| Alberto Ferreiro of Seattle Pacific University, and Sever Voicu of the Eastern European (Romanian) Uniate Catholic tradition, who teaches at the Augustinian Patristic Institute of Rome. The New Testament series is inaugurated with the volume on Matthew offered by the renowned Catholic authority in the history of exegesis, Manlio Simonetti of the University of Rome. Among Anglican communion contributors are Mark Edwards (Oxford,. Bishop Kenneth Stevenson (Fareham, Hampshire, in England), J. Robert Wright (New York), Anders Bergquist (St. Albans), Peter Gorday (Atlanta) and Gerald Bray (Cambridge, England, and Birmingham, Alabama). Among Lutheran contributors are Quentin Wesselschmidt (St. Louis), Philip Krey and Eric Heen (Philadelphia), and Arthur Just, William Weinrich and Dean O. Wenthe (all of Ft. Wayne, Indiana). Among distinguished Protestant Reformed, Baptist and other evangelical scholars are John Sailhamer and Steven McKinion (Wake Forest, North Carolina), Craig Blaising and Carmen Hardin (Louisville, Kentucky), Christopher Hall (St. Davids. Pennsylvania), J. Ligon Duncan III (Jackson, Mississippi), Thomas McCullough (Danville, Kentucky), John R. Franke (Hatfield, Pennsylvania) and Mark Elliott (Hope University Liverpool). The international team of editors was selected in part to reflect this ecumenical range. They were chosen on the premise not only that they were competent to select fairly those passages that best convey the consensual tradition of early Christian exegesis, but also that they would not omit significant voices within it. They have searched insofar as possible for those comments that self-evidently would be most widely received generally by the whole church of all generations, East and West. This is not to suggest or imply that all patristic writers agree. One will immediately see upon reading these selections that within the boundaries of orthodoxy, that is, excluding outright denials of ecumenically received teaching, there are many views possible about a given text or idea and that these different views may be strongly affected by wide varieties of social environments and contexts. The Drew University project has been meticulous about commissioning volume editors. We have sought out world-class scholars, preeminent in international biblical and patristic scholarship, and wise in the history of exegesis. We have not been disappointed. We have enlisted a diverse team of editors, fitting for a global audience that bridges the major communions of Christianity. The project editors have striven for a high level of consistency and literary quality over the course of this series. As with most projects of this sort, the editorial vision and procedures are progressively being refined and sharpened and fed back into the editorial process. Читать далее Источник: InterVarsity Press. Downers Grove, Illinois. 2001 Поделиться ссылкой на выделенное |
| Пастырь 2. This poem, together with Nos 3–6 under the same title and the poems Пастырь Христос , Пастырь добрый Христос , and Пастырь и наемник 1–3 are all located together in A , though not in the same order as in C (see Table of Sources in vol. 3 of the present edition), and are all inspired by, if not taken verbatim from, Faber, Dominica 2 Post Pascha, No. 9 «Documenta [on the Gospel for the day, viz. John 10.11–16 ]». Пастырь 2 and 3 do not appear to have an exact parallel in Faber. Пастырь 4. Taken from Faber, ibid., sect. 4 «Quinam mercenarius»: «De [mercenariis] ait Ezechiel c. Vae pastoribus Israel qui pascebant semetipsos: nonne greges a pastoribus pascuntur? Lac comedebatis, et lanis operiebamini, et quod crassum erat occidebatis: gregem autem meum non pascebatis.« Пастырь 5. Taken from Faber, ibid.: «Pastoris nomine indignus est, qui se potius quam oves pascit. Illos Zach. c. 11 vocat idola: О pastor et idolum.» Пастырь 6. Taken from Faber, ibid.: «Quarto, [mercenarii] dicuntur veniente lupo dimittere oves et fugere.» Пастырь Христос. Taken from Faber, Dominica 2 Post Pascha, No. 9 «Documenta [on the Gospel for the day, viz. John 10.11–16 ]», sect. 1 «Christus quomodo pastor». 11. 1–12 cf Faber: «Christus quomodo pastor? Resp. quia instar pastoris Ecclesiam suam regit et custodit. Primo enim oves suas pascit SS. Eucharistia aliisque Sacramentis et verbo Dei. ... Sicut pastor innixus baculo suo stat intentus in suas oves, num quae aberret, vel an lupus aliquis adventet: sic Christus invigilabit Ecclesiae suae.» 11. 