| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf NIKON (MININ) NIKON (MININ), Patriarch of Moscow, liturgical reformer (1605–1681 ). After a monastic education and life, he became abbot of the Koyozerski Monastery (1642), archimandrite of the Novospaski Monastery in Moscow (1646), Metropolitan of Novgorod (1649), and Patriarch of Moscow (1652) by order of Tsar Alexis, over whom Nikon had great influence in his early episcopal years. As patriarch, Nikon immediately initiated liturgical reforms that resulted in the Old Believer (q.v.) schism for which he was famous-or infamous. Initially Nikon’s program was rigorously enforced by civil authorities. But as early as 1653, other respected clerics (Neronov, Avvakum, etc.) who supported an awakening of faith in the Russian Church accused Nikon of heresy (q.v.). The prospect that Church and state had erred in their overly zealous reform policy-which they well did-called into question the whole premise of an infallible symphony of “God-appointed” institutions that comprised “Holy Russia.” Scholars inside and outside of Russia continue to debate the “rightness” of Nikon’s reforms (especially Makarii Bulgakov [q.v.], and recently Paul Meyendorff), in the last centuries with more objectivity when the political question of the Old Believers became less pressing. In 1658 Nikon himself rendered the “symphony” of Church and state a cacophony. He not only claimed complete independence in ecclesiastical matters, having been given the title “Great Sovereign” by the tsar, but also claimed primacy over the tsar-an attitude that caused him to fall into disfavor. It should be observed that Nikon asserted himself in direct imitation of the Roman papacy (q.v.), and that this prerogative was not in keeping with Orthodox tradition. As a result, he resigned the patriarchate (q.v.) and retired to a monastery, but then attempted to regain his office. Due to this attempt he was deposed and banished by the Councils of Moscow (1666–67), though his reforms were accepted and remained. After suffering fourteen years in a distant monastery, he was recalled by Tsar Theodore II, but died on returning and was posthumously reinstated and buried with honors. He has been recognized as “perhaps the greatest bishop of the Russian Church” (Oxford Dictionary of the Christian Church, page 976) by very few in the Orthodox world since the time of William Palmer. 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 |
| L., 1992. N. Y., 20022; idem. Eucharistic Origins. L., 2004; Gratias Agamus: Stud. zum eucharistischen Hochgebet: Für B. Fischer/Hrsg. A. Heinz, H. Rennings. Freiburg, 1992; Steimer B. Vertex Traditionis: Die Gattung der altchristlichen Kirchenordnungen. B., 1992. (BZNW; 63); Perry J. M. The Evolution of the Johannine Eucharist//NTS. 1993. Vol. 39. P. 22-35; Rouwhorst G. La célébration de l " Eucharistie dans l " Église primitive//Questions liturgiques. 1993. Vol. 74. N 2. P. 89-112; McGowan A. B. Eating People: Accusations of Cannibalism against Christians in the 2nd Cent.//JECS. 1994. Vol. 2. P. 413-442; idem. Naming the Feast: The Agape and the Diversity of Early Christian Meals//StPatr. 1997. Vol. 30. P. 314-318; idem. Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals. Oxf.; N. Y., 1999; idem. The Inordinate Cup: Issues of Order in Early Eucharistic Drinking//StPatr. 