| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf WESTERN INFLUENCES WESTERN INFLUENCES. With the decline of Byzantium (q.v.) in the eleventh and twelfth centuries, both ecclesiastical and civil officials were increasingly obliged to take into account the rising power of Western Europe and Roman Catholicism (q.v.). Theologically, the issue of the filioque (q.v.) raised questions that, in spite of polemic, were given serious consideration by Byzantine theologians. The list of seven sacraments seems to have come from the West following the failed Reunion Council (qq.v.) at Lyons in 1274. Vigorous efforts at the translation of patristic and medieval Latin texts, including Augustine of Hippo (q.v.) and Thomas Aquinas, began in the 14th c. and were still in process at the time of the Empire’s fall to the Ottomans in 1453. While these efforts at dialogue and reassessment were significant, the story of Western influences on Orthodox thought begin properly with the end of Byzantium and the collapse of an educated Orthodox elite. Higher education for Christians in the Ottoman Empire (q.v.) was impossible, short of conversion to Islam (q.v.), and the promising young men of Greek families were increasingly sent to universities in Italy and Germany. Similarly, the rule of Poland over most of the territories of Kievan Rus’ led to the adoption of Latin Scholasticism (qq.v.) as the theological method even by those Orthodox intent on avoiding the Unia (q.v.) of 1596. (See Peter Mogila.) In the empire of Austria, a like process went on in the Orthodox-dominated principality of Transylvania and the border regions of Croatia inhabited by Serbs. As a result, by the late 18th c. all the formal theology being taught in the Orthodox oikoumene (qq.v.) was of a distinctively Western flavor. The reforms of Peter the Great (q.v.) in Russia, where clergy were educated in Latin until the early 19th c., and the rise of the nation-states in the Balkans (q.v.) completed the picture. In a sense, this process was inevitable, given the general rise to world dominance of Western European culture. The situation remains with us today. Historical studies by Russian theologians in the 19th c. lent unexpected assistance to a simultaneous movement of Eastern monastic renewal, which had been begun by Nicodemus of the Holy Mountain and Paisii Velichkovsky (qq.v.). The pendulum has swung from West to East in the last two centuries throughout the Orthodox oikoumene. The question of the proper balance between the classical theology of the Church Fathers (q.v.) and the thought and methodology of the West is a legitimate one. The rise of Scholasticism and the Enlightenment is something that, mutatis mutandis, every Christian community is required to confront. 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 |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf MARIOLOGY MARIOLOGY. The veneration of the Virgin Mary is as old, at least, as the Gospel of Lk. Her importance in the economy (q.v.) of God’s salvation is underlined in the mid-2nd c. by Justin Martyr and at century’s end again by Irenaeus of Lyons (qq.v.), as well as in the Protoevangel of James (ca. 150). Both Justin and Irenaeus point to her as the “new Eve” through whom the catastrophe of the Fall begins to be reversed. She is the center of attention particularly as the result of the debate sparked by Nestorius (q.v.) in the 420s, who refused to accord her the title, just then come into popular use, of Theotokos (Birth-giver of God). Nestorius was vigorously opposed by Cyril of Alexandria whose views prevailed at the Third Ecumenical Council at Ephesus (qq.v.) in 431. One must note, however, that her importance then and afterward has never been emphasized in isolation