| Repertorio topografico delle pitture delle catacombe romane. Vat., 1975; Age of Spirituality: Late Antique and Early Christian Art, Third to Seventh Century/Text by M. E. Fraser; introd. by K. Weitzmann. N. Y., 1977; Stevenson J. A. R. The Catacombs: Rediscovered Monuments of Early Christianity. L., 1978; idem. The Catacombs: Life and Death in Early Christianity. Nashville, 1985; Mancinelli F., Wassermann C. The Catacombs of Rome and the Origins of Christianity. Firenze, 1981; Deichmann F. W. Einführung in die christliche Archäologie. Darmstadt, 1983; Gaston R. W. British Travellers and Scholars in the Roman Catacombs//J. of the Warburg and Courtauld Institutes. L., 1983. Vol. 46. P. 144-165; St ü tzer H. A. Die Kunst der römischen Katakomben. Köln, 1983; idem. Frühchristliche Kunst in Rom. Köln, 1996; Scheffler W. Vasa Sacra aus fünf Jahrhunderten: Ein Kat. B., 1984; Osborne J. The Roman Catacombs in the Middle Ages//Papers of the British School at Rome. L., 1985. Vol. 53. P. 278-328; Snyder G. F. Ante Pacem: Archaeological Evidence of Church Life before Constantine. Macon, 1985, 2003 2; Konikoff A. Sarcophagi from the Jewish Catacombs of Ancient Rome. Stuttg., 1986; Weitzmann K., Kessler H. L. The Frescoes of the Dura Synagogue and Christian Art. Wash., 1990; Ferrua A. The Unknown Catacomb: A Unique Discovery of Early Christian Art. New Lanark, 1991; Morris J. Death-Ritual and Social Structure in Classical Antiquity. Camb., 1992; Baruffa A. The Catacombs of St. Callixtus: History, Archaeology, Faith. Vat., 1993; idem. Giovanni Battista de Rossi: L " archeologo esploratore delle catacombe. Vat., 1994; Finney P.-C. The Invisible God: The Earliest Christians on Art. N. Y.; Oxf., 1994; Meyer W. W. The Phial of Blood Controversy and the Decline of the Liberal Catholic Movement//JEcclH. 1995. Vol. 46. N 1. P. 75-94; Порфирий (Успенский), еп. Святыни земли Италийской: (Из путевых зап. 1854 г.). М., 1996; Ditchfield S. Text Before Trowel: Antonio Bosio " s Roma Sotterranea Revisited//The Church Retrospective/Ed. |
| In this vein, Fr. Dmitry Smirnov, chairman of the Patriarchal Commission for Family and Protection of Motherhood and Childhood, noting IVF’s low success rate, terms it “absolutely unacceptable,” in that spare embryos are created and destroyed. He also speaks against surrogacy as “an affront to the human dignity of the hired mother,” and against the practice of donating sperm: “Marriage is a mystery of the two, in which there is no place for a third party.” In this point, Fr. Dimitry follows the Holy Synod’s 2000 document “The Basis of the Social Concept of the Russian Orthodox Church,” which states , The Church cannot regard as morally justified the ways to childbirth disagreeable with the design of the Creator of life. If a husband or a wife is sterile and the therapeutic and surgical methods of infertility treatment do not help the spouses, they should humbly accept childlessness as a special calling in life. In these cases, pastoral counsel should consider the adoption of a child by the spouses’ mutual consent. Among the admissible means of medical aid may be an artificial insemination by the husband’s germ cells, since it does not violate the integrity of the marital union and does not differ basically from the natural conception and takes place in the context of marital relations. However, the document goes on to state, “Manipulations involved in the donation of germ cells do violate the integrity of a person and the unique nature of marital relations by allowing of a third party to interfere… The use of donor material undermines the foundations of family relationships, since it presupposes that a child has, in addition to the “social” parents, the so-called biological ones” (XII.4). “In the end, every person, caught in some situation, is faced with the question of what is moral or immoral,” Met. Hilarion concluded. 22 мая 2017 г. Оценка: 1 2 3 4 5 6 7 8 9 10 скрыть способы оплаты скрыть способы оплаты Смотри также Комментарии Подпишитесь на рассылку Православие.Ru |