13–16 cf Faber: «Sanctus Hieronymus Zach. 11. pastoris insignia describit, Christo convenientia. Sunt autem pera, baculus, fistula, sibilus, melotes, seu ovis exuvium, et canes.» 11. 17–18 cf Faber: «Peram, imo multas peras gerit, vascula scilicet Sacramentorum, in quibus gerit animarum pharmaca et pabula.» 11. 19–20 cf Faber: «Baculum praefert, Crucem, de qua Psalm. 22 Virga tua et baculus tuus ipsa me consolata sunt. Nulla enim re magis recreantur Christi oves, quam Crucis et Passionis Dominicae assidua meditatione. Eo Daemonem prostravit et ab ovili suo arcet hodieque, dum vel nudo Crucis signo insidias eius depellit, et annihilât.» 11. 21–22 cf Faber: «Melotes in Christo quid, nisi humana eius natura, quam de ovibus suis, ut per omnia eis similis fieret, assumpsit?» 11. 23–24 cf Faber: «Fistula, qua mulcet oves, verba sunt divina, condones et Scripturae sacrae, aliique libri pii, quibus plena est Ecclesia.» 11. 25–28 cf Faber: «Sibilus sunt inspirationes cordis, quibus homines vocat ad se, et revocat a vitiis.» 11. 29–32 cf Faber: «Denique Molossi eius sunt Ecclesiae Doctores et Concionatores, Praelati, Confessarii, qui latratibus suis Ecclesiam defendunt, et ab ovili lupos arcent.» |
| Cum autem in cura, promptuarii rectoris nutu aliquando esset implicitus, quadam die subito iussu eius est vocatus. Forte enim tunc promptuarium ingressus ante vas steterat, & sudem, quae vulgo duciculum [«spigot», cf Scot, »doohickle " ] a potu scilicet educendo dicitur, manu tenens, in amphoram potum infundebat.» 11. 7–16 cf MSE: «Mirum dictu, ad unius iussionis nutum, relictis quae habebat in manibus, cucurrit concitus ardore obedientiae amphorae observantiam oblitus. Bloque ante Abbatem stante, interim potus in vasculum suppositum defluere non cessans, postquam ad superficiem vasis venit, in modum columnae superne constipatum in gyrum coronari coepit: ultro cineres illud liquamen quod vix clausum valet contineri, ut quondam Dei populo transeunte absque litoribus Jordanis fluenta, in sublime tolli, ut liquido patesceret, quanta esset virtus obedientiae, cuius fructus nullo modo potest in terris deperire. At ille quod acceperat, non suo sed Abbatis merito reputavit. Vincent. Belvac. lib. 23. c. 114.» (p. 534). Последование . Taken from Faber, In Festo Nativitatis Christi», No. 5 «Quomodo perfectiones divinae in Christi Incamatione elucescant», sect. 3 «Misericordia»: «Hoc est quod S. Augustinus dixit, non mérita, sed peccata nostra Salvatorem e caelo in terram detraxisse. Videns enim miserias nostras et pondus peccatorum importabile dorsa nostra premere, descendit ad nos, et illud in dorsum suum transtulit, ita ut sua diceret peccata nostra, et ut sua expiaret.» Последование Христу в небо. Taken from Faber, In Festo Ascensionis Domini, No. 6 «Quomodo Christum prosequi et comitari in caelum quisque debeat». The poem summarises most of the sermon, as follows: 11. 1–6 cf Thema: «Hodie auditores, vera ilia foederis area [the ark of the covenant, see 2Sam. 6 ], Christus, illata est in caelestem civitatem, ut ibi aetemum habitet. Nostrarum igitur partium est, ut arcae huius deductionem quibus par est honoribus et gaudiis prosequamur. Et quia corporis gressibus prosequi non possumus, saltern animi affectibus debemus.» 1. |
| Пища и питие. This poem, like the preceding one, is located in A among several poems on the subject of eating and drinking which derive from Faber, Dominica 16 Post Pentecosten, Nos. 5 and 6 (see vol. 3 of the present edition, Table of Sources), but Simeon does not appear to have taken the idea from Faber. Пиявица. Published in Panenko and PLDR. Пияница душу продаде демону. Taken from MSE (1653), «Anima», No. 1 «Animam propriam quidam ebriosus daemoni vendidit, & ab eo vna cum corpore ad infernum deuehitur». 11. 1–24 cf MSE: «Ingluuiei, iuramentis, & maledictionibus in loquendo Gallia prae caeteris fere terris studet auidius. In hac, vt a fratre Ordinis Praedicatorum audiui, accidit, quod subiungo. Sedebant quidam viri honesti quantum ad seculum, in tabema, & bibebant. Et cum incaluissent mero, coeperunt conferre de diuersis ad inuicem, & inuectus est sermo quid futurum hie post hanc vitam: Tunc vnus: Vanissime, inquit, a clericis istis decipimur, qui dicunt animas sine corporibus viuere post hanc vitam. Hoc dicto in risum omnibus concitatis, aduenit homo statura foris & magnus, & residens cum illis vinum postulabat, bibit, quaerit quis sit sermo inter eos?» 11. 