from her relation to Jesus Christ, her Son, the incarnate Word. Yet, as Joh n of Damascus (q.v.) pointed out-echoing the theme explicit in Lk 2 , Justin, and Irenaeus-the Word could not have taken on humanity in her had it not been for her cooperation. Mary’s “yes” to the divine will becomes thus the pivot of the world’s salvation, and her obedience and reception the model for all of humanity’s response to God’s initiative. Orthodox Holy Tradition sees her in consequence as the pinnacle of created being, the living Temple and altar of the Presence, and a sharer in her Son and God’s (q.v.) providential love. Perhaps the most eloquent expression of Orthodox devotion and theology (q.v.) regarding Mary is the Acathistus Hymn, traditionally ascribed to Patriarch Sergius of Constantinople in the early 6th c. and sung today in all Orthodox churches on the fifth Friday in Lent (q.v.). Her virginity, which the Church understands as never having been lost, is signified in traditional iconography (q.v.) by the three stars adorning her hood and right and left shoulders. As virgin and living sanctuary, she is particularly beloved by the monastics, who see in her the paradigm of their own vocation. As mother and tenderhearted intercessor, she is venerated by all Orthodox believers. (See Feasts, Twelve Great; Icons of the Theotokos.) 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 |
| Most of the Byzantines regrouped in northwestern Asia Minor, in what they called the Empire of Nicea. They were led by the capable new Emperor Theodore I Laskaris (r. 1204–1222), who was succeeded by his saintly son-in-law, Emperor Saint John III Doukas Vatatzes (r. 1222–1254). By 1261, Emperor Michael VIII Paleologos (r. 1259–1282) was able to regain Constantinople from the Latins. Even though the Byzantine Empire lasted for almost another 200 years, she never fully recovered from the devastation of the Fourth Crusade and the 57 years of Latin rule in her capital city. The Second Council of Lyons In the early 1270s the Byzantines were threatened by the Serbs, the Bulgarians, and especially the Latin state of Achaia, in Greece, led by the Sicilian Norman, Charles of Anjou. And the Seljuk Turks, who had occupied most of Asia Minor in the previous two centuries, were an ongoing threat. In response to these pressures, Emperor Michael VIII appealed for support to Pope Gregory X (r. 1271–1276), who opposed Charles’ designs on Constantinople. Michael suggested that in return for military assistance, the Greek Church would accept the authority of the Papacy. The reunion of the Eastern and Western Churches, therefore, was the major issue discussed at the Second Council of Lyons, which met in 1274 at Pope Gregory’s request. The Greek delegation brought letters accepting Papal authority and various Roman Catholic articles of faith, including the filioque clause in the Nicene Creed. It was at this council that for the first time the Western Church proclaimed that the filioque must be accepted as dogma. The Union agreement that restored communion between the two Churches stipulated that the Greeks could retain their liturgical rites and customs. The council also attempted to launch another Crusade to the Holy Land, and it established the practice of all the Roman cardinals meeting in a closed conclave during the entire process of electing a new pope. When Emperor Michael VIII attempted to impose the so-called Union of Lyons upon the Byzantine Church, it was met with great resistance. When Patriarch Joseph of Constantinople refused to sign the agreement, he was deposed and replaced with John Beccus, who was the head of the minority party in Constantinople that favored the Union. But after Michael died in 1282, Beccus was quickly deposed, Joseph was restored to the patriarchal throne, and the Union of Lyons was officially renounced. Popular opposition to Emperor Michael was so strong that he was denied a church burial. |
