| Georgian language services renewed on Mt. Athos after 80 years/Православие.Ru Georgian language services renewed on Mt. Athos after 80 years Mt. Athos, September 29, 2013 A Georgian Monk, Father Ermolaos (Chezhia) who serves in St Panteleimon " s Monastery is spreading information that on the Holy Mount of Athos, non-stop Georgian worship has been restored after a 80-year hiatus, reports Gruzia Online. " Georgia, this is one of the most important events of the modern history of Georgia! The last time Georgian monks celebrated unceasing services in the cell of St. Stephen at St. Panteleimon Monastery, where in 1919, 17 Georgian monks, forced out of a cell in the Iveron Monastery, found their refuge. Unfortunately, On September 4 (according to the old calendar), 1932, there was a fire in this cell in which several monks died, and the library with the archive burned down. From that time, Athonite monks have not celebrated unceasing services in Georgian. My friends, I congratulate all Georgia on this great event and ask everybody: let us pray together for the monks who serve in the new Georgian monastery: The Abbot, Archimandrite Gregory, brethren, Hieromonk Ignaty, Monk Malachi, and novice David, " said Father Ermolaus in his letter. Pravoslavie.ru 30 сентября 2013 г. ... Предыдущий Следующий Смотри также In Kazakhstan, Orthodox services will be conducted in the Kazakh language In Kazakhstan, Orthodox services will be conducted in the Kazakh language In Orthodox Churches of Kazakhstan, it is likely that services will be conducted in two different languages, reports Interfax – Religion Defending Old Languages: Cultures, Discourse, and Heaven Nun Nectaria (McLees), George Alexandrou Defending Old Languages: Cultures, Discourse, and Heaven The Mystery of Holy Language Nun Nectaria (McLees), George Alexandrou A Christian must fight for freedom for everyone in this world, yet at the same time we must be very strict with our own tradition. This is a tight-rope, and this is what it means to be a Christian. The Moslem-Arab way, the “moderate middle,” is to be always wise and moderate, but we Orthodox can never be proud or sure of our path, because we believe that everything that is done on earth is done through the medium of sinful people. The Bible will be translated into modern Russian language The Bible will be translated into modern Russian language Patriarch Kirill of Moscow and All Russia has stated his wishes to the translation of the Bible into modern Russian. 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 |
| Tweet Нравится Patriarch of Constantinople, Archbishop of Canterbury sign joint declaration on slavery Moscow, February 8, 2017 Photo: The Telegraph Following up on a conversation between His All Holiness Patriarch Bartholomew of Constantinople and Archbishop Justin Welby of Canterbury during the patriarch’s visit to Lambeth Palace in November 2015, the Forum on Modern Slavery was held February 6-7 in Constantinople. According to the site of the Ecumenical Patriarchate, the forum brought together distinguished scholars, practitioners and policy makers to discuss the negative phenomenon of modern slavery and the Church’s role in protecting human rights and dignity. The encyclical of the recent synod on Crete in June reads: “The Church lives not for herself. She offers herself for the whole of humanity in order to raise up and renew the world into new heavens and a new earth.” His All-Holiness stated in his keynote address: The Orthodox Church is often accused of neglecting the world for the sake of liturgical worship and spiritual life, turning primarily toward the Kingdom of God to come, disregarding challenges of the present. In fact, however, whatever the Church says, whatever the Church does, is done in the Name of God and for the sake of human dignity and the eternal destiny of the human being. It is impossible for