* Попущение Божье [God's sufferance]. Попуще́ние Бо́жие — в монотеистических религиях (прежде всего в христианстве и мусульманстве) позволение Бога совершать своим творениям (живым существам или даже неживым стихиям) дела, безразличные Богу, неугодные ему и даже богопротивные. Примеры попущения Божьего: стихийные бедствия, злодеяния, грешная жизнь. В христианстве: обстоятельства грехопадения прародителей человечества. Бог имел возможность воспрепятствовать Еве сорвать плод с Древа Познания или даже не допустить её разговора со змием, но не стал делать этого. Также Бог мог воспрепятствовать убийству Авеля Каином, но не стал этого делать. То же самое относится ко всем известным бедствиям, катастрофам и страданиям людей и других существ: Бог, имея возможность не допустить их, всё же позволил им произойти. "God's sufferance." "For, saith he, "we have not wrestling or strife against flesh and blood: "which may be understood, against certain sins, which come of the flesh only; but let us take it as it standeth," against flesh and blood," that is, against any corporal man, which is but a weak thing in comparison, and with one stroke destroyed or slain: but we have to do with strong, mighty princes and potentates; that mighty prince, that great conqueror of this world, the devil, yea a con-queror: for though our Saviour Jesus Christ conquered him and all his, by suffering his blessed passion, yet is he a great conqueror in this world, and reigneth over a great multitude of his own, and maketh continual conflicts and assaults against the rest, to subdue them also under his power; which, if they be armed after St Paul's teaching, shall stand strongly against his assaults. "Our battle," saith St Paul, "is against princes, potestates," that is, against devils: for, after the common opinion, there fell from heaven of every order of angels, as of potentates. He saith also, "against worldly rulers of these darknesses: "for as doctors do write, the spirits that fell with Lucifer have their being in aere caliginoso, the air, in darkness, and the rulers of this world, by God's sufferance, to hurt, vex and assault them that live upon the earth. For their nature is, as they be damned, to desire to draw all mankind unto like damnation; such is their malice. And though they hang in the air, or fall in a garden or other pleasant place, yet have they continually their pain upon their backs. Against these we wrestle, and "against spiritual wickedness in coelestibus," that is, in the air; or we fight against spiritual wickedness in heavenly things." Project Canterbury - Sermons by Hugh Latimer // В произволении Божьем различают два важных аспекта: благоволение и попущение. Благоволение относительно разумных существ характеризуется одобрением их помыслов, желаний и поступков, а также поддержкой, проявляющейся в благословениях и благодатной помощи со стороны Отца и Сына и Святого Духа. Попущение же отличается от благоволения тем, что оно выражается в отношении тех дел, кои являются богопротивными: Бог не благоволит к этим делам, не способствует их реализации; тем не менее, допускает их совершать. https://azbyka.ru/popushhenie-bozhie [K47]

* Тьма кромешная [Pitch darkness]. тьма кромешная - outer darkness. In Christianity, the "exterior darkness" or outer darkness is a place referred to three times in the Gospel of Matthew (8:12, 22:13, and 25:30) into which a person may be "cast out", and where there is "weeping and gnashing of teeth". Generally, the outer darkness is thought to be hell; however, many Christians associate the outer darkness more generally as a place of separation from God or from the metaphorical "wedding banquet" that Jesus is expected to have upon his Second Coming. // КРОМЕ́ШНЫЙ - 1. ад кромешный - невыносимая обстановка; 2. тьма кромешная беспросветная темнота. // кромешный - 1. pitch-black, impenetrable (darkness): тьма кроме́шная - total darkness; 2. sheer, absolute, utter: ад кроме́шный ― sheer hell

* Казуистика [Casuistry]. "Отсюда характерные «талмудизм» и обрядовая казуистика старообрядцев, культ подробностей." (PDF) V.N.Ilyin - Philosophy | Nicolas Iljine - Academia.edu // Казуистика. Казуи́стика (от лат. casus — случай, казус) — в общеупотребительном бытовом значении под этим термином понимают изворотливость в аргументах при доказательстве сомнительных или ложных идей; крючкотворство {crochet work; chicanery, pettifoggery, overelaboration, machination, shenanigans}. У средневековых схоластов (теологов и юристов) казуистика представляла собой особый диалектический приём, при помощи которого какой-либо религиозный, моральный или юридический вопросы разбиваются на бесчисленное множество мелких деталей и случаев, и, вместо решения вопроса в принципе, стараются войти в тончайший и исчерпывающий анализ всех возможных, и мысленно представимых, случаев. В диалектической казуистике особенно отличались иезуиты. С тех пор в теологии под казуистикой стали понимать и учение о степени греха применительно к различным обстоятельствам. Казуистика стала (особенно в католицизме) теорией «казусов совести», регулирующей конфликты между различными нравственными обязательствами человека, когда необходимо определить приоритет одного из них перед другим в конкретных сложных обстоятельствах. Casuistry. Casuistry is a process of reasoning that seeks to resolve moral problems by extracting or extending theoretical rules from a particular case, and reapplying those rules to new instances. This method occurs in applied ethics and jurisprudence. The Oxford English Dictionary says, quoting Viscount Bolingbroke, Viscount (1749), that the word "[o]ften (and perhaps originally) applied to a quibbling or evasive way of dealing with difficult cases of duty." Its textual references, except for certain technical usages, are consistently pejorative. Casuistry is the "[s]tudy of cases of conscience and a method of solving conflicts of obligations by applying general principles of ethics, religion, and moral theology to particular and concrete cases of human conduct. This frequently demands an extensive knowledge of natural law and equity, civil law, ecclesiastical precepts, and an exceptional skill in interpreting these various norms of conduct. Casuistry dates from Aristotle (384–322 BC), yet the zenith of casuistry was from 1550 to 1650, when the Society of Jesus used case-based reasoning, particularly in administering the Sacrament of Penance (or "confession"). The term casuistry or Jesuitism quickly became pejorative with Blaise Pascal's attack on the misuse of casuistry. Some Jesuit theologians, in view of promoting personal responsibility and the respect of freedom of conscience, stressed the importance of the 'case by case' approach to personal moral decisions and ultimately developed and accepted a casuistry (the study of cases of consciences) where at the time of decision, individual inclinations were more important than the moral law itself. Certain kinds of casuistry were criticized by early Protestant theologians, because it was used in order to justify many of the abuses that they sought to reform. In Provincial Letters (1656–7) the French mathematician, religious philosopher and Jansenist sympathiser {strict morals}, Blaise Pascal vigorously attacked the moral laxism of Jesuits who used casuistic reasoning in confession to placate wealthy Church donors, while punishing poor penitents. Pascal charged that aristocratic penitents could confess their sins one day, re-commit the sin the next day, generously donate the following day, then return to re-confess their sins and only receive the lightest punishment; Pascal's criticisms darkened casuistry's reputation. A British encyclopedia of 1900 claimed that it was "popularly regarded as an attempt to achieve holy ends by unholy means." It was not until publication of The Abuse of Casuistry: A History of Moral Reasoning (1988), by Albert Jonsen and Stephen Toulmin, that a revival of casuistry occurred. They argue that the abuse of casuistry is the problem, not casuistry per se (itself an example of casuistic reasoning). Properly used, casuistry is powerful reasoning. Jonsen and Toulmin offer casuistry in dissolving the contradictory tenets of moral absolutism and the common secular moral relativism: "the form of reasoning constitutive of classical casuistry is rhetorical reasoning". Moreover, the ethical philosophies of Utilitarianism (especially preference utilitarianism) and Pragmatism commonly are identified as greatly employing casuistic reasoning. // Casuistic - 1. pertaining to casuists or casuistry; 2. oversubtle; intellectually dishonest; sophistical.

* Dominican Order [Order of Preachers; Доминиканцы, Доминиканский орден, Орден братьев-проповедников] (1216). The Dominican Order, formally known as the Order of Preachers (Latin: Ordo Praedicatorum, postnominal abbreviation OP), is a mendicant order of the Catholic Church founded in France by the Spanish priest Saint Dominic. It was approved by Pope Honorius III via the Papal bull Religiosam vitam on 22 December 1216. Members of the order, who are referred to as Dominicans, generally carry the letters OP after their names, standing for Ordinis Praedicatorum, meaning of the Order of Preachers. Membership in the order includes friars, nuns, active sisters, and affiliated lay or secular Dominicans (formerly known as tertiaries, though recently there has been a growing number of associates who are unrelated to the tertiaries). Founded to preach the Gospel and to oppose heresy, the teaching activity of the order and its scholastic organisation placed the Preachers in the forefront of the intellectual life of the Middle Ages. The order is famed for its intellectual tradition, having produced many leading theologians and philosophers. (...) Humbert of Romans. He advised his readers, "[Young Dominicans] are also to be instructed not to be eager to see visions or work miracles, since these avail little to salvation, and sometimes we are fooled by them; but rather they should be eager to do good in which salvation consists. Mysticism. By 1300, the enthusiasm for preaching and conversion within the order lessened. Mysticism, full of the ideas Albertus Magnus expostulated, became the devotion of the greatest minds and hands within the organization. It became a "powerful instrument of personal and theological transformation both within the Order of Preachers and throughout the wider reaches of Christendom. Although Albertus Magnus did much to instill mysticism in the Order of Preachers, it is a concept that reaches back to the Hebrew Bible. In the tradition of Holy Writ, the impossibility of coming face to face with God is a recurring motif, thus the commandment against graven images (Exodus 20.4–5). As time passed, Jewish and early Christian writings presented the idea of 'unknowing,' where God's presence was enveloped in a dark cloud. All of these ideas associated with mysticism were at play in the spirituality of the Dominican community, and not only among the men. In Europe, in fact, it was often the female members of the order, such as Catherine of Siena, Mechthild of Magdeburg, Christine of Stommeln, Margaret Ebner, and Elsbet Stagl, that gained reputations for having mystical experiences. Notable male members of the order associated with mysticism include Meister Eckhart and Henry Suso. Saint Albertus Magnus. Magnus' writings made a significant contribution to German mysticism, which became vibrant in the minds of the Beguines and women such as Hildegard of Bingen and Mechthild of Magdeburg. Mysticism refers to the conviction that all believers have the capability to experience God's love. This love may manifest itself through brief ecstatic experiences, such that one may be engulfed by God and gain an immediate knowledge of Him, which is unknowable through the intellect alone. Albertus Magnus championed the idea, drawn from Dionysus, that positive knowledge of God is possible, but obscure. Thus, it is easier to state what God is not, than to state what God is: "... we affirm things of God only relatively, that is, casually, whereas we deny things of God absolutely, that is, with reference to what He is in Himself. And there is no contradiction between a relative affirmation and an absolute negation. It is not contradictory to say that someone is white-toothed and not white". (see Hesychasm)

* Mendicant orders [Нищенствующий орден]. Mendicant orders are, primarily, certain Christian religious orders that have adopted a lifestyle of poverty, traveling, and living in urban areas for purposes of preaching, evangelization, and ministry, especially to the poor. At their foundation these orders rejected the previously established monastic model. This model prescribed living in one stable, isolated community where members worked at a trade and owned property in common, including land, buildings and other wealth. By contrast, the mendicants avoided owning property at all, did not work at a trade, and embraced a poor, often itinerant lifestyle. They depended for their survival on the goodwill of the people to whom they preached. The term "mendicant" is also used with reference to some non-Christian religions to denote holy persons committed to an ascetic lifestyle, which may include members of religious orders and individual holy persons. Нищенствующий орден. Ни́щенствующий о́рден — монашеский орден, который целиком зависит от милостыни людей на средства к существованию состоящих в ордене. Такие ордена не имеют какой-либо собственности, ни частной, ни общественной, и принимают обет бедности с целью посвятить всю свою энергию и время религиозной работе. Христианские нищенствующие ордены Христианские нищенствующие ордены занимаются проповедью Евангелия и помощью беднякам. Оба главных ордена, основанных святым Домиником и святым Франциском, были созданы для борьбы с катарской ересью (в южной Франции и северной Италии, соответственно) предлагая служение Господу внутри общества. Они сумели получить значительную поддержку, как от обычных горожан, так и от аристократов. Целью их миссионерской деятельности быстро стали города, где приходы уже не справлялись с темпами роста населения. В большинстве средневековых городов в Западной Европе, независимо от размера, действовали представители одного или нескольких нищенствующих орденов. В средние века первыми нищенствующими орденами братьев в Церкви были: Францисканцы (младшие братья, минориты; серые братья), основан в 1209; Кармелиты (Отшельники Пресвятой Девы Марии Кармельской; белые братья), основан в 1206—1214; Доминиканцы (Орден Проповедников; черные братья), основан в 1215; Августинцы (Отшельники св. Августина), основан в 1256. Второй Лионский Собор (1274) признал эти ордена «великими» нищенствующими орденами и запретил многие из остальных. Тридентский Собор (1545—1563) освободил их от обета бедности, сняв ограничения на владение собственностью. После этого все члены орденов, кроме францисканцев и их ответвления — капуцинов, могли владеть собственностью коллективно как монахи. Среди других орденов можно выделить: Орден Пресвятой Троицы (тринитарии), основан в 1193; Орден Святой Девы Марии Милосердной, Мерседарии, основан в 1218; Орден Служителей Марии (сервиты), основан в 1233; Минимы (Отшельники Св. Франциска из Паолы), основан в 1435; Капуцины (Орден младших братьев-капуцинов, ветвь францисканцев), основан в 1525. // Missionary religious institutes and societies. A missionary order is a Catholic religious order devoted to active missionary work. No Catholic religious order was founded for that purpose, but all the mendicant orders have been active in this field and others too, in particular the Jesuits. Even monastic orders have engaged and still engage in missionary endeavours, as did, for instance, the Benedictines whom Pope Gregory the Great sent to evangelize the Angles.

* Society of Jesus [Jesuits; Иезуиты, Общество Иисуса] (1540). The Society of Jesus (SJ; Latin: Societas Iesu) is a religious order of the Catholic Church headquartered in Rome. It was founded by Ignatius of Loyola and six companions with the approval of Pope Paul III in 1540. The members are called Jesuits. The society is engaged in evangelization and apostolic ministry in 112 nations. Jesuits work in education, research, and cultural pursuits. Jesuits also give retreats, minister in hospitals and parishes, sponsor direct social ministries, and promote ecumenical dialogue. Members of the Society of Jesus were expected to accept orders to go anywhere in the world, where they might be required to live in extreme conditions. This was so because St. Ignatius, its leading founder, was a nobleman who had a military background. Accordingly, the opening lines of the founding document declared that the society was founded for "whoever desires to serve as a soldier of God to strive especially for the defence and propagation of the faith and for the progress of souls in Christian life and doctrine". Jesuits are thus sometimes referred to colloquially as "God's soldiers", "God's marines", or "the Company", which evolved from references to Ignatius' history as a soldier and the society's commitment to accepting orders anywhere and to endure any conditions. The society participated in the Counter-Reformation and, later, in the implementation of the Second Vatican Council. // The mendicant orders surviving today are the four recognized by the Second Council of Lyon (1274): Dominicans, Franciscans, Augustinians (Augustinian Hermits), and Carmelites, as well as Trinitarians, Mercedarians, Servites, Minims, Hospitallers of St. John of God, and the Teutonic Order. (Britannica - Mendicant)

* Augustinians [Августинский орден] (V). Augustinians are members of Christian religious orders that follow the Rule of Saint Augustine, written in about 400 AD by Augustine of Hippo. There are two distinct types of Augustinians in Catholic religious orders dating back to the 12th–13th centuries. 1) Various congregations of Canons Regular also follow the Rule of Saint Augustine, embrace the evangelical counsels and lead a semi-monastic life, while remaining committed to pastoral care appropriate to their primary vocation as priests. They generally form one large community which might serve parishes in the vicinity, and are organized into autonomous congregations. 2) Several orders of friars who live a mixed religious life of contemplation and apostolic ministry. The largest and most familiar is the Order of Saint Augustine (OSA), founded in 1244 and originally known as the Hermits of Saint Augustine (OESA). They are commonly known as the Austin Friars in England. Two other orders, the Order of Augustinian Recollects and the Discalced Augustinians, were once part of the OSA under a single prior general. The Recollects, founded in 1588 as a reform movement in Spain, became autonomous in 1612. The Discalceds became an independent congregation in 1592, and were raised to the status of a separate mendicant order in 1610. There are also some Anglican religious orders created in the 19th century that follow Augustine's rule. These are composed only of women in several different communities of Augustinian nuns. Августинский орден. Августи́нский о́рден, августинцы (лат. augustiniani) — неофициальное наименование членов нескольких монашеских орденов и конгрегаций католической церкви, руководствующихся «Уставом святого Августина», который был написан через много веков после смерти Августина в 430 году и использовался духовенством, желавшим жить по нормам, близким к монашеским. // Augustinian Hermits. The Augustinian Hermits, or Austin Friars (in full the Order of the Hermit Friars of Saint Augustine; O.S.A.), were one of the four great mendicant orders of the Middle Ages. (Britannica - Augustinian)

* Тридентский собор [Council of Trent] (1545-1563). Триде́нтский собо́р — XIX Вселенский собор католической церкви, открывшийся по инициативе Папы Павла III 13 декабря 1545 года в Тренте (или Триденте, лат. Tridentum), в соборном комплексе, и закрывшийся там же 4 декабря 1563 года, в понтификат Пия IV. Был одним из важнейших соборов в истории католической церкви, так как он собрался для того, чтобы дать ответ движению Реформации. Считается отправной точкой Контрреформации. Council of Trent. The Council of Trent, held between 1545 and 1563 in Trent, was the 19th ecumenical council of the Catholic Church. Prompted by the Protestant Reformation, it has been described as the embodiment of the Counter-Reformation.

* Apostles' Creed [Апостольский Символ веры]. The Apostles' Creed (Latin: Symbolum Apostolorum or Symbolum Apostolicum), sometimes titled the Apostolic Creed or the Symbol of the Apostles, is an early statement of Christian belief—a creed or "symbol". It is widely used by a number of Christian denominations for both liturgical and catechetical purposes, most visibly by liturgical Churches of Western tradition. The Apostles' Creed is trinitarian in structure with sections affirming belief in God the Father, God the Son, and God the Holy Spirit. The Apostles' Creed was based on Christian theological understanding of the canonical gospels, the letters of the New Testament and to a lesser extent the Old Testament. Its basis appears to be the old Roman Creed known also as the Old Roman Symbol. Because of the early origin of its original form, it does not address some Christological issues defined in the Nicene and other Christian creeds. It thus says nothing explicitly about the divinity of either Jesus or the Holy Spirit. Nor does it address many other theological questions which became objects of dispute centuries later. The earliest known mention of the expression "Apostles' Creed" occurs in a letter of AD 390 from a synod in Milan and may have been associated with the belief, widely accepted in the 4th century, that, under the inspiration of the Holy Spirit, each of the Twelve Apostles contributed an article to the twelve articles of the creed.

* Кальвин - церковный трибунал [??]. Создание дисциплинарного церковного трибунала, независимого от гражданских судов, для рассмотрения церковных дел. Трибунал имел полномочия отлучать людей от церкви. Отлучение лишало людей права участвовать в причастии с сохранением права слушания проповедей. 3 февраля 1538 года состоялись новые выборы в городской совет (...) Предложенный реформаторами церковный порядок был отменён и введён существующий в Берне. Кальвин и Фарель не согласились с этим и открыто нарушали установленные правила. 21 апреля 1538 года решением городского совета Кальвин и Фарель были изгнаны из Женевы. (Кальвин, Жан) // Ecclesiastical Ordinances is the title of the foundation rules, or constitution, of the Reformed Church in Geneva, written by John Calvin in 1541. They were revised in 1561. (Ordinance (canon law))

* Симония [Simony]. Симони́я (лат. simonia) — продажа и покупка церковных должностей, духовного санa, церковных таинств и священнодействий (причастие, исповедь, отпевание), священных реликвий и т. д. В широком смысле симония — продажа благодати Святого Духа. (...) Симония была запрещена ещё правилами Вселенских соборов: 29-м правилом святых апостолов, 2-м правилом IV Вселенского собора, 22-м и 23-м правилами VI Вселенского собора, 4-м и 5-м правилами VII Вселенского собора, 90-м правилом Василия Великого. Согласно этим правилам, тех, кто торгует благодатью (поставляемых и поставляющих), надо не только извергать из священства, но и отлучать от общения и даже предавать анафеме. (...) Вскоре после Крещения Руси в русских княжествах появилась симония под видом ставленых пошлин, с которыми боролся митрополит Кирилл на Владимирском соборе 1274 года. В средневековой Руси практика «поставления пастырей на мзде» стала одной из основных предпосылок возникновения движения стригольников. Simony is the act of selling church offices and roles or sacred things. // Acts 8:18-24 NIV 18 When Simon saw that the Spirit was given at the laying on of the apostles’ hands, he offered them money 19 and said, “Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit.” 20 Peter answered: “May your money perish with you, because you thought you could buy the gift of God with money! 21 You have no part or share in this ministry, because your heart is not right before God. 22 Repent of this wickedness and pray to the Lord in the hope that he may forgive you for having such a thought in your heart. 23 For I see that you are full of bitterness and captive to sin.” 24 Then Simon answered, “Pray to the Lord for me so that nothing you have said may happen to me.” // It quickly became customary to speak of simony as a heresy, and some reformers saw its influence as especially pernicious. (Gregorian Reform, late XI)

* Аутодафе [Auto-da-fé]. Аутодафе́ (ауто-да-фе, аут-да-фе, ауто де фе; порт. auto da fé, исп. auto de fe, лат. actus fidei, буквально — акт веры) — в Средние века в Испании и Португалии — торжественная религиозная церемония, включавшая в себя процессии, богослужение, выступление проповедников, публичное покаяние осуждённых еретиков, чтение и исполнение их приговоров, как правило, сожжение на костре. Auto-da-fé. An auto-da-fé (from Portuguese auto da fé, meaning 'act of faith') was the ritual of public penance carried out between the 15th and 19th centuries of condemned heretics and apostates imposed by the Spanish, Portuguese, or Mexican Inquisition as punishment and enforced by civil authorities. Its most extreme form was death by burning.

* Пасхалия [Computus]. Пасха́лия — методика расчёта даты Пасхи. Методика заключается в моделировании практики времяисчисления древних иудеев с целью определения дня ветхозаветной Пасхи в датах солнечного календаря и нахождения следующего за этим днём воскресенья как дня христианской Пасхи. The computus (Latin for 'computation') is a calculation that determines the calendar date of Easter. (Date of Easter)

* Параклет [Параклит, Утешитель; Paraclete, Advocate]. Паракле́т, или Паракли́т (др.-греч. παράκλητος — защитник, заступник; в новозаветном греческом в знач. «утешитель») — человек, которого призывают на помощь, для утешения. Терминологически слово стало употребляться в Новом Завете, по которому в дальнейшем получило распространение в христианском богословии и в (византийской и средневековой латинской) гимнографии. В Евангелии — одно из имен Духа Святого, ипостаси Св. Троицы: «Духа истины, которого мир не может принять, потому что не видит Его и не знает Его… Утешитель же, Дух Святый, Которого пошлет Отец во имя Мое, научит вас всему и напомнит вам все, что Я говорил вам» (Ин. 14:17-26), — наставлял Иисус учеников во время Тайной вечери. Paraclete. In the Greek New Testament the word is most prominent in the Johannine writings. It appears in the Gospel of John where it may be translated into English as "counselor", "helper", “advocate”, or "comforter". The New Testament Studies, a peer-reviewed academic journal published by Cambridge University Press, describes a "striking similarity" between the defined attributes of what the Paraclete is, and is to do, and what the outcome of Christian prophecy has spoken to, explaining the Paraclete as the post-Passover gift of the Holy Spirit. "The Paraclete represents the Spirit as manifested in a particular way, as a pneumatic Christian speech charisma. Every verb describing the ministry of the Paraclete is directly related to his speech function." The early church identified the Paraclete as the Holy Spirit. In first-century Jewish and Christian understanding, the presence of the Holy Spirit is to claim rebirth of prophecy. || John 14:16 NIV. 16 And I will ask the Father, and he will give you another advocate to help you and be with you forever—17 the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. (...) 26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you. || Quotes Jesus as saying "another Paraclete" will come to help his disciples, implying, according to Lawrence Lutkemeyer, that Jesus is the first and primary Paraclete. || Raymond Brown (1970), supported by George Johnston (2005), also says that the "another Paraclete" of John 14:16 is in many ways another Jesus, the presence of Jesus after Jesus ascends to his Father. || 1 John 2:1 NIV. 2 My dear children, I write this to you so that you will not sin. But if anybody does sin, we have an advocate with the Father—Jesus Christ, the Righteous One.

* Epistle of Barnabas [Послание Варнавы] (70-132). The Epistle of Barnabas is a Greek epistle written between AD 70 and 132. The complete text is preserved in the 4th-century Codex Sinaiticus, where it appears immediately after the New Testament and before the Shepherd of Hermas. For several centuries it was one of the "antilegomena" {texts whose authenticity or value is disputed} writings that some Christians looked on as sacred scripture, while others excluded them. Eusebius of Caesarea classified it as such. Some early Fathers of the Church ascribed it to the Barnabas who is mentioned in the Acts of the Apostles, but it is now generally attributed to an otherwise unknown early Christian teacher, perhaps of the same name. It is distinct from the Gospel of Barnabas. Chapters 1−17 give a Christ-centred {"christological"} interpretation of the Old Testament, which it says should be understood spiritually {"typological"}, not in line with the literal meaning of its rules on sacrifice (chapter 2: the sacrifice God wants is that of a contrite heart), fasting (3: the fasting God wants is from injustice), circumcision (9), diet (10: rules that really prohibit behaviour such as praying to God only when in need, like swine crying out when hungry but ignoring their master when full, or being predatory like eagle, falcon, kite and crow, etc.; and that command to chew by meditating the cud of the word of the Lord and to divide the hoof by looking for the holy world to come while walking in this world), sabbath (15), and the temple (16). The passion and death of Jesus at the hands of the Jews, it says, is foreshadowed in the properly understood rituals of the scapegoat (7) and the red heifer (8) and in the posture assumed by Moses in extending his arms (according to the Greek Septuagint text known to the author of the Epistle) in the form of the execution cross, while Joshua, whose name in Greek is Ἰησοῦς (Jesus), fought against Amalek (12).

