| Лат. термин catena по отношению к сборникам толкований Свящ. Писания был введен в XV в. Первый издатель комментария Фомы Аквинского на Четвероевангелие (ed. princeps: Thomas de Aquino. Catena aurea... super quatuor Evangelistas. Augsburgi, 1473-1474. 2 t.) назвал издаваемый текст catena aurea (золотая цепь). Фома Аквинский рассматривал свое произведение как expositio continua (непрерывное изложение), однако его комментарий имеет форму катены, в к-рой резюмированы толкования многих отцов Церкви с указанием источников. Еще раньше, во 2-й пол. XIV в., термин catena aurea употребляется в рукописи Erfurt. Amplon. F. 371. (Fol. 1) применительно к философско-богословскому сб. вопросоответов «Сатепа aurea entium» доминиканца Генриха Херфордского († 1370): «Item septimus et octavus libri (Henrici) Hervordianis de cathena aurea et est cathena aurea secundum Homerum et Platonem, ut ait Macrobius habitudo encium [sic!] omnium» (Далее [следует] седьмая и восьмая книга (Генриха) Херфордского из золотой цепи, а золотая цепь, согласно Гомеру и Платону, есть, как говорит Макробий, связанность всего сущего) ( Schum W. Beschreibendes Verzeichnis der Amplonianischen Handschriften-Sammlung zu Erfurt. B., 1887. S. 258). Не исключено, т. о., что первоначальное употребление термина «золотая цепь» у Гомера ( Homer. Iliad. VII 19-27) и его философское переосмысление у Прокла ( Procl. In Tim. I 262. 23-24; I 314. 17; II 24. 29; II 112. 5), у Макробия ( Macrob. Saturn. I 14, 15) и у средневек. комментаторов были перенесены на сборники толкований Свящ. Писания. Широкое распространение термин catena получает в XVI в., когда появляются первые издания греч. К. и их лат. переводы. Сатепа aurea помимо комментария Фомы Аквинского была названа лишь одна компиляция экзегетического содержания - «Золотая цепь на Псалмы», составленная приором ордена картузианцев Франсуа дю Пюи и изданная в 1510 г. в Париже ( Du Puy F. Cathena aurea super Psalmos.../A spectatissimo viro... domino Francisco de Puteo... edita. Parisiis, 1510). В рукописной традиции для обозначения греч., лат. и вост. К. используется особая терминология (см. ниже). Там, где таковой нет, К. обычно называются просто комментарием или толкованием. История изучения |
| Right-believing Great Prince Rostislav-Michael the Prince of Kiev Commemorated on March 14/27 Saint Rostislav-Michael, Great Prince of Kiev, was the son of the Kievan Great Prince Saint Mstislav the Great (June 14), and the brother of holy Prince Vsevolod-Gabriel (February 11, April 22, and November 27). He was one of the great civil and churchly figures of the mid-twelfth century. His name is connected with the fortification and rise of Smolensk, and both the Smolensk principality and the Smolensk diocese. Up until the twelfth century the Smolensk land was part of the Kievan realm. The beginning of its political separation took place in the year 1125, when holy Prince Mstislav the Great, gave Smolensk to his son Rostislav (in Baptism Michael) as an inheritance from his father, the Kievan Great Prince Vladimir Monomakh. Thanks to the work and efforts of Saint Rostislav, the Smolensk principality, which he ruled for more than forty years, expanded and was built up with cities and villages, adorned with churches and monasteries, and became influential in Russian affairs. Saint Rostislav founded the cities of Rostislavl, Mstislavl, Krichev, Propoisk, and Vasiliev among others. He was the forefather of the Smolensk princely dynasty. In 1136 Saint Rostislav succeeded in establishing a separate Smolensk diocese. Its first bishop was Manuel, installed between March-May of 1136 by Metropolitan Michael of Kiev. Prince Rostislav issued an edict in the city of Smolensk assuring Bishop Manuel that he would provide him with whatever he