| 1976g Review of Hans Urs von Balthasar, Engagement with God , tr. John Halliburton, London: SPCK, 1975, Downside Review 94 (April), pp.153-154 1976h Review of Alain Riou, Le Monde et l’Eglise selon Maxime le Confesseur , Théologie Historique 22, Paris: Beauchesne, 1973, Eastern Churches Review 8.1, pp.92-93 1976i Review of Benedicta Ward, The Wisdom of the Desert Fathers , Fairacres Publications 48, Oxford: SLG Press, 1975, and The Sayings of the Desert Fathers (The Alphabetical Collection) , London: Mowbrays, 1975, Sobornost: The Journal of the Fellowship of St Alban and St Sergius 7.3 (Summer), pp.219-20 1977 Articles and Lectures 1977a ’Eric Gill’, Sobornost: The Journal of the Fellowship of St Alban and St Sergius 7.4 (Winter-Spring), pp.261-9 1977b ’The Philosophical Structures of Palamism’, Eastern Churches Review 9.1-2, pp.27-44 1977c ’Poetic and Religious Imagination’, Theology 80 (May), pp.178-187 Newspaper and Magazine Articles 1997d ’Christmas as a Christian Festival’, letter to The Times , Dec 3, p.15 1978 Articles and Lectures 1978a ’A Person that Nobody Knows: A Paradoxical Tribute to Thomas Merton’, Cistercian studies 13.4, pp.399-401; reprinted in the Advent 2002 issue of The Merton Journal 1979 Books 1979a The Wound of Knowledge: Christian Spirituality from the New Testament to St John of the Cross , London: Darton, Longman & Todd; American edition: Christian Spirituality: A Theological History from the New Testament to Luther and St John of the Cross, Atlanta: John Knox Press, 1980; re-issued as The Wound of Knowledge: A Ttheological History from the New Testament to Luther and St John of the Cross , Eugene, Oregon: Wipf and Stock, 1998; revised edition: The Wound of Knowledge: Christian Spirituality from the New Testament to St John of the Cross , London: Darton, Longman and Todd, 1990; Cambridge, Mass: Cowley Pubns. 1991 Articles and Lectures 1979b ’Barth on the Triune God’ in S.W. Sykes (ed.) Karl Barth: Studies of his Theological Method , Oxford: Clarendon; reproduced in Wrestling with Angels , pp.106-149 |
| In support of this idea he cites St. Maximus the Confessor’s words about the believer being “made worthy to lie with the Bridegroom Word in the chamber of the mysteries”. Since the Greek word for the one believing was in the masculine (“ο πιστευων; in the masculine”), Sanfilippo concludes that Maximus was offering a homosexual image of males climbing into a conjugal bed with Christ. Sanfilippo also cites the words of St. Symeon the New Theologian. St. Symeon offered a parable of Christ welcoming the repentant sinner, conflating images drawn from the parable of the prodigal son with images drawn from the Song of Solomon, universally interpreted by the Church as an allegory of Christ and the soul of the believer. In Symeon’s parable, the King (i.e. Christ) welcomed the penitent, falling on his neck and kissing him (an image from the parable of the prodigal son; Luke 15:20) and then embracing him on his royal bed (an image drawn from Song of Solomon 1:2, 2:6). Sanfilippo concludes from this that St. Symeon was open to the possibility of moral homosexual behaviour since he used these images in his parable to describe the restoration of the penitent. In short, according to Sanfilippo, “It seems all the more significant to ask why, in neither St. Maximus’ more subtle nor St. Symeon’s more explicit use of male-male love-making as a worthy simile for the Kingdom of God, those scriptural passages on which modern churchmen fixate every single time the subject of same-sex love is raised—Gen 19, Lev 18:22 and 20:13, Rom 1:26-27, 1 Cor 6:9-10—presented no deterrent whatever to these two Holy Fathers of the Orthodox Church.” According to Sanfilippo, the Holy Fathers were not so opposed to “male-to-male conjugal intimacy” as we had supposed. What are we to make of this? It is difficult to put the irony of it all to one side long enough to deconstruct Sanfilippo’s tangle of errors. Sts. Maximus and Symeon offered these images and parables to illustrate the glory of those repenting of sin, and Sanfilippo tries to appropriate them to justify the unrepentant behaviour which Maximus and Symeon would surely have condemned in the strongest terms possible. The idea of Maximus in the seventh century and Symeon in the eleventh century being possibly open to the morality of homosexual acts is a stunning bit of anachronism. Can any sober historian imagine these saints flying the rainbow flag in their day in the teeth of Scripture, Tradition, liturgy, and canonical legislation? This is, like John Boswell’s absurd tour de force , an example of scholarship prostrate before ideology. |
