| С 1979-81 годов на 40% возросло душевое потребление продовольствия в Китае. Теперь оно превышает 2.700 калорий в день. Нехватка продовольствия и даже голод, имевшие место в прошлом, были следствием политики государства, которое облагало налогами крестьян, чтобы субсидировать промышленность, контролировало производство и реквизировало продукцию, вербовало крестьян для реализации плохо спланированных государственных проектов, ограничивало продажу и поставки сельскохозяйственной продукции, мешало крестьянам приобретать землю и другие ресурсы, необходимые для производства продовольствия. Правительство постепенно отходит от такой политики, и производство продовольствия быстро растет. Дж. Касун, «Китай: недостаточно еды или места» Human Concern, весна 1996, стр. 3 J. Kasun, «China: Not Enough Food or Space,» Human Concern, Spring 1996, p. 3 Но сохранится ли эта тенденция? К сожалению, мировые средства массовой информации, похоже, помешались на «страшилках» и замалчивают все хорошие новости о продовольствии. Действительно правдивый ответ содержится в докладе за 1994 год, озаглавленном «Сколько земли 10 миллиардов человек могут оставить природе». Это тщательно документированный анализ на 63 страницах. Его составил консорциум из 30 крупных национальных сельскохозяйственных обществ США. Он был опубликован в сотрудничестве с Фондом Рокфеллера. В докладе прежде всего подробно описано, как даже при удвоении нынешнего населения Земли (когда оно достигнет 10 млрд. человек) благодаря лучшему использованию ныне обрабатываемых земель еды хватит всем. При этом — представьте себе — удастся даже вернуть природе 10% нынешних сельскохозяйственных угодий, вместо того чтобы распахивать новые целинные участки. Совет по сельскому хозяйству, науке и технологии «Сколько земли десять миллиардов человек могут оставить природе» Council for Agriculture Science & Technology, «How Much Land Can Ten Billion People Spare for Nature,» 15,00, 4420 Lincoln Way, Ames, Iowa 50014 Но разве США не потребляют значительную часть мировых природных ресурсов? |
| 13. In our present time of secularization faced with a spiritual crisis characteristic of modern-day civilization, there is an especial need to highlight the meaning of sanctity. The mistaken understanding of freedom as the right to do what one pleases has led to a growth in crime, the destruction and vandalism of holy objects, to disrespect for the freedom of one’s neighbour and the sacred nature of life. Orthodox Tradition, formed by the embodiment in life of Christian truths, is the bearer of spirituality and is distinguished by its asceticism, which must be especially emphasized and demonstrated in our time 14. The Church does not cease to be pastorally concerned in a special way for children and young people and for their upbringing in the Church. Of course, the pastoral responsibility of the Church extends to the divinely created institution of the family, which has always and immutably been rooted in the sacred mystery of Christian matrimony as a union between a man and a woman reflecting the union of Christ and the Church (Eph. 5:22-32). This is especially relevant in view of the attempts to legalize in some countries and theologically justify in some Christian communities forms of human cohabitation which go against Christian teaching and tradition. 15. In modern times, as throughout history, the prophetic and pastoral voice of the Church is addressed to the heart of the human person, calling upon him to accept and embody in life, according to St. Paul, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report (Phil. 4: 8), and even more so the sacrificial love of the crucified Lord as the only way which leads the world to peace, justice, freedom and love between peoples and nations. DECR Communication Service 7 февраля 2016 г. Предыдущий Следующий Смотри также Pan-Orthodox Council: The Importance of Fasting and Its Observance Today Pan-Orthodox Council: The Importance of Fasting and Its Observance Today To fast is God’s commandment (Gen 2:16-17). |
| С принципом аналогии Трельча сходен принцип «критической истории» Флю. Идеология критической истории своим существованием отчасти обязана двум принципам, которые сформулировал Дэвид °Юм, пытаясь опровергнуть правдоподобность чудес (Hume, Treatise on Human Nature, 2.3.1; Inquiry Concerning Human Understanding, 8; см. чудеса: аргументы против). Флю комментирует: 1) «Сохранившиеся до наших дней детриты [следы] прошлого вообще нельзя рассматривать в качестве исторического свидетельства, пока мы не примем допущение, что тогда действовали те же самые фундаментальные закономерности, что и сейчас». 