| Robert G. Clouse, War: Four Christian Views; Intervarsity Press, new edition, 1991. Robert G., Clouse et al, eds., The Cross and the Flag; Carol Stream, IL: Creation House, 1972. Agnes Cunningham, The Early Church and the State, Fortress Press, Philadelphia, 1982. O. Cullmann, The State in the New Testament, London 1963. J. Daniélou, La Nonviolence selon l’Écriture et la Tradition, in Action Chrétienne et Nonviolence, Compte rendu du Congres national Pax Christi, Paris 1955 (in French). F. Davis, “The Early Christian Attitude to War,” Blackfriars, 30 (1949), pp 477–482, Oxford. H.A. Deane, The Political and Social Ideas of St. Augustine, New York, 1963. George T. Dennis, et al, Peace and War in Byzantium, Catholic University of America Press, 1995. Eileen Egan. Peace Be With You: Justified Warfare or the Way of Nonviolence, Orbis Books, 1999. John Erickson, The Hermeneutics of Reconciliation. Perspectives from the Orthodox Liturgical Experience, in Reformed Liturgy & Music 30.4 (1996). S. Eskidjan, Overcome Violence: A Programme of the World Council of Churches, Geneva, 1997. Henry A. Fast, Jesus and Human Conflict, Scottdale, PA, 1959. Jim Forest, The Ladder of the Beatitudes, Orbis Books, 1999. B. Hagen, Nonviolence in the World Religions: Vision and Reality, London 2000. Stanley Harakas, “The Morality of War,” In Orthodox Synthesis: The Unity of Theological Thought, Joseph Allen, ed., St. Vladimir’s Seminary Press, Crestwood NY 1981, pp. 67–94. Adolf von Harnack, Militia Christi: The Christian Religion and the Military in the First Three Centuries, Polebridge Pr Westar Inst; 1981. Stanley Hauerwas, The Peaceable Kingdom: A Primer in Christian Ethics, University of Notre Dame Press, 1984. Helgeland, John, Christians and the Military: The Early Experience, 101 pages, Fortress Press, 1985. Gerrit Jan Heering, The Fall of Christianity: A Study of Christianity, the State, and War, Fortress Press, 1985. Herbert, Jerry S., editor, America, Christian or Secular? Readings in American Christian History and Civil Religion (Portland, Oregon: Multnomah Press, 1984). |
| Gallagher, «Conversion» Gallagher, Eugene V. «Conversion and Community in Late Antiquity.» Journal of Religion 73 (1993): 1–15. Gallagher, Divine Man Gallagher, Eugene V. Divine Man or Magician? Celsus and Origen on Jesus. SBLDS 64. Chico, Calif.: Scholars Press, 1982. Gamble, «Canonical Formation» Gamble, Harry Y «Canonical Formation of the New Testament.» Pages 183–94 in Dictionary of New Testament Background. Edited by Craig A. Evans and Stanley E. Porter. Downers Grove, 111.: InterVarsity, 2000. Gamble, «Literacy» Gamble, Harry Y. «Literacy and Book Culture.» Pages 644–48 in Dictionary of New Testament Background. Edited by Craig A. Evans and Stanley E. Porter. Downers Grove, 111.: InterVarsity, 2000. Gamble, «Philosophy» Gamble, J. «The Philosophy of the Fourth Gospe1.» The Expositor, Ninth Series 4 (1925): 50–59. Gammie, «Dualism» Gammie, John G. «Spatial and Ethical Dualism in Jewish Wisdom and Apocalyptic Literature.» JBL 93 (1974): 356–85. Garber, «Sheep» Garber, P. L. «Sheep; Shepherd.» Pages 462–65 in vo1. 4 of The International Standard Bible Encyclopedia. Edited by Geoffrey W. Bromiley. 