| Эд. Герцога (18 сент. 1876 г.), также по р.-католическому чину, с несущественными лишь измнениями (конечно, и без mandatum apostolicum). От этих епископов продолжается иерархия европейских старокатоликов и до наших дней, но начало свое ведет от единоличного посвящения. От единоличного же посвящения ведет свое начало и иерархий утрехтской церкви: первый утрехтский архиепископ Стееновен получил свою хиротонию (в 1723 г.) от Доминика – Мария-Варле, епископа вавилонского (in part, infid.). Законна ли и действительна ли такая иерархия, ведущая начало от единоличного посвящения? Р.-католическая церковь считает старо-католическую иерархию (как и утрехтскую) незаконною и недействительною. Православная восточная церковь не выразила своего суждения по этому вопросу ни посредством соборного определения, ни посредством согласного заявления представителей автокефальных церквей. В православной богословской литературе этот вопрос подвергнуть обсужденш, и к разрешение его в утвердительном смысл е православной точки зрения также указывается существенные затруднения 499 . И прежде всего, в силу допущенных при посвящении родоначальника утрехтской иерархии и от нее имеющих хиротонию епископов. Рейнкенса и Герцога некоторых канонических, отступлений, иерархия утрехтская, а следовательно, и старокатолическая, не может быть признана канонически-правильной. К такому заключению пришла и С.-Петербургская коммиссия по старокатолическому вопросу. По ее мнению, утрехтскую, как и старокатолическую иерархию, нельзя признать канонически-правильной по следующим причинам: во-первых, потому, что родоначальник утрехтской иерархии Доминик–Мариа-Варле, бывший вавилонский епископ in partibus. рукоположил Стееновена, от которого ведет свое происхождение утрехтская, а следовательно, и старокатолическая иерархия, единолично, без присутствия других епископов; во-вторых, потому, что рукоположил в области, ему, как епископу вавилонскому, не подведомой; в третьих, потому, что рукоположил без папского разрешения, при отсутствии которого, по тогдашнему р.-католическому праву, ему нельзя было делать этого, и, наконец, в четвертых, потому, что рукоположил (15 окт. |
| λγ–vw pain (λγος pain) μεγαλ –vw make great (μγας, great) 293. Desideratives . – Verbs expressing a desire to do something are usually formed by the ending –σειω: thus, γελα-σεω desire to laugh (γελ (-ω) laugh). Compound Words Formation or Compound Worps 294 . Compound words are formed by combining two or more separate words, or stems of words, into one word. Their accent is usually recessive (§ 64): thus, μακρ-βιος (μακρ-ς + βος) long-lived, προ–βουλ (πρ + βουλ) forethought. 1 . The compound word thus, formed often follows the inflection of its last part, as in the examples above, or it may go over into a different form of inflection: thus, φιλ-τμος (τιμ) honor-loving, ε-γενς (γνος) well-born, θεο-φιλς (φλος) dear to the gods, πολυ-πργμων (πργμα, πργματ-ος) greatly active, meddlesome, ε-φρων (φρν) glad-hearted. 295 . When the first part of a compound word is an inflected word, only its stem is used: thus, λογο-γρφος (λγο-ς) speech-writer, πεθ-αρχος (πεθ–ω) obedient to command. 1 . A final short vowel (α or ο) is elided if the second part began with a vowel (but see § 2a): thus, χορ-ηγς (χορ-ς) chorus-leader (but θεο-ειδς (θεος+εδος, § 2) god-like. 2 . Stems other than –o– stems, when used to form the first part of a compound word, have a strong tendency to take the form of –o– stems: thus, λυρο-ποις (λρ) lyre-maker, πατρο-κτνος (πατρ, πατρ-ς) father-slayer, parricide, φυσιο-λγος (φσι-ς) natural philosopher, χθυο-πλης (χθ-ς) fish-seller. Note. – Sometimes other letters (usually ε, ι, or σι) appear between the parts of a compound word: thus, δακ–θμος soul-consuming, αγ--βοτος grazed by goats, δει-σι-δαμων god-fearing. This seldom happens except when the first part of the compound is a verb stem, and such compounds are usually to be explained as formations from earlier (mostly verbal) noun stems which ended in this way. Analogy (§ 275) also probably played some part in such formations. 296 . Tn compound nouns α, ε, or ο, at the beginning of the last part often becomes long (η or ω), unless the syllable in which it stands is already long by position (§ 53): thus, στρατ-ηγς (γω) army-leader, general, ν-νυμος (νομα) nameless (cf. § 132, 1). |
