| 325 Système de politique positive. II, 80: Toute synthèse doit être subjective, quoiqu’elle ne comporte de réalité que d’après une base objective. 326 Système de politique positive, I, 579: il n’y a plus de véritable unité que par la méthode subjective, en rapportant au vrai Grand-Être toutes les études réelles, tant abstraites que concrètes. 327 Достаточно указать на то, что в системе позитивной философии находят себе место элементы интуитивной этики, как это отмечено у I. Martineau Types of ethical theory, vol. I, 501–502:… The defect was in his theory, non in himself: his writings are imbued with an intense moral feeling: he lays the utmost stress upon the sentiment of Duty; and its deep root in his nature may perhaps be the very reason why he gives no account of it, but assumes it as self-evident that the social sympathies ought prevail, and so sets himself to make out that they can prevail. Need I say, that this is not Positive science, but intuitive morals? What else indeed can we make of his remarkable statement, that moral rules are to be laid down as self-evident and beyond discussion; inasmuch as, by a true knowledge of ourselves, we read them in every affection, thought, habit. and action, with а conviction as complete as the strictest demonstrations could give, – a conviction arising simply from their intimate relation to the noblest instincts. Yet more explicitly he adds, that the reason why we must not rely on proof to produce moral convictions is, that proof is necessarily objective, fetched from observation and judgment exercised on others; whereas appreciation, to be moral, must be subjective, drawn from the inward consciousness of our own character. These propositions alight upon momentous truths; but it is curious to receive them from one who habitually ridicules the «pretended possibility» of self-knowledge, amounting as they do to an explicit assertion of intuitive and psychological morals. 333 Еще в 1802 году Ламарк падал сочинение Recherches sur l’organisation des corps vivants et particulièrement sur son origine, sur les causes de ses développements et des progrès de sa composition… Paris. В этом сочинении он высказал взгляд, что животные виды произошли один от другого. Но взгляд был высказан обще. Подробное развитие его было дано в Philosophie zoologique. Эта книга и считается положившею начало новой эпохе в истории развития взглядов о происхождении животного мира. |
| It is especially important for people who have studied theology. How often, as historical examples tell us, people who have seemingly reached the heights of mental knowledge of God, having studied everything, having read everything, become terrible cynics and lead others into yet greater destruction. May it not be so with us, dear brothers and sisters; may we be along with the apostles simple, faithful, sincere, and, of course, to the best of our ability, students and preachers of the risen Christ; may we be bearers of the good news of the all-conquering Gospel truth. Christ is Risen! Hieromonk Ignaty (Shestakov) Translated by Jesse Dominick Pravoslavie.ru 23 апреля 2017 г. Квитанция Реквизиты для юридических лиц Реквизиты для переводов из-за границы Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты Квитанция Реквизиты для юридических лиц Реквизиты для переводов из-за границы Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты Предыдущий Следующий Смотри также The Stubborn Apostle Fr. Daniel Sisoyev The Stubborn Apostle Fr. Daniel Sisoyev Paradoxically Thomas’ disbelief only emphasizes the faith of the apostle and helps us to believe. This disbelief only confirms for us the fact of Christ’s victory over death. Now we know that we die not forever, that we do not need to fear the grave. Its predatory mouth will release all its prisoners, for God has promised us eternal life in the flesh. And it’s not simply a promise, for Christ, the Firstborn of the dead, is already risen, to carry out from the grave with Him all of mankind. The Good Unbelief of Thomas Monk Moses of the Holy Mountain The Good Unbelief of Thomas Monk Moses of the Holy Mountain Faith, we would say, comes with difficulty, hazard, risk and daring. This is why He blessed those who believe without tangible evidence. The strongest evidence is the confirmation of our hearts. The hard-to-believe Thomas is our brother, he is weak, but definitely sympathetic. St. Thomas Sunday Archbishop Dmitri (Royster) St. Thomas Sunday Archbishop Dmitri (Royster) The following is a brief reflection on the Gospel reading for the Sunday after Pascha, John 20:19-31 Комментарии Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: |