2001. Vol. 35. P. 283-291; Welch L. J. Christology and Eucharist in the Early Thought of Cyril of Alexandria. San Francisco, 1994; Bread of Heaven: Customs and Practices Surrounding Holy Communion/Ed. Ch. Caspers, G. Lukken, G. Rouwhorst. Kampen, 1995. (Liturgia condenda; 3); L " Eucharistie: Célébrations, rites, piétés: Conf. Saint-Serge, 41e semaine d " études liturgiques (P., 1994)/Éd. A. M. Triacca, A. Pistoia. R., 1995. (BEL. S; 79); Snoek G. J. C. Medieval Piety from Relics to the Eucharist: A Process of Mutual Interaction. Leiden etc., 1995. (Studies in the History of Christian Thought; 63); Сове Б. И. История литург. науки в России//УЗ РПУ. 1996. Вып. 2. С. 21-98; Abramowski L. Die liturgische Homilie des Ps. Narses mit dem Messkenntnis und einem Theodor-Zitat//BJRL. 1996. Vol. 78. N 3. P. 87-100; LaVerdiere E. Eucharist in the NT and the Early Church. Collegeville (Minn.), 1996; Essays on Early Eastern Eucharistic Prayers/Ed. P. F. Bradshaw. Collegeville (Minn.), 1997; Nusca A. R. Heavenly Worship, Ecclesial Worship: A «Liturgical Approach» to the Hymns of the Apocalypse of St. |
| 152 R.M.Grant, David Tracy, A Short History of the Interpretation of the Bible (Philadelphia: Fortress, 1984); James L .Kugel and Rowan A.Greer, Early Biblical Interpretation (Philadelphia: Westminster, 1986); Joseph W.Trigg, Biblical Interpretation: Message of the Fathers of the Church (Wilmington: Glazier, 1988); Frank Sadowski, S.S.P., ed., The Church Fathers on the Bible: Selected Readings, K.Froehlich, Biblical Interpretation in the Early Church (Philadelphia: Fortress, 1984); Bertrand de Vlargerie, S.J., An Introduction to the History of Exegesis, Vol.1: The Greek Fathers, trans. Leonard Maluf (Petersham: Saint Bede’s Publications, 1993). 153 Например, Geoffrey W.Bromiley, «The Church Fathers and Holy Scripture», in Scripture and Truth, D.A.Carson and John D.Woodbridge, eds., pp.199–220; J.Pelikan, «The «Spiritual Sence» of Scripture: The Exegetical Basis for St. Basil’s Doctrine of the Holy Spirit», in Basil of Caesarea: Christian, Humanist, Ascetic, Part 1, ed. P.J.Fedwick (Toronto: Pontifical Institute, 1981), pp.337–360; его же «Council or Father or Scripture: The Concept of Authority in the Theology of Maximus Confessor», The Heritage of the Early Church: Essays in Honor of Georges Florovsky, ed. D.Neiman and M.Schatkin (Rome, 1973); Andrew Louth, «The Hermeneutical Question Approached through the Fathers», Sob 7 (7, 1978), pp.541–549; Allan E.Johnson, «The Methods and Presuppositions of Patristic Exegesis in the Formation of Christian Personality», Dial 16 (3, 1977), pp.186–190; T.J.Towers. «The Value of the Fathers», CQR, July-September 1965, pp.291–302. См. также недавнее собрание сочинений митрополита Деметриоса Тракателлиса О Πατρες " Ερμηνεουν- πψεις Πατερικς Βιβλικς ρμηνεας (Athens: Apostolike Diakonia, 1996). 154 Jaroslav Pelikan, Christianity and Classical Culture, p.221, указывает, что Каппадокийцы были образованнейшими филологами своего времени: они владели литературными, риторическими и грамматическими методологиями эллинистической традиции. В особенности Василий – внимательнейшим образом отыскивал значение «каждой фразы и каждого слога в Писании». |
| The early church described another type of baptism when the catechumens were persecuted and suffered martyrdom in the name of Christ before their formal initiation. Those martyrs were said to have been admitted to Paradise by the baptism of blood. In the early Christian centuries most Christian catechumens were baptized in their adulthood. In the 4th century the fathers (such as St. Gregory the Theologian preaching Orations on the Lights in Constantinople in 380) had to encourage people not to leave their baptism until their deathbeds. Nevertheless, the baptism of infants was justified by all the early fathers. In 253 the Council of Carthage made it a recommended practice of the church. Baptism is never repeated. If a convert wishes to enter the Orthodox Church from another Christian communion it is the majority practice of the Greek and Russian traditions to chrismate a believer who has already been baptized by threefold washing in the name of the Trinity. If there is