| Others have argued in greater detail that authentic sayings of Jesus stand behind the Farewell Discourse(s). 8009 John " s last discourse, dominated more by realized than by future eschatology, replaces the Synoptic eschatological discourse, but Synoptic tradition also indicates that Jesus provided more general directions for the future (Luke 22:21–38). 8010 The vision of form and source criticism naturally gave way to redaction criticism, however, so that one could acknowledge historical tradition in the discourse(s) yet prove more interested in how it (they) fit the community John is addressing. 8011 Today scholarship, more shaped by contemporary narrative criticism, would emphasize still more how the discourse fits together and fits the perspective of the Gospel as a whole. As Gail R. ÓDay notes, the claim for two Farewell Discourses (14:1–31; 16:4–33) based on parallels between them «tends to discount the role of repetition as a literary technique throughout the Fourth Gospe1.» 8012 Fernando Segovia, who authored one of the leading redaction-critical studies of the Farewell Discourse(s), now affirms much more unity and coherence in the text. 8013 He notes that different stages of composition remain feasible, 8014 but that repetition was standard in ancient literature 8015 and that the farewell speech functions «as a self-contained artistic whole that is highly unified and carefully developed from beginning to end.» 8016 Repetition may indicate recycling of a source, but this is unclear. Whatever its origins, the discoursés final form, presumably the form in which it first appeared in the finished Gospel, is the form the final author presented as a finished product, and is available to our analysis without speculation. In keeping with this trend to understand the finished Gospel as a whole, we speak of «discourse» in the singular. We are not fully persuaded by repetition or «seams» that two discourses stand behind the present one, but even if they do, they provide one unified discourse in the context of the finished Gospe1. 8017 Thus one can point to interpretive clues that bind together the beginning and end of the section, for example, the coming of Jesus» hour (13:1; 16:32), his coming from God (13:3; 16:30), and his leaving the world to go to the Father (13:1; 16:28). 8018 Frederic Manns elucidates the structure of 14:1–31 as a threefold parallelism: 8019 |
| См. Апок. X. 4 и cp. Rev. Prof. H. B. Swetë The Apocalypse of St. John: the Greek Text with Introduction, Notes and Indices. London, 1907, Р. 1266. 13 Некую иллюстрацию сему мы имеем в судьбе нашего великого писателя Н. В. Гоголя, «религиозное сознание которого было апокалиптично: земля горит, свиваются небеса, встают из гробов мертвые, растут страшилища из семян наших грехов». – «Религиозное воззрение Гоголя эсхатологично, потому что наступают последние времена, срок рождения Антихриста; верные Христу потерпят великие муки; Антихрист и теперь уже рождается частично; он воплощается в людях, овладевая душами». См. у проф. К. В. Мочульского; Духовный путь Гоголя. Париж, 1931, стр. 33. Все это аналогично изображению Апокалипсиса, но, как известно, Гоголь не был понят «просвещенными современниками» и объявлен ненормальным... 14 Пространный катехизис митрополита Филарета. Предварительные понятия. Москва, 1903, стр. 4. 15 Ср. Rev. Prof. H. В. Swetë The Apocalypse of St. John, p. CLXXIÏ «it is not the purpose of the Apocalypse to teach Christian doctrine, but to inspire Christian hope». 