needed. On September 30, 1150 Saint Rostislav also ceded Cathedral Hill at Smolensk to the Smolensk diocese, where the Dormition cathedral and other diocesan buildings stood. Contemporaries thought highly of the church construction of Prince Rostislav. Even the sources that are inclined to report nothing more about it note that “this prince built the church of the Theotokos at Smolensk.” The Dormition cathedral, originally built by his grandfather, Vladimir Monomakh, in the year 1101 was rebuilt and expanded under Prince Rostislav. The rebuilt cathedral was consecrated by Bishop Manuel on the Feast of the Dormition, August 15, 1150. Prince Rostislav was a “builder of the Church” in a far wider sense: he endowed the Smolensk Dormition church of the Mother of God, and transformed it from a city cathedral into the ecclesiastical center of the vast Smolensk diocese. |
| 1989. Bd. 56. S. 26-50; Schwarz R. Die apokalyptische Theologie Thomas Müntzers und der Taboriten. Tüb., 1977; The Anabaptists and Thomas Müntzer/Ed. J. M. Stayer, W. O. Packull. Dubuque (Iowa), 1980; Seebass G. Artikelbrief, Bundesordnung und Verfassungsentwurf: Studien zu drei zentralen Dokumenten des südwestdeutschen Bauernkrieges. Hdlb., 1988; idem. Müntzer, Thomas (ca. 1490-1525)//TRE. 1994. Bd. 23. S. 414-436; idem. Müntzers Erbe: Werk, Leben und Theologie des Hans Hut. Gütersloh, 2002; Bubenheimer U. Thomas Müntzer: Herkunft und Bildung. Leiden; N. Y., 1989; idem. Thomas Müntzer und Wittenberg. Mühlhausen, 2014; Gritsch E. W. Thomas Müntzer: A Tragedy of Errors. Minneapolis, 1989; Koch E. Das Sakramentsverständnis Thomas Müntzers//Der Theologe Thomas Müntzer. 1989. S. 129-155; Scott T. Thomas Müntzer: Theology and Revolution in the German Reformation. N. Y., 1989; Der Theologe Thomas Müntzer: Untersuchung zu seiner Entwicklung und Lehre/Hrsg. H. Junghans, S. Braüer. Gött., 1989; Matheson P. Thomas Müntzer " s Marginal Comments on Tertullian//JThSt. N. S. 1990. Vol. 41. N 1. P. 76-90; Warnke I. Wörterbuch zu Thomas Müntzers deutschen Schriften und Briefen. Tüb., 1993; Kim K. R. Das Reich Gottes in der Theologie Thomas Müntzers: Eine systematische Untersuchung unter besonderer Berücksichtigung der alternativen Anschauungen Martin Luthers. Fr./M. etc., 1994; Andersson B. Melanchthons Polemik gegen Thomas Müntzer//Philipp Melanchthon und seine Rezeption in Skandinavien: Vorträge eines intern. Symposions. Stockh., 1998. S. 25-50; Quilisch T. Das Widerstandsrecht und die Idee des religiosen Bundes bei Thomas Müntzer: Ein Beitrag zur politischen Theologie. B., 1999; Hoyer S. Bemerkungen zu den letzten Schriften Thomas Müntzers//Mühlhausen, der Bauernkrieg und Thomas Müntzer/Hrsg. M. Sünder. Mühlhausen, 2000. S. 91-108; Scheible H. Die Verfasserfrage der «Historie Thome Muntzers»//Flugschriften der Reformationszeit: Colloquium im Erfurter Augustinerkloster 1999/Hrsg. U. |
| Editio Basileensis. II. 1539. Editio Parisiensis I per Gagnaejum. 1545. Ed. Basileensis. III. 1550 (curavit Sigism. Gelenius). Ed. Basileensis. IV. 1562 (повторение предыдущего). Ed. Basileo-Parisiensis. 1566. (Excud. Andr. Wechelus). Ed. Pameliana-Antverpensis. I, cum Jacobi Pamelii argumento et adnot. 1579. Ed. Barraeana. 1580, studio et labore Renati Laurentii de la Barre. Parisiis apud Mich. Julianum. Ed. Pameliana-Parisiensis. I. 1583. Ed. Pameliana-Parisiensis. 1584 (per Jo. Mercerinm). Ed. Pameliana-Parisiensis. III. 1585. Ed. Heidelbergensis. I. 1596. Ed. Pameliana-Franeckerae. I, cum notis Francisci Junii. 1597. Ed. Pameliana-Genevensis. I. 1597. Ed. Pameliana-Parisiensis. IV. 1598. Ed. Pameliana-Heidelbergensis. II. 1599. Ed. Pameliana-Heidelbergensis. III. 1601. Ed. Pameliana-Franeckerae. II. 1607. Ed. Pameliana-Parisiensis. V. 1608. Ed. Pameliana-Antwerpensis. II. 1609. Ed. Pameliana-Parisiensis. VI. 1610. Ed. Pameliana-Parisiensis. VII. 1616. Ed. Pameliana-Coloniae. L 1617. Ed. La Cerdae imperfecta. Parisiis. 