| We haven " t changed ours. This behavior [questioning whether to join] is so unlike you, Carol. It seems as though someone has bewitched you. Whoever they are, they will bear their own judgment.» Notice that according to this letter, the Lord " s «mind» or decision and theirs is one and the same. 339 The description of what I outline here may be found in Ron Zell to Dr. Howard, February 7, 1984, and Ronald L. Zell to Bishop Maximos of Pittsburgh, February 18, 1984. Both letters contained the same outline of events, though the letters differed slightly in phrasing. «Dr. Howard» refers to Dr. Thomas Howard, author of Evangelical is Not Enough, and one of the collaborators with Gillquist and others in support of an effort by Robert E. Webber in 1977 to call evangelicals to a more historically conscious and liturgical expression of Christianity. 343 For example, Fr. Mel Gimmaka, who had been a bishop within the EOC and currently serves as a priest at St. Innocent Orthodox Church in Everson, Washington, claimed in a phone conversation on January 19, 2013, that the extent of the authoritarian behavior varied from location to location and that the parishes in California and Gary, Indiana are not necessarily representative of every EOC parish, though he acknowledged that the use of spiritual courts and an emphasis on authority was an aspect of the EOC as a whole. Recent scholarship has also cautioned against using the label «cult,» pointing out the role news media and pop culture have had in providing definitions of «cult» over the years. See, for example, Lynn S. Neal, «They " re Freaks! The Cult Sterotype in Fictional Television Shows, 1958–2008,» Nova Religio 14:3 (2011), 81–107 and Joseph Laycock, «Where Do They Get These Ideas? Changing Ideas of Cults in the Mirror of Popular Culture,» Journal of the American Academy of Religion 81:1 (2013), 80–106. 344 Although Gillquist wrote the book that has become the standard narrative for the group, others have published similarly sanitized and selectively edited accounts. |
| References to the relationship between the immigrants and the early parish and diocesan developments are found in Charles Moschos, Greek Americans: Struggle and Success (Englewood Cliffs, NJ: Prentice-Hall, 1980); Theodore Saloutos, The Greeks in the United States (Cambridge: Harvard University Press, 1964); Henry Fairchild, Greek Immigration to the United States (New Haven, CT: Yale University Press, 1911); Lawrence Barringer, Good Victory (Brookline, MA: Holy Cross Orthodox Press, 1985); Paul Robert Magocsi, Our People: Carpatho–Rusyns and Their Descendents in North America (Toronto: Multicultural History Society of Ontario, 1984); Jerome Davis, The Russians and Ruthenians in America: Bolsheviks or Brothers (New York: George H. Doran, 1922). A handy introduction to various immigrant groups can be found in Stephen Thernstrom, ed., Harvard Encyclopedia of American Ethnic Groups (Cambridge: Harvard University Press, 1980). More direct references to the church in this period can be found in Alexander Doumouras, «Greek Orthodox Communities in America Before World War I,» SVTQ 11:4 (1967), 177–78; Peter Haskell, «American Civil Religion and Greek Immigration: Religious Confrontation Before the First World War,» SVTQ 18:4 (1974), 166–92; Dimitry Gregorieff, «The Historical Background of Orthodoxy in America,» SVTQ 5:1 (1961), 2–53; Vasile Hategan, Fifty Years of the Romanian Orthodox Church in America (Jackson, MI: Romanian Orthodox Episcopate, 1954). The movements of Eastern-Rite Catholics into the Orthodox Church are discussed in Keith Russin, «Father Alexis Toth and the Wilkes-Barre