| 40. См.: Armstrong А. Н. The background of the doctrine «that the intelligibles are not outside the intellect»//Les sources de Plotin. Geneva, 1960. Pp. 391–413. 41. Osborn E. Irenaeus of Lyons. NewYork, 2003. P. 40. 42. См.: Osborn Е. Irenaeus of Lyons… P. 47. 43. См.: Andta Y, de. Irenee, theologien de l’unite//Nouvelle Revue Theologie. 109, 1987. P. 46. 44. Как отмечает Осборн, «рука Божия — это символ нисходящей любви, позволяющей познать Бога. Ибо мы не только познаем Бога лицом к лицу, но и созданы Божественными руками в непосредственной близости. Бог не только говорит с человеком и является ему, но и касается его и формирует его». Сын Божий — «та самая рука Божия, Которой Отец творил Адама, и Он же, оформивший Адама, воспринял человеческую природу, которую согворил. Так образ формирующей рукн–Сына Божия, бывшего первообразом для человека, подготавливает учение о рекапитуляции (восстановлении) Адама во Христе» (Osborn Е. Irenaeus of Lyons… P. 92). 45. См.: Pams S. Marcellus of Ancyra and the Last Years of the Arian Controversy. 325—345. Oxford, 2006. В то же время отмечается и влияние св. Иринея на св. Афанасия Александрийского (см.: Anatolios К. Athanasius: The Coherence of his Thought. London, NewYork, 1998. P 25). 46. См. рус. пер. в изд: Прп. Максим Исповедник: полемика с оригенизмом и моноэнергизмом/Сост. Г. И. Беневич, Д. С. Бирюков, А. М. Шуф–рнн. СПб., 2007. Сс. 256–257, 284–285. 47. Против ересей 5.16.2, цит. по изд.: Ириней Лионский, св. Творения/Пер. П. Преображенского. М., 1996. С. 480. 48. Там же 5.12.1—3, цит. по изд.: Ириней Лионский, св. Творения… Сс. 480–481. 49. См.: Osborn Е. Irenaeus of Lyons… P. 224. 50. Учения о тысячелетнем царстве на земле Христа со святыми. 51. Текст приводится по изд.: Ириней Лионский, св. Творения/Пер. П. Преображенского. М., 1996. 52. «Διδσκαλοι и πρεσβτεροι в александрийском христианстве II в… отвечали за все формы религиозного образования, от огласительного наставления до высокого богословия. Они были, однако, не церковными чинами, а мирянами. |
| St. Patrick of Ireland and other Western saints officially added to Russian Orthodox Church calendar Moscow, March 10, 2017 Photo: iconsbyfathervladimir.com St. Patrick , the great enlightener of Ireland, will be officially celebrated in the Russian Orthodox Church for the first time this year on March 17/30. At its March 9 session, the Holy Synod of the Russian Orthodox, under the chairmanship of His Holiness Patriarch Kirill, officially adopted St. Patrick and more than fifteen other pre-schism Western saints into its calendar, according to the report published on the patriarchate’s official site . The decision was taken after hearing a report from His Eminence Metropolitan Clement of Kaluga and Borovsk, chairman of the commission for the compilation of the Russian Orthodox Church’s Menaion, or calendar of saints, with the proposal to include several ancient saints who labored in western lands before the Great Schism of 1054. The commission, created on September 18, 2014 by the blessing of His Holiness, had been working on compiling a list of western saints guided by the following criteria: their unblemished confession of the Orthodox faith; the circumstances in which their glorification took place; the absence of their names from polemical works against the Eastern Church and rite; and their present veneration in foreign dioceses of the Russian Orthodox Church and other Local Churches. Also considered were the “Complete Menaion of the East” by Archbishop Sergius (Spassky), the report of St. John Maximovitch to the Holy Synod of the Russian Church Abroad in 1952, the articles of the Orthodox Encyclopedia and the Snaxarion compiled by Hiermonk Macarius of the Athonite monastery of Simenopetra. The Western saints added into the calendar of the Russian Orthodox Church are: Hieromartyr Pothinus, bishop of Lyons, and those with him (June 2/15; c. 177) Martyrs Blandina and Ponticus of Lyons (June 2/15; c. 177) Martyr Epipodius of Lyons (April 22/May 5; c. 177) Martyr Alexander of Lyons (April 24/May 7; c. 177) |
