| Франк С.Л. Свет во тьме: Опыт христианской этики и социальной философии. М.: Факториал, 1998. Соловьев В.С. Философские начала цельного знания, 1877. Соловьев В.С. Чтения о богочеловечестве, 1878. Классическая процессуальная теология Hartshorne C. and Reese, W.L. (eds.), Philosophers Speak of God, Chicago: University of Chicago Press, 1953. Hartshorne С . A Natural Theology for our Time, La Salle: Open Court, 1967. Hartshorne С . The Divine Relativity: A Social Conception of God, (Terry Lectures), New Haven: Yale University Press, 1948. Griffin, D.R. Panentheism and Scientific Naturalism: Rethinking Evil, Morality, Religous Experience, Religious Pluralism, and the Academic Study of Religion, Claremont, CA: Process Century Press, 2014. Cobb , J.B. Griffin, D. R. Process Theology: An Introductory Exposition, 1976. Cobb, J.B. God and the World, 1969. Cobb, J.B., Jr., A Christian Natural Theology, Based on the Thought of Alfred North Whitehead, Philadelphia: Westminster Press,1965. Современный панентеизм Nagasawa Y. Modal Panentheism//Alternative Concepts of God. Oxford University Press. 2016. Р . 91- 105. Bracken, J. A. Panentheism from a Trinitarian Perspective//Horizons. 22. P. 7- 28. Nash, R.H., The Concept of God, Grand Rapids, MI: Zondervan, 1983. Nikkel, D.H., Affirming God as Panentheistic and Embodied//Sophis. 2016. 55. Р . 291-302. Alexander, S. Space, Time, and Deity, 1920. Peacocke A. Creation and the World of Science, Oxford: Clarendon Press, 1979. Peacocke A. Paths from Science towards God: The End of All Our Exploring, Oxford: Oneworld, 2001. Peacocke A. All That Is: A Naturalistic Faith for the 21st Century. Philadelphia: Fortress, 2007. Феминизм в панентеизме Jantzen G. Becoming Divine: Towards a feminist philosophy of religion, Manchester: Manchester University Press, 1998. Keller C. Face of the Deep: A Theology of Becoming, New York: Routledge, 2003. Rubenstein, M.–J. The Lure of Pan(en)theism: Difference and Desire in Divine Enticement//Theology and Sexuality. |
| Соч.: The Joy of Freedom: Eastern Worship and Modern Man. L., 1967; Gospel of the Kingdom. Madras, 1968; Date of Easter and Calendar Revision of the Orthodox Churches. Addis Ababa, 1968; Faith of Our Fathers. Kottayam, 1969; The Freedom of Man: An Inquiry into some Roots of the Tension between Freedom and Authority in Our Society. Phil., 1972; Freedom and Authority. Madras, 1974; Be Still and Know. Madras, 1974; Quest for Certainty: Philos. Trends in the West. Kottayam, 1976; Truth Without Tradition? Tirupati, 1978; Human Presence: An Orthodox View of Nature. Gen., 1978; Science for Sane Societies. Madras, 1980; Does Chalcedon Divide or Unite?: Towards Convergence in Orthodox Christology/Ed. Paulos Gregorios, W. H. Lazareth, N. A. Nissiotis. Gen., 1981; The Orthodox Church in India. Kottayam, 1982; The Meaning and Nature of Diakonia. Gen., 1988; Cosmic Man: The Divine Presence: The Theology of St. Gregory of Nyssa (ca. 330 to ca. 395 A.D.). N. Y., 1988; Enlightenment, East and West. Shimla; New Delhi, 1989; Human God. Kottayam, 1992; Light Too Bright: An Assessment of the Values of the Europ. Enlightenment and a Search for New Foundations. N. Y., 1992; Healing: A Holistic Approach. Kottayam, 1995; Love " s Freedom, the Grand Mystery: A Spiritual Autobiogr. Kottayam, 1997; Disarmament and Nuclear Weapons. Kottayam; New Delhi, 1998; Global Peace and Common Security. Kottayam; New Delhi, 1998; The Secular Ideology: An Impotent Remedy for India " s Communal Problem. Delhi, 1998; Introducing the Orthodox Churches. Dehli; Kottayam, 1999; Religion and Dialogue. Dehli; Kottayam, 2000; Church and Authority: Reflections on the Nature and Life of the Church. Kottayam; New Delhi, 2001; Worship in a Secular Age. Kottayam; Thiruvalla, 2003; Glory and Burden: Ministry and Sacraments of the Church. Delhi, 2005. Лит.: Freedom, Love, Community: FS in honour of Metr. Paulos Mar Gregorios/Ed. K. M. George. Madras, 1985; Towards a New Humanity: Essays in Honour of Dr. Paulos Mar Gregorios, Publ. in Connection with the 70th Birthday Anniversary/Ed. K. M. George, K. J. Gabriel. Delhi, 1992; Metropolit Paulos Mar Gregorios gestorben//Glaube in der 2. Welt. 1996. N 12. S. 7; Abrecht P. In memoriam: M. M. Thomas; Paulos Mar Gregorios - Obituary//Ecumenical Review. 1997. Jan.; Bijesh Philip, Fr. Neither Godless nor Wordless: Gregorian Thought//Sahayatra. 2004. Nov.-Dec. |