doubt over the form of liturgy that had been used, or if the convert is coming from no church background, the full service of baptism is always performed. SEE ALSO: Catechumens; Chrismation; Exorcism; Grace; Holy Spirit; Mystery (Sacrament); Original Sin REFERENCES AND SUGGESTED READINGS Cyril of Jerusalem, St. (2008) The Holy Sacraments of Baptism, Chrismation and Holy Communion: The Five Mystagogical Catechisms of St. Cyril of Jerusalem. Rollinsford, NH: Orthodox Research Institute. McGuckin, J. A. (2008) The Orthodox Church: An Introduction to Its History, Doctrine, and Spiritual Practices. Oxford: Wiley-Blackwell, pp. 277–88. Sava-Popa, G. (1994) Le Bapteme dans la tradition orthodoxe et ses implications wcumeniques. Fribourg: Editions Universitaires, Schmemann, A. (1964) For the Life of the World. New York: National Student Christian Federation. Schmemann, A. (1974) Of Water and the Spirit. Crestwood, NY. St.Vladimir’s Seminary Press. Читать далее Источник: The Encyclopedia of Eastern Orthodox Christianity/John Anthony McGuckin - Maldin : John Wiley; Sons Limited, 2012. - 862 p. |
| Свято-Владимирская православная богословская семинария и Университет Фордхэм. Пер. д. А. Платонова 1 «The Notion of Virginity in the Early Church» в кн. под ред. B. Mc-Ginn, J. Meyendorff, и J. Leclerq, «Christian Spirituality: Origions to the Twelfth Century (New York, 1985), 427. См. P. Brown “The Body and Society” (New York, 1988). Для более полного изучения литературы по теме на языках оригиналов с французским переводом, см. Ch. Munier, Mariage et virginité dans l’église ancienne (Berne, 1987). 2 См. тексты в A. Vööbus, Celibacy, a Requirement for Admission to Baptism in the Early Syrian Church (Stockholm, 1951); также комментарии Вёёбуса в History of Asceticism in the Syrian Orient, I: The Origin of Asceticism: Early Monasticism in Persia (Louvain, 1960) (=CSCO 184), стр 93–95, 17508; ср. также R. Murray, Symbols of Church and Kingdom: A Study of Early Syrian Tradition (Cambridge, 1975), 17–18. 3 G. A. Rhallis и М. Potlis, Σνταγμα τν θεων κα ερν καννον (Афины, 1852–55) (далее RPS), III, стр 96–121. 5 Популярность фигуры св. Алексия, «человек Божия» является хорошим примером. Его Житие, первоначально на сирийском языке, стало широко распространено на греческом и латыни. Алексий оставил свою невесту в день свадьбы ради аскетической жизни; см. недавнее исследование C. E. Stebbins, «Les origines de la légende de saint » RBPH 51 (1973), 497–507. 7 «Истинную мужественность показывают не в выборе холостой жизни; напротив, приз в соревновании мужчин выигран тем, кто жизнью навык выполнять обязанности мужа и отца, и заботиться о домашнем хозяйстве. С другой стороны, тот, кто не имеет семьи, является во многих отношениях неиспытанным.» Stromateis, VII 12, 70; ed. O. Stahlin, GCS 17 (1909), p. 51; trans. J. E. L. Oulton and H. Chadwick в The Librury of Christian Classics, II (Philadelphia, 1954), 138. 9 Legatio pro Christianis, 33, ed. E.J. Goodspeed, Die alteste Apologeten (Gottingen, 1914), p. 354; trans. C. Richardson в The Library of Christian Classics, I (Philadelphia, 1953), 337. |
| 214 Согласно краткому рассказу Книги Деяний, в котором, без сомнения, опущена полная дискуссия по вопросу о соблюдении Закона христианами из язычников. Герменевтический вопрос неоднократно поднимается в четвертом Евангелии, где часто обсуждается правильное понимание Христа и Его служения (например, Ин. 6:44–45, 7:16–17, 12:37–40, 16:12–15 ). Интересно, что декларативный характер божественного откровения в четвертом Евангелии сопровождается ссылками на роль Святого Духа как направляющей силы в герменевтическом процессе ( Ин. 6:63, 7:39, 14:16–17, 26, 16:13 ): и откровение, и Святой Дух равным образом в нем участвуют, что выражает герменевтическую позицию Иоанновой общины. 