the Church to close its eyes to evil, to be indifferent to the cry of the needy, oppressed and exploited. True Faith is a source of permanent struggle against the powers of inhumanity. Patriarch Bartholomew and Archbishop Justin also established a joint taskforce on modern slavery and signed a joint declaration condemning all slavery as an egregious sin, encouraging governmental actors to more effectively prosecute offenders, prevent further slavery, protect its victims, and promote hope wherever people are exploited. The joint declaration summarizes the motivation for and proceedings of the forum, finishing with an eight point exhortation: 8 февраля 2017 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Does the Old Testament Endorse Slavery? Fr. John Whiteford Does the Old Testament Endorse Slavery? Fr. John Whiteford Some ask, doesn " t the fact that the Old Testament has laws that allow for slavery constitute an endorsement of slavery? Fr. John Whiteford discusses the Old Testament and slavery. Комментарии Anthony 8 февраля 2017, 22:00 Oh goodness. What on earth is the point of this self-aggrandising man. Never stops serving mammon " s kingdom - really has well and truly lost the plot. © 1999-2016 Православие.Ru При перепечатке ссылка на Православие.Ru обязательна Контактная информация Мы в соцсетях Подпишитесь на нашу рассылку × |
| Источник: Сайт Общецерковной аспирантуры и докторантуры им. свв. Кирилла и Мефодия Литература Audi, Robert. Religious Commitment and Secular Reason . Cambridge, New York: Cambridge University Press, 2000. Bellah, Robert N. Habits of the Heart: Individualism and Commitment in American Life . New York: Harper & Row, 1986. Berger, Peter L. The Sacred Canopy . New York: Doubleday, 1967. Berger, Peter L., ed. The Desecularization of the World: Resurgent Religion and World Politics . Washington, D.C., Grand Rapids, Mich.: Ethics and Public Policy Center; W.B. Eerdmans Pub. Co., 1999. Berger, Peter L. " Secularization Falsified. " First Things February (2008): 23-27. Bruce, Steve, and Roy Wallis. " Secularization: The Orthodox Model. " In Religion and Modernization , edited by Steve Bruce. Oxford: Clarendon Press, 1992: 8-29 Casanova, José. Public Religions in the Modern World . Chicago: University of Chicago Press, 1994. Casanova, José. " Secularization. " In International Encyclopedia of the Social and Behavioural Sciences , edited by Neil J. Smelser and Paul B. Baltes, 20. Amsterdam, Paris et.al.: Elsevier, 2001: 13786-13791. Casanova, José. " Religion, European Secular Identities, and European Integration. " In Religion in an Expanding Europe , edited by Peter J. Katzenstein and Timothy A. Byrnes. Cambridge: Cambridge University Press, 2006: 65-92 Casanova, José. " Public Religions Revisited. " In Religion: Beyond the Concept , edited by Hent de Vries. Fordham: Fordham University Press, 2008: 101-119. Connolly, William E. Why I Am Not a Secularist . Minneapolis: University of Minnesota Press, 1999. Davie, Grace. Religion in Britain since 1945: Believing without Belonging . Oxford: Blackwell, 1994. Diamond, Larry Jay, Marc F. Plattner, and Philip J. Costopoulos, eds. World Religions and Democracy . Baltimore, Md.: Johns Hopkins University Press, 2005. Durkheim, Emile. The Elementary Forms of Religious Life . Translated by Karen E. Fields. New York: Free Press, 1995. Eder, Klaus. " Europäische Säkularisierung. Ein Sonderweg in die Postsäkulare Gesellschaft? " Berliner Journal für Soziologie 12 (2002): 331-344. |
