| Dawkins, R. The God delusion. New York: Mariner Books, 2008. P. 253. Rosenberg, A., Sommers, T . Darwin " s nihilistic idea: Evolution and the meaninglessness of life//Biology and Philosophy. 2003. Vol. 18. P. 653-668. Stenger, V. The New Atheism. Amherst, New York: Prometheus Books, 2009. P. 107. Harris, S. The end of faith. New York: Norton, 2004. P. 12. Coyne, J. Faith versus fact. New York: Viking, 2015. P. xvi. Johnstone, N. The New Atheism, myth, and history: The black legends of contemporary antireligion. New York: Palgrave, 2018. Schlosser, J., Murray, M. (Eds.). The believing primate. New York: Oxford University Press, 2009. P. 290. Dawkins, R. The God delusion. New York: Mariner Books, 2008. P. 315. Harris, S. The end of faith. New York: Norton, 2004. P. 79. Hitchens, C. God is not great: How religion poisons everything. New York: Hachette, 2007. P. 246. Dawkins, R. The God delusion. New York: Mariner Books, 2008. P. 16. Harris, S. The end of faith. New York: Norton, 2004. P. 13. Coyne, J. Faith versus fact. New York: Viking, 2015. P. 6. Цит. по: Dawkins, R. A devil " s chaplain. London: Phoenix, 2003. Harris, S. The end of faith. New York: Norton, 2004. P. 12. Ibid. P. 108. Ibid. P. 123. Ibid. P. 233. Ibid. P. 109. Dawkins, R. The God delusion. New York: Mariner Books, 2008. P. 90. Coyne, J. Faith versus fact. New York: Viking, 2015. P. xiv, xii. Ibid. P. 96. Ibid. P. 86. Schlosser, J., Murray, M. (Eds.). The believing primate. New York: Oxford University Press, 2009. P. 291. Ruse, M. (2009). Why I think the New Atheists are a bloody disaster//www.beliefnet.com, accessed at http://blog.beliefnet. Kitcher, P. Life after faith. New Haven: Yale University Press, 2002. P. 2014. Harris, S. The end of faith. New York: Norton, 2004. P. 44. Ibid. P. 197. Dawkins, R. The God delusion. New York: Mariner Books, 2008. P. 356. Комментарии ( 1): Денис, Красноярск 23 октября 2020г. 06:45 Прочитал и что подлинно нового по сравнению, к примеру, с научным атеизмом советских времён? Признаться, думал, что речь в статье идёт о желающих создать и обожествлять Искусственный Сверх Интеллект. Попытка на практике создать божественную машину имеет реальное значение. Ибо создать нечто по-возможностям сравнимое с языческим божеством... почему бы и нет? По древним меркам современные учёные и так уже волшебники, создающие работающие аналоги сапог-скороходов, ковров-самолётов, видящих камней и прочих прежде сказочных вещей. |
| Bernard z Clairvaux, sv. Kazani na Pise pisni 1. Praha: Krystal OP, 2009. Bimson John J. The Compact Handbook of Old Testament Life. Minneapolis, MN: Bethany House, 1998. Bishop Matthew. Economics: An AZ Guide. London: Economist, 2009. Boli John. The Economic Absorption of the Sacred//Rethinking Materialism: Perspectives on the Spiritual Dimension of Economic Behavior/Wuthnow Robert (ed.). Grand Rapids, MI: Eerdmans, 1995. Р. 93–117. Brandon Samuel G. F. The Epic of Gilgamesh: A Mesopotamian Philosophy//History Today. Vol. 11. 1 (January 1961). Р. 18–27. Brookes Bert B. Schumacher: MetaEconomics versus the “Idolatry of Giantism”: [Electronic resource]/The School of Cooperative Individualism. schumacher.html (доступно с 2010 г.). Bruni Luigino. Civil Happiness: Economics and Human Flourishing in Historical Perspective. London and New York, Routledge, 2006. Buchanan James M. The Economics and the Ethics of Constitutional Order. Ann Arbor: University of Michigan Press, 1991. Bunt Lucas N. H., Jones Phillip S., Bedient Jack D. The Historical Roots of Elementary Mathematics. New York: Dover, 1988. Bury J. B. The Idea of Progress. London: Macmillan, 1920. Caldwell Bruce J. Beyond Positivism. London: Routledge, 1994. Campbell Thomas Douglas. Adam Smith’s Science of Morals. London: Allen & Unwin, 1971. Cheal David J. The Gift Economy. New York: Routledge, 1988. Class Heinrich. Wenn ich der Kaiser wär: Politische Wahrheiten und Notwendigkeiten. Leipzig, Weicher, 1912. Colins Chuck, Wright Mary. The Moral Measure of the Economy. New York: Orbis Books, 2007. Comte Auguste. Cours de philosophie positive. Paris, Bachelier, 1835. Cox Steven L., Easley Kendell H., Robertson A. T., Broadus John Albert. Harmony of the Gospels. Nashville, TN: Holman Bible, 2007. Davis Philip J., Hersh Reuben. Descartes’ Dream: The World According to Mathematics. Boston: Harcourt, Brace, Jovanovich, 1986. Defoe Daniel. The Political History of the Devil (1726)/edimed by John Mullan and William Robert Owens. London: Pickering and Chatto, 2005. |