4 vols. Grand Rapids: Eerdmans, 1979–1988. Garcia, «Lazare» Garcia, Hugues. «Lazare, du mort vivant au disciple bien-aimé: Le cycle trajectoire narrative de Lazare dans le quatrième évangile.» RevScRel 73, no. 3 (1999): 259–92. Garcia de la Fuente, «Bûsqueda» Garcia de la Fuente, O. «La busqueda de Dios en los escritos de Qumrân.» EstBib 32 (1973): 25–42. Garcia Martinez, «Textos» Garcia Martinez, Florentino. «Nuevos textos mesiânicos de Qumrân y el mesias del Nuevo Testamento.» Communie 26 (1993): 3–31. Gard, Method Gard, Donald H. The Exegetical Method of the Greek Translator of the Book of Job. SBLMS 8. Philadelphia: Society of Biblical Literature, 1952. Gardner, «Mqbym» Gardner, A. E. «Mqbym g» wmqbym d» whmsbr bymy hmqbym.» Zion 53 (1988): 291–301. Gardner, Women Gardner, Jane F. Women in Roman Law and Society. Bloomington: Indiana University Press, 1986. Gardner-Smith, Gospels Gardner-Smith, Perciva1. Saint John and the Synoptic Gospels. Cambridge: Cambridge University Press, 1938. |
| McKnight and Malbon, «Introduction» McKnight, Edgar V, and Elizabeth Struthers Malbon. Introduction. Pages 15–26 in The New Literary Criticism and the New Testament. Edited by Edgar V. McKnight and Elizabeth Struthers Malbon. Valley Forge, Pa.: Trinity Press International, 1994; Sheffield: JSOT Press, 1994. McNamara, Judaism McNamara, Martin. Palestinian Judaism and the New Testament. Good News Studies 4. Wilmington, De1.: Glazier, 1983. McNamara, «Logos» McNamara, Martin. »Logos of the Fourth Gospel and Memra of the Palestinian Targum ( Ex 12.42 ).» ExpTim 79 (1967–1968): 115–17. McNamara, «Resting-Place» McNamara, Martin. « " To Prepare a Resting-Place for Yoú: A Targumic Expression and John 14 :2f.» Milltown Studies 3 (1979): 100–108. McNamara, Targum McNamara, Martin. Targum and Testament. Grand Rapids: Eerdmans, 1972. McNaugher, «Spirit» McNaugher, J. «The Witnessing Spirit and the Witnessed Christ.» BSac 88 (1931): 207–19. McNeil, «Quotation» McNeil, Brian. «The Quotation at John XII 34.» NovT 19 (1977): 22–33. McNicol, «Temple» McNicol, Allan J. «The Eschatological Temple in the Qumran Pesher 4QFlori-legium 1:1–7.» Ohio Journal of Religious Studies 5, no. 2 (1977): 133–41. McPolin, John McPolin, James. John. New Testament Message 6. Wilmington, De1.: Glazier, 1979. McRay, «Archaeology» McRay, John R. «Archaeology and the New Testament.» Pages 93–100 in Dictionary of New Testament Background. Edited by Craig A. Evans and Stanley E. Porter. Downers Grove, 111.: InterVarsity, 2000. McRay, «Tiberias» McRay, John R. «Tiberias.» Pages 1235–38 in Dictionary of New Testament Background. Edited by Craig A. Evans and Stanley E. Porter. Downers Grove, 111.: InterVarsity, 2000. Meadors, «Orthodoxy» Meadors, Edward P. «The Orthodoxy of the " Q» Sayings of Jesus.» Tyndale Bulletin 43 (1992): 233–57. Meagher, «Twig» Meagher, John C . «As the Twig Was Bent.» Pages 1–26 in Antisemitism and the Foundations of Christianity. Edited by Alan T. Davies. New York: Paulist Press, 1979. |
| 51 This was recently the conclusion of Christoph Markschies in a paper read at the Fifteenth International Conference on Patristic Studies, held in Oxford in August 2007. He refers, for instance, to the Gospel of Peter (Akhmim Codex) as expressing ‘popular or folksy piety’. Markschies observes that various versions of this view have been held by Franz Lietzmann and Wilhelm Schneemelcher. See Schneemelcher’s essay in the General Introduction to Wilhelm Schneemelcher (ed.), New Testament Apocrypha, rev. edn., translation ed. R. McL. Wilson, 2 vols. (James Clarke & Co.: Cambridge and Louisville: Westminster/John Knox Press, 1991), i. 50 – 69. 52 Bauer, Das Leben Jesu im Zeitalter der neutestamentlichen Apokryphen (Tubingen, 1909, repr. Darmstadt, 1967), 521; the English translation is cited from Hans-Joseph Klauk, Apocryphal Gospels: An Introduction, tr. Brian McNeil (London and New York: T. & T. Clark International, 2003), 232. 