Legislation,» SVTQ 16:3 (1972), 128–48 and James Jorgenson, «Fr. Alexis Toth and the Transition of the Greek Catholic Community of Minneapolis to the Russian Orthodox Church,» SVTQ 32:2 (1988), 119–38. EARLY TWENTIETH-CENTURY DEVELOPMENTS AND CONCERNS Two prominent leaders of this period are discussed in Leonid Kishkovsky, «Archbishop Tikhon in America,» SVTQ 19:1 (1975), 9–31 and George Bebis, «Metaxakis in Profile,» in History of the Greek Orthodox Church in America, ed. Miltiadis Efthimiou and George Christopoulos (New York: Greek Orthodox Archdiocese, 1984). |
| Noth, Martin, The Old Testament World, trans. V.I.Gruhn (Philadelphia: Fortress, 1966). O’Collins, Gerald, Christology: A Biblical, Historical, and Systematic Study of Jesus (Oxford: Oxford University Press, 1995). O’Neill.J.C., «History of Biblical Criticism», ABD, Vol.1, ed. D.N.Freedman (New York: Doubleday, 1992) 726–730. Osiek, Carolyn, What are they saying about the Social Setting of the New Testament? (New York: Paulist Press, 1984). Packer, J.L., «Infallible Scripture and the Role of Hermeneutics», in Scripture and Truth, D.A.Carson and John Woodbridge, eds. (Grand Rapids: Zondervan, 1983) 325–356. Palmer, R.E., Hermeneutics: Interpretation Theory in Scheiermacher, Dillhey, Heidegger, and Gadamer (Evanston: Nortwestern University Press, 1969). Panagopoulos, John, σαγωγ στν Καιν Διαθκη (Athens: Akritas Publications, 1994) –, Προφτης π Ναζαρτ (Athens: Parizianos Publications, 1973). –, ρμηνεα τς Αγας Γραφς στν κκλησα τν Πατρων, Vol.1 (Athens: Akritas Publications, 1991). Pannenberg, Wolfhart, Basic Questions in Theology: Collected Essays (Philadelphia: Fortress, 1970–71). Patte, Daniel, Structural Exegesis for New Testament Critics: Guides to Biblical Scholarship (Minneapolis: Fortress, 1990). Pelikan, Jaroslav, The Christian Tradition, Vol.2: The Spirit of Eastern Christendom (600–1700) (Chicago: University of Chicago Press, 1974). , Christianity and Classical Culture: The Metamorphosis of Natural Theology in the Christian Encounter with Hellenism (New Haven: Yale University Press, 1993). Percival, H.H., ed., The Seven Ecumenical Councils, A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, Vol.14 (Grand Rapids: Eerdmans, 1991). Peters, M.K.H., «Septuagint», ABD, Vol.5, ed. by D.N.Freedman (New York: Doubleday, 1992) 1093–1104. Pinnock, Clark H., The Scripture Principle (San Francisco: Harper&Row, 1984). Pietarinen, Rauno, A Bibliography of Major Orthodox Periodicals in English (Joensuu, 1987). Pontifical Biblical Commission, «The Interpretation of the Bible in the Church», Or 23 (29, 1994) 448–524. |
| Br., 1969; Fraas H.-J. Katechismustradition: Luthers kleiner Katechismus in Kirche und Schule. Gött., 1971; Ratzinger J. The Dutch Catechism: A Theol. Appreciation//The Furrow. Maynooth, 1971. Vol. 22. N 12. P. 739-754; idem. Die Krise der Katechese und ihre Überwindung: Rede in Frankreich/Mit den Reden von Erzbischof Dermot J. Ryan, Gotfried Kardinal Danneels und Franciszek Kardinal Macharski. Einsiedeln, 1983; idem. Problems in Catechesis Today: An Interview//Communio. Wash., 1984. Vol. 11. N 2. P. 145-156; idem. The «Catechism of the Catholic Church» and the Optimism of the Redeemed//Ibid. 1993. Vol. 20. N 3. P. 469-484; Meueler E. Katechismus und Curriculum. Düsseldorf, 1972; Dollinger I. E. Katechismus und Konzil. Augsburg, 19742; Flint V. The Elucidarius of Honorius Augustodunensis and the Reform in Late 11th-Cent. England//RBen. 1975. T. 85. P. 178-189; Ozment S. E. The Reformation in the Cities: The Appeal of Protestantism to 16th-Cent. Germany and Switzerland. New Haven, 1975; Benktson B.