| Варавва Taken from Faber, In Festo S. Thomae Apostoli, No. 4 «Motiva Contritionis, desumpta ex gravitate peccati, quatenus est contemptus Dei», sect. 1 «Quia contemnit Deum ut summum bonum»: «Nemo inficiabitur turpissimum et omni saeculo inauditum errorem atque insaniam commisisse Iudaeos, quando optione data petierunt Barabbam homicidam dan sibi, auctorem vero vitae perdiderunt. At hoc ispum suo modo facit quilibet peccator, cum maioris aestimat sibique potius eligit modicam voluptatem, modicam pecuniam, lutum, inquam, et faecem quam Deum.» Вдовство Published in Eremin and P L D R . 11. 1–34 published in L.N. Majkov, Oerki iz istorii russkoj literatury XVII i XVIII stoletij, StP., 1889, pp. 105–6 and in Berkov. Велий кто Taken from Faber, Dominica 14 Post Pentecosten, No. 6 «Quomodo divitiae haberi absque peccato queant», sect. 4 «Si non ames sed spemas»: «Alii virum magnum definierunt, qui eas [i.e. riches] infra se duceret ac poneret in minimis.» Веление противное Taken from Faber, E)ominica 16 Post Pentecosten, No. 3 «Dierum festivorum profanatio reprehenditur», sect. 2 «Alii laborant in servilibus operibus». Faber makes the distinction between God who demands observance of the Sabbath, and Pharaoh who forced the Israelites to work ( Ex. 5 ), seen here as a type of the devil who tempts man to work on the Sabbath. Simeon draws a different distinction, between God who demands good works and the devil who entices man to commit evil deeds. Вервь Божия Taken from Faber, Dominica 4 Post Pascha, No. 7 «Très funiculi salutis, de quibus arguit Spiritus Sanctus malos Christianos», Thema: «Ecclesiastes cap. 4 ait: Funiculus triplex difficile rumpitur. Cui doctrinae conformare voluit se Deus, quando très adhibuit funes ut traheret se ad hominem eosque robustissimos. Amorem, pudorem et timorem.» The poem may be seen as summarising the whole sermon, which is an exposition of the three cords. Вервь демонская Taken from Faber, In Feriis Rogationum, No. 3 «Quam salubriter coniungantur Oratio, Ieiunium, Eleemosyna», sect. 1 «Faciunt ad expugnandum daemonem»: «Très enim sunt diaboli catenae, concupiscentia camis, concupiscentia oculorum, et superbia vitae, 1 loan. 2 John 2.16]. Prima rumpitur per ieiunium, secunda per eleemosynam, tertia per orationem.» |
| The Lord so loves us that He does not prevent us from disfiguring ourselves with sin. He waits for man to understand that it’s impossible to live that way, for when he comes to his senses, and when he, armed with the power of God—His grace—gradually begins to dislodge the world from his life and from his heart. After all, this process is not an instant, but an entire life, in which we manifest ourselves as the image of God, as those whom the Lord has entrusted to be His reflection in this world. Therefore, we will not despair and will not grieve, even if it doesn’t work out for us and the devil attacks us. But rather we will see in this great trust on the part of God, Who wants us, all the same, to remain His beloved children, and grow into the full measure of the image of God, becoming His likeness; becoming, as St. Macarius the Great writes, God after God, and that those people who surround us would become the same for us. Then we can truly grow; then we can truly inherit the Heavenly Kingdom, which has already come in power and grace, which nourishes our languishing strength. Rev George Glinsky Translated by Jesse Dominick St. Elisabeth Convent 5 мая 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 Creation and Freedom Fr. Patrick Henry Reardon Creation and Freedom Fr. Patrick Henry Reardon For St. Gregory the Theologian, the significance of freedom does not lie in a mere possibility among choices but in the potential for a transformed and transfigured life. |
