ethnopsychology, please help
in a study on ethno-cultural and political issues is conducted in-depth questioning: this means that the number of questionnaires is not measured in the thousands, but there must pokorpet slightly above answers.
are asked to help. author of the study I, as they say, know very well personally, so join in the request.
profile here.
Wednesday, February 23, 2011
Writing Wedding Cards Funny
Cover
my article in an almost final version of the Greek origin of this holiday.
it as a separate theme - the development of the cult of Gregory the Illuminator in Byzantium in the 9-10 centuries. (Only, in Byzantium, this cult came much earlier).
from especially regrettable incompleteness - I could not understand on which source refers Janin concerning finding of the relics of St. Sergius and Bacchus in the same monastery by Basil the Macedonian. I failed to cross-check here this dead link Janin: Bedi Kartlisa 19-20 (one thousand nine hundred fifty-five) 64-65. appropriate that Bedi Kartlisa has provided for me an elusive, although many overseas friends tried to help. (As far as I know, then this journal appeared only in Georgian, understand that there Janin?).
still out there somewhere in the middle of the cult Empress Theophanu, which was initially associated with the cult of the Virgin cover (as a subject rather than as a holiday).
yet I have there a small application of the date of the celebration of the history of the Armenian Sholakat (Shoghakat) on Saturday on the eve of the Assumption, and I is connecting with the history of the feast of the Assumption in Armenia after the date of the consecration of the cathedral Echmiadzin. sure, the topic is still hagiographic documents have not yet entered into the scientific revolution.
UPDATE can not get used to the magic power of LJ. нужный том Беди Картлиса уже прислал некий ученый доброжелатель, за что спасибо ему неимоверное. оказалось, что и в ссылке ошибка: там 1965 год д.б., не 55.
my article in an almost final version of the Greek origin of this holiday.
it as a separate theme - the development of the cult of Gregory the Illuminator in Byzantium in the 9-10 centuries. (Only, in Byzantium, this cult came much earlier).
from especially regrettable incompleteness - I could not understand on which source refers Janin concerning finding of the relics of St. Sergius and Bacchus in the same monastery by Basil the Macedonian. I failed to cross-check here this dead link Janin: Bedi Kartlisa 19-20 (one thousand nine hundred fifty-five) 64-65. appropriate that Bedi Kartlisa has provided for me an elusive, although many overseas friends tried to help. (As far as I know, then this journal appeared only in Georgian, understand that there Janin?).
still out there somewhere in the middle of the cult Empress Theophanu, which was initially associated with the cult of the Virgin cover (as a subject rather than as a holiday).
yet I have there a small application of the date of the celebration of the history of the Armenian Sholakat (Shoghakat) on Saturday on the eve of the Assumption, and I is connecting with the history of the feast of the Assumption in Armenia after the date of the consecration of the cathedral Echmiadzin. sure, the topic is still hagiographic documents have not yet entered into the scientific revolution.
UPDATE can not get used to the magic power of LJ. нужный том Беди Картлиса уже прислал некий ученый доброжелатель, за что спасибо ему неимоверное. оказалось, что и в ссылке ошибка: там 1965 год д.б., не 55.
Tuesday, February 22, 2011
Office 2007 Patch Italiano
there is still time space Zhenyu Chirikov
прочитал someone to Learn a proper comparison (just forgot who).
with guardianship agencies have introduced state-sponsored terrorism, Basayev-light: blackmail take children if prevents those in power. It is, of course, thank you not to kill but only to take away. but all the same, and against this version basaevschiny people may be objectionable.
meanwhile appeared in the pictures last year's walk in the woods Khimki - Zhenya and her children.
прочитал someone to Learn a proper comparison (just forgot who).
with guardianship agencies have introduced state-sponsored terrorism, Basayev-light: blackmail take children if prevents those in power. It is, of course, thank you not to kill but only to take away. but all the same, and against this version basaevschiny people may be objectionable.
meanwhile appeared in the pictures last year's walk in the woods Khimki - Zhenya and her children.
How To Nullify A Rental Agreement
prospectus of the course, which I'm going to spend
New Perspectives on Christian Beginnings (II):
A New Look to the Fathers of the Church
Our main topics will be the Jewish heritage within the early Christian theological and spiritual tradition, especially in early patristics. The history of Christian theology and ascetic doctrines is normally considered as a history of adaptation of concepts borrowed from Greek philosophy. Such an approach is completely justified but it is not sufficient to understand the evolution of Christian doctrines. Moreover, it is especially unhelpful in the study of Christian origins and some other particular but crucial issues, e.g., the spiritual doctrines of early monasticism or the interaction between Christian milieus and the communities of emerging Islam. In such cases, it becomes necessarily to deal with the Jewish matrix of Christianity or, at least, with the Jewish legacy incrusted in medieval Christian doctrines.
