| 2) « Церковь адвентистских христиан» (Advent-Christian Church возникла в 1856 г. Она представляет собою наиболее значительную ветвь адвентизма 1-го дня. Христианские адвентисты отвергают бессмертие души, сознательность загробного существования и вечные мучения грешников. Бессмертие они считают даром Божиим, достигаемым через личную веру во Христа. При втором пришествии Христовом праведные воскреснут и (вместе с живыми праведными) войдут в тысячелетнее Его царство, а по окончании 1000 лет получат вечное блаженство; грешные же, которые воскреснут в конце 1000 лет, будут уничтожены. Адвентистские христиане рассеяны во многих штатах С. Америки и имеются также в Англии. В 1895 г. они имели 610 общин, 26500 членов общин и 912 проповедников. 3) «Союз жизни и второго пришествия» (The Life and Advent Union) появился в 1864 г. Эти адвентисты отвергают воскресение грешников. Они проживают в Коннектикуте, Делэвере, Мэне, Массачусетсе, Нью-Йорке, Род-Айленде и в некоторых других штатах С. Америки. В 1895 г. они имели 28 общин, 1018 членов и 50 проповедников. 4) «Церкви Бога в Христе Иисусе» (The Churches of God in Christ Jesus) или «Адвентисты будущего века» (Age-to-Come Adventists) занимают особое положение среди адвентистов 1-го дня. Они ожидают «будущего века» на этой земле, который должен наступить после второго пришествия. В этот «век» исполнятся библейские пророчества о восстановлении всех вещей; на земле будет учреждено тысячелетнее царство Христово, причем святые вместе с Христом будут управлять миром; Израиль будет восстановлен и снова будет господствовать в Иерусалиме. «Адвентисты будущего века» отвергают бессмертие души, считая это даром Божиим, достигаемым через веру во Христа. По воскресении праведные получат бессмертие, а грешники будут истреблены. Общины адвентистов будущего века основаны, по-видимому, лицами, отделившимися от адвентистов 7-го дня. По крайней мере, в 1805 г. два отпавших от адвентизма 7-го дня проповедника Стивенсон (Stephenson) и Холл (Hall) проповедовали учение о «грядущем веке» (Lough. S. 211–212). Объединение адвентистов будущего века состоялось в 1888 г. в Филадельфии. Эти адвентисты проживают во многих штатах С. Америки. В 1895 г. они имели: 95 общин, 2872 члена общин и 94 проповедника. |
| 2440 Pss. So1. 17:21–25 (OTP2:667). Neusner, Beginning, 36, focuses on this aspect of messiahship; Jonge, «Psalms of Solomon,» also sees a scribal element. 2441 See Wittlieb, «Bedeutung.» 2442 Collins, «Son of Man.» 2443 See Beckwith, « Daniel 9 .» 2444 Josephus War 6.312–313; Tacitus Hist. 5.13; Suetonius Vesp. 10.4, apply the biblical prophecy of a king from Palestine to Vespasian; paganism could absorb Jewish motifs without objections. See esp. Aune, Prophecy, 76, citing Sib. Or. 3.350–380; Virgil Eel 4.4–10. 2445 1QM 15.1; Jub. 23:13; 2 Bar. 29:3; Τ Mos. 7–8; cf. also Allegro, «History,» 95, on 4QpPs. Such sufferings were sometimes associated with the advent of the messianic era or of the messiah (Sib. Or. 3.213–215, 635–648, probably pre-Christian; possibly 1QH 5; 4 Ezra 6:24; 7:29; 8:63–9:8; m. Sotah 9:15; b. Sanh. 97a; Pesiq. Rab Kah. 5:9; Pesiq. Rab. 36:1); cf. Bonsirven, Judaism, 180–83. Its estimated duration varied widely, e.g., 7 years (b. Sanh. 97a; Song Rab. 2:13, §4; Pesiq. Rab Kah. 5:9; Pesiq. Rab. 15:14/15; 34:1; 36:1–2); 12 parts (2 Bar. 26–30); or 40 years (CD 20.14–15). (In the late Pesiq. Rab. 36Messiah himself suffers seven years to save Israe1.) 2446 Cf.,e.g.,S/fc. Or. 3.46–50. 2447 Cf., e.g., Villiers, «Messiah»; Horsley, «Groups»; Evans, «Messianism,» 700; in the Diaspora, see Goldstein, «Composition,» according to whose interpretation messianic imagery is prominent. Glasson, Advent, 8–13, notes that Judaism diverged even on the messiah " s origin from heaven or from earth, though pre-Christian Judaism mainly held to the earthly view (cf. 15–23 on 1 Enoch). For wisdom associations with the messiah, see Witherington, Christology, 180. 2448 Wächter, «Messianismus,» stresses this political aspect of Jewish expectations, distinguishing them from the early Christian view defined by Jesus» mission. That Jesus did not inaugurate an earthly kingdom is one of the primary objections to his followers» messianic claim for him in contemporary Jewish scholarship; cf. Berger and Wyschogrod, «Jewish Christianity,» 18–19; Klausner, Jesus, 414; Borowitz, Christologies, 21. |