| См. Апок. X. 4 и cp. Rev. Prof. H. B. Swetë The Apocalypse of St. John: the Greek Text with Introduction, Notes and Indices. London, 1907, Р. 1266. 13 Некую иллюстрацию сему мы имеем в судьбе нашего великого писателя Н. В. Гоголя, «религиозное сознание которого было апокалиптично: земля горит, свиваются небеса, встают из гробов мертвые, растут страшилища из семян наших грехов». – «Религиозное воззрение Гоголя эсхатологично, потому что наступают последние времена, срок рождения Антихриста; верные Христу потерпят великие муки; Антихрист и теперь уже рождается частично; он воплощается в людях, овладевая душами». См. у проф. К. В. Мочульского; Духовный путь Гоголя. Париж, 1931, стр. 33. Все это аналогично изображению Апокалипсиса, но, как известно, Гоголь не был понят «просвещенными современниками» и объявлен ненормальным... 14 Пространный катехизис митрополита Филарета. Предварительные понятия. Москва, 1903, стр. 4. 15 Ср. Rev. Prof. H. В. Swetë The Apocalypse of St. John, p. CLXXIÏ «it is not the purpose of the Apocalypse to teach Christian doctrine, but to inspire Christian hope». 16 Это особенно несомненно, если «Свидетельствующий» в XXII, 18 и 20 есть сам Апостол Иоанн, написавший их по окончании книги Откровения, как мы допускаем. 17 Поэтому и новейшие заявления (у Prof. Ernst Lohmeyer: Die Offenbarung des Johannes, S. 13), якобы γενμην, 10, констатирует, что при записывании апокалиптических видений Св. Иоанн находился не на Патмосе, не имеют теоретической вероятности, а указанная глагольная форма описывает не время вообще, но бытие и состояние созерцателя в период изображаемых в книге видений. 18 Так, Prof. Theodor Lahn noлaraem(Die Offenbarung des Johannes, I, 8. 319), что« die Pause zwischen der ersten und der zweiten Vision von Johannes dazu benüzt worden ist, das bis dahin Geschaute und Gehö rte aufzuzeichnen», как и вообще нельзя допустить, чтобы верховные повеления γρ α ψον откладывались исполнением дольше необходимого по обстоятельствам времени, когда Иоанн не мог знать, последуют ли за виденными еще новые откровения. |
| Paul, has canonized as martyrs Sts. Boris & Gleb who in the 11 th century accepted a violent death at the hands of their brother rather than defend themselves against him with violence. These two brothers are honored with the title “Passion-bearers” meaning they imitated the Lord Jesus in the acceptance of His passion and death. My own patron saint: the 10 th century King Edward of England is also honored with the title “Passion-bearer” for his refusal to defend himself with violence. On the other hand, the Church also honors soldiers who gave their lives in battle and has canonized numerous warriors as saints such as the early Christian martyrs St. George and St. Demetrios and St. Alexander Nevsky, the warrior-prince of Russia. The Church remembers the words of our Lord: “Greater love has no one than this, than to lay down one’s life for his friends”. (John 15:13) In 1999 Patriarch Bartholomew of Constantinople summarized the teaching of our Church: “War and violence are never means used by God in order to achieve a result. They are for the most part machinations of the devil used to achieve unlawful ends. We say “for the most part” because, as is well known, in a few specific cases the Orthodox Church forgives an armed defense against oppression and violence. However, as a rule, peaceful resolution of differences and peaceful cooperation are more pleasing to God and more beneficial to humankind.” Tropar of the Holy New Martyrs of Bohemia (Tone 4) Today we all praise Christ who is both God and man, Who is glorified in His witnesses, the priests Václav and Vladimir, together with the faithful members of God’s people, the martyr Ján, and a host of men and women who did not fear the tyranny of the godless, but full of the hope of immortality, 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. Also by this author Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. |