| Орейдж снова занялся теософией и журналистикой, но, хотя в следующем году он основал новый литературный журнал «Нью Инглиш Уикли», заинтересовался теорией Социального Доверия 277 , которой увлекался и Эзра Паунд, и печатался в оккультных журналах, прежний пыл из него вышел. Умер он в 1934 г. Однако его семья долгое время не могла избавиться от влияния Учителя. Когда после Второй мировой войны Джесси Дуайт посетила Гурджиева в Париже, возможно надеясь узнать, чем он руководствовался в отношениях с ее мужем, Гурджиев рассказал ей трагическую историю о выдающемся человеке, который был слишком умен, чтобы понять простые истины, и заставил ее расплакаться 278 . 255 2. См. С. Прокофьев. Рудольф Штейнер и учреждение новых мистерий. (S. Prokofieff. Rudolf Steiner and Foundation of the New Mysteries, trans. P. King, Rudolf Steiner Press.) 256 3. О трехчленности социального организма см.: Rudolf Steiner. The Renewal of Social Organism, trans. E. Bowen Wedgwood and R. Mariott. 257 4. Rudolf Steiner. Deeper Insights into Education, trans. R. Querido. См. также: Francis Edmunds. Rudolf Steiner Education, Rudolf Steiner Press, 1985. 258 5. CM. F. Huseman, The Anthroposophicla Approach to Medicine, 3 vols, trans. P. Luborsky and B.Kelly. 259 6. R. Steiner. Karmic Relationships in Esoteric Studies, 8 vols. trans. G. Adams, C. Davey and D. S. Osmond, 1972–1983. 260 7. Эти эпизоды почерпнуты из Peters., op. cit., p. 64 (о велосипедах) и pp. 59–60 (деньги на карманные расходы). 261 8. Об отношениях Гурджиева с Орейджем см. Moore, op. cit., и A. Alpers. Life with Katherine Mansfield, Cape, 1980. 262 9. О влиянии Гурджиева и Орейджа на американских писателей см.: Z. Gale. Preface to a Life (1926); G. Munson, The Dilemma of the Liberated (1930); J. Toomer. Essentials (1931); E. Wilson. The Literary Consequenses of the Crash, reprinted in The Shores of Light (1953). 263 10. См.: G. Leblanc. La machine a Courage, 1947; и M. Andersen. The Unknowable Gurdjieff, Routlege Kegan Paul, 1962. 266 13. См.: E. Merston. Talks With Sri Ramana Maharishi, Tirvannamalai, 1963. См. также: Moore, op. cit., pp. 357–358. 270 17. Тумер и Успенский оба верили в то, что Гурджиев оказался «выше» несчастного случая, но предполагали, что могли быть и иные причины аварии. См.: Webb, op. cit., pp. 293–298. 277 24. Экономическая теория, предложенная майором С. X. Дугласом (1879–1952) и основанная на контроле цен. Читать далее Поделиться ссылкой на выделенное |
| Источник: Сайт Общецерковной аспирантуры и докторантуры им. свв. Кирилла и Мефодия Литература Audi, Robert. Religious Commitment and Secular Reason . Cambridge, New York: Cambridge University Press, 2000. Bellah, Robert N. Habits of the Heart: Individualism and Commitment in American Life . New York: Harper & Row, 1986. Berger, Peter L. The Sacred Canopy . New York: Doubleday, 1967. Berger, Peter L., ed. The Desecularization of the World: Resurgent Religion and World Politics . Washington, D.C., Grand Rapids, Mich.: Ethics and Public Policy Center; W.B. Eerdmans Pub. Co., 1999. Berger, Peter L. " Secularization Falsified. " First Things February (2008): 23-27. Bruce, Steve, and Roy Wallis. " Secularization: The Orthodox Model. " In Religion and Modernization , edited by Steve Bruce. Oxford: Clarendon Press, 1992: 8-29 Casanova, José. Public Religions in the Modern World . Chicago: University of Chicago Press, 1994. Casanova, José. " Secularization. " In International Encyclopedia of the Social and Behavioural Sciences , edited by Neil J. Smelser and Paul B. Baltes, 20. Amsterdam, Paris et.al.: Elsevier, 2001: 13786-13791. Casanova, José. " Religion, European Secular Identities, and European Integration. " In Religion in an Expanding Europe , edited by Peter J. Katzenstein and Timothy A. Byrnes. Cambridge: Cambridge University Press, 2006: 65-92 Casanova, José. " Public Religions