Не удалось извлечь искомое из базы ((( |
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| L. de Silva, Reincarnation in Buddhist and Christian Thought. N. L. Geisler and J. Amano, The Reincarnation Sensation. S. Hackett, Oriental Philosophy. J. Hick, Death and Eternal Life. → Untitled Review, Religion (Autumn 1976). Q. Howe, Reincarnation for the Christian. C. S. Lewis, Mere Christianity. W. Martin. The Riddle of Reincarnation. V. S. Naipaul, An Area of Darkness. L. B. Noss, Man " s Religions. S. Radhakrishnan, The Hindu View of Life. J. Snyder, Reincarnation vs. Resurrection. I. Stevenson, «The Explanatory Value of the Idea of Reincarnation»//The Journal of Nervous and Mental Disease (September 1977). S. Travis, Christian Hope and the Future. A. Watts. The Way of Zen. Рид, Томас (REID. THOMAS) Томас Рид (Reid; 1710–1796) был основателем шотландской «философии здравого смысла». Родившись в Стрейчене, близ Абердина, он поступил в Маришаль-колледж. где испытал сильное влияние своего учителя Джорджа Тернбелла (Turnbell), который подчёркивал приоритет чувственного познания, хотя и под видимостью берклианства. Ознакомившись с трудом Дэвида Юма (Hume) «Трактат о человеческой природе» (Treatise of Human Nature, 1739), Рид отказался от своих берклианских взглядов (см. Беркли, Джордж). В Кингз-колледже Абердина Рид преподавал до 1751 г. Он участвовал в создании Абердинского философского общества, где часто обсуждались идеи Юма. В 1764 г. Рид опубликовал свою книгу «Исследование о человеческом разуме, основанное на принципах здравого смысла» (Inquiry into the Human Mind on the Principles of Common Sense) и в том же году начал преподавать в Старом колледже Глазго. Двумя его главными трудами стали «Эссе об умственных силах» (Essay on the Intellectual Powers, 1785) и «Эссе о действующих силах» (Essay on the Active Powers, 1788). Философские воззрения . В отличие от Дэвида °Юма, Рид считал, что мысленные понятия возникают благодаря врождённым способностям разума выстраивать концепции, способностям, которые реализуются в соответствии с изначально существующими первичными принципами разума. Свидетельство есть основа веры и формируется благодаря применению разума. Мы знаем, что эти наши способности заслуживают доверия, потому что, как бы мы ни старались опровергнуть такие принципы, они остаются в силе. Далее, всякое мышление основано на предположении, что они достоверны. В ответе скептикам, сомневающимся в этих наших способностях, Рид отмечает, что даже Юм на практике доверял ощущениям своих чувств, тем самым проявляя непоследовательность в прагматике. |
| 26 . Personalism//Stanford Encyclopedia of Philosophy. URL: http://plato.stanford.edu/en- tr1es/personal1sm/(дата обращения: 12.05.2018). Methody (Zinkovsky), Hieromonk; Ilona V. Golovina The Monadology of leibniz, PhilosoPhical PersonalisM and Theology of The Person Abstract. Philosophical personalism developed throughout the 20 th century as a reaction to depersonalizing tendencies of the philosophy, science and culture. The central place in this theistic philosophical course is occupied by the concept of ‘personality». Personalism posits ultimate reality and value in personhood – human as well as divine. However, the philosophical understanding of ‘personality» does not always correspond to the theological, patristic idea of it. In Russia personalism was called ‘leibnizism» or ‘neo-leibnizianstvó by the name of Leibniz, the founder of monadology. The German philosopher places the ‘substance-monad», the spiritual ‘atom» of being, at the basis of his metaphysics. In this article we consider Leibniz " s monadology, which had a serious impact on Russian philosophic personalism, and compare this doctrine with the Orthodox theology of personality. The German thinker " s concepts of «monad», «soul», «spirit», «God» and «person» are analyzed in this article. The authors shortly describe monadology, according to which the monads constitute a universe and present a certain hierarchy in accordance with the harmony preset by God. Monads differ in the degree of clarity of their perceptions and apperception. God as the Highest Monad possesses the most perfect degree of perception and stands at the top of the hierarchy. Man is also a monad or rather ‘monad-spirit», which has a high degree of perception, intelligence, and represents an image of God. Leibniz directly identifies the human person with the consciousness, which diverges from the theological understanding of irreducibility of person to nature, even sophisticated, mental one. Although Leibnitz affirms the substantiality of the monad and person, nevertheless he remains within the one-polar spiritual-substantial ontology not achieving the two-polar patristic one. The German thinker does posses certain anthropological intuitions but he seriously simplifies Christian theology aiming at development of a rational religious doctrine and alas leaving behind the great achievements of the theological and philosophical synthesis of the Church fathers. |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf CYRIL OF ALEXANDRIA CYRIL OF ALEXANDRIA, patriarch, theologian, St. (?–444). Patriarch from 412 to 444, Cyril was the extraordinarily energetic and capable-not to say ruthless-theological and political opponent of Nestorius of Constantinople (qq.v.). The theological question turned around the unity of Christ’s person. The political issue was the new prominence of Constantinople at the expense of Alexandria (q.v.). Cyril objected vehemently to Nestorius’s denial that Mary the Virgin (q.v.) be called Theotokos, literally, “she who gives birth to God.” The Constantinopolitan patriarch argued for the title, Christotokos, on the seemingly reasonable ground that God could not be said to have been born of a woman, but that the man, Jesus, could. Cyril replied that to make such a distinction was effectively to divide Christ into a committee of two, God the Word and Jesus of Nazareth. His arguments drew particularly on his great predecessor on the throne of Alexandria, Athanasius, and focused especially on the question of theosis (qq.v.). If, Cyril said, Christ was not truly God become man-“one nature of the Incarnate Word,” to quote his favorite formula-then human beings could hope for no true communion with God (q.v.). The argument was powerful, and one must note that it was delivered from the depths of Cyril’s own personal conviction, as is evidenced in the eloquence and power of his voluminous and non-polemical commentaries on the Scriptures (q.v.). Thus it was Cyril who prevailed at the Third Ecumenical Council (q.v.) at Ephesus in 431. The violence with which he accomplished his victory, however, together with the lack of flexibility many of his followers had with regard to theological formulas, were at the root of the schisms of the Persian (“Nestorian”) Church and, after the Council of Chalcedon (q.v.) twenty years later, of the “monophysite” churches as well. 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 |
| Archive Holy Synod discussed consequence of Patriarchate of Constantinople’s invasion in canonical territory of Ukrainian Orthodox Church 28 December 2018 year 20:57 On December 30, 2018, at its session the Holy Synod of the Russian Orthodox Church discussed the grave consequences of the anti-canonical and criminal invasion of the Patriarchate of Constantinople in the canonical territory of the Ukrainian Orthodox Church (Minutes No. 98). The Holy Synod has resolved to attest to its agreement with the assessment of the Patriarchate of Constantinople’s invasion in the canonical territory of the Ukrainian Orthodox Church, made in the introductory remarks of His Holiness Patriarch Kirill of Moscow and All Russia at the meeting of the Supreme Church Council on December 26, 2018, and in his letters to the Primates of Local Orthodox Churches. A special emphasis was given to the uncanonical nature of the ‘Uniting Council’ which took place in Kiev on December 15 and which was attended by members of the schismatic groups led by the Patriarch of Constantinople’s representative, Metropolitan Emmanuel of France, and Ukrainian President P. A. Poroshenko. An agreement was expressed with the canonical assessment of this event made by the Ukrainian Orthodox Church Synod in its Decision of December 17, 2018. The Synod attested to its profound concern for the adoption of the discriminatory Ukrainian Law “On Amendments to the Ukrainian Law ‘On Freedom of Conscience and Religious