2) «Историк должен пользоваться в качестве критерия всеми своими имеющимися сейчас знаниями или предполагаемыми знаниями о том, что возможно и невозможно, что вероятно и невероятно» (Flew, 350). Только предполагая, что современные законы управляли реальностью и в прошлом, может историк рационально истолковать свидетельство и построить описание того, что произошло в действительности (ibid., 351). Флю приходит к выводу, что критический историк исключает рассказы о чудесах из рассмотрения. Вслед за Юмом Флю утверждает, что разумные люди считают «абсолютную невозможность, чудесный характер произошедшего» вполне достаточным основанием, чтобы отвергать рассказы о подобных явлениях (ibid., 352). Чудеса возможны в принципе, но на практике историк всегда должен отвергать их. Сама сущность исторического метода требует, чтобы прошлое интерпретировалось в соответствии с (натуралистическими) регулярными закономерностями настоящего. В логической форме эту аргументацию против чудес можно представить так: 1) Критическая история целиком зависит от правильности двух принципов: а) следы прошлого могут считаться свидетельствами для реконструкции истории только при том предположении, что тогда действовали те же самые фундаментальные законы регулярности в природе, что и сейчас; б) критический историк должен пользоваться современным знанием о том, что возможно и вероятно, в качестве критерия для познания прошлого. |
| 19 . Нарратив//Новейший философский словарь. [Электронный ресурс]. URL: (дата обращения: 26.05.2022). Загл. с экрана. Яз. рус. 20 . Нарратив//Энциклопедия: История философии. [Электронный ресурс]. URL: http://dic.academic.ru/dic.nsf/history_of_ philosophy/326/НАРРАТИВ (дата обращения: 26.05.2022). Загл. с экрана. Яз. рус. 21 . Несмелов В. Наука о человеке. Казань: Центральная типография, 1906. 440 с. 22 . Несмелов В. И. Вопрос о смысле жизни в учении новозаветного Откровения//Азбука веры. [Электронный ресурс]. URL: v-uchenii-novozavetnogo-otkrovenija/(naTa обращения: 24.05.2022). Загл. с экрана. Яз. рус. 23 . Светлов П., прот. Библейско-апологетический очерк//Азбука веры. [Электронный ресурс]. URL: http://azbyka.ru/vera-i-razum (дата обращения: 04.06.2022). Загл. с экрана. Яз. рус. 24 . Трубецкой Е.Н. Смысл жизни. М.: Республика, 1994. 432 с. 25 . Флоровский Г., прот. Догмат и история. М: Изд-во Свято-Владимирского братства, 1998. 488 с. 26 . Франкл В. Психолог в концлагере. [Электронный ресурс]. URL: html (дата обращения: 10.06.2022). Загл. с экрана. Яз. рус. 27 . Франкл В. Человек в поисках смысла. М.: Прогресс, 1990. 283 с. 28 . Шекспир У. Гамлет//Трагедии. М.: Дет. лит., 1989. 381 с. 29 . Ясперс К. Просветление экзистенции. М.: Канон, 2012. 448 с. 30 . Ясперс К. Разум и экзистенция. М.: Канон, 2013. 336 с. The discursiveness and narrativity of thought – two ways of achieving the Christian meaning of life Dmitry Maslov, student, Saratov Orthodox Theological Seminary Abstract: Discourse and narrative are two concepts that help to understand how a person forms a certain worldview, why a person finds purpose in things that are devoid of any purpose by their nature, and how a person keeps one’s faith and integrity in the face of any tragic events. Discourse as a dialogue between the man and the world based on the rules of logic, leads to formation of a narrative – a holistic semantical worldview. However, our worldview is formed by tales (or narrative) stating that disunity and discretization are integral parts of human being since the Fall of Man. The connection to the Maker, who created a holistic purpose, was broken, thus, the human thought process was disrupted as well. The humans tried to find a holistic understanding of their existence and started looking in the wrong directions by choosing principles where discursiveness and rationality prevailed over narrativity, while the latter is often required to create a holistic meaning by going beyond the artificial boundaries, both subjective and objective. |
| Gay Activists and Orthodox Christians Arrested Over Pride Parade in Russia By Stoyan Zaimov , Christian Post Reporter May 29, 2012 Around 40 people were arrested in Moscow on Sunday after gay activists demanding the right to hold a gay pride parade in the Russian capital clashed with Orthodox Christians protesting against homosexuality. Gay rights activists first gathered outside the city council building, The Associated Press reported, where counter-demonstrators expressed their belief that homosexuality is a sin. Police quickly moved in to try and prevent violence between the two groups, but that did not stop gay rights activists from attempting a second protest at city hall, where more people were arrested. Police put the number of those detained at around 40 people, and revealed that although the majority were gay activists, Christian demonstrators who pushed against police buses were also arrested. Although homosexuality became legal in Russia in 1993, gay rights activists have been angry at the government