-E. Dogma als Drama: Der holländische Katechismus von einem schwedischen Theologen gelesen. Stuttg., 1976; Peters А. Die Theologie der Katechismen Luthers anhand der Zuordnung ihrer Hauptstücke//Lutherjarbuch. Gött., 1976. Bd. 43. S. 7-35; idem. Die theologische Konzeption des Kleinen Katechismus//Wissenschaft und Praxis in Kirche und Gesellschaft. 1984. Bd. 73. S. 340-353; idem. Kommentar zu Luthers Katechismen. Gött., 1990-1994. Bd. 1: Die zehn Gebote: Luther Vorreden; 1991. Bd. 2: Der Glaube; 1992. Bd. 3: Das Vaterunser; 1993. Bd. 4: Die Taufe, das Abendmahl; 1994. Bd. 5: Die Beichte, die Haustafel, das Traubüchlein, das Taufbüchlein; Strauss G. Luther " s House of Learning: Indoctrination of the Young in the German Reformation. Baltimore, 1978; Werbs U. Die Bedeutung des Hörers für die Verkündigung: Pastoraltheologische Überlegungen zum anthropologischen Ansatz der Verkündigung im holländischen Katechismus für Erwachsene. Lpz., 1978; Isch J. R. The Challenge of Catechetical Instruction: From the Perspective of our Teaching Task//Wisconsin Lutheran Quarterly. |
| Van den Hoek A ., Herrmann J. J. Pottery, Pavements, and Paradise. Iconographie and Textual Studies on Late Antiquity. Leiden, Boston, 2013. van HentenJ. W.,AvemarieF. Martyrdom and Noble Death: Selected Texts from Graeco-Roman, Jewish, and Christian Antiquity. London; New York, 2002. Waddington W. H. Memoire sur la chronologie de la vie du rheteur Aelius Aristide//Les mémoires de l’instituts de France, Academie des inscriptions et Belles-lettres. 1867. Vol. XXVI. Pt. 1. P. 203–268. Wagemakers B. Incest, Infanticide, and Cannibalism: Anti-Christian Imputations in the Roman Empire//Greece and Rome. Vol. 57. 2010. P. 337–354. Waldner K. “Was wir also gehört und berührt haben, verkünden wir auch euch”. Zur narrativen Technik der Körperdarstellung im Martyrium Polycarpi und der Passio Sanctarum Perpetuae et Felicitatis//Die Christen und die Körper: Aspekte der Körperlichkeit in der christlichen Literatur der Spätantike/Hrsg. von F. Feichtinger, H. Seng. Münich, 2004. S. 29–74. Waldner K. Märtyrer als Propheten: Divination und Martyrium im christlichen Diskurs des ersten und zweiten Jahrhunderts//Die Religion des Imperium Romanum. Koine und Konfrontation/Hrsg. von H. Cancik, J. Rüpke. Tübingen, 2009. S. 299–311. Wanke D. Irenäus und die Häretiker in Rom. Thesen zur geschichtlichen Situation von Adversus haereses//Zeitschrift für Antikes Christentum. Bd. 3.1999. S. 202–240. Weidmann F. W. “To Sojourn” or “To Dwell”? Scripture and Identity in the Martyrdom of Polycarp//Reading in Christian Communities. Essays on Interpretation in the Early Church/Ed. C. A. Bobertz, D. Brakke. Notre Dame, 2002. P. 29–40. Whittaker М. Jews and Christians: Graeco-Roman Views. Cambridge, 1984. Wierschowski L. Der Lyoner Märtyrer Vettius Epagathus. Zum Status und zur Herkunft der ersten gallischen Christen//Historia. Bd. 47.1998. S. 426–453. Wilken R. L. The Christians as the Romans Saw Them. New Haven, 1984. Wisse F. The Use of Early Christian Literature as Evidence for Inner Diversity and Conflict//Nag Hammadi, Gnosticism and Early Christianity/Ed. C. H. Hedrick, R. J. Hodgson. New York, 1986. P. 177–190. |