| . Thus, the second section of the Holy Scripture appears, following the Law, which is called the Historic Books, or in the narrow meaning of the word – the Holy History. The Historic Books are sprinkled with individual poetical works: chants, prayers, psalms, as well as teachings (for example Gen. chap.11, Ex. chap.15, many extracts of Deuteronomy, Judg. Chap. 5, 2 Kings 1and on, Tob. chap.13, and so on and so forth). Later on, chants and teachings grew into whole books, which comprise the third section of the Bible – the Instructive Books, in Hebrew – Ketubim. This section contains the books of Job, Psalms, Proverbs, Ecclesiasts, Songs of Solomon, the Wisdom of Jesus, Son of Sirach. Finally, the works of the holy prophets, who acted among the Hebrew people according to the Divine will after the division of the kingdom and the Babylonian captivity, comprise the fourth section of the Holy Books – the Prophetic Books, in Hebrew called «Nebiim.» This section includes the books of the Prophets Isaiah, Jeremiah, Lamentations, the Epistle of Jeremiah, Baruch, Prophet Ezekiel, Prophet Daniel, and the 12 Minor Prophets, i.e. Hosea, Joel, Amos, Obadiah, Jonas, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. This same division of the Bible into Legislative, Historical, Instructive, and Prophetic Books, was used in the New Testament, where the Legislative books are the Gospels, the Historical Book – the Acts of the Apostles, the Instructive Books – the Epistles of the Holy Apostles, and the Prophetic Book is the Revelations of St. John the Theologian. Besides this division, there are also divisions in the Old Testament of the Holy Scripture into Canonic and Non-Canonic books. The Question about Canon To clarify this question, we need to recall that, originally, only the Torah-Law, i.e. the five books of Moses, were in the full sense of the word the Holy Scripture, the Law for the Old Testament Church. The rest of the books now included in the Bible were, for the ancient pious Hebrew, the same continuation of the Law, its development, but not a part of it, like the works of the Apostles, holy fathers, the lives of saints and Patericks are to us, including the works of such contemporary writers as Theophan the Recluse, Father John of Krondstadt, Metropolitan Anthony. |
| Âdna, «Herrens» Âdna, Jostein. «Herrens tjener i Jesaja 53 skildret som triumferende Messias: Profettargumens gjengivelse og tolkning av Jes 52,13–53,12.» Tidsskrift for Teologi og Kirke 63 (1992): 81–94. Agouridis, «Son of Man» Agouridis, S. «The Son of Man in Enoch.» Deltion biblikn meletn 2 (1973): 130–47. Agus, «Gnosticism» Agus, Aharon. «Some Early Rabbinic Thinking on Gnosticism.» JQR 71 (1980–1981): 18–30. Alarcon Sainz, «Vocables» Alarcon Sainz, Juan J. «Vocables griegos y latinos en los Proemios (Pètîhôt) de Lamentaciones Rabbah.» Sefarad 49 (1989): 3–10. Albright, «Discoveries» Albright, William Foxwel1. «Recent Discoveries in Palestine and the Gospel of St John.» Pages 153–71 in The Background of the New Testament and Its Eschatology: Essays in Honour of Charles Harold Dodd. Edited by W. D. Davies and D. Daube. Cambridge: Cambridge University Press, 1964. Albright, «Logos» Albright, William Foxwel1. «The Supposed Babylonian Derivation of the Logos.» JBL 39 (1920): 143–51. Albright, Period Albright, William Foxwel1. The Biblical Period from Abraham to Ezra. New York: Harper, 1963. Albright, Stone Age Albright, William Foxwel1. From the Stone Age to Christianity: Monotheism and the Historical Process. Baltimore: Johns Hopkins Press, 1946. Albright, «Wisdom» Albright, William Foxwel1. «Some Canaanite-Phoenician Sources of Hebrew Wisdom.» Pages 1–15 in Wisdom in Israel and in the Ancient Near East: Presented to Professor Harold Henry Rowley for His 65th Birthday. Edited by M. Noth and D. Winton Thomas. Supplements to Vetus Testamentum 3. Leiden: Brill, 1955. Albright, Yahweh Albright, William Foxwel1. Yahweh and the Gods of Canaan. Jordan Lectures 1965. Garden City, N.Y.: Doubleday, 1968. Albright and Mann, Matthew Albright, W. E, and C. S. Mann. Matthew. AB 26. Garden City, N.Y.: Doubleday, 1971. Alexander, «3 Enoch» Alexander, P. Introduction to «3 (Hebrew Apocalypse of) Enoch.» OTP 1:223–253. Alexander, «Imago Mundi» Alexander, Philip S. «Notes on the " Imago Mundí of the Book of Jubilees.» JJS 33 (1982): 197–213. |
