| Тем не менее к греко-рим. биографиям близки только Евангелия от Матфея и от Луки, к-рые содержат ряд топосов жанра (напр., у евангелиста Луки имеются пролог (Лк 1. 1-4), повествование о Рождестве, к-рое сопровождается чудесами - явлениями ангелов (Лк 2. 9-14), пророчествами Захарии и Симеона и др., отмечается место Рождества (Лк 2. 1 слл.), приводится генеалогия (Лк 3. 23 слл.), упоминается случай с Отроком Иисусом в Иерусалимском храме (Лк 2. 41-51), и т. п.). Евангелие от Марка не укладывается в рамки жанра: в нем нет пролога, генеалогии, повествования о Рождестве, нет акцента на прославлении и т. п. (правда, напр., Плутарх не рассказывает о рождении и юности Камилла). В Евангелии от Иоанна, наоборот, определяющая композицию тема нисхождения/восхождения Сына Человеческого (Ин 3. 13-14 и др.), и особенно пролог, выходят за рамки жанра биографии. Положение во гроб. Плащаница. Москва, мастерская Матрены Годуновой (?). 70–80-е гг. XVI в. (ГММК) Положение во гроб. Плащаница. Москва, мастерская Матрены Годуновой (?). 70–80-е гг. XVI в. (ГММК) В 20-30-х гг. XX в. в школе истории религий возникла теория, согласно к-рой Е. относятся к такой разновидности греко-рим. биографии, как «ареталогия» (греч. повествования о доблести, добродетели) - повествование не о простых людях, а о богах или героях, впосл. обожествленных ( Bieler. 1935-1936; Hadas, Smith. 1965). К ареталогиям относятся и гимны в честь Исиды (иногда от 1-го лица), Сераписа, Аполлона и др., и «Жизнь Аполлония Тианского» Флавия Филострата, «Жизнь Пифагора» Ямвлиха, «Прокл» Марина и др. (перечень см.: Berger. 1984. S. 1219-1220). В 60-70-х гг. вокруг этой теории развернулась острая дискуссия (преимущественно между М. Смитом и Ки). Смит указывал на то, что герои ареталогий почитались одновременно и как мудрецы, и как чудотворцы. При этом он отмечал, что ни одно из Е. не следует жанру ареталогии в полной мере; можно лишь проследить использование евангелистами отдельных его элементов в повествованиях о Крещении, Преображении и чудесах. Е., по мнению Смита, представляют собой «иудаизированные» ареталогии ( Smith. 1971). Основной аргумент противников отнесения Евангелий к жанру ареталогии - связь рассказов о чудесах в межзаветной и раввинистической традициях не с эллиннистическими образцами, а с ветхозаветными прообразами ( Holladay. 1977). Более того, Д. Тиде и Ки поставили под сомнение само существование в античности жанра ареталогии ( Tiede. 1972; Kee. 1977). |
| The lengths of the canonical gospels suggest not only intention to publish but also the nature of their genre. 68 All four gospels fit the medium-range length (10,000–25,000 words) found in ancient biographies as distinct from many other kinds of works. 69 A «book» was approximately what one could listen to in a setting. The average length of a book of Herodotus or Thucydides is about 20,000 words, which would take around two hours to read. After the Alexandrian library reforms, an average 30–35 feet scroll would contain 10,000 to 25,000 words–exactly the range into which both the Gospels and many ancient bioi fal1. 70 Also seeking popular analogies, Moses Hadas and Morton Smith compared the Gospels with aretalogies. 71 Aretalogies do have some features in common with some Gospel narratives, but they are normally brief narrations or lists of divine acts, hence do not provide the best analogies for the Gospels as whole works. 72 These narratives may support the hypothesis of early circulated miracle-collections (such as Johns proposed signs source), and indicate the degree to which narratives could be employed in the service of religious propaganda. They do not, however, explain our current gospels and their length; aretalogy was not even a clearly defined genre. 73 2. Novels and Drama Not all literary works concerning specific characters were biographies. Yet all four canonical gospels are a far cry from the fanciful metamorphosis stories, divine rapes, and so forth in a compilation like Ovid " s Metamorphoses. The Gospels plainly have more historical intention and fewer literary pretensions than such works. The primary literary alternative to viewing the Gospels as biography, however, is not entertaining mythological anthologies but to view them as intentional fiction, 74 a suggestion that has little to commend it. First-century readers recognized the genre of novel (the Hellenistic «romance»), 75 including novels about historical characters, 76 but ancient writers normally distinguished between fictitious and historical narratives. 77 As some literary critics have noted, even when historical works have incorrect facts they do not become fiction, and a novel that depends on historical information does not become history. 78 Talbert argues that not all biographies were basically reliable like Suetonius and Plutarch; but his examples of unreliable biographies, Pseudo Callisthenes» Alexander Romance and Lucian " s Passing of Peregrinus, do not make his case. 79 The former is more like a historical novel, and the latter resembles satire. This is not to deny some degree of overlap among categories in historical content, but to affirm that what distinguishes the two genres is the nature of their truth claims. 80 |
