| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf CAROLINGIANS CAROLINGIANS. This name refers to the court of Charlemagne (q.v.), and in particular to the theologians and church leaders whom that king and his successors sponsored in the late 8th and early 9th c. The importance of the Frankish Kingdom (present-day northern France and West Germany) begins in fact with Charlemagne’s father and founder of the dynasty, Pippin I, and the latter’s alliance with Pope Stephen II and the papacy (q.v.) in 754. The alliance promised the popes freedom from the manipulations of princes (including the emperors at Byzantium [q.v.]) in return for recognition of the dynasty’s legitimacy. It marked thus an epochal shift in the ancient axis of the Christian oikoumene (q.v.), from a line running east-west along the Mediterranean Sea to a north-south extension from Rome (q.v.) to the mouths of the Rhine. In this shift the Western Church turned in on itself and, more importantly, away from Constantinople (q.v.) as the throne of the sole Christian emperor. (One should note that the East under the Isaurian Dynasty [q.v.] was going through a similar process.) The shift is marked at once by a political schism, the crowning of Charlemagne by Pope Leo III in 800 as “Roman Emperor,” and by the efforts of the new emperor’s court theologians to isolate the “Greeks,” in support of their sovereign’s universal claims, by branding the Church of Constantinople and the Empire it served as heretical. They drew strength from the establishment and stimulation of new schools and a program in Latin, all of which took place in the context of the Church. The Carolingian theological program saw, among other things, the addition of the filioque to the Nicene-Constantinopolitan Creed (qq.v.), together with an insistence on the addition as a necessary article of the Christian faith. Particular stress was also laid on the papal office, an emphasis that was marked in turn by the creation of documents, such as the Donation of Constantine (q.v.), purporting to be ancient testimonies to the pope’s role both as governor of the universal Church and as source of all Christian political legitimacy. In effect a kind of revolution, the Carolingian reform paved the way for modern Europe and, more proximate to its own time, for the Gregorian reforms of the 11th c., the ensuing final rupture between the East and West, and the great papal theocracy of the High Middle Ages. 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 |
| Kraków, 1906; Кладочний О. Василианский мон-рь в Варшаве и его судьба//Analecta OSBM. 1930. Vol. 3. P. 582-594; Wojnar M. M. De Regimine Basilianorum Ruthenorum a Metropolita Josepho Velamin Rutskyj instauratorum. R., 1949. (Analecta OSBM; Ser. 2. Sec. 1. Vol. 1); idem. De Capitulis Basilianorum. R., 1954. (Ibid.; Vol. 3); idem. De Protoarchimandrita Basilianorum (1617-1804). R., 1958. (Ibid.; Vol. 9); idem. De Archimandritis Basilianis in Metropolia Kioviensi (1617-1882)//Ius Populi Dei. 1972. Vol. 2. P. 343-424; idem. Basilian Missionary Work-Missionaries and Missions (XVII-XVIII)//Analecta OSBM. 1974. Vol. 9 (15). P. 95-110; idem. Basilian Scholars and Publishing Houses (XVII-XVIII)//Ibid. P. 64-94; idem. Basilians Seminaries, Collegies and Schools (XVII-XVIII)//Ibid. P. 48-63; Welykyj A. G. , Coroch S. Poglad na istoriu ta byhovnu dial " nist " monahin " Vasilianok. R.; Lwiw, 1964; Wawryk M. De studiis philosophico-theologicis in Provincia Rutheno-Ucraina Ordinis Basilianis XVIII eorumque manualibus//Analecta OSBM. 1971. Vol. 7 (13). Fasc. 1-4. P. 85-113; Ваврик М. До icmopiï Василианських kanimyл в Гaлuчuhi XVII-XX ст. Рим, 1979; он же. Нарис розвитку i стану василианського чину. Рим, 1979; Патрило И. Нарис icmopiï Bacuлiah biд 1743 до 1839 року//Analecta OSBM. 1988. Vol. 13 (19). P. 183-283; Pidlipczak-Majerowicz M. Bazylianie w Koronie i na Litwie: Szkoly i ksiki w dziaalnosci zakonu. Warsz., 1989; Нарис icmopii Bacuлiahcьkoro чину св. Йосафата. Рим, 1992. (Analecta OSBM; Vol. 48); Новицкая-Ежова А. Орден базилиан и его культурно-просветительская деятельность на укр.-белорус.-лит. землях Речи Посполитой//Славяноведение. 1996. 2. С. 33-47. В. И. Петрушко Василианский орден мелькитов Св. Спасителя (Ordo Basilianus Sanctissimi Salvatoris Melkitarum; B. S.) основан в 1684 г. митр. Тирским и Сидонским (Ливан) Евфимием Сайфи, в 1717 г. одобрен папой Римским Климентом XI. В 1934 г. рим. Конгрегация по делам восточных обрядов разработала монашескую конституцию для 3 василианских орденов мелькитского обряда (дополнена и окончательно утверждена в дек. |