| 31 Systeme de politique positive. II, 30: Toute synthese doit etre subjective, quoiqu’elle ne comporte de r " alite» que d’apres une base objective. 32 Systeme de politique positive, I, 579: il n’y a plus de veritable unite que par la methode subjective, en rapportant au vrai Grand-Ktre toutes les ’tudes re " elles, tant abstraites que concretes. 33 Достаточно указать на то, что в системе позитивной философии находят себе место элементы интуитивной этики, как это отмечено у I. Martineau Types of ethical theory, vol. I, 501–5 2 : The defect was in his theory, non in himself: his writings are imbued with an intense moral feeling: he iays the utmost s tress upon the Sentiment of Duty; and its deeji ront in his nature may perhaps be the very reason why he gives no account of it, but assumes it as self-evident th a t the social sympathies ought prevail, and so sets himself to make out th a t they can prevail. Need I say, that this is not Positive Science, but intuitive Vhat eise indeed can we make of his remarkable Statement, th a t moral rules are to be laid down as self-evident and beyond diseussion; inasmuch as, by a true knowledye of ourselves, we read them in every affection. thought, habit. And action, with a conviction as complete as the strictest demonstrations could give, – a conviction arising simply from their intimate relation to the noblest instincts. Yet more explicitly he adds, that the reason whv ve must not rely on proof to produce moral convictions is, that proof is necessarily objective, fetched from observation and judgment exercised on others; vhereas appreciation, to be moral, must be subjective, drawn from the inward con- sciousness of our own cliarakter. These propositione alight upon momentous truths; but it is curious to receive them front one who habituaily ridicule? the «pretended possibility» of self-knowledge, amounting as they do to ait, explicit assertion of intuitive and psychological morals. Читать далее Источник: [Тареев M.M.] Религиозная проблема в современном освещении : [Религия и социализм. Л. Фейербах. Д. Штраус. 0. Конт]//Богословский вестник. 1909. Т. 1. 1. С. 58-84; 2. С. 234-260; 3. С. 424-449. Вам может быть интересно: |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf GREGORY OF NYSSA GREGORY OF NYSSA, bishop, theologian, St. (ca. 340-ca. 394). Brother of Basil the Great (q.v.), Gregory was the youngest and perhaps most intellectually sophisticated of the Cappadocian Fathers (q.v.). He took little active part in the controversies of the late 4th c. during Basil’s lifetime, though he did accept consecration to the episcopate at the latter’s hands in 370. Following his brother’s death in 379, however, he engaged himself thoroughly and quickly took the lead, remaining the single most important theologian in the East until his death. Deeply read in Neoplatonism, as well as in prior Church Fathers, especially Origen (qq.v.), Gregory was more inclined toward speculative theology than either his brother or Gregory Nazianzus (q.v.). His concern with Origen and Neoplatonism, together with his loyalty to Basil’s defense of Nicene Orthodoxy, led him to a profound reconsideration of anthropology and cosmology (qq.v.) in light of the Incarnation, and to an expanded defense of Trinitarian theology along the lines Basil had charted. Thus, he wrote his most extensive theological work, the Contra Eunomium, as well as the treatises On the Making of Man (elaborations of Basil’s Against Eunomius and Hexaemeron, respectively), On Not Three Gods, and the opening of his masterful summary of Christian doctrine, The Great Catechism. The most prolific of the Cappadocians, his works dwelt upon asceticism (q.v.) and mysticism in ways that at once supported his brother’s concerns with monasticism (q.v.), and that provided the groundwork for the systematic incorporation of monastic experience into the dogmatic tradition (qq.v.) of the Church in the great debates of the following centuries. Here one should mention in particular Gregory’s early treatise, On Virginity, the allegorical treatment of Moses’ ascent of Sinai in The Life of Moses, the commentary On the Song of Songs, the treatise on Christian Perfection, and the life of his sister, St. Macrina. He was a defender of Mary as Theotokos (q.v.), but was influenced in his eschatology by Origen’s apocatastasis (q.v.). The work begun by Gregory, i.e., the blending of the experiential with the revelation of God in Trinity and the background of late Platonism (qq.v.), reached a kind of culmination three centuries later in the thought of Maximus the Confessor (q.v.). 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 |