16 Это особенно несомненно, если «Свидетельствующий» в XXII, 18 и 20 есть сам Апостол Иоанн, написавший их по окончании книги Откровения, как мы допускаем. 17 Поэтому и новейшие заявления (у Prof. Ernst Lohmeyer: Die Offenbarung des Johannes, S. 13), якобы γενμην, 10, констатирует, что при записывании апокалиптических видений Св. Иоанн находился не на Патмосе, не имеют теоретической вероятности, а указанная глагольная форма описывает не время вообще, но бытие и состояние созерцателя в период изображаемых в книге видений. 18 Так, Prof. Theodor Lahn noлaraem(Die Offenbarung des Johannes, I, 8. 319), что« die Pause zwischen der ersten und der zweiten Vision von Johannes dazu benüzt worden ist, das bis dahin Geschaute und Gehö rte aufzuzeichnen», как и вообще нельзя допустить, чтобы верховные повеления γρ α ψον откладывались исполнением дольше необходимого по обстоятельствам времени, когда Иоанн не мог знать, последуют ли за виденными еще новые откровения. |
| Âdna, «Herrens» Âdna, Jostein. «Herrens tjener i Jesaja 53 skildret som triumferende Messias: Profettargumens gjengivelse og tolkning av Jes 52,13–53,12.» Tidsskrift for Teologi og Kirke 63 (1992): 81–94. Agouridis, «Son of Man» Agouridis, S. «The Son of Man in Enoch.» Deltion biblikn meletn 2 (1973): 130–47. Agus, «Gnosticism» Agus, Aharon. «Some Early Rabbinic Thinking on Gnosticism.» JQR 71 (1980–1981): 18–30. Alarcon Sainz, «Vocables» Alarcon Sainz, Juan J. «Vocables griegos y latinos en los Proemios (Pètîhôt) de Lamentaciones Rabbah.» Sefarad 49 (1989): 3–10. Albright, «Discoveries» Albright, William Foxwel1. «Recent Discoveries in Palestine and the Gospel of St John.» Pages 153–71 in The Background of the New Testament and Its Eschatology: Essays in Honour of Charles Harold Dodd. Edited by W. D. Davies and D. Daube. Cambridge: Cambridge University Press, 1964. Albright, «Logos» Albright, William Foxwel1. «The Supposed Babylonian Derivation of the Logos.» JBL 39 (1920): 143–51. Albright, Period Albright, William Foxwel1. The Biblical Period from Abraham to Ezra. New York: Harper, 1963. Albright, Stone Age Albright, William Foxwel1. From the Stone Age to Christianity: Monotheism and the Historical Process. Baltimore: Johns Hopkins Press, 1946. Albright, «Wisdom» Albright, William Foxwel1. «Some Canaanite-Phoenician Sources of Hebrew Wisdom.» Pages 1–15 in Wisdom in Israel and in the Ancient Near East: Presented to Professor Harold Henry Rowley for His 65th Birthday. Edited by M. Noth and D. Winton Thomas. Supplements to Vetus Testamentum 3. Leiden: Brill, 1955. Albright, Yahweh Albright, William Foxwel1. Yahweh and the Gods of Canaan. Jordan Lectures 1965. Garden City, N.Y.: Doubleday, 1968. Albright and Mann, Matthew Albright, W. E, and C. S. Mann. Matthew. AB 26. Garden City, N.Y.: Doubleday, 1971. Alexander, «3 Enoch» Alexander, P. Introduction to «3 (Hebrew Apocalypse of) Enoch.» OTP 1:223–253. Alexander, «Imago Mundi» Alexander, Philip S. «Notes on the " Imago Mundí of the Book of Jubilees.» JJS 33 (1982): 197–213. |
| A custom of distributing branches of palms to the people in the Church prevails to this day, commemorating the victory of Christ against the evil powers. The Epistle reading is Phil. 4:4-9, and the Gospel reading is John 12:1-18. T he triumphant entry of Jesus into the city of Jerusalem before His passion, was celebrated with particular solemnity since the first centuries of Christianity. It is always celebrated on the Sunday before Easter with the blessing of branches. In liturgical books, the feast is referred to as Palm Sunday or Vaj Sunday (Gr. balon—palm branch) for, on that Sunday, palm-branches