| 2753 See Sanders, Judaism, 290–94 (although various eschatologies existed; see 279–303). 2754 Whether this distinction was actually made by Jesus or by the early church is a matter of much debate, and cannot detain us in a commentary on a late-first-century work. Some scholars have noted that Jesus» ethics and choice of Twelve as a nucleus of a new community suggest that he envisioned a continuity among his followers. 2755 Käsemann, Testament, 15–16. 2756 Ibid., 16. Käsemann " s docetic Christology in John is critiqued amply by Thompson, Humanity. 2757 Käsemann, Testament, 20. Cf. Becker, «Abschiedsreden,» 219–28, esp. 228, on future eschatology reducing to anthropology. 2758 Dodd, Preaching, 75. 2759 Glasson, Advent, 222–25. 2760 Robinson, Coming, 163. 2761 E.g., Sanders, Jesus and Judaism, 123–56; Allison, «Plea»; Johnson, Real Jesus, 25,41. 2762 Bultmann, «Man and Faith,» 96–97 (originally published in 1930). 2763 Most of Bultmann " s present eschatology correctly recites the NT picture (e.g., «Between Times,» 256 [originally 1952]; «Mythology» [originally 1941], 17–20, 38–39), though Jewish intermediate-era eschatology was not fixed (cf. «Between Times,» 248). But even in John, realized eschatology anticipates rather than annuls futuristic eschatology (Paul is most explicit, e.g., Rom 8:23 ; 2Cor 1:22; 5:5 ). 2764 «Mythology,» 14–15; gnostic literature, which he also mentions, may reduce more naturally into existential terms. 2765 Cf. Hunter, Predecessors, 49; Riesenfeld, Tradition, 13; Mounce, «Eschatology»; Waterman, «Sources»; Ford, Abomination, 22; Stanley, Resurrection, 82; Wenham, «Apocalypse»; idem, Discourse; against Robinson, Coming, 105–7; Glasson, Advent, 175. Jeremias, Sayings, 33–34, dismisses some agrapha via Papias for being too apocalyptic. 2766 Cf. also 2 Thess 2. The Jesus traditions in the Thessalonian epistles include not only what later appears in Mark but also material only in Matt 24 (perhaps, but not definitely, Q) and Acts 1:7. 2767 With Hill, Prophecy, 130; cf. Sanders, Jesus and Judaism, 144–45 (tentatively); against Koester, «One Jesus,» 196; Boring, Sayings, 11, 34 (n. 41 cites others); more tentatively, Aune, Prophecy, 253–56. |
| Thus, following 1844, the Millerite “Second Advent” movement gradually broke into several Adventist groups. 56 dates began to appear: 1845, 1846, 1847, 1850, 1851, 1852, 1853, 1854, 1866, 1867, 1868, 1870, 1873, 1875, and so on, and these dates, each having their promoters and adherents, contributed to even greater fragmentation. A leading Second Adventist, Jonathan Cummings, declared in 1852 that he had received a “new light” on the chronology, and that the second advent was to be expected in 1854. Many Millerites joined Cummings, and in January, 1854, they started a new periodical, the World’s Crisis, in advocacy of the new date. 57 Other factors besides dates began to play a role in the composition of the Second Advent movement. Right up to the present time they appear as distinctive features among a number of movements that developed from Second Adventism, including the SeventhDay Adventist Church, Jehovah’s Witnesses, and certain Church of God denominations. These factors included the doctrine of conditional – not inherent – immortality of the soul, with its corollary tenet that the ultimate destiny of those who are rejected by God is destruction or annihilation, not conscious torment. The trinitarian belief also became an issue among some sectors of the Second Adventists. (For further details on these developments and their effect in contributing to division among the offshoots of the Millerite movements, see the Appendix for Chapter One.) Most of these developments had already taken place by the time that Charles Taze Russell, still in his teenage years, began the formation of a Bible study group in Allegheny, Pennsylvania. From the end of the 1860’s onward, Russell increasingly got into touch with some of the Second Adventist groups which developed. He established close connections with certain of their ministers and read some of their papers, including George Storrs’ Bible Examiner. Gradually, he and his associates took over many of their central teachings, including their conditionalist and antitrinitarian positions and most of their “age to come” views. Finally, in 1876, Russell also adopted a revised version of their chronological system, which implied that the 2,520 years of Gentile times would expire in 1914. In all essential respects, therefore, Russell’s Bible Student movement may be described as yet another offshoot of the Millerite movement. |