215 О святоотеческих взглядах на Писание и их экзегетической методологии см. главу 4 и библиографию там же. 217 Иустин стремился сохранить авторитет Ветхого Завета как христианской книги, в то же время частично релятивизировав его признанием, что ритуальная часть Закона имеет временный характер и не относится к христианам. Иустин открыто выразил то, на что намекал ( Гал. 3 ) апостол Павел. Об этом см.: Hans von Campenhausen, The Formation of the Christian Bible, trans. J.A.Baker (Philadelphia: Fortress, 1972). pp.88–102; Theodore Stylianopoulos, Justin Martyr and the Mosaic Law (Missoula: Society of Biblical Literature, 1975), pp.51–68, 153–163. 218 См. J.L.Kugel and R.A.Greer, Early Biblical Interpretation, pp.109–113; F.Sadowski, The Church Fathers on the Bible, pp.27–44; B. de Margerie, The Greek Fathers, pp.51–77. 219 Краткая оценка этой великой, но противоречивой фигуры дана недавно B.de Margerie, The Greek Fathers, pp.95–116. Переводы текстов Оригена на английский язык – K.Frochlich, Biblical Interpretation in the Early Church, pp.48–78; J.W.Trigg, Biblical Interpretation, pp.71–115; и F.Sadowski, The Church Fathers on the Bible, pp.89–125. 221 K.Froehlich, Biblical Interpretation in the Early Church, pp.82–132; J.W.Trigg, Biblical Interpretation, pp.163–295; и F.Sadowski, The Church Fathers on the Bible, p.143–243. |
| Syriac Orthodox Patriarch Zakka Iwas dead at 80/Православие.Ru Syriac Orthodox Patriarch Zakka Iwas dead at 80 Damascus, Syria, March 24, 2014 The Patriarch of the Syriac Orthodox Church Ignatius Zakka Iwas, the leader of one of world " s oldest Christian sects, has died. He was 80. Syrian state news agency SANA said Iwas was admitted into a German hospital for treatment Feb. 20. He died on Friday in Germany after a long illness, the official news service said. Iwas " official title was the Patriarch of Antioch and All the East. His church, known as the Syrian Orthodox Church, was founded in the year 452 after a schism with the bulk of the world " s Christians. There are more than 4 million members, living in Syria, Lebanon and Iraq although there are also significant communities in Germany, Sweden and in the United States, where immigrants from the Near East introduced the faith in the late 19th century. Iwas was born in the northern Iraqi city of Mosul. He was enthroned as patriarch in 1980 in St. George " s Patriarchal Cathedral in Damascus. Before that he served as metropolitan bishop of Mosul. He was the archbishop of Baghdad and Basra when he became patriarch. Since then, he has lived and worked in Damascus, the seat of the Syriac Orthodox Church. He also spent two years in the early 1960s in New York city, studying at the Episcopal Church " s General Theological Seminary in downtown Manhattan. When he conducted services at St. George Cathedral, located in the walled section of Damascus, Iwas had spoken in Syriac, a modern version of Aramaic — the language Jesus Christ is believed to have spoken. Church officials said Friday his remains will be brought from Germany to Lebanon. From there they will transferred to Syria by land for burial. 24 марта 2014 г. Предыдущий Следующий Смотри также Representatives of the Orthodox and Oriental Churches meet with United Bible Societies, Cyprus Representatives of the Orthodox and Oriental Churches meet with United Bible Societies, Cyprus From November 2–5, 2010, a regular meeting of the preparatory committee of the Orthodox Church, the Oriental Churches, and the United Bibles Societies took place, reports the DECR Communication Center The Whole Story of the Kidnapping of the Greek and Syriac Orthodox Metropolitans of Aleppo The Whole Story of the Kidnapping of the Greek and Syriac Orthodox Metropolitans of Aleppo Bishop Matta Khoury, secretary to Syriac Orthodox Patriarch Zakka I Iwas, spoke to al-Joumhouria on behalf of the patriarch, who had just come out of the hospital on the night of the incident. |