54 e.g. Lee Martin McDonald, The Biblical Canon: Its Origin, Transmission, and Authority (Peabody, Mass.: Hendrickson Publishers, 2007), 294. 55 R. W. Funk, ‘The Once and Future New Testament,’ in Lee Martin McDonald and James A. Sanders (eds.), The Canon Debate (Peabody, Mass.: Hendrickson Publishers, 2002), 541 – 57, at 543. 57 ‘Fanciful’ is the word of Lee Martin McDonald and Stanley E. Porter, Early Christianity and its Sacred Literature (Peabody, Mass.: Hendrickson Publishers, 2000), 615; ‘tortured’ is the word of G. M. Hahneman, The Muratorian Fragment and the Development of the Canon, Oxford Theological Monographs (Oxford: Oxford University Press, 1992), 101. 63 Lee Martin McDonald, ‘The Gospels in Early Christianity: Their Origin, Use, and Authority’, in Stanley E. Porter (ed.), Reading the Gospels Today (Grand Rapids and Cambridge: Eerdmans, 2004), 150 – 78, at 170. 64 Elaine Pagels, Beyond Belief: The Secret Gospel of Thomas (New York: Random House, 2003), m. Irenaeus ‘welded the Gospel of John to the far more widely quoted gospels of Matthew and Luke’ (112). |
| Croy, «Neo-Pythagoreanism» Croy, N. Clayton. «Neo-Pythagoreanism.» Pages 739–42 in Dictionary of New Testament Background. Edited by Craig A. Evans and Stanley E. Porter. Downers Grove, 111.: InterVarsity, 2000. Croy, «Religion» Croy, N. Clayton. «Religion, Persona1.» Pages 926–31 in Dictionary of New Testament Background. Edited by Craig A. Evans and Stanley E. Porter. Downers Grove, 111.: InterVarsity, 2000. Cryer, «Prologue» Cryer, Ceci1. «The Prologue of the Fourth Gospe1.» ExpTim 32 (1920–1921): 440–43. Culham, «Archives» Culham, Phyllis. «Archives and Alternatives in Republican Rome.» Classical Philology 84 (1989): 100–115. Cullmann, «Approach» Cullmann, Oscar. «A New Approach to the Interpretation of the Fourth Gospe1.» ExpTim 71 (1959–1960): 8–12, 39–43. Cullmann, Christology Cullmann, Oscar. The Christology of the New Testament. Philadelphia: Westminster, 1959. Cullmann, Church Cullmann, Oscar. The Early Church. Edited by A. J. B. Higgins. London: SCM, 1956. Cullmann, Circle Cullmann, Oscar. The Johannine Circle. Translated by John Bowden. Philadelphia: Westminster, 1976. Cullmann, Peter Cullmann, Oscar. Peter: Disciple-Apostle-Martyr. Philadelphia: Westminster, 1953. Cullmann, «Πτρα» Cullmann, Oscar. «Πτρα.» TDNT6:95–99. Cullmann, «Πτρος, Κηφας» Cullmann, Oscar. «Πτρος. Κηφς,» TDNT6:100–12. Cullmann, «Qumran Texts» Cullmann, Oscar. «The Significance of the Qumran Texts for Research into the Beginnings of Christianity.» JBL 74 (1955): 213–26. Cullmann, State Cullmann, Oscar. The State in the New Testament. New York: Scribner, 1956. Cullmann, Time Cullmann, Oscar. Christ and Time. Translated by Floyd V. Filson. Philadelphia: Westminster, 1950. Cullmann, Worship Cullmann, Oscar. Early Christian Worship. Philadelphia: Westminster, 1953. Culpepper, Anatomy Culpepper, R. Alan. Anatomy of the Fourth Gospel: A Study in Literary Design. Philadelphia: Fortress, 1983. Culpepper, «Culture» Culpepper, R. Alan. «The Gospel of John as a Document of Faith in a Pluralistic Culture.» Pages 107–27 in «What Is John?» Readers and Reading of the Fourth Gospe1. Edited by Fernando F. Segovia. SBLSymS 3. Atlanta: Scholars Press, 1996. |