Early Christianity and patristics continue Second Temple period Jewish traditions, first of all, in what we now call “mysticism.” This is not a strictly defined term but a rather vague notion encompassing three areas: (1) dogmatics, (2) spirituality/ascetics, and (3) liturgy. In each of these areas truths are revealed as a result of mystical experience, and so, the whole early Christian theology is “mystical.” (The main lines of the Christian mystical tradition as a continuation of the Jewish heritage are sketched by Alexander Golitzin in his “Christian Mysticism over Two Millenia,” s. Attachment 1).
Dogmatics is given as a revelation of the heavenly realm and the salvatory incarnation of the Son of God. Spirituality defines the way of life that needs to have an access to revelation, even to the understanding of the already accumulated Tradition of the Church. The liturgy of the earthly Christian communities is a direct continuation of the liturgy of the former unique Jewish Temple which was, in turn, patterned after the angelic liturgy in the heavenly Temple which is the abode of God. In our course, we will concentrate ourselves on dogmatics and ascetics while touching liturgical traditions only occasionally.
Up to the middle of the second century Christian theology was almost exclusively Jewish—in the sense that it was not Greek. It was based on the theological concepts elaborated in the pre-Christian (sometimes called “intertestamentary”) epoch within messianic movements of “unofficial” Judaism with the additional constatation that Messiah already arrived as Jesus. After the texts of New Testament (especially the Epistle to the Hebrews), such elaborated theological doctrines were presented in several writings of the Apostolic Fathers but very few of them are presently available in the original form.
For instance, Ignatius, bishop of Antioch and a martyr (ca 115) was a prolific theological writer but only few epistles written by him on his way, under escort, from Antioch to Rome (where he was executed) are preserved; all of them were written ad hoc and not as straightforward theological treatises. Ignatius’ properly theological works are lost. If such authoritative theological works are not preserved in the manuscript tradition, the only possible explanation is their “archaic” sounding (and so, incomprehensibility and equivocacy) when Christian theology became more “Greek.” However, we can obtain a partial access to these early theological ideas through the second-century works of vulgarisation which were addressed to a larger audience, and so, translated into the local languages of the remote corners of the Christian universe where they are preserved. They are labelled “apocrypha” or “pseudepigrapha” but this is not to say that they were necessarily at odds with the doctrine of the Great Church of their epoch. A systematic study of such literature started in the twentieth century. One of the most brilliant and best preserved works of this type is the so-called Epistula Apostolorum (a second-century treatise preserved in Ethiopic and Coptic translations from Greek and also in a small fragment of a Latin translation but lost in its Greek original). Many of its ideas, despite their “unorthodox” appearance are shared by the most of the second-century Church Fathers (s. Charles E. Hill, “The Epistula Apostolorum: An Asian Tract from the Time of Polycarp,” s. Attachment 2, from p. 24 onwards).
Another important early Christian work is the Pastor of St Hermas, written in the very early second century in Rome (where Greek was by then the main language of the Christians). The veneration of St Hermas among the “Apostolic Men” was never broken and, moreover, in second-century Rome and third- to fifth-century Egypt the Pastor was considered as a part of the New Testament. Nevertheless, this text in its Greek original is not preserved completely (and is to be completed with the early Latin version; there is also an Ethiopic version of the whole text). It is also interesting by its Christology—and, in the same time, problematic: in the fourth century this Christology became sounding “Arian” (heretic). In fact, the problem was in development of the theological language. It was recognized as such by its contemporaries already in the fourth and fifth centuries, who have never accused the work of being unorthodox. However, in the Great Church, the actual demand for the Pastor sharply decreased; this is why we do not dispose of its full Greek text.
Being a Christian text, the Pastor is a typical Jewish apocalypse. Fortunately, it contains some scenes of the life in the Christian community (in its framing account); otherwise, it would be problematic to decide whether this work is Christian or Jewish. Compare, for instance, the discussions on either Christian or Jewish origin of another work containing an apocalypse, the Testaments of the Twelve Patriarchs. Even the Christology of the Pastor (a teaching on the Son of God implied) is not a guarantee of its Christian origin.