| The use of this concept is supported by information sciences and technology, genetics and proteomics, in particular – by the influence of semiotics and structural linguistics. The use of the structural and semantic method in the civilizational approach means the understanding of culture and society as symbolic and linguistic phenomena. According to the author’s point of view, the main difficulty of the civilizational approach is connected with the problem of choosing a language to be the language describing historical processes. The pointing up of cultural and historical differences conflicts with the need for a single effective language of description. This problem, in the author’s opinion, could be solved by the historical science on its way to mastering the general anticolonialist discourse, as well as the tools of the school of the world-system analysis combining universalism with attention to historical specifics and perceiving liberal evolutionism from the " seamy side " , as a negatively marked phenomenon. The author of the article shows possible ways of interaction between the civilizational approach and world-system approach in description of the sociopolitical reality. The author speaks about the synonymity of the concepts of " civilizational code " and " cultural and historical type " , gives basic concepts and symbols of the Russian-Byzantine cultural and historical type, as well as traces the origin of the " civilization code " concept. KEY WORDS: code, " civilizational cod " , " cultural and historical type " , cultural transfer, iconicity, deification of the world, world-system. SHCHIPKOV Aleksander V. – DSc in Political Science, Professor, Faculty of Philosophy, Lomonosov Moscow State University, Advisor to the Chairman of the State Duma of the Russian Federation, Moscow. Citation: Shchipkov, Aleksander V. (2018) ‘The Concept of Code in the Modern Civilizational Approach’, Voprosy Filosofii, Vol. 7 (2018), pp. ?–? References Mikheev, Valeriy M. (1994) The Totalitarian Thinker: Analysis of the Theoretical Heritage of the XIX Century Thinker N.I. Danilevskii, Zarya nad Bugom, Brest (In Russian). Posadskii, Aleksander V., Posadskii Sergei V. (2004) Cultural-historical way of Russia in the context of G.V. Florovsky’s philosophy, Russkiy khristianskiy gumanitarnyi institut, Saint Petersburg (In Russian). Shchipkov, Aleksander V. (2017) The Social Tradition, AST-Press kniga, Moscow (In Russian). Wallerstein, Immanuel (1995) Historical Capitalism with Capitalist Civilization, V. Verso, London, New York (Russian translation, 2008). СМ.ТАКЖЕ ЩИПКОВ ЛЕКТОРИЙ «КРАПИВЕНСКИЙ, 4» TELEGRAM 28.04.2024 25.04.2024 21.04.2024 14.04.2024 11.04.2024 07.04.2024 31.03.2024 28.03.2024 РУССКАЯ ЭКСПЕРТНАЯ ШКОЛА 30.04.2023 04.08.2022 25.12.2021 04.12.2021 24.11.2021 УНИВЕРСИТЕТ |
| Dr. Mace Baker в конце своей книги The Real History of Dinosaurs (1997) предоставляет еще одну незаменимую критику радиометрического датирования. Его эссе на 30 страницах основывается на данных из огромного количества источников эволюционистов. Наиболее тщательную и современную критику можно встретить на страницах совсем недавно вышедшей книги John Woodmorappe The Mythology of Modern Dating Methods (1999). Dr. Henry Morris пишет следующее об этой книге: «Woodmorappe продемонстрировал в своем труде, что все разнообразные допущения, на которых техника радиоактивного датирования основывается, являются ложными, сделав это так мастерски и в такой захватывающей манере – приводя цитаты (почти из 500 отдельных статей) эволюционистов, которые специализируются в этой области, а не опираясь на выводы других креационистов, которые уже и так согласны с подобными воззрениями. Он озаглавил свое исследование The Mythology of Modern Dating и воссоздал построение множества допущений, которые называет «мифами» – а затем, проводя то, что он называет «проверкой реальностью», приводит фактические документы, доказывающие, что эти допущения являются мифологическими, а не реальными. Он проводит это с такой тщательностью, что выражение «превращение в дым» почти сразу приходит на ум! Монография изобилует техническими знаниями, и это чтение вовсе не из легких, но, тем не менее, наличие структурного построения «проверки на миф и реальность» позволяет следить за содержанием с такой легкостью, насколько это вообще возможно в данной области знания». 