| What is the basic Christian theological anti-Judaic teaching of contempt? Williamson's answer is Supersessionism: that the revelation of God in Jesus Christ surpassed and therefore canceled the on-going validity of revelation of God to the Biblical people of Israel. Supersessionism, in all its variations, is seen in the church's valuation of the New Testament over the Old Testament (beginning with those very terms, " New " and " Old " ). Supersessionism is conveyed by the church's sense of triumph as the newly elected people of God, a new covenant, replacing the old covenant (Israel). Supersessionism values the Hebrew Scriptures only as the prophetic preparation of the revelation of Jesus as the Christ. The teaching of contempt is forcefully conveyed in the message that Israel is judged, found guilty, and was eternally punished for rejecting her own messianic King, Jesus proclaimed the Christ (Messiah). 12 Idinopulos immediately added however, that Christian Zionism is not incompatible with Supersessionism: “Today, Supersessionism is seen in the posture of American Protestant Evangelical Church leaders, like Jerry Falwell and Pat Robertson, whose right-wing politics allow them to champion the State of Israel while at the same time preaching a brand of eschatological Christianity which effectively negates Judaism.” 13 If scholars like Idinopulos see such Evangelical postures as today’s Supersessionism, it may be that the concept of Supersessionism is perceived and re-interpreted by western scholars through the lense of modern Protestant formulations on Judaism. Namely, Protestant thinking may more legalistic, negating, and total with concepts like “Total Depravity” 14 that were unknown to Orthodox Christianity and ancient Judaism (and remain so). Then, when faced with polemics by early Christians, scholars interpret them in the more absolute terms used in modern portrayals of Supersessionism. Regardless of whether Idinopulos was looking at things in a Protestant way, many of his descriptions of Supersessionism’s negative effects are far too absolute for Orthodoxy. The Hebrew Scriptures are more than a preparation for Christ, since they continue to provide moral instruction (2 Timothy 3:16-17), although it is read in light of the New Testament. Orthodoxy points to Old Testament righteous as saints for emulation. Second, how could Israel be “eternally punished” when St. John Chrysostom, one of the most polemical Church fathers, commented about those of them who rejected Christianity: “they will not perish forever,” 15 pointing to St. Paul’s expectation of their embrace? |
| 1970 г. 13. “Toward the Origins of the Offertory Procession in the Syro-Byzantine East,” OCP 36 (1970) 73-107. 14. “A Proper Offertory Chant for Easter in some Slavonic Manuscripts,” OCP 36 (1970) 437-448. 15. “On the Use of the Bema in the East-Syrian Liturgy,” Eastern Churches Review 3 (1970) 30-39. 1971 г. 16. Review of Athanase Renoux, Le codex arménien Jérusalem 121. I. Introduction: Aux origines de la liturgie hiérosolymitaine. Lumières nouvelles (Patrologia orientalis 35.1 - no. 1634, Turnhout 1969), OCP 37 (1971) 511-512. 1972 г. 17. “Évolution historique de la Liturgie de Saint Jean Chrysostome,” ch. 1: “Le rite actuel et ses antecedents historiques,” POC 22 (1972) 241-287. 1973 г. 18. “Psalm 24 at the Transfer of Gifts in the Byzantine Liturgy: A Study in the Origins of a Liturgical Practice,” in R.J. Clifford and G.W. MacRae (eds.), The Word in the World. Essays in Honor of Frederick L. Moriarty, S.J., (Cambridge, MA 1973) 159-177. 19. “The Byzantine Divine Liturgy. History and Commentary,” Diakonia 8 (1973) 164-178. 20. Review of Meletius M. Solovey, The Byzantine Divine Liturgy. History and Commentary (Washington, DC 1970), OCP 39 (1973) 255. 