| В терминах св. Максима происхождение и начало становятся понятными только когда мы рассматриваем их с перспективы цели (en tw telei). В этом пункте святоотеческая теория Логоса может стать опорой, крайне необходимой сегодня для понимания ситуации: конечно, эволюция осуществляется через отбор, но не только через естественный отбор, что должно было быть против принципа синергии. Отбор возможен потому, что за рамками изменений окружающей среды и выживания видов, за рамками начала вселенной, Божественный Логос задумал план творения, которое должно эволюционировать - в и через космического Христа (Кол. 1, 15-18) и человека, который становится подобным Христу (Рим. 8, 19-23) - к высшей степени организации и преображению, в общении с Богом. Отбор возможен вследствие Логоса. Это означает, что мы должны сконцентрировать внимание на финальной цели нашей эволюции. Только в этой области возможен диалог между наукой и богословием, диалог, который столь долго требуется разумом человека, ищущего смысла. Статья опубликована в журнале Science and religion . Antagonism or complementarity? , Basarab Nicolescu & Magda Stavinschi, eds., XXI: Eonul dogmatic, Bucharest, Romania, 2003, pp. 241-260. Allègre, Claude, Dieu face à la science , Fayard, 1997. Gilson, Etienne, La philosophie au Moyen Age. Des origines patristiques à la fin du XIV e siècle , Payot, Paris, 1986. Koyré, Alexandre, From the Closed World to the Infinite Universe , The John Hopkins Press, 1956. Meyendorff, John, Byzantine Theology. Historical Trends and Doctrinal Themes , Fordham University Press, NY, 1983. Zizioulas, John, " Patristic Theology in the Modern World " , paper presented at the IV th International Conference of Orthodox Theological Schools, Bucharest, August, 12-17, 1996. Rose, Seraphim, Genesis, Creation and Early Man. The Orthodox Christian Vision , Platina, California, 2000. Gould, Stephen Jay, Adam " s Navel and Other Essays , Penguin Books, 1995. Dawkins, Richard, River Out of Eden, Harper-Collins Basic Books, New York, 1995. |
| Ключевые слова: средневековая философия, западное богословие, схоластика, христианская метафизика, августинизм, аристотелизм, теория познания, откровение, предопределение. «...Auctoritates Augustini habent diversimode intelligi»: On St. Augustine’s reception in the Latin scholastics in the 13–14th centuries D. Smirnov The article examines and evaluates the significance of St. Augustine’s thought for the development of scholastic theology during its high period (13–14th cent.) and presents characteristic tendencies of perception of his ideas in theological and philosophical movements and schools of this period. Author considers the broad reception of St. Augustine’s works in the „Sentences» of Peter Lombard, demonstrates the ways of influence of augustinian Christian metaphysics on complex ontological and epistemological systems developed by Henry of Ghent and John Duns Scotus, and analyzes the interpretation of St. Augustine’s conception of divine predestination in Gregory of Rimini’s doctrine. Keywords : Medieval Philosophy, Western Theology, Scholasticism, Augustinianism, Aristotelianism, Christian Metaphysics, Theory of Knowledge, Revelation, Predestination. Список литературы 1. Карпов K. B. Проблема предопределения и свободы воли в культуре позднего Средневековья: Концепция Григория из Римини. M.: ИФ РАН, 2009. 2. Смирнов Д. В. Истина в философии и богословии европейского Средневековья//Православная энциклопедия. M., 2011. Т. 27. С. 675–676. 3. Смирнов Д. В. Понятия «очевидность» и «истина» в философии Иоанна Дунса Скота//Человек. M., 2009. По 5. С. 84–96. 4. Baltzer О. Die Sentenzen des Petrus Lombardus: Ihre Quellen und ihre dogmengeschichtliche Bedeutung. Leipzig, 1902. 5. Colish M. L. Peter Lombard. Leiden; N. Y.; Köln, 1994. 6. Ehrte E L’Agostinismo e l’Aristotelismo nella scolastica del secolo XIII: Ulteriori discussioni e materiali//Idem. Gesammelte Aufsätze zur englischen Scholastik/Hrsg. F. Pelster. R., 1970. P. 87–181. 7. Gilson É. Pourquoi saint Thomas a critiqué saint Augustin//Archives d’histoire doctrinale et littéraire du moyen âge. 1926. T. 1. P. 5–127. |
| 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 |
| Tweet Нравится Bishop Jeronim of Jegar reposed in the Lord Source: The Information Service of the Serbian Orthodox Church November 25, 2016 Photo: http://www.spc.rs/ With faith and hope in Resurrection, the Diocese of Backa informs the public that on 24 November 2016, a little after 10 p.m. Bishop Jeronim of Jegar, Vicar of the Bishop of Backa reposed in the Lord. About time of the service of the funeral and requiem service the public will be notified later. The Biography of Bishop Jeronim (Mocevic) of Jegar of blessed repose He was born in Sarajevo on 26 September 1969; it was here that he finished elementary and secondary schools. He was tonsured in the monastery of Holy Archangels in Kovilj on 21st November 1990, ordained deacon on 27 January 1991, promoted as archdeacon on 26 July 1999. Archdeacon Jerome graduated at the Orthodox Theological Faculty in Belgrade in 2002, and the next year he was ordained as hieromonk. As post-graduate student he spent several years at the Pontifical Oriental Institute in Rome, where he acquired the title of a Master of theology having made research into liturgical sciences. He also improved his French knowledge at CLA – Centre de Linguistique Apliquée de Besançon, France. Metropolitan Jakovos of Mitilina promoted him into the rank of archimandrite in the church of