25–36 cf MSE : «De animabus inquit ille qui supra. Si quis esset qui earn vellet emere, foro optimo darem earn, & de precio eius in communioni omnibus ad bibendum. Tunc omnibus cachinnantibus, ille qui superuenerat. Talem, inquit, mercatorem quaero, paratus sum earn emere, dicito, quanti dabis? Et ille claro vultu; Tanti, inquit. Mox conuenientibus eis in precio, soluit emptor statim pecuniam, & laetantibus omnibus biberunt pleno calice, non curante ad primum illo quod animam vendidisset.» 11. 37–54 cf MSE: «Vespere autem facto; Tempus est, inquit emptor, vt quisque nostrum ad propria reuertatur; vos tamen antequam separemur date iudicium; Si quis equum emerit capistri vinculo alligatum, numquid cum equo in ius ementis cederet & capistrum? Cui omnes pariter responderunt; Vtique cederet. Nec mora, venditorem, quaestionis & responsionis horrore trementem, emptor cum anima & corpore videntibus omnibus sursum leuauit in aera, & secum, vt certum est, ad infema protraxit, diabolus enim erat in hominis specie. |
| or.oct. 1258, f. 158r). Можно предположить, что восточно-сирийский переписчик заметил эту несогласованность и, для того чтобы не скомпрометировать Феодора, заменил его имя на выражение «один из учителей». Пример 6 Святые отцы/Феодор Рассмотрим следующий фрагмент. Таблица 8 Перевод с греческого ( Исаак Сирин , 1911, 63) Перевод с сирийского (Wensinck, 1923) Сирийский «оригинальный» текст (Isaacus Ninivita, 1909, 168) И если чистою молитвою едва ли кто молится, то что сказать о молитве духовной? У святых Отцов было в обычае всем добрым движениям и духовным деланиям давать именование молитвы. И не только Отцам, но и всем, которые просвещены ведением, обычно всякое прекрасное делание вменять почти за одно с молитвою. Ясно же, что иное дело – молитва , а иное – совершаемые дела. Иногда сию, так называемую духовную, молитву в одном месте называют путем, а в другом ведением, а инде – умным видением. Видишь, как Отцы переменяют названия духовных предметов? Ибо точность именований устанавливается для предметов здешних, а для предметов будущего века нет подлинного и истинного названия, есть же о них одно простое ведение, которое выше всякого наименования и всякого составного начала, образа, цвета, очертания и всех придуманных имен. Поэтому, когда ведение души возвысится из видимого мира, тогда Отцы в означение оного ведения употребляют какие хотят названия, так как точных именований оному никто не знает. Now if man is hardly able to pray pure prayer what must be said of spiritual prayer? The holy Fathers ( ) are accustomed to designate all profitable emotions and all spiritual working by the name of prayer. And the blessed commentator ( ) even counts beautiful deeds as prayer; though it is clear that prayer is different from deeds which are things done. But sometimes they designate () by spiritual prayer that which they sometimes call () 22 contemplation; and sometimes knowledge; and sometimes revelations of intelligible things. Doest thou see, how the Fathers change ( ) their designations of spiritual things? This is because accurate designations can only be established concerning earthly things. The things of the world-to-be do not possess a true name, but only simple cognition, which is exalted above all names and signs and forms and colours and habits and composite denominations. When, therefore, the knowledge of the soul exalts itself above this circle of visible things, the Fathers use ( ) concerning this knowlegde any designations they like, though no one does know the real names in order that the psychic deliberations may be based on them. |
| V. Legoida says that the memorandum signed in the Western Ukraine indicates the difficult situation in those dioceses for the faithful Moscow, November 15, 2014 Earlier it became known that on November 13 in the Rivne region a document calling for the establishment of “the one Ukrainian local Orthodox Church” had been adopted on the local authorities’ initiative, reports RIA-Novosti . The appearance in the Rivne region of a memorandum calling for foundation of “the one Ukrainian local Orthodox Church” indicates the present difficult situation in western dioceses of the canonical Ukrainian Orthodox Church (UOC MP), said Vladimir Legoida, chairman of the Synodal Information Department of the Russian