1974 г. 21. “Évolution historique de la Liturgie de Saint Jean Chrysostome,” ch. 2: “Le Chéroubicon,” POC 24 (1974) 3-33, 105-138. 22. Review of Thomas F. Mathews, The Early Churches of Constantinople: Architecture and Liturgy (University Park/London 1971), OCP 40 (1974) 199-203. 23. Review of George Galavaris, Bread and Liturgy. The Symbolism of Early Christian and Byzantine Bread Stamps (Madison/Milwaukee/London 1970), OCP 40 (1974) 209-210. 1975 г. 24. “The Continuity of Tradition in a World of Liturgical Change: The Eastern Liturgical Experience,” Seminarium 27=n.s. 15, no. 2 (1975) 445-459. 25. “Évolution historique de la Liturgie de Saint Jean Chrysostome,” ch. 3: “La prière du chéroubicon,” POC 25 (1975) 16-45. 26. The Historical Evolution of the Liturgy of St. John Chrysostom: The Preanaphoral Rites (doctoral dissertation abstract, Rome: PIO 1975) 75 pp. |
| On occasion our Bishop does make concessions for the good of the couple and family. For example, Saturday weddings are not permitted according to the canons. The Sabbath day in Church tradition is dedicated to the departed. It is the day of rest, mourning, and preparation for Sunday. Saturday is the day of the Old Covenant, which prepared Israel for the coming of Christ. Weddings are joyful celebrations and one of the sacraments of the Kingdom. In American society weddings generally take place on Saturday. In addition, sometimes one of the marriage partners is non-Orthodox. Thus, the bishop will allow a Saturday wedding with his personal dispensation, providing that the wedding begins in the early afternoon. Then the wedding will not conflict with Vespers which is the Sabbath day service. As the Orthodox Church begins to evangelize America, it will become more and more important to, as St. Paul said, remain firm in the traditions which have been handed down (2 Thessalonians 2:15). The only way to do this is to raise questions about non-Orthodox practices so that the Holy Spirit will guide us to all Truth (John 16:13). 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. |
| 9 . Надо дорожить своими отношениями, помня, что любой пустяк может их разрушить (2:15). Супруги должны бдительно смотреть за «лисенятами», чтобы не было испорчено благоухание первых брачных дней. Истинная любовь неугасима и бесценна (8:6–7). Никто не застрахован от превратностей, способных погасить пламя любви, но истинная любовь никогда не исчезнет, потому что источник ее – Бог. Любовь нельзя купить ни за какие сокровища. 10 . Песнь Песней иносказательно, в прекрасных поэтических образах описывает отношения Христа со Своей невестой – Церковью . В ней наряду с другими звучат и следующие темы: сила любви Христовой (8:7), услаждающая Его слух молитва Церкви (8:13), напряженное ожидание Его (8:14), призывание Христа для общения с Ним (2:13), опасность не откликнуться на Его зов (5:2–8; ср.: Отк. 3:20 ). Мы не можем обойтись без этой книги, особенно в наш век «свободной любви». Не будем забывать, что Бог проявляет глубокую заботу о нашей любви не только по отношению к Нему, но и по отношению друг к другу. Дополнительная литература Gledhill T. The Message of the Song of Songs, BST (IVP, 1994). Davidson R. Ecclesiastes and the Song of Solomon, DSB (St. Andrew Press/Westminster/John Knox Press, 1986). Lloyd Carr G. The Song of Solomon, TOTC (IVP, 1984). Kinlaw D. F. The Song of Songs, EBC (Zondervan, 1991). Содержание 1:1 – 2:7 Царь встречает Суламиту в своем дворце 1:1–7 Дочери Иерусалима и Суламита 1:8 – 2:7 Царь говорит с Суламитой 2:8 – 3:5 Любовное свидание и ночные грезы Суламиты 2:8–17 Свидание с женихом 3:1–5 Ночные грезы Суламиты 3:6–5:1 Бракосочетание царя и песнопения 3:6–11 Величественная свадебная церемония 4:1 – 5:1 Хвалебная песнь царя, воспевающего невесту в брачную ночь 5:2 – 6:3 Неиспользованная возможность 5:2–8 Опасность привыкания 5:9 – 6:3 Суламита описывает своего любимого женщинам Иерусалима 6:4 – 8:14 Возрастание любви 6:4 – 8:4 Взаимное восхищение влюбленных 8:5–14 Природа истинной любви Комментарии 1:1–2:7 Царь встречает Суламиту в своем дворце 1:1 Название |
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