| Несмотря на критику со стороны Иоанна Дунса Скота, П. И. Оливи , У. Оккама концепций Г. Г. о Божественном озарении разума, первичном объекте познания, работы гентского богослова были широко распространены в XIV-XVII вв. Г. Г. оказал значительное влияние на мировоззрение Дунса Скота (учение о 3 состояниях первой материи: неопределенном, определенном потенциально и определенном актуально). В сер. XIV в. Иоанн Родингтонский сделал попытку возродить его «иллюминационизм». В XVI в. орден служителей Блаженной Девы Марии ( сервиты ) официально признал его своим учителем, несмотря на то что Г. Г. никогда не был его членом. Соч.: XV Quodlibeta theologica: In 2 t. P., 1518; Leuven, 1981r (рус. пер.: Кводлибеты XIII, XV// Койре А. В. Очерки истории филос. мысли: О влиянии филос. концепций на развитие науч. теорий. М., 1985. С. 80-87; Кводлибет I 7-8/Пер. и предисл.: А. В. Апполонов//«Z»: Филос.-культуролог. ж. М., 2000. 1-2. С. 121-123; Кводлибет I 9-10, 14-15/Пер. и предисл.: А. В. Апполонов//Ист.-филос. ежег. " 99. М., 2001. С. 88-116); Summa quaestionum ordinarium (Summa theologica): In 2 t. P., 1520. N. Y.; Leuven; P., 1953r; Opera omnia. Leuven; Leiden, 1979. Лит.: Lichterfeld J. Die Ethik Heinrichs von Ghent in ihren Grundzügen. Erlangen, 1906; Witterbruch W. Die Gewissenstheorie bei Heinrich of Ghent und Richard von Mediavilla. Elberfeld, 1929; Paulus J. Henri de Gand: Essai sur les tendances de sa métaphysique. P., 1938; idem. Les disputes d " Henri de Gand et de Gilles de Rome sur la distinction de l " essence et de l " existence//AHDLMA. 1940/1942. T. 13. P. 323-358; Bayerschmidt P. Die Seins- und Formmetaphysik des Heinrich von Gent in ihrer Anwendung auf die Christologie. Münster, 1941; Bettoni E. Il processo astrattivo nella concezione di Enrico di Gand. Mil., 1954; Prezioso F. A. La critica di Duns Scoto all " ontologismo di Enrico di Gand. Padova, 1961; Hoeres W. Wesen und Dasein bei Heinrich von Gent und Duns Scotus//Franziskanische Studien. Münster, 1965. T. 47; Wippel J. F. Godfrey of Fontaines and Henry of Ghent " s Theory of Intentional Distinction between Essence and Existence. R., 1974. (StAnselm; 63); Brown J. V. John Duns Scotus on Henry of Ghent " s Arguments for Divine Illumination: The Statement of the Case//Vivarium. Leiden, 1976. Vol. 14. P. 94-113; idem. John Duns Scotus on Henry of Ghent " s Theory of Knowledge//The Modern Schoolman. St. Louis, 1978/1979. Vol. 56; Macken R. P. La volonté humaine dans la philosophie d " Henri de Gand//Regnum Hominis et Regnum Dei. R., 1978. T. 1-2; idem. Le statut de la matière première dans la philosophie d " Henri de Gand//RTAM. Louvain, 1979. T. 46; idem. Lebensziel und Lebensglück in der Philosophie des Heinrich von Gent//Franziskanische Studien. 1979. T. 61; idem. Unité et dymorphisme selon Henri de Gand//Teoria e Prassi. Napoli, 1979. T. 1; Marrone S. P. Matthew of Aquasparta, Henry of Ghent and Augustinian Epistemology after Bonaventure//Franziskanische Studien. 1983. T. 65. |
| Комментарии Joan-of-HaMerichi 26 августа 2017, 20:13 Bartholomew was hung upside down... his skin was flayed and he was decapitated. His remains were discovered by Constantine when the tomb he was burried in washed ashore. Containing his bones and skull and his skin. His " relics " have been divided all greatly from war to war. The relics are now believed to increase the weights of metals. What miracles have been claimed to the relics of John the baptist? Charles Kilgore 25 мая 2017, 11:44 Very interesting. At the death and funeral of my dear father Charles, I had thoughts of the loneliness of his life with that of St. John the Baptist. TIMMY DIZA 25 августа 2016, 11:02 why crime did john the baptist made him beheaded sunil g 14 декабря 2015, 15:16 Why John wad deheaded...????can anybody let me know the correct ansr (not what the Bible says)..?? Rhuy Mahaba 12 октября 2015, 12:46 Where is the head of St. John now? Jean 30 марта 2015, 10:36 I thought John the Baptist was hung upside down on a cross? And I also thought his body was buried and a basilica was now over it? Who of the disciples was hung upside down? delight 28 февраля 2015, 16:41 Am more confused than when i dd know all this.the head of jn n having jesus in my life what shd bring me more blessings.or shd i go lookn 4the head of jn. aiii robin farthing 15 июля 2014, 10:45 There is no mention of Halifax and why on the coat of arms itt has on it a picture of Johns head. Any