| сост. монахиня Елена (Хиловская), О.В. Меликова, О.В. Руколь Экуменизм. Экуменическое движение Цель и история экуменизма 1942. Васильева О. Ю. Государство, Русская Православная Церковь и экуменизм: исторические аспекты проблемы//ИВ. 2000. Вып. 1(5). С. 115–118. 1943. Декларация Ассоциации ревнителей Великой Схизмы им. кардинала Гумберта и патриарха Михаила Керул-лария//Страницы. 1996. 2. С. 141–146. Иронические замечания в адрес противников экуменизма. 1944. Замен К. Развитие стремлений к Вселенской Церкви [во Франции, Германии, Англии и Швеции]: Обзор духовной жизни протестантизма/К. З.//ВРЗЕПЭ. 1953. 14. С. 114–119. 1945. Робертсон Р. Дж., свящ. Отношения католиков и православных в посткоммунистической Европе: призраки прошлого и задачи на будущее//АиО. 1994. 1. С. 82–104. 1946. Свидлер Л. Межрелигиозный диалог: истоки, проблемы, перспективы: Беседы с профессором религиоведения Университета Темпл, основателем и главным ред. журн. «Экуменические исследования» Л. Свидлером/Беседу вел: М. Сергеев//Страницы. 2000. Т. 5. 3. С. 452–461. 1947. Секачев В., диак. Греко-католичество в экуменической перспективе//ЕжБК ПСТБИ, 1997. С. 38–42. 1948. Соловьев И. В. [Рец. на кн.:] Православие и экуменизм: Документы и материалы/ОВЦС МП. М., 1998//ЦиВр. 1998. 2(5). С. 173–175. 1949. Трауберг Н. Л. [Рец. на кн.:] Крифт П. Экуменический джихад=Kreeft P. Ecumenical jihad. San Francisco: Ignatius Press, 1996//Страницы. 1996. 4. С. 147–150. 1950. Уляхин В. Н., свящ. Русская Православная Церковь и экуменическое движение XIX-XX вв.//ЕжБК ПСТБИ, 1997. С. 31–37. 1951. Уляхин В. Н., свящ. К вопросу об экуменическом движении в России в XIX в.//ЕжБК ПСТБИ, 1998. С. 61–64. 1952. Чернышева О. В. Современный шведский экуменизм//ИВ. 2000. Вып. 7(11). С. 220–226. См. также 1447, 1470, 1842, 1893, 2494, 2824, 2914. Проблема соединения Церквей 1953. Бьянки Э. Мы верим, что возможна монашеская жизнь католиков и православных вместе: Беседа с Энцо Бьянки/Беседу вел: А. Э. Бодров; Пер. с итал.: С. Файн//Страницы. 1997. Т. 2. 4. С. 622–628. |
| Библиография Источники Библия. Книги Священного Писания Ветхого и Нового Завета в русском переводе с параллельными местами. М., 1988, 1376 с. Библия. Книги Священного Писания Ветхого и Нового Завета на церковнославянском языке с параллельными местами. М., 1993, 1658 с. Ветхозаветные апокрифы. Пер. прот. А. В. Смирнова. СПб., 2001, 407 с. Законы царя Хаммурапи. Сост. Гусаков А. Г. Б/м, 41 стр. Иосиф Флавий. Иудейские древности. М., 1996, 864 с., илл. Abegg М., Flint Р., Ulrich Е. The Dead Sea Scrolls Bible. The Oldest Known Bible Translated for the First Time into English. San-Francisco, 1999, xxvii + 649 p. Biblia Hebraica Stuttgartensia. Ed. R. Kittel. edition. Deutsche Bibelgesel- lschaft, lxxii + 1574 S, Martinez F. C., Tigchelaar E. j. C. The Dead Sea Scrolls. Vol. 1–2. Leiden- Boston-Koln, xxiii -+- 627 pp. and 628–1361 pp. Miller F. P. The Great Isaiah Scroll. http://www.ao.net/Mmoeller. Septuaginta. Ed. A. Rahlfs. Duo volumina in uno. Deutsche Bibelgesellschaft, lxx + 1184 + 940 S. The Greek New Testament. Edited by Kurt Aland. 3rd ed. United Bible Societies, 1997, 926 p. Современная литература Амусин И. Д. Кумранская община. М., 1983. Амусин И. Д. Рукописи Мертвого моря. М., 1960, 1961, 272 стр., илл. Амусин И. Д. Новейшие открытия и публикации рукописей из района Мертвого моря/Штоль Г. Пещера у Мертвого моря. М., 1965, с. 3–26. Антонины Б. Экзегезис книг Ветхого Завета. М., Беляев Λ. А. Христианские древности. СПб., 2001. Бикерман Э. Хронология древнего мира. М., 1975. Бранн М., Хволъсон Д. Еврейская литература/Энциклопедический словарь Брокгауза и Ефрона. Электронное переизд. словаря 1890–1907 гг. М., 2002. Владимиров А. Кумран и Христос. М., 2002, 766 с., илл. Волнин А. К. Мессия по изображению пророка Исаии. Опыт библейско- богословского и критико-экзегетического исследования пророчеств Исаии о лице Мессии. Киев, 1908, 476 стр. Глаголев С. С. Предисловие к статье «Израильтяне»/Иллюстрированная история религий, под ред. проф. Д.П.Шантепи де ля Соссей в 2-х тт. Т. 1, [М„] 1992, С. 247–264. |