5. О возрасте земли Хотя отец Серафим и говорит о том, что невозможно научно «доказать», что возраст земли насчитывает определенное количество лет – будь то 5 миллиардов или 7 500 – читателя, наверное, заинтересует возможность поближе познакомиться с некоторыми свидетельствами в пользу молодой земли. Dr. Henry Morris в своем труде The Biblical Basis for Modern Science (1984) на стр. 477 приводит список 68 мировых процессов, указывающих на недавнее сотворение земли. Dr. Russell Humphreys предоставляет краткое объяснение некоторым из них в своей статье «Evidence for a Young World» (Creation Ex Nihilo том 13, 3, стр. 28–31), которые также представляют убедительные свидетельства из области данных археологии и истории. |
| Г.С. Сковороди. 2016. 1(83). С. 178–192. Шаргородский 2011 — Шаргородский С. Тайны Офиэля: три оккультных эпизода Серебряного века//Toronto Slavic Quaterly. 2011. 38. С. 59–109. Albanese 2015 — Albanese C. Historical imagination and channeled theology or, Learning the law of attraction//Handbook of spiritualism and channeling. Leiden: Brill, 2015. P. 480–502. Ellenzweig 2005 — Ellenzweig S . The faith of unbelief: Rochester’s “Satyre,” deism, and religious freethinking in seventeenthcentury England//Journal of British Studies. 2005. Vol. 44. No. 1. P. 27–45. Lachapelle 2011 — Lachapelle S . Investigating the supernatural: from spiritism and occultism to psychical research and metapsychics in France, 1853–1931. Baltimore: Johns Hopkins University, 2011. 209 p. Mannherz 2012 — Mannherz J . Modern occultism in Late Imperial Russia. Illinois: Northern Illinois University Press, 2013. 275 p. Natale 2010 — Natale S . Supernatural entertainments: Victorian spiritualism and the Rise of modern media culture. Penn State: Penn State University Press, 2016. 248 p. Oppenheim 1985 — Oppenheim J. The other world. Spiritualism and psychical research in England, 1850–1914. Cambridge: Cambridge University Press, 1985. 503 p. Sharp 2006 — Sharp L . Secular spirituality: reincarnation and spiritism in nineteenth-century France. Lanham: Lexington Books, 2006. 245 p. van Luijk 2016 — van Luijk R . Children of Lucifer. The origins of modern religious Satanism. Oxford: Oxford University Press, 2016. 880 p. Рейтблат А.И. Крыжановская Вера Ивановна//Русские писатели: 1800–1917: Биографический словарь/Под ред. П.А. Николаева. М., 1994. Т. 3: К–М. С. 173–174. Нольде Л. Вера Ивановна Крыжановская (Рочестер): Опыт характеристики. СПб., 1911. С. 13; Она же . Вера Ивановна Крыжановская (Рочестер)//Изида. 1910. 2. Ноябрь. С. 1–4. Оккультизм и йога. Кн. 25, посвященная светлой памяти Веры Ивановны Крыжановской-Рочестер. Асунсьон, 1961. 169 с. Эссель В. Книга за неделю: В.И. Крыжановская-Рочестер. На другой планете//Новое время. |
| Science Without Religion Can Lead To World Catastrophe, Moscow Nuclear University Rector Believes Source: Interfax-Religion Moscow, October 13, 2015 The National Research Nuclear University (MIFI) rector believes it important for his students to get acquainted with the foundations of the faith. " It is no secret that science has made its way from proclaiming the priority of knowledge over spirituality (from the epoch of the Reformation) and the inevitable deification of it (science) and scientific and technical progress, to further disappointment in its almighty power in the late 20th century. Every vital step of the greatest scientific discoveries (as previous achievements proved to be inexact or even incorrect) made this disappointment grow, " Mikhail Strikhanov says in his interview with the Nezavisimaya Gazeta daily published on Tuesday. According to him, humanity eventually comes to mass attraction with occultism, " even open Satanism. " The scientist believes that stories about UFOs and phenomena of science fiction and fantasy prove it as it is " a modern