The very peculiar and very fundamental feature of early Christologies is their explicit connexion to salvation doctrine. In further patristics, the level of explicitness was different: salvation doctrine could be derived from Christology or vice versa, although, in the early Christian writings, salvation doctrine was transparent in its very basic concepts and terms. Among these, one of the most important is the concept of the Church as an uncreated pre-temporary being. It is present in the Pastor of Hermas and in other highly authoritative works, including 2 Clement (ch. 14). 2 Clement is an early second-century work written by an unknown author in Rome; preserved in the Greek original; listed within the New Testament canon in the fourth-century Canons of Holy Apostles, canon 85, but “deferred”—not rejected!—as “corrupted” by heretics at the Quinisextum Council in AD 692, canon 2. Following 2 Clement, in the early fourth century, St Methodius of Olympus (The Banquet, III and VIII) elaborates on the imagery of the “sacred marriage” between Christ and the pre-existing Church from which the faithful are to be begotten. This doctrine of salvation as divine sonship will be recognizable in later Patristic doctrines on the theosis (deification).
Another very important but so far underestimated link between the Jewish matrix of Christianity and later patristics is presented in the traditions about the Mother of God (Theotokos—a common title of the Virgin Mary since the early fifth century). The earliest accounts (outside the Gospels) on the Mother of God are the Nativity of Mary (previously known under the seventeenth-century scholarly title Protevangile of James; the original title is preserved in a third-century Greek papyrus and the Ethiopic version; the earliest available text’s recension goes back to the second century) and the group of different narratives concerning the Dormition and the Ascension of the Theotokos (so-called Transitus of the Theotokos). The Transitus are presented in about a hundred texts in different languages dated to not later than the eighth century but all these texts go back to the two groups, one of them being edited in the late fourth century and another one being composed in the middle of the fifth century. Both Nativity and Transitus are saturated by early Jewish-Christian and, probably, Second Temple liturgical material and, of course, these texts express the veneration of the Theotokos in its earliest forms.
The history of the Transitus continues to be enigmatic, and so, is a warning to us, recalling how our present knowledge of the history of the Christian tradition is far from complete even in its most important details. The Transitus texts were rescued from oblivion in the middle of the fifth century when a new cult of the Theotokos in Gethsemane near Jerusalem was established. The circumstances of these events are, more or less, known but we definitely neither know where these narratives were kept before nor the channel(s) connecting the Imperial Church of the fifth century and the early Christian milieu where the earliest recensions of the Transitus appeared (probably, in the second century). When, in the late fourth century, a great scholar and antiquarian, Epiphanius, Bishop of Cyprus was trying to know how and where the Virgin died, he obtained nothing, although he was in a better position than us. It is to be supposed that, before the middle of the fifth century, the Transitus accounts were transmitted by some Christian movements separated from the Great Church...
The Transitus have largely contributed to the further development of mystical theology. According to the Transitus, when Jesus descended to his Mother to take her soul, the heavens opened and the angelic choirs were seen by the apostles staying around the deathbed of Mary. This vision, in the second half of the fifth century, was used as the principal scene of the most influencing work of the Eastern and Western Christian tradition of mystical theology, the Corpus Areopagiticum. This pseudepigraphic Corpus was attributed to Apostle Paul’s disciple Dionysius the Areopagite. The structures of the heavenly and ecclesiastical hierarchies there described are based on a revelation whose main moment is said to be the Dormition scene when the heavens opened. The open heavens of both Corpus Areopagitum and the Transitus of the Virgin are, in turn, similar to those of early Christian apocalypses, especially the Ascension of Isaiah (a first/second-century Christian text based on earlier Jewish traditions) and the Epistula Apostolorum. The Corpus Areopagiticum, in turn, became one of the main channels translating these Jewish traditions—already in Neo-Platonic dresses but still absolutely recognisable—to the late patristics and the scholastics.
The ascetical and mystical traditions of the fourth and the fifth centuries were normally based on a Jewish background. It is especially clear in the earliest monastic movements. Some of them were Jewish in such an extent that they would be more similar, to the modern eye, to the Jewish therapeuts described by Philo of Alexandria in the first century than to a Christian monastic community. Thus, the first coenobitic (sharing common life) communities founded in Egypt by St Pachomius in the first half of the fourth century were patterned after the camp of Israel in the wilderness; the monks used to call themselves “Israelites.” However, the most important part of the Jewish legacy of the Pachomians as well as of other monastics of the fourth century (including the author of the epistles ascribed to St Anthony the Great, the Syrian Church Father Aphrahat the Persian, the Latin Father John Cassian and his Egyptian interlocutors in the Scetis...) was the notion of Testament. All of them were considering their mode of life as an answer to the God’s demand. This demand and their answer resulted in a New Testament between them and God, in the same manner as in the case of the archetype of the monks of all epochs, the biblical Abraham. Only this personal response to God must be considered as introducing them into the New Testament of Christ, although the “habitual” Christian life is, in the best case, the life according to the Old Testament. This view was shared as well by the theologians of this epoch such as John Chrysostom and Ambrosius of Milan. In later epochs, it was challenged many times and, of course, defended in many ways...