| 36 См. Philemon. Catholic Encyclopedia.//New Advent: URL: http://www.newadvent.org/cathen/11797b.htm (дата обращения 20.10.17). 37 Цит. по: Мецгер Б. Канон Нового Завета. Возникновение, развитие, значение/Пер. с англ. М.: Библейско-богословский институт св. апостола Андрея, 1998. С. 193. 42 Книга Правил Святых Апостол, Святых Соборов Вселенских и Поместных, и Святых Отец. Изд. Свято-Троицкой Сергиевой Лавры, 1992. С. 373. 51 См. Василий Кесарийский, свт. Пространные аскетические правила//Библейские комментарии отцов Церкви и других авторов I-VIII веков. Новый Завет. Том IX: Послания к Колоссянам, Фессалоникийцам 1-е и 2-е, Тимофею 1-е и 2-е, Титу, Филимону/Пер. с англ., греч., лат., сир. Редактор тома Питер Гордэй/Редакторы русского издания тома A.M. Шуфрин и Г.И. Беневич. Тверь: Герменевтика, 2006. С. 389. 58 Мак-Артур Дж. Послание к Филимону//Толкование книг Нового Завета: Колоссянам и Филимону. СПб.: Библия для всех, 2005. С. 150. 60 См. Patzia A.G. Филимону, послание к//Словарь Нового Завета. Т. 2: Мир Нового Завета. С. 798. 62 См. Ролофф Ю. Введение в Новый Завет. С. 116. Dunn J. D. G. The Epistles to the Colossians and to Philemon: A Commentary on the Greek Text. The New International Greek Testament Commentary. P. 301. 69 Иванов А.В. Послание к Филимону//Руководство к изъяснительному чтению книг Нового Завета: Обозрение посланий Апостольских и Апокалипсиса. СПб.: Воскресение [и др.], 2002. С. 833. 72 Constitutiones apostolorum (VII, 46)//Didascalia et Constitutiones apostolorum. Vol. 1. Paderbornae, in libraria Ferdinandi Schoeningh, 1905. P. 454. 73 См. Philemon. Catholic Encyclopedia.//New Advent: URL: http://www.newadvent.org/cathen/11797b.htm (дата обращения 20.10.17). В Великих Четьих-Минеях Филимон называется «воином» и учеником апостола Павла, пострадавшим вместе с Архиппом и Апфией в Колоссах, от ефесского градоначальника Артоклиса и других язычников, в царствование Нерона. См. Великия Минеи Четии, собранные всероссийским митрополитом Макарием. Вып. 9. Ч. 1. Ноябрь, дни 16–22. М.: Синодальная типография, 1914. Л. 1076а. |
| Скачать epub pdf The City of God (Book III) As in the foregoing book Augustine has proved regarding moral and spiritual calamities, so in this book he proves regarding external and bodily disasters, that since the foundation of the city the Romans have been continually subject to them; and that even when the false gods were worshipped without a rival, before the advent of Christ, they afforded no relief from such calamities. Chapter 1.– Of the Ills Which Alone the Wicked Fear, and Which the World Continually Suffered, Even When the Gods Were Worshipped. Of moral and spiritual evils, which are above all others to be deprecated, I think enough has already been said to show that the false gods took no steps to prevent the people who worshipped them from being overwhelmed by such calamities, but rather aggravated the ruin. I see I must now speak of those evils which alone are dreaded by the heathen– famine, pestilence, war, pillage, captivity, massacre, and the like calamities, already enumerated in the first book. For evil men account those things alone evil which do not make men evil; neither do they blush to praise good things, and yet to remain evil among the good things they praise. It grieves them more to own a bad house than a bad life, as if it were man " s greatest good to have everything good but himself. But not even such evils as were alone dreaded by the heathen were warded off by their gods, even when they were most unrestrictedly worshipped. For in various times and places before the advent of our Redeemer, the human race was crushed with numberless and sometimes incredible calamities; and at that time what gods but those did the world worship, if you except the one nation of the Hebrews, and, beyond them, such individuals as the most secret and most just judgment of God counted worthy of divine grace? But that I may not be prolix, I will be silent regarding the heavy calamities that have been suffered by any other nations, and will speak only of what happened to Rome and the Roman empire, by which I mean Rome properly so called, and those lands which already, before the coming of Christ, had by alliance or conquest become, as it were, members of the body of the state. Chapter 2.– Whether the Gods, Whom the Greeks and Romans Worshipped in Common, Were Justified in Permitting the Destruction of Ilium. |
