina. 1957. N 1. P. 99-112; La bénédiction de l " eaux de l " Epiphanie a la lumière du Nouveau Testament//Irénikon. |
| Ware, Timothy. The Orthodox Church. Baltimore, Md.: Penguin Books, 1963. Zernov, Nicholas. Orthodox Encounter: The Christian East and the Ecumenical Movement. London: James Clarke and Co., 1961. Zoe Brotherhood, eds. A Sign of God, Orthodoxy 1964: A Pan-Orthodox Symposium. Athens: Zoe, 1964. К главе 2 Androutsos, Chrestos. Dogmatika tes Orthodoxos Anatolikes Ekklesias (Dogmas of the Eastern Orthodox Church). Athens: Al. & E. Papademetrios, 1956. Benz, Ernst. The Eastern Orthodox Church: Its Thought and Life. Translated by Richard and Clara Winston. Garden City, N. Y.: Doubleday, Anchor Books, 1963. Bradow, Charles. The Career and Confession of Cyril Loukaris: The Greek Orthodox Church and Its Relations with Western Christians (1543–1638)//Unpublished Ph. D. dissertation, Ohio State University, 1960. Bratsiotis, Panagiotis. The Greek Orthodox Church. Translated by Joseph Blenkinsopp. Notre Dame, Ind.: University of Norte Dame Press, 1968. Calian, Carnegie Samuel. Cyril Lucaris: The Patriarch Who Failed//Journal of Ecumenical Studies 10 (1973): 319–335. Calian, Carnegie Samuel. Icon and Pulpit: The Protestant-Orthodox Encounter. Philadelphia: Westminster Press, 1968. Constantelos, Demetrios J. The Evangelical Character of the Orthodox Church//Journal of Ecumenical Studies 9 (1972): 544–555. Emhardt, Wm. C. ; T. Burgess; R. T. Lau. The Eastern Church in the Western World. Milwaukee, 1928; reprint ed., New York: AMS Press, 1970. Evdokimov, Paul. L’Orthodoxie. Neuchatel: Delachaux et Niestlé, 1959. Florovsky, George. Bible, Church, Tradition: An Eastern Orthodox View. Vol. l of The Collected Works of George Florovsky. Belmont, Mass.: Nordland Publishing Co., 1974. Florovsky, G. Christianity and Culture. Vol. 2 of The Collected Works of George Florovsky. Belmont, Mass.: Nordland Publishing Co., 1974. Florovsky, G. Creation and Redemption. Vol. 3 of The Collected Works of George Florovsky. Belmont, Mass.: Nordland Publishing Co., 1976. Florovsky, G. Ways of Russian Theology, Part One. Vol. 5 of The Collected Works of George Florovsky. Belmont, Mass.: Nordland Publishing Co., 1979. |
| Reading the Bible, we can judge the scope and character of its authors’ knowledge, their literary abilities, cultural level, education, and even their temperament. These ancient authors might have been poets, presenting religious truths in wonderful artistic form, in the language of immortal poetic images. Others were prose writers, who tried with all possible accuracy and completeness to relate the events they experienced. In other words, the physical authors of the Bible were people with their virtues and imperfections, which means that their works might not lack certain external contradictions natural to human nature in general, and to every human work in particular. But the Bible would not be the Book of books, the Word of God, if it were only written by people. The author of this book is God Himself Who, acting on the hearts and minds of the ancient authors, infused His thoughts in them. And this Divine infusion is what is called Divine inspiration. Both God and men are the authors of the Bible. God revealed about Himself that which was necessary for human salvation. The historical authors of the Bible perceived the Word of God, clothing it in a given literary form particular to the cultural and historical context of their times. However, it is this human factor in Biblical authorship that can be potentially fallible. Here involuntary errors or omissions can show. At this level, the Bible can be studied and researched by applying to it the methods of historical and literary criticism, systemic and even mathematical analysis, which theologians and scholars do. But human criteria are inapplicable to the Divine side of the Bible. At this higher level the Bible is inerrant. Everything that God told people about Himself is infallible, Divine, and true. To read the Bible properly means to be able to distinguish between the Divine and human in it. All the attacks on the Bible – be they atheistic or so-called historical-critical – came about because people did not know how to read the Bible, mixing up the human, fallible, and variable factors with the Divine presence, which is above all human criticism. |
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