A Jewish background is to be found in one of the most strange but most authoritative forms of Christian ascetic life, the stylitism (pillar asceticism: staying on a pillar for many years, normally, until the death)—despite the fact that we do not know any Jewish stylites, nor do we know any Christian stylite before St Symeon the Great in Syria, in the middle of the fifth century. In an early Life of the first stylite, his way of life is explained as an imitation of the heavenly Watchers, that is, the angelic beings whose duty is to watch the created world. In mainstream Jewish Second Temple traditions the Watchers fell but there were other traditions, whose traces are known in early Christianity, according to which there were as well unfallen Watchers, the true helpers of humankind. St Symeon joined these Watchers when staying on his pillar or, better, his watch-tower—thus demonstrating to us the importance of this apparently extinguished tradition for his fifth-century Syrian Christianity.
Our present knowledge of early Christianity does not allow presenting a systematic picture of various Jewish traditions accepted by the Christians from the Jewish matrix of Christianity. Yet the examples reviewed could provide a general idea of this little explored field of research.
New Perspectives on Christian Beginnings (II):
A New Look to the Fathers of the Church
Our main topics will be the Jewish heritage within the early Christian theological and spiritual tradition, especially in early patristics. The history of Christian theology and ascetic doctrines is normally considered as a history of adaptation of concepts borrowed from Greek philosophy. Such an approach is completely justified but it is not sufficient to understand the evolution of Christian doctrines. Moreover, it is especially unhelpful in the study of Christian origins and some other particular but crucial issues, e.g., the spiritual doctrines of early monasticism or the interaction between Christian milieus and the communities of emerging Islam. In such cases, it becomes necessarily to deal with the Jewish matrix of Christianity or, at least, with the Jewish legacy incrusted in medieval Christian doctrines.
Early Christianity and patristics continue Second Temple period Jewish traditions, first of all, in what we now call “mysticism.” This is not a strictly defined term but a rather vague notion encompassing three areas: (1) dogmatics, (2) spirituality/ascetics, and (3) liturgy. In each of these areas truths are revealed as a result of mystical experience, and so, the whole early Christian theology is “mystical.” (The main lines of the Christian mystical tradition as a continuation of the Jewish heritage are sketched by Alexander Golitzin in his “Christian Mysticism over Two Millenia,” s. Attachment 1).
Dogmatics is given as a revelation of the heavenly realm and the salvatory incarnation of the Son of God. Spirituality defines the way of life that needs to have an access to revelation, even to the understanding of the already accumulated Tradition of the Church. The liturgy of the earthly Christian communities is a direct continuation of the liturgy of the former unique Jewish Temple which was, in turn, patterned after the angelic liturgy in the heavenly Temple which is the abode of God. In our course, we will concentrate ourselves on dogmatics and ascetics while touching liturgical traditions only occasionally.
Up to the middle of the second century Christian theology was almost exclusively Jewish—in the sense that it was not Greek. It was based on the theological concepts elaborated in the pre-Christian (sometimes called “intertestamentary”) epoch within messianic movements of “unofficial” Judaism with the additional constatation that Messiah already arrived as Jesus. After the texts of New Testament (especially the Epistle to the Hebrews), such elaborated theological doctrines were presented in several writings of the Apostolic Fathers but very few of them are presently available in the original form.
For instance, Ignatius, bishop of Antioch and a martyr (ca 115) was a prolific theological writer but only few epistles written by him on his way, under escort, from Antioch to Rome (where he was executed) are preserved; all of them were written ad hoc and not as straightforward theological treatises. Ignatius’ properly theological works are lost. If such authoritative theological works are not preserved in the manuscript tradition, the only possible explanation is their “archaic” sounding (and so, incomprehensibility and equivocacy) when Christian theology became more “Greek.” However, we can obtain a partial access to these early theological ideas through the second-century works of vulgarisation which were addressed to a larger audience, and so, translated into the local languages of the remote corners of the Christian universe where they are preserved. They are labelled “apocrypha” or “pseudepigrapha” but this is not to say that they were necessarily at odds with the doctrine of the Great Church of their epoch. A systematic study of such literature started in the twentieth century. One of the most brilliant and best preserved works of this type is the so-called Epistula Apostolorum (a second-century treatise preserved in Ethiopic and Coptic translations from Greek and also in a small fragment of a Latin translation but lost in its Greek original). Many of its ideas, despite their “unorthodox” appearance are shared by the most of the second-century Church Fathers (s. Charles E. Hill, “The Epistula Apostolorum: An Asian Tract from the Time of Polycarp,” s. Attachment 2, from p. 24 onwards).
