| Pesce and Destro, «Lavanda» Pesce, Mauro, and Adriana Destro. «La lavanda dei piedi di Gv 13,1–20, il Romanzo di Esopo, e I Saturnalia di Macrobio.» Biblica 80 (1999): 240–49. Pesch, «Jerusalem» Pesch, Rudolph. «The Gospel in Jerusalem: Mark 14:12–26 as the Oldest Tradition of the Early Church.» Pages 106–48 in The Gospel and the Gospels. Edited by Peter Stuhlmacher. Grand Rapids: Eerdmans, 1991. Petersen, Criticism Petersen, Norman R. Literary Criticism for New Testament Critics. Philadelphia: Fortress, 1978. Petersen, Sociology Petersen, Norman R. The Gospel of John and the Sociology of Light: Language and Characterization in the Fourth Gospe1. Valley Forge, Pa.: Trinity Press International, 1993. Petit, «Exemplaire» Petit, M. «À propos d " une traversée exemplaire du désert du Sinaï selon Philon (Hypothetica VI, 2–3.8): Texte biblique et apologétique concernant Moïse chez quelques écrivains juifs.» Semitica 26 (1976): 137–42. Pétrement, Dualisme Pétrement, Simone. Le dualisme chez Platon, les gnostiques, et les manichéens. Paris: Presses Universitaires de France, 1947. Pétrie, «Q» Pétrie, C. Stewart. ««Q» Is Only What You Make It.» NovT 3 (1959): 28–33. Petuchowski, «Glaube» Petuchowski, Jakob J. «Glaube und Werke in der rabbinischen Literatur.» Judaica 46, no. 1 (1990): 12–21. Petuchowski, «Mystery» Petuchowski, Jakob J. «Judaism as »Mystery " –the Hidden Agenda?» HUCA 52 (1981): 141–52. Petuchowski, «Qol Adonai» Petuchowski, Jakob J. «Qol Adonai: A Study in Rabbinic Theology.» Zeitschrift für Religions- und Geistesgeschichte 24 (1972): 13–21. Pfeiffer, Scrolls Pfeiffer, Charles F. The Dead Sea Scrolls and the Bible. Grand Rapids: Baker, 1969. Pfitzner, «School» Pfitzner, Victor C. «The School of Jesus: Jesus-Traditions in Pauline Paranesis.» Lutheran Theological Journal 13, nos. 2–3 (1979): 22–36. Phillips, «Faith» Phillips, G. L. «Faith and Vision in the Fourth Gospe1.» Pages 83–96 in Studies in the Fourth Gospe1. Edited by F. L. Cross. London: Mowbray, 1957. |
| Pass, Glory Pass, H. Leonard. The Glory of the Father: A Study in S. John XIII-XVII . London: Mowbray, 1935. Patte, Hermeneutic Patte, Danie1. Early Jewish Hermeneutic in Palestine. SBLDS 22. Missoula, Mont.: Scholars Press, 1975. Patzia, «Knowledge» Patzia, Arthur G. «Knowledge.» Pages 638–40 in Dictionary of the Later New Testament and Its Developments. Edited by Ralph P. Martin and Peter H. Davids. Downers Grove, 111.: InterVarsity, 1997. Paul, «Prophets» Paul, Shalom M. «Prophets and Prophecy (in the Bible).» Columns 1160–64 in vo1. 13 of Encyclopaedia judaica. 16 vols. Jerusalem: Keter, 1972. Paul, «Wine» Paul, Shalom M. «Classifications of Wine in Mesopotamian and Rabbinic Sources.» IEJ15 (1975): 42–45. Payne, Appearing Payne, J. Barton. The Imminent Appearing of Christ. Grand Rapids: Eerdmans, 1962. Payne, «Claim» Payne, Philip Barton. «Jesus» Implicit Claim to Deity in His Parables.» Trinity Journal NS 2 (1981): 3–23. Payne, «Midrash» Payne, Philip Barton. «Midrash and History in the Gospels with Special Reference to R. H. Gundry " s Matthew? Pages 177–215 in Studies in Midrash and Historiography. Vo1. 3 of Gospel Perspectives. Edited by R. T. France and David Wenham. Sheffield: JSOT Press, 1983. Payne, «Semitisms» Payne, D. F. «Semitisms in the Book of Acts.» Pages 134–50 in Apostolic History and the Gospel: Biblical and Historical Essays Presented to F. F. Bruce on His 60th Birthday. Edited by W. Ward Gasque and Ralph P. Martin. Grand Rapids: Eerdmans, 1970. Pazdan, «Feasts» Pazdan, Mary Margaret. «Jesus, Disciples, and Jewish Feasts in John.» The Bible Today 36 (1998): 79–85. Pazdan, «Nicodemus» Pazdan, Mary Margaret. «Nicodemus and the Samaritan Woman: Contrasting Models of Discipleship.» Biblical Theology Bulletin 17 (1987): 145–48. Peabody, «Tradition» Peabody, David. «A Pre-Markan Prophetic Sayings Tradition and the Synoptic Problem.» JBL 97 (1978): 391–409. Peachey, «Building» Peachey, Claire. «Model Building in Nautical Archaeology: The Kinneret Boat.» BA 53 (1990): 46–53. |
| Ostling, «Jesus» Ostling, Richard N. «Jesus Christ, Plain and Simple.» Time, January 10, 1994: 32–33. ÓToole, «Observations» ÓToole, Robert F. «Some Observations on anistëmi, Raisé, in Acts 3:22,26.» Science et esprit 31 (1979): 85–92. Otto, Dionysus Otto, Walter F. Dionysus: Myth and Cult. Translated by Robert B. Palmer. Bloomington: Indiana University Press, 1965. Ovadiah, «Pavements» Ovadiah, Asher. «Mosaic Pavements of the Herodian Period in Israe1.» Mediterranean Historical Review 5 (1990): 207–21. Overfield, «Plerôma» Overfield, P. D. «Plerôma: A Study in Content and Context.» NTS 25 (1978–1979): 384–96. Overman, «Archaeology» Overman, John Andrew. «Recent Advances in the Archaeology of the Galilee in the Roman Period.» Currents in Research: Biblical Studies 1 (1993): 35–57. Overman, Community Overman, John Andrew. Church and Community in Crisis: The Gospel