| Archive Statement of Patriarch Kirill of Moscow and All Russia 6 July 2020 year 10:45 The Primate of the Russian Orthodox Church expressed his deep concern over the calls voiced by a number of the Turkish politicians for the change in the current status of Hagia Sophia, one of the greatest masterpieces of Christian culture. I am deeply concerned over the calls of certain Turkish politicians to reconsider the museum status of Hagia Sophia, one of the greatest monuments of Christian culture. Built in the 6 th century in honour of Christ the Saviour, this church is of great importance to the whole Orthodoxy. And it is especially dear to the Russian Church. Prince Vladimir’s envoys stepped across the threshold of this church and were captivated by its heavenly beauty. Having heard their story, St. Vladimir received baptism and baptised Rus’, which followed him into a new spiritual and historical dimension – Christian civilisation. Many generations conveyed to us admiration for achievements of this civilisation, with us now being its part. And Hagia Sophia has always been one of its devoutly venerated symbols. The image of this church has become deeply ingrained in our culture and history, having given strength and inspiration to our architects of the past in Kiev, Novgorod, Polotsk – in all the major centres of the spiritual formation of Early Rus’.. There were different, sometimes rather difficult periods in the history of relations between Rus’ and Constantinople.. Yet, with bitterness and indignation the Russian people responded in the past and respond now to any attempt to degrade or trample upon the millennium-old spiritual heritage of the Church of Constantinople. A threat to Hagia Sophia is a threat to the entire Christian civilisation and, therefore, to our spirituality and history. To this day Hagia Sophia remains a great Christian shrine for every Russian Orthodox believer. It is a duty of every civilised state to maintain balance: to reconcile the society, and not aggravate discords in it; to help unite people, and not divide them. Today the relationships between Turkey and Russia are developing dynamically. At the same time, one should take into account that Russia is a country with the majority of population professing Orthodoxy, and so, what may happen to Hagia Sophia will inflict great pain on the Russian people. I hope for the prudence of Turkey’s state leadership. Preservation of the current neutral status of Hagia Sophia, one of the greatest masterpieces of Christian culture and a church–symbol for millions of Christians all over the world, will facilitate further development of the relations between the peoples of Russia and Turkey and help strengthen interfaith peace and accord. +KIRILL, PATRIARCH OF MOSCOW AND ALL RUSSIA Календарь ← 7 December 2023 year |
| The St. Sofia Basilica is also famous for hosting the Early Christian Council of Serdica, probably held in 343 AD, and attended by 316 bishops. During the Second Bulgarian Empire (1185-1396 AD), it gained the status of a metropolitan church, and in the 14th century it gave its name to the city which had been known by its Slavic-Bulgarian name of Sredets. In the 16th century, after Bulgaria’s conquest by the Ottoman Turks, the St. Sofia Basilica was turned into a mosque with the destruction of the 12thcentury murals and the addition of minarets. However, two earthquakes destroyed one of the minarets in the 19th century, and the mosque was abandoned. It has been restored since 1900. In 2013, the ancient necropolis and tombs underneath the St. Sofia Basilica, some of which have murals, were turned into an underground museum open for visitors. 