were blessed and distributed to the faithful. Popularly it was also called Willow Sunday (Verbna Ned’ilja) because in Europe, pussy-willows were blessed instead of palms. It is also known as Flower Sunday (Cvitna Nedilja) since in and near Constantinople they used to distribute early spring flowers, such as branches of lilac or elder, to the faithful. (cf. Constantine Proph. in P.C. 112, 412). From ancient times, palm-branches were symbols of victory and triumph. The Romans used to reward their champions of the games with palm-branches. Also military triumphs, i.e. the celebrations of victory, were observed with palms. It seems that the Jews followed the same custom (Lev. 23:40; I Macc. 13:37) of carrying palm-branches on their festive occasions. That is what happened during the solemn entry of Jesus into the Holy City before His last Passover (Jn. 12:13) In the New Testament, the palm-branches become a symbol of martyrdom (Apoc. 7:9) meaning victory over death. For this reason in Christian art martyrs were usually represented with palms in their hands. These branches were usually cut from date-palms (Cr. foinix) as witnessed by St. Cyril of Jerusalem (d. 387) in his tenth catechesis (P.C. 33, 688A). Referring to the scriptural text of Ps. 92 (91): 12-13: “Palm tree—planted in the house of Cod,” according to the Septuagint translation, palm-trees also represented paradise. In ancient art Jesus often was portrayed in heaven amid palms. |
| 13 Brother Lawrence of the Resurrection (1611—1691). The Practice of the Presence of God ed. D. Attwater. Paraclete Books. London, 1962. P. 13, 16. 14 Архимандрит Софроний (Сахаров). Старец Силуан. М., 1991. С. 172. 15 Св. Феофан Затворник.. Собрание писем. П. 902. Т. V. С. 176. 16 Св. Феофан Затворник.. Собрание писем. П. 979. Т. VI. С. 105. 17 кровенные рассказы странника. М., 1992. С. 30. 18 Св. Макарий Великий. Духовные беседы 14:2. ТСЛ, 1994 (репринт). С.105. 19 «Пастырь» Ерма. Подобия 9:14. Писания мужей апостольских. Рига, 1994. С. 272. 20 См. Pedersen J. Israel. Vol. I. London-Copenhagen, 1926. P. 245—259; ср. Barr J. The Symbolism of Name in the Old Testament/Bulletin of the John Rylands Library, 52, 1, 1969. P. 11—29. 21 Pedersen. Op. cit. P. 256. 22 О почитании Имени у средневековых иудейских кабаллистов – см. Greshom G. Scholem. Major Trends in Jewish Mysticism 3rd ed. London, 1955. P. 132—133 и ср. с интерпретацией этой темы в знаменитом романе Чарльза Вильямса All Hallow " s Eve. London, 1945. 23 Свв. Варсануфий и Иоанн. Вопросы и ответы. Руководство к духовной жизни в ответах на вопрошения учеников. Отв. 421. Издание Московского подворья Свято-Успенского Псково-Печерского монастыря. М., 1995. С. 282. 24 Преп. Иоанн Лествичник. Лествица 21:7, 27:16. Издание Московского подворья Свято-Успенского Псково-Печерского монастыря. М., 1994. С. 142. 25 Св. Григорий Синаит. Наставление безмолвствующим, 1. Добротолюбие. Т. 5. 26 Св. Феофан Затворник. Собрание писем. П. 957. T.VI. 27 Свв. Варсануфий и Иоанн. Вопросы и ответы. Отв. 91. 28 Св. Марк. Подвижник.. Послание к иноку Николаю, 5. Добротолюбие. Т. 1. 29 Авва Евагрий Понтийский. О молитве, 71. М.: Мартис, 1994. С. 84. 30 Св. Григорий Синаит. Наставление безмолвствующим, 7. Добротолюбие. Т. 5. 31 Преп. Нил Сорский. Устав о скитском житии, 2. О главных способах противоборства с приражающимися помыслами. ТСЛ, 1991. С. 25. 32 Св. Феофан Затворник. Собрание писем. П. 704. Т. IV. 33 Св. Филофей Синайский. 40 глав о трезвении, 27. Добротолюбие. Т. 3. |