| hieromonk Damascene (Christensen) About the Author, Calligraphers and Seal Carver HIEROMONK DAMASCENE has lived for over twenty years as an Eastern Orthodox monk in the forests of California and Alaska. Ordained to the priesthood in Russia in 1995, he serves as a priest of the Serbian Orthodox Church. He is the author of numerous articles published in America and abroad, and is the editor of the international periodical The Orthodox Word and over thirty books of Eastern Christian spirituality. His biography of his late spiritual father – Father Seraphim Rose: His Life and Works – has been published in English, Greek, Russian, Serbian, Romanian and Bulgarian, and along with Christ the Eternal Tao it is currently being prepared for publication in Chinese. He has lectured throughout the world and has been instrumental in establishing outreach centers of ancient Eastern Christianity. Lou (pronounced L) SHIBAI was born in 1918 and began to study at the age of fourteen under China’s most famous and influential artist of the twentieth century, Qi Baishi (Ch " i Pai Shih). He was a disciple of Qi for twenty-five years, until Qi’s death in 1957; and it was Qi who gave Lou Shibai his name. Lou’s works have been reproduced in many periodicals both in China and abroad. His most famous work is Spring Warmth Comes to the World, which he painted to express his joy at the downfall of the “gang of four”. A bilingual book of his paintings, calligraphy and seals was published in China in 1990. One of the most respected artists in China, he currently resides in Beijing. YOU SHAN TANG received his artistic training at Beijing University and the Central Academy of Fine Arts in Beijing. For his on-site study and reproduction of ancient Chinese cavepaintings, the Beijing Academy awarded him the first prize for painting in 1979. After coming to America in 1984, he received the American Book Award for his illustrations for the children’s book, Pie Biter. A painter, illustrator, calligrapher, seal-carver and student of Chinese antiquity, he specializes in works that help to bridge the gap between East and West. He now resides in San Francisco. Lou Shibai (right) with his teacher Qi Baishi, at the latter " s residence in Beijing, 1936. The author (right) with Lou Shibai in 1996. Читать далее Источник: Christ the Eternal Tao/Hieromonk Damascene (Christensen) - Lou Shibai, You-shan Tang : Valaam Books 2012. - 552 p. ISBN 1-887904-23-9 Поделиться ссылкой на выделенное |
| Donceel-Voûte P. Les mines de Qumrân réinterprétées//Archeologia, 1994, 298, p. 24–33. Duhm B. Jesaia/Handkommentar zum Alten Testament. 1892. Eisenman R. James the Just in the Habakkuk Pesher. Leiden, 1986 Eisenman R. James the Brother of Jesus: The Key to Unlocking the Secrets of Early Christianity and the Dead Sea Scrolls. 1997. Eisenman R. H., Wise M. The Dead Sea Scrolls uncovered. The First Complete Translation and Interpretation of 50 Key Documents Withheld for Over 35 Years. N. Y., Eschatology, Messianism and the Dead Sea Scrolls. Editors C. A. Evans, P. W. Flint. Michigan-Cambridge. 