comment upon this please? Mark Sr 20 января 2014, 07:37 Turkey also has buried John the Baptist! Under a Church that has a plaque and bars covering stars going down under the church floor!A plaque states burial place with John the Baptist name on it! Near by is Mary Mother of Jesus last earthly home before Angels took her to Heaven.This was high up on the hill or moutian in a cave! My wife and I stopped there on a Medditerraine Cruirse! Joanne Fatse Davis 13 октября 2013, 23:17 I would appreciate a citation to the source in Tradition that attributes the first burial of the head of the forerunner to St. Joanna (probably for obvious reasons, as I have been named after her). can you direct me to any sources? Many thanks. |
| St. John Chrysostom, in a series of sermons on repentance and almsgiving, points his listeners down the many roads to repentance. A sinner may confess, mourn the sin, practice humility, pray, and give alms (CATV 1.5, 4.15), but the greatest of these roads is clearly almsgiving. Almsgiving is so great a virtue that it surpasses virginity. The five virgins who neglected to fill their lamps with oil, which St. John interprets as their desire for money over the poor, fail to enter the wedding banquet. Their travail in maintaining their virginity was of no account as they failed to act in mercy and justice well. Over one such virgin St. John exclaims, “I wish that you had longed for a man, for the crime would not have been so severe, because you would have desired matter of the same essence as yourself. Now, however, the condemnation is greater, since you desired foreign matter. Truly, even married women should not display inhumanity with the excuse that they have children” (CATV 3.13). The refusal to give alms is not simply a neglect of the poor, but a display of inhumanity. St. John Chrysostom goes further. He compares the existence of the poor to the gladiatorial games of the day. The rich, debating over the ‘deserving poor,’ set themselves up as judge over the needs of others like “those who set up those games and give no prizes at all until they see others punishing themselves” (1Cor 188B). St. John accuses the rich of being unwilling to “lend an ear to people who are quite modest, who weep and call on God” (1Cor 188C). More concerned with checking the accounts of the poor than being generous, the rich force the poor to clearly demonstrate their misery. It is not enough for the poor to appear to have a need, to be cold, weak from hunger, or half naked; the poor need to make it obvious. They need to mutilate themselves, chew on old shoes, perform in the streets. John mocks this attitude, asking why a person would choose such an appearance: And even if they are pretending, they’re pretending because of necessity and want, thanks to your cruelty and inhumanity which require such masks (and) aren’t inclined to mercy. For who is so wretched and miserable that, in the absence of a pressing necessity, they would submit to such disgrace, bewail their lot and put up with a punishment of that magnitude for the sake of a loaf of bread? The poor are not merely an object of pity. According to St. |
| St. John Chrysostom, Against those co-habiting with women ; Shore (1983), p. 202. St. John Chrysostom, Homily XI in Romans, NPNF, Vol. 11, p. 411. 2 Peter 1:4. St. John 14:23. 1 Corinthians 4:1. 1 Corinthians 10:1-4. 1 Corinthians 10:8-9. Homily XI in Romans, NPNF, Vol. 11, p. 411. Romans 6:3-4. 2 Corinthians 1:21-22. St. John 6:50-58. St. John Chrysostom, Interpretation of the Prophecy of Isaiah, Prologue , p. 36. St. John Chrysostom, Homily 13 on Romans, NPNF, Vol. 11, p. 435. St. John Chryosostom, Homily 15 on the Gospel of St. John , NPNF, Vol.14, p. 53. By Fr. Josiah Trenham This article first appeared in The Word Magazine , 2011, Vol. 55, No. 5, pp. 5-8. V. Rev. Josiah Trenham, Ph.D. (Dunelm) is the Pastor at St. Andrew Orthodox Church, Riverside, California. Tweet Donate Share Code for blog New Creation in Christ: How Jesus Changed Us and Our Marriages Fr. Josiah Trenham “If any man is in Christ, he is a new creation; the old things have passed away; behold new things have come to the Holy Gospel at last and to the Christian way of life! The fullness of time has come and God has sent forth His Son, our Lord Jesus Christ. How everything has changed! No ... 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. |
