| Георгий Гашев Спас Эммануил, 100 х 90 см, частная коллекция The Savior Emmanuel, 100 х 90 cm, the private collection Спас в силах, 230 х 200 см, церковь Всех Скорбящих Радость. Санкт-Петербург Christ in Majesty, 230 х 200 cm, Joy of All Who Sorrow Church. St. Petersburg Божия Матерь на престоле, 175 х 60 см, скит Всех Святых, Валаам The Mother of God Enthroned, 175 x 60 cm. All Saints skete, Valaam Спас на престоле, 175 х 60 см, скит Всех Святых Валаам The Savior Enthroned 175 х 60 cm. All Saints skete, Valaam Божия Матерь Владимирская, 83 х 55 см, частная коллекция The Mother of God of Vladimir, 83 х 55 cm, the private collection Спас Нерукотворный, 100 x 90 см, церковь Всех Скорбящих Радость, Санкт-Петербург The Mandylion, 100 х 90 cm, Joy of All Who Sorrow Church, St. Petersburg Икона Божией Матери «Взыскание погибших, 83 х 55 см, частная коллекция The Icon of the Mother of God «The Seeking of the Lost», 83 x 55 cm, the private collection Икона Божией Матери «Умиление», 55 х 43 см, частная коллекция The icon of the Mother of God «Tenderness», 55 x 43 cm, the private collection Икона Божией Матери Толгская, 87 х 68 см, частная коллекция The icon of the Mother of God of Tolg, 87 x 68 cm, the private collection «Аз Есмь с вами и никтоже на вы», 85 х 64 см, частная коллекция «I am always with you and nobody will offend you», 85 x 64 cm, the private collection Икона Божией Матери Соловецкая, 85 х 67 см, частная коллекция The Icon of the Mother of God of Solovki, 85 x 67 cm, the private collection Апостол Матфей, 72 х 64 см, частная коллекция The Apostle Matthew, 72 х 64 cm, the private collection Апостол Андрей Первозванный, 100 х 80 см. Храм Святой Троицы. Усть-Луга St. Andrew the First Called, 100 x 80 cm, the church of the Holy Trinity, Ust-Luga Апостол Лука, 55 х 46 см, скит всех Святых, Валаам The Apostle Luka, 55 х 46 cm. All Saints skete, Valaam Святой Иоанн Предтеча, 120 х 85 см. Скит всех Святых, Валаам St. John the Baptist, 120 x 85 cm. All Saints skete, Valaam Царь Николай Страстотерпец, 120 х 88 см, церковь Всех Скобящих Радость, Санкт- Петербург The Tsar Nicholas the Passion-bearer, 120 x 88 cm. Joy of All Who Sorrow Church, St Petersburg Мученица Марина, 62 х 43 см, частная коллекция St. Marina the Martyr 62 x 43 cm, the private collection Мученик Трифон, 100 х 72 см, церковь Всех скорбящих радость. Сант-Петербург St. Tryphon the Martyr, 100 x 72 cm, Joy of All Who Sorrow Church. St Petersburg Читать далее Источник: Современная православная икона=Modern orthodox icon : [Альбом]/[Авт.-сост.: Кутейникова Н.С.]. – Санкт-Петербург : ИЦ Коломенская Верстка, 2013. - 165 с., цв. ил. Поделиться ссылкой на выделенное |
| 419 is used in twentyone passages in the New Testament, seven of which are direct quotations. The passages are: Matt. 22:44 14:62 20:42f 1:20 Christology (Edinburgh: T&T Clark Ltd, 1995), p. 133. 420 sit with God on his throne, in view of Jesus’ statement at Rev. 3:21 fact that the letter to the Hebrews twice presents him as being seated “at the right hand of the throne of God.” (Heb. 8:1 not sitting on a literal throne. At Matthew 5:34 that “heaven ... is God’s throne.” A “throne” is a symbol of rulership. Whether Christ is pictured as being seated on God’s throne or on a separate throne to the right of it, the meaning is the same, viz., that he is ruling. Besides, as Professor Hengel argues, the sense of the text at Heb. 8:1 and 12:2 rather than “at the right hand of the throne of God.’ – M. Hengel, op. cit., pp. 142, 14849. Compare also Revelation 22:1 throne only. 421 Live Forever in Paradise on Earth (1982), pp. 13637. The more recent book Knowledge That Leads to Everlasting Life (Brooklyn, N.Y.: Watchtower Bible and Tract Society of New York, Inc., 1995), similarly explains that Christ’s sitting at the right hand of God “indicates that Jesus’ rulership would not begin immediately after his ascension to heaven. Rather, he would wait” for this rulership to begin, that is, until 1914. (Pages 9697. Emphasis added.) 