for denying them permission to stage a gay pride parade in the nation " s capital. Former Moscow Mayor Yuri Luzhkov even described gay parades as " satanic, " while Sergei Sobyanin, the current mayor, has warned that gay pride parades could offend the religious beliefs of many Russians, as Christian Orthodoxy is the dominant religion in the country. The Russian Orthodox Church, which stands in defense of traditional marriage as between one man and one woman, has clashed with gay and secular activists in the past who are unhappy with the church " s support of Russian President Vladimir Putin. Earlier this year, the Russian all-female punk rock band " Pussy Riot " broke into Christ the Savior Cathedral and performed an anti-church song at the altar, where only priests are allowed to stand. The group was later arrested, but the attack was deemed an act of defiance against the church. " We are under attack by persecutors. The danger is in the very fact that blasphemy, derision of the sacred is put forth as a lawful expression of human freedom which must be protected in a modern society, " declared Patriarch Kirill, the head of the Russian Orthodox Church, at a national prayer event in April. Some gay right activists have criticized the government for treating homosexuality as a contagious disease, and demanded that the gay pride parade be approved. " It " s as if they thought that if all left-handed people held a parade, then afterward everyone would become left-handed, " said activist Galina Kaptur. " This is wrong. " " I will not allow perverts to bring the wrath of God onto our city, " argued Dmitry Tsarionov, a Christian protestor. " I want our children to live in a country where a sin that so awfully distorts human nature is not preached in schools. " Christian Post 30 мая 2012 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf ORIGEN ORIGEN, theologian (ca. 175-ca. 254). The most distinguished representative of the Alexandrian school who built on the previous contributions of Philo and Clement of Alexandria (q.v.), he left a massive corpus of works devoted to the textual criticism of Scripture (q.v.) (i.e., the Hexapla, the Old Testament in columns beginning with the Hebrew, moving to a transliteration in Greek, and following with four contemporary translations), Scriptural commentaries, homilies on Scripture, apologetics (q.v.) (Contra Celsum), and the first Christian attempt at a systematic theology, the Peri Archon (On First Principles). His thinking, especially in the last-mentioned work, was governed by the following axioms: 1) God (q.v.) is both good and just; 2) God is the creator of all; 3) the human being is free, and 4) ultimately rational; 5) Scripture is the very presence of the Word of God, both in the Old and New Testaments; 6) the Same became incarnate for human salvation; and 7) his truth is imparted to and lives in his Church. While always striving to remain faithful to the lex credendi (q.v.) of his era, Origen did feel free to speculate. His forays into the origins of the world and of bodies led him to postulate a primordial creation of rational spirits, whose fall from grace led the Creator Word to fashion the material world as both a house of punishment and a schoolroom designed to teach the fallen about their true nature (q.v.) and reveal to them the path of return. This speculation was doubtless motivated primarily by Origen’s desire to defend the seven axioms noted above, especially in opposition to the gnosticism of his era and the nascent Neoplatonism (qq.v.) of his pagan contemporaries. Much of later Greek patristic thought, indeed, of the whole Byzantine era (qq.v.), may be said to have been a rethinking of Origen. This applies not only to the formal thought of his system, but to scriptural exegesis, spiritual life and asceticism, the whole life of prayer (qq.v.). Origen is foundational to the Greek East in a way analogous to the role Augustine of Hippo (q.v.) plays in the West. This is in spite of the fact that the Fifth Ecumenical Council, at the urging of the Emperor Justinian (qq.v.), condemned Origen as a heretic three centuries after he had died in the peace of the Church. The concomitant destruction of the bulk of his writings, estimated by Eusebius of Caesarea (q.v.) at over eight hundred titles, must rank as one of the great tragedies and injustices of the Christian East. Certain of his works survive, but most of what remains is available only in the (often dubious) translations of Jerome and Rufinus of Aquileia. 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 |