Orthodox Church, to the RIA-Novosti reporter. Along with head of the Rivne state regional administration, representatives of the unrecognized “Kyiv Patriarchate”, as well as the Ukrainian Greek Catholic Church (the Uniates), the paper was signed by two representatives of UOC MP as well: by Metropolitan Anatoly of Sarny and Polissia and Metropolitan Bartholomew of Rivne and Ostroh. “This document shows the extremely difficult situation of the dioceses and the faithful of the canonical Orthodox Church in the Western Ukraine. Such documents are obviously signed under a very strong political pressure,” V. Legoida noted. “The so-called ‘Kyiv Patriarchate’ is splitting Ukrainian society through its open aggression, seeking to collect dividends from the difficult political situation and the people’s misfortune,” reads the official comment of Bishop Clement of Irpin, chairman of the Information Department of UOC MP. Bishop Clement called “cynical” the current attempts of the “Kyiv Patriarchate”, “which is using administrative resources to make bishops of UOC MP pretend that there is no crude violation of rights of Orthodox believers in the Rivne region.” According to him, “every day the Metropolitanate of Kiev receives appeals from residents of Polissia, Volhynia and Galicia, who are being deprived of their constitutional right to religious freedom.” The Metropolitanate of Kiev (MP) has stressed that the Church Hierarchy of UOC did not give its blessing to sign the memorandum. Vladimir Legoida has expressed his astonishment at the signature of one representative of the Ukrainian Greek Catholic Church at the Rivne memorandum, referring to it as to “a canonical nonsense”. “If the Uniate Church members are declaring the necessity of establishing a single autocephalous Church in the Ukraine with their involvement, then, first of all, they must declare their cessation of liturgical and canonical communion with the Holy See [the Roman Catholic Church], and stop praying for the Pope during their services. Otherwise, their participation in this process is absolutely unclear. This is a canonical nonsense, an absurdity,” the agency’s spokesman added. 19 ноября 2014 г. Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Anglican Province of South Sudan and the Sudan Recognizes the Anglican Church in North America Rejects the Episcopal Church " s Redefinition of Marriage Following their November 25-28, 2015, meeting, the House of Bishops of the Anglican Province of South Sudan and the Sudan, announced that they have formally recognized the Anglican Church in North America (ACNA). They also recommended that the Most Rev. Dr. Daniel Deng Bul, Archbishop of the Church of South Sudan and the Sudan, forge a closer relationship with the Anglican Church in North America. The decision to recognize the Anglican Church in North America was made in conjunction with a decision to end formal ties with The Episcopal Church (TEC). In a letter published following their meeting, the Sudanese House of Bishops pointed in particular to two resolutions passed by The Episcopal Church this past summer that redefine marriage. " In our view such innovations are not in conformity with the Scriptures, " the bishops wrote. The Sudanese House of Bishops recommended that their Provincial Synod sever their relationship with The Episcopal Church and any other province or diocese that approves liturgies for the blessing of same sex relationships. In addition, the bishops noted that there are Sudanese " diaspora congregations " that are originally from the Church of South Sudan and the Sudan, but are currently under TEC dioceses and parishes that support same-sex blessings and marriages. The Sudanese House of Bishops encouraged these congregations to join the Anglican Church in North America (ACNA) wherever possible. Archbishop Foley Beach commended the Sudanese House of Bishops, " Despite the ravages of war and the suffering of their people, they are courageously committed to standing on the historic teachings of the Bible and Anglican Church. I look forward to deepening our partnership for the cause of Jesus Christ. " Virtue Online 3 декабря 2015 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Rev. Isaac Malueth 2 декабря 2016, 10:00 Since God has been known for ages as our Father, He remains as our Father because we are not discriminating sex (male & female) here but rather we supplement one another. We should beware here of being blasphemous against our God who knows our total being and see through a very thought and attitude we have. (Eb. 4:12) Be blessed and thanks. Мы в соцсетях Подпишитесь на нашу рассылку |