Another important early Christian work is the Pastor of St Hermas, written in the very early second century in Rome (where Greek was by then the main language of the Christians). The veneration of St Hermas among the “Apostolic Men” was never broken and, moreover, in second-century Rome and third- to fifth-century Egypt the Pastor was considered as a part of the New Testament. Nevertheless, this text in its Greek original is not preserved completely (and is to be completed with the early Latin version; there is also an Ethiopic version of the whole text). It is also interesting by its Christology—and, in the same time, problematic: in the fourth century this Christology became sounding “Arian” (heretic). In fact, the problem was in development of the theological language. It was recognized as such by its contemporaries already in the fourth and fifth centuries, who have never accused the work of being unorthodox. However, in the Great Church, the actual demand for the Pastor sharply decreased; this is why we do not dispose of its full Greek text.
Being a Christian text, the Pastor is a typical Jewish apocalypse. Fortunately, it contains some scenes of the life in the Christian community (in its framing account); otherwise, it would be problematic to decide whether this work is Christian or Jewish. Compare, for instance, the discussions on either Christian or Jewish origin of another work containing an apocalypse, the Testaments of the Twelve Patriarchs. Even the Christology of the Pastor (a teaching on the Son of God implied) is not a guarantee of its Christian origin.
The very peculiar and very fundamental feature of early Christologies is their explicit connexion to salvation doctrine. In further patristics, the level of explicitness was different: salvation doctrine could be derived from Christology or vice versa, although, in the early Christian writings, salvation doctrine was transparent in its very basic concepts and terms. Among these, one of the most important is the concept of the Church as an uncreated pre-temporary being. It is present in the Pastor of Hermas and in other highly authoritative works, including 2 Clement (ch. 14). 2 Clement is an early second-century work written by an unknown author in Rome; preserved in the Greek original; listed within the New Testament canon in the fourth-century Canons of Holy Apostles, canon 85, but “deferred”—not rejected!—as “corrupted” by heretics at the Quinisextum Council in AD 692, canon 2. Following 2 Clement, in the early fourth century, St Methodius of Olympus (The Banquet, III and VIII) elaborates on the imagery of the “sacred marriage” between Christ and the pre-existing Church from which the faithful are to be begotten. This doctrine of salvation as divine sonship will be recognizable in later Patristic doctrines on the theosis (deification).
Another very important but so far underestimated link between the Jewish matrix of Christianity and later patristics is presented in the traditions about the Mother of God (Theotokos—a common title of the Virgin Mary since the early fifth century). The earliest accounts (outside the Gospels) on the Mother of God are the Nativity of Mary (previously known under the seventeenth-century scholarly title Protevangile of James; the original title is preserved in a third-century Greek papyrus and the Ethiopic version; the earliest available text’s recension goes back to the second century) and the group of different narratives concerning the Dormition and the Ascension of the Theotokos (so-called Transitus of the Theotokos). The Transitus are presented in about a hundred texts in different languages dated to not later than the eighth century but all these texts go back to the two groups, one of them being edited in the late fourth century and another one being composed in the middle of the fifth century. Both Nativity and Transitus are saturated by early Jewish-Christian and, probably, Second Temple liturgical material and, of course, these texts express the veneration of the Theotokos in its earliest forms.
The history of the Transitus continues to be enigmatic, and so, is a warning to us, recalling how our present knowledge of the history of the Christian tradition is far from complete even in its most important details. The Transitus texts were rescued from oblivion in the middle of the fifth century when a new cult of the Theotokos in Gethsemane near Jerusalem was established. The circumstances of these events are, more or less, known but we definitely neither know where these narratives were kept before nor the channel(s) connecting the Imperial Church of the fifth century and the early Christian milieu where the earliest recensions of the Transitus appeared (probably, in the second century). When, in the late fourth century, a great scholar and antiquarian, Epiphanius, Bishop of Cyprus was trying to know how and where the Virgin died, he obtained nothing, although he was in a better position than us. It is to be supposed that, before the middle of the fifth century, the Transitus accounts were transmitted by some Christian movements separated from the Great Church...