1997, 176 p. Evans C. A. A Note on the «First-born Son» of 4Q369//Dead Sea Discoveries, vol. 2, 2. Leiden-N. Y.; 1995. June, pp. 185–201. Evans C. A. Jesus and the Dead Sea Scrolls from Qumran Cave 4/Eschatology. Messianism and the Dead Sea Scrolls. Editors C. A. Evans. P. W. Flint. Michigan- Cambridge, 1997, pp. 91–100. Fitzmyer J. A. A Wandering Aramean: Collected Aramaic Essays. 1979. Fitzmyer J. A. Essays on the Semitic Background oi the New Testament. London, 1971. Fitzmyer J. A. The Contribution of Qumran Aramaic to the Study of the New Testament//New Testament Studies, 20, 1974. Fitzmyer J. A. The Dead Sea Scrolls and Christian Origins. Michigan- Cambridge, 2000, 290 p. Fitzmyer J. A. The Se miticBackground of the New Testament. Michigan-Cambridge, 1997, xxii+524+300 p. Fitzmyer J. A. Scroll Origins: An Exchange on the Qumran Hypothesis, http://www.reIigion-online.org Fossum J. Son of God/Anchor Bible Dictionary. 6 volumes. N. Y., 1992. CD ROM electronic edition,Logos Library System 2.If, 1996. France R. T. Servant of the Lord/New Bible Dictionary. Ed. J. D. Douglas. 2nd ed. Wheaton, IL, 1982, xviii + 1326 p. CD ROM electronic edition, Logos Library System 2.If, 1996. Fuller R. H. Son of God//Harper’s Bible Commentaiy. Gen. ed. J. L. Mays. San Francisco, 1988, xviii+1326 p. CD ROM electronic edition: Logos Library System 2.If, 1996. Fuellkrug G. Der Gottesknecht des Deuterojesaja. Guettingen, 1899. |
| The Philokalia: The Complete Text. Compiled by St. Nicodemos of the Holy Mountain and St. Makarios of Corinth. Vol. 1. London: Faber and Faber, 1979. –. The Philokalia: The Complete Text. Vol. 2. London: Faber and Faber, 1981 . –. The Philokalia: The Complete Text. Vol. 3. London: Faber and Faber, 1984. –. The Philokalia: The Complete Text. Vol. 4. London: Faber and Faber, 1995. Pomazansky, Protopresbyter Michael. Orthodox Dogmatic Theology. Platina, Calif.: St. Herman of Alaska Brotherhood, 1983. Third ed., 2005. Prayer Book. Jordanville, N. Y.: Holy Trinity Monastery, 1960. Red Pine (Bill Porter). Lao Tzus Taoteching. San Francisco: Mercury House, 1996. Ren Jiyu. The Book of Lao Zi. Beijing: Foreign Languages Press, 1993. Rose, Fr. Seraphim. «The Chinese Mind.» The Orthodox Word, nos. 187– 88 (1996). –. Genesis, Creation, and Early Man. Platina, Calif.: St. Herman of Alaska Brotherhood, 2000. Second ed., 2011. –. The Soul After Death. Platina, Calif.: St. Herman of Alaska Brotherhood, 1980. Third ed., 1993. –. (Eugene Dennis Rose). «Emptiness and Fullness in the Lao Tzu.» Master’s thesis, University of California, Berkeley, 1961. Rose, Fr. Seraphim, and Fr. Herman Podmoshensky, Blessed John the Wonderworker. Platina, Calif.: St. Herman of Alaska Brotherhood, 1987. Ross, John. The Original Religion of China. Edinburgh: Oliphant Anderson & Ferrier, 1909. «Saint John Maximovitch of Tobolsk.” The Orthodox Word, no. 11 (1966). Sampson (Seivers), Elder. “Discussions and Teachings of Elder Sampson.» The Orthodox Word, no. 177 (1994). The Septuagint with Apocrypha: Greek and English. London: Samuel Bagster & Sons, Ltd. Reprint. Peabody, Mass.: Hendrickson Publishers, 1986. Seraphim of Sarov, St. Little Russian Philokalia. Vol. 1.4th ed. Platina, Calif.: St. Herman of Alaska Brotherhood, 1996. Shien, Gi-ming. “The Basic Teachings of Taoism.» 1954. Original typescript, from the collection of Fr. Seraphim Rose. –. «Being and Nothingness in Greek and Ancient Chinese Philosophy.» Philosophy East and West, Vol. 1, no. 2 (July 1951). |