422 Earth (1982), pp. 13637. The more recent book Knowledge That Leads to Everlasting Life (Brooklyn, N.Y.: Watchtower Bible and Tract Society of New York, Inc., 1995), similarly explains that Christ’s sitting at the right hand of God “indicates that Jesus’ rulership would not begin immediately after his ascension to heaven. Rather, he would wait” for this rulership to begin, that is, until 1914. (Pages 9697. Emphasis added.) 423 means to “await, wait for, expect.” – Colin Brown (ed.), The New International Dictionary of New Testament Theology, Vol. 2 (Exeter: The Paternoster Press, 1976), pp. 244245. 425 the image, pictures the enemies of God’s kingdom as earthly kingdoms. The four metals of the image are explained to mean four successive kingdoms or empires, starting with Nebuchadnezzar’s own kingdom. ( Dan. 2:3643 44 that God’s kingdom would be set up “in the days of those kings.” Contextually, “those kings” can only be a reference to the kings existing at the time of the fourth kingdom described in the preceding verses (4043). This supports the identification of the fourth kingdom with Rogme, which held power at the time of the setting up of Christ’s kingdom. As Daniel further explains, God’s kingdom would then “crush and put an end to all these kingdoms.” As this evidently is a parallel to Christ’s “subduing in amidst his enemies” following his enthronement at the right hand of God, as described in Psalm 110 Testament, the “crushing” of the kingdoms should be understood as a protracted warfare. |
| 4263 T. Job 1:3; 51:2/1; Mussies, «Greek in Palestine,» 1051–52; CIJ 1, lxvii; cf. also Simon, «Synkretismus.» 4264 Greek names were to be expected in areas such as Bethsaida with its Gentile surroundings (Cullmann, Peter, 22; cf. 17). 4265 Collins, Witness, 79–85, treats Philip as a character in the Gospe1. 4266 So, e.g., Michaels, John, 21. One could appeal in support of this to the parallel structure between 1:40–42 and 1:43–51, since the opening disciple of the first narrative derives from the preceding account; but the symmetry could as easily argue the opposite, for, had Philip been one of the two disciples of 1:37, one would have expected John to have pointed this out as in 1:40. 4267 This need not mean that the anonymous disciple is the beloved disciple (against which see, e.g., Smalley, John, 75), but in favor of the possibility one may note that (1) he is in the company of Andrew, a fisherman in a fishing cooperative with James and John (Luke 5:10), and (2) this proposal would explain the private Baptist tradition narrated here (not that ancient narrators required such explanation). In the Fourth Gospel, anonymity applies especially to the beloved disciple (at least in later parts of the Gospel), but not exclusively to him. 4268 M. " Abot 1:6. 4269 M. «Abot 1:16; both sayings are very concisely formulated and probably reflect the same editing. That the early teachers sought to raise up many disciples (m. »Abot 1:1) or perhaps held public meetings in homes (m. " Abot 1:4) need not conflict with this principle. 4270 Socrates Ep. 4 (Cyn. Ep. 228–29). 4271 Socrates with Xenophon in Diogenes Laertius 2.48. In John " s Gospel, one might also think of God seeking his people ( Ezek 34:11 ; 4Q521 frs. 2,4, co1. 2, line 5 in Wise, Scrolls, 421). 4272 E.g., Gundry, Matthew, 62. By contrast, Malina, World, 78, suggests that Jesus calling the disciples represents a diminution of his own status to initiate «bonds or alliances with others,» so that Jesus» act here is not one of authority but one of humble service. |