The Transitus have largely contributed to the further development of mystical theology. According to the Transitus, when Jesus descended to his Mother to take her soul, the heavens opened and the angelic choirs were seen by the apostles staying around the deathbed of Mary. This vision, in the second half of the fifth century, was used as the principal scene of the most influencing work of the Eastern and Western Christian tradition of mystical theology, the Corpus Areopagiticum. This pseudepigraphic Corpus was attributed to Apostle Paul’s disciple Dionysius the Areopagite. The structures of the heavenly and ecclesiastical hierarchies there described are based on a revelation whose main moment is said to be the Dormition scene when the heavens opened. The open heavens of both Corpus Areopagitum and the Transitus of the Virgin are, in turn, similar to those of early Christian apocalypses, especially the Ascension of Isaiah (a first/second-century Christian text based on earlier Jewish traditions) and the Epistula Apostolorum. The Corpus Areopagiticum, in turn, became one of the main channels translating these Jewish traditions—already in Neo-Platonic dresses but still absolutely recognisable—to the late patristics and the scholastics.
The ascetical and mystical traditions of the fourth and the fifth centuries were normally based on a Jewish background. It is especially clear in the earliest monastic movements. Some of them were Jewish in such an extent that they would be more similar, to the modern eye, to the Jewish therapeuts described by Philo of Alexandria in the first century than to a Christian monastic community. Thus, the first coenobitic (sharing common life) communities founded in Egypt by St Pachomius in the first half of the fourth century were patterned after the camp of Israel in the wilderness; the monks used to call themselves “Israelites.” However, the most important part of the Jewish legacy of the Pachomians as well as of other monastics of the fourth century (including the author of the epistles ascribed to St Anthony the Great, the Syrian Church Father Aphrahat the Persian, the Latin Father John Cassian and his Egyptian interlocutors in the Scetis...) was the notion of Testament. All of them were considering their mode of life as an answer to the God’s demand. This demand and their answer resulted in a New Testament between them and God, in the same manner as in the case of the archetype of the monks of all epochs, the biblical Abraham. Only this personal response to God must be considered as introducing them into the New Testament of Christ, although the “habitual” Christian life is, in the best case, the life according to the Old Testament. This view was shared as well by the theologians of this epoch such as John Chrysostom and Ambrosius of Milan. In later epochs, it was challenged many times and, of course, defended in many ways...
A Jewish background is to be found in one of the most strange but most authoritative forms of Christian ascetic life, the stylitism (pillar asceticism: staying on a pillar for many years, normally, until the death)—despite the fact that we do not know any Jewish stylites, nor do we know any Christian stylite before St Symeon the Great in Syria, in the middle of the fifth century. In an early Life of the first stylite, his way of life is explained as an imitation of the heavenly Watchers, that is, the angelic beings whose duty is to watch the created world. In mainstream Jewish Second Temple traditions the Watchers fell but there were other traditions, whose traces are known in early Christianity, according to which there were as well unfallen Watchers, the true helpers of humankind. St Symeon joined these Watchers when staying on his pillar or, better, his watch-tower—thus demonstrating to us the importance of this apparently extinguished tradition for his fifth-century Syrian Christianity.
Our present knowledge of early Christianity does not allow presenting a systematic picture of various Jewish traditions accepted by the Christians from the Jewish matrix of Christianity. Yet the examples reviewed could provide a general idea of this little explored field of research.
Bushnell Elite 3200 10 X 40
Zhenya Chirikova trying to take children.
Originally posted by![[info]](https://lh3.googleusercontent.com/blogger_img_proxy/AEn0k_s7kDp4H2yCJ0nkr-nvq2urZ6qX7FuIKYZS7tdmMhehkxQbiyM32HvQxWLxdA9u6Vc_2LzjEWl5Ni1PcD9DVMHs0hRjygDCzxSuvmMLLv3xRLl5Ew=s0-d)
roma987 at Zhenya Chirikova trying to take children. Need help!
Originally posted by
roma987 at Zhenya Chirikova trying to take children. Need help! This is a video with performance Eugene itself. He recorded a remarkable conversation with the social. employee
I'd add. in today's Russia does not exist separately the problems say, Khimki forest and religious freedoms. There is only one big problem of corruption "vertical".
I'd add. in today's Russia does not exist separately the problems say, Khimki forest and religious freedoms. There is only one big problem of corruption "vertical".
Sunday, February 20, 2011
Virtual Styling Games
church and political memoirs
far my most successful church-political Article - "April Theses" of 2006 , addressed to all parishioners of ROCOR (L) shortly before the All-Diaspora Council, which was to adopt the policy of surrender before MP.