| Abegg M., Flint P. Ulrich E. The Dead Sea Scrolls Bible. The Oldest Known Bible Translated for the First Time into English. San-Francisco, 1999, xxvii + 649 p. Abramsky S. Bar Kokhba/Encyclopaedia Judaica. CD ROM Edition 1.0, 1997. Arzi A. Tikkun soferim/Encyclopaedia Judaica. CD ROM Edition 1.0, 1997. Blank S. H. Prophetic faith in Isaiah. N. Y., 1958. Brown F., Driver S. R., Briggs C. A. The Brown-Driver-Briggs Hebrew and English Lexicon. 4lh ed. [Peabody, 1999], xxi + 1185 p. Brownlee W. H. The Meaning of the Qumran Scrolls for the Bible (with special attention to the Book of Isaiah). N. Y.-Oxford, 1964, 309 pp. Bruce F. F. Biblical Exegesis in the Qumran Texts. Grand Rapids, Bultmann R. Theology of the New Testament. Vol. 1. N. Y., 1951. Camper F. Clear as Mud. The Dead Sea Scrolls according to Kenneth Mull, Norman Golb, the Field Museum and a chorus of experts//The Reader’s Guide, vol. 04, #27, 21.04.2000 Charlesworth J. H., ed. Jesus and the Dead Sea Scrolls. N. Y., 1992, 1995. Clifford R. J. Second Isaiah/Anchor Bible Dictionary. 6 volumes. N. Y., 1992. CD ROM electronic edition: Logos Library System 2.If,1996. Collins J. J. The Scepter and the Star. N. Y., 1995. Collins J. J. Dead Sea Scrolls//The Anchor Bible Dictionary, N. Y., 1992. CD ROM electronic edition, Logos Library System 2.If. 1996. Crown A., Cansdale L. Qumran – Was It an Essene Settlement?//Biblical Archaeology Review 1994, 20, pp. 24–36, 73–78. Deissmann G. A. Bible Studies:Contributions Chiefly from Papyri and Inscriptions to the History of Language, the Literature and the Religion of Hellenistic Judaism and Primitive Christianity. Edinburgh, 1909. Dodd С. H. The Founder of Christianity. The Messiah. N. Y., 1970. Donceel R. Donceel-Voûte P. The Archaeology of Khirbet Qumran//Methods of Investigation of the Dead Sea Scrolls and the Khirbet Qumran Site: Present Realities and Future Prospects. Ed. M. Wise, N. Golb, J. Collins, and D. Pardee (Annals of the New York Academy of Sciences.722) N. Y..1994,p. 1–38. |
| Archimandrite Nektariy is in fact a Pontian Greek hailing from the land between the Caspian and Black Seas. He spent his childhood in Sukhumi, Istanbul and Teheran. Then at age 12 he came to New York City with his father’s family. It was from New York City where he was called again by his spiritual father, Bishop Pavlos (Ballestar) of Naziano of the Patriarchate of Constantinople to Mexico in his early teens. Archimandrite Nektariy has served under so many jurisdictions in so many lands, it was hard for him to understand God’s will at first. Why had he been called to Mexico of all places? As it turned out, Mexico City was just the place needed for a diaspora Greek priest-monk with Georgian/Soviet ties who could chant in Slavonic, Greek and Spanish (along with three other languages). Bishop Paul Naziano was a Catholic convert to Orthodoxy and was the first to establish an Orthodox Russian monastery in Mexico. He was shot by a radical Catholic conservative general on the steps of Saint Sophia Orthodox Cathedral. Actually, the idea to found a monastery to serve the Soviet Diaspora belonged to Bishop Pavlos. Although he had served in the burgeoning Orthodox parishes in Mexico City, he wanted to establish a community of monasticism in line with Orthodox tradition. His long-standing plans for such an endeavor were cut short when an ultra-radical, conservative Catholic military officer, suspicious of this foreign church, shot the Bishop on the steps of Saint Sophia Cathedral in 1984. With the murder of his Bishop and spiritual father, Archimandrite