| 53 В «чудесах» Аполлония ученые усматривают элементы фокусничества и обмана, а в его отношении к людям – признаки гордыни и самомнения. См.: Evans C. A. Jesus and His Contemporaries. P. 249–250. 54 Евсевий Памфил. Против Похвального слова, написанного Филостратом в честь Аполлония. 35 (Flavii Philostrati opera. P. 398). 57 Количество вина на брачном пире в некоторой степени зависело от того, чтó принесли с собой гости. Иисус и ученики, вероятно, пришли на брак с пустыми руками. См.: Brown R. E. The Gospel according to John (I–XII). P. 102. 63 Paulus H. E. G. Philologisch-kritischer und historischer Kommentar über das neue Testament. T. IV/I. S. 151. 68 См. об этом, в частности: Dodd C. H. The Interpretation of the Fourth Gospel. P. 299–300; Dodd C. H. Historical Tradition in the Fourth Gospel. P. 223; Culpepper R. A. Anatomy of the Fourth Gospel. P. 193; Beasley-Murray G. R. John. P. 36. 70 Иоанн Златоуст. Беседы на Послание к Колоссянам 12, 5 (PG 62, 387–388). Рус. пер.: Т. 11. Кн. 1. С. 465. 71 Его же. Беседы на 1-е Послание к Коринфянам 33, 3 (PG 61, 280). Рус. пер.: Т. 10. Кн. 1. С. 333. 73 См., напр.: Православно-догматическое богословие Макария, митрополита Московского. Т. 2. С. 479. Здесь утверждается, что Христос установил таинство Брака либо во время пребывания на браке в Кане Галилейской, либо когда сказал фарисеям: что Бог сочетал, того человек да не разлучает ( Мф. 19:6 ), «либо при ином, неизвестном нам случае». 88 Иоанн Златоуст. Толкование на святого Матфея-евангелиста. 27, 1 (PG 57, 344). Рус. пер.: Т. 7. Кн. 1. С. 306. 89 О связи между темой веры и рассказами о чудесах см., в частности: Bornkamm G., Barth G., Held H. J. Tradition and Interpetation in Matthew. P. 275–296. 92 На практике сотник мог командовать группой от 30 до 60 солдат. См.: Meier J. P. A Marginal Jew. Vol. II. P. 721. 93 Chancey M. A. The Myth of a Gentile Galilee. P. 175–176; Idem. Greco-Roman Culture and the Galilee of Jesus. P. 51–56. 95 О различиях между повествованиями Иоанна и двух синоптиков см. также: Köstenberger A. J. John. P. 168–169. |
| 62 . The Holy Spirit is not, then, of the substance of things corporeal, for He sheds incorporeal grace on corporeal things; nor, again, is He of the substance of invisible creatures, for they receive His sanctification, and through Him are superior to the other works of the universe. Whether you speak of Angels, or Dominions, or Powers, every creature waits for the grace of the Holy Spirit. For as we are children through the Spirit, because “God sent the Spirit of His Son into our hearts crying, Abba, Father; so that thou art now not a servant but a son;” 875 in like manner, also, every creature is waiting for the revelation of the sons of God, whom in truth the grace of the Holy Spirit made sons of God. Therefore, also, every creature itself shall be changed by the revelation of the grace of the Spirit, “and shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.” 876 63 . Every creature, then, is subject to change, not only such as has been changed by some sin or condition of the outward elements, but also such as can be liable to corruption by a fault of nature, though by careful discipline it be not yet so; for, as we have shown in a former treatise, 877 the nature of Angels evidently can be changed. It is certainly fitting to judge that such as is the nature of one, such also is that of others. The nature of the rest, then, is capable of change, but the discipline is better. 64 . Every creature, therefore, is capable of change, but the Holy Spirit is good and not capable of change, nor can He be changed by any fault, Who does away the faults of all and pardons their sins. How, then, is He capable of change, Who by sanctifying works in others a change to grace, but is not changed Himself. 65 . How is He capable of change Who is always good? For the Holy Spirit, through Whom the things that are good are ministered to us, is never evil. Whence two evangelists in one and the same place, in words in differing from each other, have made the same statement, for you read in Matthew: “If you, being evil, know how to give good gifts to your children; how much more shall your Father, Who is in heaven, give good things to them that ask Him.” 878 But according to Luke you will find it thus written: “How much more shall your heavenly Father give the Holy Spirit to them that ask Him?” 879 We observe, then, that the Holy Spirit is good in the Lord’s judgment by the testimony of the evangelists, since the one has put good things in the place of the Holy Spirit, the other has named the Holy Spirit in the place of good things. If, then, the Holy Spirit is that which is good, how is He not good? |