I wrote it just to clear my conscience, absolutely no hope that "these maloholnye" anything will do, but just then I could not forgive himself. "Theses" were a few, but really only one important to him and brings the entire article (it is formulated at the end): the cathedral of the opposition must put important for themselves, but only executable task - to build an alternative to the cathedral and take care of him self after the final surrender of Laurus.
do not know what proportion of the percentage probability I left that it will be done. and here is one of the most powerful in my life, church and political surprises - That this was done in reality. during the council opposition withdrew a conference room in a hotel nearby and was able to agree on everything, or at least a lot. for me it was a great lesson that the rules "to clear my conscience" should be observed as well as safety rules: rarely helps, but neatly.
proved that among my readers active in the ROCOR (L) were military men - poorly understood and so dogmatic, but understand the tactics. as it turned out, played a major role elmager - Colonel General Staff and U.S. Strategic Intelligence in retirement. very sorry that this remarkable man died (in 2009). He understood without words things that make people understand the priest's education - is like talking to a stool.
why I remembered it now?
among the "April thesis was a technical argument that we need to use the internal contradictions in Lagar traitors, but we can entice and generally take out someone in their own ranks.
Unfortunately, the current ROCA (A) has chosen the path of true Orthodoxy outside help: entering into communion with the Patriarch of Jerusalem Irenaeus, it became part of "world Orthodoxy."
far my most successful church-political Article - "April Theses" of 2006 , addressed to all parishioners of ROCOR (L) shortly before the All-Diaspora Council, which was to adopt the policy of surrender before MP.
I wrote it just to clear my conscience, absolutely no hope that "these maloholnye" anything will do, but just then I could not forgive himself. "Theses" were a few, but really only one important to him and brings the entire article (it is formulated at the end): the cathedral of the opposition must put important for themselves, but only executable task - to build an alternative to the cathedral and take care of him self after the final surrender of Laurus.
do not know what proportion of the percentage probability I left that it will be done. and here is one of the most powerful in my life, church and political surprises - That this was done in reality. during the council opposition withdrew a conference room in a hotel nearby and was able to agree on everything, or at least a lot. for me it was a great lesson that the rules "to clear my conscience" should be observed as well as safety rules: rarely helps, but neatly.
proved that among my readers active in the ROCOR (L) were military men - poorly understood and so dogmatic, but understand the tactics. as it turned out, played a major role
elmager - Colonel General Staff and U.S. Strategic Intelligence in retirement. very sorry that this remarkable man died (in 2009). He understood without words things that make people understand the priest's education - is like talking to a stool. why I remembered it now?
among the "April thesis was a technical argument that we need to use the internal contradictions in Lagar traitors, but we can entice and generally take out someone in their own ranks.
Unfortunately, the current ROCA (A) has chosen the path of true Orthodoxy outside help: entering into communion with the Patriarch of Jerusalem Irenaeus, it became part of "world Orthodoxy."
Saturday, February 19, 2011
Yonex Nanospeed 9900 Price
Remember
words here .
my analysis of this song from 2006 when Yegor was still alive.
and an article about Yegor general - Alas, was going to write only as an obituary:
Dunno How to pay for their questions.
Yegor Letov and open them the world.
words here .
my analysis of this song from 2006 when Yegor was still alive.
and an article about Yegor general - Alas, was going to write only as an obituary:
Dunno How to pay for their questions.
Yegor Letov and open them the world.
Friday, February 18, 2011
Watch Ikusa Otome Valkyrie For Free
must say
that I am more and more respect Yulia Latynina.
here its a very accurate article about the "liberal fundamentalism" .
that I am more and more respect Yulia Latynina.
here its a very accurate article about the "liberal fundamentalism" .
Are You Suppose To Have Mucus Before Your Period
end of yesterday's article today
Landmark. Past and future of true Orthodoxy in Russia.
Part second
this part of the more important because contains a recipe.
this recipe is enough for anyone applies, but now is most important to formulate it for those to whom it applies, and then it will be possible to think (and I hope, too, about this ever write), how to expand the scope of these few.
skips past some readers said in an article about the dangerous consequences of overdose-liturgical prayer life. but it is also an important part of the article, I just draw your recipe only to those with these threats once and learned to cope without me.
Landmark. Past and future of true Orthodoxy in Russia.
Part second
this part of the more important because contains a recipe.
this recipe is enough for anyone applies, but now is most important to formulate it for those to whom it applies, and then it will be possible to think (and I hope, too, about this ever write), how to expand the scope of these few.
skips past some readers said in an article about the dangerous consequences of overdose-liturgical prayer life. but it is also an important part of the article, I just draw your recipe only to those with these threats once and learned to cope without me.