| O. Bayer, G. U. Wanzeck. Tüb., 1979. S. 799-833; Chevallier M.-A. La construction de la communauté sur le fondement du Christ//Paolo a una chiesa divisa (1 Co 1-4)/Ed. L. de Lorenzi. R., 1980. P. 109-136; Lüdemann G. Paulus, der Heidenapostel. Gött., 1980-1983. Bd. 1: Studien zur Chronologie; Bd. 2: Antipaulinismus im frühen Christentum; Schneider G. Die Apostelgeschichte. Freiburg etc., 1980-1982. 2 Bde; Koschorke K. Paulus in den Nag-Hammadi-Texten//ZTK. 1981. Bd. 78. S. 177-205; Wisse F. The «Opponents» in the NT in the Light of the Nag Hammadi Writings//Colloque Intern. sur les textes de Nag Hammadi/Ed. B. Barc. Québec; Louvain, 1981. P. 99-120; Lane W. L. Covenant: The Key to Paul " s Conflict with Corinth//Tyndale Bull. Camb., 1982. Vol. 33. P. 3-29; Sellin G. Das «Geheimnis» der Weisheit und das Rätsel der «Christuspartei»//ZNW. 1982. Bd. 73. N 1/2. S. 69-96; idem. «Die Auferstehung ist schon geschehen»: Zur Spiritualisierung apokalyptischer Terminologie im NT//NTIQ. 1983. Vol. 25. N 3. P. 220-237; idem. Der Streit um die Auferstehung der Toten: Eine religionsgeschichtliche und exegetische Untersuchung von 1. Korinther 15. Gött., 1986; idem. Hauptprobleme des 1. Korintherbriefs//ANRW. 1987. R. 2. Bd. 25. Tbd. 4. S. 2940-3044; idem. Der Brief an die Epheser. Gött., 2008; Kümmel W. G. Einleitung in das NT. Hdlb., 198321; Meeks W. A. The First Urban Christians: The Social World of the Apostle Paul. New Haven, 1983; idem. Urchristentum und Stadtkultur. Gütersloh, 1993; idem. Corinthian Christians as Artificial Aliens//Paul Beyond the Judaism/Hellenism Divide/Ed. T. Engberg-Pedersen. Louisville (Ky), 2001. P. 129-138; Räisänen H. Paul and the Law. Tüb., 1983; Schnelle U. Gerechtigkeit und Christusgegenwart. Gött., 1983; idem. Einleitung in das NT. B., 20117; idem. Paulus: Leben und Denken. Gött., 20142; Barnett P. W. Opposition in Corinth//JSNT. 1984. Vol. 22. P. 3-17; Beier P. Geteilte Briefe?: Eine kritische Untersuchung der neueren Teilungshypothesen zu den paulinischen Briefen: Diss. |
| Münch., 1931. Bd. 3: Vom Ausbruch des Kirchenstreites bis zum Ende des 12. Jh. S. 784-794. (Handbuch der Altertumswissenschaft; Abt. 9. Tl. 2. Bd. 3); Russell J. C. Alexander Neckam in England//EHR. 1932. Vol. 47. N 186. P. 260-268; Holmes U. T. Daily Living in the 12th Century Based on the Observations of Alexander Neckam. Madison, 1952; Minio-Paluello L. The «Ars Disserendi» of Adam of Balsham Parvipotanus//Mediaeval and Renaissance Studies. L., 1954. Vol. 3. P. 116-169; Damon Ph. W. A Note on the Neckham Canon//Speculum. 1957. Vol. 32. N 1. P. 99-102; Walther H. Eine moral-asketische Dichtung des XIII. Jh.: «Prorogationes Novi Promethei» des Alexander Neckam//Medium Aevum. Oxf., 1962. Vol. 31. P. 33-42; idem. Zu den kleineren Gedichten Alexander Neckams//Mittellateinisches Jb. Stuttg., 1965. Bd. 2. S. 111-129; Wedge G. F. Alexander Neckam " s «De naturis rerum»: A Study, Together with Representative Passages in Translation: Diss./Univ. of Minnesota. Minneapolis, 1967; O " Donnell J. R. The Liberal Arts in the 12th Century: With Special Reference to Alexander Nequam (1157-1217)//Arts libéraux et philosophie au Moyen Âge: Actes du 4e congrès intern. de philosophie médiévale. Montréal; P., 1969. P. 127-135; Mahoney D. G. A Critical Edition of Alexander Nequam " s «Tractatus super mulierem fortem»: Sec. 1: Diss. Urbana (Ill.), 1971; Haring N. M. Commentaries on the Pseudo-Athanasian Creed//Mediaeval Studies. Toronto, 1972. Vol. 34. P. 208-252; Otte J. K. The Life and Writings of Alfredus Anglicus//Viator. Turnhout, 1972. P. 275-291; Berry G. L. A Partial Edition of Alexander Neckam " s «Laus sapientie divine»: Diss. New Haven, 1978; Harris M. A. Influences on the Thought of Alan of Tewkesbury//JEcclH. 1982. Vol. 33. N 1. P. 1-14; Hunt R. W. The Schools and the Cloister: The Life and Writings of Alexander Nequam (1157-1217)/Ed. M. Gibson. Oxf., 1984; Pepin R. E. Autobiography in Alexander Neckam " s «Laus sapientiae divinae»//Florilegium. Ottawa, 1984. Vol. 6. P. 103-118; Fumagalli M., Parodi M. |