| 25 . When were the sacred books written? At different times: some before the birth of Christ, others after. 26 . Have not these two divisions of the sacred books each their own names? They have. Those written before the birth of Christ are called the books of the Old Testament, while those written after are called the books of the New Testament. 27 . What are the Old and New Testaments? In other words, the old and new Covenants of God with men. 28 . In what consisted the Old Testament? In this, that God promised men a divine Saviour, and prepared them to receive him. 29 . How did God prepare men to receive the Saviour? Through gradual revelations, by prophecies and types. 30 . In what consists the New Testament? In this, that God has actually given men a divine Saviour, his own only-begotten Son, Jesus Christ. 31 . How many are the books of the Old Testament? St. Cyril of Jerusalem, St. Athanasius the Great, and St. John Damascene reckon them at twenty-two, agreeing therein with the Jews, who so reckon them in the original Hebrew tongue. (Athanas. Ep. xxxix. De Test.; J. Damasc. Theol. lib. iv. c. 17.) 32 . Why should we attend to the reckoning of the Hebrews? Because, as the Apostle Paul says, unto them were committed the oracles of God; and the sacred books of the Old Testament have been received from the Hebrew Church of that Testament by the Christian Church of the New. Rom. iii. 2. 33 . How do St. Cyril and St. Athanasius enumerate the books of the Old Testament? As follows: 1, The book of Genesis; 2, Exodus; 3, Leviticus; 4, the book of Numbers; 5, Deuteronomy; 6, the book of Jesus the son of Nun; 7, the book of Judges, and with it, as an appendix, the book of Ruth; 8, the first and second books of Kings, as two parts of one book; 9, the third and fourth books of Kings; 10, the first and second books of Paralipomena; 11, the first book of Esdras, and the second, or, as it is entitled in Greek, the book of Nehemiah; 12, the book of Esther; 13, the book of Job; 14, the Psalms; 15, the Proverbs of Solomon; 16, Ecclesiastes, also by Solomon; 17, the Song of Songs, also by Solomon; 18, the book of the Prophet Isaiah; 19, of Jeremiah; 20, of Ezekiel; 21, of Daniel; 22, of the Twelve Prophets. |
| Lives of Saints Spiritual Father and Chief Shepherd of His Nation Saint Ambrosi the Confessor (in the world Besarion Khelaia) was born in 1861. He received his primary education at the theological school in Samegrelo and graduated from Tbilisi Seminary in 1885. He graduated and was ordained to the priesthood in the same year. Fr. Ambrosi served as a priest in Sokhumi (in northwestern Georgia) for eight years, at the same time teaching the Georgian language in schools and directing the activity of various philanthropic societies. Jun 3, 2007, 18:47 Lives of Saints Optina Elders Elder Makary " s face was scarred by smallpox, he stuttered and was always poorly dressed, but he was distinguished by a very refined personality. He was born to a landed gentry family, loved music and was a talented violinist. Mar 6, 2007, 20:55 Lives of Saints On Glorification of the Saints. A talk with archpriest Georgiy Mitrofanov Glorification of saints is a very difficult issue. History of the Church is, first of all, the history of sainthood, and the twentieth century in this regard is one of the saddest periods of our church history. The Russian Church, having given the world an enormous number of saints, had no opportunity to complete the glorification . Feb 13, 2007, 04:34 Lives of Saints Symeon the Stylite of the Mountain Saint Symeon, the " New Stylite, " was born in Antioch; John his father was from Edessa, and Martha his mother was from Antioch. From his childhood he was under the special guidance of Saint John the Baptist and adopted an extremely ascetical way of life. May 24, 2006, 10:27 Lives of Saints Translation of the relics of St. Nicholas the Wonderworker from Myra to Bari, in 1087 Our beloved holy Father Nicholas is, along with St George (and second to the All-holy Theotokos), probably the best-loved Saint of the Church. His numberless miracles through the ages, on behalf of the countless Christians who have called on him, cannot be told. He was born in Lycia (in Asia Minor) around the end of the third century, to pious Christian parents. May 8, 2006, 15:08 |