| But this is no longer the case. Now our culture has chosen to deny death as fact of normal existence. Most people do not die at home, but in hospitals, where they are promptly whisked to the morgue, and then (increasingly) to the crematorium. Our funerals often no longer gather around the body of the deceased, and are sometimes no longer even called “funerals”, but “celebrations of life”. The mourners (no one calls them “celebrants” for all the talk of celebration) do not assemble around the casket, but stare at a photo of the deceased. In our culture we contrive to deny that death exists, and we quickly go back to watching the football game or Netflix. Think about it: when was the last time you heard anyone described as “being in mourning” after a funeral? It is as if the ever-flowing stream of time now no longer bears anyone away. In this environment it is therefore salutary to be reminded of death. Perhaps that is why every time we gather at the Liturgy the deacon bids us pray for a Christian ending our life, painless, blameless, and peaceful. It is salutary to be reminded that death awaits us all, so that we can prepare for it and for the judgment that will follow. So, it is no bad thing to be reminded that one hundred years from now no one will remember us. No one, that is, except One. God will remember us after we are gone. That is why we sing Memory Eternal” when we pray for the dead. For the “memory” referred to in the prayer “May his memory be eternal” is not our memory, but God’s. He will remember us, when all have forgotten that we had ever lived. It is just here that we see the true horror of hell, for hell is the black sty where the wicked will dwell, forgotten even by the omniscient God. We see this terrible possibility foreshadowed in the Lord’s words at the Last Judgment, when the One who knows everything and everyone will say to some, “I never knew you” (Matthew 7:23). This will be the worst horror hell will contain. We want God to remember us. And His memory is not like ours; His memory is with power. In Hebrew thought, to remember is to take action. When God remembered Rachel, He granted to her the promised conception (Genesis 30:22). The prophetic mandate in Isaiah 62:6-7 to remind the Lord about Jerusalem was not a prayer that God would fondly recall the city, but that He would take action to save it. When God remembers, He acts. |
| Christian Slovakia Passes Law to Ban Islam The predominantly Christian country of Slovakia passed a law on Nov. 30 that effectively bans Islam as an officially recognized religion, which also blocks Islam from receiving any state subsidies for its schools, reported Reuters . The prime minister, Robert Fico, said in May that " Islam has no place " in Slovakia. Prior to the law being passed, Slovak National Party Chairman Andrej Danko said, " Islamization starts with a kebab and it " s already under way in Bratislava -- let " s realize what we can face in 5 to 10 years. " " We must do everything we can so that no mosque is built in the future, " said Danko. The new law says that a religion must have at least 50,000 members to qualify for state recognition; the previous threshold was 20,000 members. According to Slovakia " s latest census, as reported by Reuters , there are 2,000 Muslims there and " no recognized mosques. " The law passed with a two-thirds majority in the Slovakia Parliament. After the fall of the Soviet Union, Slovakia and the United States established diplomatic relations, in 1993. Slovakia is a member of the European Union and NATO. The country sits in the center of Eastern Europe, bordered by the Czech Republic, Austria, Poland, Ukraine and Hungary. Slovakia " s population is approximately 5.4 million. As for religion, 62.2% of Slovaks are Catholic, 9% Protestant, 3.8% Greek Catholic, 