* Monarchical episcopacy [Монархический епископат] (I-IV). Predecessor of papacy ??. // The word episcopacy has its root in the Greek word episkopos (variously translated bishop, overseer, and superintendent). It refers to a system of church government by bishops, commonly believed to be the continuation of the institution of the Apostolate by Christ. The office of bishop is the highest of the “threefold order of ministry” (namely orders of deacon, priest, and bishop) in the Christian church. There was at first no clear difference between the office of elder and that of bishop. In the apostolic age, the term was used interchangeably with elder (Greek presbuteros). While in the Jerusalem church the office of elder ranked highest after that of apostle, in Gentile Christian communities the word bishop was substituted for elder. The elders of Ephesus were equally referred to as bishops (Acts 20: 17–28). In later times, the term episkopos (bishop) was restricted to the presiding elder of a church and was considered to denote a separate order higher than that of elder. The office of bishop became restrictedly used of the overall administrative head or a presiding elder of a group of local churches in a particular geographical locality. The first indication of this administrative office as a distinct order of clergy was found in the Epistles of St. Ignatius, bishop of the church of Syrian Antioch, in about ad 115, on his way to martyrdom in Rome, through which he solicited for the obedience and loyalty of the churches of Magnesia, Tralles, Philadelphia, Smyrna, and so on, to their different bishops — who were known as monarchical bishops. This system of government (that is, ruling of the {local (??)} church by one bishop) is called “monarchical episcopacy.” The duties of monarchical bishops included exposition and protection of church beliefs against heresy, feeding of the flock with undiluted word, discipline of erring clergy and laity under his jurisdiction, protecting and counseling the church in times of persecution, promoting good relations among churches, overseeing the general welfare of the members, administration of sacraments, commissioning and ordination of church officers, and so on. The Encyclopedia of Christian Civilization // Acts 15: primacy of James among the Jerusalem elders. // Характерным для древнехристианской, церковной жизни является парикийно-епископальное устройство её; т.е. христианская община представляла собою небольшую — иногда очень маленькую — церковь с завершенным, иерархическим устройством, епископом во главе. Возникает вопрос: как же объединялись между собою эти отдельные общины и малые "домашние" церкви? Ответ не труден. Все отдельные общины объединялись, связывались благодаря кафолическим служениям в Церкви — апостолам, пророкам и учителям (1 Кор. 12:28). Они не принадлежали отдельной общине, а всей Церкви и заботились о благосостоянии не отдельных общин, а всей Церкви, целого христианства. Эту свою роль кафолические служители выполняли и чрез личные посещения (ср. 2 Ин. 12 ст.; 3 Ин. 10:13) различных общин и чрез посольство своих соработников (ср. 3 Ин. 10) и чрез кафолические послания, (Проф. Гарнак (Mission I, 327) приписывает кафолическим посланиям громадную роль объединения первых христиан) предназначенные сразу нескольким церквам (см. начало Поел. Иакова, Петра). По естественному порядку жизни, сходят со сцены апостолы, за ними их ближайшие сотрудники и ученики, словом, к концу I века исчезают все харизматические служения и явления, свойственные апостольскому времени. (Ориген знал, что странствующие миссионеры назывались апостолами еще до конца II века (с. Celsum III, 9). Пророки, конечно, как исключительные случаи, также сохранили свое существование до конца II века. Пророком был еще Мелитон Сардийский (Tertul. De praescr. 3). О харизме пророчества упоминает еще Св. Ириней — III, 11, 12. Монтанистическое движение было оживлением, подъемом древнехристианского профетизма, но в то же время и... смертью его. Об учителях знал Климент Алекс. (Стромат. I, 1, 11). В Египте долго еще сохранялся институт учителей наряду с епископами. Учители выступают еще в III веке. Их знал Ориген (с. Cels. IV, 7, 2; Homil. XIV, in Genes.). Христианские общины, как сказано, еще в начале II века, ко времени Св. Игнатия, закончили свою внутреннюю организацию; но явно, за прекращением харизматических служений или должностей, они нуждались в объединяющих их, связующих воедино, органах. Такие естественные нужды, нормальные потребности были выдвинуты жизнью еще к концу I и в начале II века. Тогда, в качестве объединительных центров, выступили отдельные епископы, прежде всего, благодаря своим личным качествам, а потом вследствие положения их кафедры в больших городах. Вследствие тех или иных преимуществ, некоторые епископы становятся авторитетными для многих общин, иногда связанных с ними чрез принятие от них христианского крещения, получают право чести, а потом и тесно связанное с нею влияние и... власть, с течением времени эта власть расширяется и крепнет. Так постепенно создавалась власть так называемого монархического епископата, другими словами, так, мало-помалу, получились права и власть одного епископа над епископами многих общин. Следы этого порядка обнаруживаются очень рано. Евсевий называет Иакова первым епископом Иерусалимской Церкви (Ц. И. VII, 19). Был ли он епископом или нет, это справедливо говорит проф. Гарнак, играет второстепенную роль; но важно, что "он и его преемники проявляли монархическую власть" (R. E. XX, 517). Его председательство на Иерусалимском Соборе — факт очевидный (Деян. 15:13; ср. Гал. 1:19 и 2:9-12). Освобожденный чудесным образом из темницы ап. Петр велит возвестить об этом Иакову (Деян. 12:17). Апостол Павел, как уже замечено выше, после своих миссионерских путешествий, является к Иакову, как бы с отчетом (Деян. 21:13). В конце I века таким "монархическим епископом" был отчасти Климент Римский, так энергично поучавший, хотя бы и от лица римской общины, взбунтовавшихся коринфян. В силу личного авторитета имели громадное влияние над малоазийскими церквами в начале II в. св. Игнатий Богоносец, а потом Поликарп Смирнский, как это видно из их посланий. В настоящее время все более и более утверждается взгляд, что родиною епископата была Малая Азия. Здесь, ввиду наступающей жестокой борьбы с императорским культом и упорядочения общественной жизни, под неотразимым влиянием ученика Господня — Иоанна, возник и развился единоличный епископат. Кроме Поликарпа (Tertullian. Adv. Marcionem. IV, 5; de praescrip. XXXII), в Малой Азии многие епископы вели основание своих кафедр от Иоанна Богослова (Св. Ириней. Против ерес. III, 3.4). Канонист Лёнинг (Gemeindeverfassung, s. 99) основываясь на свидетельстве Егезиппа (у Евс. Ц. И. II, 23; IV, 8, 22), родиною единоличного епископата считает страны Палестины и Сирии. Мы приблизились почти к тому времени, т.е. правлению Антонина Пия (138-161 г.), от которого и протестантские исследователи считают возможным признать существование в Церкви у них так. наз. монархического епископата (R. Е. XX, 528). Нашею целью было показать, что единоличный епископ с административною властью, среди множества равных друг другу парикийных епископов — предстоятелей общины, есть явление, вызванное нормальным ходом жизни, а не событие чрезвычайное, появившееся ex abrupto, путем какой-то узурпации не принадлежащих прав, пред чем будто бы в недоумении приходится остановиться. Самое важное положение в учении о епископском сане — это усвоение ему апостольского преемства. Это обстоятельство сообщает епископскому служению особый авторитет и властность, не имеющие ничего общего с "демократическим" происхождением церковной организации. Протестантские историки и канонисты усвояют учение об апостольском преемстве епископов позднейшему времени, и именно, к концу II века — св. Иринею Лионскому. При отсутствии тенденциозного отношения к предмету исследования, учение об апостольском преемстве нужно видеть еще у Климента Римского: "Апостолы были посланы проповедовать Евангелие нам от Господа Иисуса Христа. Иисус Христос — от Бога" (XL, 11). "И апостолы наши знали от Господа нашего Иисуса Христа, что будет раздор об епископском достоинстве... почитаем несправедливым лишить служения тех, которые поставлены самими апостолами или, после них, другими достоуважаемыми мужами" (XLIV) (Гарнак (R. E. XX, 526) не хочет видеть в этих словах ясно выраженного учения о преемстве и отодвигает происхождение этого учения почти на столетие позже, ко времени св. Иринея). У св. Иринея это учение о преемстве епископской власти от апостолов раскрыто уже со всею ясностью, не допускающей перетолкований. "Мы можем", говорит св. Ириней, "перечислить тех, которые поставлены апостолами во епископы в Церквах и преемников (successiones) их до нас, которые ничего не учили и не знали такого, что эти (еретики) бредят" (III, 3:1). В качестве примера, св. Ириней обещает перечислить апостольские преемства в Римской Церкви, "величайшей, древнейшей и всем известной" и действительно перечисляет до своего современника — Елевферия, 12 от апостолов (III, 3.2-3). Епископам апостолы "передали Церкви" (V, 20:1:"tradiderunt ecclesias"), им "поручили Церкви" (ecclesias committebant). Следствием учения о преемстве епископской власти от апостолов явилось то, что христианские общины должны были отказаться от "права" собственною властью отрешать от должности недостойного епископа. Как преемник апостолов, он должен стоять над общиною, быть господином своей общины. Став единоличным, епископ сделался центром христианских общин. Он сделался тем, что связывало и сплачивало христианские общины воедино. Средством для этого явилось провозглашенное и признанное право епископа на совершение Евхаристии. Уже Климент признавал за епископами это право (см. гл. XL-XLI). Но в особенности это право поставлено высоко и подчеркнуто св. Игнатием. По обстоятельствам своего времени, борьбы с докетизмом, он указывает на Евхаристию, как важнейшее доказательство верования в реальную плоть Иисуса Христа. К епископу, по тем или иным причинам возвысившемуся над другими епископами, обращались со всех сторон с просьбами о разрешении тех или иных вопросов, или разъяснении выхода из затруднительных случаев. Так, например, Римская община, в лице своего предстоятеля, вмешивается в дела Коринфской Церкви. Многие верующие в Коринфе не хотели подчиниться предстоятелям и служителям своей местной Церкви. Славная община не близкого к ним города Рима чрез своего представителя осудила такое своеволие и выставила положение о необходимости подчинения известной церковной организации. "Не все епархи, не все тысяченачальники... но каждый в своем чине исполняет приказание царя и полководца" (XXXVII, 3. ср. XXXVIII, 1) С различными вопросами обращались верующие к знаменитым епископам — св. Игнатию и св. Поликарпу. Чрезвычайно уважаемым епископом также считался Киприан Карфагенский. К нему с различными вопросами обращались Церкви всей Африки. Его письма показывают, что его влияние выходило далеко за пределы Африканских Церквей и достигало Рима. Часть I. Первый период (30–313 гг.). Глава III. Внутренняя жизнь Христианской Церкви в I-III века. Так называемый монархический епископат

* Последняя бездна [Eschati Abyssos ??]. Последняя бездна εσχάτη άβυσσος – величайшая бездна. Греч. έσχατος – крайний; конечный, последний, предельный; высший, доведенный до высшей степени, величайший. Наталия АФАНАСЬЕВА - Учебник церковнославянского языка

* Лунница [Moon amulet]. Лу́нница — бронзовое, серебряное, реже золотое украшение в виде полумесяца. Отражают почитание луны, связанное с культом плодородия. В рамках христианской культуры связаны с почитанием Богородицы. <> корабль-лунница ??

* Typology [theology; ??]. Typology in Christian theology and Biblical exegesis is a doctrine or theory concerning the relationship of the Old Testament to the New Testament. Events, persons, or statements in the Old Testament are seen as types pre-figuring or superseded by antitypes, events or aspects of Christ or his revelation described in the New Testament. For example, Jonah may be seen as the type of Christ in that he emerged from the fish's belly and thus appeared to rise from death. In the fullest version of the theory of typology, the whole purpose of the Old Testament is viewed as merely the provision of types for Christ, the antitype or fulfillment. The theory began in the Early Church, was at its most influential in the High Middle Ages, and continued to be popular, especially in Calvinism, after the Protestant Reformation, but in subsequent periods has been given less emphasis. Notably, in the Eastern Orthodox Church, typology is still a common and frequent exegetical tool, mainly due to that church's great emphasis on continuity in doctrinal presentation through all historical periods. Typology was frequently used in early Christian art, where type and antitype would be depicted in contrasting positions. // Caesar’s Messiah. Caesar’s Messiah is a 2005 book by Joseph Atwill, which argues that the New Testament Gospels were written as wartime propaganda by scholars connected to the Roman imperial court of the Flavian emperors: Vespasian, Titus and Domitian. According to Atwill, their primary purpose in creating the religion was to control the spread of Judaism and moderate its political virulence. The Jewish nationalist Zealots had been defeated in the First Jewish–Roman War of 70 AD, but Judaism remained an influential movement throughout the Mediterranean region. Atwill argues that the biblical character Jesus Christ is a typological representation of the Roman Emperor Titus. Atwill's theory contradicts the mainstream historical view, which is that while the Gospels include many mythical or legendary elements, these are religious elaborations added to the biography of a historical Jesus who did live in 1st-century Roman Palestine (Judea), was baptized by John the Baptist and was crucified by the order of the Roman Prefect Pontius Pilate. Old Testament stories are often found to be echoed in the New Testament, in a relationship in which the Old Testament model is called the "type" and the New Testament reprise is called the "antitype". The study of these types and antitypes is called typology. Atwill claims that similar typological relationships knit together the Gospels and the works of Flavius Josephus. Atwill notes that according to the Preterist school of biblical interpretation, the prophecies of Jesus and Daniel were fulfilled by the destruction of Jerusalem in 70 AD. He suggests that this is evidence that the Gospels (including the prophecies of the coming of the Son of man) were actually written after the Jewish war, and that the Gospels can then be interpreted ironically as predicting that Titus is the anticipated 'Son of Man'. Furthermore, he argues that Jesus' mission foreshadows the military campaign of Titus in Judea. According to Atwill, this indicates that the Gospel authors wanted to signal that the character Jesus Christ, as the fulfillment of the messianic prophecies of the Hebrew scriptures, was a representation of Titus Flavius. The Zealots and Sicarii {a splinter group of the Jewish Zealots} were also expecting a messiah, but they expected that their hero would defeat the Romans. Instead, as depicted in the Gospels, Jesus was highly critical of the Jewish priesthood, and the Jews were blamed for killing this Messiah, according to the Gospel texts. Furthermore, Atwill says that Josephus' narrative in The Jewish War is built around the idea that Daniel’s prophecy was fulfilled by Titus' conquest of Jerusalem and the destruction of the Second Temple. Atwill sees this as an ironic juxtaposition of events, as Titus Flavius destroyed the Temple and conquered Jerusalem, and turned it over to the Romans. // In 1 Corinthians 10:6, Paul writes of the Jews in the desert, "Haec autem in figura facta sunt nostri" (These events happened as symbols to warn us). The original Greek verses, in which the Jews are called typoi hemon (figures of ourselves), make the scope of the appropriation still clearer. Amos Funkenstein points out that when "Christian polemics spoke of the 'blindness' of the Jews ( caecitas Iudaeorum )," it was precisely because Jews were "unable to detect in the old dispensation the foreshadowing of the new." Against Foreshadowing // 1 Corinthians 10 NIV. [Warnings From Israel’s History] 10 For I do not want you to be ignorant of the fact, brothers and sisters, that our ancestors were all under the cloud and that they all passed through the sea. 2 They were all baptized into Moses in the cloud and in the sea. 3 They all ate the same spiritual food 4 and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ. 5 Nevertheless, God was not pleased with most of them; their bodies were scattered in the wilderness. 6 Now these things occurred as examples to keep us from setting our hearts on evil things as they did. 7 Do not be idolaters, as some of them were; as it is written: “The people sat down to eat and drink and got up to indulge in revelry.” 8 We should not commit sexual immorality, as some of them did—and in one day twenty-three thousand of them died. 9 We should not test Christ, as some of them did—and were killed by snakes. 10 And do not grumble, as some of them did—and were killed by the destroying angel. 11 These things happened to them as examples and were written down as warnings for us, on whom the culmination of the ages has come.

* Masoretic Text [Масоретский текст]. The Masoretic Text (MT) is the authoritative Hebrew Aramaic text of the 24 books of the Tanakh in Rabbinic Judaism. The Masoretic Text defines the Jewish canon and its precise letter-text, with its vocalization and accentuation known as the masorah. It was primarily copied, edited and distributed by a group of Jews known as the Masoretes between the 7th and 10th centuries of the Common Era (CE).

* Vulgate [Вульгата]. The Vulgate (Biblia Vulgāta) is a late-4th-century Latin translation of the Bible. It was to become the Catholic Church's officially promulgated Latin version of the Bible during the 16th century as the Sixtine Vulgate then as the Clementine Vulgate; the Vulgate is still presently used in the Latin Church.

* Communion of saints [Общение святых]. The communion of saints (communio sanctorum), when referred to persons, is the spiritual union of the members of the Christian Church, living and the dead, excluding therefore the damned. They are all part of a single "mystical body", with Christ as the head, in which each member contributes to the good of all and shares in the welfare of all. The earliest known use of this term to refer to the belief in a mystical bond uniting both the living and the dead in a confirmed hope and love is by Saint Nicetas of Remesiana (c. 335–414); the term has since then played a central role in formulations of the Christian creed. Belief in the communion of saints is affirmed in the Apostles' Creed. The word "sanctorum" in the phrase "communio sanctorum" can also be understood as referring not to holy persons, but to holy things, namely the blessings that the holy persons share with each other, including their faith, the sacraments and the other spiritual graces and gifts they have as Christians. // общение святых - 1. духовный союз христианина с Христом и между христианами; 2. общение всех христиан на земле; 3. приобщение святых таинств, особ. при евхаристии. communion of saints, лат. Communio Sanctorum

* Salvation/atonement, Protestant view [Протестантский взгляд на спасение и искупление]. The Protestant Christian perspective on salvation is that no one can merit the grace of God by performing rituals, good works, asceticism or meditation, because grace is the result of God's initiative without any regard whatsoever to the one initiating the works. Broadly speaking, Protestants hold to the five solae of the Reformation, which declare that salvation is attained by grace alone in Christ alone through faith alone for the Glory of God alone as told in Scripture alone. Most Protestants believe that salvation is achieved through God's grace alone, and once salvation is secured in the person, good works will be a result of this, allowing good works to often operate as a signifier for salvation. A minority rigidly believe that salvation is accomplished by faith alone without any reference to works whatsoever, including the works that may follow salvation (see Free Grace theology). Karl Barth notes a range of alternative themes: forensic (we are guilty of a crime, and Christ takes the punishment), financial (we are indebted to God, and Christ pays our debt) and cultic (Christ makes a sacrifice on our behalf). For various cultural reasons, the oldest themes (honor and sacrifice) prove to have more depth than the more modern ones (payment of a debt, punishment for a crime). But in all these alternatives, the understanding of atonement has the same structure. Human beings owe something to God that we cannot pay. Christ pays it on our behalf. Thus God remains both perfectly just (insisting on a penalty) and perfectly loving (paying the penalty himself). A great many Christians would define such a substitutionary view of the atonement as simply part of what orthodox Christians believe. [E156]

* Hermeneutics [Герменевтика]. Hermeneutics is the theory and methodology of interpretation, especially the interpretation of biblical texts, wisdom literature, and philosophical texts. [E155]

* Анафема <> отлучение [Anathema vs excommunication]. Ана́фема (греч. «отлучение» от «возлагать, накладывать») — изначально — жертва Богу по данному обету, посвящение Богу; позже — отделение (кого-либо от общины), изгнание, проклятие. В русском языке имеет несколько значений: 1) Отлучение христианина от общения с верными и от таинств, применяемое в качестве высшего церковного наказания за тяжкие прегрешения (прежде всего за измену православию и уклонение в ересь или раскол) и соборно провозглашаемое. 2) Торжественное публичное отречение от своих прежних религиозных заблуждений в Чинопоследовании соединяемых из иноверных к Православной церкви. 3) Проклятие (устаревшее). 4) В русском просторечии употреблялось как бранное слово; имеет производное прилагательное анафемский, в современной речи практически не употребимое. Согласно «Православной энциклопедии» (2000), «церковную анафему (или великое отлучение) не следует смешивать с „отлучением“ (ἀφορισμός), которое представляет собой временное исключение христианина из церковной общины с запретом участвовать в таинствах и (для духовных лиц) занимать церковные должности. Называемое иногда также „малым отлучением“, оно в отличие от анафемы служит наказанием за меньшие проступки, например: воровство, блуд, участие в получении церковной должности с помощью взятки и т. п., не требует соборного решения и не нуждается в соборном провозглашении для вступления в силу». Церковное право рассматривает анафему как форму наказания в виде лишения «прав и благ, находящихся в исключительном распоряжении Церкви», применимого лишь к членам церкви. Anathema. Anathema, in common usage, is something that or someone who is detested or shunned. In its other main usage, it is a formal excommunication. The latter meaning, its ecclesiastical sense, is based on New Testament usage. // Anathema remains a major excommunication which is to be promulgated with great solemnity. CATHOLIC ENCYCLOPEDIA: Anathema - New Advent // Anathema is the most extreme sanction that the Orthodox Church can take against a member of the Church for wrong doing. An anathema is a complete separation, an expulsion, from the Church. The Orthodox Church distinguishes between excommunication, that is "separation from the communion of the Church", and other penances and anathema. Under excommunication a person remains a member of the Church even though his or her participation in its mystical life, particularly communion, is restricted until the repentance of the one under excommunication. Whereas those under anathema are considered to be completely separated from the Church until repentance. The two principal causes for which a person may be anathematized are heresy and schism. Anathematization is used by the Church only as a last resort, and must always be preceded by pastoral attempts to reason with the offender to bring about his restoration to the faith.

* Henotheism [Генотеизм]. Henotheism is the worship of a single, overarching god while not denying the existence or possible existence of other lower deities. Friedrich Schelling coined the word, and Friedrich Welcker used it to depict primitive monotheism among ancient Greeks. Генотеизм. Генотеи́зм, энотеи́зм (лат. henotheismus от греч. ἑνός форма εἱ̃ς «один» + θεός «бог») или кафенотеи́зм — термин, введённый в употребление Максом Мюллером, обозначает такое состояние религиозного сознания, при котором из пантеона многочисленных богов или божеств почитается или выделяется один самый верховный и могущественный бог. Генотеизм отличается от единобожия, монотеизма (μονος «единственный») тем, что выделение одного самого могущественного бога не исключает почитания и поклонения другим богам из имеющегося пантеона. С генотеизмом не следует смешивать религиозно-философское слияние всех богов в одном определённом, какое мы находим, например, в позднейших орфических гимнах к Зевсу. Генотеизм занимает промежуточное положение между политеизмом и монотеизмом. Он предшествует стадиально политеизму и монотеизму и заключает в себе тенденции к эволюции либо к первому, либо ко второму. Наряду с понятием «генотеизм» в религиоведении используется понятие «монолатрия» — служение одному верховному богу при запрете поклонения любым другим богам, в качестве дополнительного отличия монолатрии указывается поклонение одному божеству исключительно определённой социальной группой. // henotheism - adherence to one particular god out of several, especially by a family, tribe, or other group.

* Deism [Деизм]. Deism is the philosophical position that rejects revelation as a source of religious knowledge and asserts that reason and observation of the natural world are sufficient to establish the existence of a Supreme Being or creator of the universe. During the Age of Enlightenment, especially in Britain and France, philosophers began to reject revelation as a source of knowledge and to appeal only to truths that they felt could be established by reason alone. Such philosophers were called "deists" and the philosophical position that they advocated is called "deism". Деизм. Деи́зм (от лат. deus — Бог) — религиозно-философское направление, признающее существование Бога и сотворение им мира, но отрицающее большинство сверхъестественных и мистических явлений, Божественное откровение и религиозный догматизм. Большинство деистов полагают, что Бог после сотворения мира не вмешивается в полагание событий; другие деисты считают, что Бог всё же влияет на события, но не управляет ими полностью. Внутри деизма существует много философских направлений. Определить точно рамки деизма невозможно, поскольку сама концепция деизма не предполагает конкретных критериев, жёстких границ и правил. В то же время деизм предполагает, что разум, логика и наблюдение за природой — единственные средства для познания Бога и Его воли. Деизм высоко ценит человеческий разум и свободу. Деизм стремится привести к гармонии науку и идею о существовании Бога, а не противопоставлять науку и религию.

* Пресвитер [Presbyter]. Пресви́тер (греч. «старейшина, глава общины», церковный староста, а также «старец», «священник», иерей лат. presbyter) — древнейшее каноническое (то есть усвоенное древним церковным законодательством — правилами апостолов, вселенских и поместных соборов) название второй степени священства в христианстве. Дионисий Ареопагит называет пресвитера совершителем, «потому что он совершает священнодействия: причащение, крещение и благословение, хотя и не имеет права передавать благодать священства, т.е. не может поставить другого священника». {Во всех исторических церквях правом рукополагать обладает только епископ как преемник апостолов и через это проводник благодати Святого Духа.} Presbyter. In the New Testament, a presbyter (Greek: "elder") is a leader of a local Christian congregation. The word derives from the Greek presbyteros, which means elder or senior. Although many understand presbyteros to refer to the bishop functioning as overseer, in modern Catholic and Orthodox usage, presbyter is distinct from bishop and synonymous with priest. In predominant Protestant usage, presbyter does not refer to a member of a distinctive priesthood called priests, but rather to a minister, pastor, or elder. // пресвитер - в православной и католической церкви: священник.

* Святотатство <> кощунство [Sacrilege vs blasphemy]. Святота́тство (также кощунство, лат. sacrilegium) — оскорбление, осквернение святыни, язвительные насмешки, издевательство, неуважение к правилам жизни или обрядам христианства. Фома Аквинский видел в кощунстве «непочтительное обращение со священной вещью». К священным вещам он относил священников (personis sacris), священные места (locis sacris) и собственно священные вещи: освящённые сосуды (vasa consecrata), священные образы (imagines sacrae), реликвии. Русский термин «святотатство» связан с церковнославянским понятием о воровстве — татьбе — и первоначально означал имущественное преступление, направленное на священную или освящённую собственность церкви. Он сохранял это значение в русском праве до 1917 года. В современном словоупотреблении порча или причинение ущерба церковному имуществу может квалифицироваться как «осквернение» (в значении вандализма). Изначально понятия «святотатство» и «кощунство» строго различались. {1) святотатство} Первое, или «церковная татьба», долгое время вообще рассматривалось как обычное корыстное преступление, и только с 1653 года постепенно стало рассматриваться как преступление против религии. 2) Кощунство по статье 182 Уложения о наказаниях определялось как «язвительные насмешки, доказывающие явное неуважение к правилам или обрядам церкви православной, или вообще христианства». Кощунник, согласно Библии, — насмешник, ругатель, осквернитель. Объектом кощунства могли быть церковные правила, предметы культа и обряды, но не сама вера, оскорбление которой считалось предметом богохуления, относившегося уже к числу тяжких преступлений.