| THE TEACHING ON PEACE IN THE FATHERS Fr. Stanley S. Harakas Originally published in Un Regard Orthodoxe sur la Paix, Chambésy, Geneva: Editions du Centre Orthodoxe du Patriarcat Oecuménique, 1986. Also published in Fr. Stanley Harakas, Wholeness of Faith and Life: Orthodox Christian Ethics, Holy Cross Orthodox Press, 1999. Introduction It has been customary, when approaching the social teachings of the Fathers of the Church, to speak of the patristic teaching on the topic of war rather than to speak of the Church Father’s teaching on peace. Nevertheless, it is certainly more within the spirit of the tenth topic of the forthcoming Great and Holy Council, as presently formulated, to speak of peace, rather than war, even though the two topics are far from being unrelated. In 1978, I published a small, popular study on the topics of the forthcoming Great and Holy Council to which I would like to refer briefly in these introductory remarks. 267 This study referred to an agenda item on the list of topics for the forthcoming pan-Orthodox Council: item ten was “the contribution of the local Orthodox Churches to the adoption of the Christian ideals of peace, freedom, brotherhood and love among the peoples of the world and the elimination of racial prejudice.” The inclusion of this topic in the list of agenda topics was heartening to me because it reflected a need of the Orthodox Church to address the problems of our age from the perspective of the Orthodox Christian truth, a truth which is not merely a sectarian affirmation, but which the Church teaches is, in fact, the actual description of the human condition and the response of God to it. Until now, it has been a bit disheartening, however, to note that only two of the Orthodox Churches, Greece and Czechoslovakia, offered to address the topic. To my knowledge, only Czechoslovakia’s Orthodox Church has responded to it with a significant and substantial document. In a sense, this is quite sorrowful, for the potential of an Orthodox contribution is significant in this area. Nevertheless, individual studies have been made and conferences have been organized over the past few years on some of these topics, notably on the topic of ‘Peace,’ with the Orthodox Churches in socialist countries taking the lead on this topic. |
| Christian ethics as overcoming ethical self-sufficiency So, ethical theories underwent a considerable evolution after Kant. Nevertheless, the self-sufficiency he had given them remained their characteristic feature. The Christian ethics was fit in with these theories, turning into an autonomous discipline which lost to a considerable extent its relation to both theology and life of the Church. In this atomized state, Christian ethics is subjected to criticism from some scholars. In this respect, a vivid evidence of it is the attitude of the already mentioned Stanley Houerwas for whom ‘Christian ethics names the compromise that theology made in modernity by which Christian convictions would still have a hearing in contemporary debates so long as they were detached from the Church’s practices According to the scholar, ‘attempts to distinguish ethics from theology in modernity have distorted the character of Christian convictions and practices’ Stanley Houerwas has suggested that ethics should be re-united with theology and the practical life of the Church and as a result Christian ethics should go beyond self-sufficiency. Developing this idea by applying it to Orthodox tradition, one can state that moral norms in themselves are not sufficient for attaining the goals of Christian life, which lie in the establishment of man’s profound and sincere relations God, acceptance of God’s grace and sanctification through it. If moral norms become self-sufficient in a person’s life they may turn into a fetish replacing the genuine goals of Christian life. In this case a