| Question of Consecration of Commemorative Particles and Debate on the Moment of Transubstantiation Which Took Place in Moscow in the Last Quarter of the XVIIth Century: The article about the commemorative particles from the «Schit very» («Shield of Faith») and «Osten» («Pricker»), edited from the manuscripts ГИМ. Син. 346, 452, 546 M.M. Bernatsky Publication contains a Slavonic text of the article entitled «On the particles which are extracted at the Prothesis» edited from all the main manuscripts of the «Schit very» and «Osten», which are theological-polemical collections, prepared after a decree of the patriarch Ioachim of Moscow, and are intended to be an official («Schit very») profound refutation of the non-orthodox opinion on the moment of Transubstantiation – as well as some other delusions contained in the printed Ukranian books of the XVIIth century (and also in the works by Moscow theologians of the period who based their convictions on those books), which became popular in Moscow because of the joining of Ukraine to Muscovite Rus. Introduction to the text edited is devoted to the history of appearance of the named text and also of different statements on the question of transubstantiation of commemorative particles, which were expressed during the debate on the Transubstantiation which took place in Moscow in the last quarter of the XVII-th century. 1 По истории возникновения и содержанию полемики прежде всего см.: Миркович Г. О времени пресуществления Св. Даров: Спор, бывший в Москве во второй половине XVII-ro века – опыт исторического исследования. Вильна, 1886, а также: Прозоровский А.А. Сильвестр Медведев: его жизнь и деятельность: Опыт церковно-исторического исследования. М., 1896; Любимов С. Борьба между представителями великорусского и малорусского направления в Великороссии в конце XVII и начале XVIII вв.//Журнал Министерства народного просвещения. СПб., 1875. 8. С. 117–152; 9. С. 74–104; Сменцовский М. Братья Лихуды: Опыт исследования из истории церковного просвещения и церковной жизни конца XVII и начала XVIII вв. СПб., 1899; Татарский И.А. Симеон Полоцкий (его жизнь и деятельность): Опыт исследования из истории просвещения и внутренней церковной жизни во 2 половине XVII в. М., 1886; Шляпкин И.А. Св. Димитрий Ростовский и его время (1651–1709 гг.). СПб., 1891; Скворцов Г.А. Патриарх Адриан: Его жизнь и труды в связи с состоянием Русской Церкви в посл. десятилетие XVII в. Казань, 1913. Из современных публикаций отметим: Курукина И.Л. Материалы к истории полемики конца XVII в.//Герменевтика древнерусской литературы. М., 1994. Сб. 7. Ч. 2. С. 429–440; она же. Богословская полемика кон. XVII в. как отражение сложных процессов светской жизни//Там же. Сб. 8. С. 169–174. |
| L. R. Wickham. Oxford, 1983. Abstract St. Cyril of Alexandria. An exegesis of dogmata (Translated from Greek with and introduction and notes by hieromonk Theodore (Yulaev)) The present publication is a treatise by St. Cyril called the “Explanation of dogmata”. It follows the previously published (see the previous Theological Herald) treaties “Answers to Tiberius the deacon and his brethren”. The “Explanation” is quite close in content and themes to the “Answers” treaties. It consists of answers to eleven questions, posed by Palestinian monks regarding biblical anthropomorphisms, soteriology and eschatology and certain specific places of the Holy Scripture. The translation of the main part of the “Explanations” is prefaced by a letter of the Palestinian monks to St. Cyril, in which they talk about dogmatic arguments in the neighboring region and request to resolve these dogmatic difficulties. The answer to this letter are the “Explanations” themselves, where St. Cyril also deals with questions such as the image of God in man, the creation of the soul, original sin and whether the Divine retribution had already happened (mentioned in the parable of the rich man and Lazarus) and can God undo events of the past or not. The texts are prefaced by a foreword, which discusses who were the addressees of the work and its date. It contains also an overview of the contents, a summary of the different editions of the work and its manuscript tradition. Keywords: Cyril of Alexandria, Greek patristic, patristic exegesis, ancient Armenian translated literature, anthropomorphisms, anthropomorphist, image of God, anthropology, soteriology. 