| Therefore let us open our eyes while there is still time. Let us firmly believe that the final victory will not belong to the devil and his angels, but to our King and Leader Christ. So let us hasten to take up the victory-bearing weapon blessed by our King for battle—Great Lent; a weapon that is for us bright and glorious, and for our adversary terrible and fatal. Let us abstain from gluttony and drunkenness, that they might not burden our hearts (cf. Lk. 21:34) and not bury them in corruption and darkness. Let us abstain from gathering up earthly treasures, that through them satan cannot separate us from Christ and force us to surrender. And when we fast, let us fast not for the sake of human praise, but for the sake of our soul’s salvation and to the glory of our Lord and Savior Jesus Christ, Whom with the Father and the Holy Spirit the angels and saints in heaven and the righteous on earth sing hymns of praise—to the Trinity One in Essence and Indivisible, now and ever, and to all ages, and unto the ages of ages. Amen. St. Nicholai (Velimirovich) Translation (from the Russian) by Nun Cornelia (Rees) St. Nicholai Velimirovich Translation (from the Russian) by Nun Cornelia (Rees) 25 февраля 2017 г. Квитанция Реквизиты для юридических лиц 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 Квитанция Реквизиты для юридических лиц 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 " Fasting unites man with God " Fr. Andrew Lemeshonok " Fasting unites man with God " Fr. Andrew Lemeshonok The Orthodox Christians have the Nativity Fast from November 28 to January 6. Fasting is voluntary. However, people are terrified and think, “How can I read all prayers and abstain from food when my health is so poor?” The person does not trust God... |
| Rotili. Napoli, 2001. P. 33-51; idem. Quodvultdeus//Nuovo dizionario patristico e di antichità cristiana/A cura di A. Di Berardino. Gen., 2008. Vol. 3. Col. 4449-4453; Eno R. B. Christian Reaction to the Barbarian Invasions and the Sermons of Quodvultdeus//Preaching in the Patristic Age: Studies in Honor of W. J. Burghardt/Ed. D. G. Hunter. N. Y., 1989. P. 139-161; Finn Th. M. It Happened One Saturday Night: Ritual and Conversion in Augustine " s North Africa//J. of the American Academy of Religion. Atlanta etc., 1990. Vol. 58. N 4. P. 589-616; idem. Quodvultdeus: The Preacher and the Audience: The Homilies on the Creed//StPatr. 1997. Vol. 31. P. 42-58; Drobner H. Quodvultdeus//BBKL. 1994. Bd. 7. Sp. 1137-1142; Gonz á lez Salinero R. The Anti-judaism of Quodvultdeus in the Vandal and Catholic Context of the 5th Century in North Africa//Revue des études Juives. P., 1996. Vol. 155. N 3/4. P. 447-459; idem. La invasión vándala en los «Sermones» de Quodvultdeus de Cartago//Florentia Iliberritana. Granada, 2001. N 12. P. 221-237; idem. Poder y conflicto religioso en el norte de Africa: Quodvultdeus de Carthago y los vándalos. Madrid, 2002; Storbl W. Notitiolae Quodvultdeanae//VChr. 1998. Vol. 52. N 2. P. 193-203; Van Slyke D. Quodvultdeus of Carthage: Political Change and Apocalyptic Theology in the 5th Century Roman Empire: Diss./St. Louis Univ. St. Louis (Mont.), 2001; idem. Quodvultdeus of Carthage: The Apocalyptic Theology of a Roman African in Exile. Strathfield, 2003. (Early Christian Studies; 5); idem. St. Quodvultdeus, Bishop of Carthage//NCE. 2003. Vol. 11. P. 874; idem. The Devil and His Pomps in 5-Century Carthage: Renouncing Spectacula with Spectacular Imagery//DOP. 2005. Vol. 59. P. 53-72; Moreschini C., Norelli E., ed. Quodvultdeus//Early Christian Greek and Latin Literature. Peabody (Mass.), 2005. Vol. 2. P. 416-419. А. Р. Фокин Ключевые слова: АББОН ИЗ (940 или 945-1004), мч. (пам. зап. 13 нояб.), бенедиктинец, аббат монастыря Сен-Бенуа-сюр-Луар (Флёри), сторонник клюнийской реформы, ученый |