Organizations’ as it gives secular politicians grounds for seeking to deprive the Ukrainian Orthodox Church of her canonical and lawful name and assessed this legislative action as a grave violation of the principle of the state’s non-interference in the internal affairs of religious communities as sealed in the Ukrainian Constitution. It was noted that this law comes into contradiction with the fundamental international documents on defence of human rights and freedoms. The Synod decided to appeal to the Primates and Holy Synods of fraternal Local Orthodox Churches to support Metropolitan Onufry of Kiev and All Ukraine, the episcopate, clergy, monastics and faithful children of the Ukrainian Orthodox Church in connection with the present trials and not to recognize as an autocephalous Local Orthodox Church the community established at the so-called ‘Uniting Council’ in Kiev on December 15, 2018. Patriarchia.ru/ DECR Communication Service Календарь ← 7 April 2024 year |
| Russian monastery on Mt. Athos commemorates deceased soldiers of WWII Holy Mount Athos, May 11, 2015 On May 9, 2015, the 70th anniversary of the Great Victory over fascism, a litia for repose of the deceased Orthodox soldiers was served at the Russian St. Panteleimon’s Monastery on Mt. Athos. According to the report by the Afonit.info website, a memorial service was celebrated in the monastic chapel of rest, where monks departed this life who served in the Great Patriotic War (Second World War) are especially commemorated. According to Schema-Archimandrite Jeremiah (Alekhin), Abbot of the St. Panteleimon’s Monastery, in 1941 fascism threw a challenge to the whole of the human race. Nazism is the greatest evil invented by the demonic mind in order to destroy all of what is good and pure in the world, to profane and annul the basics of the Christian love. That is why the war into which the Russian people entered in 1941 was a great heroic deed that cannot be overestimated. The Russian Orthodox Church then called upon all its faithful members to stand up staunchly to defend not the Soviet government, nor the Communist regime or atheism, but to defend their motherland which was baptized in the Dniepr [River] by Holy Prince Vladimir, defended from the German invaders by Holy Prince Alexander Nevsky, and called upon for struggle with Mamai by Holy Prince Dimitry Donskoy. We should not forget that the Victory Day in 1945 virtually coincided with the feast of the Resurrection of Christ. Such coincidences cannot be meaningless. So it is appropriate to address you on this day with the Paschal greetings: Christ is Risen! Happy Victory Day! Schema-Archimandrite Jeremiah knows what fascism is like by his own experience and well knows the price of victory. In 1941 he was forcibly taken to Germany where he underwent backbreaking labor, starvation, and inhuman living conditions. In captivity, 28-year-old Yakov Alekhin learned to pray. According to him, prayer comes to a man in trouble, when it seems that hope itself is dying; then prayer becomes the only thread of salvation from despair. There he decided to become a monk, should the Lord vouchsafe to keep him alive. Father Abbot recalls the generosity of common German people, how German women gave them bread through the barbed wire. Fr. Jeremiah says he will remember the taste of that bread forever. In his view, the monstrous ideology made the German people instruments of infernal, misanthropic aims. But this nation is kind-hearted by nature. According to Schema-Archimandrite Jeremiah, Victory Day is not the day marking the victory over the German nation, but the victory over the evil, hatred, diabolical pride, and death. 