2 Cyrillus Alexandrinus. De dogmatum solutione (CPG 5231). Далее – «Разъяснение». В рукописной традиции именно такое заглавие, «разъяснение догматов», отсутствует (см. ниже). Но как «трактат о разъяснении догматов» ( πραγματεα περ δογμτων πιλσεως=Tractatus de dogmatum solutione) это сочинение упоминается в составленном сторонниками халкидонского Собора антимонофизитском «Кирилловом флорилегии» (Florilegium Cyrillianum. |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf PHILOSOPHY PHILOSOPHY. Philosophy as a distinct discipline dates from the Greek thinkers of the 6th c. B.C., and especially from the time of Plato (q.v.). In origin it was in part a reaction against the inadequacies of traditional pagan religion and the inherited mythology; it often sought through reason to validate traditional practice. With Plato, Aristotle, and the Stoics, philosophy became the intellectual and spiritual lens through which the cultivated elite of the Hellenistic and Roman worlds viewed their universe. While several different schools existed in the Roman Empire (q.v.) at the time of Christ, it was the three above that dominated the world of late antiquity; in the work of Plotinus (q.v.) they achieved a kind of fusion. Thus Neoplatonism (q.v.), codified two centuries later by Proclus (d. 486)-who set the philosophical curriculum for the whole Byzantine era (q.v.)-was the philosophy of the later Church Fathers (q.v.). From the 2nd-c. “Mid-Platonism” of the Apologists (q.v.) down to the capture of Constantinople (q.v.) in 1453, Christian writers sought a way to come to terms with philosophy. Many embraced it gladly: Clement of Alexandria, Origen, the Cappadocians, and Dionysius the Areopagite (qq.v.)-always with careful revisions. Others, particularly in monastic circles, were more dubious, regarding the philosophers’ claims of autonomous reason as deluded or demonic. The inherent tension between revealed truth and the sovereignty of reason was never resolved, then or now. Modern Orthodox look to the Fathers and see, first, that the questions of the modern world are very seldom new, and second, that spiritual writers have dealt with many of these issues in particular ways. The latter emphasized the purification of the intellect itself, an affirmation that reason requires the school of humility (q.v.) in order to work in a way adequate to the mystery of Christ. Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 Поделиться ссылкой на выделенное |
| THE PROBLEM OF DISCOVERY OF NEW KNOWLEDGE IN THE WORKS OF THEOPHAN THE RECLUSE A . KHOKHLOVA In the article the nature of innovative processes is revealed in the context of modern scientific approaches aimed at finding answers to questions: what is creativity? what is development of creative abilities? The author points out the fact that modern science giving the definition of the creativity on the whole can not yet define the nature of human creative abilities. The author believes that it is not by chance. The problem of understanding of the process of getting knowledge and discovering can not be solved with the help of research approaches that exclude spirituality of a man. The article reveals the approach aimed at understanding a human as originally a spiritual being. Spirituality is the most important characteristic of a person. It is stated in the ability of cognition, guiding of the voice of conscience, striving for perfection. Only spiritual sphere determines the norm of humanity. The Holy Fathers heritage lets us to get closer to comprehension of the mystery of spirituality and spiritual knowledge, especially in the works of Theophan the Recluse. He substantiated the idea of synergism of the cognitive process as a unity of mental process of a person and knowledge that God gives to a man. As the spiritual basis is dominant in the knowledge, spiritual cognition should be put into the basis of mental education: it will be the most important factor of development of human creativity. So, the material issues of Theophan the Recluse allows to understand and organize the mental education properly. It makes possible not only to understand creativity and creative abilities of a person correctly but it also enables the real development of human creativity. Список литературы 1 . Dolzhenko O.V. Universitet v tochke Omega (University at Omega). Moscow, 2010. 2 . Losskij V.N. Ocherk misticheskogo bogoslovja Vostocnoj Cerkvi (Essay of mystical theology of Easter Church). Moscow, 1991. |