| 288-289. Further reading on Athenagoras: The Oxford Dictionary of the Church. Edited by F. L. Cross, Oxford, 1985, p. 102-103. Archimandrite Kiprian (Kern), Athenagorus. Anthropology of St. Gregory Palamas. Moscow, Palomnik, 1996; p. 94. Homer speaks of death and sleep as twin brothers in connection with the heroic death of the Lycian king Sarpedon, who was killed in combat with Patroclus, the closest friend of Achilles, the main hero of the Trojan war.//Homer, The Iliad (Ode XVI, 672), Translation into Russian by N. Gnedich, Iliad – Odyssey, Moscow; Khudozhestvennaya Literatura, 1967; p. 283). Professor N.I. Sagarda and professor A.I. Sagarda. Full collection of lectures on Patristics. St. Petersburg: Voskresenie, 2004; p. 417. Further reading on Irenaeus of Lyons: Orthodox Theological Encyclopaedia edited by A.P. Lopukhin. Volume 5, Petrograd 1904; p. 1017-1021.//S. A. Fedchenkov St. Irenaeus of Lyons: His Life and Literary Works, St. Petersburg: published by Oleg Obyshko, 2008; p. 522-563. St. Irenaeus of Lyons: Works: Five books of denunciation and refutation of false knowledge. Book 3 (XXIII, 6). Moscow, Palomnik, 1996; p. 310. Clement of Alexandria, Stromata , Book 2, 19 (98), St. Petersburg, Published by Oleg Abyshko, 2003; p. 312.//Clement of Alexandria, Exhortation to the Greeks [ Protrepticus ]. Chapter 10 (CI). St. Petersburg: Published by Oleg Abyshko, 2009; p. 126.//Further reading on Clement of Alexandria: Drczkowski Franciszek, Klemens Aleksandryjski. Encyklopedia Katolicka , Lublin, 2002. p. 98-102. Further reading on Tertullian: Tertullian. Apologeticum, herausgegeben von Carl Becker, Koesel-Verlag, Muenchen, 1961, p. 14-18. Tertullian, On the Soul, Chapter LII (2), St. Petersburg, Published by Oleg Abyshko, 2008; p. 127. Further reading on St. Hippolytus: : Roy N., Hippolytus of Rome, St., New Catholic Encyclopedia, v. 6. Thomson, 2003. P. 859. See Metropolitan Macarius (Oksiyuk), Eschatology of St. Hippolytus of Rome.//Eschatology of St. Gregory of Nyssa, Moscow, Palomnik, 1999; p. |
| Литература: 1. Иларион (Алфеев), митр . Православие. Т. 1. – М.: Издательство Сретенского Монастыря, 2009. – С. 864. 2. Карсавин Л. П. Святые отцы и учители Церкви. – M.: МГУ, 1994. – С. 176. 3. Мейендорф И., прот. Введение в святоотеческое богословие. – Изд. 2-е, исправ. и доп. – Клин: Фонд «Христианская жизнь», 2001. – С. 448. 4. Никифоров М. В. Ириней, еп. Лионский.//Православная энциклопедия. Т.26. – М.: Церковно-научный центр «Православная энциклопедия», 2011. – С. 422-441. 5. Попов И.В . Религиозный идеал святого Афанасия Александрийского. – Сергиев Посад: Свято-Троицкая Сергиева Лавра, 1904 – С. 94. 6. Aulén, G. Christus Victor. An Historical Study of the Three Main Types of the Idea of the Atonement. — London: SPCK Publishing, 1975. – P. 164. 7. Behr, J. Irenaeus of Lyons: Identifying Christianity. – Oxford: Oxford University Press, 2013. – P. 236. 8. Franks, R. S. A History of the Doctrine of the Work of Christ in its Ecclesiastical Development. Vol. 1. – London: Hodder and Stoughton, 1918. – P. 410. 9. Grand, R. M. Irenaeus of Lyons. – London: Routledge, 2009 – P. 170. 10. Kelly, J. N. D. Early Christian Doctrines. – London: Adam & Charles Black, 1958. – 502 p. 11. Minns, D. Irenaeus: An Introduction. – London: Т&Т Clark, 2010. – P. 177. 