| Archimandrite John (Krestiankin) Also numbered among the ascetics of piety of the Pskov-Caves Monastery is Righteous Matthew of Isborsk. Isborsk is an ancient town not far from Pechory, with its later settlement, Maly, located nearby. Righteous Matthew was bed-ridden for forty-five years, and reposed in 1905, after bringing much spiritual help to those who came to him. The Pskov-Caves Monastery remains an important place of pilgrimage for the Orthodox faithful in Russia and the world over. Thousands have found there healing and transformation, good counsel and support, through the prayers of its saints and holy elders. 28 июня 2015 г. Предыдущий Следующий Смотри также Mean Old Fr. Nathaniel Archimandrite Tikhon (Shevkunov) Mean Old Fr. Nathaniel Archimandrite Tikhon (Shevkunov) During those atheistic years, soviet workers who came to the monastery expected to find any sort of reactionary, sly money-grubber, ignorant and not quite human; what they did not expect was what they actually saw—slightly peculiar but very interesting, educated and clever, extraordinarily brave and inwardly free people who knew things that the guests had never even guessed. After but a few minutes it would be clear to them that they had never met anyone like these monks in their whole lives. About Archimandrite John Krestiankin Archpriest Mikhail Pravdoliubov About Archimandrite John Krestiankin Archpriest Mikhail Pravdoliubov On February 5, 2006, Russia " s beloved elder, Archimandrite John (Krestiankin), reposed in the Lord. The Pravdoliubov family, full of priests and even new martyrs, lived in Ryazan Province, where Fr. John served for many years as a priest in various parishes. This family has produced even more priests, one of whom serves in the Resurrection Church in Moscow, and has written his recollections of a life-long relationship with the wise spiritual instructor. Fr. Abbakum and the Pskov Religious Affairs Commissioner Archimandrite Tikhon (Shevkunov) Fr. Abbakum and the Pskov Religious Affairs Commissioner Archimandrite Tikhon (Shevkunov) That is just how it was. From early morning, at his post by the Holy Gates, Fr. Abbakum, demanded that every person entering the monastery read the Nicene-Constantinople Creed, composed by the fathers of the first and second Ecumenical Councils in the fourth century. His calculation was ingeniously simple: every church-going Orthodox person knows this text by heart. Комментарии © 1999-2015 Православие.Ru |
| Romanian Orthodox Bishop of Canada enthroned Moscow, May 10, 2017 Photo: Basilica.ro On Sunday, May 7, His Grace Bishop Ioan Casian was enthroned as the first Romanian Orthodox Bishop of Canada during a ceremony at St. George’s Church in Longueuil, Quebec, Canada led by His Eminence Nicolae, the first Romanian Orthodox Metropolitan of the Americas, who was himself enthroned on April 30 in Chicago. The Synodal Tomos for the creation of the new Canadian Diocese was read out by His Eminence Metropolitan Nifon of Târgovite on behalf of His Beatitude Patriarch Daniel of Romania, reports the Basilica News Agency . The new diocese was established by the Holy Synod of the Romanian Orthodox Church at its October 28, 2016 session, with the ceremony of investiture taking place on Sunday, 30 October 2016, after the Divine Liturgy in the Patriarchal Cathedral in Bucharest, celebrated by His Beatitude Patriarch Daniel. Before the establishment of the new diocese, Bishop Ioan Casian was elected to the dignity of bishop by the Romanian Orthodox Holy Synod on March 2, 2006, and has served as Vicar Bishop of the Americas for the past ten years. Photo: Basilica.ro His Grace Ioan Casian addressed those gathered for the occasion with words of exhortation to fulfill the Church’s mission in society, becoming witnesses to Christ by our very lives for those around us. He also emphasized that the new diocese allows for a more concrete means of addressing Romanian and Canadian pastoral needs. The newly-enthroned prelate of Canada also highlighted the historic moment marked by the ceremony. “For over thirty-three years, we have been working on this project. This wonderful moment consecrates the efforts, the thoughts and hopes of generations of Romanians who lived in Canada for nearly 125 years,” he said, according to Trinitas TV. Photo: Basilica.ro Bishop Ioan also expressed the hope and desire that through the establishment of the new diocese, the entire Orthodox community of Canada will be strengthened. 10 мая 2017 г. скрыть способы оплаты скрыть способы оплаты Смотри также Комментарии Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Мы в соцсетях Подпишитесь на нашу рассылку |