1624, 1630. Libri IX ex codice Agobardi, ed. Rigaltius. 1626 и 1628. (Typis Rob. Stephani). Ed. Rigaltiana. I. Lutetiae. 1634. Nicolai Rigaltii observationibus et notis illustrata. Ed. Rigaltiana. II. 1641. Tertullianus redivivus auct. P. Georgio. Paristis. 1646 – 50. Tertulliani opera omnia, op. Caroli Moreau. Parisiis. 1658. Editio Pameliana-Rothomagensis. 1662. Ed. Pamelio-Rigaltiana Priorii. Lutet. 1664. Ed. Pamelio-Rigaltiana Priorii. II. 1675. Ed. Pamelio-Rigaltiana Priorii. III. 1695. Ed. Pameliana-Franeckerae. III. 1697 (y Migne не упомянуто). Ed. Veneta. I. 1701. Ed. Veneta. II. 1744. Ed. Halensis, recensuit Jo. Sal. Semler 1769–76. Ed. Veneta III. 1776. (у Migne не упомянуто). Ed. Wirceburgensis, -ed Oberthür. 1780–1781. Ed. Halensis. II. 1827–29. Tertulliani opera, ed. E F. Leopold. Lips. 1839–41. Cur. E G. Gersdorf. в Bibliotheca patr. eccles, latin. selecta, IV–VII. (не приведено у Migne). Editio Parisiensis, ed. Migne (Patrologiac: Cursus Completus. Tom I, II, III). Parisiis. 1843, переиздано 1878. |
| 2A. Thomas " s Skepticism (20:24–25) Jesus has lost none except Judas (17:12), and «the Twelve» remain a defined group even without Judas (20:24). 10741 Thus Jesus must appear once more while Thomas is present; this happens after eight days (20:26) to suggest the following Sunday, perhaps to emphasize the worship experience of early Christians as the context for Jesus» revelations (cf. Rev 1:10). Thomas may suppose that his fellow disciples had seen merely a ghost 10742 if in fact they had seen anything at all; but ghost stories were not resurrections (see comments above), and Thomas is unwilling to believe. Because Thomas plays no significant individual role in other extant first-century traditions (i.e., the Synoptics), some scholars have proposed special reasons for Thomas being the particular disciple to fill this role here, proposing a specific Thomas tradition existing in this period. One approach connects Thomas with the beloved disciple, thereby affecting how readers encounter that disciple as a model for faith. 10743 Yet it appears difficult to reconcile the anonymous disciple with Thomas. 10744 Another approach takes Thomas " s appearances in this Gospel as instances of polemic against the Thomas tradition that stood behind the Gospel of Thomas and its community. 10745 If we nuance this view to allow for traditions that later became the Gospel of Thomas rather than that work itself, this approach is possible and plausible. It is not, however, by any means certain. Synoptic tradition recognizes that the disciples responded with skepticism, and some more than others (Matt 28:17; Luke 24:11, 24, 38, 41); it is not impossible that John simply preserves a more detailed tradition where a notably skeptical disciple is named, one who was eager to follow Jesus (11:16; 14:5) though too devastated by Jesus» death to accept the apostolic witness of his colleagues (20:25). That a tradition that later became the Gospel of Thomas adapted some ideas once related to Thomas is possible, but it is also possible that it merely exploited his name. |