12. Mozley, J. K. The Doctrine of the Atonement. – N.Y.: Charles Scribner’s Sons, 1916. – P. 236. 13. Osborn, E. Irenaeus of Lyons. – Cambridge: Cambridge University Press, 2003. – P. 308. 14. Quasten, J. Patrology. Vol. 1. The Beginning of Patristic Literature – Utrecht: Spectrum Publishers, 1975. – P. 350 15. Russell, N. The Doctrine of Deification in the Greek Patristic Tradition. – Oxford: Oxford University Press, 2004. – P. 418. 16. Turner, H. E. W.The Patristic Doctrine of Redemption. A Study of the Development of Doctrine during the First Five Centuries. – London: A. R. Mowbray & Co. Limited, 1952. – P. 124. Franks, R. S. A History of the Doctrine of the Work of Christ in it Ecclesiastical Development.P. 45. Franks, R. S. A History of the Doctrine of the Work of Christ in it Ecclesiastical Development. P. 37-38. |
| The Amsterdam Center for Orthodox Theology [ACOT] recently that the Executive Board of Vrije Universiteit [VU] has appointed the Archpriest John Behr, Dean of Saint Vladimir’s Orthodox Theological Seminary and Professor of Patristics, to its newly established Metropolitan Kallistos Chair of Orthodox Theology. In this part-time position, Father John will visit Amsterdam and work at VU a number of times each year as he continues his work at Saint Vladimir’s Seminary. As a VU professorhe also will be able to supervise doctoral students. “Besides excellent academic qualifications, Father John brings with him great experience in educating students of diverse backgrounds in an international context,” said Priest Michael Bakker, ACOT Director. “Our students will serve their communities in a pluralist society, and they need to be able to reflect critically on their own faith.” There are an estimated 190,000 Dutch residents with an Orthodox Christian background, approximately 55,000 of whom represent the Oriental tradition—Armenians, Copts, and Ethiopians. “In 2015, the Dutch Minister of Education decided to grant VU a special budget to educate clergy for these growing churches,” Father Michael explained. “At the time of Father John’s inaugural lecture at VU on Friday, January 13, 2017, details will be provided about ACOT’s Orthodox programs.” Professor Wim Janse, Dean of ACOT’s Faculty of Theology, added that “a full and dedicated chair in Orthodox Theology broadens and enriches our academic horizon.” Father John received his doctorate in 1995 from the University of Oxford after being supervised by Metropolitan Kallistos Ware. His doctoral work, which examined issues of asceticism and anthropology, focused on Saints Irenaeus of Lyons and Clement of Alexandria and was published by Oxford University Press. Father John also founded the Formation of Christian Theology series at Saint Vladimir’s Seminary Press, which includes his books The Way to Nicaea and The Nicene Faith . His subsequent book, The Mystery of Christ: Life in Death , synthesized those studies. More recently, Father John published a poetic, meditative work titled Becoming Human: Theological Anthropology in Word and Image , and a detailed study titled Saint Irenaeus of Lyons: Identifying Christianity . He has completed a new edition and translation of Origen’s On First Principles . Currently is working on a new edition and translation of the works of Saint Irenaeus of Lyons and on a book on the Gospel of Saint John. |