Christian becomes a Pharisee for whom the observance of ethical prescriptions substitutes the living communion with God and openness to God’s grace. Ethical norms can and must play an auxiliary role helping a person on his way to perfection. They should lead him to the goal of Christian life without replacing these goals. This view of the nature of ethical norms correlates quite well with the patristic tradition of our Church. One of the first Christian manuscripts to contain some elements of ethical teaching, Didache, already presents ethical norms as a way rather than a goal to be reached by a Christian on his life journey: ‘There are two ways: one of life and one of death’. Ethical norms, like a way, should only lead a person on the path of perfection but not replace perfection itself. |
| Kessler – Kessler J.K.A. Chronologia Judicum et primorum regum Israelitarum quomodo recte constituatur. Lipsiae, 1882. Kittel R. Die Bucher der Konige//Handkommentar zum Alten Testament, 5. Göttingen, 1900. Knobel – Knobel A.W. Die Bücher Numeri, Deuteronomium und Josua. Nebst einer Kritik des Pentateuch und Josua//Kurzgefaßtes exegetisches Handbuch zum Alten Testament. Lieferung 13. Leipzig, 1861. Köhler – Köhler A. Lehrbuch der Biblischen Geschichte Alten Testamentes. Bd. 1. Leipzig, 1875. Lagrange – Lagrange J. Le livre des juges. Paris, 1903. Nowack – Nowack W. Lehrbuch der hebräischen Archäologie. Bd. 1: Privat- und Staatsalterthumer; Bd. 2: Sacralalterthumer. Freiburg im Breisgau – Leipzig, 1894. Oettli – Oettli S. Das Deuteronomium und Josua und Richter//Kurzgefasster Kommentar zu den heiligen Schriften Altes und Neues Testament/Hrsg. von Hermann Strack und Otto Zöckler, 2. München, 1893. Philippson – Philippson L. Die Propheten//Die israelitische Bibel. Th. 2. Leipzig, 1858. Raumer – Raumer K. von. Palästina. Leipzig, 1860. Riehm – Riehm E.K.A. Handworterbuch des biblischen Altertums fur gebildete Bibelleser. Bd. 1: A – L. Bielefeld, 1893; Bd. 2: M – Z. Bielefeld, 1894. Riess – Riess R. in zehn Karten; nebst geographischem Index. Freiburg im Breisgau, 1895. Robinson – Robinson Ed. Palästina und die angrenzenden Lander: Tagebuch einer Reise im Jahre 1838. 3 Bde. Halle, 1841. Scholz – Scholz J.M.A. Einleitung in die Heiligen Schriften. 2-er Theil: Die specielle Einleitung in die historischen Bücher des Alten Testaments. Köln, 1845. Smith – Smith W. Dictionary of the Bible. 4 Vols. Boston, 1885. Schrader – Schrader E. Die Keilinschriften und das Alte Testament. Berlin, 1903. Stade – Stade B. Geschichte des Volkes Israel. Berlin, 1887. Stanley – Stanley A.P. Lectures on the History of the Jewish Church. 3 Vols. (s.l.) 1893. Swete – Swete H.B. The Old Testament in Greek According To The Septuagint. Vol. 1: Genesis – IV Kings. Cambridge, 1909. Tristram – Tristram H.B. The Natural History of the Bible Being a Review of the Physical Geography, Geology and Meteorology of the Holy Land. London, 1868. |
| Обряд причастия с течением времени подвергся многим изменениям, но по сути продолжает сохранять свою изначальную значимость и торжественность во всех церквях христианского мира – как постоянное воспоминание об искупительной жертве Христа и Его спасительной любви к человечеству. Крещение и вечеря Господня – это изо дня в день провозглашающие исторического Христа установления, которые никогда не будут вытеснены человеческими изобретениями и мудростью. §69. Учение о евхаристии Литература . См. труды, упоминаемые в т. I, §55, в Waterland (епископ, умер в 1740), Döllinger (католик, 1826; с 1870 – старокатолик), Ebrard (кальвинист, 