| 120. Яблоков А.В., Юсуфов А.Г. Эволюционное учение. М.: «Высшая школа», 2006. 121. Abelson Philip H. Chemical Events on the Primitive Earth//Proceedings of the National Academy of Sciences USA 55 (1966), 1365–72. 122. Angell James R. The Influence of Darvin on Psychology. Psychological Review 16, 1999 123. Behe Michael. Darvin " s Black Box: the Biochemical Challenge to Evolution. New York – London: «Free Press», 1996 124. Bethell Tom. Agnostic Evolutionists: The Taxonomic Case Against Darwin/Harper " s Magazine. February, 1985 125. Bethell Tom. " Darwins Mistake». Harper’s Magazine. February, 1976 126. Bowden M. The Rise of the Evolution Fraud. Sovereign Publications, 1982 127. Chomsky Noam A. Language and Mind. New York. Harcourt, 1972 128. Chomsky Noam A. Rules and Representations. New York. Columbia University Press, 1978 129. Clark Ronald. The Survival of Charles Darwin. New York: Random House, 1984 130. Cohen John. Novel Center Seeks to Add Spark to Origin of Life//Science 270, 1995, 1925–26 131. Cowan R. Sir Francis Galton and the study of heredity in the nineteenth century 132. Dawkins Richard. A devil " s Chaplain 133. Dawkins Richard. On Debating Religion//The Nullifidian, December, 1994 134. Dembski Wiliam. Intelligent Design. InterVarsity Press, 1999 135. Dembski Wiliam. The Design Inference. Cambridge University Press, 1998 136. Dennett Daniel C . Darwin’s Dangerous Idea. URL: http://www. pdf (дата обращения: 18.11.2017) 137. Desmond A. and Moore J. Darwin, Penguin Books. London, 1992 138. Dewey J. The Influence of Darwin on Philosophy//Sources of the American Republic: A Documentary History of Politics, Society, and Thought. Eds. Meyers A., Cawertli J., Kern A. Vol. 2, rev. edition, Glenview, ILL; Scott, Foresman and Company, 1969 139. Doolittle W. Phylogenetic classification and the universal tree, Science 284 (5423): 2124–2128, 1999 140. Florkin Michael. Ideas and Experiments in the Field of Pre- bio-logical Chemical Evolution//Comprehencive Biochemistry 29B, 1975, 231–60. |
| Источник: Kaufman, W. New Atheism and Its Critics//Philosophy Compass. 2009. Vol. 14. E12560. Перевод В. Чернова Dawkins, R. The God delusion. New York: Mariner Books, 2008. P. 189. См. Haught, J. God and the New Atheism. Kentucky: Westminster John Knox Press, 2008; Orr, H.A. A mission to convert//New York Review of Books. Vol. 54:1. 2007; Reitan, E. Is God a delusion? New York: Wiley Blackwell, 2008. http://www.wired.com/2006/11/atheism/ Grayling, A. C . The God argument. New York: Bloomsbury, 2013. Johnson, A. An Apology for the New Atheism//International Journal for Philosophy of Religion. Vol. 73(1). P. 5-28. Ibid. Coyne, J. Faith versus fact. New York: Viking, 2015. P. xiii. Dawkins, R. The God delusion. New York: Mariner Books, 2008. P. 72-73. Stenger, V. God: The failed hypothesis. Amherst, New York: Prometheus Books, 2007. P. 13. Coyne, J. Faith versus fact. New York: Viking, 2015. P. 116; Dawkins, R. The God delusion. New York: Mariner Books, 2008. P. 87-88. Haught, J. God and the New Atheism. Kentucky: Westminster John Knox Press, 2008. P. 17; Reitan, E. Is God a delusion? New York: Wiley Blackwell, 2008. P. 98. Stenger, V. God: The failed hypothesis. Amherst, New York: Prometheus Books, 2007. P. 11. Coyne, J. Faith versus fact. New York: Viking, 2015. P. xiii. Krauss, L . A universe from nothing: Why there is something rather than nothing. New York: Free Press, 2012. P. xvi. Albert, D. On the origin of everything//New York Times. March 23, 2012. Pigliucci, M . New Atheism and the scientistic turn in the atheism movement//Midwest Studies in Philosophy. Vol. 23.37. P. 142-153. Coyne, J. Faith versus fact. New York: Viking, 2015. P. 186 Dawkins, R. A devil " s chaplain. London: Phoenix, 2003. P. 284. Dawkins, R. The God delusion. New York: Mariner Books, 2008. P. 15. Dawkins, R. The God delusion. New York: Mariner Books, 2008. P. 105. Haught, J. God and the New Atheism. Kentucky: Westminster John Knox Press, 2008. P. 23. Coyne, J. Faith versus fact. New York: Viking, 2015. P. 261. |