| Patriarch Kirill greets 5th International Russian-Georgian Poetry Festival Moscow June 6, 2011 The 5 th International Russian-Georgian Poetry Festival is held from June 6-15, 2011, in the Georgian cities of Batumi, Poti, Kutaisi and Tbilisi. About 100 authors from over 30 countries attend. His Holiness Patriarch Kirill of Moscow and All Russia has sent following message of greetings to the organizers, participants and guests of the festival: Dear Brothers and Sisters, I cordially greet the poets, people of letters and all the guests of the 5 th International Russian-Georgian Poetry Festival. Holy Fathers of the Church would present the most sublime theology in the form of verses and the greatest of poets would praise the Creator in their works, admiring His creation. The human soul has always sought to embody things good, beautiful and eternal in the word, and poetry as the art that gives the fullest expression to the potential of language offers a master a multitude of resources for expressing the subtlest tinges of emotions. Sharing their permanent love of the human word and devout desire to serve the Word of God, the great Russian and Georgian cultures have given the world literature a whole pleiad of remarkable poets and artists of the thought. Now you as posterity of Pushkin and Rustaveli, Lermontov and Baratashvili, are to continue these glorious traditions in a worthy way. United by the faith of Christ, our peoples are tied by the bonds of spiritual brotherhood which cannot be broken by any hardships, troubles or trials, for there is no more solid foundation for friendship than common prayer and love of the truly beautiful. It is my conviction that in this unity of the spirit lies out authentic history and our future. Invoking God’s blessing on you all, I wish the participants and guests of the festival fortitude and further successful creative achievements. + Kirill Patriarch of Moscow and All Russia DECR Communications Services 7 июня 2011 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| In general, don’t look at history superficially. Do not think that money decides everything or that everything can be explained by personal gain. History is more complicated, and man is more mysterious. If heresy entered the soul of larger or smaller societies, then people possessed by this heresy will act even against their own material interests and against their own reason. They will bring to pass a kind of suicidal scenario, because heresy is, in fact, spiritual death. Amidst all of their senseless dying people will create heroic epics and sing songs about the beauty of death for the sake of freedom. This will hardly help them. But the saddest thing is that it is impossible to convince them otherwise. And here is the last thought for today. We can benefit from watching the latest world news only if we have a more or less serious knowledge of world history and are generally informed in theology. Otherwise, we are doing nothing other than volunteering our own consciousness to someone else for manipulation. Archpriest Andrei Tkachev Translation by OrthoChristian.com 22 января 2016 г. Смотри также Комментарии Castrese Tipaldi 24 января 2016, 23:00 The story is older, older as this world. Allow me a solemn recapitulation: ChiRho 22 января 2016, 20:00 " We can benefit from watching the latest world news only if we have a more or less serious knowledge of world history and are generally informed in theology. Otherwise, we are doing nothing other than volunteering our own consciousness to someone else for manipulation. " Excellently stated. And speaking as a Westerner, there is great manipulation taking place. It is destroying Western Civilization. One need only to look at Europe " s current suicide of inviting an invading army into their nations with open arms and high-minded talk. There are many examples, though this is the culmination. The Syrian refugees are not refugees, and are not wholly Syrian either. Western culture says dont have children, buy expensive things. It says kill your babies, promote homosexuality, sexualize the children that aren " t aborted, abandon silly notions like traditions and Christianity for Utopia on Earth. Then the elites steal your wealth, land, and invite barbarians in to replace you. But as long as noone publically calls the situation what it truly is, then everyone can pretend it isn " t happening. God have mercy on us and save us. |