| Right-believing Prince Basil (Vasilko) of Rostov Commemorated on March 4 Holy Prince Basil of Rostov belonged in lineage to the Suzdal Monomashichi, famed in Russian history. The saint’s great-grandfather was Yuri Dolgoruky, and his grandfather was Great Prince Vsevolod III “Big-Nest” (+ 1212), brother to Saint Andrew Bogoliubsky (July 4), who had been heir to and continuer of Saint Andrew Bogoliubsky’s work. From Vladimir-on-Klyazma, which became the capital of the old Rostovo-Suzdal principality, Vsevolod “Big-Nest” single-handedly set the course of affairs of the whole of Great Rus. The “Lay of Igor’s Campaign” (“Slovo o polku Igoreve”) says that he could “splash the Volga with oars, and bail out the Don with helmets.” Saint Basil (Vasilko) was the oldest child of the “Big Nest”. The oldest grandson of Vsevolod from his oldest son Constantine, Saint Basil was born on December 7, 1208 in Rostov, where his father ruled as prince. He spent his childhood there, and in 1216, when Constantine Vsevolodovich became Great Prince of Vladimir, Rostov was apportioned to Basil (he was then eight years old) as his princely appanage to rule himself. Military valor, sacred duty of service to country, the sense of justice and the heeding of one’s elders, all these are traditional features of a Russian princely defender of the land, and all were present in Basil. The saint’s father, Great-prince Constantine, died on February 2, 1218, when Basil was not yet ten years of age. The guide of the young Rostov prince then became his uncle, the Great Prince Saint Yuri of Vladimir (February 4). For twenty years Prince Yuri ruled Vladimir, and for all these years Basil was his closest friend and confidant. The chronicles take note of the vibrantly handsome figure of Basil, his bright and majestic glance, his daring in trapping wild game, his beneficence, his mind and deep studiousness, together with his mildness and good-nature in relations with the nobles: “Whoever served him, whoever ate his bread and drank the cup with him, could never be the servant of another prince.” |
| St. Theodore the Prince of Smolensk and Yaroslav Commemorated on September 19 The holy right-believing Prince Theodore of Smolensk and Yaroslavl, nicknamed the “Black” [i.e. “dark” or “swarthy”], was born at a terrible time for Rus: the Mongol invasion of 1237-1239. At Baptism he was named for the holy Great Martyr Theodore Stratelates (February 8), who was particularly esteemed by the Russian warrior-princes. Prince Theodore was famed for his military exploits. The child Theodore was not in the city when, through the prayers of the Most Holy Theotokos, the holy Martyr Mercurius (November 24) delivered Smolensk from being captured by Batu In the year 1239. They had taken him away and hidden him in a safe place during the warfare. In 1240 his father, Prince Rostislav died. He was a great-grandson of the holy Prince Rostislav of Smolensk and Kiev (March 14). His elder brothers as heirs divided their father’s lands among themselves, allotting to the child Theodore the small holding of Mozhaisk. Here he spent his childhood, and here he studied Holy Scripture, the church services and military science. In the year 1260, Prince Theodore was married to Maria Vasilievna, daughter of holy Prince Basil of Yaroslavl (July 3), and Theodore became Prince of Yaroslavl. They had a son named Michael, but Saint Theodore was soon widowed. He spent much of his time on military campaigns, and his son was raised by his mother-in-law, Princess Xenia. In 1277, the allied forces of the Russian princes, in union with the Tatar forces, took part in a campaign in the Osetian land and in the taking of “its famed city Tetyakov.” In this war the allied forces won a complete victory. From the time of Saint Alexander Nevsky (November 23), the khans of the Golden Horde, seeing the uncrushable spiritual and the military strength of Orthodox Russia, were compelled to change their attitude. They began to draw the Russian princes into alliances, and the khans turned to them for military assistance. The Russian Church made use of these providentially improved relations for the Christian enlightenment of the foreigners. Already in 1261, through the efforts of Saint Alexander Nevsky and Metropolitan Cyril III at Sarai, the capital of the Golden Horde, a diocese of the Russian Orthodox Church was established. In the year 1276, a Constantinople Council presided over by Patriarch John Bekkos (1275-1282) replied to questions of the Russian Bishop Theognostus of Sarai concerning the order for baptizing Tatars, and also for receiving Monophysite and Nestorian Christians among them into Orthodoxy. |