Nektariy began preparations to start a monastery in Argentina in 1996. It would seem that the climate to start a religious order in Mexico was not right. Yet, just as they were about to leave, Mexico received jurisdictional recognition and the newly enthroned Greek Metropolitan asked Father Nektariy to stay. Photo: greekamericangirl.com But this is just half of the story. While there were Orthodox jurisdictions in Mexico, notably the Antiochian and the Greek, Father Nektariy had wanted to found a monastery according to the Old Julian Calendar, under the strictest of Orthodox traditions. This arc of his life saw him returning to the US and aligning himself first with the Jerusalem Patriarchate in North America and then with the Holy Trinity Monastery in Jordanville, NY. It was while he was in Jordanville that he was ordained a priest. It was shortly after his ordination that led to the inauguration of the skete in Mexico, the first Russian Orthodox Church under the direction of His Eminence Archbishop Kyrill of San Francisco and Western America, along with the blessing of the Ever-memorable Metropolitan Laurus, First-Hierarch of the Russian Orthodox Church Outside of Russia and under the protection of the stavropegial men’s monastery in Jordanville, NY. |
| Fr. Vladimir's service as a priest includes an episode that is in itself perhaps run of the mill in a priest's life but which had a certain historical significance: father received A. F. Kerensky's deathbed confession. Through this the Lord seems to have entrusted to him the visible conclusion of a specific phase of Russian history. Photo: www.rodzianko.org In 1979 Fr. Vladimir encountered a difficult trial: his wife, Maria, and his grandson, Igor, both passed away. Those who knew him at that time say that his grief was full of spiritual courage. He incessantly turned to the Lord with that amazing combination of boldness and humility that strikes everyone who meditates over the pages of the Book of Job. Vladyka begged for spiritual consolation, he pleaded unyieldingly yet with reverence, and he finally received it. In 1980, after he had become a monk he was ordained Bishop of Washington of the Orthodox Church in America. The same year Bishop Basil became Bishop of San Francisco and California. Already a bishop, he visited Russia in 1981 and was warmly greeted by those who had for many years admired him as an Orthodox evangelist. From 1984 on, the retired Bishop Basil devoted all his strength and all his extraordinary spiritual learning and experience to serving Orthodoxy. At St. Nicholas Cathedral in Washington, DC, he cared for the needs of the parish and of individual believers, yet the center of his attention was now transferred to Russia. He visited the country often and stayed there for lengthy periods of time. He became the Honorary Dean of the Church of the Ascension on Nikitskaya ( " the Minor Ascension " ), and in his last years, Dean of the Department of Theology and Philosophy at Natalya Nesterova's private university—a school that aims to prepare young people for advanced professional careers in the contemporary world while basing its educational system on the traditional cultural and moral values. Finally, with the blessing of Alexy II, Patriarch of Moscow and of All Russia, he spent almost half a year at the Trinity Sergius Monastery, where he conducted research at the library and delivered a course of lectures. As a result of this stay, he completed his book The Theory of the Big Bang and the Faith of the Holy Fathers (published in 1996). This book considers the relationship of Orthodoxy and scientific knowledge, a topic that is extremely relevant in our day. Above everything, the book attracts the reader by a rare combination of qualities displayed by its author: erudition and youthful enthusiasm for knowledge, archpastoral seriousness of diction and profound humility. |