* Sacerdotalism [Сакердотализм]. Sacerdotalism, as discussed here, is the belief in some Christian churches that priests are meant to be mediators between God and humankind. The understanding of this mediation has undergone development over time and especially with the advent of modern historical and biblical studies. // The bread and wine, however, do not change their substance, and, for Luther, there was no miracle of the mass in which the priest was thought to alter the substance of the sacrifice. This view undercut sacerdotalism, which emphasized the intermediary role of the priest between God and humankind, since the words of the priest did not bring the body of Christ to the altar. The undercutting of sacerdotalism destroyed the hierarchical structure of a church that culminated in the papacy. Britannica - Protestantism: Luther’s manifesto // dictionary.com: the system, spirit, or methods of the priesthood; usually disparaging: priestcraft. [E21]

* Споры о вере - борьба за влияние [Religious disputes and the struggle for power]. Думаю, понятно, что борьба с ошибками веры (например, табаком) – это борьба за влияние. К сожалению, предметы борьбы повсеместно выведены за рамки словарных статей. Лишь после упорных поисков можно выяснить, что борьба с еретиками Лангедока на деле – это борьба за важный канал (Canal du Midi) из Средиземного моря в Атлантику. Хороня истину, «ересям» оставили только вторичные приметы (вроде обычая целовать лягушек), а иных из еретиков даже отбросили в другое время, из которого протянуть логическую цепочку уже невозможно. Что такое гугеноты (фр. Huguenots), неясно и поныне. Они успели спасти и вывести из гаваней весь свой флот, но на каких основаниях гугеноты им владели? Куда увели? Что значит гугенотский флот? Флот гугенотской церкви? Флот сеньора-гугенота? Флот купцов-гугенотов? Откуда само это название? А может, «гугенот» – это «иоаннит»? А может, французское «Гуго» родственно имени апостола «Яго»? И, главное, кому именно и где гугеноты перешли дорогу? Неизвестно. А происхождение массилианской ереси ведут из города Марселя, полностью игнорируя тот факт, что Массилия – без малейшего искажения написания – это христианский район Ифрикайи (Карфагена). Римляне, конкурировавшие с ними, постарались вычеркнуть упоминание этого региона отовсюду. Но главная загадка этой ереси – временной прыжок: из IV века в Африке она – без всякого исторического развития – бац! и оказалась в XV веке в Московии – через 1100 лет после исчезновения. Название «донатисты» производят от имени некоего карфагенского епископа Доната, оставляя за кадром тот факт, что в Карфагене «донат» – это больше чем имя. Там возле этого слова возникло крайне красноречивое родственное понятие. Так, меценат, на деньги которого возводился христианский храм, получал почетный титул «донатор». На мой взгляд, донатисты как-то связаны с «танатизмом», родившейся в Карфагене системой взглядов семитских племен на посмертное существование. Это прямой предшественник христианства. Причем, судя по контексту, донатисты – довольно поздняя конфессия. Они требовали перекрещивания еретиков, а это стало актуальным лишь в середине XVIII века. До Константинопольского собора 1756 года еретиков нигде не перекрещивали. Каким образом донатисты оказались в Раннем Средневековье, неясно. Такой же туман и с катарами. Название «катары» производят от «чистый», оставляя за кадром колоссальное влияние египетской культуры на все Средиземноморье и широкое распространение божественного имени «Хатор». Да, египетское влияние на Европу можно и не принимать во внимание, но куда тогда деть пирамиду Цестия в городе Риме? Остатки таких же пирамид известны археологам по ВСЕМУ европейскому побережью Средиземного моря. Тот же туман и с арианством. Принято считать, что ересь названа по имени епископа Ария из Египта. Но ведь практика называть что-либо именем основателя довольно поздняя. Разумнее вспомнить, что «арии» – древнее самоназвание мидийцев, и предположить, что арианство – это просто-напросто мидийский региональный толк. Учитывая, что античная история, скорее всего, не выходила за пределы Египта, а епископ Арий достоверно жил в Александрии, там же следует поискать и страну истинных арийцев Мидию – вслед за Персией, Вавилонией, Азией и Аравией. Ну и самое важное: «породившие эпоху Реформации» лютеране-протестанты. Если присмотреться, то становится ясно: лютеране – не новаторы. Напротив, лютеране, как и мусульмане, сохранили массу ориентированных на общину реликтовых черт. Лютеран обвинили в церковном реформаторстве так же, как русских староверов – в расколе. На деле лютеране и староверы и есть та материнская общинная основа, из которой вышли действительно монументальные реформаторские конфессии: перешагнувшие через интересы общин римский имперский католицизм и русское имперское православие. Степаненко Андрей Георгиевич Истории больше нет: Величайшие исторические подлоги О ересях

* Antinomianism [Антиномизм, антиномианизм]. Antinomianism (Ancient Greek: "against" + "law") is any view which rejects laws or legalism and argues against moral, religious or social norms (Latin: mores), or is at least considered to do so. The term has both religious and secular meanings. In some Christian belief systems, an antinomian is one who takes the principle of salvation by faith and divine grace to the point of asserting that the saved are not bound to follow the moral law contained in the Ten Commandments. The distinction between antinomian and other Christian views on moral law is that antinomians believe that obedience to the law is motivated by an internal principle flowing from belief rather than from any external compulsion. Outside of Christianity, the tenth-century Sufi mystic Mansur Al-Hallaj was accused of antinomianism, and the term is also used to describe certain practices or traditions in Frankism, Buddhism and Hinduism, such as aspects of Vajrayana and Hindu Tantra which include consort practices {intimacy as one of the most radical vehicles of spiritual transformation}. (...) Other Protestant groups that have been accused of antinomianism include the Anabaptists and Mennonites. The Ranters of 17th century England were one of the most outright antinomian sects in the history of Christianity. See also: Left-hand path and right-hand path (esotericism): The historian Dave Evans studied self-professed followers of the Left-Hand Path in the early 21st century, making several observations about their practices: 1) They often reject societal convention and the status quo, which some suggest is in a search for spiritual freedom. 2) They often question religious or moral dogma, instead adhering to forms of personal anarchism. 3) They often embrace sexuality and incorporate it into magical ritual. Criticism of both terms has come from various occultists (...) that they were simply "theoretical constructs" that were "without definitive objectivity". // Martin Luther and Philip Melanchthon, who played an instrumental part in the formation of the Lutheran Churches condemned Johannes Agricola and his doctrine of antinomianism–the belief that Christians were free from the moral law contained in the Ten Commandments–as a heresy. (Heresy in Christianity) // Antinomianism, (Greek anti, “against”; nomos, “law”), doctrine according to which Christians are freed by grace from the necessity of obeying the Mosaic Law. The antinomians rejected the very notion of obedience as legalistic; to them the good life flowed from the inner working of the Holy Spirit. In this circumstance they appealed not only to Martin Luther but also to Paul and Augustine. The ideas of antinomianism had been present in the early church, and some Gnostic heretics believed that freedom from law meant freedom for license. The doctrine of antinomianism, however, grew out of the Protestant controversies on the law and the gospel and was first attributed to Luther’s collaborator, Johann Agricola. It also appeared in the Reformed branch of Protestantism. The left-wing Anabaptists were accused of antinomianism, both for theological reasons and also because they opposed the cooperation of church and state, which was considered necessary for law and order. For similar reasons, in the 17th century, Separatists, Familists, Ranters, and Independents in England were called antinomians by the established churches. In New England, Anne Hutchinson was accused of the doctrine when she said that the churches were preaching “the covenant of works.” The Evangelical movement at the end of the 18th century produced its own antinomians who claimed an inner experience and a “new life,” which they considered the true source of good works. Britannica - Antinomianism (religion)

* Universalism [Универсализм]. Universalism is the philosophical and theological concept that some ideas have universal application or applicability. Unitarian Universalism emphasizes that religion is a universal human quality, and also focuses on the universal principles of most religions. It accepts all religions in an inclusive manner, this approach to religion being called religious pluralism. Christian universalism refers to the idea that every human will be saved in a religious or spiritual sense. This specific idea being called universal reconciliation. Универсализм. Универсализм — этическое миросозерцание, противоположное индивидуализму; форма мышления, рассматривающая универсум как целое. В ряде религий под универсализмом также понимается убеждение в возможности спасения всех людей. Идея универсализма присутствует в истории христианства, ислама, зороастризма, индуизма и других религий. Первые бесспорные[какие?] источники об универсализме в христианстве появляются в Англии в XVII веке, в Европе и Америке в XVIII веке. В качестве организованного течения универсализм возникает в Северной Америке в эпоху Просвещения. Индивидуальное счастье универсализм считает неосуществимым при отсутствии у личности сознания солидарности с окружающим миром и без установки гармонии между ними, возможной только путём познания законов, лежащих в основе мирового развития, и следования им. Христианский универсализм. Христианский универсализм основан на убеждении в возможности спасения всех людей. Первую универсалистскую церковь в Глостере (штат Массачусетс) в 1779 г. основал Джон Мюррей. Позже он стал священником в универсалистской общине в Бостоне. Универсалистами стали многие баптисты. Ключевые позиции в универсалистской церкви в ходе своего священнического служения в Бостоне в 1817—1852 занимал Хосеа Баллоуruen. Под его влиянием универсалисты восприняли унитарианские взгляды. Универсалисты одними из первых стали применять религиозные принципы к решению социальных проблем, они основали Университет Тафтса и Университет святого Лаврентияruen. В 1961 г. Универсалистская церковь Америкиruenи Американская унитарианская ассоциацияruen были объединены в Унитарианско-Универсалистскую ассоциациюruen, национальное управление которой находится в Бостоне.

* Eriugena - Universalism [Эригена - Универсализм]. Eriugena argues in De divina praedestinatione that God, being perfectly good, wants all humans to be saved, and does not predestine souls to damnation. // Christian Universalism - the universe will eventually be restored under God's dominion. Apocatastasis - universal reconciliation. (No explicit mention of "Third Era" though ??) «Нынешняя (Римская) Церковь Петра — только тень будущей (Вселенской) Церкви Иоанна {>>}», — учит св. Августин в V веке и Скот Эриген в IX: «Видимость Церкви настоящей, Сына, рассеется, как тень, в восходящем солнце будущей Церкви Духа Святого». — «Дни Римской Церкви сочтены… Церковь Иоанна, Вселенская, воздвигнута будет на развалинах старой церкви Петра», — учит Иоахим Флорский, в XIII веке. Дмитрий Сергеевич Мережковский - Лица святых от Иисуса к нам // Было бы слишком много чести приписывать Блаватской исключительную роль в распространении готовых плодов западно-восточной, древне-арийской, тибетско-гималайской «тайной доктрины». Первым, насадившим эти плоды был ирландец Иоганн Скотт Эригена. После неудач в христианской мистике Эригена совершил путешествие по всем странам древних культур, был в Египте, Малой Азии и в Индии (в 9-м веке). Дело Эригена продолжил Эккарт, от которого идет прямая линия к Реформации Лютера и Цвингли, чего не отрицают и сами протестантские богословы. Реформация внесла теософско-спекулятивный дух в западную Церковь. Вульгарная теософия Блаватской, Анни Безант, Ледбитера и Рудольфа Штейнера нашла готовую почву в полуразложившейся Европе. Если Европа в результате западно-восточных усилий потеряет свой христианский облик, то она превратится в духовно-культурном отношении в жалкий придаток {appendage} Азии, будет полуостровом Азии, каковым она является в географическом смысле. Мессианизм есть крайний пункт катастатического антропоцентризма-гуманизма и теософско-спекулятивного «метеоризма» (самонадутости) и потому именно в буддизме он получил законченные формы. У народов земного шара было поверие о том, что должен притти «Святой мира», чтобы спасти человечество. В «Скованном Прометее» Эсхила посланец Зевса Гермес говорит: «Разве ты не знаешь, что должен притти Бог, чтобы спасти человечество». Платон в диалоге «Государство» говорит, что придет Бог, «свободный от всего человеческого». А. ПО3ОВ - ОСНОВЫ ДРЕВНЕ-ЦЕРКОВНОЙ АНТРОПОЛОГИИ // Catastasis. In classical tragedies, the catastasis is the third part of an ancient drama, in which the intrigue or action that was initiated in the epitasis, is supported and heightened, until ready to be unravelled in the catastrophe. It also refers to the climax of a drama.

* Bollandists [Болландисты] (XVII). The Bollandists or Bollandist Society (French: Société des Bollandistes) are an association of scholars, philologists, and historians (originally all Jesuits, but now including non-Jesuits) who since the early seventeenth century have studied hagiography and the cult of the saints in Christianity. Their most important publication has been the Acta Sanctorum (The Lives of the Saints). They are named after the Flemish Jesuit Jean Bolland or Bollandus (1596–1665). Болландисты. Болландисты — католическая конгрегация, состоящая преимущественно из учёных-иезуитов, занимающаяся собиранием, сочинением и изданием Житий святых и манускриптов. Получили название по имени одного из основателей Жана Болланда. Работы общества продолжались правильно до 1773 года, когда вследствие начавшихся гонений на иезуитов {??} последовала папская булла Климента XIV и указ Марии-Терезии о роспуске самого общества, причем П. Кле подвергся даже двухлетнему тюремному заключению. Но уже в 1778 году Канденбергское аббатство получило разрешение созвать вновь болландистов, которым приказано было окончить их труды в течение 10 лет и на протяжении 10 томов.

* Jansenism [Янсенизм] (XVII). Jansenism was a theological movement within Catholicism, primarily active in France, that emphasized original sin, human depravity, the necessity of divine grace and predestination. The movement originated from the posthumously published work of the Dutch theologian Cornelius Jansen, who died in 1638. Jansenism was opposed by many in the Catholic hierarchy, especially the Jesuits. Although the Jansenists identified themselves only as rigorous followers of Augustine of Hippo's teachings, Jesuits coined the term Jansenism to identify them as having Calvinist affinities.

* Restorationism [Реставрационизм]. Restorationism (or Christian primitivism) is the belief that Christianity has been or should be restored along the lines of what is known about the apostolic early church, which restorationists see as the search for a purer and more ancient form of the religion. Fundamentally, "this vision seeks to correct faults or deficiencies (in the church) by appealing to the primitive church as a normative model." Efforts to restore an earlier, purer form of Christianity are often a response to denominationalism. As Rubel Shelly put it, "the motive behind all restoration movements is to tear down the walls of separation by a return to the practice of the original, essential and universal features of the Christian religion." Different groups have tried to implement the restorationist vision in a variety of ways; for instance, some have focused on the structure and practice of the church, others on the ethical life of the church, and others on the direct experience of the Holy Spirit in the life of the believer. The relative importance given to the restoration ideal, and the extent to which the full restoration of the early church is believed to have been achieved, also varies among groups. In comparable terms, earlier primitivist movements, including the Hussites,:13 Anabaptists,:125–135 Landmarkists,:69–71 Puritans,:50–55 and Waldensians have been described as examples of restorationism, as have many seventh-day Sabbatarians. For Anabaptists, restoration primarily meant to relive in a studied fashion the life of the New Testament. Landmarkism (often identified with Baptist Successionism) is more properly a theory of the continuation of the pure Church through the centuries, recognizable by certain key doctrines, primarily believer's baptism. Many groups have attempted a history of their movement and an ecclesiology that falls somewhere in between the two ideas of Restorationism and Successionism. The term "restorationism" is sometimes used more specifically as a synonym for the American Restoration Movement.:225–226 The term is also used by more recent groups, describing their goal to re-establish Christianity in its original form, such as some anti-denominational Charismatic Restorationists, which arose in the 1970s in the United Kingdom and elsewhere.

* New Covenant [Новый завет]. The New Covenant (Hebrew berit hadashah) is a biblical interpretation originally derived from a phrase in the Book of Jeremiah (Jeremiah 31:31-34), in the Hebrew Bible (or Old Testament in Christian Bible). Generally, Christians believe that the promised New Covenant was instituted at the Last Supper as part of the Eucharist, which in the Gospel of John includes the New Commandment. Based on the Bible teaching that, "For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth", Protestants tend to believe that the New Covenant only came into force with the death of Jesus Christ. The commentary to the Roman Catholic New American Bible also affirms that Christ is the "testator whose death puts his will into effect". Christians thus believe that Jesus is the mediator of the New Covenant, and that the Blood of Christ shed at his crucifixion is the required blood of the covenant. There are several Christian eschatologies that further define the New Covenant. For example, an inaugurated eschatology defines and describes the New Covenant as an ongoing relationship between Christian believers and God that will be in full fruition after the Second Coming of Christ; that is, it will not only be in full fruition in believing hearts, but in the future external world as well. The connection between the Blood of Christ and the New Covenant is seen in most modern English translations of the New Testament such as in the statement: "this cup that is poured out for you is the new covenant in my blood". Новый завет в богословии. Новый завет (ивр.‎ berit ḥadasha) — термин, используемый в Библии, в Ветхом и Новом Завете, для обозначения новых качественных отношений между Богом и человеком. Человек, искупленный от первородного греха и его последствий добровольной крёстной смертью Иисуса Христа как Спасителя мира, вступает в совершенно иную, по сравнению с ветхозаветной, стадию развития и, переходя из рабского, подзаконного состояния в свободное состояние сыновства и благодати, получает новые силы к достижению поставленного ему идеала нравственного совершенства как необходимого условия для спасения. В Ветхом Завете термин «новый завет» встречается единственный раз, в книге пророка Иеремии 31:31–34.

* Toledot Yeshu [Толедот Йешу]. Sefer Toledot Yeshu (ספר תולדות ישו, The Book of the Generations/History/Life of Jesus), often abbreviated as Toledot Yeshu, is an early Jewish text taken to be an alternative biography of Jesus. It exists in a number of different versions, none of which are considered either canonical or normative within rabbinic literature, but which appear to have been widely circulated in Europe and the Middle East in the medieval period. A 15th-century Yemenite work of the same was titled Maaseh Yeshu, or the "Episode of Jesus" in which Jesus is described either as being the son of Joseph, or the son of Pandera {a Roman soldier}. The account portrays Jesus as an impostor. The story is that Jesus (Yeshu) was an illegitimate child, and that he practiced magic and heresy, seduced women, and died a shameful death. But they also show a paradoxical respect for Jesus. As Joseph Dan notes in the Encyclopedia Judaica, "The narrative in all versions treats Jesus as an exceptional person who, from his youth, demonstrated unusual wit and wisdom, but disrespect toward his elders and the sages of his age." Robert Van Voorst calls the Toledot a record of popular polemic "run wild". The Toledot's profane portrayal of the person Christians consider divine has provided material for antisemitic polemics. Up until the early 21st century, with only a few exceptions, mainstream Jewish and Christian scholars, paid little attention to the Toledot. The opinion of Father Edward H. Flannery is representative: This scurrilous fable of the life of Jesus is a medieval work, probably written down in the tenth century. .... Though its contents enjoyed a certain currency in the oral traditions of the Jewish masses, it was almost totally ignored by official or scholarly Judaism. Anti-Semites have not failed to employ it as an illustration of the blasphemous character of the Synagogue." This disregard has recently been lifting as the text becomes discussed as a possible window into the early history of polemic between Christians and Jews. Recent scholarship has drawn increased attention to the date of origin of the Toledot Yeshu; the earliest layers are considered to have been manufactured orally, and written source material of the Toledot Yeshu is much older than the work itself. As Father Flannery states, "Most offensive to Christians were Jewish insults to the person of Christ, about which St. Justin, Tertullian, Eusebius, Hippolytus, and Origen complained.... In his Against Celsus [A.D. 248], Origen provides an idea of the caliber of the insults: Jesus, illegitimate son of Panthera, a Roman legionary, was a charlatan and a magician killed by the Jews; after His death, marvels were invented by His disciples concerning Him. Other tales of a still lower grade circulated, in which Jesus figured as a bandit and one possessed. At a later age, these obscenities were complied in the infamous Toledot Yeshu.

* Annihilation [self-annihilation, mysticism; Аннигиляция, аннигиляции своего «Я», мистицизм]. Further, this depiction of S/self has significant implications for the understanding of nondualism. The relationship between the lower self and the deeper Self could be put this way: “This abiding dependence of ‘I’ upon Self amounts to an ontological union of ‘I’ and Self. They are so fundamentally related that a true break in that relationship would mean personal annihilation, the nonbeing of ‘I.’ So complete is this union that it may be called ‘nondual’, a unity transcending any sense of duality, isolation, or separation” (Firman & Gila, 1997, p. 45). Yet, this relationship cannot be so simply stated. This passage indicates the kind of confusion obscuring a true understanding of nondualism. In fact, to use the term in this way is misleading. Although nondualism is frequently used to refer to the relationship between Self and self, it most accurately—and most auspiciously—refers to the relationship between S/self and God. The Divine Reality of ultimate nondualism is not realized by virtue of the self more accurately approximating the Self, or else actualizing the self. Rather, Divine Reality is realized by eliminating the S/self—and, in the process, being absorbed into God. Burton Daniels - Nondualism and the Divine Domain // Ego death and the related term "ego loss" have been defined in the context of mysticism by the religious studies scholar Daniel Merkur as "an imageless experience in which there is no sense of personal identity. It is the experience that remains possible in a state of extremely deep trance when the ego-functions of reality-testing, sense-perception, memory, reason, fantasy and self-representation are repressed [...] Muslim Sufis call it fana ('annihilation'), and medieval Jewish kabbalists termed it 'the kiss of death'". (Ego death) // The notion of fana’, commonly translated from Arabic as annihilation or obliteration, provides a potential point of contact between Sufi practices and Buddhist notions of nirvana, a word which, in Sanskrit, derives from the type of extinction one sees when one snuffs out the flame of a candle. Are there similarities between these notions, ones which might be constructed without radically oversimplifying the issues at hand? On the surface, ‘annihilation’ and ‘extinction’ might seem similar. But what a Buddhist extinguishes is craving, while what a Sufi annihilates is themselves before God. And yet, as will become clear, there are crucial parallels that can help us see the ways in which what these traditions have to teach us today have crucial resonances within and through their very real differences. (...) “This entrance into “non-existence” is a return to the original human situation, when we dwelt at peace with God before creation. This is the state that is sometimes called the “annihilation” of the ego’s limitations and the “subsistence” of the true self… One must throw oneself into annihilation, which in fact is the fullness of Being {sums up the contradictions in mystical truth, when translated to 'dualist' reality}. As Rumi reminds us, “We and our existences are all nonexistences, / but You are absolute Existence, appearing as annihilation”… Dhikr is an alchemy that transmutes perception and awareness into utter joy.” (Chiddick, Sufism, 109, 129, 132). (...) But if prayer in Islam isn’t a form of request, what exactly is it? As opposed to a request, prayer is seen as a mode of dhikr, it is the repetition of one of God’s acts that places one into sync with some aspect of God. And this is why, for many Sufis, music, dance, and poetry are forms of dhikr. For the world is like a melody or dance or poetry which God creates inside of himself. In many accounts, God has all the pre-existent potentials or forms for what comes to be residing with him for all eternity, and it is God’s vibration of these by his breath in recitation that brings the world from potential into existence. When we vibrate ‘in sync’ with God, we are simply more God-like. And when this happens, there is less of ‘us’ there, and more of God. When this happens particularly well, we are obliterated, annihilated, in a state of fana’. That is, God works through us, and as many Sufis would say, in this state, my hearing is that of God, not my own, my sight is that of God, not my own, etc. Of course, some traditionalists in Islam have called this heresy. And many famous Sufis were persecuted and even executed for statements like these, the most famous of which was Hallaj, about whom I’ll say more in a moment. Fana’: Sufism’s Notion of Self-Annihilation, or How Rumi Can Explain Why Nirvana is Samsara in Mahayana Buddhism

* Religious syncretism [Религиозный синкретизм]. Religious syncretism is the blending of two or more religious belief systems into a new system, or the incorporation into a religious tradition of beliefs from unrelated traditions. This can occur for many reasons, and the latter scenario happens quite commonly in areas where multiple religious traditions exist in proximity and function actively in a culture, or when a culture is conquered, and the conquerors bring their religious beliefs with them, but do not succeed in entirely eradicating the old beliefs or (especially) practices. Religions may have syncretic elements to their beliefs or history, but adherents of so-labeled systems often frown on applying the label, especially adherents who belong to "revealed" religious systems, such as the Abrahamic religions, or any system that exhibits an exclusivist approach. Such adherents sometimes see syncretism as a betrayal of their pure truth. By this reasoning, adding an incompatible belief corrupts the original religion, rendering it no longer true. Indeed, critics of a syncretistic trend may use the word or its variants as a disparaging epithet, as a charge implying that those who seek to incorporate a new view, belief, or practice into a religious system pervert the original faith. Non-exclusivist systems of belief, on the other hand, may feel quite free to incorporate other traditions into their own. Keith Ferdinando notes that the term "syncretism" is an elusive one, and can apply to refer to substitution or modification of the central elements of a religion by beliefs or practices introduced from elsewhere. The consequence under such a definition, according to Ferdinando, can lead to a fatal "compromise" of the original religion's "integrity". In modern secular society, religious innovators sometimes construct new faiths or key tenets syncretically, with the added benefit or aim of reducing inter-religious discord. Such chapters often have a side-effect of arousing jealousy and suspicion among authorities and ardent adherents of the pre-existing religion. Such religions tend to inherently appeal to an inclusive, diverse audience. (Syncretism)

* European Christianity [Европейское Христианство] (XIV). Eckhart also continued to preach, addressing his sermons during a time of disarray among the clergy and monastic orders, rapid growth of numerous pious lay groups, and the Inquisition's continuing concerns over heretical movements throughout Europe. (...)

* European Christianity [Европейское Христианство] (XVII). In addition to the scientific revolution, the 17th century was a time of mystical revolution in Catholicism, Protestantism and Judaism. The Protestant revolution developed from Böhme {1575-1624} and some medieval mystics {??}. (...) Böhme's writing shows the influence of Neoplatonist and alchemical writers such as Paracelsus, while remaining firmly within a Christian tradition. He has in turn greatly influenced many anti-authoritarian and mystical movements, such as Radical Pietism (including the Ephrata Cloister and Society of the Woman in the Wilderness), the Religious Society of Friends, the Philadelphians, the Gichtelians, the Harmony Society, the Zoarite Separatists, Rosicrucianism, Martinism and Christian theosophy. Böhme's disciple and mentor, the Liegnitz physician Balthasar Walther, who had travelled to the Holy Land in search of magical, kabbalistic and alchemical wisdom, also introduced kabbalistic ideas into Böhme's thought. (Jakob Böhme)

* Johannes Kelpius [Иоганнес Келпиус] (1667-1708). Johannes Kelpius was a German Pietist, mystic, musician, and writer. He was also interested in the occult, botany, and astronomy. He came to believe with his followers in the "Society of the Woman in the Wilderness" that the end of the world would occur in 1694. This belief, based on an elaborate interpretation of a passage from the biblical Book of Revelation, anticipated the advent of a heavenly kingdom somewhere in the wilderness during that year. Kelpius felt that the seventeenth-century Province of Pennsylvania, given its reputation for religious toleration at the edge of a barely settled wilderness, was the best place to be. Philadelphia had been founded in 1682, but the city and the Province of Pennsylvania had quickly become a tolerant haven and refuge for many pietist, communitarian, or free-thinking groups who were leaving the Old World for the congenial religious climate of the British colony. Kelpius and his followers crossed the Atlantic and lived in the valley of the Wissahickon Creek in Philadelphia from 1694 until his death. It is reported that they lived communally, though they also spent time in solitary meditation in caves and small cells scattered about their common living quarters. Though no sign or revelation accompanied the year 1694, the faithful, known as the Hermits or Mystics of the Wissahickon, continued to live in celibacy, searching the stars and hoping for the end.