| No one can deny the power of “reason” as defined in the modern project. Careful observation, repeatable experimentation and measurement, certainly yield amazing results. As I have written before, there is an undeniable correlation between math and the observable universe. Difficulties begin to arise when that correlation is taken to be the sum total of our existence. The advent of computing machines has increasingly put pressure on human beings to explain how we are any different. However human beings exist, we are not mathematical cyphers. We use math, but we are not math itself (or certainly no math known to human beings). Among the greatest of all myths of modernity is that the application of reason (meaning a math-driven control of all things) will actually yield a preferable result. The givenness of nature and the world around us have become a “tradition” that must be overthrown and managed in order to yield the greatest possible satisfaction. Doubtless, this idea has been stated in far more sophisticated and alluring forms, but it remains the underlying assumption of all modernity. What this management sometimes produces says volumes. The rationalized gardens of the Enlightenment have a wonderful beauty. Symmetry has an appeal to the human eye. But such gardens are also icons of human arrogance. Landscapes are forced into “unnatural” forms and shapes – things achievable only through violence and constant management. Growing things become the enemies that must be controlled. Such gardens are not about plants. The plants themselves disappear and become only a paint on the palette of modernity. Far worse are the results we have seen in architecture. I offer the winner of the prestigious Mies Van der Pohe Prise, the “home for the elderly” in Portugal. One can only pray that no real elderly have been confined to this antiseptic whiteness. It is so devoid of nature that death will doubtless come as a relief to its inmates. It is, in the gushing writings that accompany its description, something that is “peaceful.” It is indeed peaceful, like death is “peaceful.” It is also profoundly anti-human. |
| Contemporary scholars and certain Christian groups today tend to approach the study of scripture as archaeology. Rather than receiving the scriptures as God-breathed tradition in the life of the Church, the text is abstracted from its incarnate context, subjected to scientific analysis. While much can be learned, of course, from a knowledge of Greek, Aramaic, and Hebrew, this is not an end unto itself. Popular hermeneutical methods such as the grammatical-historical are recent, being flawed in a number of ways. And really, no single approach or ‘method’ should be deemed superior to the rest. In the end, this whole approach is undermined by a crippled foundation. The scriptures are not a treasure chest waiting to be unlocked with the right set of keys, nor are they only useful for the academic ‘elite.’ At the heart of this misguided, modern project is a desire to ‘get back to’ an ‘original’ text or meaning of scripture. But this begs the question of whether an original text–or interpretation–has ever really existed: Scholarly interpretation has been governed by an overriding concern to establish the original text and meaning. But there are many circumstances in which this is either not appropriate or not the whole story. For the Scriptures do not simply belong to their original context: they have been read and re-read over the centuries. When we venerate the Book of the Gospels we are acknowledging it as something that belongs to the present: it bodies forth Christ now. —Andrew Louth, Introducing Eastern Orthodox Theology, p. 9 The holy scriptures are more than just another text of antiquity; they are light and life; they are a divine witness to the true Logos of God, Jesus Christ. In the liturgical life of the Church, the Holy Spirit breathes both meaning and understanding into these words as they are proclaimed from the solea or amvon. This is what Louth calls “the liturgical use of Scripture.” The way of understanding sacred writ in the early Church and down through the centuries–many years before widespread literacy and the advent of the printing press–was in how they were utilized in our daily, weekly, and annual liturgical celebrations. As the Church moves through the year, from the nativity of the Theotokos (Sep. 8) to her falling asleep or ‘’Dormition” (Aug. 15), the scriptures are carefully selected and proclaimed to God’s people, imbuing a meaning that is often inescapable and plain. |