| In Iran Christians sentenced to 80 lashes for " use of wine " at Liturgy Tehran, October 28, 2013 In connection with the " using of wine by four Christians sentence " by the Iranian court that drew a wide response, the UN has made an appeal to the government of the republic, calling it to stop persecution of religious minorities on its territory, reports the Linga portal. Thus, on October 6 this year, the consideration of the criminal case has been finished, in which four those Iranian Christians were involved, who had been detained during celebration of a Liturgy in a house Church on suspicion of " drinking alcohol " . As a result of court sessions a sentence was passed that charged the state penitentiary services to lash each convicted Christian 80 times. The UN reaction on the above-mentioned permission of this notorious criminal case was the report of a human rights activist Ahmad Shaheed, in which the author stresses the critical situation in the Muslim republic. In the view of the international activist, pressure on Christians of Iran by radical measures is being exerted today as well, in spite of pre-election assurances of the new president Hassan Rouhani to quickly stabilize the confessional picture and improve the situation with religious minorities in the country. Shaheed also notes that the main target of the state apparatus is the missionary groups who preach the Gospel and give support to the faithful in their secret performance of religious ceremonies. According to the materials of the Department of State of the USA, the number of Iranian Christians in recent years has reached the mark of 370 000 people. Despite this, according to the UN human rights activist, " Iran is waging an active struggle against Christianity and Christians, oppressing the journalists and politicians who are loyal to them, depriving them of elementary medical care (we have seen an example of this in Pastor Saeed Abedini) and condemning to death former Muslims, converted to the faith of Christ " . Forcibly closing house churches, banning the faithful from performing services in their native language, the authorities, according to Shaheed " s comment, are de facto following the sentiments of Iranian religious figures, who see in Christianity only " a threat to the Muslim majority of the country " . In its turn, the Iranian government has criticized the UN report, calling it " one-sided " and " partial " . The Iranian press has responded to the text of Ahmad Shaheed also, accusing him of " using western ideals as the universal world standard " . The authorities of Iran have already detained around 300 Christians during 2010-2013 and have sentenced dozens of clergymen and church servants for " crimes against national security " . Pravoslavie.ru 4 ноября 2013 г. ... Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| Sliding into ecumenism is becoming more dangerous, Metropolitan Seraphim of Piraeus warns/Православие.Ru Sliding into ecumenism is becoming more dangerous, Metropolitan Seraphim of Piraeus warns Piraeus, July 1, 2015 Metropolitan Seraphim of Piraeus has once again harshly criticized the ecumenical initiatives of primate of the Roman Catholic Church. His statement on this subject was published by the Greek Romfea portal: “Sliding into ecumenism is becoming more dangerous. Now there are attempts to abrogate the Holy Canons. Heretics are suggesting the variants of our destruction, while some of our clerics holding high positions of authority are, unfortunately, discussing them! A new “bomb” was recently exploded by heresiarch of the Vatican, Pope Francis I, who suggested to establish a common date for celebrating Easter by all Christians: Orthodox and heretics. And this has been the subject of extensive discussion in the society since then! This spiritual paralytic from the ancient and noble See of the Patriarch of the West is suggesting “to throw into the rubbish bin” the holy decree of the First Oecumenical Council (held in 325) which unequivocally established the method of calculation the date of Easter, the Feast of the Feasts. This canon does not provide for any further changes, but, instead, is