St. Philothea in Smirna (Asia Minor), Turkey, in 2008. It was in the monastery of Prophet Elias in the island Lesbos in Greece that Metropolitan Theolyptos promoted Fr. Jerome as spiritual father. During this same year he spent some time at the University of Vienna where he attended the higher course (Oberstufe) in German. At the time being he has been writing his doctoral thesis in the field of liturgical theology. He speaks Greek, Italian, French, Russian, German and English. At the regular session of the Holy Council of Bishops of the Serbian Orthodox Church on May 14, 2914 he was elected as Vicar Bishop of the Bishop of Backa Ireneus with the title Bishop of Jegar. Fr Jerome will be consecrated as Bishop in the Cathedral church of St. George of Novi Sad on September 28, 2014. The sacrament of consecration will officiate His Holiness Serbian Patriarch Ireneus with several Hierarchs. The Information Service of the Serbian Orthodox Church 28 ноября 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Комментарии © 1999-2016 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку |
| Hieromonk Stefan (Igumnov) thanked the head of the Ethiopian Church for the warm welcome and conveyed to him greetings from His Holiness Patriarch Kirill of Moscow and All Russia with the 5 th anniversary of his Patriarchal enthronement. As Fr. Stefan noted, the resumption of the inter-church contacts has coincided with the 120 th anniversary of the establishment of diplomatic relations between Russia and Ethiopia. This topic was discussed in November 2017, during the meeting between Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations, and Mr. Grum Abay Teshome, Ambassador Extraordinary and Plenipotentiary of the Democratic Republic of Ethiopia to the Russian Federation. On March 3, the delegation of the Russian Orthodox Church attended the divine service at the Holy Trinity Cathedral in Addis Ababa celebrated by His Holiness Patriarch Mathias together with the assembly of bishops of the Church of Ethiopia, as well as a ceremony that marked the 5 th anniversary of His Holiness’ enthronement. The delegation members also met with other hierarchs of the Church of Ethiopia, visited local monasteries, theological schools, a publishing centre, church workshops and social facilities. The visit allowed the guests from Russia to learn more about various activities of the Church of Ethiopia. It should be noted that Christians in Ethiopia live in difficult circumstances due to the geopolitical situation of the country, socio-economic crisis and other aggravating factors. However, the Ethiopian people preserve the faith that they received in the apostolic times, and are willing to openly cooperate with the entire Christendom. The bearer of the ancient Christian tradition on the African continent, the Church of Ethiopia in recent years has been actively carrying out missionary work among tribes and ethnic groups living in the south-west of the country. DECR Communication Service /Patriarchia.ru Календарь ← 7 December 2023 year |
| University center of Orthodox Theology opened in Amsterdam Amsterdam, October 27, 2010 On October 21, the opening took place in Amsterdam of the Center of Orthodox Theology at the Theology department of the Amsterdam Free University, reports Bogoslov.ru. The Free University ( VU University, Amsterdam ) is the largest Christian center of higher education in the Netherlands, and was established 130 years ago. The Center was founded on May 28, 2010, with the blessing of the Benelux commission of bishops, which consists of all the hierarchs of those local Orthodox Churches having a presence in the Netherlands. The goal of the Center is to stimulate academic research in the area of Orthodox Theology, the rooting processes of Orthodoxy in Europe, as well as the teaching and raising of qualifications of Orthodox Chaplains for the prison system, healthcare systems, and armed forces. On June 27, 2010, the rector of the University confirmed professor and priest Andrew Louth, a clergyman of the Surouzh diocese and member of the British Academy of Sciences, as a lector and professor. The director of the Institute is a deacon of the St. Nicholas Cathedral of the Moscow Patriarchate in Amsterdam, Fr. Michael Bakker. A blessing of the waters was served in the university hall for its consecration. Participating were five Orthodox hierarchs: Metropolitan Panteleimon, chairman of the Benelux commission of Orthodox Bishops, Metropolitan Kallistos (Ware) of Diokleia, Archbishop Gabriel of Comana, Bishop Maxim of Eumenia, and Bishop Athenagoros of Sinope. Also present were great numbers of clergymen of the Constantinople, Moscow, and Serbian Patriarchates. The rector of the St. Nicholas Church of the Moscow Patriarchate, Fr. Sergei Ovsiannikov, read the greeting and blessing of Archbishop Simon of Den Haag and the Netherlands (Moscow Patriarchate). Following the moleben, a symposium was held on the theme, “Peace in Orthodox Theology,” at which Met. Kallistos and Priest Andrew Louth gave presentations. The Center has drawn great attention during its five years of existence. Five requests to write doctoral dissertations have come from various countries, and contacts are being established with other theological schools. A project is being reviewed for cooperation with the Netherlands Bible Society, with the aim of translating the Septuagint Psalter into the Dutch language. This translation would become a valuable addition to Divine services in Dutch. 