| Christ the Savior in the Sermon on the Mount quotes, though without any references, the words from the book of Tobit (compare Tob. 4with Math. 7:12 and Luke 4:31, Tob. 4with Luke 14:13), from the book of Sirach (comp. 28with Math. 6and Mark 2:25 ), from the Book of the Wisdom of Solomon (comp. 3with Math. 13:43). The Apostle John in his Revelations takes the words and images from the book of Tobit (comp. Rev. 21:11–24 with Tob. 13:11–18). In Apostle Paul’s Epistles to the Romans (1:21), to the Corinthians ( 1Cor. 1:20–27; 2:78 ), to Timothy ( 1Tim. 1:15 ), we find the words of the Prophet Baruch. Apostle James has many phrases in common with the book of Jesus, Son of Sirach. The Epistles to the Hebrews of the Apostle Paul and the Book of the Wisdom of Solomon are so similar, that some moderately negative critics considered them to be the works of one and the same author. All the countless legions of the Christian martyrs of the first centuries were inspired for their exploit by the holiest example of the Maccabees’ martyrs, which is described in the second book of Maccabees. Metropolitan Anthony absolutely precisely determines: «The holy books of the Old Testament are divided into canonical, which are recognized by Christians and Jews, and non-canonical, which only the Christians recognize, but which the Jews have lost» (The Experience of the Christian Orthodox Catechism, page 16) All this unquestionably testifies to the high authority and Divine inspiration of the holy books of the Bible, which are incorrectly, or to be more precise, ambiguously called non-canonical. We discussed this question in detail, because Protestantism obediently following the Judean canon, rejects all the books, rejected by the Jews. The Language of the Bible The Holy Scripture was originally written in 3 languages: Hebrew, Aramaic, and Greek. The greater part of the Old Testament is written in Hebrew. The following were written in Aramaic: in the Old Testament, chapters 2–8 of the book of the Prophet Daniel, chapters 4–8 of the 1 st book of Ezra and the book of Sirach; and in the New Testament, the Gospel of St. Matthew. |
| " St. Cyril continued: " Christ our God commands us to pray to God for those who persecute us and even to do good to them; but, He also said to us: greater love cannot be shown in this world than if one lay down his life for his friends. " " Greater love has no man than this, that a man lay down his life for his friends " (St. John 15:13). That is why we bear the insults which our enemies do to us individually and we pray to God for them; and, as a society, we defend one another and give up our lives, that you would not somehow enslave our brethren, would not enslave their souls with their bodies and would not kill them in body and soul. - Prolog from Ohrid Samuel 16 сентября 2016, 22:00 Whats really interesting is that this articles title is extremely misleading since the article does not mention one single instance of Christians loving their Muslim enemies, but what it does show and teach is Muslims loving there Muslim brothers! I am very surprised that pravoslavie posted this article on their respectable Orthodox site. This is pure heretical garbage, but unfortunately they will probably steal the narrative because they are bought and paid for by the USA. Samuel 16 сентября 2016, 22:00 Frcassian@yahoo.com. If you are an Orthodox priest, then I humbly ask for your prayers, but I must as you the following:Do you think that St. Sergius of Radonezeh was not a Christian according to your thinking because he gave his blessing to Prince Dimitry to go fight, KILL AND DEFEAT the muslim invaders of their country, Russia? Do you consider your interpretation of Christ " s admonishment to love your enemies the only true interpretation? Christ taught us to be " wise as serpents and loving as doves " feeding those that will one day turn and kill us because of their extreme hatred is not Christian love, but blatant heretical new age garbage. Was king David blinded by hate when he fought Goliath, or was it his great love for the true Triune God that lead him to kill and defeat a barbarian? Maybe he should of given him the food that he had for his brothers and goliath would of just given up, cried a little and then David could of had an " alter call " where goliath would of given his life to God? Would that be " Christian love " ? Jeff 16 сентября 2016, 14:00 " A lot of our base is Muslim and Christian, and actually both faiths have at their heart... |