1845), Nevin (кальвинист, 1846), Kahnis (лютеранин 1851, но изменил мнение в своей Dogmatik), Ε. В. Pusey (высокая англиканская церковь , 1855), Rückert (рационалист, 1856), Vogan (высокая англиканская церковь, 1871), Harrison (англ. евангельский христианин, 1871), Stanley (широкая епископальная церковь , 1881), Gude (лютеранин, 1887). Об учении о евхаристии у Игнатия, Иустина, Иринея и Тертуллиана есть также специальные трактаты: Thiersch (1841), Semisch (1842), Engelhardt (1842), Baur (1839 и 1857), Steitz (1864), и др. Höfling: Die Lehre der ältesten Kirchevom Opfer im Leben und Cultus der Christen. Erlangen 1851. Декан Stanley: The Eucharistie Sacrifice. In «Christian Institutions» (Ν. Y. 1881) p. 73 sqq. Учение о таинстве вечери Господней, специально не обсуждавшееся, остается неопределенным и туманным. Древняя церковь больше внимания уделяла достойному участию в таинстве, чем его логическому осмыслению. Она считала его самым священным таинством христианского поклонения, следовательно, проводила его с глубочайшей преданностью, не задавая вопросов о способе присутствия Христа и о связи чувственно воспринимаемых символов с Его плотью и кровью. Соотнесение теорий, которые возникли позже, с этой эпохой противоречит историческому подходу, однако в апологетических и полемических обсуждениях темы это часто делается. I. Евхаристия как таинство «Дидахе» апостолов содержит евхаристические молитвы, но не теорию евхаристии. Игнатий говорит об этом таинстве в двух местах лишь мимоходом, но в очень впечатляющих, мистических выражениях, называя причастие плотью нашего распятого и воскресшего Господа Иисуса Христа, а освященный хлеб – лекарством, дающим бессмертие, средством от духовной смерти 445 . Это представление, явно тяготеющее к «высокой церкви» в целом, предполагает веру в реальное присутствие и то, что Святая Вечеря одновременно воздействует на дух и тело, имея отношение к будущему воскресению; однако данные слова остаются несколько туманными и представляют собой, скорее, выражение возвышенных чувств, чем логическое определение. |
| · Coniaris, Anthony M., Achieving Your Potential In Christ: Theosis, Light and Life Publishing, Minneapolis, 1993. · Constantinides, Evagoras, The Priest’s Service Book, Published by the Author, Merrillville, 1994. · Groome, Thomas H., Christian Religious Education, HarperCollins, New York, 1980. · Grube, George W., What the Church Fathers Say About…, Light & Life Publishing, Minneapolis, 1996. · Harakas, Stanley S., The Orthodox Church: 455 Questions and Answers, Light & Life Publishing, Minneapolis, 1988. · Lewis, C.S., Mere Christianity, Collier Books, New York, 1984. · Ware, Kallistos, The Orthodox Way, St. Vladimir’s Seminary Press, Crestwood, 1993. Chryssavgis, John, Repentance and Confession, Holy Cross Orthodox Press, Brookline, 1990, p 4. Ware, Kallistos, The Orthodox Way, St. Vladimir’s Seminary Press, Crestwood, 1993, p 152. Coniaris, Anthony M., Achieving Your Potential In Christ: Theosis, Light and Life Publishing, Minneapolis, 1993, p 56. Constantinides, Evagoras, The Priest’s Service Book, Published by the Author, Merrillville, 1994, p149. Harakas, Stanley S., The Orthodox Church: 455 Questions and Answers, Light & Life Publishing, Minneapolis, 1988, p 87. Grube, George W., What the Church Fathers Say About…, Light & Life Publishing, Minneapolis, 1996, p89. Coniaris, Anthony M., Daily Vitamins for Spiritual Growth I, Light and Life Publishing, Minneapolis, 1994. 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. |
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