* Celibacy, chastity, continence [Целибат, целомудрие, воздержание]. Continence refers to what people think celibacy and chastity refer to—that is, not having sex. The term also has other meanings, but in a formal, Catholic context, it means not using the sexual faculty. That includes not just ordinary, regular sexual acts, but all sexual acts. If you are refraining from any and all sexual acts, you are being continent. It comes from the Latin word continentia, which means “a holding back.” By the late 1300s, this had come to mean refraining from sex. More recently (in the 20th century), it has come to refer from holding back other bodily functions as well. Celibacy is the state of not being married. People associate it with the priesthood because, in the Latin rite of the Church, the norm is for priests to be unmarried—to be celibate. However, properly speaking, anyone who is unmarried can also be said to be celibate. It comes from the Latin word caelibatus, which simply means “the state of being unmarried.” Chastity is the virtue of being sexually pure. It comes from the Latin word castitas, which originally meant “purity,” and which came to refer specifically to sexual purity. Chastity will take different forms depending on whether one is celibate or married, we are about to see. (...) Those who are not celibate—that is, those who are married—can legitimately have sexual relations. As a result, they are not bound to observe continence, and they can be chaste (sexually pure) even though they have sexual relations. What are celibacy, chastity, and continence? // Clerical continence. Clerics in the Western Church, even those married, are bound by Canon 277 (and the unbroken and unanimous tradition behind that canon) to observe perfect and perpetual continence. This thesis, though it surprises most and astounds some, is not offered lightly. It is firmly grounded in Western law and tradition and has, in fact, withstood every attempt to repudiate it over the centuries, even during periods (such as obtain now) of widespread inadvertence to the requirement. (...) First, the obligation of clerical continence (c. 277) does not forbid married clerics from “consummating” their marriages, for consummation is a singular act (c. 1061 § 1) that would have been performed by married men long before they took holy orders. Rather, clerical continence requires married clergy to cease exercising their right to sexual relations with their wives after ordination (a consequence reflected by the twice iterated requirement—cc. 1031 and 1050—that wives consent to the ordination of their husbands, lest wives be deprived of the opportunity to exercise their conjugal rights within marriage without their consent). Clerical marriages, in any event, despite the observance of continence after ordination, remain “consummated”. (...) Third, it is not so much, I think, “celibacy” that the Latin Church does not impose on Eastern Churches in union with Rome (indeed, as I have argued elsewhere, there is a growing question as to how much Rome, rhetoric notwithstanding, imposes celibacy on Western clergy these days) but rather, that Rome has not for many centuries expected continence of married Eastern clerics, despite unquestionably requiring it of her own, albeit relatively few, married clerics. The canonical obligation of perfect and perpetual continence binds all Western clerics

* Canon [priest; Каноник]. A canon (from the Latin canonicus, itself derived from the Greek kanonikós, "relating to a rule", "regular") is a member of certain bodies subject to an ecclesiastical rule. Originally, a canon was a cleric living with others in a clergy house {also called a canon ?? "Gregory insisted on canonically elected bishops (for dioceses), provosts or priors (for reformed canons), and abbots (for monasteries)." (Gregorian Reform)} or, later, in one of the houses within the precinct of or close to a cathedral or other major church and conducting his life according to the customary discipline or rules of the church. This way of life grew common (and is first documented) in the eighth century. In the eleventh century, some churches required clergy thus living together to adopt the rule first proposed by Saint Augustine that they renounce private wealth. Those who embraced this change were known as Augustinians or Canons Regular, whilst those who did not were known as secular canons. // canon - a member of the clergy who is on the staff of a cathedral, especially one who is a member of the chapter. // Canons regular. Canons regular are canons (a category of clergy) in the Catholic Church who live in community under a rule (Latin: regula) and are generally organised into religious orders, differing from both secular canons and other forms of religious life, such as clerks (or clerics) regular, designated by a partly similar terminology.

* Doxology [Доксология]. A doxology is a short hymn of praises to God in various forms of Christian worship, often added to the end of canticles, psalms, and hymns. The tradition derives from a similar practice in the Jewish synagogue, where some version of the Kaddish serves to terminate each section of the service. (...) {examples} Gloria in excelsis Deo. The Gloria in excelsis Deo, also called the Greater Doxology, is a hymn beginning with the words that the angels sang when the birth of Christ was announced to shepherds in Luke 2:14. Other verses were added very early, forming a doxology. (...) Lord's Prayer doxology. Another familiar doxology is the one often added at the end of the Lord's Prayer: "For thine is the kingdom, and the power, and the glory, forever and ever, Amen." // MW: a usually liturgical expression of praise to God.

* Enoch [Енох]. Enoch (ancestor of Noah). Enoch is a biblical figure prior to Noah's flood and the son of Jared and father of Methuselah. He was of the Antediluvian period in the Hebrew Bible. This Enoch is not to be confused with Cain's son Enoch. The text of the Book of Genesis says Enoch lived 365 years before he was taken by God. The text reads that Enoch "walked with God: and he was no more; for God took him" (Gen 5:21–24), which is interpreted as Enoch's entering Heaven alive in some Jewish and Christian traditions. Enoch is the subject of many Jewish and Christian traditions. He was considered the author of the Book of Enoch and also called Enoch the scribe of judgment. Three extensive Apocrypha are attributed to Enoch: 1) Book of Enoch, composed in ancient Ethiopian Semitic language and preserved in Ge'ez, first brought to Europe by James Bruce from Ethiopia and translated into English by August Dillmann and Reverent Schoode – recognized by the Orthodox Tewahedo churches and usually dated between the third century BC and the first century AD; 2) Second Book of Enoch or the Book of the Secrets of Enoch, written in Old Church Slavonic, first translated in English by William Morfill – usually dated to the first century AD. 3) 3 Enoch, a Rabbinic text in Hebrew usually dated to the fifth century AD. These recount how Enoch was taken up to Heaven and was appointed guardian of all the celestial treasures, chief of the archangels, and the immediate attendant on the Throne of God. He was subsequently taught all secrets and mysteries and, with all the angels at his back, fulfils of his own accord whatever comes out of the mouth of God, executing His decrees. Much esoteric literature like the 3 Enoch identifies Enoch as the Metatron, the angel which communicates God's word. In consequence, Enoch was seen, by this literature, and the Rabbinic kabbalah of Jewish mysticism, as having been the one which communicated God's revelation to Moses, in particular, the dictator of the Book of Jubilees. Енох (сын Иареда). Взятый Богом. Пятая глава Книги Бытия, представляющая собой родословную от Адама до Ноя с сыновьями, про всех остальных предков Ноя — в отличие от Еноха — говорит «и он умер». Эти неоднозначные высказывания истолковываются, а также интерпретируются в более поздних небиблейских преданиях, как указания на то, что в отличие от других патриархов Енох не умер, так как Бог взял его на небо, освободив от вызванной грехами прародителей смерти, в награду за благочестие. В православном богословии есть мнение, что Енох и Илия (Элиягу) были вознесены не на небо, но в некое сокровенное место, в котором и ожидают наступления последних дней, описанных в Откровении Иоанна Богослова[33]. Явление Еноха с пророком Илией ожидается христианами перед Вторым пришествием Иисуса Христа. Согласно церковному верованию, Енох снова придёт на землю, дабы уплатить долг природе, то есть умереть; и он, вместе с пр. Илиею, всегда и всюду признавался одним из «двух свидетелей» (Откр. 11:3), которые по окончании своего свидетельства будут убиты зверем, «выходящим из бездны» (Откр. 11:7) Апокрифы от имени Еноха. Известно несколько апокрифических книг, носящих имя Еноха. Наибольшую известность получила Первая Книга Еноха, называемая обычно просто «Книга Еноха». Она упоминается и цитируется в трудах многих отцов церкви, включая Тертуллиана, Иринея, Оригена, Климента Александрийского, Иустина Философа и др. В течение долгого времени о содержании книги Еноха можно было судить лишь по цитатам и отзывам. Однако в XVIII веке был открыт её полный текст на эфиопском языке — на эфиопском языке она полностью сохранилась в силу того, что входила и входит в канон Библии эфиопской православной церкви. С того времени она неоднократно издавалась как в подлиннике, так и в переводах. Текст датируют II—I веками до н. э.; он представляет собой богатый источник для изучения религиозного миросозерцания иудеев той эпохи. Как видно из сравнения послания Иуды и книги Еноха, ей пользовались и раннехристианские писатели.

* Lateran council [Латеранский собор] (IV-). The Lateran councils were ecclesiastical councils or synods of the Catholic Church held at Rome in the Lateran Palace next to the Lateran Basilica. Ranking as a papal cathedral, this became a much-favored place of assembly for ecclesiastical councils both in antiquity (313, 487) and more especially during the Middle Ages.

* Azariah [prophet; Пророк Азария] (-X). Azariah (Hebrew: "Yah has helped") was a prophet described in 2 Chronicles 15. The Spirit of God is described as coming upon him (verse 1), and he goes to meet King Asa of Judah to exhort him to carry out a work of reform. In response to Azariah's encouragement, Asa carried out a number of reforms including the destruction of idols and repairs to the altar of Yahweh in the Jerusalem Temple complex. The Bible records that a period of peace followed the carrying out of these reforms (verse 19). Azariah is described as being the "son of Oded" (verse 1), but the Masoretic Text omits Azariah's name in verse 8, suggesting that the prophecy is from Oded himself.

* Patmos [Патмос]. Patmos is a small Greek island in the Aegean Sea. It is perhaps best known today as the location the disciple / apostle John received the visions found in the Book of Revelation of the New Testament, and where the book was written.

* Ильин, Николай Сазонтович [Nikolai Ilyin] (1809-1890). Никола́й Сазо́нтович Ильи́н — российский офицер и, по мнению православных богословов, ересиарх, основатель «Десного братства». По собственному утверждению являлся незаконнорождённым сыном В. Г. Паткуля. Основой его учения являлись попытки объединения различных христианских учений и иудаизма для грядущего, по его мнению, противостояния с Сатаной. Еговисты-ильинцы [Yehowists] (1840+). Еговисты-ильинцы ('Иеговисты-ильинцы, ', Десное братство) — религиозная организация хилиастического и дуалистического характера, основанная в России в 1840-х годах капитаном артиллерии Николаем Сазонтовичем Ильиным (1809—1890), и имевшая своих последователей на Урале, в Средней Азии, на Кавказе и Украине. Возникнув в целом в русле иудео-христианской традиции, отрицают всякую связь с современным иудаизмом и христианством. Самоназванием движения является термин Еговисты. // Yehowists. Yehowists (also Yehowist-Ilyinites, Ilyinists, Ilyintsy, Jehovists, Sect of the Right-hand Brotherhood, The Message of Zion, Russian: Ильинцы, секта десного братства, иеговисты, еговисты, Сионская весть) is a Russian Spiritual Christian millenarian religious movement founded by retired army officer and religious thinker Nikolai Ilyin in the 1840s. (...) Ilyin's teaching in today's representation is a quite sophisticated and philosophical concept, which focuses on such aspects as 1000 year kingdom, physical immortality of man, upcoming battle between Yehowah and Satan in Armageddon. Despite the fact that Ilying was a proponent of polytheism he focused on two Gods only: Yehowah and Satan. According to Ilyin there are two ManGods of equal strength in our Solar system - Yehowah and Satan. There are other Gods outside the Earth and the Solar system but they are not empowered to deal with earthly people and people must not worship them. (...) Yehowah and Satan lead an ongoing fight with each other. Yehowists fight for Yehowah by distributing Ilyin's works and following moral and ritual norms of Yehowism. In reward they will get eternal life in physical form. A decisive battle will soon take place between the two Gods, which Ilyin calls Armageddon. Yehowah will win and build 1000 year Jerusalem Republic. This will be a period of abundance for people. After 1000 years Satan will break free and the last battle with Yehowah will take place, in which Satan and his followers will be exterminated utterly. Then Yehowah will renew the Earth drastically and will keep on improving it periodically. Ilyin never set any particular dates for Armageddon foretelling rather forthcoming apocalyptic events than their dates. (...) Yehowists believe that text of the Christian (and Jewish) Bible was distorted by Satan. Although they agree that the bible contains some truths but its text is so much distorted that Yehowists don't use it at all believing that the reader will not be able to tell the truth from later Satan's distortions and additions.

* Our Lady of La Salette [Дева Мария из Ла-Салетта] (1846). Our Lady of La Salette (French: Notre-Dame de La Salette) is a Marian apparition reported by two children, Maximin Giraud and Mélanie Calvat to have occurred at La Salette-Fallavaux, France, in 1846. On 19 September 1851, the local bishop formally approved the public devotion and prayers to Our Lady of La Salette. On 21 August 1879, Pope Leo XIII granted a canonical coronation to the image now located within the Basilica of Our Lady of La Salette. A Russian style tiara was granted to the image, instead of the solar-type tiara used in its traditional depictions of Our Lady during her apparitions. Places dedicated to Our Lady of La Salette outside of France include a sanctuary in Oliveira de Azeméis, in Portugal, a national shrine in Attleboro, Massachusetts and a shrine in Enfield, New Hampshire in the United States, both known for their displays of Christmas lights, and a chapel in San Miguel de Allende, Guanajuato, in México. Дева Мария из Ла-Салетта. Дева Мария из Ла-Салетта — явление Девы Марии двум детям в Альпах, во французской деревне Ла-Салетт-Фаллаво в 1846 году. Признано Католической церковью подлинным. Центром данного богородичного культа служит базилика Пресвятой Девы Марии из Ла-Салетта. В честь явления назван орден салетинцев. Деревня Ла-Салетт-Фаллаво благодаря данному явлению превратилась в крупный паломнический центр.

* Ex cathedra ["Екс кафедра"]. ex cathedra - by virtue of or in the exercise of one's office or position. Ex cathedra is a Latin phrase, meaning not "from the cathedral," but "from the chair." The phrase does have religious origins though: it was originally applied to decisions made by Popes from their thrones. According to Roman Catholic doctrine, a Pope speaking ex cathedra on issues of faith or morals is infallible. In general use, the phrase has come to be used with regard to statements made by people in positions of authority, and it is often used ironically to describe someone speaking with overbearing or unwarranted self-certainty.

* Athanasian Creed [Афанасьевский Символ веры] (VI). The Athanasian Creed, also called the Pseudo-Athanasian Creed and sometimes known as Quicunque Vult (or Quicumque Vult) which is both its Latin name and opening words meaning "Whosoever wishes", is a Christian statement of belief focused on Trinitarian doctrine and Christology. The creed has been used by Christian churches since the sixth century. It is the first creed in which the equality of the three persons of the Trinity is explicitly stated. It differs from the Nicene-Constantinopolitan and Apostles' Creeds in the inclusion of anathemas, or condemnations of those who disagree with the creed (like the original Nicene Creed). Widely accepted among Western Christians, including the Roman Catholic Church as well as some Anglican churches, Lutheran churches (it is considered part of Lutheran confessions in the Book of Concord), and ancient liturgical churches, the Athanasian Creed has been used in public worship less and less frequently. However, part of it can be found as an "Authorized Affirmation of Faith" in the 2000 main volume of the Common Worship liturgy of the Church of England. It was designed to distinguish Nicene Christianity from the heresy of Arianism. Liturgically, this Creed was recited at the Sunday Office of Prime in the Western Church; it is not in common use in the Eastern Church. The creed has never gained acceptance in liturgy among Eastern Christians since it was considered one of many unorthodox fabrications that contained the Filioque clause. Today, the Athanasian Creed is rarely used even in the Western Church. When used, one common practice is to use it once a year on Trinity Sunday. Athanasius of Alexandria {«Athanasius contra mundum»} was traditionally thought to be the author of the Athanasian Creed, and gives his name to its common title. Афанасьевский Символ веры. Афана́сьевский Си́мвол ве́ры (лат. Symbolum Quicumque) — древний христианский символ веры. Традиционно в католичестве приписывался святому Афанасию Александрийскому, жившему в IV веке и писавшему на греческом языке, чем и объясняется его название. Символ веры имеет западное происхождение.

* Predestination [Double predestination; Предопределение, Абсолютное предопределение]. Predestination, in Christian theology, is the doctrine that all events have been willed by God, usually with reference to the eventual fate of the individual soul. Explanations of predestination often seek to address the "paradox of free will", whereby God's omniscience seems incompatible with human free will. In this usage, predestination can be regarded as a form of religious determinism; and usually predeterminism, also known as theological determinism. (…) Double predestination. Double predestination, or the double decree, is the doctrine that God actively reprobates, or decrees damnation of some, as well as salvation for those whom he has elected. Augustine made statements that on their own seem to teach such a doctrine, but in the context of his other writings it is not clear whether he held it. Augustine's doctrine of predestination does seem to imply a double predestinarian view. Gottschalk of Orbais taught it more explicitly in the ninth century, and Gregory of Rimini in the fourteenth. During the Protestant Reformation John Calvin also held double predestinarian views. John Calvin states: "By predestination we mean the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends, we say that he has been predestinated to life or to death." Предопределение. Концепция исходящей от бога детерминированности поведения человека и как следствие его спасение или осуждение. Распространена в монотеистических религиях. Концепция предопределения, согласно которой все существующее определяется в конечном счете волей бога, противоречит монотеистическому учению о свободе воли и ответственности человека за его вину, без которого оказывается невозможной религиозная этика, и потому является спорной и неоднозначной как в христианстве, так и в исламе и иудаизме. Идея абсолютного предопределения появилась впервые у бл.Августина. Концепция предопределения существенно различается в разных течениях христианства, иудаизма и ислама. Еще до появления христианства, в иудаизме существенно различалось отношение к концепции предопределения. Ессеи стояли на позиции строгого предопределения, саддукеи на позиции полной свободы воли, а фарисеи занимали компромиссную позицию. В христианстве православная церковь не признает абсолютного предопределения и учит, что Бог хочет спасения всех, однако те люди, которые сознательно отвергают помощь благодати для своего спасения, не могут быть спасены и по всеведению Божию предопределены к погибели. Следовательно, предопределение относится лишь к последствиям зла, а не к самому злу. В период Реформации концепция предопределения привлекла к себе внимание теоретиков протестантизма и была принята протестантами в трактовке бл. Августина. В исламской теологии VIII IX вв. шла острая полемика между джабаритами, учившими об абсолютном предопределении по воле Аллаха, и кадаритами, отстаивавшими свободу воли.

* Reprobation [Порицание, Репробация]. Reprobation, in Christian theology, is a doctrine which teaches that a person can reject the gospel to a point where God in turn rejects them and curses their conscience. The English word reprobate is from the Latin root probare (English: prove, test), and thus derived from the Latin, reprobatus (reproved, condemned), the opposite of approbatus (commended, approved). The doctrine is found in many passages of scripture such as Romans 1-28, 2 Corinthians 13-6, Proverbs 1-33, John 12-41, and Hebrews 6-8. When a sinner is so hardened as to feel no remorse or misgiving of conscience for particularly vile acts, it is considered a sign of reprobation. The doctrine does not stipulate that because of their wicked deeds God will not save them, but rather that God has effectively permanently withdrawn His offer of salvation by giving them over to a seared conscience, now capable of willingly committing certain sins not common among mankind. Репробация. Порицание, в христианском богословии, - это учение о Библе, встречающееся во многих отрывках Писания, таких как Римлянам 1: 20-28, Пророчества 1: 23-33, Иоанна 12: 37-41, Реверансы 6: 4-8 и т. д., которое учит, что человек может отвергнуть Евангелие до такой степени, что Бог в свою очередь отвергает их и прокликает их совесть. Английское слово reprobate - от латинского root probare (англ.: докажи, тест), и, таким образом, от латинского, reprob (reproved, condined), противоположное app (commended, approved). Когда грешник настолько закален, что не испытывает угрызений совести, это считается признаком порицания. Дело не в том, что из-за их злых поступков Бог не спасет их, а в том, что Бог отменил свое предложение о спасении, и Он передает их искушенной совести, и теперь они могут совершать гнусные поступки. Подлые действия и множество разных вещей являются свидетельством упрекающего разума. Кальвинистическая докторская. Как сказано в Канонах Дордского, первый глава (глава 1) Статья 15: "Кроме того, Святейший Скриптуре особенно это Э и незаслуженный Грас нашего избрания и выносит его более ясно для нас, в том, что это еще более бьет остроту, что не все люди были избраны, но что некоторые не были избраны или прошли мимо в избрании Бога - те, то есть, относительно кого Бог, на основании Его совершенно свободного, наиболее справедливого, непостижимого, и непочитного благопристойного решения, которые они оставили в себе, чтобы они, чтобы они были счастливы; И это решение порицания, которое вовсе не делает Бога автором сина, а скорее его яростным, безупречным, просто судьей и мстителем." ru.knowledgr.com - Репробация

* Christian mysteries [Христианские тайны]. Although the term is not used equally by all Christian traditions, many of the basic aspects of Christian theology require a supernatural explanation. To name but a few key examples, these include the nature of the Trinity, the virgin birth of Jesus, and the resurrection of Jesus. These are mysteries in the sense that they cannot be explained or apprehended by reason alone. The word mysterion is used 27 times in the New Testament. It denotes not so much the meaning of the modern English term mystery, but rather something that is mystical. In the biblical Greek, the term refers to "that which awaits disclosure or interpretation". In the Catholic church the Latin term is mysterium fidei, "mystery of faith", defined in the Catechism of the Catholic Church (1997) to mean a mystery hidden in God, which can never be known unless revealed by God. In the Roman Catholic Church the First Vatican Council re-affirmed the existence of mysteries as a doctrine of Catholic faith as follows: "If any one say that in Divine Revelation there are contained no mysteries properly so called (vera et proprie dicta mysteria), but that through reason rightly developed (per rationem rite excultam) all the dogmas of faith can be understood and demonstrated from natural principles: let him be anathema" (Sess. III, De fide et ratione, can. i). The position, if not the terminology, of other Christian churches is essentially the same. In parts of the Early Christian Church, many aspects of Christian theology, including some sacraments and sacramentals, the so-called disciplina arcani, were kept hidden from the pagans lest they become objects of ridicule, and were also introduced gradually to catechumens or new converts. As the Age of Persecution ended, the secrecy was gradually relaxed. But the term continued to be used, and the same word is used in the Eastern Orthodox churches to describe "mysteries" and "sacraments". This is not usually so in the West, although theologically many aspects of sacraments are recognized as mysteries in the main sense described above, especially (for those churches accepting it) the doctrine of transubstantiation in the Eucharist. Hence Pope Paul VI's papal encyclical of 3 September 1965 on the Eucharist was titled, from its opening words, Mysterium fidei. In the Roman Rite Catholic Mass within or immediately after the formula of consecration of the wine, the celebrant says "The mystery of faith". Originally the term "Mystery" was used for the sacraments generally in both the East and the West, as shown from the "Mystagogical Homilies" of St. Cyril of Jerusalem and the work, On the Mysteries by St. Ambrose of Milan. Although all the official doctrines of Christian churches have long been fully public, the loosely defined area of Christian thought called Christian mysticism often concerns the contemplation of sacred mysteries and may include the development of personal theories about them, undertaken in the knowledge that they can never be fully apprehended by man. Eastern Christianity. {Main article: Sacrament} The term is used in Eastern Christianity to refer to what the Western Church currently calls sacraments and sacramentals, terms which the Western Church has carefully defined in canon law. Thus, for instance, the Council of Trent declared there to be exactly seven sacraments. The Eastern Churches, in contrast, have never defined the Mysteries in such precise terms. And, although the Western Church teaches that the consecrated bread and wine of the Eucharist are one sacrament, the Divine Liturgy refers to the Eucharist as the Mysteries, in the plural. Orthodox Christians have always received Holy Communion in both species (both the body and the blood), and even reserve both in the tabernacle. The sacred mysteries can be defined as "those holy acts through which the Holy Spirit mysteriously and invisibly confers Grace (the saving power of God) upon man". Although Orthodox instructional materials may list seven sacred mysteries, the same as the Western seven sacraments: Baptism, Chrismation (Confirmation), Confession (Penance, Reconciliation or Confession), Holy Communion (Eucharist or Holy Communion), Marriage (Holy Matrimony), Ordination (Holy Orders), and Unction (Anointing of the Sick. Archaic: Extreme Unction) (Western names in parentheses), the term is not limited to these seven. As in the West, all faithful men are expected to receive six of the seven listed above, and may or may not receive either marriage or ordination, or both; women may not be received into the priesthood, but may be given monastic orders. Christian life is centered in the mystery of the incarnation of Christ, the union of God and man. However, the redemption of man is not considered to have taken place only in the past, but continues to this day through theosis. The Sacraments, or Sacred Mysteries are the most important means by which the faithful may obtain union with God, provided they are received with faith after appropriate preparation. Christians believe that God is present everywhere and fills all things by his divine grace, and that all of creation is, in some sense, a "sacrament". However, they believe that "He is more specifically and intensively present in [those] particular and reliable manners which He Himself has established," i.e., in the Sacred Mysteries. (Sacred mysteries) // Христианские тайны. (Священные тайны - Sacred mysteries)