| 418-419.//St. Theophan the Recluse, ‘Commentary on the first eight chapters of the Epistle to the Romans’, Moscow, 1890, p. 421-422. Compare with Metropolitan Macarius (Oksiyuk), The Eschatology of St. Gregory of Nyssa, p. 262. St. Gregory of Nyssa, Paschal Homily on the Resurrection, Works, Part 8, Moscow, 1866, p. 79.//St. Gregory of Nyssa, The Great Catechism, Works, Part 4, Moscow, 1862, p. 29-30. St. Gregory of Nyssa, The Great Catechism, op. cit., p. 31, ibid, p. 29.//Also compare: St. Symeon the New Theologian, Homily One, Homilies, Moscow, 1892, Volume 1, p. 22-23, 46. St. Gregory of Nyssa, An Exact Commentary on Solomon’s Song of Songs, Works, Part 3, Moscow, 1892, p. 371. St. Gregory of Nyssa, Refutations of the views of Apollinaris (antirrhinum), Works, Part 7, Moscow, 1865, p. 124. St. Gregory of Nyssa, On the Soul and the Resurrection, op. cit., p. 254.//Metropolitan Macarius (Oksiyuk), op. cit., p. 299-300. Further reading on Philo of Alexandria: Die Bibel und ihre Welt , Eine Enzyklopaedie zur Heiligen Schrift in zwei Baenden , herausgegeben von G. Cornfeld und G. J. Botterweck. Manfred Pawlak Verlagsgesellschaft. Herrsching, 1991, p. 628. St. Gregory of Nyssa, The Great Catechism, op. cit., p.29.//Compare with: St. Ignatius (Brianchaninov), Homily on Death, Ascetic Experiences,Volume 3, Jordanville, 1983, p. 74//On St. Ignatius see: Ascetic experiences, Volume 1, Writings of Bishop Ignatius Brianchaninov, Jordanville, 1983, p. 7-80.// Collection of Letters by St. Ignatius, bishop of Caucasus, Moscow, St. Petersburg, 1985; p. 27-38. St. Gregory of Nyssa, Funeral Oration for Pulcheria, Works, part 8, Moscow, 1866, p. 405.//Further reading on Pulcheria and Flacilla: A. Velichko, St. Theodosius I the Great.//A History of the Byzantine Emperors, Volume 1, Moscow: Fiv, 2009, p. 250-251.//St. Gregory of Nyssa, Funeral Oration for Empress Flacilla, Works, Part 8, Moscow, 1866, p. 392, 411. Ibid. p. 405.//St. Gregory of Nyssa, Homily: For those sorrowing for those departed from this life into the next, Works, Part 7, Moscow, 1865; p. |
| 297. Apparent Compounds . – Sometimes words often used together come to be written as one word (cf. § 1, note): thus, Δισ-κοροι sons of Zeus (i.e. the Dioscuri, Castor and Pollux), πο-πμπω send away. Such words, although they are usually classed among compound words, are not real compounds, but only apparent. 298 89 . Compound Verbs . – Verbs can be compounded (see § 207) only with prepositions (which were originally adverbs modifying the verb): thus, πι-βλλω throw on. Note. – It must be noticed that in denominative verbs formed from compound nouns the verb is not compounded. Thus, πεθοµαι means obey, but disobey is not but πειθ (-ω), a denominative verb formed from -πειθς disobedient. 299 90 . Inseparable Prefixes . – Certain words used to form the first part of compound words have no separate existence. The most important are: 1 . ν- (before a consonant -, usually called alpha privative) not, like Latin in-, English un-: thus, ν-αιδς shameless, -θεος godless. 2 . – conjunctive: thus, -λοχος bed-fellow. 3 . δυσ– (the opposite of ε well), ill, dificult: thus, δσ-ποτµος ill-starred, δυσ-χερς hard to handle. 4 . μι– half-: thus, μ-θεος demigod. MEANING OF COMPOUND WORD 300 . The meaning of most compound words is at once evident from the meaning of their parts. In nearly all of them the first part limits or determines the meaning of the second part: thus, ψευδ-μαντις false prophet, μ-δουλος fellow-slave, -γραφος unwritten, μφι-θατρον round theater, χειρο-ποητος hand-made, ργυρ-τοξος silver-bowed=having a silver bow, γλαυκ-πις bright-eyed. 1 . Observe that compound nouns may be either substantives or adjectives, and that often a verbal clement in a compound word may have either an active or a passive meaning: thus, compare λογο-γρφος speech-writer with -γραφος unwritten. Note. – In compound words whose last part is a verbal formed by the suffix –ο– the written accent regularly stands on that part of the word which indicates the agent (or instrument): thus, μητρο-κτνος mother-slayer, matricide, µητρ-κτονος mother-slain, i.e. slain by a mother; λιβο-βλος stone-throwing, λιθ-βολος struck by stones. When the written accent is on the last part of the word, it stands on the penult if that is short, otherwise on the ultima: thus, λογο-γρφος speech-writer, but λογο-ποις speech-maker, στρατ-ηγς army-leader, general. |