| 170 «Мать не может родить такого ребёнка обычным способом »,– сказала о Мессии Хак-Джа Хан Мун. См. Хак-Джа Хан Мун. «Истинные Родители и Истинная Семья». Московская конференция Федерации семей за мир во всём мире. 15.10.96. стр.7. 171 Barker Е. «The Making of a Moonie. Choise or Brainwashing?». Oxford. Basil Blackwell. 1984. p.83. 174 Won Pil Kim. «Father " s course and our life of faith». HSAUWC Publications, London, 1982. p.48. Выделение моё – авт. 176 См. напр. «Father’s course». CARP. 1990; Won Pil Kim. «Father " s course and our life of faith». HSAUWC Publications, London, 1982; Chryssides George D., «The Advent of Sun Myung Moon. The Origins, Beliefs and Practices of the Unification Church», 1991; «Family Ties», Vol.l, No.3. 177 Chryssides George D., «The Advent of Sun Myung Moon. The Origins, Beliefs and Practices of the Unification Church», 1991, p.94. 178 Chryssides George D., «The Advent of Sun Myung Moon. The Origins, Beliefs and Practices of the Unification Church», 1991. p.98. 179 Chryssides George D., «The Advent of Sun Myung Moon. The Origins, Beliefs and Practices of the Unification Church», 1991. p.97. 180 Gug-Bea Eum. «The Unification Church within the mist!». «Shinsegae printing со.». Seoul. 1992. p.34. 182 Chryssides George D., «The Advent of Sun Myung Moon. The Origins, Belieft and fraetiees of the Unification Church», 1991, p ; 100. 183 Всего за свою жизнь Мун отбыл шесть сроков заключения; последний – за неуплату налогов в США в 1984 году. См «Путь Истинных Родителей. 21-дневный семинар. Конспект лекций. История провидения Бога и Преподобный Сан-Мён Мун». АСД-ОМХ. 1994. стр.49. 184 См. напр. Ж.Ф. Буайе. «Империя Муна». Москва. Изд. полит лит. 1990. стр.92; Gandow Т. «Mun-Bewegung». «Munchener Reihe». 1993. s 24. 187 Won Pil Kim. «Father " s course and our life of faith». HSAUWC Publications, London, 1982. pp.62–64. 188 Kwang-Yol Yoo. «Unification Church History» в журнале «Principle Life». March 1982. pp.20–28. 189 «Выживание в тюрьме» в книге «Путь первопроходца. Очерки из жизни Сан-Мён Муна». АСД-ОМХ. стр. 13–18. |
| Second Advent Waymarks and High Heaps , p. 91./Вехи Второго пришествия и высокие горы, с. 91. Бейтс предупредил о пожарах «Весь ущерб от пожаров за последние два года составляет около 65 миллионов долларов, около 45 миллионов в нашей стране. В 1845 году примерно 38 городов понесли убытки на, почти, 31 миллион долларов; в большинстве случаев разрушены центральные или бизнес районы; помимо множества мелких пожаров стоимостью менее двадцати пяти тысяч долларов, а также тысяч акров леса, которые, вероятно, увеличили сумму примерно до сорока миллионов долларов, и, по многочисленным данным, в большинстве случаев они бушевали не контролируемые человеком». Second Advent Waymarks and High Heaps , p. 91, 92./Вехи Второго пришествия и высокие горы, с. 91, 92. … и наводнениях … «Море и волны ревут. Ужасные штормы и бури 1845 года и многие в 1846-м, конечно, не были превзойдены в прошлые века. … Наводнения и затопления в 1845–1846. Со времен Ноя, я думаю, у нас нет таких записей». Second Advent Waymarks and High Heaps , p. 92./Вехи Второго пришествия и высокие горы, с. 92. … и, конечно, землетрясениях … «Землетрясения. Я не буду останавливаться здесь на перечислении. В 1846 году в журнале Scientific American упоминается о более пятидесяти землетрясениях». Second Advent Waymarks and High Heaps , p. 93./Вехи Второго пришествия и высокие горы, с. 93. … и, что будет мор … «Мор. Азиатская холера, ужасный мор, летящий посланник Бога с обнаженным мечом в руке…». Second Advent Waymarks and High Heaps , p. 93./Вехи Второго пришествия и высокие горы, с. 93. Что касается голода, Бейтс обратился к апокрифической книге Ездры. «Ездра говорит: «семя потерпит неудачу от взрыва и града«. Он же говорит: «провизия будет дешёвой, и внезапно посеянные места окажутся незасеянными, (семена сгнившими под комьями) полные хранилища внезапно окажутся пустыми«. Вот исполнение: сотни и сотни наших кораблей почти постоянно покидают наши берега, нагруженные провизией из хранилищ, чтобы удовлетворить голод в Европе. Если рассказы о голоде правдивы, они будут продолжать идти до тех пор, пока наши склады не опустеют. Это не фантазия и не басня, а история и слово Господа Бога нашего . Пророчество Ездры начинает искать и гореть, как огонь». |
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