Revisited. " In Religion: Beyond the Concept , edited by Hent de Vries. Fordham: Fordham University Press, 2008: 101-119. Connolly, William E. Why I Am Not a Secularist . Minneapolis: University of Minnesota Press, 1999. Davie, Grace. Religion in Britain since 1945: Believing without Belonging . Oxford: Blackwell, 1994. Diamond, Larry Jay, Marc F. Plattner, and Philip J. Costopoulos, eds. World Religions and Democracy . Baltimore, Md.: Johns Hopkins University Press, 2005. Durkheim, Emile. The Elementary Forms of Religious Life . Translated by Karen E. Fields. New York: Free Press, 1995. Eder, Klaus. " Europäische Säkularisierung. Ein Sonderweg in die Postsäkulare Gesellschaft? " Berliner Journal für Soziologie 12 (2002): 331-344. |
| Tweet Нравится Orthodox volunteers bring more than 1,000 Christmas gifts to Syria Moscow, December 22, 2016 Photo: A Russian delegation has arrived in Damascus with humanitarian aid and more than 1,000 children’s Christmas gifts in tow, for families that have lost parents in the war, reports life.ru . The cargo of medicine, grains, sugar, salt, pasta, canned foods, candy, stationery, and children’s toys was delivered by participants from the “Forty Times Forty” Orthodox public organization, the Apostle Paul Foundation, and the Orthodox social network “Elitsy.” Assistance is also being brought to the St. Thecla Convent in Maaloula which was destroyed in September 2013 by militants who kidnapped the abbess and eleven nuns, releasing them in April 2014. The monastery is being supplied with liturgical utensils, icons and procession banners. The delegation will also visit refugee camps, childrens " hospitals, orphanages, and students who have lost parents in the war, as well as various monasteries and churches. Additionally, the volunteers have a meeting scheduled with His Holiness Patriarch John X of Antioch, as well as various governmental and public figures. 22 декабря 2016 г. Рейтинг: 10 Голосов: 1 Оценка: 1 2 3 4 5 6 7 8 9 10 Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также IOCC Still Responding to Syrian Families in Aleppo IOCC Still Responding to Syrian Families in Aleppo IOCC maintains one of the largest established networks in Syria delivering life-saving humanitarian aid. IOCC’s reach extends to large parts of Syria through programs that provide emergency relief with health, education, water, sanitation, hygiene, shelter, crisis counseling and economic recovery assistance. Since 2012, IOCC has provided humanitarian relief to four million Syrian people displaced in their own country, or living as refugees in Jordan, Lebanon, Iraq, Armenia, Greece and Serbia. Church-state delegation visits Syria Church-state delegation visits Syria During their stay in Syria, the delegation visited the camp for displaced people in ash-Sham suburb of Damascus and the boarding school for children whose parents were killed defending their homeland from terrorists. " Moscow gives us hope " , says Syrian Catholic patriarch " Moscow gives us hope " , says Syrian Catholic patriarch " We will thank anyone who helps us stay in our country " Комментарии Elijah Borek 22 декабря 2016, 21:00 True Christian unity! Volunteers of the " 40x40 " (Sorok sorokov) Orthodox movement do so much good, they are active, courageous and openhearted. Новые материалы Выбор читателей © 1999-2016 Православие.Ru |