| No muy lejos del lago de Genesareth, entre Cafarnaum y Tiberíades, se encuentra «el monte de las Bienaventuranzas» desde el cual Cristo pronunció Su Sermón de la Montaña ante una multitud. El pueblo judío, orgulloso de considerarse el elegido, no lograba resignarse ante la pérdida de su independencia y anhelaba la llegada de un Mesías que lo liberase de la dominación extranjera, procurara vengarlo de sus enemigos y dominase todas las naciones de la tierra en su nombre, dándole un bienestar digno de un cuento de hadas: «ordenará al mar arrojar sus perlas y todos sus tesoros, lo vestirá de púrpura adornada con piedras preciosas, lo alimentará con un maná mucho mas dulce que aquel que le había sido dado en el desierto.» Con semejantes falsas expectativas sobre la bienaventuranza terrenal que les traería el Mesías, ellos rodearon a Jesús esperando que Él se proclame Rey de Israel e inaugure esa era de esplendor. Ellos suponían que era el fin de sus pesares y humillaciones, y que desde ese momento, serían felices y bendecidos. Las Bienaventuranzas En respuesta a tales expectativas y sentimientos, Nuestro Señor les reveló la enseñanza de Su Evangelio sobre las bienaventuranzas, arrancando de raíz el error de los judíos. Él les enseño aquí las mismas cosas sobre las que conversó con Nicodemo: es imprescindible el renacimiento espiritual para fundar el Reino de Dios sobre la tierra, ese paraíso perdido por los hombres, y de esa forma prepararlos para la vida eterna y bienaventurada en el Reino de los Cielos. El primer paso es reconocer su pobreza espiritual, su pecaminosidad e insignificancia, en una palabra: humillarse. Por eso: " Bienaventurados los pobres de espíritu porque de ellos es el Reino de los Cielos.» Son bienaventurados quienes ven y reconocen los pecados que les impiden acceder a ese Reino. Son bienaventurados quienes lloran por sus pecados porque ellos se reconciliarán con su conciencia y serán consolados. Quienes lloran por sus pecados alcanzan una paz interior que los vuelve mansos e incapaces de encolerizarse con los demás. En efecto, por su mansedumbre los cristianos heredarán la tierra, antes dominada por los paganos, pero también heredarán la tierra en la vida futura; una nueva tierra que se revelará luego de la destrucción de este mundo corrupto; será la «Tierra de los vivientes» ( Ex. 26:13 ; Apoc. 21:1). |
| Reports about killings of Christians in Syria continuing Aleppo, September 23, 2013 The Ad-Diyar newspaper in Aleppo reports that members of Al-Qaeda and Jabhat al-Nusra armed groups have attacked homes of the Christian population in different blocks of the city. Having encircled the houses, the militants took out their residents, including women and children, and having tied their hands, led them to the recreational park near Aleppo. There, following several bursts of submachine gun fire, the extremists slaughtered all captive Christians. A report of the Al-Hadas agency, also citing the material from Ad-Diyar, adds that the Al-Qaeda fighters have forbidden their supporters to film the slaughter, telling them to burn the corpses and to bury the remains in a common grave. In the article mentioned above, the editorial staff of the newspaper considers this course of events to be fatal for Syria: thus, forcible eviction of Christians from the country is being carried out under the auspices of so called " State of Ahl us-Sunnah in Iraq and Syria " . It is supposed that the next target will be Lebanon, reports Linga. Linga also specifies that they have not been able to find reports about this tragedy in other sources; however, reports about this have appeared in many newspapers of the region, such as Alhadathnews and IA ABNA. Pravoslavie.ru 23 сентября 2013 г. ... Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Bromberg said EcoPeace’s concern about the water quality stemmed from a desire to “bring back the integrity of the site,” even though the water has improved in recent years. “It could attract even more tourism, it’s in everyone’s interest [to continue improving the water quality],” he said. “We want to protect pilgrims and the ecology of the river at the same time.” “At the baptism sites people come to immerse themselves, covering their whole face, perhaps drinking it, filling bottles of water to take home to baptize newly born babies,” Bromberg continued. This includes royal babies, as well, such as Britain’s Prince George, who was baptized in October 2013 with water taken from the Jordanian side of the river. “There’s no warning sign, there’s a very small sign that is part of the instructions of entering the area with a small line that says this water is not potable.” In July 2010, the Qasr al Yahud site was briefly closed due to health concerns, at which point Bromberg urged the Health Ministry to stop baptisms there altogether until the river could be sufficiently cleaned. Orthodox Christian pilgrims take a dip in the Jordan river as part of a traditional Epiphany baptism ceremony at the site of Qasr al Yahud on January 18, 2015. (Hadas Parush/Flash90) Sa’ar Kfir, who has been the director of the Qasr al Yahud site since 2000, insists that the water is sufficiently clean for baptisms. “We are required by the Ministry of Health to monitor the water, and the Ministry of Health comes every two weeks to monitor the levels of the water,” said Kfir, who works for the army’s Civil Administration. “There are floods in the winter, and in these situations it could be that the water quality goes down and it’s not possible to baptize there, but this is monitored by the Ministry of Health.” He added that when that happens, the swift and strong water current makes it dangerous to enter the river as well, another reason the site may close. “The water is safe for entering but not for drinking,” Kfir said. “There’s a sign that it’s not for drinking, but every tourist who comes here can clearly see that it’s clearly not for drinking.” |
|
|
