| О том, что на Руси икона «Христос во гробе» отождествлялась со страстной реликвией, на наш взгляд, свидетельствует икона XIV в. из собрания ГТГ, двуцветный – бело-коричневый – красочных слой которой более всего напоминает нерукотворное изображение на плащанице 905 . Мысль о чудесном происхождении иконографии «Уныние нашего Господа» была характерна даже для позднего средневековья – так, Максим Грек называл его «нерукотворенным образом Спасова схождения» 906 . Значительную роль в создании иконографического и художественного замысла икон «Нерыдай мене Мати» играл сам материал – белая льняная ткань, на которой чудесным образом запечатлелся сначала лик живого Христа, а после смерти Спасителя и все его мертвое тело 907 . Включение мотива ткани, ставшей осно, непосредственно соприкасавшейся с истинной плотью Бога 908 , придавало композиции достоверность, а иконное пространство наделяло божественным присутствием Воплощенного. Поэтому на иконах «Не рыдай мене Мати» образ белоснежной ткани столь значим и в смысловом, и в художественном отношении. Irina Shalina State Russian Museum, Saint Petersburg The icon of Christ the man of sorrows and the image-relic of the Constantinopolitan shroud The purpose of this article is to demonstrate a very important and so far insufficiently studied phenomenon of Byzantine culture – its tendency to use relics as icons and to venerate icons as relics, thus combining them in one object of worship. Not of minor importance in Byzantium was the sacred space of the church – reliquary where such an object was demonstrated. This space like the icon-relic itself was considered as a model, as a kind of archetype. One of Byzantine representations, which reflects such an ancient ‘spatial’ image of an icon-relic-cross is the image of the Man of Sorrows. According to some scholars, the origin of this iconography was rooted in the Passion ceremony on Good Friday in the 11th and 12th centuries, in which such icons had special liturgical function. In my opinion, the iconography of the Man of Sorrow is not of liturgical, but of historical origin and it goes back to the representation of the dead body of Christ on the Holy Shroud – a Passion relic of Christ, which was kept, according to the documents, in the Pharos church. |
| Предыдущий Следующий Смотри также Homily on the Entry of the Lord into Jerusalem (Palm Sunday) St. Nikolai Velimirovich Homily on the Entry of the Lord into Jerusalem (Palm Sunday) St. Nikolai Velimirovich But this event has more than historical significance; it also has a spiritual meaning, and therefore also a moral meaning for every modern-day Christian. According to the spiritual meaning, Jerusalem signifies the human soul, and the entry of the Lord into Jerusalem signifies the entrance of God into the soul. Homily on Palm Sunday St. Ignatius (Brianchaninov) Homily on Palm Sunday St. Ignatius (Brianchaninov) Here is another meaning of the colt of an ass. It is an image of every person who is led by irrational desires, deprived of spiritual freedom, attached to the passions and habits of fleshly life. Christ’s teaching looses the ass from its attachment; that is, from fulfilling its sinful and fleshly will. Комментарии Chrysostom 27 апреля 2016, 15:00 Fr. Dn. George P. Bithos, PhD.: Thank you for your correction of this important fact; indeed the person remains unidentified. Sometimes, theology is sacrificed for other motives, political and financial influence being some of them. Fr. Dn. George P. Bithos, PhD. 14 апреля 2014, 22:00 I write with some sadness that this explanation of the Hymn of Kasianne perpetuates the popular misconception that the " sinful " woman of the hymn is Kasianne. How very sad. The hymn, which is a masterpiece of Orthodox hymnography, was authored by our devote Mother in Christ Kasia, the abbess of a Convent in Constantinople. Not only was she not a sinful woman, she abandoned the world to seek a life of prayer and contemplation. She stands today as one of the few women hymnographers of the Church. The sinful woman of the Gospels is unidentified, yet her story of repentance is described with great understanding and passion by Mother Kasia writing in ninth century Byzantium. As we listen to the hymn we should allow its message and the poetry of Mother Kasia to help us on our journey through this Great and Holy Week and to the Joy of our Lord " s Resurrection. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: |