| Hilarion (Troitsky), Archimandrite. Letter to L.P. Archangelskaya, March 1914. Archives of A.V.Nikitsky. Letter to Priest Leonid and Lydia Archangelsky, April 1914 (in the copy, the second part of the letter is erroneously dated April 1913; the first part of this composite letter is another letter, sent by V. Troitsky to L.P. Archangelskaya in January 1913.) Archives of A.V. Nikitsky. Hilarion (Troitsky), Archimandrite, Letter to Priest Leonid Archangelsky, June 9, 1914. Archives of A.V.Nikitsky. Hilarion (Troitsky), Archimandrite, Letter to Priest Leonid Archangelsky, November 17, 1913. Archives of A.V.Nikitsky. V.A. Troitsky, Letter to L.P. Archangelskaya, October 27, 1913. Archives of A.V. Nikitsky. Hilarion (Troitsky), Archimandrite. Letter to L.P. Archangelskaya, March 1914. Hilarion (Troitsky), Archimandrite, Letter to Priest Leonid Archangelsky, April 29, 1914; Letter to Priest Leonid and Lydia Archangelsky, April 1914 (in the copy, the second part of the letter is erroneously dated April 1913; the first part of this composite letter is another letter, sent by V. Troitsky to L.P. Archangelskaya in January 1913.) Hilarion (Troitsky), Archimandrite. Letter to L.P. Archangelskaya, March 1914. Hilarion (Troitsky), Archimandrite. Letter to L.P. Archangelskaya, April 6, 1914. Archives of A.V.Nikitsky. See, e.g.: Damascene (Orlovsky), Igumen. “Hieromartyr Hilarion (Troitsky), Archbishop of Verea, Vicar of the Moscow Diocese” in Martyrs, Confessors and Ascetics of Piety of the Russian Orthodox Church in the 20 th Century, 391,393; Sergiy Golubtsov, Protodeacon, Materials for the Biographies of the Professors and Instructors of the MSA: Archbishop Hilarion (Troitsky), 116. Hilarion (Troitsky), Archimandrite, Letter to Priest Leonid Archangelsky, April 29, 1914; Letter to Priest Leonid and Lydia Archangelsky, April 1914 (in the copy, the second part of the letter is erroneously dated April 1913; the first part of this composite letter is another letter, sent by V. Troitsky to L.P. Archangelskaya in January 1913.) |
| For if he had wished it to be understood that the demons resembled the gods in the eternity not of their bodies but of their souls, he would certainly have admitted men to share in this privilege, because, as a Platonist, he of course must hold that the human soul is eternal. Accordingly, when describing this race of living beings, he said that their souls were immortal, their members mortal. And, consequently, if men have not eternity in common with the gods because they have mortal bodies, demons have eternity in common with the gods because their bodies are immortal. Chapter 9.– Whether the Intercession of the Demons Can Secure for Men the Friendship of the Celestial Gods. How, then, can men hope for a favorable introduction to the friendship of the gods by such mediators as these, who are, like men, defective in that which is the better part of every living creature, viz., the soul, and who resemble the gods only in the body, which is the inferior part? For a living creature or animal consists of soul and body, and of these two parts the soul is undoubtedly the better; even though vicious and weak, it is obviously better than even the soundest and strongest body, for the greater excellence of its nature is not reduced to the level of the body even by the pollution of vice, as gold, even when tarnished, is more precious than the purest silver or lead. And yet these mediators, by whose interposition things human and divine are to be harmonized, have an eternal body in common with the gods, and a vicious soul in common with men, – as if the religion by which these demons are to unite gods and men were a bodily, and not a spiritual matter. What wickedness, then, or punishment has suspended these false and deceitful mediators, as it were head downwards, so that their inferior part, their body, is linked to the gods above, and their superior part, the soul, bound to men beneath; united to the celestial gods by the part that serves, and miserable, together with the inhabitants of earth, by the part that rules? For the body is the servant, as Sallust says: We use the soul to rule, the body to obey; adding, the one we have in common with the gods, the other with the brutes. For he was here speaking of men; and they have, like the brutes, a mortal body. |