| Why? Because those processes that in America have long become, in a certain way, a matter of course, are only beginning in Russia and neighboring countries. This allows us not simply to work out some conciliar position, but also to be enriched by the experience that our brothers already have. I don’t mean only the Orthodox, but also perhaps the Catholics and Protestants, insofar as in the face of these global challenges the difference between confessions will become less and less significant. It seems to me here that there could be some mutual activities, conferences, seminars, perhaps not necessarily in real meetings; these could be some kind of webinars, such as would allow Russian people, on the one hand, to understand those realities of the lives of the Orthodox in America, without their being attenuated with those problems under which our contemporaries now live. That’s on the one hand. On the other hand, there are other interesting directions we might take, for example, even in the contemporary sciences, which might become a good bridge between religion as such and the contemporary unbelieving, secularized man. Most of all I mean the field of psychology—that field called neuropsychology. This is the study of the highest activity of the brain, the highest activity of the nerves. Here are all the questions that constitute the field of interdisciplinary investigation. This field touches on philosophy as such, on theology and on the exact sciences. If we are talking about questions of the origin of faith, the origin of man, the theory of evolution, creationism and so forth … In fact, there are many such questions now, and each year the intensity of the demand on the church for an answer—most of all for an intelligent, world-view oriented, profound answer—becomes more and more acute. Here again it seems to me that role of the spiritual academies must increase substantially. ROCOR Studies Комментарии ( 0): Написать комментарий: Правила о комментариях Все комментарии премодерируются. Не допускаются комментарии бессодержательные, оскорбительного тона, не имеющие своей целью плодотворное развитие дискуссии. Обьём комментария не должен превышать 2000 знаков. Републикация материалов в комментариях не допускается. |
| Nevertheless, denominations like the LDS Church have openly considered reassessing and possibly ending their connection to the BSA. In a statement released soon after the BSA vote, the LDS Church said they were " deeply troubled " by the BSA " s decision, adding that " the admission of openly gay leaders is inconsistent with the doctrines of the Church. " " As a global organization with members in 170 countries, the LDS Church has long been evaluating the limitations that fully one-half of its youth face where Scouting is not available, " continued the statement. " Those worldwide needs combined with this vote by the BSA National Executive Board will be carefully reviewed by the leaders of the [Mormon] Church in the weeks ahead. " A spokesperson for the Boy Scouts of America provided CP with a statement regarding its relationship with the LDS Church. " The Boy Scouts of America deeply appreciates our long-standing relationship with The Church of Jesus Christ of Latter-day Saints, " read the statement. " America " s youth are better off when they are in Scouting, and the BSA is successful because of its relationships with valued chartered organizations like the LDS Church. " The utahpolicy.com poll was performed between Aug. 7-14, with a sample space of 500 Mormons and former Mormons living in Utah. 20 августа 2015 г. Предыдущий Следующий Смотри также Question for the New York Times: If Gays Are Offended, Do Christians Have Rights? Question for the New York Times: If Gays Are Offended, Do Christians Have Rights? The NYT piece applauded the mayor of Atlanta for firing a Christian fire chief because he self-published a Christian book that contained a few comments endorsing traditional Christian views on sexual morality and handed out a few copies to colleagues and co-workers who’d expressed interest. Into the Christian Closet Into the Christian Closet Good job, Social Justice Warriors. You have destroyed a man’s business. Thousands march in US capital against gay marriage Thousands march in US capital against gay marriage Several thousand people including religious leaders marched in Washington on Saturday against same-sex marriage as the US Supreme Court prepares to hear arguments on the deeply divisive issue in the coming days. Комментарии © 1999-2015 Православие.Ru |