| 12. Dr Lee Gatiss (Director, Church Society) 13. Rev John Glass, (General Superintendant, Elim Pentecostal Churches) 14. Bishop Creswell Green, (Chair Joint Council of Anglo-Caribbean Churches, General Overseer of the Latter-Rain Outpouring Revival Ministries) 15. Rev George Hargreaves (Founder of the Christian Party) 16. Bishop Paul Hendricks (Roman Catholic Auxiliary Bishop of Southwark & Co-Chairman of the Christian Muslim Forum) 17. Bishop Michael Hill (Anglican Bishop of Bristol) 18. Rev James Hunt (Rector, Bishops Waltham) 19. Mrs Rebecca Hunt (Barrister) 20. Shaykh Dr Musharraf Hussain, Karimia Institute 21. Dr Hussein Jina (President. Council of European Jamaats) 22. Pastor Jean Bosco Kanyemesha, (Congolese Pastorship UK) 23. Dr A.Majid Katme (Spokesman, Islamic Medical Association) 24. The Venerable Michael Lawson (Former Archdeacon of Hampstead) 25. Mrs Susie Leafe (Member of General Synod) 26. Rabbi Natan Levy 27. Archbishop Bernard Longley (Roman Catholic Archbishop of Birmingham) 28. Bishop Patrick Lynch (Roman Catholic Auxiliary Bishop of Southwark) 29. Apostle Caleb Mackintosh, (General Overseer, Bibleway Churches (UK)) 30. Maulana Sarfraz Madni, Mosques and Imams National Advisory Board (MINAB) 31. Shaykh Ibrahim Mogra, Imam, Leicester 32. Shaykh Shams Adduha Muhammad, Ebrahim College 33. Farooq Murad, Muslim Council of Britain 34. Dr Mohammed Naseem (Chairman, Birmingham Central Mosque) 35. Bishop Michael Nazir Ali (Former Bishop of Rochester) 36. Mr Ade Omooba (Christian Concern) 37. Archbishop F.N.Onyuku-Opokiri, (Born Again Christ Healing Church International) 38. Pastor Pete Pennant, (Lighthouse Church, Birmingham) 39. Rev Paul Perkin (Chairman, Fellowship of Confessing Anglicans,UK and Ireland) 40. Shaykh Abdul Qayum, Senior, East London Mosque 41. Mr Munawar Rattansey (President of World Federation of Shia Ithnari) 40. Maulana Shahid Raza, Muslim College 43. Mr Giles Rowe (Catholic Forum) 44. Sir Iqbal Sacranie, Al-Risalah Trust 45. Bishop Keith Sinclair (Anglican Bishop of Birkenhead) |
| 1970 г. 13. “Toward the Origins of the Offertory Procession in the Syro-Byzantine East,” OCP 36 (1970) 73-107. 14. “A Proper Offertory Chant for Easter in some Slavonic Manuscripts,” OCP 36 (1970) 437-448. 15. “On the Use of the Bema in the East-Syrian Liturgy,” Eastern Churches Review 3 (1970) 30-39. 1971 г. 16. Review of Athanase Renoux, Le codex arménien Jérusalem 121. I. Introduction: Aux origines de la liturgie hiérosolymitaine. Lumières nouvelles (Patrologia orientalis 35.1 - no. 1634, Turnhout 1969), OCP 37 (1971) 511-512. 1972 г. 17. “Évolution historique de la Liturgie de Saint Jean Chrysostome,” ch. 1: “Le rite actuel et ses antecedents historiques,” POC 22 (1972) 241-287. 1973 г. 18. “Psalm 24 at the Transfer of Gifts in the Byzantine Liturgy: A Study in the Origins of a Liturgical Practice,” in R.J. Clifford and G.W. MacRae (eds.), The Word in the World. Essays in Honor of Frederick L. Moriarty, S.J., (Cambridge, MA 1973) 159-177. 19. “The Byzantine Divine Liturgy. History and Commentary,” Diakonia 8 (1973) 164-178. 20. Review of Meletius M. Solovey, The Byzantine Divine Liturgy. History and Commentary (Washington, DC 1970), OCP 39 (1973) 255. 1974 г. 21. “Évolution historique de la Liturgie de Saint Jean Chrysostome,” ch. 2: “Le Chéroubicon,” POC 24 (1974) 3-33, 105-138. 22. Review of Thomas F. Mathews, The Early Churches of Constantinople: Architecture and Liturgy (University Park/London 1971), OCP 40 (1974) 199-203. 23. Review of George Galavaris, Bread and Liturgy. The Symbolism of Early Christian and Byzantine Bread Stamps (Madison/Milwaukee/London 1970), OCP 40 (1974) 209-210. 1975 г. 24. “The Continuity of Tradition in a World of Liturgical Change: The Eastern Liturgical Experience,” Seminarium 27=n.s. 15, no. 2 (1975) 445-459. 25. “Évolution historique de la Liturgie de Saint Jean Chrysostome,” ch. 3: “La prière du chéroubicon,” POC 25 (1975) 16-45. 26. The Historical Evolution of the Liturgy of St. John Chrysostom: The Preanaphoral Rites (doctoral dissertation abstract, Rome: PIO 1975) 75 pp. |