| Аминь. Максим употребляет этот странный титул, чтобы подчеркнуть, что не признаёт правление Мартины законным. — Прим. пер. «Те, кто их совращал» — в греческом тексте здесь однозначно мужской род. По-видимому, кроме монахинь-еретичек, были ещё некие еретики — вероятно, их учители. — Прим. пер. «...Он тех из упомянутых женщин, что проживали... распределил...; а тех, что были под началом матери Иоаннии... вернул всем, как мужчинам, так и женщинам, их монастыри» — я сохранил при переводе неправильность конструкции, так как она не мешает пониманию. — Прим. пер. Acta conciliorum oecumenicorum Ed. E. Schwartz. Berlin, 1927—1929 [далее — АСО]. T. 1. V. 1. Part 6. P. 42, line 34—37 (Schwartz). — Прим. отв. ред. АСО. T. 1. V. 1. Part 7. Р. 40, line 7—10 (Schwartz). — Прим. отв. ред. В издании Миня — видимо, ошибочно — здесь дается указание на Слово XXX (О богословии IV) свт. Григория Богослова. Однако в данном случае в качестве источника более подходит Слово 31 (О богословии 5) свт. Григория. — Прим. отв. ред. АСО. Т. 1. V. 1. Part 4. Р. 35, line 10—14 (Schwartz). Указанное послание имеется в русском издании Деяний соборов: Памятная записка архиепископа Кирилла пресвитеру Евлогию, находящемуся в Константинополе/Деяния Вселенских соборов: В 4 т. СПб., 1996 [Репринт, с изд.: Казань, 1916]. Т. 2. С. 159—161. — Прим. ред. Кирилл Александрийский. Послание II к Суккенсу. АСО. T. 1. V. 1. Part 6. Р. 162, line 18—22 (Schwartz). —Прим. ред. Источник цитаты неясен. — Прим. отв. ред. Григорий Богослов. Слово II (Об удалении в Понт) [в русс. пер. Слово III], PG 35 432 31. — Прим. отв. ред. Григорий Богослов. Слово XXX (О богословии IV), PG 36 113 4446 VII, 10—11 (Barbel). — Прим. отв. ред. Кирилл Александрийский. Послание II к Суккенсу, АСО. Т. 1. V. 1. Part 6. Р. 162, line 8—9 (Schwartz). — Прим. отв. ред. Кирилл Александрийский. Послание II к Суккенсу. АСО. T. 1. V. 1. Part 6. Р. 162, line 14 (Schwartz). —Прим. ред. Письмо XIII. Краткое слово к иллюстрию Петру против учения С... |
| In The Brothers Karamazov Ivan interprets Rev 8:11 as the heresy of antisupernaturalism manifest in the German Enlightenment—once more an example of a historicist hermeneutic. Lebedyev (in The Idiot) connects Rev 8:11’s Wormwood—amazingly—with the network of European railroads (Part II, chap 11)! Revelation 10:6 also appears in Dostoevsky’s two chief apocalyptic novels. Demons informs us, " in the Apocalypse the angel swears that time will be no more " (Part II, chap 5). A dying consumptive named Ippolit wryly plays upon Rev 10:6 (in light of his secretly projected suicide) when he informs Prince Myshkin: " tomorrow there will be ‘no more time’ " (Part III, chap 5). Then he asks, " And do you remember, prince, who proclaimed that there will be ‘no more time’? It was proclaimed by the great and might angel in the Apocalypse " (Ibid). Of course, most modern Bible versions render " time…no more " in the way the New King James Version does: " there should be delay no longer. " While this retranslation undercuts the two preceding interpreter’s ideas, it nevertheless reveals Dostoevsky’s familiarity with the text of Revelation. The system of interpretation revolving around Revelation 13 and Antichrist also makes its presence felt in Dostoevsky’s novels. " Is it true that you expound Antichrist? " the amateur analyst Lebedyev is asked (The Idiot, Part II, chap 2). Lebedyev responded that he " unfolded the allegory and fitted dates to it. " Most literary analysts concur in seeing Stavrogin in Demons as an antichrist figure. Stavrogin is not blatantly villainous, but he is the cold-and-bold, unpredictable polar personality around whom many of the other characters in the novel revolve. The name Stavrogin is related to the Byzantine word stavros (and Greek stauros), meaning " cross. " Yet the rog part of his Russian name means " horn, " making the student of eschatology think of Rev 13:1 and Dan 7:20-25. 39 Furthermore, Stavrogin’s first name is Nikolai (meaning " conqueror of people " ) as in the name of the Nicolaitans in Rev 2:6 and 15. |