form of occult beliefs. " " It means science that stands on atheistic, primitive positions leads to this satanic form of religiosity, " the MIFI rector believes. According to him, true scientific knowledge cannot restrict itself to only one method. " In this case, religion and theology become a powerful instrument for studying the world, as together with science in its traditional understanding they can create a more adequate, multi-dimensional world view, " the rector said. The theology department was opened in the MIFI, which is the leading Russian higher educational establishment preparing nuclear physicists, two years ago. This decision caused heated discussions in the scientific community and mass media. Earlier, Patriarch Kirill consecrated a home chapel in the institute. Developing the topic of connections between science and religion, the MIFI rector noted that science is spiritually and morally neutral knowledge, it is neither good nor evil, " but it can turn into evil, in artificial knowledge leading to corruption of the human personality and global ecological catastrophe. " According to him, religion is a set of moral values, and " if physicists and other scientists are not guided by these values, it will inevitably lead to human catastrophe and the death of the environment, " Strikhanov said. 14 октября 2015 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Литература Audi, Robert. Religious Commitment and Secular Reason . Cambridge, New York: Cambridge University Press, 2000. Berger, Peter L. " The Desecularization of the World: A Global Overview. " In The Desecularization of the World: Resurgent Religion and World Politics , edited by Peter L. Berger. Washington, D.C.: Ethics and Public Policy Center, 1999: 1-18. Berger, Peter L. " Secularization Falsified. " First Things February (2008): 23-27. Casanova, José. Public Religions in the Modern World . Chicago: University of Chicago Press, 1994. Casanova, José. " Secularization. " In International Encyclopedia of the Social and Behavioural Sciences , edited by J. Smelser Neil and Paul B. Baltes, 20. Amsterdam, Paris et.al.: Elsevier, 2001: 13786-13791. Casanova, José. " Religion, European Secular Identities, and European Integration. " In Religion in an Expanding Europe , edited by Peter J. Katzenstein and Timothy A. Byrnes. Cambridge: Cambridge University Press, 2006: 65-92. Connolly, William E. Why I Am Not a Secularist . Minneapolis: University of Minnesota Press, 1999. Eder, Klaus. " Europäische Säkularisierung. Ein Sonderweg in Die Postsäkulare Gesellschaft? " Berliner Journal für Soziologie 12 (2002): 331-344. Habermas, Jürgen. " Exkurs: Transzendenz von Innen, Transzendenz ins Diesseits. " In Texte und Kontexte . Frankfurt/M.: Suhrkamp, 1992: 127-156. Habermas, Jürgen. Justification and Ap plication: Remarks on the Discourse Ethics . Cambridge (MA): MIT Press, 1993. Habermas, Jürgen. Between Facts and Norms: Contributions to a Discourse Theory of Law and Democracy . Cambridge (MA): Cambridge University Press, 1996. Habermas, Jürgen. Glauben und Wissen: Friedenspreis des Deutschen Buchhandels 2001 . Frankfurt/M.: Suhrkamp, 2001. Habermas, Jürgen. " Religion in the Public Sphere. " European Journal of Philosophy 14, no. 1 (2006): 1-25. Habermas, Jürgen. Between Naturalism and Religion: Philosophical Essays . Cambridge: Polity, 2008. Hervieu-Léger, Danièle. Religion as a Chain of Memory . Translated by Simon Lee. Cambridge: Polity Press, 2000. |