* Not swearing oaths ["Предписание Христа о клятве"]. Oaths usually have referred to a deity significant in the cultural sphere in question. (...) A person taking an oath indicates this in a number of ways. The most usual is the explicit "I swear", but any statement or promise that includes "with X as my witness" or "so help me X", with 'X' being something or someone the oath-taker holds sacred, is an oath. Many people take an oath by holding in their hand or placing over their head a book of scripture or a sacred object, thus indicating the sacred witness through their action: such an oath is called corporal. (...) The foundational text for oath making is in Numbers 30:2: "When a man voweth a vow unto the Lord, or sweareth an oath to bind his soul with a bond, he shall not break his word; he shall do according to all that proceedeth out of his mouth." Christian tradition. Various religious groups have objected to the taking of oaths, most notably the Religious Society of Friends (Quakers) and Anabaptist groups, like Mennonites, Amish, Hutterites and Schwarzenau Brethren. This is principally based on Matthew 5:34–37, the Antithesis of the Law. Here, Christ is reported as having said: "I say to you: 'Swear not at all'". James the Just stated in James 5:12, "Above all, my brothers, do not swear—not by heaven or by earth or by anything else. Let your 'Yes' be yes, and your 'No', no, or you will be condemned." Beyond this scriptural authority, Quakers place importance on being truthful at all times, so the testimony opposing oaths springs from a view that "taking legal oaths implies a double standard of truthfulness" suggesting that truthfulness in legal contexts is somehow more important than truthfulness in non-legal contexts and that truthfulness in those other contexts is therefore somehow less important. Not all Christians interpret this reading as forbidding all types of oaths, however. Opposition to oath-taking among some groups of Christian caused many problems for these groups throughout their history. Quakers were frequently imprisoned because of their refusal to swear loyalty oaths. Testifying in court was also difficult; George Fox, Quakers' founder, famously challenged a judge who had asked him to swear, saying that he would do so once the judge could point to any Bible passage where Jesus or his apostles took oaths — the judge could not, but this did not allow Fox to escape punishment. Legal reforms from the 18th century onwards mean that everyone in the United Kingdom now has the right to make a solemn affirmation instead of an oath. The United States has permitted affirmations since it was founded; it is explicitly mentioned in the Constitution. Only President Franklin Pierce has chosen to affirm rather than swear at his inauguration. As late as 1880, Charles Bradlaugh was denied a seat as an MP in the Parliament of the United Kingdom because of his professed atheism as he was judged unable to swear the Oath of Allegiance in spite of his proposal to swear the oath as a "matter of form". (Oath) // Лев Толстой критиковал присягу в трактате «В чём моя вера?»: "…предписание Христа о клятве совсем не так ничтожно, легко и незначительно, как оно мне казалось, когда я в числе клятв, запрещенных Христом, не считал государственную присягу. И я спросил себя: да не сказано ли тут то, что запрещается и та присяга, которую так старательно выгораживают церковные толкователи? Не запрещена ли тут присяга, та самая присяга, без которой невозможно разделение людей на государства, без которой невозможно военное сословие? Солдаты — это те люди, которые делают все насилия, и они называют себя — «присяга». Если бы я поговорил с гренадером о том, как он разрешает противоречие между Евангелием и воинским уставом, он бы сказал мне, что он присягал, то есть клялся на Евангелии. Такие ответы давали мне все военные. Клятва эта так нужна для образования того страшного зла, которое производят насилия и войны, что во Франции, где отрицается христианство, все-таки держатся присяги. Ведь если бы Христос не сказал этого, не сказал — не присягайте никому, то он должен бы был сказать это. Он пришел уничтожить зло, а не уничтожь он присягу, какое огромное зло остается ещё на свете. … Как придет в голову человеку, которого заставляют клясться крестом и Евангелием, что крест оттого и свят, что на нем распяли того, кто запрещал клясться, и что присягающий, может быть, целует как святыню то самое место, где ясно и определённо сказано: не клянитесь никак." (Присяга)

* Зилот [Zealot]. Зело́т, зило́т — от греч. букв. «ревнитель, приверженец». Исторические понятия. 1) Зилоты (зелоты; I век до н. э. — I век н. э) — социально-политическое и религиозно-эсхатологическое течение в Иудее, возникшее в эпоху Маккавеев во 2-й половине I века до н. э. и оформившееся окончательно в середине I века н. э. 2) Зилоты (XII—XIV века) — политическая партия в Константинополе в XII—XIV веках, находившаяся в противостоянии с партией политиков. Её приверженцы, в числе которых были преимущественно монахи и представители низших городских слоёв {religious lay folk and lower clergy - low social status greatly increases the risk of being stigmatized and labeled heresy}, заявляли себя строгими ревнителями церковных правил и добивались, чтобы государство не посягало на права Церкви и не вмешивалось в сферу духовной власти {CHURCH <-> STATE}. Фессалоникийским зелотам удалось наладить эффективное гражданское самоуправление за восемь лет. Они «конфисковали» имущество аристократии и перераспределили их богатство. 3) Зилоты (XIV век) — греческая антиаристократическая политическая группировка, захватившая на несколько лет власть в Фессалониках в XIV веке. Современное понятие. 4) Зилоты — современное греческое название монахов, ведущих подчёркнуто аскетичный образ жизни и негативно относящихся к экуменизму и церковному модернизму. Персоналии. Симон Зелот — один из 12 учеников (апостолов) Иисуса Христа. См. также: Кружок ревнителей благочестия (XVII век).

* Prester John [legend; Пресвитер Иоанн] (XII-XVII). Prester John (Latin: Presbyter Johannes) was a legendary Christian patriarch, presbyter, and king. Stories popular in Europe in the twelfth through to the seventeenth centuries told of a Nestorian patriarch and king who was said to rule over a Christian nation lost amid the pagans and Muslims in the Orient.  The accounts are varied collections of medieval popular fantasy, depicting Prester John as a descendant of the Three Magi, ruling a kingdom full of riches, marvels, and strange creatures. At first, Prester John was imagined to reside in India. Tales of the Nestorian Christians' evangelistic success there and of Thomas the Apostle's subcontinental travels as documented in works like the {apocryphal} Acts of Thomas probably provided the first seeds of the legend. After the coming of the Mongols to the Western world, accounts placed the king in Central Asia, and eventually Portuguese explorers came to believe that they had found him in Ethiopia.

* Collyridianism [Arab Holy Virgin worship; Коллиридиане]. Collyridianism (or Kollyridianism) was an alleged Early Christian heretical movement in pre-Islamic Arabia, whose adherents apparently worshipped the Virgin Mary, mother of Jesus, as a goddess. The existence of the sect is subject to some dispute by scholars, as the only contemporary source to describe it is the Panarion of Epiphanius of Salamis, published in approximately 376 AD.

* Marianism [Marian devotions; Поклонение Богородице ??]. Marian devotions are external pious practices directed to the person of Mary, mother of God, by members of certain Christian traditions. They are performed in Catholicism, High Church Lutheranism, Anglo-Catholicism, Eastern Orthodoxy and Oriental Orthodoxy, but generally rejected in other Christian denominations. // Marian/Mary cult, Virgin worship, Marianism.

* Iconolatry [icon worship; Иконолатрия]. Iconolatry (Greek: eikon, 'picture or image', + latreia, 'veritable (full) worship or adoration') designates the idolatric worship or adoration of icons. In the history of Christianity, iconolatry was manifested mainly in popular worship, as a superstitious belief in the divine nature of icons. It was practiced as a direct adoration of icons, and other objects representing various saints, angels and the God. One of extreme practices of iconolatry was scraping parts of icons into the Holy Communion. Iconolatry is the opposite of iconoclasm, and also should not be confused with iconophilia, designating the moderate veneration of icons. Both extreme positions, iconolatry and iconoclasm, were rejected in 787 by the Second Council of Nicaea, being the seventh Ecumenical Council. The Council decided that holy icons should not be destroyed, as was advocated and practiced by the Byzantine iconoclasm, nor veritable (full) worshiped or adored (Latin: veram latriam), as was practiced by iconolatry, but to be only venerated as symbolic representations of God, angels, or saints. // Dict. иконолатрия = культ икон [еxcessive] reverence for icons, idolatric worship or adoration of icons, derog. iconolatry. // See also: Iconodulism, Veneration, Latria, Dulia, Hyperdulia. // ИКОНОЛАТРИЯ греч., от eikon, икона, latreuo, поклоняюсь. Поклонение иконам, как Богу. Словарь иностранных слов русского языка

* Iconodulism [Иконопочитание, Иконодулизм]. Iconodulism (also iconoduly or iconodulia) designates the religious service to icons (kissing and honourable veneration, incense, and candlelight). The term comes from Neoclassical Greek (eikonodoulos) (from Greek: icon (image) + Greek: servant), meaning "one who serves images (icons)". It is also referred to as iconophilism (also iconophily or iconophilia from Greek: icon (image) + Greek: love) designating a positive attitude towards the religious use of icons. In the history of Christianity, iconodulism (or iconophilism) was manifested as a moderate position, between two extremes: Iconoclasm (radical opposition to the use of icons) and iconolatry (idolatric veritable (full) adoration of icons). Иконопочитание. Иконопочита́ние — догмат Православной и Католической церквей, установленный на Седьмом Вселенском соборе, а также и сама практика почитания икон (существует также в миафизитских церквах, отделившихся за три столетия до принятия догмата, то есть формально его не исповедующих). // Иконодулизм. Иконодулизм (также Иконодулизм или Иконодулия) обозначает религиозное служение в иконы (поцелуи и почитание, благовония и свечи). Термин происходит от неоклассического греческого εἰκονόδουλος (эйконодулос) ← (Греческий : εἰκόνα - icon (изображение) + Греческий : δοῦλος - слуга ), что означает «тот, кто служит изображениям (иконам)». Он также упоминается как Иконофилия (также Иконофилия или Иконофилия ← Греческий : εἰκόνα - icon (изображение ) + Греческое : φιλέω - любовь), обозначающее положительное отношение к религиозному использованию икон. В истории христианства иконодулизм (или иконофильство) проявился как умеренная позиция, находящаяся между двумя крайностями: иконоборчество (радикальное противодействие использованию икон) и иконолечение (идолопоклонство истинное (полное) поклонение иконам). В отличие от умеренного или почтительного поклонения , различные формы latria икон (иконоборчество) также начали появляться, в основном в народном богослужении. С истинный (полный) поклонение предназначалось только Богу, такое отношение к иконам как к предметам рассматривалось как форма идолопоклонства . В ответ на это идолопоклонническое неправильное использование икон подверглось критике и к началу VIII века некоторые радикальные формы o начала возникать критика (иконоборчество), выступающая не только против поклонения иконам, но и против любых форм поклонения и использования икон в религиозной жизни. Возникла иконоборческая полемика в Византийской империи и просуществовала в течение 8-9 вв. Трентский собор (XIX Вселенский собор католической церкви) 1563 г. подтвердил иконодулизм. Но этот Собор, в отличие от Никейского, использовал другое выражение по отношению к иконам: «честь и почитание» (лат. : «honorem et venerationem»). Его указ также гласит: «Целуемся, и перед которым открываем голову и падаем ниц, мы поклоняемся Христу; и мы поклоняемся святым, подобие которых они несут »(лат. :« ita ut per Immines, quas osculamur, et coram quibus caput aperimus, et procumbimus, Christum adoremus, et Sanctos quorum illae similitudinem gerunt, veneremur » ). star-wiki.ru - Иконодулизм - Iconodulism

* Pastoral epistles [Пастырские послания]. The pastoral epistles are a group of three books of the canonical New Testament: the First Epistle to Timothy (1 Timothy) the Second Epistle to Timothy (2 Timothy), and the Epistle to Titus. They are presented as letters from Paul the Apostle to Timothy and to Titus. They are generally discussed as a group (sometimes with the addition of the Epistle to Philemon) and are given the title pastoral because they are addressed to individuals with pastoral oversight of churches and discuss issues of Christian living, doctrine and leadership. The term "pastorals" was popularized in 1703 by D. N. Berdot and in 1726 by Paul Anton. Alternate nomenclature for the cluster of three letters has been proposed: "Corpus Pastorale," meant to highlight the intentional forgery of the letters as a three-part corpus, and "Letters to Timothy and Titus," meant to emphasize the individuality of the letters.

* Состояние совершенства [первоначальное состояние человечества; perfect state, original innocence]. Соответственно, состояние совершенства, с филогенетической точки зрения, является раем, относимым к началу истории развития человечества, тогда как онтогенетически оно проецируется на начало жизни индивида как блаженное состояние детства. Но так же, как нам известно, что первоначальное состояние человечества вовсе не похоже на нарисованную Руссо картину, а первобытные люди, отнюдь, не обитали на “блаженных островах”, нам известно и то, что детство — это не райское счастье, что оно полно опасностей и нерешенных проблем. (Эрих Нойманн - Глубинная психология и новая этика. Человек мистический)

* Стадия детства в трансе [??]. {(ltraditionalist) where does this come from ??} // Как считает Кен Уилбер, во многих утверждениях относительно нерациональных состояний сознания совершается ошибка в определении разницы между дорациональным и надрациональными состояниями. Согласно Уилберу, их можно легко принять одно за другое — явление, названное им «пре-/транс-заблуждением» (pre/trans fallacy). Можно либо редуцировать восприятие надрациональной духовной реализации до уровня дорациональной регрессии, либо возвысить дорациональные состояния до уровня надрациональных. Фрейд и Юнг, по мнению Уилбера, совершали ошибку пре/трансзаблуждения: Фрейд считал, что мистический опыт представляет собой регрессию к инфантильным океаническим состояниям, в то время как Юнг рассматривал дорациональные мифы в качестве духовных откровений. По мнению Уилбера, и сам он совершил подобную ошибку в ранний «романтический» период своего развития (см., например, книгу «Никаких границ»). (Уилбер, Кен) Wilber believes that many claims about non-rational states make a mistake he calls the pre/trans fallacy. According to Wilber, the non-rational stages of consciousness (what Wilber calls "pre-rational" and "trans-rational" stages) can be easily confused with one another. In Wilber's view, one can reduce trans-rational spiritual realization to pre-rational regression, or one can elevate pre-rational states to the trans-rational domain. For example, Wilber claims that Freud and Jung commit this fallacy. Freud considered mystical realization to be a regression to infantile oceanic states. Wilber alleges that Freud thus commits a fallacy of reduction. Wilber thinks that Jung commits the converse form of the same mistake by considering pre-rational myths to reflect divine realizations. Likewise, pre-rational states may be misidentified as post-rational states. Wilber characterizes himself as having fallen victim to the pre/trans fallacy in his early work. (Ken Wilber) // ПЛУТ (Трикстер, Лис, лисица ) – 1) персонаж 1-го цикла мифа; его поведение определяют физические потребности, их удовлетворенность; у него детский склад ума, поэтому он жесток, циничен и бесчувственен, занят озорными {mischievous} поступками; это – стадия детства, детский игривости, инфантилизма, которым присущи безответственность, плутовство; 2) образ шамана, знатока невидимого мира подсознания (нижнего, астрального, потустороннего мира). Волкова О.В. - Символика сновидений по К.Г. Юнгу. Краткое определение глубиннопсихологических терминов и понятий. // ltraditionalist - Инициация и девственность

* Usus pauper ["restricted use", living as the poor]. A mystery is not a problem to be solved, but a question calling for an encounter. A first effect of the way Francis lived his poverty was that young men came to join him. They learned that approaching people without having any possessions was a very effective way to truly meet them: poverty revealed in encounters. To live without property became the mission of the brotherhood: an economy of trust, in which the act of sharing gifts, as well as needs was the motor. This mission eventually became a pastoral mission among the people in the cities, especially merchants. Living without property became very easy, because the cities would provide the brothers with everything they needed, and more. To save the original spirit of vivere sine proprio, the Franciscans developed the usus pauper (restricted use), which was a way of living a life in conformity with the poor in their new social and economic environment. In our times, people are learning to re-value practices of ‘de-ownership’. The Franciscan practice of usus pauper may help them understand why and how especially someone who lives a life according to the standards of the poor can be there for poor people, and alleviate the poverty that they share: he or she knows his or her real needs, values matters and people realistically, understands the importance of sharing, and is capable of seeing all people and all matters in the perspective of abundance. (...) The brothers may have possessed nothing, but they sometimes received so much, that their poverty was challenged. In order to guard the vow properly, the brothers developed a practice to live a life according to the standards of poor: the usus pauper, poor or restricted use, which admonished them to use only what they really needed, and nothing more. (...) Therefore, as we will see in the practice of the usus pauper, the task of the friars, individually and collectively, was to remain in a state of need, to use it in order to stay in tune with the needy and to do this in the perspective of the perfection of the holy Gospel, which is Christ. (...) Transformation of vivere sine proprio into usus pauper. (...) To save their vow to vivere sine proprio, in practice, as well as in spirit, the Franciscans developed the usus pauper – poor or restricted use – as a new way of life in a new social and economic environment (Burr, 1989). The usus pauper let the friars use the things that were offered to them only to the extent that they met their needs to live and to perform their (pastoral) tasks. The intellectual but also controversial friar Peter John Olivi had a distinctive view on the usus pauper. On the one hand, he unambiguously argued that the usus pauper was integral to the Franciscan vow of vivere sine proprio, meaning that if Franciscans stopped living a life according to the standards of the poor, they would disobey their vow and be living in a state of mortal sin. On the other hand, Olivi considered the vow of vivere sine proprio including usus pauper in the light of its origin, which is an evangelical counsel. In a vow the counsel has become a precept, but the fulfillment of this precept is dependent on the context. This means that, for example, a Franciscan bishop might be obliged to live in a way that would be absolutely sinful if adopted by a normal brother in a small Franciscan house. David Burr writes: “For Olivi the vow is not so much a contract concerning specific behavior as the beginning of a spiritual quest” (2001, p 53): do I really need this to live and perform my task? The Franciscan Usus Pauper: using poverty to put life in the perspective of plenitude

* Vita apostolica [apostolic lifestyle]. The concept vita apostolica embraced three basic principles: imitation of the primitive church, poor, simple, and penitential, with interests and activities restricted to the spiritual domain; a passionate love for souls at home and far afield; and evangelical poverty in common, either predicated on mendicancy or mitigated by the work of one's own hands. It became, during the age of Gregorian reform and after, a compelling program instinct with the fervor, spontaneity, and humanity of the first community at Jerusalem (Acts, iv, 32; cf. Luke, x, 1–12). It postulated reform and criticism in a restless age of expanding economic and geographical horizons, a more rational political system, an increasingly complex social organization, a multiplicity of divergent intellectual currents, and corresponding new spiritual needs. Such a momentous evolution of society, challenging the status quo in all its parts, demanded a reappraisal of the resources and ends of the church, the most powerful and tenacious defender of tradition. Ernest W. McDonnell - The Vita Apostolica: Diversity or Dissent

* Dual organization and dualism. A society has a dual organization when it is divided in two, with all of its members belonging either to one or to the other moiety (i.e. ‘half’). This widespread type of social organization is an elementary means of obtaining, in Leslie White’s words, ‘differentiation of structure, specialisation of function, and co-operation’. The general pattern allows, however, for considerable variation in forms assumed and functions or social role performed by moieties. Among the most elaborate examples of dual organization are those found in Aboriginal Australia, where it is commonly at work in the regulation of marriage, allocation of ritual responsibilities and classification of nature. As W. Lloyd Warner said of the Murngin division into the exogamous patrilineal moieties Duwa and Yiridja, ‘There is nothing in the whole universe — plant, animal, mineral, star, man, or culture — that has not a place in one of the two categories’. (...) Although the dual organization of society is a manifestation of dualism, the latter can exist without it, as has been particularly emphasized by Rodney Needham in his studies, ultimately inspired by Robert Hertz, of handedness and symbolic classification. The Chinese philosophy of Yin and Yang is an example of classification without moieties. Husband, summer, etc. are classed as Yang and their ‘opposites’ — wife, winter, etc. — as Yin. The union of opposites yields wholeness — a conjugal pair, the year, etc. — just as the union of Duwa and Yiridja in Arnhem Land gives us society in its entirety. Needham thinks of a natural proclivity to binary classification (cf. A.L. Kroeber, who spoke of a psychological trend to dichotomize); such explanations root dualism, including its expression in moieties, in human nature. Hertz himself related it to the antithesis of sacred and profane, and saw the existence of moieties as ‘a reflection and a consequence of religious polarity’, but his explanation loses force when it is realized that this antithesis is among the more contestable legacies of the French sociological school. what-when-how - Dual organization (Anthropology) {in other words, the direct link between social organzation and cosmology is very buggy} // Moiety [kinship]. In the anthropological study of kinship, a moiety is a descent group that coexists with only one other descent group within a society. In such cases, the community usually has unilineal descent (either patri- or matrilineal) so that any individual belongs to one of the two moiety groups by birth, and all marriages take place between members of opposite moieties. It is an exogamous clan system with only two clans.[dubious – discuss] In the case of a patrilineal descent system, one can interpret a moiety system as one in which women are exchanged between the two moieties. Moiety societies operate particularly among the indigenous peoples of North America and Australia (see Australian Aboriginal kinship for details of Aboriginal moieties).

* Армянская апостольская церковь [Armenian Apostolic Church]. В 451 году на Халкидонском соборе, согласно томосу папы Льва I Великого, было принято новое вероопределение о «двух естествах» и «двух субстанциях» Христа. Армянская церковь находилась в кровопролитной войне с Персией и не могла принимать активного участия в христологических диспутах. Когда Армения вышла из войны, то оказалось, что единства в христологических вопросах нет. В это время христианство было разделено на три ветви со своими доктринальными представлениями. В Персии господствовало несторианское диофизитство, в Риме было принято диофизитство Халкидонского собора, а в Византии действовал Энотикон императора Зенона, с его миафизитской христологией[19]. Более того, Армянская Церковь всегда исповедовала никейскую терминологию, как и Римская Церковь. Поэтому 2 субстанции в томосе папы Льва понимались именно как 2 ипостаси, а не природы, как понимали греки. А исповедание двух ипостасей во Христе — это учение несторианства, которое было отвергнуто на 3 Вселенском Соборе в Эфесе. Вера византийцев в единую природу Христа (миафизитство) более соответствовала христологии Армянской церкви, а духовное единство с Византией было предпочтительнее, чем с другими. Потому на Первом Двинском соборе 506 года, в котором участвовали епископы Армении, Грузии и Албании Кавказской, Энотикон был официально принят Армянской и соседними церквами. Разрыв с византийцами произошел только тогда, когда на византийский императорский престол взошёл Юстин I (518—527). Он, ради устранения раскола между Римом и Константинополем осудил энотикон Зенона, а Халкидонский Собор провозгласил Святым и Вселенским, чем и предопределил отделение византийцев от остальных христианских народов Востока. В начале 1165 года епископ Нерсес Шнорали, имел беседу с византийским протостратором Алексом, зятем императора Мануила Комнина, о различиях между Армянской и Византийской церквями. Вручив Нерсесу вопросник, протостратор попросил его записать их разговор и ответить на вопросы, которые ему передали греческие архимандриты. Нерсес Шнорали подготовил и передал Алексу «Изложение веры Армянской Церкви». Император и патриарх Константинопольский Лука, обсудив «Изложение Веры», нашли, что оно может послужить основой к началу объединения Армянской и Византийской церквей. Нерсес Шнорали, ставший уже католикосом Армении, отправил императору ещё одно послание, уточнив, что объединение должно происходить не по примеру хозяина и слуги, а как равного с равным, на основе Библии и Священного Предания. Где бы ни обнаружились богословские и обрядовые отклонения, будь то у армян или у византийцев, они должны быть исправлены. На это послание Нерсеса император и патриарх Михаил III ответили в 1172 году, предлагая армянам для объединения принять ряд условий, среди которых — принятие оставшихся византийских Вселенских соборов как вселенских, а не поместных, как предлагал Нерсес, анафематствование миафизитства и всех его идеологов, исповедание двух природ, воль и действий, использование в Евхаристии квасного хлеба и разбавленного вина с водой, утверждение армянского католикоса императором и многое другое. Разочарованный Нерсес, будучи большим защитником идеи объединения церквей, ответил посланнику императора и патриарха, что сам он не вправе решать столь серьёзные вопросы, и что он ответит на них после созыва Национально-церковного собора. Обещанный собор созвал уже католикос Григор IV в 1179 году в Ромкле. Этот собор, в котором участвовали епископы исконной Армении и Армянской Киликии с прилегающими землями, католикос Албании Кавказской и представитель патриарха Сирийской церкви, отвергли требования Константинополя. В Ромкле в очередной раз были осуждены и реальное монофизитство, и учение о двух природах, двух волях, двух действиях. При этом, в письме к своим восточным собратьям Григор IV наставлял их не относиться к грекам, как к еретикам, так как среди них были выдающиеся Отцы церкви. Но ещё до того, как в Константинополе узнали о решении этого собора, умер император Мануил, а его последователи каких-либо признаков заинтересованности в объединении с Армянской церковью не проявили.

* В баню ходить грех [It is sinful to bathe]. "у ортодоксальных христиан и в баню ходить грех" // "Не хотят раздеваться и точка {and that's that, period}. И на платьях и на рубашках всюду кресты или вышиты или нашиты. А сколько скандалов из-за личной гигиены. Многие из них считают грехом в баню ходить. Грех, мол, свое обнаженное тело показывать и плоть мытьем тешить [amuse]." Вестник Русского Студенческого Христианского Движения". - Париж - Нью-Йорк No. 101-102, 197 // The first thing the natives noticed about the Pilgrims was that they smelled bad. Not just from their eating habits, but also because Puritans at the time believed it was both physically harmful and spiritually sinful to bathe. The Red Menace (A Thanksgiving & Election Sermon) [E197]

* Мистический эротизм ["Святая страсть"; mystical eroticism, "Holy passion"]. Вероника Джулиани, причисленная по воле папы Пия II к лику святых, из благоговения к божественному ягненку брала земного ягненка к себе в постель, осыпала его поцелуями, прикладывала к грудям и даже давала ему несколько капель своего молока. Св. Екатерина Генуэзская часто страдала столь сильным внутренним жаром, что для того, чтобы умерить этот жар, она ложилась на землю, восклицая при этом: "Любовь, любовь, я не в состоянии больше терпеть". В такие минуты она испытывала особое влечение к своему духовнику. Однажды она подняла его руку к своему носу и ощутила при этом запах, проникший ей в сердце, "небесный запах, сладость которого могла бы разбудить мертвых". Подобной же страстью обуреваемы были св. Армелла и св. Елизавета к ребенку Иисусу. Известны искушения св. Антония Падуанского. Характерна старая протестантская молитва: "О если бы я обрела тебя, прелестный Эммануил, о если бы ты был у меня в постели, как это возрадовало бы тело мое и душу; о приди ко мне и да будет мое сердце твоей кельей". Рихард фон Крафт-Эбинг - Преступления любви. Половая психопатия. 10. Безнравственные действия над питомцами. // (PDF) CAVENDISH MOXON, M. A. - MYSTICAL ECSTASY AND HYSTERICAL DREAM-STATES

* Repetitive prayer [Повторяющаяся молитва ??]. Contemplative worship, in general, seeks a subjective spiritual experience apart from the objective truth of God’s Word {??}. Also, Jesus specifically forbade repetitive prayer (Matthew 6:7). Got Questions - What is Taizé worship, and is it biblical? // Matthew 6:7 NIV 7 And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. Matthew 6:7 KJV 7 But when ye pray, use not vain repetitions {??}, as the heathen do: for they think that they shall be heard for their much speaking. // Матфей 6:5-7 5 И, когда молишься, не будь, как лицемеры, которые любят в синагогах и на углах улиц, останавливаясь, молиться, чтобы показаться перед людьми. Истинно говорю вам, что они уже получают награду свою. 6 Ты же, когда молишься, войди в комнату твою и, затворив дверь твою, помолись Отцу твоему, Который втайне; и Отец твой, видящий тайное, воздаст тебе явно. 7 А молясь, не говорите лишнего, как язычники, ибо они думают, что в многословии своем будут услышаны;

* Смородина [потусторонная река; Phlegethon, Pyriphlegethon, fiery river]. Сморо́дина (Смородинка, Огненная река, Пучай-река, Несей-река; от др.-рус. смо́род «смрад, сильный, неприятный, удушливый запах») — река в восточнославянских волшебных сказках, былинах и заговорах. Отделяет мир живых от мира мёртвых, аналог древнегреческого Стикса; преграда, которую предстоит преодолеть человеку или его душе по пути на «тот свет». Река выступает в качестве рубежа, отделяющего этот мир от «мира иного». В заговорах от крови {Заговоры от истечения крови (Чтобы не шла кровь из раны), Заговор от пореза, ..} она связана с мотивом перевозчика в лодке — «старого, матерого человека», секущего саблей синее мёртвое тело, причем синяя кровь не течет. На реке стоит калиновый мост, на нём «дуб Мильян». Река является местом обитания Змея Горыныча. Иногда в былинах (например в былине «Про Добрыню Никитича и Змея Горыныча») река называется огненной, смоляной, Пучай-рекой, — возможно, потому, что кипящая река бурлит и вспучивается. Phlegethon. In Greek mythology, the river Phlegethon (Greek: "flaming") or Pyriphlegethon (Greek: "fire-flaming") was one of the five rivers in the infernal regions of the underworld, along with the rivers Styx, Lethe, Cocytus, and Acheron. Plato describes it as "a stream of fire, which coils round the earth and flows into the depths of Tartarus". It was parallel to the river Styx. It is said that the goddess Styx was in love with Phlegethon, but she was consumed by his flames and sent to Hades. Eventually, when Hades allowed her river to flow through, they reunited.