| Natalia Poklonskaya: “the Theotokos is guiding our Russia”/Православие.Ru Natalia Poklonskaya: “the Theotokos is guiding our Russia” Simferopol, July 10, 2015 In her interview with The Komsomolskaya Pravda Russian newspaper the Prosecutor General of the Republic of Crimea Natalia Poklonskaya answered the question, why she particularly venerated the Holy Russian Emperor and Passion-Bearer Nicholas II Alexandrovich. She also was asked whether she believed that monarchy would return in the future. “Indeed it was a flagrant crime when Tsar Nicholas Alexandrovich was dethroned and then all his family was brutally murdered,” said the Crimea’s Prosecutor General. “And what is better and what will be next: a monarchy or a republic—is not my business”. With the delegation of the Orthodox Army Mission and the myrrh-streaming icon of Tsar Nicholas II – a photo from Natalia Poklonskaya’s Facebook page “One nun had a vision: she was told to go down to the church vault in Kolomenskoye and find a “black board”. She was to wash it “so that it could become red,” and then she would see an image of the Mother of God on it . And indeed, the “Reigning” Icon of the Most Holy Theotokos was found in the church vault. That find bore deep significance. Following the murder of the royal family the Mother of God took up governing Russia. In red clothing and with Christ Child in Her arms, She is protecting and guiding our Russia. And may God help Russia to prosper,” said N. Poklonskaya, answering the question. 13 июля 2015 г. The “Reigning” Icon of the Mother of God appeared on March 2/15, 1917, in Kolomenskoye village near Moscow (now a famous museum-reserve in Moscow situated in the district with the same name). The Holy Patriarch Tikhon (Belavin) of Moscow (1865-1925) was involved in composing of the service and akathist to this icon. Предыдущий Следующий Смотри также On the Rehabilitation of Tsar Nicholas II and His Family Victor Aksyuchits On the Rehabilitation of Tsar Nicholas II and His Family Victor Aksyuchits On 1 October 2008, the Presidium of the Supreme Court of Russia did grant judicial rehabilitation to Emperor Nicholas II and his immediate family. |
| Andreas J. Kostenberger A Theology of John’s Gospel and Letters introduces the first volume in the BTNT series. Building on many years of research and study in Johannine literature, Andreas Köstenberger not only furnishes an exhaustive theology of John’s Gospel and letters, but also provides a detailed study of major themes and relates them to the Synoptic Gospels and other New Testament books. Readers will gain an in-depth and holistic grasp of Johannine theology in the larger context of the Bible.D. A. Carson (Trinity Evangelical Divinity School) says about Köstenberger’s volume that “for the comprehensiveness of its coverage in the field of Johannine theology (Gospel and Letters), there is nothing to compare to this work.”I. Howard Marshall (University of Aberdeen) writes, “This book is a ‘first’ in many ways: the first volume that sets the pattern for the quality and style of the new Biblical Theology of the New Testament series published by Zondervan; the first major volume to be devoted specifically to the theology of John’s Gospel and Letters at a high academic level; and the first volume to do so on the basis that here we have an interpretation of John’s theology composed by an eyewitness of the life and passion of Jesus. ”The Biblical Theology of the New Testament SeriesThe Biblical Theology of the New Testament (BTNT) series provides upper college and seminary-level textbooks for students of New Testament theology, interpretation, and exegesis. Pastors and discerning theology readers alike will also benefit from this series. Written at the highest level of academic excellence by recognized experts in the field, the BTNT series not only offers a comprehensive exploration of the theology of every book of the New Testament, including introductory issues and major themes, but also shows how each book relates to the broad picture of New Testament theology. Данный труд пока не переведён в текстовый формат. В виде сканированного документа вы можете ознакомиться с ним по ссылке ниже. Читать в формате pdf Предлагаем помочь распознать текст этой книги и открыть его для тысяч читателей. Это можно сделать самостоятельно или привлечь профессионала. Предварительно просим уточнять, не взята ли эта книга на распознавание, написав по адресу otechnik@azbyka.ru Читать далее