| And, of course, the ‘zine later published by his brotherhood called Death to the World made a huge impression on me. The idea was that Christianity, and especially monasticism, fulfills the yearning of “angry young people” towards non-conformism, rebellion against falsehood and hypocrisy. This is the very experience that inspired me and Vladimir Legoida when we discussed the future publication of an Orthodox periodical for young people. From these discussions were later born the periodicals, Foma and Tatiana’s Day. [Foma means “Thomas”, and the periodical is subtitled, “A journal for those who doubt”. Tatiana’s Day is named after the Martyr Tatiana, to whom is also dedicated a church in the Moscow State University.] In a word, Father Seraphim Rose means very much to me, and I always commemorate him in the Divine services and ask his prayers. We would like to include for English readers some of the readers’ commentary to this article, which further shows how Russian Orthodox Christians feel about Father Seraphim Rose. “The example of Father Seraphim’s life and ascetic labors have helped and continue to help me during the most difficult moments of my life, and his book, The Soul After Death strengthens us when we see our close ones off to eternal life. I believe that the Lord has taken Father Seraphim into His Heavenly abodes. Father Seraphim, pray to God for us!” —Galina “The amazing books of Father Seraphim Rose opened to me the beauty of Orthodoxy, and they are still my favorite books. I bow my head before his ascetic labors, his path, and his zeal.”—Natalia “Father Seraphim, pray to God for us… His books were some of my first, and they formed in me an enduring immunity to all sorts of eastern garbage.”—Vasya “Father Seraphim showed us how the heart opens up to God. What else do we need in life? Thank you!” —Alexander Translation by OrthoChristian.com 2 сентября 2012 г. ... Комментарии nawal 7 сентября 2013, 09:00 Sounds father seraphim is very blessed father, i would love to read more about him. |
| Предыдущий Следующий Смотри также The way and the truth of Christ and the Council of Crete Fr. Peter Alban Heers The way and the truth of Christ and the Council of Crete Interview for the journal of the Holy Monastery of Samtavro, Mtskheta, Georgia Fr. Peter Alban Heers In conclusion, the overwhelming majority of the faithful in Greece were greatly disappointed with the “Cretan Council” and are looking forward to its clear rejection by the hierarchies of the Local Churches which did not attend, first of all which is the venerable Church of Georgia, but also from the Church of Greece " s own hierarchy, the pre-council decisions of which were uncanonically set aside by the Archbishop of Greece when he and his retinue accepted the “historical name” of “heterodox churches.” Ecclesiastical Delegation from Greece Meets Patriarch and Hierarchs of the Church of Georgia Ecclesiastical Delegation from Greece Meets Patriarch and Hierarchs of the Church of Georgia Meetings Focused on the Church of Georgia " s Response to the Synod in Crete Interview with Metropolitan Hierotheos of Nafpaktos on the Holy and Great Synod (video) Interview with Metropolitan Hierotheos of Nafpaktos on the Holy and Great Synod (video) Nafpaktian News interviewed Metropolitan Hierotheos of Nafpaktos at the Metropolis of Nafpaktos on July 4, 2016 regarding his impressions of the Holy and Great Synod. Summarized highlights from the interview are provided. Комментарии Isidora 14 января 2017, 14:00 The Church does not need more " Great Councils " of the last popish, robber variety, which are called to figure out how to foist innovation on the Church. The next True Council needs to be held to condemn the pan-heresy of ecumenism between Orthodox and non-Orthodox once and for all. Appears Hierotheos is caving into the Phanar " s latest threats of defrocking all who disagree with their heresy. Anthony 11 января 2017, 00:00 Vladyka stressed that Orthodox Christians should not go into schism