* Communalism [Коммунализм]. Communalism is a political philosophy and economic system that integrates communal ownership and confederations of highly localized independent communities. The Marxist theorist Karl Kautsky argued that communalistic tendencies were often present in radical Reformation-era Christian movements in Europe. Some features of Waldensian movement and associated communes in northern Italy in the 13th and 14th centuries followed certain aspects of communal ownership. Famously, Czech Taborites (radical section of the Hussite movement) in the 15th century attempted to build a society of shared property in the city of Tábor in south Bohemia.

* Кровавый навет [Blood libel]. Ну а теперь выдержка из замечательной книги. "Подобными рассказами суеверы легко обольщали простодушных поселян, многих увлекали в пустыню, заводили скиты и позволяли себе разныя бесчинства. Так, известнейший из этих бродяг-иноков диакон Игнатий, поселившись в пустыни близ Каргополя, вскоре собрал вокруг себя множество мужей, жен и девиц и, по наружности сохраняя вид строгого подвижника, тайно заповедовал им без всякого зазрения жить блудно, говоря, что это не грех, а любовь, лишь бы только они не венчались между собою и не получали церковного благословения на супружество. Чтобы успешнее приобретать себе последователей, он вздумал прибегнуть к глупому и бесчеловечному волхованию, велел зарезать одного незаконнорожденного младенца, вынуть из него сердце, иссушить, столочь, и потом, рассыпав столченное в бумажки, призвал некоторых послушников своих и сказал им: «возьмите эти бумажки с святынею и идите в грады и веси, проповедуя, чтобы православные отнюдь в церкви не ходили, от нынешних попов благословения не принимали, не исповедовались у них и никакой святыни от церкви не причащались. Крест на себе полагали двумя перстами, а не тремя, потому что троеперстное перстосложение есть печать антихристова. Послушают ли вас или не послушают, вы тайно вбрасывайте частицы данного вам порошка в брашна и в питие людей, как только они вкусят от такой пищи и пития, непременно обратятся к нам»." Андрей Щеглов - Никонианщина - Кровавый навет

* Кровавая Евхаристия [Димитрий Ростовский; Bloody Eucharist, Dimitry of Rostov]. {Димитрий Ростовский - Житие Василия Великого, архиепископа Кесарийского} {source of infanticide stories ??} Господь Бог некоторыми чудесными знамениями засвидетельствовал еще при жизни Василия об его святости. Однажды, когда он совершал божественную службу, некий еврей, желая узнать, в чем состоят святые тайны, присоединился к прочим верующим, как бы христианин, и, войдя в церковь, увидел, что святой Василий держит в своих руках младенца и раздробляет его на части. Когда верующие стали причащаться из рук святого, подошел и еврей, и святитель подал ему, как и прочим христианам, часть Святых Даров. Приняв их в руки, еврей увидел, что это была действительно плоть, а когда приступил к чаше, то увидел, что в ней была действительно кровь. Он спрятал остаток от святого причащения и, придя домой, показал его жене своей и рассказал ей обо всем, что видел своими глазами. Уверовав, что христианское таинство есть действительно страшное и славное, он пошел наутро к блаженному Василию и умолял удостоить его святого крещения. Василий же, воздав благодарение Богу, немедленно окрестил еврея со всем его семейством. святитель Димитрий Ростовский (Туптало) - Жития святых - Житие святого отца нашего Василия Великого, архиепископа Кесарийского // Bloody Eucharist (V). These images of a bloody Eucharist, contained in texts from the fifth and sixth centuries, had as background the effect of the new emphasis on Incarnation on ideas about the Eucharist in the fourth century. Especially, though not only, in the eastern part of the empire, theologians bagan to emphasize not the sacrificial, memorial, or symbolic character of the Eucharist, but rather the conversion or materialist theory that regarded the bread and wine as really transformed into the body and blood of Christ. John Chrysostom, for example, exploited "the materialis implications of the conversion theory to the full," speaking of "eating Christ, even of burying one's teeth in his flesh," though he admitted that the transformation could be apprehended not by the senses but only by the mind. (GB) Patricia Cox Miller - The Corporeal Imagination: Signifying the Holy in Late Ancient Christianity

* Обливательное крещение [Baptism by affusion]. Обливательное крещение (лат. affusio) — разновидность чина крещения, при котором не происходит погружения крещаемого под воду. В таком случае воду льют на голову крещаемого или, в крайнем случае, просто окропляют (лат. aspergere) его водой. Термин применяют, в основном, для противопоставления «погружательному» крещению.

* Погружательное крещение [Baptism by immersion/submersion]. Погружательное крещение — разновидность чина крещения, при котором крещаемый трижды погружается с головой под воду. Является наиболее древней формой совершения таинства крещения. Термин, в основном, применяют для противопоставления «обливательному» крещению.

* Christian revival [Christian revivalism, living Church; Христианское возрождение]. Christian revivalism is increased spiritual interest or renewal in the life of a church congregation or society, with a local, national or global effect. This should be distinguished from the use of the term "revival" to refer to an evangelistic meeting or series of meetings (see Revival meeting). Proponents view revivals as the restoration of the church itself to a vital and fervent relationship with God {"living Church"} after a period they perceive as one of moral decline. Attempts at mass conversions of “non-believers” often lead to oppressive laws (e.g. Penal Laws in Ireland) and actions against both individuals and groups under spurious justifications such as the “moral superiority“ of the group which seeks to impose their belief systems on others. When efforts at conversion are resisted, the conflict that ensues often results in sectarian violence which in some cases has lasted for centuries. Having led to tens of millions of deaths among European Christians following the Reformation and currently a key driver of violence between Shiite and Sunni across the Muslim world, this practice can, and often does have dire consequences for societies in which these conflicts occur. <> Ривайвелизм - Great Awakening.

* Penitent order ['Кающийся орден'] (IV). For Christians who aggregate to undertake voluntary penance, see confraternity of penitents and penitent band. The Christian movement known as the Penitents goes back to the 4th century. Those who had committed serious sins confessed their sins to the Bishop or his representative and were assigned a penance that was to be carried out over a period of time. After completing their penance, they were reconciled by the Bishop with a prayer of absolution offered in the midst of the community. Penance assumed many forms, such as pilgrimages to holy sites; constructing, repairing and rebuilding churches; and caring for the poor and sick. During the time they worked out their penances, the penitents often had special places in church and wore special garments to indicate their status. Like the catechumens who were preparing for baptism, they were often dismissed from the Sunday assembly after the Liturgy of the Word. The use of ashes at the beginning of Lent is an extension of the use of ashes with those entering the Order of Penitents.

* Ancient of Days [Ветхий денми]. Ancient of Days (Ancient Greek: palaiòs hēmerôn; Latin: antiquus dierum) is a name for God in the Book of Daniel. The title "Ancient of Days" has been used as a source of inspiration in art and music, denoting the creator's aspects of eternity combined with perfection. (...) Christianity. Eastern Christianity. In Eastern Orthodox Christian hymns and icons, the Ancient of Days is sometimes identified with God the Father or occasionally the Holy Spirit; but most properly, in accordance with Orthodox theology he is identified with God the Son, or Jesus. Most of the eastern church fathers who comment on the passage in Daniel (7:9-10, 13–14) interpreted the elderly figure as a prophetic revelation of the son before his physical incarnation. As such, Eastern Christian art will sometimes portray Jesus Christ as an old man, the Ancient of Days, to show symbolically that he existed from all eternity, and sometimes as a young man, or wise baby, to portray him as he was incarnate. (...) Indeed, later, it was declared by the Russian Orthodox Church at the Great Synod of Moscow in 1667 that the Ancient of Days was the Son and not the Father. Western Christianity. In the Western Church similar figures usually represent only God the Father. Thomas Aquinas, for example, identifies the Ancient of Days with God, quoting Hilary of Poitiers' comment that "eternity is in the Father". The Book of Daniel also contains a reference to "someone like a son of man", who is brought up close before the Ancient of Days, and to whom are given "rulership and dignity and kingdom, that the peoples, national groups and languages should all serve even him" (Dan 7:13-14). Some Christian commentators have understood this to describe God the Father bestowing rulership over an everlasting kingdom upon Jesus (who is often called "the Son of man"), which would suggest that the Ancient of Days is not identical with Jesus. It has been noted that "Daniel's vision of the two figures is the only one in which the two divine persons are seen face to face". Among ancient Christian pseudepigrapha, the Book of Enoch states that he who is called "Son of man," who existed before the worlds were, is seen by Enoch in company with the "Ancient of Days". Ветхий денми. Ве́тхий де́н(ь)ми, Ветхий днями (арам. Атик Йомин, лат. Antiquus dierum, цер.-слав. ве́тхїй де́нми) — образ из Книги пророка Даниила. "Видел я, наконец, что поставлены были престолы, и воссел Ветхий днями; одеяние на Нём было бело, как снег, и волосы главы Его — как чистая волна; престол Его — как пламя огня, колёса Его — пылающий огонь." — Дан. 7:9. В иконописи — символическое иконографическое изображение Иисуса Христа в образе седовласого старца, а также образ Бога Отца в виде седовласого старца.

* Apophatic theology [negative theology; Апофатическое богословие, негативная теология]. Apophatic theology, also known as negative theology, is a form of theological thinking and religious practice which attempts to approach God, the Divine, by negation, to speak only in terms of what may not be said about the perfect goodness that is God. It forms a pair together with cataphatic theology, which approaches God or the Divine by affirmations or positive statements about what God is. The apophatic tradition is often, though not always, allied with the approach of mysticism, which aims at the vision of God, the perception of the divine reality beyond the realm of ordinary perception. Апофатическое богословие. Апофати́ческое богосло́вие (др.-греч. «отрицательный»), или негативная теология — богословский метод, заключающийся в выражении сущности Божественного путём последовательного отрицания всех возможных его определений как несоизмеримых ему, познании Бога через понимание того, чем Он не является. В противоположность положительным определениям (катафатическому богословию) утверждаются отрицательные: начиная, например, с «безгрешный», «бесконечный», «бессмертный» и заканчивая «ничто». Примеры. Ясно апофатическое учение было провозглашено в древнеиндийских Упанишадах, Абсолют в них понимается как «не это, не это»: Нети нети. (...)

* Cataphatic theology [Катафатическое богословие]. Cataphatic theology or kataphatic theology is theology that uses "positive" terminology to describe or refer to the divine – specifically, God – i.e. terminology that describes or refers to what the divine is believed to be, in contrast to the "negative" terminology used in apophatic theology to indicate what it is believed the divine is not. (...) Terminology. To speak of God or the divine kataphatically is thought by some to be by its nature a form of limiting to God or divine. This was one of the core tenets of the works of Pseudo-Dionysius the Areopagite. By defining what God or the divine is we limit the unlimited. A kataphatic way to express God would be that God is love. The apophatic way would be to state that God is not hate (although such description can be accused of the same dualism). Or to say that God is not love, as he transcends even our notion of love. Ultimately, one would come to remove even the notion of the Trinity, or of saying that God is one, because The Divine is above numberhood. That God is beyond all duality because God contains within Godself all things and that God is beyond all things. The apophatic way as taught by Saint Dionysus was to remove any conceptual understanding of God that could become all-encompassing, since in its limitedness that concept would begin to force the fallen understanding of mankind onto the absolute and divine. Eastern Orthodoxy. In the Eastern Orthodox Church, kataphatic theology can lead to some knowledge of God but in an imperfect way. The perfect and only way which is fitting in regard of God is the apophatic way, as the kataphatic way has as its object that which exist, but God is beyond all existing. Катафатическое богословие. Катафатическое богословие (от греч. καταφατικός, «утверждающий») — совокупность теологических принципов, постулирующая познание Бога через понимание того, чем, или вернее, кем Он является. Иудаизм. Иудаизм считает катафатическое богословие принципиально невозможным, так как один из тринадцати принципов иудаизма гласит, что «Ему нет вообще никакого подобия». Христианство. В христианстве катафатическое богословие утверждает, что познание Бога человеком возможно через его проявление в мире, его понятные свойства. Утверждения катафатического богословия часто встречаются в Библии. Например, «Бог есть Любовь» (1 Иоан. 4:8,16), «Бог есть свет, и нет в Нём никакой тьмы». (1 Иоан. 1:5).

* Penitential [Пенитенциалий] (VI). A penitential is a book or set of church rules concerning the Christian sacrament of penance, a "new manner of reconciliation with God" that was first developed by Celtic monks in Ireland in the sixth century AD. It consisted of a list of sins and the appropriate penances prescribed for them, and served as a type of manual for confessors. <> penitentiary - (in the Roman Catholic Church) a priest appointed to administer penance; a priest whose special function is the administration of the sacrament of penance in a particular church or diocese; a tribunal of the Roman Curia having jurisdiction in matters relating to penance, dispensations, and papal absolutions. // Пенитенциалий. пенитенциалий - религ. церковное пособие для исповедника, содержащее список грехов и сообразных способов искупления.

* Radical orthodoxy [Радикальная ортодоксия] (XX/XXI). Radical orthodoxy is a Christian theological and philosophical school of thought which makes use of postmodern philosophy to reject the paradigm of modernity. The movement was founded by John Milbank and others and takes its name from the title of a collection of essays published by Routledge in 1999: Radical Orthodoxy: A New Theology, edited by Milbank, Catherine Pickstock, and Graham Ward. Although the principal founders of the movement are Anglicans, radical orthodoxy includes theologians from a number of ecclesial traditions. (...) Main ideas. Milbank has summarized radical orthodoxy in seven interrelated main ideas: 1) The denial of a clean distinction between faith and reason, or reason and revelation, such that human knowledge is knowledge only insofar as it is illuminated by divine truth. 2) All of creation can be understood only as participating in God's being, and as such, gleans for us glimpses of the nature of God, without fully comprehending it. 3) Human constructs (e.g. culture, community, language, history, technology) also participate in the being of God. It is neither "incidental to the truth" nor "a barrier against it". 4) Theology functions through theurgy, "a co-operation between human and divine work", which both ultimately belong to God. This work (and its exchanges) is called liturgy, where "a collective human action invites the divine descent". 5) A rejection of postmodern nihilism, which concludes that since there is no grounding for truth in "an absolutely certain intuitive presence", then there is no such thing as truth to begin with. Radical orthodoxy concedes that truth has no absolute grounding or finite certainty, but reads this lack of grounding as orienting the finite toward the eternal. Rationalism is thus evil because it makes humanity its own arbiter of truth, thereby contradicting the incarnate God's revelation of his own eternal truth. This can be seen throughout all history, but it is most centralized in the Church. 6) "Without God, people see a nullity at the heart of things. They regard death as more real than life. This means that body gets hollowed out and abstraction becomes the true permanent reality, as in 'all is decay'. Only a belief in transcendence and participation in transcendence actually secures the reality of matter and the body. God transcends body, but is, as it were, even more body than body. So radical orthodoxy insists on a valuation of the body, sexuality, the sensory and the aesthetic"; while still sustaining that asceticism as severe discipline of the body which orients itself to God "is necessary to preserve this valuation". 7) Humans also participate in the being of nature and of other humans. Because of this, salvation is as much cosmic as it is communal. Salvation then brings forth "a liberation of nature from terror and distress" to its fullest harmony and beauty, and a maximally democratic and socialist cooperation between humans, "on the basis of a common recognition of true virtue and excellence". To this end, the Church foreshadows the fully realized kingdom of God. Underlying these is the return to theology as the "queen of the sciences" or the highest of all possible human knowledge, and a postmodern reaffirmation of ancient and medieval orthodox theologies.

* Conventicle [сборище]. A conventicle originally signified no more than an assembly, and was frequently used by ancient writers for a church. At a semantic level conventicle is only a good Latinized synonym of the Greek word church, and points to Jesus' promise in Matthew 18:20, "Where two or three are met together in my name." It came to be applied specifically to meetings of religious associations, particularly private and secret gatherings for worship. Later it became a term of deprecation or reproach {'rebellion', 'conspiracy'}, implying that those of whom it was used were in opposition to the ruling ecclesiastical authorities; for example, it was applied to a cabal of mutinous monks in a convent or monastery. Ultimately it came to mean religious meetings of dissenters from an Established Church, held in places that were not recognized as specially intended for public worship or for the exercise of religious functions. It implied that a condition of affairs obtained {form. be prevalent, customary, or established; prevail, apply, exist} in which the State made a distinction between a form or forms of religion whose practice and propagation were authorized by statute, and such as were expressly prohibited by enactment. This usage has received legal sanction in Britain. Jesus' disciples as conventiclers. In accordance with the accepted usage of the word, Church historians properly assert that Christianity took its rise ecclesiastically from a conventicle. Such was the meeting in the Upper Room of the first disciples of Christ after the Ascension (Acts 1:13). This gathering was the type of those which soon began to meet for prayer, mutual edification, and memorial observances, in private houses such as that of Mary, the mother of John (Ac 12:12) {Acts 12:12 NIV 12 When this had dawned on him, he went to the house of Mary the mother of John, also called Mark, where many people had gathered and were praying.}. Within a short time they drew upon themselves the suspicions of the Jewish ecclesiastical authorities, who branded the new faith as impermissibly heretical, and instituted a persecution directed to the harrying and suppression of these conventicles, one of their most zealous agents being he who became the Apostle Paul. Conventicles in the early Roman Empire. When Christianity became a world-religion and spread in all directions throughout the Roman Empire, it was at first tolerated, and enjoyed Government protection, along with many other cults in vogue. Religions had to receive licence from the State, which was jealous to secure itself against the danger of conspiracies maturing under the guise of religious confraternities. Largely through the influence of political considerations, Christianity soon became suspect, and a religio illicita. Its meetings thus became strictly conventicles. Historians have used the term to characterize such house-meetings as that mentioned in Col 4:15 {Colossians 4:15 NIV 15 Give my greetings to the brothers and sisters at Laodicea, and to Nympha and the church in her house.}. In the succeeding century the catacombs were the scene of Christian conventicles. Conventicles in the later Roman Empire. With the establishment of Christianity by Constantine as the State religion, all its meetings were legitimized, and the term of odium could no longer be rightly applied. In the 4th and 5th centuries the description again became applicable to the meetings of such Christian nonconformists as the Montanists and the Donatists, which were prohibited by the State under penalty of proscription and death. This policy was rigorously encouraged by the leaders of the Churches enjoying State recognition and support. The 6th canon of the Synod of Gangra pronounces against conventicles. // conventicle - a secret or unlawful religious meeting, typically of nonconformists

* Agape feast [Love feast; Агапа, вечеря любви]. An agape feast or lovefeast (also spelled love feast or love-feast, sometimes capitalized) is a communal meal shared among Christians. The name comes from agape, a Greek term for 'love' in its broadest sense. The plural agapae or agapæ has been used by itself in reference to lovefeasts, but is ambiguous, as it can also mean funerary gatherings. The lovefeast custom originated in the early Church and was a time of fellowship for believers. The Eucharist was often a part of the lovefeast, although at some point (probably between the latter part of the 1st century AD and 250 AD), the two became separate. Thus, in modern times the Lovefeast refers to a Christian ritual meal distinct from the Lord's Supper. The lovefeast seeks to strengthen the bonds and the spirit of harmony, goodwill, and congeniality, as well as to forgive past disputes and instead love one another.

* Viaticum [Виатикум]. Viaticum is a term used – especially in the Catholic Church – for the Eucharist (also called Holy Communion), administered, with or without Anointing of the Sick (also called Extreme Unction), to a person who is dying; viaticum is thus a part of the Last Rites. According to Cardinal Javier Lozano Barragán, "The Catholic tradition of giving the Eucharist to the dying ensures that instead of dying alone they die with Christ who promises them eternal life." Виатикум. Виатикум, редко и неверно беатикум (лат. viaticum, от via — путь, дорога) — деньги, необходимые для путешествия, или дорожное пособие. У католиков так называется причастие, даваемое как бы в напутствие умирающему.

* Last rites [Commendation of the Dying; ??]. In Christianity, the last rites, also known as the Commendation of the Dying, are the last prayers and ministrations given to an individual of the faith, when possible, shortly before death. They may be administered to those awaiting execution, mortally injured, or terminally ill. Last rites cannot be performed on someone who has already died. Last rites, in sacramental Christianity, can refer to multiple sacraments administered concurrently in anticipation of an individual's passing. Catholic Church. The Latin Church of the Catholic Church defines Last Rites as Viaticum (Holy Communion administered to someone who is dying), and the ritual prayers of Commendation of the Dying, and Prayers for the Dead. The sacrament of Anointing of the Sick is usually postponed until someone is near death. (...) Extreme Unction (Final Anointing) is the name given to Anointing of the Sick when received during last rites. (...) The Eucharist given as Viaticum is the only sacrament essentially associated with dying. (...) Orthodox and Eastern Catholic Churches. In the Eastern Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite, the last rites consist of the Sacred Mysteries (sacraments) of Confession and the reception of Holy Communion. Following these sacraments, when a person dies, there are a series of prayers known as The Office at the Parting of the Soul From the Body. This consists of a blessing by the priest, the usual beginning, and after the Lord's Prayer, Psalm 50. Then a Canon to the Theotokos is chanted, entitled, "On behalf of a man whose soul is departing, and who cannot speak". This is an elongated prayer speaking in the person of the one who is dying, asking for forgiveness of sin, the mercy of God, and the intercession of the saints. The rite is concluded by three prayers said by the priest, the last one being said "at the departure of the soul." There is an alternative rite known as The Office at the Parting of the Soul from the Body When a Man has Suffered for a Long Time. The outline of this rite is the same as above, except that Psalm 70 and Psalm 143 precede Psalm 50, and the words of the canon and the prayers are different. In the Orthodox Church Holy Unction is not considered to be solely a part of a person's preparation for death, but is administered to any Orthodox Christian who is ill, physically or spiritually, to ask for God's mercy and forgiveness of sin. There is an abbreviated form of Holy Unction to be performed for a person in imminent danger of death, which does not replace the full rite in other cases. Lutheran Churches. In the Lutheran Churches, last rites are formally known as the Commendation of the Dying, in which the priest "opens in the name of the triune God, includes a prayer, a reading from one of the psalms, a litany of prayer for the one who is dying, [and] recites the Lord’s Prayer". The dying individual is then anointed with oil and receives the sacraments of Holy Absolution and Holy Communion. Anglican Communion. {Main article: Anointing of the sick § Anglican churches} {complex story} // Russian terminology: отпевание funeral/burial service; панихида requiem, dirge; последнее причастие Viaticum, Last Rites ??; елеосвящение = соборование Anointing of the sick. Соборование — одно из семи Таинств Православной Церкви. Соборование совершается для исцеления духовных и телесных недугов, а также дарует оставление тех грехов, о которых человек забыл. Совершается семикратным крестообразным помазыванием лба, ноздрей, щек, губ, груди и рук верующего освященным елеем, сопровождаемым чтением молитв, Апостола и Евангелия. Соборование совершается при тяжелой болезни в течение всего года, а Великим постом все верующие стараются собороваться. После соборования верующие стараются исповедаться (если не исповедались до) и причаститься.