| 9. The uses of the Bible in theology W. T. Dickens 10. Idealist/Hegelian readings Peter C. Hodgson 11. Liberal readings of the Bible and their conservative responses Mark Chapman 12. The use of the Bible in dialectical theology Timothy Gorringe 13. Existential(ist) interpretation of the New Testament Robert Morgan 14. Liberationist readings of the Bible Chrismoшpher Rowland 15. Feminist readings Jorunn Økland 16. Postcolonial readings Stephen D. Moore 17. Jewish readings of the Bible Marc Zvi Brettler and Edward Breuer 18. The Bible in philosophy and hermeneutics Werner G. Jeanrond 19. Fundamentalist readings of the Bible Harriet Harris Part III. Reception of the Bible Geographically: 20. The Bible in Africa Gerald West 21. The Bible in North America Mark Noll 22. The Bible in Latin America Néstor Míguez and Daniel Bruno 23. The Bible in Asia R. S. Sugirtharajah 24. The Bible in Europe David Thompson Part IV. Reception of the Bible Confessionally: 25. The Bible in the Orthodox Church from the seventeenth century to the present day Konstantinos Skouteris and Constantine Belezos 26. The reception of the Bible in Roman Catholic tradition Peter Neuner 27. The Bible in Protestantism from 1750 to 2000 Mark W. Elliott 28. New churches: Pentecostals and the Bible Edmund J. Rybarczyk 29. The Bible in interfaith dialogue S. Wesley Ariarajah Part V. Thematic Overview: Reception and Use of the Bible, 1750–2000: 30. The Bible in society Willard M. Swartley 31. The Bible in literature Elena Volkova 32. The Bible in film Gaye Ortiz and William R. Telford 33. The Bible in music Tassilo Erhardt 34. The Bible in art Michael Wheeler 35. The Bible and science Nicolaas A. Rupke 36. The Bible and hymnody J. R. Watson Conclusion John Riches . Комментарии ( 0): Написать комментарий: Правила о комментариях Все комментарии премодерируются. Не допускаются комментарии бессодержательные, оскорбительного тона, не имеющие своей целью плодотворное развитие дискуссии. Обьём комментария не должен превышать 2000 знаков. Републикация материалов в комментариях не допускается. |
| Частично сохранилась переписка И. с визант. имп. Романом I Лакапином . По просьбе Романа (и, как полагают исследователи, подкупленного Романом Альбериха II) в кон. 932 г. папа признал К-польским патриархом сына императора 16-летнего Феофилакта, возведенного в сан 2 февр. 933 г. в присутствии папских легатов Льва Палестринского, Мадальберта, Сергия и Петра. Имп. Роман отправил папе послание, в к-ром выразил благодарность за признание Феофилакта. Сообщение Лиутпранда Кремонского о том, что И. без согласования с Римской Церковью даровал К-польскому патриарху право ношения паллия, недостоверно. Из переписки с императором известно о переговорах по поводу брака сестры И. Берты и сына имп. Романа I. В июле 931 г. И. утвердил на Миланской кафедре бывш. еп. Веронского Гилдуина, а также попросил кор. Гуго Арльского утвердить в сане еп. Веронского Ратгера. В кон. 932 г. вручил паллий архиеп. Артольду Реймсскому. Место погребения И. неизвестно. Единственное упоминание о нем содержится в описании Латеранской базилики О. Панвинио (2-я пол. XVI в.). Однако ряд исследователей полагают, что гробница И. находилась в соборе св. Петра ( Borgolte M. Petrusnachfolge und Kaiserimitation. Gött., 19952. S. 129. An. 13). Ист.: PL. 132. Col. 155-162; LP. Vol. 2. P. 243; Jaff é . RPR. N 2744-2751; Liudprandus Cremonensis. Antapodosis. III 43-46//MGH. Script. Rer. Germ. T. 41. P. 93-98; idem. Relatio de legatione Constantinopolitana. 