| Repose of St Alexander Nevsky Commemorated on November 23 The Holy Prince Alexander Nevsky was born on May 30, 1220 in the city of Pereslavl-Zalessk. His father Yaroslav II, Theodore in Baptism (+1246), “a gentle, kindly and genial prince”, was the younger son of Vsevolod III Large Nest (+ 1212), brother of the Holy Prince Yuri Vsevolodovich (February 4). Saint Alexander’s mother, Theodosia Igorevna, a Ryazan princess, was Yaroslav’s third wife. Their older son was the Holy Prince Theodore (June 5), who departed to the Lord at age fifteen. Saint Alexander was their second son. His childhood was spent at Pereslavl-Zalessk, where his father was prince. The princely tonsure of the lad Alexander (a ceremony of initiation to be soldier) was done in the Savior Transfiguration Cathedral of Pereslavl by Saint Simon, Bishop of Suzdal (May 10), one of the compilers of the Kiev Caves Paterikon (Lives of the Fathers). From this Elder-hierarch, Saint Alexander received his first blessing for military service in the name of God, to defend the Russian Church and the Russian Land. In 1227 Prince Yaroslav, at the request of the people of Novgorod, was sent by his brother Yuri, the Great Prince of Vladimir, to rule as prince in Novgorod the Great. He took with him his sons, Saints Theodore and Alexander. Dissatisfied with the Vladimir princes, the people of Novgorod soon invited Saint Michael of Chernigov (September 20), and in February 1229 Yaroslav with his sons departed to Pereslavl. The matter ended peacefully: in 1230 Yaroslav with his sons returned to Novgorod, and Saint Michael’s daughter Theodosia was betrothed to Saint Theodore, the elder brother of Saint Alexander. After the death of the bridegroom in 1233 the young princess went to a monastery and became famous in monastic exploits as the nun Saint Euphrosyne of Suzdal (September 25). From his early years Saint Alexander went along on his father’s campaigns. In 1235 he participated in a battle at the River Emajogi (in present-day Estonia), where the forces of Yaroslav totally routed the Germans. In the following year Yaroslav went to Kiev, “settling” his son, Saint Alexander, to rule independently as prince at Novgorod. In 1239 Saint Alexander entered into marriage, taking as wife the daughter of the Polotsian prince Briacheslav. Some histories relate that the day the princess was baptized was the Name Day of her saintly spouse, and she was named Alexandra. His father, Yaroslav, blessed them at betrothal with the holy wonderworking icon of the Theodore Mother of God (the father was named Theodore in Baptism). Afterwards, Saint Alexander constantly prayed before this icon. Later, it was taken from the Gorodetsk Monastery, where he died, by his brother Basil of Kostroma (+1276), and transferred to Kostroma. |
| Moscow monument to Prince Vladimir provokes ire in Kiev The unveiling of a monument to Prince Vladimir of Kiev, who brought Christianity to Kievan Rus, in Moscow has caused a painful reaction in Kiev, which has accused Russia of a " hybrid appropriation " of Ukrainian history. Moscow points out that Vladimir brings people together with the help of Orthodoxy. Ukrainian President Petro Poroshenko has responded to the erection in Moscow of a monument to Prince Vladimir (Volodymyr in Ukrainian), the man who brought Christianity to the medieval Russian state, by claiming that Russia is indulging in