* Conciliarism [Conciliar movement; Концилиаризм] (XIV-XVI). Conciliarism was a reform movement in the 14th-, 15th- and 16th-century Catholic Church which held that supreme authority in the Church resided with an Ecumenical council, apart from, or even against, the pope. The movement emerged in response to the Western Schism between rival popes in Rome and Avignon. The schism inspired the summoning of the Council of Pisa (1409), which failed to end the schism, and the Council of Constance (1414–1418), which succeeded and proclaimed its own superiority over the Pope. Conciliarism reached its apex with the Council of Basel (1431–1449), which ultimately fell apart. The eventual victor in the conflict was the institution of the Papacy, confirmed by the condemnation of conciliarism at the Fifth Lateran Council, 1512–17. The final gesture, the doctrine of Papal Infallibility, was not promulgated until the First Vatican Council of 1870. Концилиаризм. Концилиари́зм — богословская концепция в католицизме. Основная идея концилиаризма — приоритет решений собора над решениями папы римского. История. События, связанные с великим западным расколом (1377—1417), а также предшествовавшее ему Авиньонское пленение пап (1309—1377), привели к глубокому недовольству среди всего христианского мира. (...) // Conciliarism properly refers to a later system of power between the Pope, the Roman curia, and secular authorities. (Gregorian reform - XI)

* Quartodecimanism [Четыренадесятидневники]. Quartodecimanism (from the Vulgate Latin quarta decima in Leviticus 23:5, meaning fourteenth) refers to the custom of early Jewish Christians observing the Eucharist (Lord's Supper) as the Jewish Passover (Pesach), beginning with the eve of the 14th day of Nisan (called Aviv/Abib in pre-exilic times in the Hebrew Bible calendar), according to the practice commanded by the Torah. Judaism reckons the beginning of each day at sunset, referencing Leviticus 23:32 "evening until evening", not at sunrise as is the custom in European traditions. (...) History. The quartodeciman controversy arose because Christians in the churches of Jerusalem and Asia Minor observed Passover on the 14th of the first month (Nisan), no matter the day of the week on which it occurred, while the churches in and around Rome changed to the practice of celebrating Easter always on the Sunday following first Full Moon following the vernal equinox, calling it "the day of the resurrection of our Saviour". The difference was turned into an ecclesiastical controversy when the practice was condemned by synods of bishops. Eschatology of the quartodeciman Paschal celebration. {marked 'not NPOV'} In his study The Eucharistic Words of Jesus, the Lutheran scriptural scholar Joachim Jeremias made a compelling argument that the quartodecimans preserved the original understanding and character of the Christian Pascha (Passover) celebration. He states that in Jewish tradition four major themes are associated with Passover, i.e., the creation of the world, the Akedah or binding of Isaac, the redemption of Israel from Egypt (both the passing over of the First-born during the Passover meal and Israel's passage through the Red Sea) and the coming of the Messiah (announced by the Prophet Elijah). For Christians, the central events of the Paschal Mystery of Christ, i.e., his passion, death and resurrection, also are obviously associated with Passover and Firstfruits {First Fruits is a religious offering of the first agricultural produce of the harvest.} according to Leviticus 11. Thus it was inevitable that the very earliest Christians expected the imminent return of Christ to also occur during their Passover celebrations. Jeremias notes that quartodecimans began their Christian Passover celebrations by reading the appropriate readings from the Hebrew scriptures, i.e., the twelve readings from the Hebrew scriptures that still are read during Easter Vigil in the Roman Catholic, Eastern Orthodox and Armenian traditions. At midnight, when Christ had not reappeared to inaugurate the great eschatological banquet, the Christians would celebrate the Easter Eucharist in anticipation of that final act of the drama of the redemption of Christ. As this original eschatological fervor began to die down, and as Christianity became an increasingly Gentile movement, this original eschatological orientation of the Christian Lord's Supper (Eucharist) celebration was lost; and with the development of the practice of baptizing catechumens during the twelve readings so they would share the Eucharist for the first time with the Christian community at the conclusion of the Paschal Vigil, the baptismal themes came to dominate the celebrations of the Easter Vigil, as they do again in those churches which have begun again to baptize its adult converts during the (Easter) Vigil. Major liturgical scholars such as Louis Bouyer and Alexander Schmemann concur with Jeremias' essential position and one has only to examine the Christian liturgical texts for Paschal Vigil to see evidence of this. E.g., the Eucharistic Preface for the (Easter) Vigil in the Roman, Lutheran and Anglican/Episcopalian traditions, which state: "...on this night when Christ became our Passover sacrifice" or the Eastern Orthodox Troparion for Great and Holy Monday, Tuesday and Wednesday, which warns the Christian community "Behold the Bridegroom comes in the middle of the night and blessed are those servants he shall find awake..." In short, Christian theology holds that no one knows when Christ will appear at the end of time, but given other central events of redemption which occurred during Passover, the earliest Christians assumed that Christ would probably appear during the Easter Eucharist, just as he first appeared to his original disciples during their meal on the first (Easter) Sunday. However Tradition of Easter being both Pascha and the day of his resurrection are in conflict. Leviticus 11 states the day of Firstfruits to be on the Morrow after the weekly sabbath during the Feast of Unleavened Bread. Passover could be on any day of the week following the 14th day of the first month after the sighting of the new moon in Jerusalem and after the Barley was found Ripe in the field (ABIB/AVIV) confirming the first month of the Biblical year according to Exodus 12:2 Leviticus 23:5 and Deuteronomy 16:1. Четыренадесятидневники. Четыренадесятидне́вники или Четыренадеся́тники или Квартодецима́не или Тетради́ты — христианские общины учившие, что Пасху следует праздновать в 14-й день нисана.

* Indifferentism [religious; Индифферентизм]. Indifferentism, in the Catholic faith, is the belief held by some that no one religion or philosophy is superior to another. The Catholic Church ascribes indifferentism to many atheistic, materialistic, pantheistic, and agnostic philosophies. There are three basic types of indifferentism described by Catholic apologetics: absolute, restricted, and liberal or latitudinarian indifferentism. Indifferentism was first explicitly identified and opposed by Pope Gregory XVI, in his encyclical Mirari vos. Religious Indifferentism is to be distinguished from political indifferentism, which is applied to the policy of a state that treats all the religions within its borders as being on an equal footing before the law of the country. Indifferentism is not to be confounded with religious indifference. The former is primarily a theory disparaging the value of religion; the latter term designates the conduct of those who, whether they do or do not believe in the necessity and utility of religion, do in fact neglect to fulfill its duties. Catholic teachings on indifferentism. In the Catholic Church, the belief that one religion is as good as another, and that all religions are equally valid paths to salvation, is believed to be obviously false, on the grounds that nobody honestly believes that, for instance, a religion based on human sacrifice and the subjugation of rivals is as good, true, and beautiful as one based on heroic love of God and neighbor. The condemnation of Indifferentism as a heresy is closely linked to the dogmatic definition that outside the Church there is no salvation, a complex idea postulating that many people are followers of Christ without any specific understanding that it is in fact Jesus whom they are following. See also the Catholic concept of the "Baptism of Desire". In support of this stance the Congregation for the Doctrine of the Faith has said "This does not lessen the sincere respect that the Church has for the various religious traditions, recognizing in them elements of truth and goodness." Absolute indifferentism. Immanuel Kant argues that absolute indifferentism represents an extreme form of skepticism that argues that there is no rational ground for accepting any philosophical position, a position that matches the Roman Catholic understanding of the term. According to the Catholic Church, this type of absolute indifferentism results in a willingness to concede any position. It is often associated with moral relativism. Restricted indifferentism. Catholicism also opposes as "indifferentism" a spectrum of pragmatic ideas that admit the necessity of religion because of its positive influence on human life; but which hold that all religions are equally true. The classic advocate of this theory is Jean-Jacques Rousseau, who maintains, in his Emile, that God looks only to the sincerity of intention, and that everybody can serve him by remaining in the religion in which they were raised, or by converting to any other that pleases them more (Emile, III). This doctrine is widely advocated today on the grounds that, beyond the truth of God's existence, we can attain to no certain religious knowledge; and that, since God has left us thus in uncertainty, he will be pleased with whatever form of worship we sincerely offer him. This idea appears to be tenable only in a cultural context that takes most core ethical beliefs for granted: it runs into serious trouble as soon as the basis of ethics comes into question. From a Roman Catholic perspective, to say that all these irreconcilable beliefs are equally pleasing to God is to say that God has no preference for truth and to deny reason. The Roman Catholic Church argues that restricted indifferentism is no different from absolute indifferentism because while nominally acknowledging the utility of religion, to affirm that "all religions are equally good" ultimately means that religion is good for nothing. Liberal or latitudinarian indifferentism. The Catholic Church also resists as indifferentism the belief that, since Christianity is the true religion, it makes no difference which of the several Christian denominations the believer chooses to join. Catholicism critiques Protestantism specifically for this sort of limited indifferentism, noting that many Protestant denominations do not claim any particular fidelity to the gospel, while maintaining that all forms of worship may be equally (read "indifferently") effective for the purpose of building a closer union with God: a latitudinarian position. Pope Pius XI explicitly criticized the Ecumenical movement on these grounds in his encyclical, Mortalium animos. From the Catholic perspective, this form of indifferentism is rather like saying, "It makes no difference what tools and materials are used to build a house, it will turn out just fine, no matter what you do or don't do." Индифферентизм. Индифферентизм — постоянное равнодушие или безразличие к вопросам знания, морали, общественной жизни. Различают индифферентизм философский, этический, религиозный и политический. Принципиальное значение индифферентизм имеет в области высших вопросов жизни и знания — индифферентизм религиозный и философский. Противоположная индифферентизму крайность есть фанатизм, коего не чужда и философия (др.-греч. Αύτός έφα Аутос эфа, сам сказал — пифагорейцев; лат. jurare in verba magistri — клясться словами учителя). Обе крайности обусловлены психологически различием темпераментов, но помимо этого индифферентизм всегда искал себе теоретическое оправдание, переходя таким образом в скептицизм. Кроме скептических соображений философского характера, индифферентизм находит себе общедоступную опору в фактическом существовании множества отрицающих друг друга систем и учений. Для ума, вышедшего из состояния непосредственной уверенности, но не имеющего возможности или охоты к самостоятельному исследованию высших начал, индифферентизм представляется естественным выходом. Однако при восприятии чужих убеждений и верований индифферентизм не всегда тождественен веротерпимости. Признавая все учения теоретически ложными или, по крайней мере, недостоверными, он может некоторые из них считать практически вредными и беспощадно преследовать. Веротерпимость же, несовместимая с мрачным фанатизмом, не всегда тождественна его противоположности — полупросвещённому индифферентизму; она может быть действительно обеспечена лишь во имя безусловного начала справедливости, при вере в превосходство нравственной силы над физической.

* Latitudinarian [Broad Church; Латитудинарии] (XVII). Latitudinarians, or latitude men, were initially a group of 17th-century English theologians – clerics and academics – from the University of Cambridge who were moderate Anglicans (members of the Church of England, which was Protestant). In particular, they believed that adhering to very specific doctrines, liturgical practices, and church organizational forms, as did the Puritans, was not necessary and could be harmful: "The sense that one had special instructions from God made individuals less amenable to moderation and compromise, or to reason itself." Thus, the latitudinarians supported a broad-based Protestantism. They were later referred to as Broad Church (see also Inclusivism). (...) Today, latitudinarianism should not be confused with ecumenical movements, which seek to draw all Christian churches together, rather than seeking to de-emphasize practical doctrine. The term latitudinarian has taken on a more general meaning, indicating a personal philosophy that includes tolerance of other views, particularly, but not necessarily, on religious matters. In the Roman Catholic Church, latitudinarianism was condemned in the 19th-century document Quanta cura. Pope Pius IX felt that, with its emphasis on religious liberty and the freedom to discard traditional Christian doctrines and dogmas, latitudinarianism threatened to undermine the church.

* Augustine's doctrine of 'Jewish witness' [Августинское учение о «свидетелях» ??]. This essay lays the historiographical foundation for a forthcoming book on ideas of the Jew in medieval Christianity, ideas which depended considerably on Augustine's doctrine of 'Jewish witness': the notion that the Jews served a vital testimonial function in a properly ordered Christian society. Jeremy Cohen - "Slay Them Not": Augustine and the Jews in Modern Scholarship // Augustine's doctrine of Jewish witness maintains that, although Christianity has superseded Judaism as the one true religion, it is God's will that the Jews continue to exist because they preserve and authenticate the Old Testament, divinely-inspired texts which foretold the coming of Jesus. Thus, Christian rulers are obligated to protect the religious liberties of the Jewish people, and the church should focus its missionary efforts on pagans rather than Jews. Current scholarly consensus holds that Augustine adhered consistently to this doctrine from its first iteration in Contra Faustum in 398 until his death in 430. However, this essay argues that, when Augustine spoke his last words on the subject in the Tractatus Aduersus Iudaeos (427-430), the doctrine was no longer his primary guide in thinking about how Christians should interact with Jews. In marked contrast to his earlier views, here, Augustine passionately urges Jews to accept Christ and encourages his congregation to try to convert them. This reading of the Tractatus Aduersus Iudaeos calls for a re-examination of the development of Augustine's teaching, particularly in the context of dramatic changes in imperial policy toward Jews in the 420s. Hood, John Y. B. - Did Augustine Abandon His Doctrine of Jewish Witness in Aduersus Iudaeosl // Блаженный Августин в полемике с Иеронимом и в «Рассуждении о иудеях» утверждал, что Бог избрал евреев и дал им Свой закон, подготавливая тем самым приход Мессии. Он желал, чтобы евреи выжили и продолжали практиковать свою религию, потому что таким образом они становились живой формой свидетельства в пользу христианства. В конце концов, свидетельство, полученное от иноверцев, представляло убедительное доказательство того, что Церковь выполнила обещания, данные Богом, и исполнила Им вдохновленные пророчества. Христиане не должны преследовать иудеев или причинять им вред, но им следует позволить иудеям скитаться по земле, под защитой особого знака собственной греховности, вечно застрявшими в древности, которую они так и не смогли оставить, и подтверждая тем самым древность христианства. Иудеи, за своё неприятие Иисуса, потеряли избранность и были рассеяны — однако некоторый весьма существенный духовный потенциал у них остаётся, и отнюдь не только для обучения своему языку, как считал Иероним, и поэтому завершающей фазой мирового исторического (мессианского) процесса должно быть то, что евреи «в конце времен» примут христианство, после чего они смогут вернуться в свою страну со столицей в Иерусалиме, и это будет составлять весьма важную часть завершающего этапа развития мира перед «вторым пришествием Мессии». Иудаизм можно и нужно презирать, унижать и т. п., — но, с другой стороны, ни в коем случае нельзя уничтожать иудаизм или насильно (под страхом смерти) заставлять иудеев принимать христианство: потому как «если их уничтожить, то как же в конце времен реализуется Божественное предсказание, о том, что они примут христианство?» // Анти-иудаизм означает враждебность по отношению к еврейской религии. Этот термин можно использовать в связи с отношением христианства к иудаизму, отношением, давно обозначаемым теологией замещения, которое вытекает из нескольких течений, включая марсионизм и августинское учение о «свидетелях». В строгом смысле, анти-иудаизм не следует путать с антисемитизмом, хотя оба могут влиять друг на друга. Антисемитизм относится к враждебному отношению к евреям как к людям, выходящим за рамки строгого религиозного измерения. Однако в ходе истории эти два понятия были смущены, о чем свидетельствует, например, Жюль Исаак в его книге «Иисус и Израиль». educalingo - ЧТО ОЗНАЧАЕТ СЛОВО ANTIJUDAÏSME

* Christian anti-Judaism [Христианский анти-иудаизм]. The rise of Christianity added new fuel to anti-Jewish sentiments. Christianity grew out of Judaism—Jesus himself was a Jew, as were the apostles and important figures such as Paul of Tarsus. Nevertheless, early Christians tried to separate themselves from other Jews, both to win followers from the gentile (non-Jewish) world and to gain favor with Roman imperial authorities {Scriptures: Jewish story, written by Greeks under Roman rule - do the math}. Some early Christians also stressed their loyalty to the state by pointing out that the Kingdom of God was not of this earth and therefore did not compete with Rome. Such efforts paid off; in less than four hundred years, Christianity went from being a persecuted branch of Judaism to being the dominant religion of the Roman Empire. It is significant that some early Christian accounts blamed Jews for Jesus’ death even though crucifixion was a specifically Roman form of punishment commonly practiced during Jesus’ time. The version of events that had Jewish mobs demanding Jesus’ death while the Roman governor Pontius Pilate washed his hands allowed later Christians to emphasize their difference from Judaism and downplay the hostility that Roman authorities had shown toward Christianity in its early stages. All of the false accusations against Jews associated with the Roman imperial period—that Jews were traitors and conspirators, that they killed Christ—remained familiar in Europe into the twentieth century. In many ways the Middle Ages—from around the ninth to the sixteenth centuries—were difficult times for Jews in Europe. Often crusades against Muslims and Christian heretics started off or ended up with violent attacks on Jews. Such attacks, known as pogroms, were also common responses to outbreaks of plague or other disasters. For example, in many parts of Europe, the Black Death of 1348 sparked brutal pogroms, as Christians blamed Jews for somehow causing the epidemic of bubonic plague. Mobilized by such accusations, Christian mobs—sometimes spontaneously, sometimes urged on by state and church leaders—attacked Jewish homes and communities, plundering, destroying, and killing. The scale of the pogroms varied wildly, from brief local incidents to weeklong massacres that swept through entire regions. In their wake they left among Christians a habit of using Jews as scapegoats, and among Jews, a sense of vulnerability and a repertoire of defenses {mechanisms}, such as paying protection money, sticking together, and keeping a low profile. In addition to sporadic {??} waves of violence, Jews faced harassment and restrictions of various kinds from governments across Europe. In some cases, regulations forced Jews to live in certain areas or ghettos; sometimes Jews were required to wear identifying badges; elsewhere, state authorities drove Jews out of their territories altogether. In 1492, for example, King Ferdinand and Queen Isabella of Spain expelled all Jews and Muslims from the Iberian Peninsula except those who agreed to convert to Christianity. Throughout the Middle Ages, Jews everywhere in Europe faced limitations on the occupations in which they could engage as well as the kinds of property and titles they could hold. Facing History and Ourselves - Anti-Judaism before the Enlightenment

* Germanic Arians and Judaism [Германские ариане и иудейство]. The Visigoths, Ostrogoths and Vandals were Christianized while they were still outside the bounds of the Roman Empire; however, they converted to Arianism rather than to the {<>} Nicene version (Trinitarianism) followed by most Romans, who considered them heretics. There was a religious gulf between the Visigoths, who had for a long time adhered to Arianism, and their Catholic subjects in Hispania. There were also deep sectarian splits among the Catholic population of the peninsula which contributed to the toleration of the Arian Visigoths on the peninsula. The Visigoths scorned to interfere among Catholics but were interested in decorum and public order. King Liuvigild (568–586), attempted to restore political unity between the Visigothic-Arian elite and the Hispano-Roman Nicene Catholic population through a doctrinal settlement of compromise on matters of faith, but this failed. Sources indicate that the Iberian Visigoths maintained their Christian Arianism, especially the Visigothic elite until the end of Liuvigild's reign. When Reccared I converted to Catholicism, he sought to unify the kingdom under a single faith. While the Visigoths retained their Arian faith, the Jews were well tolerated. Previous Roman and Byzantine law determined their status, and it already sharply discriminated against them, but royal jurisdiction was in any case quite limited: local lords and populations related to Jews as they saw fit. We read of rabbis being asked by non-Jews to bless their fields, for example. Historian Jane Gerber relates that some of the Jews "held ranking posts in the government or the army; others were recruited and organized for garrison service; still others continued to hold senatorial rank". In general, then, they were well respected and well treated by the Visigothic kings, that is, until their transition from Arianism to Catholicism. Conversion to Catholicism across Visigothic society reduced much of the friction between the Visigoths and the Hispano-Roman population. However, the Visigothic conversion negatively impacted the Jews, who came under scrutiny for their religious practices. King Reccared convened the Third Council of Toledo {589} to settle religious disputations related to the religious conversion from Arianism to Catholicism. The discriminatory laws passed at this Council seem not to have been universally enforced, however, as indicated by several more Councils of Toledo that repeated these laws and extended their stringency. These entered canon law and became legal precedents in other parts of Europe as well. The culmination of this process occurred under King Sisibut, who officially decreed a forced Christian conversion upon all Jews residing in Spain. This mandate apparently achieved only partial success: similar decrees were repeated by later kings as central power was consolidated. These laws either prescribed forcible baptism of the Jews or forbade circumcision, Jewish rites, and the observance of the Sabbath and other festivals. Throughout the 7th century the Jews were persecuted for religious reasons, had their property confiscated, were subjected to ruinous taxes, forbidden to trade and, at times, dragged to the baptismal font. Many were obliged to accept Christianity but continued privately to observe the Jewish religion and practices. The decree of 613 set off a century of difficulty for Spanish Jewry, which was only ended by the Muslim conquest. The political aspects of the imposition of Church power cannot be ignored in these matters. With the conversion of the Visigothic kings to Chalcedonian Christianity, the bishops increased their power, until, at the Fourth Council of Toledo in 633, they selected a king from among the royal family, a practice previously reserved for nobles. This was the same synod that spoke out against those who had been baptized but had relapsed into Judaism. As far as the Visigoths were concerned, the time for religious pluralism "was past". By the end of the 7th century, Catholic conversion made the Visigoths less distinguishable from the indigenous Roman citizens of the Iberian peninsula; when the last Visigothic strongholds fell to the Muslim armies, whose subsequent invasions transformed Spain from the beginning of the 8th century, their Gothic identity faded. (Visigoths)

* Third Council of Toledo (589). The Third Council of Toledo marks the entry of Visigothic Spain into the Catholic Church, and known for codifying the filioque clause into Western Christianity {??}. The council also enacted restrictions on Jews, and the conversion of the country to Catholic Christianity led to repeated conflict with the Jews.

* York massacre of 1190. One of the worst anti-Semitic massacres of the Middle Ages took place in York in 1190. The city's entire Jewish community was trapped by an angry mob inside the tower of York Castle. Many members of the community chose to commit suicide rather than be murdered or forcibly baptised by the attackers. English Heritage - The Massacre of the Jews at Clifford's Tower // On March 16th 1190 a wave of anti-Semitic riots culminated in the massacre of an estimated 150 Jews – the entire Jewish community of York – who had taken refuge in the royal castle where Clifford’s Tower now stands. The chronicler William of Newburgh described the rioters as York acting “without any scruple of Christian conscientiousness” in wiping out the Jewish community. (...) Anti-Semitic feeling was running high throughout western Europe in the twelfth century, stoked by the Christian fervour of the Crusades, that directed aggression against Jews across England, France and Germany, as well as against Muslims in the Holy Land. England’s new king Richard I was about to set off on Crusade himself. Rioting had spread throughout England since prominent Jews, including Benedict of York, had been denied entry to King Richard I’s coronation banquet in 1189 {connection ??}. Benedict was the wealthiest Jew of York and he was mortally wounded in the rioting at Westminster. After rioting had engulfed the towns of Norwich, Stamford and Lincoln they began in York with a mob attempting to burn down Benedict’s palatial house. The Jews were officially protected by the king as his feudal vassals and sought protection in the royal castle, barricading themselves into the wooden keep. The rioters, meanwhile, were egged on by members of the local gentry called Richard Malebisse, William Percy, Marmeduke Darell and Philip de Fauconberg. These men saw the riots as an opportunity to wipe out the extensive debts they owed to Jewish money-lenders in the city. These men had borrowed heavily from Jewish money-lenders but had failed to secure lucrative royal appointments and so could not afford to repay their debts. Indeed, after the massacre they proceeded to burn the records of their debts held in the Minster, so absolving themselves from repayment to the king, who would acquire the property and debts owed to the murdered Jews. HISTORY OF YORK - The 1190 Massacre // Josce of York. Josce of York (Latin: Joceus; died 1190) was the leader of the Jewish community in York, England, and the leading figure in the York pogrom of 1190. He committed suicide along with nearly the entire Jewish community, rather than face death or conversion at the hands of an angry mob.

* Host desecration [Осквернение гостии]. Host desecration is a form of sacrilege in Christian denominations that follow the doctrine of the real presence of Christ in the Eucharist. It involves the mistreatment or malicious use of a consecrated host—the bread used in the Eucharistic service of the Divine Liturgy or Mass (also known by Protestants simply as Communion bread). It is forbidden by the Catholic, Oriental Orthodox and Eastern Orthodox Churches, as well as in certain Protestant traditions (including Anglicanism, Lutheranism, and Methodism). In Catholicism, where the host is held to have been transubstantiated into the body of Jesus Christ, host desecration is one of the gravest sins. Intentional host desecration incurs the penalty of excommunication latae sententiae {a latae sententiae penalty is a penalty that is inflicted ipso facto, automatically, by force of the law itself, when a law is contravened}. Throughout history, a number of groups have been accused of desecrating the Eucharist, often with grave consequences due to the spiritual importance of the consecrated host. Accusations against Jews were a common reason given for massacres and expulsions throughout the Middle Ages in Europe. Similar accusations were made in witchcraft trials; witch-hunter's guides such as the Malleus Maleficarum refer to hosts as being objects of desecration by witches. It is part of many descriptions of the Black Mass, both in ostensibly historical works and in fiction. Осквернение гостии. Осквернение гостии («жертвенный навет») — кощунственные действия над гостией (облаткой для причастия в католической и лютеранской церквах), традиционно приписываемые евреям. История. С момента принятия в 1215 году на Латеранском соборе католической доктрины о том, что гостия есть «воплощение тела Христова», евреев неоднократно обвиняли в похищении и осквернении гостии. Такое обвинение является разновидностью кровавого навета и называется «жертвенным наветом». Как отмечает Мири Рубин, хотя изначально мотивы обвинения в ритуальном убийстве и обвинения в осквернении гостии были разными, но затем легко соединялись и переплетались между собой. Осквернение гостии является проекцией собственных представлений христиан на иноверцев. Такие обвинения были распространены в Европе в Средневековье. Они приводили к погромам, изгнаниям и казням евреев, в частности в Белитце под Берлином (1243), в Париже (1290), Деггендорфе (Бавария, 1337—1338), Барселоне (1367), Брюсселе (1370), Теруэле и Уэске (Испания, 1377), Познани (1399), Сеговии (1415), Кноблаухе (1510). Всего известно около ста таких обвинений. Последнее обвинение в осквернении гостии было выдвинуто в 1836 году в Румынии. // Помимо кровавого навета, начиная с конца XIII в. появляются наветы, связанные с освященным хлебом, используемым в обряде причастия, – так наз. жертвенный навет. В основе его лежит вера христиан в то, что евреи похищают из церквей освященный хлеб (hostia – облатка, просфора) и глумятся над ним. Это измышление можно рассматривать как вариацию кровавого навета. Согласно христианскому догмату, окончательно сформировавшемуся и сформулированному в начале XIII в., освященный хлеб в ходе обряда евхаристии (причастия) превращается в тело Христово. Как кровавый навет, инкриминирующий евреям убийство детей для использования их крови, так и обвинения в осквернении гостии, всякий раз воспроизводит грех евреев – убийство Иисуса. Евреи, повинные в его гибели, вновь и вновь убивают тело Иисуса и верующих в него, ибо так, якобы, велит иудейская вера. Сегодня известно около ста пятидесяти кровавых и около ста жертвенных наветов, возникавших в местах проживания евреев. По большей части судебные процессы такого рода заканчивались для них трагически. Надо думать, что, помимо известных случаев, были и многие другие, не оставившие следа в истории. Евреи и христиане: полемика и взаимовлияние культур - Часть девятая. Кровавый навет // A scene in Paolo Uccello's Corpus Domini predella (c. 1465–1468), set in a Jewish pawnbroker's home. Blood in the background emanates from the Host, which the moneylender has attempted to cook, and seeps under the door. https://en.wikipedia.org/wiki/Paolo_Uccello#/media/File:Uccelo_host_burning.jpg ; The Miracle of the Desecrated Host was painted by Uccello in Urbino between 1465 and 1469 as the predella for the altarpiece showing the Communion of the Apostles that Justus of Ghent (Joos van Wassenhove) painted in 1472 for the church of Corpus Domini in Urbino. The predella tells the antisemitic legend through six episodes. The six scenes are not unanimously attributed to Paolo Uccello. Miracle of the Desecrated Host (predella paintings) // Ru: Khlyst: «пародия на Евхаристию».