| " One of the joys of what we do is that the traditions we " re exploring are so rich that there " s an inexhaustible supply, " he says. " There " s lots to do. We " ll continue exploring all these things we " ve found and sharing them with people. " --Brett Campbell, for The Oregonian/Oregonlive Cappella Romana, " Orthodox Voices " 25 th anniversary concert Where: Trinity Episcopal Cathedral, 147 N.W. 19th Ave. When: 4 p.m. Saturday, Sept. 24 Tickets: student discounts and Arts For All tickets for Oregon Trail cardholders available; cappellaromana.org or 503-236-8202 Oregon Live 20 сентября 2016 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также Bob Dylan and Christian Zionism Bob Dylan and Christian Zionism In a 1984 interview, Dylan remarked, “I think politics is an instrument of the Devil. Just that clear. I think politics is what kills; it doesn’t bring anything alive.” " Where your treasure is, there your heart is. " The state of Church singing in America Jesse Dominick, Benedict Sheehan " Where your treasure is, there your heart is. " The state of Church singing in America An interview with choirmaster Benedict Sheehan Jesse Dominick, Benedict Sheehan " I think if you really care then you’ll do something, you’ll do better, you’ll do really well if you really care. Christ said Where your treasure is there your heart is. If the liturgy in your church is sung poorly, or half-heartedly, or in a slovenly or disorderly manner, then your heart’s not there. It can’t be. " It sounds like there are angels in the buildings It sounds like there are angels in the buildings Monks in Byzantium said it was the gently pulsing rhythms, uplifting melodies and resonating harmonies of liturgical chants floating through the corridors, sanctuaries and domes of their brick and stone churches. But in 2015, with advanced recording and acoustic measuring technology now available, what do we really mean by angelic sounds? Комментарии © 1999-2016 Православие.Ru |
| Итак, на собрании Священного Кинота 4 марта 2019 года некоторые монастыри выразили сожаление как по поводу информации, которая становится широко известной, так и по поводу самого мнения, выраженного четырьмя монастырями, содержащего множество необоснованных обвинений в отношении русских, которые (обвинения– прим. пер.) не разделяются всеми отцами-святогорцами, а также не способствуют единству. Ко всему прочему, это мнение, которое было также распространено в российских СМИ и опубликовано в Греции, не вносит позитивный вклад в реализацию решения Священного Кинота о сохранении монашеской умеренной позиции по украинскому вопросу и о недопущении использования (Священного Кинота – прим. пер.) в политических целях, совершенно чуждых духовному характеру Святой Горы Афон. Рейтинг: 9.7 Голосов: 1259 Оценка: 1 2 3 4 5 6 7 8 9 10 скрыть способы оплаты Смотри также Комментарии rmm 4 мая 2019, 07:54 Виктор, Wise words. Let the hidden disease come out and be healed - if the will to heal is present. If not, let the unhealthy sicken further and die away, so that the healthy members are no longer contaminated. Anyone who so easily fall for Pyatt " s & co. " s demonic whisperings, and will not see the manipulations when they are pointed out to him, does not deserve to the title of a monk the Holy Mountain... As matters stand, however, only prayer and fasting will help, for the devil is really at work to shake Orthodoxy down. Вадим К. 7 апреля 2019, 13:44 " " монашеская умеренная позиция по украинскому вопросу " , которую хочет сохранить Кинот " была озвучена зимой в решении этого самого Кинота. Суть ее в том, что Кинот рассматривает т.н. украинский вопрос как конфликт двух равноправных сторон, в котором он не будет вставать ни на одну из них и который его по сути не касается. И ни слова о том, что одна из сторон - это раскольники и по сути самосвяты. Вот такое теперь представление об умеренности в монашестве - дайте нам жить спокойно и спасаться на лаврах. Впрочем не только в нем. Увы. |
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