| Future of abortion question is in support for women and families—Vladimir Legoida Only real measures to support women and families in need are capable of changing the current situation with abortions in Russia and lowering abortion rates, Chairman of the Synodal Department for Church’s Relations with the Society and Mass Media Vladimir Legoida believes. In his article, published in the Izvestiya newspaper, Vladimir Legoida noted that “much has been done of late in Russia to prevent abortions from further killing the happiness of many women and men.” “Abortion rates are dropping, the social factors for abortions have been reduced to a minimum—from eleven to one,” the head of the synodal department said. However, the ultimate solution to this problem, in the Church representative’s view, depends on “measures to support women and families in need.” And, according to him, “many public organizations are taking part” in the implementation of these tasks. As Vladimir Legoida has noted, the Russian Orthodox Church is not indifferent to this issue either. “The Russian Orthodox Church has proposed a comprehensive program for supporting families and children. The Church is establishing homes for mothers in difficult life situations and is rendering aid to families with many children,” the head of the synodal department stressed. In Vladimir Legoida’s opinion, it is important that “a discussion is taking place in Russian society in which many people say that abortion is morally unacceptable and is a forced choice.” At the same time, the representative of the Russian Orthodox Church is convinced that it is necessary to continue working for abortion to no longer “be a part of compulsory medical services anymore, from being the norm of life of physicians, women and men, and an acceptable practice for society.” According to him, “pregnancy is not an illness and therefore abortion is not a normal medical operation.” It should be noted that lately there has been an active discussion in Russian society on the necessity of at least the partial exclusion of abortions from the Obligatory Medical Insurance system. Translated by Dmitry Lapa Foma 14 декабря 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| 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 |
| zu «Joseph und Aseneth». Tüb., 1980; Delling G. Die Kunst des Gestaltens in Joseph und Aseneth//NTIQ. 1984. Vol. 26. P. 1-42; Rowland Chr. А Man Clothed in Linen, Daniel 10. 6ff. and Jewish Angelology//JSNT. 1985. Vol. 24. P. 99-110; Lindars B. «Joseph and Asenath» and the Eucharist//Scripture: Meaning and Method/Ed. B. P. Thompson. [Hull], 1987. P. 181-199; Chesnutt R. D. Bread of Life in Joseph and Aseneth and in John 6//Johannine Studies: Essays in Honor of F. Pack/Ed. J. E. Priest. Malibu, 1989. P. 1-16; idem. From Death to Life: Conversion in Joseph and Aseneth. Sheffield, 1995; Dschulnigg P. Überlegungen zum Hintergrund der Mahlformel in JosAs: Ein Versuch//ZNW. 1989. Bd. 80. N 3/4. S. 272-275; Holz T. Christliche Interpolationen in Joseph und Aseneth// Idem. Geschichte und Theologie des Urchristentums: Gesammelte Aufsätze/Hrsg. E. Reinmuth, Ch. Wolff. Tüb., 1991. S. 55-71; Zerbe G. M. Non-Retaliation in Early Jewish and NT Texts: Ethical Themes in Social Contexts. Sheffield, 1993; Humphrey E. M. The Ladies and the Cities: Transformation and Apocalyptic Identity in Joseph and Aseneth, 4 Ezra, the Apocalypse and the Shepherd of Hermas. Sheffield, 1995; Standhartinger A. Das Frauenbild im Judentum der hellenistischen Zeit: Ein Beitrag anhand von «Joseph und Aseneth». Leiden, 1995; idem. Weisheit in «Joseph und Aseneth» und den paulinischen Briefen//NTS. 2001. Vol. 47. N 4. P. 482-501; Bohak G. Joseph and Aseneth and the Jewish Temple in Heliopolis. Atlanta, 1996; Hubbard M. Honey for Aseneth: Interpreting a Religious Symbol//JSP. 1997. Vol. 8(16). P. 97-110; Kraemer R. Sh. When Aseneth Met Joseph: A Late Antique Tale of the Biblical Patriarch and his Egyptian Wife, Reconsidered. Oxf., 1998; Schneider M. Sefer Yosef ve-Asnat ve-ha-mistiqah ha-yahudit ha-qadomah [= Шнейдер М. Книга Иосифа и Асенеф и ранняя еврейская мистика]//Kabbalah: J. for the Study of Jewish Mystical Texts. Culver City, 1998. Vol. 3. P. 303-344 (на иврите); он же. Инициация и небесный мед в Повести об Иосифе и Асенефе//Мат-лы XII Ежег. |