according to Matthew. New Testament in Context. Valley Forge, Pa.: Trinity Press International, 1996. Overman, «Deciphering» Overman, John Andrew. «Deciphering the Origins of Christianity» (review of A Myth of Innocence: Mark and Christian Originsby Burton L. Mack). Interpretation 44 (1990): 193–95. Overman, «God-Fearers» Overman, John Andrew. «The God-Fearers: Some Neglected Features.» JSNT32 (1988): 17–26. Overman, Gospel and Judaism Overman, John Andrew. Matthew " s Gospel and Formative Judaism: The Social World of the Matthean Community. Minneapolis: Fortress, 1990. Owen, «Fishes» Owen, Ο. T. «One Hundred and Fifty Three Fishes.» ExpTim 100 (1988–1989): 52–54. Pace, «Stratigraphy» Pace, Sharon. «The Stratigraphy of the Text of Daniel and the Question of Theological Tendenz in the Old Greek.» Bulletin of the International Organization for Septuagint and Cognate Studies 17 (1984): 15–35. Page, «Authenticity» Page, Sydney H. T. «The Authenticity of the Ransom Logion ( Mark 10 :45b).» Pages 137–61 in Studies of History and Tradition in the Four Gospels. Vo1. 1 of Gospel Perspectives. Edited by R. T. France and David Wenham. Sheffield: JSOT Press, 1980. |
| - Father Vasily, many people in Russia complain that it is difficult to understand Church Slavonic language, difficult to work with it and so on. But you are a French man and you had to master it… - Well I should say that the Church Slavonic language was easier for me than Russian. - Why? - I don’t know why, but I can read in Church Slavonic without problems, and I have difficulties dealing with Russian. I understand the Gospels perfectly, even Tipikon. Of course, sometimes there are difficulties, but I can understand the service and the Gospels perfectly. I’d advise those people, those who don’t understand, to work a little, to be patient, and pray – and they will understand. I didn’t speak Russian, but I was thrown into the village where people spoke only Russian and I started to understand gradually. And if these people go to Church, pray, and listen soon they will know the Church Slavonic language. But the young people of our time are too lazy and don’t want to work, to study. - Are they lazy here or in France? - Here in Russia. - And in France? - The same. It is a contemporary decease of our young people. It is okay for them to sit by the TV or computer, thinking about nothing, the computer will do everything – will write and think. A modern man is a kind of disabled in terms of real life and history. - Father Vasily, you were in France last year, after a long break, how did you find it? - Of course I was happy because one’s motherland is one’s motherland. I could see that everything is so wonderful and beautiful, and so tidy and trim there. Neat, beautiful. But you know, the last week of my stay there I felt nostalgic, missed my poor Chuvashia and my parishioners who are my brothers and sisters. Both Russia and Chuvashia are my motherland now, because I was born anew there. As the Lord said : Who left his family or fatherland for the sake of Christ, will find a new family and motherland. - How did they receive you in France, when you arrived there as an Orthodox priest? |
| Flags In Serbia At Half-Staff Three Days Source: In Serbia Belgrade, November 14, 2015 Serbia is lowering flags to half-staff for the following three days in solidarity with France and its citizens following a series of terrorist attacks that left 128 dead and around 200 injured, Serbian Prime Minister Aleksandar Vucic stated on Saturday. He underlined in a statement for Radio and Television of Serbia that Serbia is a small country, but that it will help as much as possible, and that he believes that the friendly people of France will manage to cope with the calamity that has befallen them. “We are a small country, we cannot help a lot, but if there is anything we can do, we will be there. We offer full support to the French people and government in combating the greatest plague of the modern world – terrorism,” the prime minister said after signing a book of condolences at the Embassy of France. 15 ноября 2015 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| We have now looked at nine different types of sanctity manifested in this one Saint, St. John of Shanghai and San Francisco. Nine types which he had learned about through his study of the Lives of the Saints. What the contemporary hagiographer Constantine Cavarnos says of modern Saints in general applies perfectly to St. John: " Modern Saints admire and imitate the older ones: they follow closely their example, study their teaching carefully, and—what is extremely significant—they confirm it. Those of the modern Saints who write or preach amplify and illustrate the teaching of the older Saints, and relate it to modern realities. " 4. " Remember the Saints of God " It should not be thought that, after his formative years at the Cadet