13 мая 2015 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Dr Alfred Kentigern Siewers, professor of English at Bucknell University and a student at Chicago Pastoral School, presented a paper on St Sergius of Radonezh and the Language of Creation , where reflected on St Sergius’ relation to nature, as expressed in the saint’s vita , using the language of the developing scholarly field of bio-semiotics. Holy Trinity Seminary 8 октября 2015 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также A Servant of the Holy Trinity Deacon Georgiy Malkov A Servant of the Holy Trinity Deacon Georgiy Malkov In the Orthodox consciousness, the brightest examples of a harmonious human personality are connected with the figure of St. Sergius of Radonezh, living “by the law of Christ”—humbly wise, warmly merciful toward every man and every creature, yet without the weakness of sentimentalism; always active, hardworking, whether it be in the work of everyday life or in deep prayer. Cross procession in honor of the 700th anniversary of St. Sergius of Radonezh Photogallery Cross procession in honor of the 700th anniversary of St. Sergius of Radonezh Photogallery On July 16, 2014, a Cross procession took place in Russia from the Stravropegic Convent of the Protection of the Mother of God in Khotkovo, where St. Sergius was born, to the Annunciation field near Sergeyev Posad, the home of the Holy Trinity-St. Sergius Lavra. A Miracle of Knowledge: St. Sergius of Radonezh A Miracle of Knowledge: St. Sergius of Radonezh The venerable monk, when he had ended his prayers, glanced at the boy and, conscious that he beheld the chosen vessel of the Holy Spirit, he called him to his side, blessed him, bestowed on him a kiss in the name of Christ, and asked: " What art thou seeking, or what dost thou want, child? " The boy answered, " My soul desires above all things to understand the Holy Scriptures. I have to study reading and writing, and I am sorely vexed that I cannot learn these things. Will you, holy Father, pray to God for me, that he will give me understanding of book-learning? " The monk raised his hands and his eyes toward heaven, sighed, prayed to God, then said, " Amen. " Комментарии © 1999-2016 Православие.Ru |
| If it were possible for us mortals to imagine the desire of those blessed spirits in heaven, it would no longer be anything for themselves—now their only desire and prayer is for us. Because of their like nature to us, and because they know about human temptations from their own experience, they zealously strive with all their souls to bring us into their most pure assembly; and, if it can be put in this way, the only thing that worries them is that we might deprive ourselves of their blessed lot through our weakness, and end up in the misfortunate lot. If the eye of our mind were more penetrating, we would see ourselves surrounded by Angels as beneficent spirits. They have left the peacefulness of paradise to serve for our salvation. Although our effort against vice and our refusal to give in to temptation may come from our enlightenment and good conscience, I nevertheless believe that they partly owe their success to the ready aid of our Guardian Angels who have been appointed by the Lord’s Providence to protect us. I see with the eyes of faith that when a sinner rises from his fall, the most pure spirits help him to rise; and when the virtuous soul separates from its body, they receive it in their arms, and joyfully clapping their wings, carry it speedily to God’s bosom. Confirming ourselves in this way of thinking, supporting ourselves by holy desires and prayers, and encouraging ourselves by Angelic service, we must carry our ascetic labors through with all courage and vigor, so that we would become not shameful members of the militant Church on earth, but worthy members of the Church Triumphant in Heaven. Amen. St. Sergius Lavra, Archangel Cathedral, November 8/21, 1780 From the “Library” section of the Holy Trinity-St. Sergius Lavra website Metropolitan Platon (Levshin) Translation by OrthoChristian.com 22 ноября 2012 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также The defeat of the dark side: Orthodox church celebrates Michaelmas The defeat of the dark side: Orthodox church celebrates Michaelmas According to the Christian Orthodox Church, Saint Michael is one of the seven primary angels, who is always standing besides God " s throne. |