| The battle over the impulsive thoughts is also greatly aided by the holy Mysteries of the Church, primarily because in the mysteries, God touches man and man touches God. That touch gives the will a bit more strength to again do what is right through the grace of God. According to Metropolitan Hierotheos of Nafpaktos, “When someone lives without the grace of Christ, he is completely unprotected from the devil’s attacks. When, however, he is full of Christ’s grace, it is impossible for the devil to act. St Diadochos of Photiki says that, if God’s grace does not dwell in a person, the demons lurk like snakes in the depths of his heart. But when God’s grace is in the nous, the demons move like dark clouds around the heart, taking the shape of different passions, with the sole purpose of distracting the nous from God. Someone who has the grace of God within him, even if the devil makes war on him, cannot suffer harm.” God is ultimately everything and must become everything for the impulsive. When God is everything for man, man can do anything for God. That is why seeking God’s will is absolutely crucial for those struggling with impulsivity. As Saint Leo, Pope of Rome noted “if our will is His will, our weakness will receive strength from Him, from Whom the very will came; ‘for it is God,’ as the Apostle says, ‘who worketh in us both to will and to do for His good pleasure’” Homily 19). With His strength, the tools that cognitive behavioral therapy offer can truly be effective, and we can truly do all things through Christ who strengthens us. Hieromonk Alexis (Trader) Ancient Christian Wisdom 29 ноября 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Archimandrite Sophrony on Psychology Igumen Gregory (Zaiens), Elder Sophrony (Sakharov) Archimandrite Sophrony on Psychology Igumen Gregory (Zaiens), Elder Sophrony (Sakharov) Psychology helps those in the West, but it is a dreadful when the Orthodox learn psychology and substitute it for the neptic tradition of the Church. Psychogenic Depression: The Orthodox View Prof. Dmitry Avdeev M.D., Ph.D. Psychogenic Depression: The Orthodox View Prof. Dmitry Avdeev M.D., Ph.D. It turns out that the main origin of neurosis is not stress and troubles, but a person’s personality. And this personality is internally upset. Sin, as the root of any evil, brings neurotic disorders with itself. Pathways to Impulsive Behavior and the Cycle of Sin Hieromonk Alexis (Trader) Pathways to Impulsive Behavior and the Cycle of Sin Hieromonk Alexis (Trader) The cycle is characterized by a cycle of tension, gratification, and remorse or guilt after the impulsive act. Tension builds because of a desire to commit the act. Комментарии © 1999-2016 Православие.Ru |
| Those familiar with Orthodox, Catholic, or other “high-church” liturgies are familiar with the central role played by the physical Gospel book in rites and processions. Both visibly and in our hearing of its words, the centrality of the Gospel is paramount. This gilded book is venerated, kissed, carried about, and placed with reverence on the center of the altar, the place of greatest honor in our church architecture–a place symbolic of the Holy of Holies and, ultimately, the eternal sanctuary of heaven. Instead of seeking only one ‘method’ for understanding the scriptures, we prefer the Patristic, four-fold approach: literal, moral, allegorical, and anagogical: Orthodox Christians have too high a view of the scriptures to limit them to only a literal or “analytical” interpretation. Hermeneutics is not a science, nor is it a discipline for academics (though they might feign as much). We believe that holiness –and not Ivy League education or a knowledge of Ancient Near Eastern history, as I’ve argued elsewhere–is the true key to their proper reception and understanding. If we really believe that the scriptures are inspired by the Holy Spirit, then it is only through deification or theosis–acquisition of that same, eternal Spirit–that one may be attuned to the voice of God within. It is an historical irony that Christian groups founded on a respect for the scriptures as God’s Word would then turn upon their own foundation with both skepticism and an anxious scalpel. This is why the scriptures are best read, heard, preserved, proclaimed, and understood within the context of the life of the Church and her holy Liturgy. For here they live, breathe, and have their being. Gabe Martini 23 апреля 2014 г. ibid ., p. 10. ibid ., p. 12. ibid ., p. 13 ibid ., p. 13 Смотри также Комментарии Nikola Zbiljic 11 июня 2014, 05:00 Excellent observations, and well founded criticism of the accentuated scholastic " scientific " methods that are prevalent in contemporary Theological Schools. Most pleasurable read! |