historical revisionism. " In these days, yet another monument has been opened: In the Kremlin, near the unburied Vladimir Lenin, they unveiled a monument to our equal-to-the-apostles Prince of Kyiv Volodymyr. This is yet another attempt of a hybrid appropriation of history, " said Poroshenko on Nov. 8 following the emergence of the 24-meter monument to the prince in the Russian capital. The monument to Prince Vladimir on Borovitskaya Square in Moscow, near the Kremlin, was unveiled on Nov. 4 in an official ceremony attended by senior officials and representatives of the Russian Orthodox Church. Unveiling the monument, Russian President Vladimir Putin said that " this choice [Orthodoxy] has become a common spiritual source for the peoples of Russia, Belarus and Ukraine. " According to Putin, Prince Vladimir is a particularly revered saint, statesman and warrior, as well as the spiritual founder of the Russian state. ‘Kind reminder’ from Kiev The emotional reaction of the Ukrainian authorities to the installation of the monument to Vladimir followed within a few hours after the ceremony in Moscow. Ukraine's official Twitter-account published a photo of another monument to Vladimir – the Kiev one – and a message in English: " Don't forget what the real Prince Volodymyr monument looks like. Kyiv brought Orthodox Christianity to the [sic] Rus. Kind reminder to @Russia. " |
| There at the Golden Horde Saint Theodore’s sons, Prince David and Prince Constantine were also born. The tremendous influence which Saint Theodore gained at the Horde, he used to the glory of the Russian Land and the Russian Church. Orthodoxy gained strength among the Tatars, and the Horde began to adopt Russian customs, morals and piety. Russian merchants, architects, and skilled craftsmen carried Russian culture to the shores of the Don, the Volga, the Urals and even into Mongolia itself. From this period archeologists find Orthodox icons, and crosses and lampadas, throughout all the former territories of the Golden Horde, since included as part of Russia. So began a great missionary movement of the Russian Church towards the East, and the enlightening of all the tribes with the light of the Gospel truth all the way to the Great Ocean (i.e. the Pacific). Russian Orthodox princes and their retinues, participating as allies in the Mongol campaigns, learned of and became familiar with the boundless expanses of Asia, Siberia and the Far East. In the year 1330, more than thirty years after the death of Saint Theodore, Chinese chronicles mention Russians in Peking. Saint Theodore lived in Sarai until 1290, when “news reached him from Rus, from the city of Yaroslavl, that his first son, Prince Michael, had died.” Having given the prince rich gifts and a large retinue, the khan sent him back to Rus. Again he became the prince at Yaroslavl. Saint Theodore began zealously to concern himself with strengthening and building up his city and principality. He had a special love for the monastery of the Transfiguration of the Lord. His fame resounded throughout Rus, and all the princes sought friendship and alliances with him. But most of all, he was fond of the son of Saint Alexander Nevsky, Andrew Alexandrovich, supporting him in all undertakings. When Prince Andrew became Great Prince of Vladimir, he went with him on military campaigns. He was gladdened by the victories, and he grieved over his defeat. In 1296, a bloody fratricidal war was just breaking out between two groups of princes: on the one side was Saint Theodore and Great Prince Andrew, and on the other side, Saint Michael of Tver (November 22) and Saint Daniel of Moscow (March 4). But with the help of God the bloodshed was successfully averted. |
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