Corps and at the University of Belgrade, St. John finished his profound study of the Lives of the Saints. Quite the contrary: he continued to learn about the Saints right up until the time of his repose. St. John believed that, in whatever land an Orthodox Christian found himself, it was his responsibility to venerate and pray to its national and local Saints. Wherever St. John went—Russia, Serbia, China, France, Belgium, the Netherlands, Italy, Tunisia, America—he researched the Lives of the local Orthodox Saints. He went to the churches housing their relics, performed services in their honor, and asked the Orthodox priests there to do likewise. By the end of his life, his knowledge of Orthodox Saints, both Western and Eastern, was seemingly limitless. Here is a story which illustrates St. John " s love for the Saints, and how he went out of his way to learn about them and venerate them: One of St. John " s spiritual children was Archimandrite Spyridon, who later became the father confessor of our monastery in the 1970s. Like St. John, Fr. Spyridon was born in Russia, but went to Serbia following the Russian Revolution. He knew St. John from a young age, when St. John was still studying at the University of Belgrade. When Serbia fell to the Communists, Fr. Spyridon and many of his fellow Russians settled on the border of Italy and Serbia, in a refugee camp in the Italian city of Trieste. Fr. Spyridon was ordained to the priesthood in 1951 and was assigned as a pastor of the camp church in Trieste. |
| I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God. (Rom 12:1-2) " Destruction of Leviathan " . 1865 engraving by Gustave Doré The ideas of the modern project have been in place for over three centuries. Across that time they have come to permeate every aspect of our lives. They shape our institutions and the way we think about them. They shape our understanding of what it means to be human. They shape our instincts and gut reactions. Given the Apostolic commandment to “not be conformed to this world” we rightly struggle to be transformed and to have our minds renewed according to the truth. This work of renewal requires careful thought and reflection and the willingness to have our hearts changed through the daily efforts of repentance. All of this lies at the heart of my frequent writings and critique of modernity. We cannot refuse conformity to this world if we do not see it for what it is. How we think of the Church is a crucial part of the modern project – for, in large part, it was in reaction to classical Christianity and the Church that modernity came into existence. It is worth noting that with regards to the Church, the project has almost been entirely successful. To think carefully about this, we need to look at the position of the Church prior to the rise of modernity. In Western Europe, the Church was synonymous with the Catholic Church. In thinking about this, lay aside issues you might have with Catholicism itself or the Papacy and simply think about the position of the Church. All of the peoples of Western Europe were Christian, and all were members of the One Church (as far as the West was concerned). In large measure, they lived in peace with one another. When Henry II of England went to war in France, it was not a case of England versus France. Rather, it was the claim of a king to territory that he believed to be his by right. The French were not his enemies – indeed they had been subjects of the English king from time to time. Rather it was the Dauphin and his noblemen that constituted the challenge. |
| 7. He was a loving and self-sacrificing pastor, in the tradition of St. John of Kronstadt and all the other hierarch and priest Saints of ages past. So great was his love that everyone felt that he or she was his “favorite.” He was overflowing with self-sacrificing love for his flock, and for those outside of his flock as well, such as a dying Jewish woman whom he suddenly healed with the words “Christ is Risen.” 8. He was a deliverer of people from captivity, in the tradition of St. Moses the God-seer and St. Paulinus of Nola. As we have seen, he brought 5,000 Orthodox believers out of Communist China and into freedom in America. 