| W., 1971; Dieten J. L. , van. Geschichte der Patriarchen von Sergios I. bis Johannes VI. (610-715). Amst., 1972; Frend W. H. C. The Rise of the Monophysite Movement. Camb., 1972; Kawerau P. Das Christentum des Ostens. Stuttg., 1972; Ger ö S. Byzantine Iconoclasm during the Reign of Leo III with Particular Attention to the Oriental Sources. Louvain, 1973. (CSCO; 346); idem. Byzantine Iconoclasm during the Reign of Constantine V with Particular Attention to the Oriental Sources. Louvain, 1977. (CSCO; 384); Meyendorf J. Byzantine Hesychasm. L., 1974; idem. Byzantine Theology: Hist. Trends and Doctrinal Themes. N. Y., 19792; idem. The Orthodox Church. N. Y., 19813; idem. The Byzantine Legacy in the Orthodox Church. N. Y., 1982; idem. Imperial Unity and Christian Divisions: The Church 450-680 A. D. Crestwood, 1989; Scipioni L. I. Nestorio e il concilio di Efeso. Mil., 1974; Iconoclasm: Papers of Spring Symp. of Byzantine Studies (1975). Birmingham, 1977; Schönborn Ch. , von. L " icône du Christ: Fondements théol. élaborés entre le premier et le second concile de Nicée (325-787). Fribourg, 1976; Setton K. M. The Papacy and the Levant (1204-1571): In 4 vol. Phil., 1976-1984; The Orthodox Churches and the West/Ed. D. Baker. Oxf., 1976; Gregory T. E. Vox populi: Popular Opinion and Violence in the Religious Controversies of the 5th Cent. AD. Columbus, 1979; Beck. Geschichte der orthodoxen Kirche; Dagron G. La Romanité chrétienne en Orient: héritages et mutations. L., 1984; idem. Empereur et prêtre: Étude sur le «césaropapisme» byzantin. P., 1995; Fedalto G. Le Chiese d " Oriente: Da Giustiniano alla Caduta a Constantinopoli. Mil., 1984, 19912; MacMullen R. Christianizing the Roman Empire (AD 100-400). New Haven, 1984; Herrin J. The Formation of Christendom. Princeton, 1987; Nicée II, 787-1987: Douze siècles d " images religieuses: Colloque, 1986/Ed. F. Boespflug, N. Lossky. P., 1987; Курбатов Г. Л. Визант. церковь IV-XII вв.//Христианство: Античность. Византия. Древняя Русь. Л., 1988. |
| – What was your fate in emigration? What role did the Church play in the life of those Russians who had to leave their homeland? –In France, the emigrants existed in very difficult conditions. Fortunately, my father was able to get a job as a taxi driver. The majority of Russian doctors, engineers, and scholars cleaned toilets and mopped floors in order to earn their bread. In 1935, we arrived in Paraguay. One of the white emmigrants, General Ivan Timofeyevich Belayev, tried to organize a “Russian outpost” there—a haven for Russian refugees. No matter where old-guard Russians would appear, the first thing they would do was to found an Orthodox Church. This is how it was in Paraguay: in 1928, in Asuncion, the nation’s capital, a church dedicated to the Protection of the Mother of God was opened. Having lived in Asuncion seven years, we moved to the city of Encarnacion, not far from the Paraguay-Argentina border, where a church was being built dedicated to St. Nicholas the Wonder-Worker. I participated in the construction work, laying bricks. The batiushka who cared for our small community was Fr. Andrei. In 1954, Paraguay was hit with a military coup. Following the example of many Russian inhabitants of that country, our family moved to Argentina, to the province of Villa Diamante. Emigrants were on the edge of total poverty, because their property was seized by the rebels. Nevertheless, they immediately began building a church. The rector was Nicholas Masich. Fr. Nicholas was a man with a difficult fate. He was in the Stalinist camps, lived in emigration in Germany, ended up among the interned persons (the so-called DP), who were extradited to the Soviet Union after the Second World