| A comparison between the Letter of the Council of Realm and the Comments by Laurentius Petri reflects the two tendencies in representation of the Diet of Vasteras. The Council of Realm tried to convince the people that nobody was going to introduce a new faith. But the Comments by Laurentius Petri witness that the Swedish followers of Luther considered the decisions of the Diet as a foundation for Lutheran reforms. Chapter V After the Diet, implementation of its decisions began. In 1529 a Church council took place in Orebro. This council was summoned by the king, not by the archbishop. Laurentius Andreae presided; clerics from different parts of Sweden came, including delegates from monastic orders. The monks of the Birgittine Order hoped that the council would be a ‘conference against Lutherans’, but they were bitterly disappointed. Yet they signed the resolution of the council, as well as the other delegates. The resolution consisted of two parts. The first part expanded on the demand to preach the Word of God clearly. Parish priests were offered to preach on the New Testament. Some of the issues which were touched upon in this part of the resolution were similar to those handled by the Ordinance of Vasteras. The other part dealt with the practices of the Church, and explained them in a rational way. This part was moderate; it did not mention Luthers teaching and was influenced by ideas of the so-called ‘Bible humanism’ which were shared by Lutheran reformers. Thus the compromise reached at the Council of Orebro was an important stage of the Reformation: it helped to avoid a large-scale conflict, and, at the same time, it was used by the reformers. The neutrality of a part of the clergy in the 1520-s1530-s played an important role: a new generation of the clergy emerged, loyal to Lutheran teaching, while the older generation accustomed itself to the change. In August of 1531 Laurentius Petri was made archbishop. The Council of 1536 decided on introducing the Swedish Mass in cathedrals. The clergy was freed from the duty of celibacy. The Manual by Olaus Petri, a work which in many parts represents Lutheran views on faith, received official recognition. These facts demonstrate that the Reformation was making progress in Sweden in the 1520-s and 1530-s. |
| Abstract St. Cyril of Alexandria. To Queens: on the true faith. Part I (chapter 1–20)/Translation by priest Basil Dmitriev. Edition, preface and commentary by hieromonk Theodore (Yulaev) This publication constitutes the Russian translation of the introductory part of the extensive polemical treatise of St. Cyril of Alexandria, part of the group of dogmatic messages “On the Right Faith”. The foreword informs about the circumstances of the writing of the treatise, examines the content of its introductory part and gives a brief overview of its publications and ancient translations. In the comments to the translation, special attention is paid to the attribution of works quoted by the saint in patristic florilegia, which is presented in the introductory part of the treatise. 2 Cyrillus Alexandrinus. Oratio ad Theodosium imperatorem de recta fide (CPG 5218)//ACO 1, 1 (1). P. 42–72. Рус. пер.: Дмитриев В., свящ. 1916. С. 13–62. 3 Cyrillus Alexandrinus. De incarnatione unigeniti (CPG 5227)//Durand 1964. P. 188–301. Рус. пер.: Юлаев 2006. С. 85–150. В нашей публикации дан исчерпывающий перечень разночтений между этими двумя сочинениями, что позволяет достаточно полно судить о содержании книги «О правой вере к императору Феодосию», за исключением ее вступительной части (гл. 1–4), специально написанной святителем для обращения к императору и не имеющей параллели с диалогом «О вочеловечении Единородного». 8 Florilegium Cyrillianum. Cap. 165//Hespel 1955. P. 180–181. Ранее мы допустили неточность, указав, что имена адресатов книг к царицам сообщены Иоанном Кесарийским (Юлаев 2006. С. 66. Примеч. 6; Феодор (Юлаев) , иером. 2014. С. 245). Хотя такое утверждение встречается в научной литературе, оно лишь отражает распространенную гипотезу о том, что именно Иоанн Кесарийский был составителем «Кириллова сборника». Однако издатель этого флорилегия Р. Эспель, специально остановившийся на вопросе о его происхождении, аргументированно показал, что об авторстве Иоанна Кесарийского говорить не приходится. Флорилегий был составлен в конце V в. в Александрии неизвестными лицами (Hespel 1955. P. 7–51). Это точка зрения в настоящее время является, по-видимому, общепринятой (см.: Grillmeier 1993. Р. 41). |
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