9. Finally, he was to a limited degree a fool-for-Christ in the tradition of St. Andrew the Fool-for-Christ and others. He could not be a fool-for-Christ in the full sense of the term, since this would compromise the dignity of his hierarchical office. And yet at many times he did things which were at odds with the ideas of the world, and thus he evoked censure from people who did not see him for what he was: a man of God. He was criticized, for example, for going about barefoot, and for wearing a collapsible cardboard mitre that had been lovingly made for him by his orphans. We have now looked at nine different types of sanctity manifested in this one Saint, St. John of Shanghai and San Francisco. Nine types which he had learned about through his study of the Lives of the Saints. What the contemporary hagiographer Constantine Cavarnos says of modern Saints in general applies perfectly to St. John: “Modern Saints admire and imitate the older ones: they follow closely their example, study their teaching carefully, and—what is extremely significant—they confirm it. Those of the modern Saints who write or preach amplify and illustrate the teaching of the older Saints, and relate it to modern realities.” (2) St. John believed that, in whatever land an Orthodox Christian found himself, it was his responsibility to venerate and pray to its national and local Saints. Wherever St. John went—Russia, Serbia, China, France, Belgium, the Netherlands, Italy, Tunisia, America—he researched the Lives of the local Orthodox Saints. He went to the churches housing their relics, performed services in their honor, and asked the Orthodox priests there to do likewise. By the end of his life, his knowledge of Orthodox Saints, both Western and Eastern, was seemingly limitless. |
| Far from the clergy always vesting in special clothes when they presided at worship, the introduction of special clothes was greeted with opposition and some hostility. The first vestment to be used especially in church was a scarf, usually made of coloured silk. As Dix wrote, “This was the old ‘scarf of office’ worn by the emperor and consuls, a badge granted to numerous other officials during the fourth century. It was adopted by the clergy in various forms…For the lower clergy it becomes the ‘stole’ worn in different ways by bishops, priests, and deacons as a badge of distinction”. Bishops wore it in one way (now seen in the modern episcopal omophorion ), priests in another way (the modern stole), and deacons yet another way (the orarion worn over the left shoulder). The clergy in those days wore it as a mark of distinction. But as said above, not everyone in those early days approved of it. An early bishop of Rome in about 425, Celestine, emphatically did not approve. He learned that some bishops in Gaul (i.e. modern France) were adopting this fashion and he wrote to rebuke them in no uncertain terms: “It is small wonder that the church’s custom should be violated by those who have not grown old in the church, but entering in by some other way have introduced into the church along with themselves things which they used to wear in another way of life [i.e. when they were civil magistrates]. Whence came this custom in the churches of Gaul, so contrary to antiquity? We bishops must be distinguished from the people and others by our learning, not by our dress, by our life, not by our robes, by purity of heart, not by elegance”. Ouch. One can, however, sympathize with the papal point of view: the true adornment is internal, not external. Pomp and frippery, the pope said, have no place in the church, for such externals can overwhelm the internal, stealing focus from where it belongs. However, as anyone can see, eventually all the churches, west and east, came to use special vestments while serving Liturgy, and now the sight of clergy serving in a nice secular suit would be spectacularly jarring. Though the development from secular dress to liturgical vestment may have been gradual and in some ways unintentional, it has been the custom of the Church for about a thousand years. |
| Patriarch Kirill: “An Effective Way to Overcome Social and Economical Dead End Is to Be Guided by the Word of God” Photo: Free-Photos/pixabay.com His Holiness Patriarch Kirill of Moscow and All Russia believes that the only effective way to overcome the modern social and economic dead end is to be guided by the word of God in any situation. “There is only one effective way to overcome the modern social and economic impasse – it is to be guided by the word of God wherever a person has a choice or where he or she must defend it,” said the Patriarch in an interview to the Forbes France magazine. However, His Holiness Patriarch Kirill added, this approach “is resisted by powerful forces that are ready to use any means to prevent the dominance of Divine ideas in the minds of our contemporaries.” “For a person enlightened by God becomes free and independent, and not a weak-willed performer of his or her passions imposed by the modern “culture” of consumption,” added the Primate of the Russian Orthodox Church. He believes “the creation of a harmonious world is impossible without a clear understanding of the need to base any activity – including an economic one – on a solid moral foundation.” You can f ollow Pravmir.com on Twitter , Facebook , Instagram , or Telegram . Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Also by this author Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. © 2008-2024 Pravmir.com |
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