| The many links that can be drawn between the scene of Christ rising from the Tomb and the iconophile literature of the eighth and ninth century make it plausible to hypothesise that this iconography may have been created specifically for its iconophile connotations as part of an overtly iconophile programme of visual polemics 552 . This assumption would go some way to explaining why in Byzantine art this iconography is restricted to the manuscripts in question and their later derivatives 553 . The scene of Christ rising from his Tomb focuses on the precise historical moment of his exodus from the grave, and the pictorial emphasis on the time and place of the burial makes thi s iconography particularly apt for a polemical theological programme. On the other hand, through the triumph of Jesus over death and the liberation of the Just from Hades, the scene of the Anastasis symbolises the salvation of mankind beyond time and space, in the life of all Christians who in the figures of Adam and Eve recognise their past, present and future. One reason, therefore, for the use of the Anastasis as the prevalent iconographic type for Christ’s Resurrection in Byzantium could be the timeless spiritual allusions of the scene, which place it beyond any current theological disputes 554 . The creation of the iconographic type of Christ rising from the Tomb, probably for its specific iconophile connotations, deserves a final comment. It indicates that what the Byzantines, and especially the iconophiles, wanted to suggest by their adherence to tradition and their opposition to innovation 555 was not any preference for a static and repetitive art. It was rather the intention to manipulate and enrich the elements of their pictorial inheritance in a way that would express the eternal truths of the Orthodox Church and condemn heresy. In this process the representation of relics and holy sites seems to have played an important role. Мария Евангелату Byzantine Museum of Athens Гроб Господень и защита реликвий иконопочитателями в иконографии византийских Псалтырей IX века |
| The Byzantine era (q.v.) that had ended a century before with the fall of Constantinople was no longer a viable religious inspiration for a Muscovy that faced fresh challenges. A devotion to Byzantine contemplatives, of the sort championed by the non-possessors, was replaced by an emphasis on constructing a “Christian society.” Makarii established the first printing press in Russia, collected the lives of the saints, then codified them and published them as a model for proper piety (q.v.) in this new society. He did the same with the Great Reading Compendium and the Biblical Codex, combining history and interpretative story into single volumes. The Hundred Chapters themselves are difficult to analyze because the answers do not address the questions asked. In any case, uniformity and order seem to be the desired effect of the proceedings. These councils laid the groundwork for the final break with the Greeks in 1589, a political and ecclesiastical manifesto, with the establishment of an autocephalous (q.v.) patriarchate in Moscow. In 1654 the ancient metropolitanate of Kiev located within Ukraine joined the Moscow patriarchate, completing an ongoing process of expansion and betterment of the life of the Church. Although Kievan Rus’ (q.v.) encapsulated the early history of the Church in all Rus’ before the Novgorodian period, the recent preceding centuries were marked by Poland-Lithuania’s domination of Kiev, and overwhelming influence from the Roman Catholic Church in the Unia and Peter Mogila (qq.v.). Parts of Ukraine continued to be annexed to Muscovy through the end of the 17th c. The Church in pre-Petrine Russia enjoyed tremendous wealth, including extensive landholdings and monasteries-an otherwise peaceful situation that ended with Patriarch Nikon’s reforms and the later enforcement of the Spiritual Regulation of Tsar Peter. Читать далее Источник: The A to Z of the Orthodox Church/Michael Prokurat, Alexander Golitzin, Michael D. Peterson - Scarecrow Press, 2010. - 462 p. ISBN 1461664039 |