27 октября 2010 г. ... Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Our society has become so hyper-sexualized that many, by their own admission to me, are grossed out by seeing and elderly Joseph appear in Christmas plays. Refusing to break from the contemporary hper-sexualized society we live in today, and consider that Joseph was righteous and holy, many today prefer to visualize Joseph as a young man. Many are more comfortable “expecting sexual relations” between a young Joseph and “Virgin” Mary than a celibate elderly Joseph caring for an EVER-Virgin Mary. Ah, the ever present “Christmas Pageant” produced by Sunday Schools around the country. Orthodox Christians have felt the need to “fit in” so terribly with our American culture, we insist on annual Christmas pageants, forgetting that the Protestant West “needs” them since they have no liturgical or iconographic life in their Church. Without the annual Christmas Pageant, most Protestant Churches look and sound “no different” during Christmas than any other day of the year. Without the richness of Orthodox hymnography and iconography, Protestants are left with “the stage” to experience Christ. The theological fall-out of Christmas Pageants is that most are written by and for Protestants, perpetuating Protestant theology and tradition. And what is left, are Orthodox Christians holding on to traditions that teach our youth incorrect history and theology, when all we needed to teach was Orthodox Tradition in the first place. And if seeing an elderly Joseph walking up the Church aisle during the Christmas Pageant is uncomfortable, a better option would be to acknowledge just how far away from God our contemporary idea of sexuality has come, but at least our youth would know the truth about Joseph and the EVER-Virgin Mary. Fr. Athanasios C. Haros Be Transfigured 8 декабря 2015 г. Смотри также Комментарии Craig Mouldey 24 марта 2016, 22:00 Thank you so much. One of my questions answered. How could I have guessed the answer was really quite simple. And your comments about modern sexuality are spot on also. |
| Christmas Educational Readings At first the Patriarch’s blessing was received in absentia . Later I went to His Holiness the Patriarch when we needed to re-register our charter in connection with the name-change. I remember our warm conversation with His Holiness the Patriarch, who asked me with a smile: “What, do you really want to create competing theological schools?” I replied that healthy competition is useful and will also help the development of the theological schools. He agreed with this and signed our charter. Competition is a good thing when it is done without jealousy. There should also be brotherly cooperation. When you see a friend achieve success in something and you decide to try to keep pace with him, then everything comes out well. The Moscow theological schools looked at us, and we looked at them. We decided to organize theological education on the university model, while the theological schools had a traditional education of the closed type. Closed education has its own strengths and weaknesses, as does open education. Twenty years I think that the existence of our institute has helped the reform of the theological schools. The first religious standard for Theological Studies was worked out at the St. Tikhon’s Institute (this was before it had university status). Later this standard managed to gain state approval. Without this standard, the licensing of theological schools and the law on their accreditation, which was recently passed, would never have been possible. The development and approval of a state-policonfessional standard in Theological Studies is an important milestone in the development of theological education in Russia – in the development, moreover, of education that is specifically confessional, not atheistic or agnostic. Our university, I think, made a considerable contribution to overturning Lenin’s “Decree of Separation of Church and State and of School and Church.” Russian legislation is still not free from the influence of Soviet law. According to the law on freedom of conscience, there is secular education and there is religious education. Religious education, as defined by the law, has as its goal the training of clergy – these are the theological schools [i.e., seminaries]. All other education is secular. To this day, secular education in our country, in the vast majority of schools, still corresponds with a standard (or, previously, with the state educational curriculum) that is based on an atheistic worldview. |
|
|