14 октября 2015 г. Предыдущий Следующий Смотри также Archaeology: Fifth century Christian basilica found in Bulgaria’s Bourgas Archaeology: Fifth century Christian basilica found in Bulgaria’s Bourgas The discovery of the early Christian basilica is a rare one for Bulgaria, according to Milen Nikolov, leader of the Bourgas Regional History Museum team that made the find. Byzantine-Era Mosaic to be Displayed in Southern Israel Byzantine-Era Mosaic to be Displayed in Southern Israel 1,500-year-old archaeological find served as floor of church and depicts map of an Egyptian town Skeletons Found in Early Christian Tomb on St. Ivan Islan Off Bulgaria " s Sozopol Belonged to Syrian Monks Who Brought St. John the Baptist " s Relics Skeletons Found in Early Christian Tomb on St. Ivan Islan Off Bulgaria " s Sozopol Belonged to Syrian Monks Who Brought St. John the Baptist " s Relics “After completing the excavations we have found that the way [the tomb] was built differs from all other known tombs in Bulgaria from this time period. Its foundation is tiled with 18 tiles of equal size covering all four walls. Above the tiles comes the arched structure of the roof. The floor is tiled with the same kind of tiles,” Popkonstantinov explains. Комментарии © 1999-2015 Православие.Ru |
| 12 Keck A. S. Review of Swift, Hagia Sophia//AB. 1941. Vol. 23, N 3. P. 237–240; Kleiss W. Beobachtungen in der Hagia Sophia in Istanbul//IM. 1965. Bd. 15. S. 175–179; Mathews Th. F. The early churches... P. 14–16; Mainstone R. Hagia Sophia... P. 136. 13 Dirimtekin F. Le skeuophylakion de Sainte-Sophie//REB. 1961. T. 19. P. 390–400; Mathews Th. F. The early churches... P. 16–19; Türkolu S. Excavations of the Saint Sophia skevophylakion//Ayasofya. Miizesi Yilligi. 1983/84. Cilt 9. S. 10–11,23–35; Peschlow U. Observations in the so-called skevophylakion of Ayasofya in Istanbul//26 Arastirma sonuclari toplantisi 2008. Ankara, 2009. T. 2. P. 391–396. 14 Как полагают исследователи, при пожаре должны были пострадать перекрытия старой базилики, но не мраморные колонны и стены. Mainstone R. Hagia Sophia... P. 145. О восстании Ника см.: Чекалова А. А. Константинополь в VI веке: Восстание Ника. СПб., 1997. 15 Croke В. Justinian, Theodora, and the church of Saints Sergius and Bacchus//DOP. 2006. Vol. 60. P. 53–61. 16 Mango C., Ševenko I. Remains of the church of St. Polyeuktos at Constantinople//DOP. 1961. Vol. 15. P. 243–247; Harrison R. M. Excavations at Saraçhane in Istanbul. Princeton, 1986. Vol. 1; Idem. A temple for Byzantium: The discovery and excavation of Anicia Julianas palace-church at Istanbul. London, 1989; Bardill J. Église Saint-Polyeucte à Constantinople: nouvelle solution pour l’énigme de sa reconstitution//Architecture paléochrétienne/textes réunis par J.-M. Spieser. Gollion, 2011. P. 77–103. 17 Harrison R. M. The church of St. Polyeuktos in Istanbul and the temple of Solomon//Okeanos: Essays presented to Ihor Sevèenko on his sixtieth birthday by his colleagues and students/ed. C. Mango, O. Pritsak. Harvard, 1983. P. 276–279; Connor C. L. The epigram in the church of Hagios Polyeuktos in Constantinople and its Byzantine response//Byzantion. 1999. T. 69, No. 2. P. 479–527; Bardill J. A new temple for Byzantium: Anicia Juliana, King Solomon, and the gilded ceiling of the church of St. Polyeuktos in Constantinople//Social and political life in late antiquity/ed. by W. Bowden, A. Gutterridge, C. Machado. Leiden; Boston, 2006. P. 339–370; Whitby M. The St. Polyeuktos epigram (AP 1.10): A literary perspective//Greek literature in late antiquity: Dynamism, didacticism, classicism/ed. S. F. Johnson. Aidershot, 2006. P. 159–188. |
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