| Metropolitan Seraphim of Piraeus opposes revision of the Church tradition regarding sodomy/Православие.Ru Metropolitan Seraphim of Piraeus opposes revision of the Church tradition regarding sodomy Athens, April 5, 2015 Metropolitan Seraphim of Piraeus has severely criticized attempts revise the Church tradition regarding sodomy, reports AgionOros.ru with reference to Romfea. “The enemy is striving to make us, people, slaves to the flesh and to the sin, to turn spiritual creatures into material ones, like dumb animals…” “The Orthodox Church respects private life and man’s free will. However, it should be noted that the process of legalization of the crime against the human nature and physiology is going on: today the vile passion of homosexualism has been legally recognized; tomorrow pedophilia will be legalized (take Holland, for example); the next will be bestiality (Germany). This is the gravest crime against Eternal God and the human personality, repeating the blasphemy of Sodom and Gomorrah.” “Justification, support and promotion of these shameful and ungodly passions as well as attempts to present them as a variation of the norm are unnatural and inadmissible. The Holy Scriptures which express the Will of God more than once condemn homosexuality as a passion, a sin and abomination.” “For all the Holy Fathers homosexuality is one of the most corrupt and unclean sins, an outrageous ingratitude to the Creator, blasphemy and denial of the Gospel. The public propaganda of homosexuality is like a plague on both the family and the society. Moreover, it will cause psychopathological disorders in children raised by same-sex couples (and we are being actively urged to accept this practice).” 6 апреля 2015 г. Предыдущий Следующий Смотри также “Satan has crawled like a snake into the Finnish Parliament” Jonah Beckham “Satan has crawled like a snake into the Finnish Parliament” Johan Beckman If the given law is in fact passed, then this will signify the end of Christianity in the official Church of Finland. |
| Г. В. Лейбниц (1646-1716) в раннем трактате «О принципе индивида» (De principio individui, 1663) практически дословно повторял мнение Суареса по вопросу об И.: «Всякий индивид индивидуализируется всей в целом своей сущестью (sua tota entitate)» ( Leibniz G. W. De principio individui// Idem. Philosophische Schriften. 1990. Bd. 1. S. 11). Х. Вольф (1679-1754) писал о «внутреннем достаточном основании индивида», которое и есть «принцип индивидуации» ( Wolff Chr. Philosophia prima, sive Ontologia. Francofurtum et al., 1736. P. 228). Таким «достаточным основанием», согласно Вольфу, является «всесторонняя определенность того, что актуально присуще сущему» (Ibid. P. 229). Отождествление И. и индивидуальности прослеживается у английских философов. Дж. Локк (1632-1704) связывал И. с пространственно-временной определенностью вещи, отмечая, что принципом И. является «само существование, которое определяет сущее любого вида в отношении конкретного времени и места». Такое существование является «несообщаемым для двух сущих одного и того же вида» ( Locke J. An Essay Concerning Human Understanding. L., 1828. Vol. 2. P. 49). У Д. Юма (1711-1776), соглашавшегося с Локком, вместе с тем в большей степени подчеркивается связь И. с познающим субъектом, к-рый в своих познавательных актах индивидуализирует познаваемые объекты: «Принцип индивидуации не что иное, как неизменяемость и непрерывность любого объекта в течение установленного промежутка времени, благодаря которым ум может отслеживать его в различные периоды его существования, без всякого перерыва в восприятии и без необходимости прибегать к идее множества или числа» ( Hume D. A Treatise of Human Nature. Oxf., 2007. Vol. 1. P. 134). В XIX в. понятие «индивидуация» почти полностью забывается и лишь изредка встречается при отсылках к средневек. концепциям индивида. Несколько раз термин «индивидуация» употреблялся А. Шопенгауэром (1788-1860). По словам Шопенгауэра, «индивидуация есть простое явление, возникающее посредством пространства и времени, которые суть не что иное, как обусловленные моей мозговой познавательной способностью формы [способствующие познанию] объектов» ( Schopenhauer A. Über die Grandlage der Moral// Idem. Werke/Hrsg. P. Deussen. Münch., 1912. Bd. 3. S. 741). Поэтому пространство и время являются основанием множественности и в этом смысле принципом И.: «Множество вообще с необходимостью обусловливается пространством и временем и мыслимо лишь в них, поэтому их в этом аспекте мы называем принципом индивидуации» ( Idem. Welt als Wille und Vorstellung//Ibid. Bd. 1. S. 151). О «временности и пространственности» как «принципе реальной индивидуации» ( Hartmann E., von. Grundriß der Metaphysik. Bad Sachsa, 1908. S. 38) писал также последователь Шопенгауэра Э. фон Гартман (1842-1906). |