1% Orthodox, and 13.4% atheist, according to the Slovak Statistical Office. (10.6% did not answer the question about their religious belief.) CNS News 12 декабря 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Sada Abdulkarim 14 декабря 2016, 15:00 Finally we have got a country who has the courage to speak the unspeakable. But even achieved what seems impossible Congratulations SLOVAKIA! Matthew 13 декабря 2016, 08:00 Passing a law that lifts the bar higher for Islam to be officially recognised by the state (and become eligible for school subsidies and so on) is NOT the same as banning the religion itself. Moreover, 2 of the 3 direct quotes are from the leader of the Slovak National Party, which has only 15 seats in a parliament of 150 seats. This being the case, it must be stated that the headline is very misleading. ChiRho 12 декабря 2016, 22:00 Angela and her minions aren " t going to like this one bit. I bet the Media is already working overtime to find some way to destroy Prime Minister Fico " s reputation in the eyes of the world. That, or a " people " s revolution " organized and funded by the CIA and George Soros. Мы в соцсетях Подпишитесь на нашу рассылку |
| Eric Osborn traces the background for Irenaeus’ oft-recurring notions of ‘fittingness’ or ‘appropriateness’ in earlier Greek and Latin philosophical and artistic sources, from Plato and Aristotle to Irenaeus’ day. 60 He aptly summarizes that, for Irenaeus, ‘the aesthetic unity of the Gospels... reflects the unity of the creation’. 61 Thus, objections to Irenaeus’ argument in AH 3.11.8 as logically uncompelling are a bit beside the point. To meet his ‘argument’ here one would probably have to begin by arguing that there is no harmony, proportion, or beauty to creation. This is an argument some might make today, but not one that many would have made in Irenaeus’ day. In any case, to focus on this aesthetic argument in AH 3.11.8 as the sole reason for accepting or rejecting Irenaeus’ contentions about the ‘givenness’ of the fourfold Gospel is to miss a lot. For, whatever one ultimately thinks about such an argument, it is not the real ‘argument’; it does not constitute the strength of the case for the kind of conclusion Stanton draws. Irenaeus ‘argument’ both here and elsewhere relies on these Gospels already having an underlying plausibility to his readers. Before making the comparisons in 3.11.8 Irenaeus had declared: ‘We have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith’ (AH 3.1.1). He then proceeded to describe the origins of these four Gospels: Matthew also issued a written Gospel among the Hebrews in their own dialect... Mark, the disciple and interpreter of Peter, also handed down to us in writing what was being preached by Peter. Luke also, the companion of Paul, recorded in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord, who also had leaned upon his breast [see John 13.23 ], himself published a Gospel during his residence at Ephesus in Asia. 62 |
| For My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh, and drinketh My blood dwelleth in Me, and I in him” ( John 6:53–56 ). His disciples also understood the words of Christ literally: “This is a hard saying; who can hear it?” ( John 6:60 ), they said, The Saviour, so as to convince them of the possibility of such a miraculous eating, indicated another miracle, the miracle of His future Ascension into Heaven: “Doth this offend you? What and if ye shall see the Son of Man ascending where He was before…” ( John 6:61–62 ). Further Christ adds, “It is the Spirit that quickeneth; the flesh profiteth nothing. The words I speak unto you, they are Spirit and they are life” ( John 6:63 ). By this remark Christ does not ask that His words about the Bread of Life be understood in any “metaphorical” meaning. “There are some of you that believe not, He added immediately” ( John 6:64 ). By these words the Saviour Himself indicates that His words are difficult for faith: How is it that believers will eat His Body and drink His Blood? But