| Belting, H. 1990. Bild und Kult (Munich) (trans. E. Jephcott, Likeness and Presence: A History of the Image before the Era of Art (Chicago, 1994)). Maguire, H. 1992. ‘Byzantine art history in the second half of the twentieth century " , in A. E. Laiou and H. Maguire (eds.), Byzantium: A World Civilization (Washington, DC): 119-55. Как, например, в работе: Talbot Rice, D. 1959. Art of Byzantium (London). Cormack, R. 1985. Writing in Gold: Byzantine Society and its Icons (London); Nelson, R. (ed.) 2000. Visuality Before and Beyond the Renaissance: Seeing as Others Saw (Cambridge). Mango, C. 1972. The Art of the Byzantine Empire, 312-1453: Sources and Documents (Englewood Cliffs). Dalton, O. M. 1911. Byzantine Art and Archaeology (London); Diehl, C. 1925-6. Manuel d " art byzantine (Paris, 2nd edn.). Mathews, T. F. 1993. The Clash of Gods: A Reinterpretation of Early Christian Art (Princeton). Brubaker, L. 1992. ‘Parallel universes: Byzantine art history in 1990 and 1991 " , Byzantine and Modern Greek Studies 16: 203-33; Mullett, M. 1990. ‘Dancing with deconstructionists in the garden of the Muses: new literary history vs.? " , Byzantine and Modern Greek Studies 14: 233-43. Например: Smith, O. 1999. The Byzantine Achilleid: The Naples Version (ed. P. A. Agapitos and K. Hult, Vienna). Ljubarskij, J. 1998. ‘Quellenforschung and/or literary criticism: narrative structures in Byzantine historical writings " , Symbolae Osloenses 73: 5-21. Kazhdan, A. and Constable, G. 1982. People and Power in Byzantium: An Introduction to Modern Byzantine Studies (Washington, DC). См., например: Stone, L. 1991. ‘Notes. History and post-modernism " , Past and Present 131: 217-18; Joyce, P. 1991. ‘History and Post-Modernism I " , Past and Present 133: 204-9; Kelly, C. 1991. ‘History and Post-Modernism II " , Past and Present 133: 209-13. Treadgold, W. 1997. A History of the Byzantine State and Society (Stanford); Haldon, J. F. 2000. Byzantium: A History (Stroud); Gregory, T. E. 2005. A History of Byzantium (Oxford); Mitchell, S. 2007. A History of the Roman Empire, A. D. 284-641 (Oxford); Cameron, A. M. 2007. The Byzantines (Oxford). |
| 239 Modern Spiritualism, etc. by E. W. Capron, pp. 132–171. Прим. автора. См. у А. К. Аксакова, Анимизм и Спиритизм, стр. 320–323. Прим. перев. 240 Саргоп, Modern Spiritualism, p. 211, 212. Автором мистификации был клерджимен по имени Остин, писавший в New-York Express под псевдонимом «Shadrach Barnes». 241 Настоящий рассказ заимствован отчасти из книги Supramundane facts in the Life of the Rev. J. B. Ferguson, изданной Т. Л. Никольсом (Лондон 1865 г.), отчасти из книги самого Фергесона: Spirit Communion: a Record of Communications from the Spirit spheres, и т. д, Нашвилль (С. Ш. 1854 г.). 242 Shakers – фанатическая секта, основанная некоею Анною Ли: получила свое название («дрожащие») из-за причудливых жестов, делаемых членами ее при богослужении. Прим. перев. 243 Утверждение старшего Ивенса, как кажется, едва ли основательно. Из (к сожалению, анонимного) рассказа очевидца, приведенного у Нойза of American Socialisms, р. р. 604–609, London 1870) и письма за подписью, приведенного в Sights and Sounds (р. 349), представляется ясным, что не только мнимые сообщения были чисто субъективными, но что между ними и спиритическими проявлениями, которые, как предполагалось, они собою предзнаменовали, было мало общего. 245 Вышеприведенный очерк жизни Спира основан на Biographical sketch г-жи Ф. М. Браун в Educamor’e (Бостон, 1857 г.), предисловии к Messages from the Superior State, изданном S. С. Hewimm’oм (Бостон, 1852 г.) и Modern spirit Manifestations Адина Баллу, гл. XII. 246 По словам судьи Эдмондса, (Spiritualism, vol. I, р. 9, by Edmonds and Dexter, 8-е изд. Нью-Йорк, 1857 г.) лиц, открыто заявлявших себя христианами, было лишь 5 миллионов. Но оснований для этой оценки он не приводит; официальные же данные по этому предмету появились лишь гораздо позже. 248 Фернольд (Spirit World, vol. III, p. 90) не признает себя Сведенборгианцем: но несомненно, что в это время он придерживался и в течении многих лет продолжал держаться главных учений Сведенборга и высказывать их. Впрочем, название его незадолго до того прекратившегося журнала Христианский Рационалист достаточно указывает на его точку зрения. |
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