| Preliminary Remarks In this article I shall present the main results of my research of the prayers and other euchological elements peculiar to the oldest extant Russian Leitourgika (Sluzhebniki) manuscripts of the 13 th –14 th centuries. These antedate the Russian liturgical reform of the turn of the 14–15 th centuries, when new translations of liturgical texts, including the Diataxis of Philotheos Kokkinos and corresponding new redactions of the eucharistic formularies, were introduced into Russian worship. One can find the details of this research in a series of my Russian articles: «The Rite of the Divine Liturgy in the Oldest (11 th –14 th -centuries) Slavonic Euchologia» 1 (in this article one can also find a full bibliography on the topic), «The Prayers During Clergy Communion in the Old-Russian Leitourgika» 2 , «The Priestly Prayers before the Beginning of the Divine Liturgy in the Old-Russian Leitourgika» 3 , and «Additional Prayers at the End of the Divine Liturgy According to the Slavonic Leitourgika of the 11–14 th centuries " 4 . What follows is but a brief resume of the results I reached in those studies. There are thirty-two manuscripts of the oldest – I will call them pre- Philothean – Russian redactions of the eucharistic formularies of St. Basil (BAS) and St. John Chrysostom (CHR) 5 . These exclude four late-14 th -century witnesses which already contain the Diataxis of Philotheos and any later manuscripts (though many of these could still preserve this or that element of the pre-Philothean practice). What one finds in these sources is by no means a pure Constantinopolitan redaction of the liturgies of CHR, BAS and the Presanctified liturgy (PRES). Of course, this classical set of the three liturgies still consists here of the same prayers as everywhere – i. e., the Prothesis prayer, the prayer of the first antiphon, etc. But the oldest Russian Leitourgika also contain many other prayers, which are not to be found in the famous Constantinopolitan Euchologia. One could compare this phenomenon with other «peripheral» redactions of CHR, such as the South Italian ones studied by Andre Jacob, and, more recently, by Stefano Parenti 6 . Indeed, there are some points of similarity between the South Italian sources and the pre-Philothean Russian Leitourgika, but there are also many differences. Alternative Prayers of South Italian CHR in the Old-Russian BAS |
| 1 Ср. для примера: Hoskyns Ε . С. The Fourth Gospel, London, 1958; Bultmann R.K.Das Evangelium des Johannes. Gottingen, 1941; Barrett С JSf.The Gospel according to St. John. An introduction with commentary and notes on the greek text. London 1955. 2 В первом издании 1941 г., на вкладном листе. 3 Ср., например, detached notes в посмертном комментарии Hoskyns " a. 4 Lagrange M.-J. Evangile selon Saint Jean. Paris 1925. 5 Bouyer L. Le quatrieme Evangile. Introduction a l " evangile de Jean, traduction et commentaire. Toumau, 1955. 6 Lock W. The Gospel according to St. John A New Commentary on Holy Scripture including the Apocrypha, ed. by Charles Core. London. 1928, Part III. The New Testament. 7 Temple W. Readings in St. John " " s Gospels (First and Second series). London 1945. 8 Dodd Ch. H. The Interpretation of the Fourth Gospel. Cambridge 1953. 9 Ср.: Bultmann, op. cit., p. 8. 10 Bernard J.Я. Асоттептагу on St. John/The International Critical Commentary, vol. II. Edinburg, 1928. 11 Ср.: Temple, op. cit., p. XXXIII. 12 Ср. особенно: Dodd, op. cit., p. 289. 13 Cp.: Dodd, op. cit., p. 431. 14 Cp. Hoskyns, op. cit., p. 550 и мои статьи, особенно John XXI in: New Testament Studies (vol. 3, n. 2, 1957). 15 В рукописи только знак сноски. 16 Burney С. F. The Aramaic Origine of the Fourth Gospel, 1922. 17 Последнее наблюдение дает перевес той форме стиха 27, которую он имеет в textus receptus и многих второстепенных рукописях. Без слов «который встал впереди Меня», отсутствующих в древнейших кодексах, он не оправдывал бы того ключевого положения, которое ему усваивается в построении Ин. I. 18 Ср. Кипп К. G. Achtzehngebet und Vaterunser und der Reim/Wissenschaftliche Untersuchungen zum Neuen Testament, herausgegeben von J. Jeremias und O. Michel, B. 1, Tubingen, 1950. 19 Cp. Lund. Chiasmus in the New Testament (Lund N. S. Chiasmus in the New Testament. A Study in Formgeschichte. Chapel Hill, 1942) и мою статью «К вопросу о построении Молитвы Господней» в «Православной Мысли» (Епископ Кассиан. К вопросу о построении Молитвы Господней |
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