* Anti-abortion polemics? [Blood libel]. 10 апреля 1679 года. Париж. Ночь. В залу, задрапированную черным сукном, вводят статную даму. Ее оборванное платье было когда-то роскошным нарядом. Идет сессия "Огненной палаты", чрезвычайного трибунала Франции... Подсудимая — Катрин Монвуазьен. В саду ее дома в Сен-Жермене откопали две с половиной тысячи детских трупов и эмбрионов. Их покупали в кварталах бедняков за пять-шесть ливров. А потом в заброшенной часовне начиналась черная месса. Здесь властвовал некий аббат Гибур. Недрогнувшей рукой он наливал кровь в ритуальную чашу. Сатанинским алтарем для нее служил живот обнаженной женщины. Это была дъявольская пародия на евхаристию, на христианский храм, где под престолом принято помещать мощи святых, связующие наш мир с миром горним. Меж тем аббат Гибур добавлял младенческую кровь в облатки {wafer, i.e. 'host'} для совершения сатанинской мессы. Согласно рецептам черномагических инкунабул, ее использовали и для омоложения rejuvenation богатых клиентов. Гибур брал с них по сто тысяч ливров. Чтобы продлить жизнь, черной магии, а затем и науке всегда нужен был труп... В XVII веке действам аббата Гибура ужаснулся даже суд инквизиции. В век рационализма подобное пытаются сделать нормой {??}. // Монвуазен, Катрин (ок 1640-1680). Монвуазен, Катрин (урожд. ДЕЗЭЙ), фр. торговка детьми для "чёрных месс". 1679 ап 10 Франция суд над Катрин Монвуазьен, у которой нашли 2000 детских трупов и эмбрионов. Публично сожжена в Париже. // Воробьевский, Юрий Юрьевич (род. 1956) — российский православный писатель и журналист. "'Князь мира сего' и есть бог иудаизма — такой вывод сделал в книге 'Близ есть, при дверех' Сергей Нилус. Именно это понял в своих мистических упражнениях раби Акива. Теперь наступает третий этап разворачивания тайны беззакония: уже не единицы, не группы посвященных, а целые народы должны усвоить ее смысл — поклониться сатане..." // Sergei Nilus (Сергей Александрович Нилус) - Russian religious writer. Sergei Aleksandrovich Nilus was a Russian religious writer and self-described mystic. He was responsible for publishing for the first time "in full" The Protocols of the Elders of Zion in Russia in 1905. 'Близ есть, при дверех'

* Little Saint Hugh of Lincoln (1246-1255). Hugh of Lincoln was an English boy whose death was falsely attributed to Jews. He is sometimes known as Little Saint Hugh or Little Sir Hugh to distinguish him from the adult saint, Hugh of Lincoln. The boy Hugh was never formally canonised, so properly "Little Saint Hugh" is a misnomer. Hugh became one of the best known of the blood libel 'saints'; generally children whose deaths were interpreted as Jewish sacrifices. It is likely that the Bishop and Dean of Lincoln steered events in order to establish a profitable flow of pilgrims to the shrine of a martyr and saint. Hugh's death is significant because it was the first time that the Crown gave credence to ritual child murder allegations, through the direct intervention of King Henry III. As a result, in contrast to other English blood libels, the story entered the historical record, medieval literature and popular ballads that circulated until the twentieth century. Background. Accusations of ritual child murder had become increasingly common following the circulation of The Life and Miracles of St. William of Norwich by Thomas of Monmouth, the hagiography of William of Norwich, a child-saint said to have been crucified by Jews in 1144. Other accusations followed, such as that of Harold of Gloucester (1168) and Robert of Bury (1181). The story of William and similar rumours influenced the myth that developed around Hugh. The accusations may have been promoted by church officials hoping to establish local cults to attract pilgrims and donations. The years running up to the accusation were particularly hard for the English Jewish community. King Henry III taxed Jews harshly. This in turn forced Jewish moneylenders to ensure their debts were paid, with no flexibility, and also to sell their debt bonds to Christians. Henry's relatives and courtiers in particular would buy debt bonds, with the intention of dispossessing the debtors of their lands, which would stand forfeit on a default. These policies of Henry's would later help provoke the Second Barons' War. Church teachings against Jews also built up in the period {result: a sense of being able to get away with violence against Jews}. Pronouncements were made by the Vatican demanding that Jews were kept separate from Christians, that Christians not work for Jews, especially in their homes, and that Jews wear badges to identify themselves. Church pronouncements in particular led to a number of English towns expelling their local Jewry. Henry III codified most of the Church's demands and put them into enforceable law in his 1253 Statute of Jewry. At the time of the Hugh of Lincoln murder accusations, Henry III had sold his rights to tax the Jews to his brother, Richard, Earl of Cornwall. Having lost this source of income, he declared that if a Jew was convicted of any crime, all money he had would then belong to the king. Additionally, a number of influential Jews from across England happened to be in Lincoln to attend a wedding at the time of the child's death. (...) // Hugh was also prominent in trying to protect the Jews, great numbers of whom lived in Lincoln, in the persecution they suffered at the beginning of Richard I's reign, and he put down popular violence against them – as later occurred following the death of Little Saint Hugh of Lincoln – in several places. (Hugh of Lincoln (bishop of Lincoln))

* Евхаристическое чудо [Eucharistic miracle]. В христианстве , евхаристическим чудом является любое чудо, связанное с евхаристией. В римско-католическом , лютеранском , восточном православном , методистском , англиканском и восточном православном Церкви, тот факт, что Христос действительно проявляется в Евхаристии , считается евхаристическим чудом; однако это следует отличать от других проявлений Бога. Католическая церковь различает божественное откровение, такое как Евхаристия, и личное откровение , такое как евхаристические чудеса. В общем, сообщаемые евхаристические чудеса обычно состоят из необъяснимых явлений, таких как освященные Воинства, явно трансформирующиеся в ткань миокарда, сохраняющиеся в течение очень долгих периодов времени, выжившие после того, как были брошены в огонь, истекали кровью или даже поддерживали людей в течение десятилетий. Проверка евхаристических чудес часто зависит от религиозной ветви, сообщающей о предполагаемом чуде, но в случае католической церкви специальная рабочая группа или комиссия исследует предполагаемые евхаристические чудеса, прежде чем решить, «достойны ли они веры. . " Как и в случае с другими частными откровениями, такими как явления Мариан , вера в утвержденные чудеса не обязана католической церковью, но часто служит для того, чтобы убедить верующих в присутствии Бога или как средство «послать сообщение» население в целом. Англиканские церкви также сообщали об экстраординарных евхаристических чудесах. Кроме того, религиозные авторитеты нередко позволяют светским источникам исследовать и проверять, по крайней мере, особенности (например, тип мышц) предполагаемого чуда. (...) Необычные евхаристические чудеса. Римско-католический. Плоть, кровь и левитация Самый редкий вид евхаристического чуда - это когда Евхаристия становится человеческой плоть как в чуде Ланчано , которое, по мнению некоторых, произошло в Ланчано , Италия, в 8 веке. Фактически, Ланчано - лишь один из зарегистрированных случаев евхаристических чудес, когда хозяин превращался в человеческую плоть. Однако чаще всего сообщается о евхаристическом чуде Кровотечения, когда кровь начинает течь от освященного хозяина, хлеба, освященного во время мессы. Другие типы предполагаемых чудес включают освященные воинства, сохраняемые в течение сотен лет, например, событие чудесных воинств Сиены. Другие чудеса включают прохождение освященного воинства невредимым через огонь, исчезновение и появление украденных освященных воинов в церквях и левитацию освященных воинов. (...) Цезарий также рассказывает о более необычных историях, таких как пчелы, создавшие святыню Иисусу после того, как часть Евхаристии была помещена в улей, церковь, которая была сожжена дотла, в то время как pyx , содержащий Евхаристию, был все еще цел, и женщина, которая обнаружила, что Хозяин превратился в застывшую кровь после того, как она хранила его в коробке. 360wiki.ru - Евхаристическое чудо - Eucharistic miracle Eucharistic miracle. In Christianity, a Eucharistic miracle is any miracle involving the Eucharist. In the Roman Catholic, Lutheran, Eastern Orthodox, Methodist, Anglican and Oriental Orthodox Churches, the fact that Christ is really made manifest in the Eucharist is deemed a Eucharistic miracle; however, this is to be distinguished from other manifestations of God. The Catholic Church distinguishes between divine revelation, such as the Eucharist, and private revelation, such as Eucharistic miracles. In general, reported Eucharistic miracles usually consist of unexplainable phenomena such as consecrated Hosts visibly transforming into myocardium tissue, being preserved for extremely long stretches of time, surviving being thrown into fire, bleeding, or even sustaining people for decades. (...) Extraordinary Eucharistic miracles. Roman Catholic. Flesh, blood and levitation. The rarest reported type of Eucharistic miracle is where the Eucharist becomes human flesh as in the miracle of Lanciano which some believe occurred at Lanciano, Italy in the 8th century. In fact, Lanciano is only one of the reported cases of Eucharistic miracles where the host has been transformed into human flesh. However, a Eucharistic miracle more commonly reported is that of the Bleeding Host, where blood starts to trickle from a consecrated host, the bread consecrated during Mass. Other types of purported miracles include consecrated hosts being preserved for hundreds of years, such as the event of the Miraculous Hosts of Siena. Other miracles include a consecrated host passing through a fire unscathed, stolen consecrated hosts vanishing and turning up in churches, and levitating consecrated hosts. (...) Eastern Orthodox. Eastern Orthodox Christians assume the possibility of a eucharistic miracle occurring for example as a result of disbelief. As such, the bread and wine of changed apparition are not considered to be the Body and Blood of Christ, and neither would their adoration be practiced as in the Roman Catholic Church. // Ланчанское чудо. Ланча́нское чу́до — признанное католической церковью евхаристическое чудо. Согласно церковному преданию, в VIII веке во время Божественной литургии, которую служили в церкви города Ланчано, пресный хлеб и вино превратились в плоть человеческого тела и кровь. В 1574, 1770 и 1886 годах артефакты изучались священнослужителями, первое изучение научным сообществом имело место во второй половине XX века. Miracle of Lanciano. In Catholicism, the Miracle of Lanciano is a Eucharistic miracle which is alleged to have occurred in the eighth century in the city of Lanciano, Italy. According to tradition, a monk who had doubts about the real presence of Christ in the Eucharist found, when he said the words of consecration at Mass, that the bread and wine changed into flesh and blood. The Catholic Church officially claims the miracle as authentic. The story is similar to the tradition known as the Mass of Saint Gregory, first recorded in the 8th century by Paul the Deacon.

* Basil of Caesarea - 'lay eucharist' [Богослужение мирянским чином] (??). To the Patrician Cæsaria, concerning Communion. It is good and beneficial to communicate every day, and to partake of the holy body and blood of Christ. For He distinctly says, He that eats my flesh and drinks my blood has eternal life. John 6:54. And who doubts that to share frequently in life, is the same thing as to have manifold life. I, indeed, communicate four times a week, on the Lord's day, on Wednesday, on Friday, and on the Sabbath, and on the other days if there is a commemoration of any Saint. It is needless to point out that for anyone in times of persecution to be compelled to take the communion in his own hand without the presence of a priest or minister is not a serious offense, as long custom sanctions this practice from the facts themselves. All the solitaries in the desert, where there is no priest, take the communion themselves, keeping communion at home. And at Alexandria and in Egypt, each one of the laity, for the most part, keeps the communion, at his own house, and participates in it when he likes. For when once the priest has completed the offering, and given it, the recipient, participating in it each time as entire, is bound to believe that he properly takes and receives it from the giver. And even in the church, when the priest gives the portion, the recipient takes it with complete power over it, and so lifts it to his lips with his own hand. It has the same validity whether one portion or several portions are received from the priest at the same time. New Advent - ST. BASIL OF CAESAREA // Question: Is it acceptable for a layperson to handle the Blessed Sacrament in the monstrance? Answer: In certain circumstances, yes. The Code of Canon Law: "The minister of exposition of the Blessed Sacrament and of the eucharistic blessing is a priest or deacon. In special circumstances, the minister of exposition and deposition alone, but without the blessing, is an acolyte, and extraordinary minister of holy Communion, or another person deputed by the local ordinary, in accordance with the regulations of the diocesan bishop (can. 943)." In other words, exposition of the Blessed Sacrament is to be performed by a priest or deacon. When this isn’t possible, a layperson may expose and repose the Blessed Sacrament, but there should not be any blessing. Can a Layman Expose the Eucharist? // <> Lay communion. Lay communion is a term applied in the Catholic Church, to describe the status of a cleric who is in communion with the Church, but only with the standing of a lay person. In modern times lay communion is sometimes imposed, but only in exceptional cases. // lay communion - the state of being in communion with the church as a layman; specifically : the condition of Roman Catholic clerics reduced to lay status {see Donatism, Novatianism} // Богослужение мирянским чином. Богослуже́ние миря́нским чи́ном (мирским, соборно-приходским, намного реже — бессвященническим, безсвященнословным) — христианское богослужение, совершаемое в отсутствие священника и без Евхаристии. По форме — обедница (не путать с обедней) — это собрание верующих с чтением молитв, пением христианских гимнов и чтением Священного Писания. Такие богослужения проводят сами миряне.

* Интердикт [Interdict]. Интерди́кт (лат. interdictum — запрещение) — в римско-католической церкви временное запрещение всех церковных действий и треб (например, миропомазания, исповеди, бракосочетаний, евхаристии), налагаемое папой или епископом. Часто интердикт налагался на население целой страны или города, гораздо реже — на отдельных лиц. Интердикт в отношении определённого лица обычно называют отлучением от церкви (экскоммуникацией). Исторически существовали 3 вида интердикта: 1) личный (подвижной) интердикт (interdictum personale seu ambulatorium), налагавшийся на определённых лиц повсюду, где бы они не находились; 2) местный интердикт (interdictum locale), ограничивающийся определённой местностью, но её обитатели, перейдя в другое место, могли присутствовать при богослужении и принимать участие во всех церковных священнодействиях; 3) смешанный интердикт (interdictum mixtus), падавший не только на местность, но и на её обитателей. В действующем каноническом праве Католической церкви сохраняется только личный интердикт (экскоммуникация). Interdict. In Catholic canon law, an interdict is an ecclesiastical censure, or ban that prohibits persons, certain active Church individuals or groups from participating in certain rites, or that the rites and services of the church are banished from having validity in certain territories for a limited or extended time.

* Правила святых апостолов [Апостольские правила; Apostolic Canons] (IV). Пра́вила святы́х апо́столов — сборник церковных канонов (правил). Содержит постановления, касающиеся управления и дисциплины в Церкви. Исследователями обычно датируется 380 годом и считается, что он создан в Сирии. Хотя авторство правил в письменном виде не принадлежит апостолам, Православная церковь признаёт за ними апостольский авторитет до настоящего времени. Правила святых апостолов — это 47-я глава 8-й книги Апостольских постановлений, из этой книги Правила святых апостолов и были, предположительно, выделены. Apostolic Canons. The Apostolic Canons, Apostolic canons (Latin: Canones apostolorum, "Canons of the Apostles"), Ecclesiastical Canons of the Same Holy Apostles, or Canons of the Holy Apostles, is a 4th-century Syrian Christian text. It is an Ancient Church Order, a collection of ancient ecclesiastical canons concerning the government and discipline of the Early Christian Church, allegedly written by the Apostles. They are an appendix to the eight book of the Apostolic Constitutions. Like the other Ancient Church Orders, the Apostolic Canons uses a pseudepigraphic form. These eighty-five canons were approved by the Council in Trullo in 692 but rejected by Pope Sergius I. In the Western Church only fifty of these canons circulated, translated in Latin by Dionysius Exiguus in about 500 AD, and included in the Western collections and afterwards in the Corpus Juris Canonici. The document contains a list of canonical books. Canon 45. Let a bishop, presbyter, or deacon, who has only prayed with heretics, be excommunicated: but if he has permitted them to perform any clerical office, let him be deposed. Canon 64. If any clergyman or layman shall enter into a synagogue of Jews or heretics to pray, let the former be deposed and let the latter be excommunicated.

* Грех к смерти [Sin that leads to death]. 32. Те из клира, которые согрешили грехом смертным, со степени своего низводятся, но не лишаются причастия вместе с мирянами. Ибо не отмстиши за едино дважды (Наум. 1:9). Толкователи дают разные объяснения того, что в этом правиле надо понимать под грехом смертным. Апостол Иоанн Богослов пишет, что надо молиться о согрешающем, но добавляет: "Есть грех к смерти: не о том говорю, чтобы он молился. Всякая неправда есть грех; но есть грех не к смерти" (1 Ин. 5: 16-17). Митрофан еп. Смирнский, толкуя это место, полагает, что Апостол имел в виду те грехи, которые в Ветхом Завете карались смертью. Преп. Анастасий Синаит называл смертным грехом грех, совершаемый сознательно. 5 пр. Седьмого Вселенского Собора называет грехом к смерти "когда некие, согрешая, в неисправлении пребывают." Мы не ошибемся, если скажем, что настоящее правило считает грехом к смерти тот грех, за который священнослужитель лишается сана. Не имея целью дать определения или перечисления этих грехов, правило только устанавливает, что лишенные сана, не лишаются причастия. Правила Святого Василия Великого.

* Parable of the Tares [Притча о добром семени и о плевелах]. The Parable of the Tares or Weeds (KJV: tares, WNT: darnel, DRB: cockle) is a parable of Jesus which appears in Matthew 13–43. The parable relates how servants eager to pull up weeds were warned that in so doing they would root out the wheat as well and were told to let both grow together until the harvest. Later in Matthew, the weeds are identified with "the children of the evil one", the wheat with "the children of the Kingdom", and the harvest with "the end of the age". A shorter, compressed version of the parable is found without any interpretation in the apocryphal Gospel of Thomas. The word translated "tares" in the King James Version is zizania, plural of zizanion. This word is thought to mean darnel (Lolium temulentum), a ryegrass which looks much like wheat in its early stages of growth. The Weymouth New Testament, a translation of the resultant Greek, translates the word as "Darnel". The Douay-Rheims Bible translates the word as "Cockle", possibly referring to the "White Cockle" {Silene latifolia}. Roman law prohibited sowing darnel among the wheat of an enemy, suggesting that the scenario presented here is realistic. Many translations use "weeds" instead of "tares". A similar metaphor is wheat and chaff, replacing (growing) tares by (waste) chaff, and in other places in the Bible "wicked ones" are likened to chaff.

* Holy orders [Священство]. In certain Christian churches, holy orders are the ordained ministries of bishop, priest (presbyter), and deacon {"priesthood"}, and the sacrament or rite by which candidates are ordained to those orders {"ordination"}. (...) Denominations have varied conceptions of holy orders. In Anglican and some Lutheran churches the traditional orders of bishop, priest and deacon are bestowed using ordination rites. The extent to which ordination is considered sacramental in these traditions has, however, been a matter of some internal dispute. Baptists are among the denominations that do not consider ministry as being sacramental in nature and would not think of it in terms of "holy orders" as such. Historically, the word "order" (Latin ordo) designated an established civil body or corporation with a hierarchy, and ordinatio meant legal incorporation into an ordo. The word "holy" refers to the church. In context, therefore, a holy order is set apart for ministry in the church. Other positions, such as pope, patriarch, cardinal, monsignor, archbishop, archimandrite, archpriest, protopresbyter, hieromonk, protodeacon and archdeacon, are not sacramental orders but specialized ministries. Священство. Свяще́нство — в исторических церквях — таинство, во время которого производится поставление (рукоположение или хиротония) человека в сан диакона, пресвитера или епископа, наделяющее его благодатными дарами Святого Духа, дающими ему власть (право) совершать таинства и обряды. Также в хри­сти­ан­ской тра­ди­ции священство ― это груп­па лиц, по­лу­чив­шая эти да­ры. Во всех исторических церквях правом рукополагать, согласно учению об апостольском приемстве, обладает только епископ как преемник апостолов и через это проводник благодати Святого Духа.

* Trial by ordeal [Ордалии] (prehistory-1215). Trial by ordeal was an ancient judicial practice by which the guilt or innocence of the accused was determined by subjecting them to a painful, or at least an unpleasant, usually dangerous experience. In medieval Europe, like trial by combat, trial by ordeal, such as cruentation, was considered a "judgement of God" (Latin: judicium Dei): a procedure based on the premise that God would help the innocent by performing a miracle on his behalf. The practice has much earlier roots, attested to as far back as the Code of Hammurabi and the Code of Ur-Nammu. In pre-modern society, the ordeal typically ranked along with the oath and witness accounts as the central means by which to reach a judicial verdict. Indeed, the term ordeal, Old English ordǣl, has the meaning of "judgment, verdict" (German Urteil, Dutch oordeel), from Proto-Germanic uzdailiją "that which is dealt out". Priestly cooperation in trials by fire and water was forbidden by Pope Innocent III at the Fourth Lateran Council of 1215 and replaced by compurgation. Trials by ordeal became rarer over the Late Middle Ages, but the practice was not discontinued until the 16th century. Certain trials by ordeal would continue to be used into the 17th century in witch-hunts. Ордалии. Орда́лии (от англосакс. ordol, лат. ordalium — приговор, суд) — в широком смысле это то же, что и «Божий суд»; в узком — суд путём испытания огнём и водой. Ордалии считаются одним из видов архаического права, впервые подобные испытания упоминаются ещё в законах Хаммурапи. При испытании водой нужно было достать кольцо из кипятка, прыгнуть в реку с быстрым течением, испытуемого опускали в холодную воду связанным и так далее. Испытание огнём состояло в том, что испытуемый должен был держать руки на огне, проходить через горящий костёр, держать руками раскалённое железо. Выдержавший эти испытания признавался оправданным, не выдержавший — виновным. Утонувший в реке считался оправданным — Бог его забрал в лучший мир, он раньше попал на небо. Если не утонул, то следовала смертная казнь. Аналогичное испытание водой устраивала «ведьмам» испанская инквизиция[источник не указан 33 дня]. Ордалии имели распространение у многих народов, встречались и в период Высокого Средневековья. Во время Первого крестового похода после обнаружения Святого копья на ордалию пошёл и погиб от ожогов Пьер Бартелеми.

* Ordeal by fire [Ordeal of the hot iron; Испытание огнём]. By fire. Ordeal by fire was one form of torture. The ordeal of fire typically required that the accused walk a certain distance, usually 9 feet (2.7 metres) or a certain number of paces, usually three, over red-hot ploughshares or holding a red-hot iron. Innocence was sometimes established by a complete lack of injury, but it was more common for the wound to be bandaged and re-examined three days later by a priest, who would pronounce that God had intervened to heal it, or that it was merely festering—in which case the suspect would be exiled or put to death. (...) In 1498, Dominican friar Girolamo Savonarola, the leader of a reform movement in Florence who claimed apocalyptic prophetic visions, attempted to prove the divine sanction of his mission by undergoing a trial by fire. The first of its kind for over 400 years, the trial was a fiasco for Savonarola, since a sudden rain doused the flames, canceling the event, and was taken by onlookers as a sign from God against him. The Holy Inquisition arrested him shortly thereafter, with Savonarola convicted of heresy and hanged at the Piazza della Signoria in Florence. (Trial by ordeal) // Trial by ordeal was an ancient way of determining someone’s guilt or innocence by making them undergo a painful, often potentially lethal, experience. If they survived unscathed – or at any rate survived – they were deemed to be innocent of whatever charge had been levelled against them and, by the Middle Ages, the theory ran that this was because God was on their side and performing miracles to help them out. (...) The hot iron ordeal involved a defendant carrying a red-hot iron bar and, as with other trials by ordeal, tended to be used by the powers that be when there were no witnesses to a crime or when the word of the accused was not deemed wholly credible. ‘Hot iron’ trial by ordeal: a 13th Century lesson for investors

* Cucking stool [Ordeal of exorcised water; Испытание водой]. Cucking stools or ducking stools were chairs formerly used for punishment of disorderly women, scolds, and dishonest tradesmen in England, Scotland, and elsewhere. (...) Use in identifying witches. In medieval times until the early 18th century, ducking was a way used to establish whether a suspect was a witch. The ducking stools were first used for this purpose but ducking was later inflicted without the chair. In this instance the subject's right thumb was bound to her left big toe. A rope was tied around the waist of the accused and she was thrown into a river or deep pond. If she floated, it was deemed that she was in league with the devil, rejecting the baptismal water. If she sank, she was "cleared. And dead". Испытание водой. Испытание водой — разновидность ордалий, применявшаяся в древневосточном (в частности, согласно Судебнику Хаммурапи) и средневековом европейском уголовном процессе. Испытание холодной водой. При испытании холодной водой связанного обвиняемого в совершении преступления погружали в водоём и признавали виновным, если вода не принимала его. В средневековой Англии вода перед испытанием освящалась священником и для того, чтобы быть признанным невиновным, обвиняемый должен был погрузиться на глубину полтора эльна (178,5 см). В противном случае считалось, что святая вода отторгла грешника и он признавался виновным в совершении преступления. Испытание водой как один из способов доказывания в уголовном процессе был закреплён в Кларендонской (1166) и Нортгемптонской (1176) ассизах {courts of assize, assizes - periodic courts} короля Англии Генриха II Плантагенета. В Средние века и эпоху Возрождения испытание водой применялось для «определения» ведьм (т. н. «Макание ведьм» от англ. Witch dunking): подозреваемую в колдовстве также связывали и бросали в воду. Свидетельством невиновности являлось погружение подозреваемой в воду (вплоть до утопления) — считалось, что вода, как стихия чистоты, не примет «нечистого человека». Соответственно, если подозреваемая всплывала, это свидетельствовало о её принадлежности к ведьмам. Метод часто относился к категории так называемого Божьего суда. // And so the bishop celebrated Mass, and from his hand they received the consecrated elements in these words, “Let the body and blood of the Lord try you today.” When this was done, the most devout bishop and the archdeacon Peter, a man of very sound faith who had scorned the promises which they made to avoid being subjected to the ordeal, proceeded to the water. With many tears, the bishop chanted the litany, then performed the exorcism. Then the men took oath that they had never believed or taught anything contrary to our faith. Clement, when cast into the vat, floated on top like a stick, at which sight the whole church was carried away with boundless joy. The report of this event had brought together a great throng of both sexes, such as none of those present recalled having seen. The other man, confessing his error but still impenitent, was held in bonds with his convicted brother. Two others, who were very obviously heretics, had come to the spectacle from the village of Dormans and they likewise were held. Meanwhile, we proceeded to the Council of Beauvais to consult the bishops about what should be done in this case. But during that time, the faithful people, fearing clerical leniency, rushed to the prison, seized the men, and having laid a fire under them, burnt them all together outside the city. The people of God were righteously wrathful against them, lest their cancer be spread. (Heresies of the high middle ages : selected sources, translated and annotated / by Walter L. Wakefield and Austin P. Evans.)