War. Thank God, he was able to leave for Argentina. In 1959, Fr. Nicholas moved to the U.S. and soon afterward invited our family to come. In the United States, we again began with a clean slate; first in San Francisco, and then twenty-five kilometers from there, in Burlingame. There, under Fr. Nicholas’ direction, the Russian emigrants built a beautiful church with a golden dome. My contribution to the construction is marked by two grammatas from the ruling hierarch of Western America and San Francisco, Russian Church Abroad, Archbishop Antony (Medvedev; 1908–2000). I lived in the U.S. from 1959 to 1984. |
| ампира (в частности, по его образцу был построен в 1817-1823 собор св. Александра Невского в Ижевске). В 1852-1855 гг. устроены приделы в честь Покрова Пресв. Богородицы и апостолов Петра и Павла. С 1855 по 1908 г. в соборе служил св. прав. Иоанн Кронштадтский. Собор с его классицистическим интерьером и коринфскими раннехрист. колоннадами являлся святому в юношеских предзнаменованиях о его буд. жизни ( Иоанн Кронштадтский, св. Моя жизнь во Христе: Минуты духовного трезвения и созерцания, благоговейного чувства, душевного исправления и покоя в Боге. М., 2011). На рубеже XIX и XX вв. собор стал местом паломничества со всей России к св. прав. Иоанну Кронштадтскому. В 1931 г. собор был закрыт, а в 1932 г. снесен. Совр. исследователи считают, что К. создал в России наиболее близкие к античным дворцы, интерьеры и парковые павильоны. Он проявил себя как талантливый градостроитель, способный, не вторгаясь в уже сложившиеся пространственные структуры, создать новые и взаимосвязанные друг с другом ансамбли; его церковные проекты и сооружения возродили интерес к визант. архитектуре и символике древнего церковного зодчества. Соч.: Cameron Ch. The Baths of the Romans Explained and Illustrated: With the restorations of Palladio corrected and improved. L., 1772 (рус. пер.: Термы римлян, их описание и изображение вместе с реставрациями Палладио. М.; Л., 1939). Изд.: Charles Cameron, 1740-1812: Architectural drawings and photographs from the Hermitage Coll., Leningrad, and Architect. Museum, Moscow. L., 1967. Лит.: Петров П. Н. Значение архит. Камерона//Зодчий. 1885. 3/4. С. 17-18; Пыляев М. И. Забытое прошлое окрестностей Петербурга. СПб., 1889, 1994р; Вильчковский С. Н. Царское Село. СПб., 1911, 1992р; Чарльз Камерон: Сб. ст./Ред.: Э. Голлербах, Н. Лансере. М.; Пг., 1924; Талепоровский В. Н. Чарльз Камерон. М., 1939; Loukomski G. Charles Cameron: (1740-1812). L., 1943; Земцов С. М. Павловск. М., 1947; Гримм Г. Г., Петров А. Н. Петербургские архитекторы посл. четв. XVIII в.//История рус. искусства. М., 1961. Т. 6: Искусство 2-й пол. XVIII в./Ред.: В. Н. Лазарев, Т. В. Алексеева. С. 216-225; Гримм Г. Г. Архит. Воронихин. М.; Л., 1963; Швидковский Д. О. Архит. Ч. Камерон: Новые мат-лы и исслед.: АКД. М., 1984; он же. Последний период творчества архит. Ч. Камерона в документах Адмиралтейства//ПКНО, 1984. М., 1986. С. 523-530; idem (Shvidkovsky D. O.) The Empress and the Architect: (British Architecture and Gardens at the Court of Catherine the Great). New Haven, 1996; он же. Архит. Чарлз Камерон при дворе Екатерины II. М., 2001, 2010 2; он же. Чарлз Камерон и архитектура имп. резиденций. М., 2008; Козьмян Г. К. Чарлз Камерон. Л., 1987; Павловск: Дворец и парк/Сост.: А. М. Кучумов, М. А. Величко. Л., 1987; Алленов М. М. Рус. искусство XVIII - нач. XX в. М., 2002. (История рус. искусства; кн. 2); Путятин И. Е. София константинопольская и «греческий проект» в рус. церковной архитектуре// Он же. Образ рус. храма и эпоха Просвещения. М., 2009. С. 116-127. |
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