| Предыдущий Следующий Смотри также Russian Orthodox official: number of abortions has plunged since fall of Communism Russian Orthodox official: number of abortions has plunged since fall of Communism Alexey Komov, an official of the Family Commission of the Russian Orthodox Church, has told an Italian news agency that progress has been made in defending human life, marriage, and the family in Russia. Has post-Soviet Russia really morphed into a bulwark of Christian morality? Has post-Soviet Russia really morphed into a bulwark of Christian morality? This willingness to call a spade a spade from a stage visible to the entire world, while the leaders of the West most willing to put up a fight are currently outflanked, has drawn new attention to President Putin Access to Children-404 Group Blocked for VKontakte Users on Russian Territory Following Roskomnadzor Decision Access to Children-404 Group Blocked for VKontakte Users on Russian Territory Following Roskomnadzor Decision The VKontakte social networking website has blocked the Russian account of an online community that was earlier banned by Russia " s mass media watchdog Roskomnadzor for promoting homosexual relations among teenagers. Комментарии Boris M Garsky 1 октября 2015, 03:00 One must wonder why homosexuals must propagandize the youth if homosexuality is a natural act. It goes against the very core of ones sex. As children, boys like girls and girls like boys. As adults, men love women and women love men. It is the natural law of nature; Man and Woman. The homosexuals want to forcibly revers this. How can one justify sodomy as a natural act? It is painful, disfiguring and dirty and serves no natural purpose. The homosexual community is by far the largest community of drug addicts and why? Drugs breakdown inhibition and that is why they push drugs on our children and needless to add that drugs go against natural law and are dangerous. In the USA, over 45,000 people die of drug toxicity every year, not to mention that tens of thousands who develop life long psychological and medical disabilities due to drug use. The homosexuals want to lecture, indoctrinate our child, but they do not want to be lectured to, or indoctrinated; such blatant, though consistent with them, hypocrisy. © 1999-2015 Православие.Ru |
| Remembering Shahbaz Bhatti: ‘He inspired minorities to peacefully take back their rights’ Islamabad, March 7, 2012 A candle light vigil held for Shahbaz Bhatti. I believe in Jesus Christ, who gave his own life for us and I am ready to die for a cause. I’m living for my community and I will die to defend their rights. These were the words of late Shahbaz Bhatti that echoed with 3,000-plus members of the minority communities and other supporters, who came en masse from around the country to mark his first death anniversary. They had gathered at the Jinnah Convention Centre on Tuesday for a vigil that was organised by the All Pakistan Minority Alliance (APMA). Remembering the former minorities’ minister who was shot dead in sector I-8 last year, APMA Sargodha Youth Coordinator Farrukh Tanveer Chaudry called him a “revolutionary, who at a time when Pakistanis thought their actions can’t bring any change gave everyone hope”. Chaudhry added, “He proved by example that conviction is a powerful tool for revolution.” Reverend Captain Munawar from Lahore noted that Christians have always been treated as second-class citizens, even though they have worked hard and tried their best towards achieving success for Pakistan. He said, “Christians fought in both wars between India and Pakistan, were active in opening the first colleges (FC College Lahore and Gordon College Rawalpindi), have been long associated with healthcare, and literally clean the streets of Pakistan.” Munawar further said that a Christian has never been found to be associated with terrorist acts in the country, but they still remain disempowered and on the fringe of society. Participants showed approval that Shahbaz’s brother Paul has taken over as chairman and is fulfilling the void left by Shahbaz’s untimely death. Paul Bhatti said, “With Shahbaz’s death, the community felt abandoned and rudderless. We have tried to pick up from where he left off to continue his mission.” He added, “At the beginning, I did not think I could succeed him and was very concerned, but now the concerns are fading away and I am increasingly aware of the importance of this duty.” While talking about the ceremony, Ruby Naeem John told The Express Tribune, “I have never attended such a demonstration before and I think the speakers are very right in demanding that we move out of our comfort zone and peacefully elect leaders who can communicate our needs.” John, a teacher at St Mary’s Academy in Lalazaar, spoke on the importance of education for empowerment especially if the youth are to become the leaders of tomorrow. Fittingly, one of the Shabaz Bhatti Foundation’s main objectives is to fight poverty by promoting education and contributing to interfaith dialogue. Paul Bhatti also shared that a vocational school bearing his brother’s name is in the works. The Express Tribune 7 марта 2012 г. ... Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| 34 Thomas M. King, S.J., «Jung and Catholic Spirituality»: America, 3 April 1999, p. 14. Автор подчеркивает, что приверженцы Нью Эйдж «цитиру ют отрывки, связанные с «Ицзин», астрологией и дзен-буддизмом, в то время как католики цитируют отрывки, связанные с христианской мистикой, литургией и психологическим значением таинства примирения» (с. 12). Он также перечисляет католических авторов и духовные институты, явно находящиеся под влиянием психологических воззрений К.Г. Юнга. 35 См. W. J. Hanegraaff, New Age Religion and Western Culture. Esotericism in the Mirror of Secular Thought, Leiden-New York-Koln (Brill) 1996, p. 501f. 36 К.Г. Юнг, Либидо, его метаморфозы и символы, цит. по W.J. Hanegraaff, New Age Religion and Western Culture. Esotericism in the Mirror of Secular Thought, Leiden-New York-Koln (Brill) 1996, p. 503. 37 По этому вопросу см. Michel Schooyans, L " Evangileface au desordre mondial (с предисловием кардинала Й. Ратцингера), Paris (Fayard) 1997. 38 Цит. по The True and the False New Age. Introductory Ecumenical Notes, Maranatha Community " s, Manchester (Maranatha) 1993, 8.10 – оригиналь ная нумерация страниц не указана. 40 См. раздел, посвященный взглядам Дэвида Спенглера в Actualite des reli gions, n° 8, septembre 1999, p. 43. 41 М. Ferguson, The Aquarian Conspiracy. Personal and Social Transformation in Our Time, Los Angeles (Tarcher) 1980, p. 407. 43 «Быть американцем... значит буквально воображать судьбу, а не на следовать ее. Мы всегда живем в мифе, а не в истории»: Лесли Фидлер, цит. по М. Ferguson, The Aquarian Conspiracy, p. 142. 44 См. Р. Heelas, The New Age Movement. The Celebration of the Self and the Sacralization of Modernity, Oxford (Blackwell) 1996, p. 173f. 46 P. Heelas, The New Age Movement. The Celebration of the Self and the Sacralization of Modernity, Oxford (Blackwell) 1996, p. 168. 47 См. предисловие к книге Michel Schooyans, L " Evangile face au desordre mondial (с предисловием кардинала Й. Ратцингера), Paris (Fayard) 1997. Эта цитата переведена с итальянского, Ilnuovo disordine mondiale, Cinisello Balsamo (San Paolo) 2000, p. 6. |
| P. The Problem of God in Modern Thought Grand Rapids, Mich.: Eerdmans, 2000; Clayton P. Panentheism in Metaphysical and Scientific Perspective//In Whom We Live and Move and Have Our Being, ed. Philip Clayton and Arthur Peacocke. Grand Rapids: Eerdmans, 2004. 26 Особую роль здесь следует отвести таким известным панентеистам философам (теологам) – ученым, как И. Барбур, А. Пикок, Ф. Клэйтон, Ф. Лерон Шульц, Н. Грегерсен, А. Нестерук и др. 27 Термин «панентеизм» буквально означает «всё-в-Боге-изм» и представляет собой перевод немецкого слова Allingottlehre на греческий, а затем английский язык. После К. Краузе термин был введен в общее употребление, а в XX столетии особенно популяризирован Ч. Хартшорном. См.: John W. Cooper, Panentheism: The Other God of the Philosophers. Grand Rapids, MI: Baker Academic, 2006. P. 26. 28 См.: Neils H. Gregersen. Three Varieties of Panentheism//In Whom We Live and Move and Have Our Being: Panentheistic Reflections on God’s Presence in a Scientific World, ed. Philip Clayton and Arthur Peacocke. Grand Rapids: Eerdmans, 2004. P. 19–20. 29 С. Н. Булгаков наряду с С. Л. Франком был одним из первых русских философов, назвавшим свою философию панентеизмом. О панентеисти- ческом характере философии С. Н. Булгакова см.: O’Donnell J. The Trinitarian Panentheism of Sergej Bulgakov//Gregorianum 76/1, 1995. P. 31–45. 30 Выдающийся русский философ-панентеист С. Л. Франк подчеркивает, что антиномическая диалектика находится в прямой оппозиции к диалектике Гегеля, поскольку ее высшая ступень, ее синтез есть отражение последней тайны бытия, воплощение невыразимого ни в каком суждении и понятии. Солидаризируясь с подходом С. Л. Франка в оценках и характеристиках антиномической диалектики, отметим, что возможны различные оценки диалектики Гегеля, в частности, даваемые И. Ильиным , усматривающим в диалектике Гегеля сильный интуитивистский момент, а также такими представителями абсолютного идеализма, как Ф. Брэдли, Г. Иоахим и Б. Бозанкет, развивающими диалектику Гегеля в аспекте рационально непостижимого антиномизма – синтезов внутри Абсолюта как конкретно-всеобщего единства, преодолевающих традиционную формальную логику. |
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