Источник: A Theology of John " s Gospel and Letters/Andreas Kostenberger. - Michigan : Zondervan, 2009. - 652 P. (Biblical theology of the New Testament). Поделиться ссылкой на выделенное |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf KESICH, VESELIN KESICH, VESELIN, Serbian-American New Testament scholar, Slavicist, churchman (1921– ). Born in Yugoslavia, he passed through the displaced persons camps in Italy before beginning his studies at Dorchester College, Great Britain, in 1947, completing his Ph.D. in the Columbia University-Union Theological Seminary joint program after arriving in the United States in 1949. He served as professor of New Testament for thirty-eight years at St. Vladimir’s Orthodox Theological Seminary (q.v.) and professor of comparative religion at Sarah Lawrence College, then holding faculty emeritus status at both institutions. In the field of New Testament, in addition to occasional articles and essays, he has published The Passion of Christ (1965), The Gospel Image of Christ: The Church and Biblical Criticism (1972; rev. ed. 1992), The First Day of the New Creation: The Resurrection and Christian Faith (1982), and Treasures of the Holy Land (1985), coauthored with his wife, Lydia. Influenced in his learning by Frederick Grant of Union and Georges Florovsky (q.v.), who was dean of St. Vladimir’s, Kesich evaluates the historical critical method as a neutral tool, accessible to the Orthodox Church and its Scripture scholars, not to be used in isolation from patristic (q.v.) commentaries and other traditional tools. A line of continuity may be drawn from Florovsky’s neo-patristic synthesis to Kesich’s evaluation of the historical critical method, and beyond to the approach taken by some younger Orthodox Scripture specialists, all of whom have accepted Kesich’s position as (now) a presupposition. In the field of Slavic studies, aside from adjunct professorships at the University of California, Berkeley, and New York University, he has authored articles on Dostoevsky (q.v.), Sava of Serbia, Bishop Nikolai Velimirovich, and other topics relating to the spirituality of the Serbian Orthodox Church (q.v.) and Serbo-Croatian literature. Kesich’s lectures at Berkeley on Dostoevsky and Orthodoxy were presented to packed rooms and attended by ranking faculty. Always a faithful churchman, displaying balance in his theology and humility in his personal behavior, Kesich’s quiet legacy will continue on to reflect the “Orthodox-mindedness” of 20th-c. Scripture and Slavic studies scholarship. 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 |
| 121 William Wand, Christianity: A Historical Religion? (Valley Forge: Judson Press, 1972), pp. 29–30. 70–71. 123 Gary R. Habermas, The Resurrection of Jesus: An Apologetic (Grand Rapids: Baker, 1980; Lanham: University Press of America, 1984). 124 Некоторые примеры: Yamauchi, «Easter,» March 15, 1974, pp. 4–7 and March 29, 1974, pp. 12–16; Maier, First Easter, pp. 105–122; Wand, Christianity, pp. 29–31, 51–52, 93–94; A.J. Hoover, The Case for Christian Theism: An Introduction to Apologetics (Grand Rapids: Baker, 1976), chapter 16. 126 См. замечательный труд Джеймса Орра, написанный в 1908 г.: James Orr, The Resurrection of Jesus (Grand Rapids: Zondervan, 1965). Cp. Gary R. Habermas, The Resurrection of Jesus: A Rational Inquiry (Ann Arbor: University Microfilms, 1976), особ.с. 114–171. 127 Karl Barth, The Doctrine of Reconciliation, in Church Dogmatics, 14 vols., transl. by G. W. Bromiley and T. F. Torrance (Edinburgh: T.&T. Clark, 1956), vol. IV, p. 340. 128 Cm. Paul Tillich, Systematic Theology, 2 vols. (Chicago: Univ. of Chicago Press, 1971), vol. II, esp.p. 156; Bornkamm, Jesus of Nazareth, pp. 181–185; Joachim Jeremias, «Easter: The Earliest Tradition and the Earliest Interpretation,» New Testament Theology: The Proclamation of Jesus, transl. by John Bowden (New York, Scribner’s, 1971), p. 302; Robinson, Can We Trust The New Testament?, pp. 123–125; Pannenberg, Jesus – God and Man, pp. 88–97; Ulrich Wilckens, Resurrection, transl. by A. M. Stewart (Edinburgh: Saint Andrew, 1977), pp. 117–119; Lapide, The Resurrection of Jesus, pp. 120–126; cf. A. M. Hunter, Bible and Gospel (Philadelphia: Westminster, 1969), p. 111. 130 Shepard Clough, Nina Garsoian and David L. Hicks, Ancient and Medieval, in A History of the Western World, 3 vols. (Boston: D.C. Heath and Co., 1964), vol. I, p. 127. 152 March 1986; Robert Bucklin, «The Legal and Medical Aspects of the Trial and Death of Christ,» Medicine, Science and the Law (January, 1970); C. Truman Davis, «The Crucifixion of Jesus: The Passion of Christ from a Medical Point of View,» in Arizona Medicine, March, 1965, pp. 183–187; Pierre Barbet, A Doctor at Calvary (Garden City: Doubleday, 1953); Robert Wassenar, «A Physician Looks at the Suffering of Christ» in Moody Monthly, 79/7, March 1979, pp. 41–42; James H. Jewell, Jr., and Patricia A. Didden, «A Surgeon Looks at the Cross,» in Voice, 58/2, March-April, 1979, pp. 3–5. |