| Patriarch of Serbia: " Dissuade mothers from abortions "/Православие.Ru Patriarch of Serbia: " Dissuade mothers from abortions " Belgrade, November 27, 2013 Patriarch Irinej of Serbia. Photo: Fr. Ignatius (Shestakov) Patriarch Irinej of Serbia during his visit to the " People " s front " obstetrical and gynecological clinic in Belgrade has called upon the medics to dissuade women intending to make abortions from taking this step. " It cannot be justified, when for the benefit of some kind of a ‘better life’ and ‘standards’ such a sin is committed. There is no greater event than a birth of new life, " stressed the Serbian Patriarch. According to the head of the Church of Serbia, by helping infants to come to this world doctors of this clinic do a great and holy work, while the crying of babes is the best music in the world. " We are living in an epoch when many values are not taken not in the way that they deserve. One of these values is life. We see how easily we refuse the lives of these little creatures, " noted the Serbian Patriarch, stressing that the tough word " abortion " means something human nature rebels against. Patriarch Irinej has reminded his people that Serbian villages are dying out, there are fewer and fewer children in schools; but the people must not allow themselves to disappear. The head of the Serbian Church has called all to do all their best, so that cradles in Serbia should outnumber graves and the Serbian people should live and increase in number in their land. Pravoslavie.ru 28 ноября 2013 г. ... Предыдущий Следующий Смотри также A woman’s response to the Culture of Death A woman’s response to the Culture of Death As we face an increasingly secular and materialistic world, the role of women as bearers of life is consciously and masterfully being turned upside down. EU pro-life petition surpasses 1.8 million signatures EU pro-life petition surpasses 1.8 million signatures The One of Us pro-life group " s petition states that " the EU should establish a ban and end the financing of activities which presuppose the destruction of human embryos " . Bill that restricts state funding for abortions introduced to Russian State Duma Bill that restricts state funding for abortions introduced to Russian State Duma The bill proposes to put a legislative ban on financing abortions at the expense of budgetary funds, except for abortions for medical reasons and on condition that there is an imminent threat to a woman " s life. Комментарии Войдите через FaceBook ВКонтакте Яндекс Mail.Ru Google или введите свои данные: © 1999-2015 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку |
| Fr. John Whiteford 30 мая 2015 г. Предыдущий Следующий Смотри также You may not be interested in Culture Wars, but Culture Wars are interested in you Fr. John Whiteford You may not be interested in Culture Wars, but Culture Wars are interested in you Fr. John Whiteford It is therefore not only permissible, but obligatory for all of the faithful, and even more so for the clergy, to oppose these attempts to infect our Church with the same heresies that have wreaked such havoc in mainline Protestant Churches, and are in the process of doing the same in the Roman Catholic Church. Question for the New York Times: If Gays Are Offended, Do Christians Have Rights? Question for the New York Times: If Gays Are Offended, Do Christians Have Rights? The NYT piece applauded the mayor of Atlanta for firing a Christian fire chief because he self-published a Christian book that contained a few comments endorsing traditional Christian views on sexual morality and handed out a few copies to colleagues and co-workers who’d expressed interest. Religious Broadcaster Warns Christians to ‘Prepare for Martyrdom’ If Supreme Court Legalizes Gay Marriage Religious Broadcaster Warns Christians to ‘Prepare for Martyrdom’ If Supreme Court Legalizes Gay Marriage Other anti-LGBT activists have warned the ruling could lead to the mass arrest of Christians in the US. Metropolitan Seraphim of Piraeus opposes revision of the Church tradition regarding sodomy Metropolitan Seraphim of Piraeus opposes revision of the Church tradition regarding sodomy " It should be noted that the process of legalization of the crime against the human nature and physiology is going on: today the vile passion of homosexualism has been legally recognized; tomorrow pedophilia will be legalized; the next will be bestiality. This is the gravest crime against Eternal God and the human personality, repeating the blasphemy of Sodom and Gomorrah.” Christian churches ‘must be made’ to affirm homosexuality, says New York Times columnist Christian churches ‘must be made’ to affirm homosexuality, says New York Times columnist A New York Times columnist and a corporate leader have agreed that Christian churches “must” be convinced, or coerced, to change their teachings on sexual morality and abandon an “ossified” doctrinal teaching that sex outside heterosexual marriage is immoral. |
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