62//Ibid. P. 209-210; Flodoardus Remensis. De Christi Triumphis apud Italiam. XII 7//PL. 135. Col. 831; Panvinius O. De sacrosancta basilica, baptisterio et patriarchio Lateranensi// Lauer P. Le Palais de Latran. P., 1911. P. 430; Pitra J. B. Analecta novissima spicilegii solesmensis altera continuatio. P., 1885. T. 1: De epistolis et regestis Romanorum Pontificium. P. 469-470. Лит.: Norden W. Das Papsttum und Byzanz. B., 1903. S. 13-14; Mann H. K. The Lives of the Popes in the Early Middle Ages. L., 1910. Vol. 4. P. 191-204; Duchesne L. Serge III et Jean XI//Mélanges d " archéologie et d " histoire de l " École française de Rome. R., 1913. Vol. 33. P. 42-64; Zimmermann H. John XI//The Papacy: An Encycl./Ed. Ph. Levillain. N. Y., 2002. Vol. 2. P. 839-840; Грегоровиус Ф. История города Рима в Ср. века: От V до XVI ст. М., 2008. С. 444-446. |
| Christ the Bridegroom – The Matin services of the evenings of Palm Sunday, and Holy Monday, and Holy Tuesday, anticipating the events of the next day, share a common theme devoted to the Bridegroom Services derived from the Parable of the Ten Virgins that calls for preparedness at the Second Coming, for the “thief comes in the middle of the night”” (Math. 26:1-13). The Mysterion or Sacrament of Holy Unction is celebrated on Holy Wednesday, commemorating Christ’s anointing with myrrh. The service ends with the priest anointing the faithful with Holy Oil. Also, remembered is that on this day Judas betrayed Christ, which led to the tradition from Apostolic times of fasting on Wednesday throughout the year. Holy Thursday begins with the celebration of vespers and the Divine Liturgy of St. Basil with a Reserved Holy Communion in representation of the earthly presence of Christ realized at the Last Supper. In the evening, anticipating the Matins of Friday morning, the Holy Passion service of the reading of the Twelve Gospel is conducted. In these readings Christ’s last instructions to his disciples is presented, as well as the prophecy of the drama of the Cross, Christ’s prayer, and His new commandment. The twelve readings are: St. John 13:31 through 18:1 St. John 18:1 through 29 St. Matthew 26:57 through 75 St. John 18:28 through 19:16 St. Matthew 27:3 through 32 St. Mark 15:16 through 32 St. Matthew 27:33 through 54 St. Luke 23:32 through 49 St. John 19:38 through 42 St. Mark 15:43 through 47 St. John 19:38 through 42 St. Matthew 27:62 through 66. Epitaphios – Great and Holy Friday begins with reading of the Royal Hours leading up to Vespers of Friday afternoon during which the removal of the Body of Christ from the Cross is commemorated. The priest removes the Body of Christ, the Epitaphios, from the Cross, wraps it in a white cloth and carries it into the altar. In an evening service, called the Lamentations at the Tomb, the priest carries the Epitaphios, the painted or embroidered cloth representation of Christ, from the altar around the church before placing it in the Sepulcher, a bier symbolizing the Tomb of Christ. This procession, with the faithful carrying lighted candles, represents Christ’s descent into Hades. |
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