| Lutz, «Musonius» Lutz, Cora E. «Musonius Rufus: The Roman Socrates.» Yale Classical Studies 10 (1947): 3–147. Luwel, «Begrip» Luwel, Andre. «Het economisch begrip van de techniek in Oudheid en Middeleeuwen.» Tijdschrift voor sociale wetenschappen 28, no. 2 (April 1983): 148–58. Luz, «Cynic» Luz, M. «A Description of the Greek Cynic in the Jerusalem Talmud.» JSJ 20 (1989): 49–60. Luz, Matthew Luz, Ulrich. Matthew 1–7: A Commentary. Translated by Wilhelm C. Linss. Minneapolis: Augsburg Fortress, 1989. Luz, «Speech» Luz, Menahem. «Eleazar " s Second Speech on Masada and Its Literary Precedents.» Rheinisches Museum für Philologie 126 (1983): 25–43. Luzitu, «Mariological Interpretation» Luzitu, Jean-Jacques. «Who Is the " Mother of Jesus» at Cana? A Mariological Interpretation of John 2:1–12 .» Hekima Review 23 (2000): 8–21. Lyall, «Law» Lyall, Francis. «Roman Law in the Writings of Paul–Adoption.» JBL 88 (1969): 458–66. Lyall, Slaves Lyall, Francis. Slaves, Citizens, Sons: Legal Metaphors in the Epistles. Grand Rapids: Zondervan, 1984. Lyman, «Religion» Lyman, Mary Ely. «Hermetic Religion and the Religion of the Fourth Gospe1.» JBL 149 (1930): 265–76. Lyonnet, «Adversaries» Lyonnet, Stanislas. «Paul " s Adversaries in Colossae.» Pages 147–161 in Conflict at Colossae: A Problem in the Interpretation of Early Christianity Illustrated by Selected Modern Studies. Edited and translated by Fred O. Francis and Wayne A. Meeks. SBLSBS 4. Missoula, Mont.: Society of Biblical Literature, 1973. Lyons, Autobiography Lyons, George. Pauline Autobiography: Toward a New Understanding. SBLDS 73. Atlanta: Scholars Press, 1985. Maccini, Testimony Maccini, Robert Gordon. Her Testimony Is True: Women as Witnesses according to John. JSNTSup 125. Sheffield: Sheffield Academic Press, 1996. MacDonald, «Mother» MacDonald, Dennis. «The Mother of Jesus Was There.» The Review of Religion 47, no. 5 (1988): 755–62. MacDonald, Samaritans MacDonald, John. The Theology of the Samaritans. Philadelphia: Westminster, 1964. |
| 2008. Vol. 37. P. 481-496; Minns D. Irenaeus. Wash., 1994; idem. Irenaeus: An Introd. L.; N. Y., 2010; Noormann R., von. Irenäus als Paulusinterpret: Zur Rezeption und Wirkung der paulinischen und deuteropaulinischen Briefe im Werk des Irenäus von Lyon. Tüb., 1994. (WUNT; 66); Hoffman D. L. The Status of Women and Gnosticism in Irenaeus and Tertullian. Lewiston (N. Y.), 1995; Rousseau A. Introd.//SC. 1995. N 406. P. 11-78; Donovan M. A. One Right Reading?: A Guide to Irenaeus. Collegeville (Minn.), 1997; Bingham D. J. Irenaeus " Use of Matthew " s Gospel in Adversus Haereses. Lovanii, 1998; idem. Hope in Irenaeus of Lyons//EThL. 2000. Vol. 76. P. 265-282; idem. One God, One Christ, One Salvation//Christian History and Biography. 2007. Vol. 96. P. 18-22; Пономарев П. П. Святые отцы и писатели Церкви о Священном Предании// Викентий Лиринский, прп. О Священном Предании Церкви. СПб., 2000. С. 115-540; Behr J. Asceticism and Anthropology in Irenaeus and Clement. Oxf.; N. Y., 2000; Cattaneo E. «Ab his qui sunt undique»: Una nuova proposta su Ireneo, «Adv. Haer.» 3,3.2b//Augustinianum. 2000. Vol. 40. P. 399-405; Sesbo üé B. Tout récapituler dans le Christ: Christologie et sotériologie d " Irénée de Lyon. P., 2000; Wanke D. Das Kreuz Christi bei Irenäus von Lyon. B.; N. Y., 2000; Wansink P. L. Irenaeus en het Oude Testament: Gnostische en heilhistorische exegese in de tweede eeuw. Zoetermeer, 2000; Chaieb M.-L. Anthropologie et Action de grâce chez Irénée//Connaissance des Pères de l " Eglise. 2001. T. 82. P. 51-56; eadem (Chaieb-Bourgueil). Temps et sacramentalité dans la théologie eucharistique d " Irénée de Lyon//La Maison-Dieu. 2002. Vol. 231. P. 67-90; Meijering E. P. Irenaeus: Grondlegger van het christelijk denken. [Amst.,] 2001; Osborn E. F. Irenaeus of Lyons. Camb.; N. Y., 2001; MacKenzie I. M. Irenaeus " s Demonstration of the Apostolic Preaching: A theol. comment. and translation/Transl.: J. A. Robinson. Aldershot, 2002; Minet V. L " empreinte divine: La théologie du corps chez saint Irénée. |
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