| Omerzu H. Der Prozess des Paulus. Eine exegetische und rechtshistorische Untersuchung der Apostelgeschichte. Berlin, 2002. Osborne G.R. The Resurrection Narratives. A Redactional Study. Grand Rapids, 1984. Painter J. «The Light Shines in the Darkness...» Creation, Incarnation and Resurrection in John//The Resurrection of Jesus in the Gospel of John/ed. by C. R. Koester and R.Bieringer. Tübingen, 2008. P.21–46. Parker P. Three Variant Readings in Luke-Acts//Journal of Biblical Literature. 83 (1964). P.165–170. Paulus H. Das Leben Jesu als Grundlage einer reinen Geschichte des Urchristentums. Bde. 1–2. Heidelberg, 1828. Perrin N. The High Priest’s Question and Jesus’ Answer ( Mark 14:61–62 )//The Passion in Mark/Ed. by W.H.Kelber. Philadelphia, 1976. P.80–95. Pesch R. The Trial of Jesus Continues. Princeton, 1996. Pitre B. Jesus and the Last Supper. Grand Rapids; Cambridge, 2015. Plummer A. A Critical and Exegetical Commentary on the Gospel according to St. Luke. Edinburgh, 1922. Puig i Tàrrech A. Jesus. A Biography. Waco, Texas, 2011. Pulman P. The Good Man Jesus and the Scoundrel Christ. Edingurgh, 2010. Ramsay W.M. The Denials of Peter//The Expository Times 28/6. March, 1917. P.276–281. Reardom P.H. Christ in the Psalms. Ben Lomond, CA, 2000. Reinhartz A. Caiaphas the High Priest. Minneapolis, 2011. Rinaldi P. Un documento probante sulla localizzazione in Atene della Santa Sindone dopo il sacheggio de Constantinopoli//Coppini L., Cavazzuti F. La Sindone, szienza e fede. Bologna, 1983. P.109–113. Saldarini A.J. Matthew’s Christian-Jewish Community. Chicago; London, 1994. Samuelsson G. Crucifixion in Antiquity. Tübingen, 2011. Sanders E.P Jesus and Judaism. London, 1985 (русский перевод: Сандерс Э.П. Иисус и иудаизм. М., 2012). Savio P. Ricerche storiche sulla Santa Sindone. Turin, 1957. Schnackenburg R. The Gospel according to St.John. Vol.1. Montreal, 1968; Vol.2. New York, 1980; Vol.3. New York, 1982. Schneiders S.M. Touching the Risen Jesus: Mary Magdalene and Thomas the Twin in John 20 //The Resurrection of Jesus in the Gospel of John//ed. by C. R.Koester and R.Bieringer. Tübingen, 2008. P.153–176. |
| 516 Эпизод с юношей относится к общей теме бегства учеников: см. G. Schneider, «Die Verhaftungjesu,» 205–206; H. Fledderman, «The Flight of a Naked Young Man,» 415–418. Другие исследователи, например, R, Scroggs и Κ. I. Groff, «Baptism in Mark,» 533, 544–546, предлагают понимать этот эпизод в свете крещального богословия и крещальной практики ранней Церкви. А, Vanhoye, «La fuite du jeune homme nu,» Biblica 52 (1971) 401–406, пытается доказать символическую связь эпизода с погребением и воскресением Иисуса. Комбинацию всех вышеуказанных теорий см. в B. Standaert, Évangile selon Marc (1978) 163–167. 518 Ср. Виктор Антиохийский 429; Феофилакт 657; Nineham 394; Pesch 2, 401; Gnilka 2, 273; Schmithals 2, 646. 519 Из литературы по Мк 14:53–62 можно выделить, в частности: G. Schneider, «Gab es eine vorsynoptische Szene Jesus vor dem Synedrium?», NovT 12 (1970) 22–30; S. Légasse, «Jésus devant le Sanhédrin,» RTL 5 (1974) 170–197; L. Schenke, Der gekreuzigte Christus (1974) 23–46; G. Theissen, «Die Tempelweissaussagung Jesu,» TZ 32 (1976) 144–158; J. R. Donahue, «Temple, Trial and Royal Christology,» The Passion in Mark, ed. Kelber (1976) 61–79; N. Perrin, «The High Priest’s Question and Jesus’ Answer,» The Passion in Mark, ed. Kelber (1976) 80–95; P. Lamarche, Révélation de Dieu (1976) 105–118; R. Kempthome, «The Markan Text of Jesus’ Answer to the High Priest,» NovT 19 (1977); R. T. Fortna, «Jesus and Peter at the High Priest’s House,» NTS 24 (1978) 371–383; O. Genest, Le Christ de la Passion. Perspective Structurale (Montreal, 1978) 29–56; D. Dormeyer, Der Sinn des Leidens Jesu (1979) 49–61; R. Kazmierski, Jesus the Son of God (1979) 165–190; C. Walters, Jr., I, Mark, a Personal Encounter (1980) 132–134; R. T. France, «Jésus devant Caïphe,» Hokhma 15 (1980) 20–35; D. Lührmann, «Markus 14, 55–64: Christologie und Zerstörung des Tempels...,» NTS 27 (1981) 457–484. 520 Подробное обсуждение суда над Иисусом и обширный список современной литературы о нём см. в Pesch 2, 404–424. Cp.: Schmithals 2, 657–669; J. R. Donahue, Are You the Christ ? (Missoula, 1973); D. Juel, Messiah and Temple (Missoula, 1977), 1–39. |