| Филипп Шафф (протестант) Глава VIII. Жизнь христиан в сравнении с безнравственностью язычников §88. Литература Источники Труды апостольских отцов церкви. Апологии Иустина. Практические трактаты Тертуллиана . Послания Киприана. Каноны соборов. Апостольские постановления и каноны. Деяния мучеников. – О состоянии Римской империи: Истории Тацита, Светония и Диона Кассия, произведения Сенеки, Горация, Ювенала, Персия, Марциала. Труды W. Cave: Primitive Christianity, or the Religion of the Ancient Christians in the first ages of the Gospel. London, fifth ed. 1689. G. Arnold: Erste Liebe, d. i. Wahre Abbildung der ersten Christen nach ihrem lebendigen Glauben und heil. Leben. Frankf. 1696 и другие многочисленные издания. Neander: Denkwürdigkeiten aus der Geschichte des christlichen Lebens (I st 1823), vol. i. 3 rd ed. Hamb. 1845. Английские перевод: Kyland: Neander " s Memorials of Christian Life, in Bohn " s Library, 1853. L. Coleman: Ancient Christianity exemplified in the private, domestic, social, and civil Life of the Primitive Christians, etc. Phil. 1853 . C. Schmidt: Essai historique sur la société dans le monde Romain, et sur la transformation par le Christianisme. Par. 1853. Перевод на немецкий: Α. V. Richard. Leipz. 1857. Ε. L. Chastel: Études historiques sur l " influence de la charité durant les premiers siècles chrét. Par. 1853. Премия Французской Академии. Перевод на английский: The Charity of the Primitive Churches, G. A. Matile, Phila. 1857. A. Fr. Villemain: Nouveaux essais sur l " infl. du Christianisme dans le monde Grec et Latin. Par. 1853. Benj. Constant Martha (член Académie des sciences morales et politiques, избран в 1872): Les Moralistes sous l " Empire romain. Paris 1854, 2 nd ed. 1866 (премия Французской Академии). Fr. J. M. Th. Champagny: Les premiers siècles de la charité. Paris 1854. См. также его труд Les Antonins. Paris 1863, 3 rd ed. 1874, 8 vols. J. Denis: Histoire des theories et des idées morales dans l " antiquité. Paris 1856, 2 tom. P. Janet: Histoire de la philosophie morale et politique. Paris 1858, 2 tom. |
| Предыдущий Следующий Смотри также Metropolitan Nikolaos of Pfthiotis: “Europe is thirsting for our de-Christianization” Metropolitan Nikolaos of Pfthiotis: “Europe is thirsting for our de-Christianization” “While we are sitting about and doing nothing, our enemies are little by little taking out stones from the foundation of our life and our Church, so that everything should then collapse itself,” said Metropolitan Metropolitan Nikolaos of Pfthiotis in his speech at the Divine Liturgy on September 16 in Athens. The European Left’s War On Christianity The European Left’s War On Christianity It was an attack of unreasoning rage and unrelenting hatred on one of the world’s greatest symbols of love and peace, life and hope. The Serbian Church calls reprinting of blasphemous cartoons “spiritual violence” The Serbian Church calls reprinting of blasphemous cartoons “spiritual violence” According to Bishop Irinej of Backa, ridiculing historic figures who shaped the unique religious identity of hundreds of millions of our contemporaries goes beyond the scope of freedom of speech, guaranteed by law, and is absolutely inadmissible. Комментарии andreasmamalakis@yahoo.com 27 января 2015, 23:00 NGOs are the cover for atheists and secularization and social engineering by the west. Their purpose is to brainwash and indoctrinate. The goal is the destruction of faith- particularly the Christian faith. The NGOs are cancerous for families and for healthy communities. They are the silent attack on a country or culture. Learn how they are/were used in the middle east, north Africa, South America, other eastern block countries, Russia . . . This is one tool of many that the empire uses to deconstruct and assimilate nations thereby expanding the empire " s subjects and attacking Christianity. Arise O Lord and let your enemies be scattered, let those that hate you flee from before your face. Through the prayers of St Sava may Serbia be blessed and the people be gathered back into Christ " fold. © 1999-2015 Православие.Ru |
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