| Подобный искажённый взгляд на Писание позволяет практически без ограничений выбирать и решать, во что верить. Барт мог признавать буквально понимаемое физическое воскресение, но многие из его последователей уже так не считали. Сам он разделял такие неортодоксальные верования, как, например, универсализм. Вслед за ° Оригеном Барт отрицал существование преисподней и настаивал, будто бы спасены будут все. Библиография : К. Barth, Anselm. → Christian Dogmatics in Outline. → Church Dogmatics. → Commentary on Domans. → Credo. → Nein. → Shorter Commentary on Romans. → Theology and the Church. → Word of God and Theology. G. Bolich, Karl Barth and Evangelicalism. C. Pinnock, «Karl Barth and Christian Ajioiogetics»//The mellos (197?). E. Brunner, Revelation and Reason. S. A. Matczak, Karl Barth on God. B. Mondin, Analogy in Protestant and Catholic. Батлер, Джозеф (BUTLER, JOSEPH) Джозеф Батлер (1692–1753) был выдающимся английским апологетом (см. апологетика: причины существования) восемнадцатого столетия. Хотя Батлер происходил из пресвитерианской семьи, духовный сан он получил в Церкви Англии в 1718 г., по окончании Оксфордского университета. В конечном счёте он стал епископом Дирхама. Хотя Батлер внёс значительный вклад в дискуссию о нравственности своими «Тремя проповедями о человеческой природе» («Three Sermons on Human Nature»), наибольшую известность принесла ему книга «Аналогия религии» (Analogy of Religion; 1736), в которой он защищает христианство от °деизма, особенно таких его представителей, как Антони Эшли Купер (Cooper), граф Шефтсбери и Мэтью Тиндал. Лорд Шефтсбери написал «Характеристики людей, нравов, взглядов и времени» (Shaftesbury, «Characteristics of Men, Manners, Opinions», Times; 1711), а Тиндал – книгу «Христианство так же старо, как мир» (Tindal, Christianity as Old as Creation; 1736). Апологетика Батлера. На Батлера оказал влияние его старший современник Самюэль °Кларк, ученик сэра Исаака Ньютона и апологет христианской веры. «Аналогия религии» представляет собой апологию возможной истинности христианства с точки зрения аналогии между религией откровения и естественной религией (см. откровение общее). |
| «Этот рассказ передан мне самими свидетелями, две недели спустя после случившегося, и тут же, с их слов, был мной записан». ж) Г-жа Гардинж-Бриттен в своей записке о явлении двойников, напечатанной в «Banner of Light» 1875 г., от 6 ноября и 11 декабря, рассказывает следующий случай, воспроизведённый М. А. Oxon в своей статье «О внетелесном действии человеческого духа», напечатанной в «Human nature», 1876 г., стр. 118, откуда мы её и заимствуем: «В то время, когда один известный кружок собирался на сеансы в Нью-Йорке, покойный глубокоуважаемый пастор Беннинг часто принимал в них участие. В одну субботу, когда он должен был по приглашению говорить проповедь в городе Трое в штате Нью-Йорк, у него накануне сделался такой сильный припадок головной боли, что он очутился в невозможности исполнить наутро своё обещание. Поэтому он написал председателю пригласившего его общества извинительное письмо. Вечером, однако, он почувствовал себя лучше и решился отправиться на сеанс в помянутый выше кружок. Находясь там, он стал раздумывать, получится ли его письмо вовремя, чтобы общество в Трое успело пригласить другого проповедника. Сообразив все обстоятельства, он пришёл к заключению, что письмо его не может прийти вовремя, и по свойственной ему добросовестности очень этим смущался. Сознавая, что помочь уже нечем, он, тем не менее, настолько был этим озабочен, что не мог следить за происходившим на сеансе. В этом кружке явления двойников были заурядным фактом; г-н Беннинг об этом вспомнил, и ему пришло в голову – не удастся ли ему, настойчиво думая об ожидавших его в Трое друзьях, передать им о своём затруднении. Такая попытка не выразилась для него ни в каком определённом результате, кроме смутного чувства озабоченности, не покидавшего его часть вечера. Вдруг это чувство исчезло, и с того времени он предался занятиям кружка с обычным интересом и свойственной ему ясностью ума. «Теперь перенесёмся в Трою и посмотрим, что там происходило. Там, как и в Нью-Йорке, существовал кружок, которого достопочтенный Беннинг был также членом. Кружок насчитывал восемнадцать членов. Так как г. Беннинг часто посещал Трою для воскресных проповедей, то и было решено иметь сеанс в субботу вечером; таким образом, ему было бы вполне удобно на нём участвовать. В означенный вечер собралось на сеансе 17 членов, но Беннинг, которого ожидали непременно по случаю приглашения его сказать на утро проповедь в Трое, не явился. |
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