| Holy Week in Hymns. Holy and Great Saturday The services of Passion Week are a musical feast for the ears and the soul. Russian liturgical tradition is rich in special melodies for certain hymns of this most important week of the liturgical year, and if the services are also sung by a good choir, they are that much more memorable. The Sretensky Monastery in Moscow is fortunate to have a world famous male choir singing at all of these beautiful services. We would like to share some highlights of this singing with our English language readers, and have therefore provided the English texts to match the hymns. While Church Slavonic is the consistent language used in Russian and other Slavic services, our English texts vary by translation. We have chosen to provide texts (excluding the Old Testament readings, which were taken from the Septuagint) from the classic Lenten Triodion translated by Mother Mary and Archbishop Kallistos Ware, which was re-printed by St. Tikhon’s Seminary Press. Some of these MP3 files come from compact disc recordings of the Sretensky Monastery Choir , while others are live recordings from the actual services of previous years. On Holy Saturday, we venerate the symbolic Burial Shroud (in Greek: Epitaphion , in Slavonic, Plashchanitsa ) of Christ in the center of the Church. The Matins service takes place traditionally at 1:00 am on Saturday, but in most churches today it is celebrated Friday evening. Joseph of Arimathea and the Myrrh-bearing women are remembered in the troparia at the beginning of the service. Matins Troparia Скачать (MP3 файл. Продолжительность 4:53 мин. Размер 2.8 Mb ) Благообразный Иосиф с древа снем Пречистое Тело Твое, плащаницею чистою обвив и благоуханьми, во гробе нове покрыв положи. Слава Отцу и Сыну и Святому Духу: Егда снизшел еси к смерти, Животе безсмертный, тогда ад умертвил еси блистанием Божества: егда же и умершия от преисподних воскресил еси, вся силы небесныя взываху: Жизнодавче Христе Боже наш, слава Тебе. |
| St. John Chrysostom says concerning this incident: " Such reckless hatred, such evil passion! Let it be so, that you cursed yourselves. But why do you bring a curse on the children? " This curse, which the Jews called upon themselves, was soon fulfilled. In 70 AD, during the siege of Jerusalem, the Romans crucified a huge number of Jews around the city. It was also fulfilled in the later history of the Jews, scattered since then in many countries—in those countless " pogroms, " to which they were subjected, in fulfillment of the prophecies of Moses in Deuteronomy (Chapters 28:49-57; 64-67). Then released he (Pilate) Barabbas unto them; and when he has scourged Jesus, he delivered Him to be crucified. In other words, confirming the verdict of the Sanhedrin, Pilate gave them soldiers to carry out the death sentence through crucifixion of the Lord Jesus Christ. Of course, Pilate could not divulge himself of his responsibility by washing his hands neither before the impartial opinion of humanity, nor before God’s judgment. The expression " washing my hands of it " since then has become a saying. In a little more than a year the punishment of God befell Pilate for his cowardice and unjust condemnation of Him, Who he himself called Righteous. He was banished to Gaul and there, after two years, exhausted from melancholy, torn by pangs of conscience and despair, he ended his life by suicide. (In 1961, in the location of ancient Caesarea, a plaque was found with the name of Pilate carved in Latin: " Caesareanis Tiberium Pontius Pilatus Prefectus Iudaeae debit, " that is " : Pontius Pilate, prefect of Judea, gave the inhabitants of Caesaria (this theatre named for) Tiberius). Pilate here is called " prefect, " which applies to a military leader. The title of procurator referred to civil leaders. It is possible that Pilate served in both positions. Bishop Alexander (Mileant) Fr. Alexander.org 17 апреля 2014 г. Рейтинг: 9.9 Голосов: 11 Оценка: 1 2 3 4 5 6 7 8 9 10 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 |
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