He confirms that He speaks of His actual Body. His words concerning His Body and Blood are “spirit and life.” They testify that a) he who partakes of them will have eternal life, and will be resurrected for the Kingdom of glory in the last day; and b) that he who partakes of them will enter into the most intimate communion with Christ. His words speak not of life in the flesh, but of life in the Spirit. “The Bread of Heaven and the Cup of Life; taste and see that the Lord is good” – these are words we hear at the Liturgy of the Presanctified Gifts. This Communion of His Body and Blood is important not for the quenching of physical hunger, as was the feeding with manna in the desert, or the feeding of the five thousand – but it is important for eternal life. The establishment of the mystery and its performance in apostolic times. Whereas the pre-indication of the Saviour concerning the future establishment of the Mystery of the Eucharist was given in the Gospel of John, the very establishment of the Mystery is setforth in three Evangelists, the Synoptics Matthew, Mark and Luke, and then is repeated by the Apostle Paul. |
| L.; N. Y., 2003; Walker W. O. Galatians 2:7b-8 as a Non-Pauline Interpolation//CBQ. 2003. Vol. 65. N 4. P. 568-587; Bauckham R. The Testimony of the Beloved Disciple: Narrative, History, and Theology in the Gospel of John. Grand Rapids, 2007; он же (Бокэм Р.). Иисус глазами очевидцев: Первые дни христианства: живые голоса свидетелей. М., 2011; Blaine B. B. Peter in the Gospel of John: The Making of an Authentic Disciple. Leiden; Boston, 2007; Ратцингер Й. Иисус из Назарета. СПб., 2009; Keener C. S. The Gospel of Matthew: A socio-rhetorical comment. Grand Rapids; Camb., 2009; idem. The Gospel of John: A comment. Peabody, 2010. 2 vol.; idem. Acts. Grand Rapids, 2012-2015. Vol. 1-4; Marcus J. Mark 8-16: A New transl. with introd. and comment. New Haven; L., 2009; Neyrey J. H. The Gospel of John. Camb., 2009; Boer M. C., de. Galatians: A comment. Louisville, 2011; Bockmuehl M. Simon Peter in Scripture and Memory. Grand Rapids, 2012; Хенгель М. Недооцененный Петр. М., 2012; Adams S. A. The Tradition of Peter " s Literacy: Acts, 1 Peter, and Petrine Literature//Peter in Early Christianity/Ed. H. K. Bond, L. W. Hurtado. Grand Rapids; Camb., 2015. P. 130-145; Markley J. R. Reassessing Peter " s Imperception in Synoptic Tradition//Ibid. P. 99-108; Holladay C. R. Acts: A comment. Louisville (Kent.), 2016; idem. Introduction to the NT. Waco (Texas), 2017; Иларион (Алфеев), митр. Иисус Христос: Жизнь и учение. М., 2016. Кн. 1: Начало Евангелия; 2017. Кн. 3: Чудеса Иисуса; Кн. 5: Агнец Божий; Кн. 6: Смерть и воскресение; он же. Ап. Петр. М., 2018. Митр. Иларион (Алфеев) Рубрики: Ключевые слова: АНДРЕЙ ПЕРВОЗВАННЫЙ ап. от 12-ти (пам. 30 нояб., в Соборе 12 апостолов, в Соборе Карельских святых и в Соборе Крымских святых) ИАКОВ АЛФЕЕВ ап. от 12., (пам. 9 окт. и 30 июня в Соборе 12 апостолов; пам. визант. 9 нояб.; пам. зап. 1 и 11 мая) АНАНИЯ ап. от 70, еп. Дамасский, сщмч. ( 1 окт., пам. 4 янв. в Соборе 70-ти апостолов; пам. зап. 25 янв.) ЕЛИСАВЕТА имя 2 женщин в Свящ. Писании.В ВЗ Е.- дочь Аминадава из колена Иудина; В Новом Завете Е.- праведная жена свящ. Захарии и мать св. Иоанна Крестителя ЕПАФРОДИТ ап. от 70 (пам. 8 дек. и 30 марта, 4 янв.- в Соборе 70 апостолов; пам. визант. 30 марта, 17 и 18 мая; пам. зап. 22 марта) ЕРАСТ еп. Панеадский, ученик ап. Павла, ап. от 70 (пам. 10 нояб.; 4 янв.- в Соборе 70-ти апостолов; пам. зап. 26 июля) ИАКОВ († 62/63), брат Господень, ап. от 70, сщмч. (пам. 23 окт., 4 янв.- в Соборе 70 апостолов, в Неделю по Рождестве Христовом; пам. зап. 1 мая) КОРНИЛИЙ СОТНИК (I в.), св. (исп. или сщмч.?) (пам. 13 сент.; пам. визант. 11, 13 сент., 20 окт., 9 июня; пам. зап. 20 окт.) МАРИЯ МАГДАЛИНА (I в.), равноап., ученица Господа Иисуса Христа, одна из жен-мироносиц (пам. 22 июля и в Жен-мироносиц Неделю; пам. визант. 22 июля и 4 авг.; пам. греч. 4 мая; пам. зап. 22 июля) |
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