| Archive DECR chairman attends conference on the forthcoming Pan-Orthodox Council 20 April 2016 year 14:12 A scholarly conference, ‘The Pan-Orthodox Council: Opinions and Expectations,’ took place at St. Tikhon’s Orthodox University in Moscow on 19 April 2016 with the blessing of His Holiness Patriarch Kirill of Moscow and All Russia. Taking part in the conference were many hierarchs, including Metropolitan Pavel of Minsk and Zaslavl, Patriarchal Exarch of All Belarus; Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations; heads of other departments; superiors of the monasteries; rectors and professors of theological schools and public figures. In his welcoming address Metropolitan Pavel noted that the majority of bishops and priests understood the importance of the Council and added that the task of the conference was to answer questions and elucidate the meaning of the Holy and Great Council of the Orthodox Church. Metropolitan Hilarion delivered a report on ‘The position of the Russian Orthodox Church in the process of preparation to the Pan-Orthodox Council.’ After presentation of the plenary reports, he presented his comments. He explained that a comparison of the Pan-Orthodox Council to the Ecumenical Council was not pertinent, as the Ecumenical Councils had been convened under different circumstances to discuss other topics and had other kind of results. Also, each bishop at the Ecumenical Council had a vote, decisions were taken by vote, but no one limited the number of participants. ‘We have proposed from the very beginning of preparation to convene all bishops. Thus, the decisions taken by vote would have shown the opinion of the majority. However, we were told that it was impossible to bring so many bishops together and let it be the fixed number from each Church. At first it was twelve, later twenty, and finally twenty-four. It means that certain Churches will be represented by all its bishops, but our Church, which has over three hundred and fifty bishops, will be represented by a small quantity. That is why we insisted on the decision that a Local Church rather than each member of the delegation will have a vote, thus avoiding an impression of a pan-Orthodox consensus. ‘As to the documents discussed today at the conference, we would have liked to improve their wording. Believe me, we have exerted a lot of efforts to make the documents better than they were, but many our amendments have not been adopted. There will be an opportunity to present amendments to the documents, when His Holiness Patriarch Kirill will meet with other Primates before the Council. After free discussion of all issues that were brought up the participants in the conference adopted a final resolution which will be presented to His Holiness Patriarch Kirill of Moscow and All Russia. Календарь ← 7 December 2023 year |
| It is therefore likely that the author of our text simply failed to mention the Gospel reading. See the analysis below. 58 Until the 11 th century, this litany preceded the Trisagion; only a few 11 th century manuscripts witness its transposition to the earlier point in the liturgy, which became normative in the 12 th –13 th centuries (Juan Mateos, La célébration de la Parole dans la liturgie byzantine. Étude historique (OCA 191, Roma: Pont. Institutum Studiorum Orientalium, 1971), 30). 61 Despite Afanasyeva, the contents of the treatise cannot be described as «a struggle between the angels, who are taking part in the liturgy and who help the priest to celebrate, and the devil, who tries to frighten the believers and to obstruct the celebration» (Afanasyeva, Old Slavonic Interpretations... 63). A story of such a struggle is indeed known, but from a different liturgical commentary, which is found in some late South Slavonic manuscripts, ascribed to St. Ephrem (Mirkovich, «Angels and Demons...»; Ivanova, «The Sermon of St. Basil the Great and of Father Ephraim...»), and which is interrelated to the late reworkings of Pseudo-Gregory’s treatise. But in the pristine redaction of the treatise, as well as in its oldest Russian translation, the devil is depicted as defeated from the very beginning of the liturgy (§ 6). However, §§ 16–17 describe a suspicious man «with sharp teeth like arrows and bloodshot eyes», possibly an allusion to the appearance of the devil. But the only function of this man is to try to expel «those standing in the church», and he by no means obstructs the celebration itself. Therefore, Afanasyeva’s generalisation is surprising. 63 See Michael Asmus, «Concerning the Question of Consecration of Commemorative Particles During the Divine Liturgy» [original title in Russian: Асмус М., «К вопросу об освящении поминальных частиц за Божественной литургией " ], in Вестник ПСТГУ I: Богословие. Философия 14 (2005), 5–22. 64 See Barbara Sweeney Mustain, The Melismos: the Child as Sacrifice in Byzantine Art (M.A. |
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