to obeyed precisely. According to the information that we have, Patriarch Bartholomew I of Constantinople has given an interview to the journalist Andrea Tornielli (the La Stampa Italian newspaper) in which, among other things, the patriarch comments on the encyclical of Pope Francis I on ecology. But the journalist’s final question on the unified date for celebrating Easter was a true revelation. Here it is: “Pope Francis has also proposed to agree on the concrete common date of Easter. Do you agree with this?” And the First Hierarch of Constantinople replied: “For already more than half a century the Orthodox Church has been discussing the possibility of a common date of Easter, the Feast of the Feasts. But in reality as part of the preparation for holding the All-Orthodox Meeting, scheduled for next year in Istanbul, various variants on the scientific and liturgical levels have been examined. Nevertheless, in recent years, and especially following the fall of “the iron curtain”, certain forces in some of national Local Orthodox Churches, are, unfortunately, opposing this idea of the reform. Beyond doubt, this agreement on the concrete and unified date for celebration of Easter would be important especially for Christians living in America, the Western Europe and Oceania. But no matter whether you personally encourage this idea or disagree with it, this proposal must be accepted by all the Autocephalous Orthodox Churches, that we may not endanger the unity of the Orthodox world”. |
| Faithful remember victims of 9/11 terrorist attacks New York, September 11, 2010 - OCA On the second weekend of September 2010, Orthodox Christian faithful across North America and beyond offered special prayers in remembrance of those who lost their lives in the September 11, 2001 terrorist attacks. In New York, His Eminence, Archbishop Demetrios of the Greek Orthodox Archdiocese of America, celebrated a Memorial Service at the site of the former World Trade Center. Representing His Grace, Bishop Michael of the OCA Diocese of New York and New Jersey at the service was Igumen Christopher [Calin], dean of Holy Virgin Protection Cathedral on New York " s lower east side. [In the weeks and months immediately following the attack on the World Trade Center, the cathedral " s clergy and faithful had been deeply involved in ministering to attack victims and local fire department personnel and their families.] In his comments after the Memorial Service, Archbishop Demetrios emphasized that this is a day on which we remember the innocent victims who died, and that we should not allow the significance of the day to be overshadowed by any other issues or interests. He read from the Wisdom of Solomon, 3: 1-7. Also present at the service were His Grace, Bishop Savvas; Father John Romas, pastor of Saint Nicholas Church, which was destroyed when World Trade Center Tower Two collapsed [see related story at www.oca.org/news/2238 ]; five priests of the Greek Orthodox Archdiocese, and numerous laypersons, some of whom had lost family members in the attack. Members of the police and fire departments, as well as representatives from the embassies of Greece and Cyprus, also were in attendance. In Moscow, the annual Memorial for the Innocent Victims of Terrorism was celebrated at the OCA " s Representation Church of the Great Martyr Catherine. Archimandrite Zacchaeus invited His Excellency, Mr. John Beyrle, Ambassador of the USA to the Russian Federation, to address the gathering at the conclusion of the service. Also invited to address the faithful was Alexander P. Torshin, First Deputy of the Chairman of the Federation Council of the Russian Federation, and Senator Sergei E. Sheblygin, President of the Saint Andrew the First Called Foundation and the Center for the National Glory of Russia, who attended in the absence of Vladimir I. Yakunin, Chairman of the Board of Trustees, who annually attends the service. Following the service, Archimandrite Zacchaeus led everyone in ringing the bell that hangs in the memorial bell tower erected in honor of the 9/11 terrorism victims. A photo gallery of the service may be found at , while a video is posted at www.youtube.com/watch?v=hrW86NJtGOc . Official website of the Orthodox Church in America 13 сентября 2010 г. ... Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
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