or cease commemorating their hierarchs. They should stop commemorating them if their hierarchs are ecumenist shills leading them to perdition. And find a jurisdiction or Church that remains true to the Church. Met Hierotheos needs to be a lot clearer and firmer in his stance. Disappointing to read. © 1999-2016 Православие.Ru |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf GRACE GRACE. The Greek word, charis, means free gift, gratuity. Grace in Orthodox theology is thus the unmerited gift of God (q.v.). More specifically, it signifies the Father’s gift of himself through Christ in the Holy Spirit (q.v.). The distinction, important for Latin Scholasticism (q.v.), between created and uncreated grace finds no equivalent in the Christian East. The two concepts of grace clashed in the debate over the holy hesychasts, won by Gregory Palamas (qq.v.). Gregory’s clear insistence on grace as finally God himself in his uncreated energies was upheld by local councils held in Constantinople (q.v.) in 1341, 1347, and 1351. The particular, Western concern with the relationship between (or opposition of) nature and grace, seen especially in Augustine of Hippo’s (q.v.) debate with Pelagius and resulting in the former’s advocacy of predestination, continued to affect Western Christianity into the Reformation (e.g., Luther and Calvin) and beyond, but has no counterpart in the Orthodox East. The latter’s theology and anthropology (qq.v.), while insisting on the divine initiative and on theosis (q.v.) as the content of salvation, simultaneously requires room for the free response of the human being. The whole sphere of Orthodox asceticism (q.v.) bears witness to this notion of synergia, cooperation, between divine grace and created nature (q.v.). The two are never read in opposition to one another or as mutually exclusive. This insistence is at least as old as Irenaeus of Lyons (q.v.), especially his vision of created nature, summed up in the human being, as presupposing grace in order to become truly itself. In other words, whatever is without grace is, for Irenaeus and the whole patristic tradition of the East, at the same time less than “natural,” i.e., fallen. 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 |
| The differences permeate the two worldviews from top to bottom and place the two cultures “as far as the east is from the west” (Ps. 103:12). From the individualist tendencies of Latin theology and ecclesiology juxtaposed against the conciliarity of the Eastern mind to various mystical experiences of saints [v] – all speak of an ever-widening divide, a “divergence of hearts” (Kuraev, Вызов 140). And while I do not wish to give St. Augustine as much credit in shaping the history of mankind as some have attributed to him, I do believe that it may be possible to identify some specifically Augustinian traits that, left without peer review for a few hundred years, could have potentially influenced the very features that are now identified as the core differences between the Western and Eastern cultures. One of the most obvious things that cannot escape our attention is that St. Augustine’s Confessions is nearly the first autobiography that appeared in the West. The only exceptions are the so-called “apologies” that, although autobiographical in nature, nonetheless had the purpose of excusing the author’s actions in light of accusations or misunderstandings. Another autobiographical work – Libanius’ Orations – appeared in the Eastern part of the Roman Empire only a few decades before Confessions; but this work was neither intended for public readings, nor did it achieve any notable status in the cultural makeup of either the East or the West. The very fact that Confessions, a work that has had such a profound impact on the development of the Western mind and soul, is an autobiography, deserves further exploration. It appears that in his Confessions St. Augustine breaks away from, however rudimentary, the tradition of apologetic autobiographies and proclaims a new era in the development of the genre. In a commentary on Book I of the Confessions, Charles Matthews argues that … in terms of genre, the Confessions may be the least apologetic text Augustine ever wrote, despite all those who try to read their way to faith through it; it is not meant for those outside of the church, but for those inside, to help them in their quest to become more fully Christians. (Paffenroth 9) |
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