| ______________________ 1. St. John Maximovitch, The Orthodox Veneration of Mary the Birthgiver of God (Platina, Calif.: St. Herman of Alaska Brotherhood, 1996). 2. Constantine Cavarnos, Holiness: Man’s Supreme Destiny, p. 24. 3. See “Father Spyridon, Sotainnik of Blessed John,” The Orthodox Word no. 141 (1988), pp. 211–13. 4. Chronicle of the St. Herman Brotherhood, June 28, 1966 5. Ibid., July 3, 1966 6. Blessed John, first edition (Platina, Calif.: St. Herman Brotherhood, 1979), p. 11 Source: The Orthodox Word You might also like: Six Encounters with St John of Shanghai and San Francisco Notes of a Pilgrim on the Glorification of St. John of Shanghai and San Francisco, 1994 The Veneration of St. John of Shanghai and San Francisco: Recollections of a Spiritual Son Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Related articles Photo-report of a California Priest: The spiritual children of St John (Maximovich) on the celebration in… When I came to San Francisco to be close to the saintly Archbishop John Maximovitch, I… St. John is a meek and humble yet powerful intercessor. He does not force his way… |
| Ward, Benedicta., trans. The Sayings of the Desert Fathers. Cistercian Studies Series, Vol. 59. Oxford: A.R. Mowbray & Co., 1975. Welch, Holmes. Taosism: The Parting of the Way. Revised ed. Boston: Beacon Press, 1965. Wong, Eva. The Shambhala Guide to Taosism. Boston: Shambhala Publications, 1997. Wurmbrand, Richard. Tortured for Christ. Glendale, Calif: Diane Books, 1969. –. In God’s Underground. Glendale, Calif.: Diane Books, 1968. Reprint. New York: Bantam Books, 1977. TRANSLATIONS OF THE TAO TEH CHING Cheng, Man-jan. Lao Tzu: “My Words Are Very Easy to Understand”: Lectures on the Tao Teh Ching. Translated from the Chinese by Tam C. Gibbs. Berkeley, Calif.: North Atlantic Books, 1981. Ch’u Ta-kao, trans. and ed. Tao Te Ching. London: The Buddhist Society of London, 1937. Cleary, Thomas., trans. and ed. The Essential Tao. San Francisco: Harper, 1991. Feng, Gia-fu and Jane English, trans. Tao Te Ching. New York: Alfred A Knopf, 1972. Fu Huisheng, trans. and ed. Lao Zi. China: Hunan Publishing House, 1992. Legge, James, trans. and ed. The Sacred Books of the East. Vol. 39. Oxford University Press, 1891. Reprinted as The Texts of Taoism, Part 1: The Tao Te Ching of Lao Tzu: The Writings of Chuang Tzu. New York: Dover Publications, 1962 . Lin Yutang, trans. and ed. The Wisdom of Laotse. New York: Random House, 1948. Mair, Victor H., trans. and ed. Tao Te Ching: The Classic Book of Integrity and the Way. New York: Bantam Books, 1990. Red Pine (Bill Porter), trans. and ed. Lao Tzu’s Taoteching. San Francisco: Mercury House, 1996. Ren Jiyu, trans. and ed. The Book of Lao Zi. Beijing: Foreign Languages Press, 1993. Rose, Eugene [Fr. Seraphim], trans. Unpublished typescript of partial translation, made in conjunction with Gi-ming Shien. Includes translation of each Chinese character. Shien, Gi-ming, trans. Unpublished typescript and carbon copy of partial translation (chapters 1–2, 4–14, 15–16, 20–22, 24–25, 27–28, 34–35, 37– 45, 47, 50–52, 54–55,70–71). Collection of Fr. Seraphim Rose. |
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