Thursday, February 17, 2011
Wedding Cards Saying Muslim
Church
Landmark. past and the future of true Orthodoxy in Russia. Part One
will be another part.
are my thoughts on what must now deal with this The Orthodox Church. but they appear to those who already belong to it, and therefore not very clear for those who are not (yet) belong.
Landmark. past and the future of true Orthodoxy in Russia. Part One
will be another part.
are my thoughts on what must now deal with this The Orthodox Church. but they appear to those who already belong to it, and therefore not very clear for those who are not (yet) belong.
Wednesday, February 16, 2011
Sample Guest Of Honour Letter
о революционерах и монахах
accident remembered poem about sleep deprivation and its consequences that bring together something monk with the vigils and his need for revolutionaries.
dupe, of course, but I'll post here for himself. it is very dear to me because I heard it and almost remember when I was so small that not even fond of poetry, age 10 or 12.
MEMORY HERTZ
(THE BALLAD OF HISTORIC lack of sleep)
love of the good people of noble heart burning in my dreams,
But Herzen was asleep, not knowing about the evil ...
But Decembrists awakened Herzen. He
not have enough sleep. Hence, it all went.
And oshalev from their daring act,
He looked terrible in the whole world is ringing.
What awakened accidentally Chernyshevsky,
Unaware himself that he did this.
And those with sleep, with weak nerves,
began to urge Russia ax, -
What disturbed sleep Zhelyabova,
Perovskoy And he has not given his heart's content sleep.
and wanted immediately to someone to fight them,
go to the people and not fear dyb.
was born in Russia conspiracy:
Big deal - long the earthquake.
was King was killed, but peace has not healed over.
Zhelyabov fell asleep savory bed.
But before that, led Plekhanov,
so he went completely the other way.
all get along could over time.
In order could be drawn Russian life ...
Which bitch woke Lenin?
To prevent that the child is sleeping?
to that question is no exact answer.
Который год мы ищем зря его...
Три составные части - три источника
Не проясняют здесь нам ничего.
Он стал искать виновных - да найдутся ли?-
И будучи спросонья furious,
He immediately arranged a whole revolution,
that none of the car is gone.
And the song went to Calvary under the banner of
Fathers for him - as a sweet habitation ... Let
we just muzzle sleepy,
We are the children of those who do not dospal own.
We want to sleep ... And we can not escape from thirst
sleep and thirst for all to judge ...
Ah, the Decembrists! .. Do not wake Herzen! ..
not to wake anyone in Russia.
and generally Nahum Korzhavin good poet. God give him health.
accident remembered poem about sleep deprivation and its consequences that bring together something monk with the vigils and his need for revolutionaries.
dupe, of course, but I'll post here for himself. it is very dear to me because I heard it and almost remember when I was so small that not even fond of poetry, age 10 or 12.
MEMORY HERTZ
(THE BALLAD OF HISTORIC lack of sleep)
love of the good people of noble heart burning in my dreams,
But Herzen was asleep, not knowing about the evil ...
But Decembrists awakened Herzen. He
not have enough sleep. Hence, it all went.
And oshalev from their daring act,
He looked terrible in the whole world is ringing.
What awakened accidentally Chernyshevsky,
Unaware himself that he did this.
And those with sleep, with weak nerves,
began to urge Russia ax, -
What disturbed sleep Zhelyabova,
Perovskoy And he has not given his heart's content sleep.
and wanted immediately to someone to fight them,
go to the people and not fear dyb.
was born in Russia conspiracy:
Big deal - long the earthquake.
was King was killed, but peace has not healed over.
Zhelyabov fell asleep savory bed.
But before that, led Plekhanov,
so he went completely the other way.
all get along could over time.
In order could be drawn Russian life ...
Which bitch woke Lenin?
To prevent that the child is sleeping?
to that question is no exact answer.
Который год мы ищем зря его...
Три составные части - три источника
Не проясняют здесь нам ничего.
Он стал искать виновных - да найдутся ли?-
И будучи спросонья furious,
He immediately arranged a whole revolution,
that none of the car is gone.
And the song went to Calvary under the banner of
Fathers for him - as a sweet habitation ... Let
we just muzzle sleepy,
We are the children of those who do not dospal own.
We want to sleep ... And we can not escape from thirst
sleep and thirst for all to judge ...
Ah, the Decembrists! .. Do not wake Herzen! ..
not to wake anyone in Russia.
and generally Nahum Korzhavin good poet. God give him health.
Japenese Sushi Head Band
непрерывность богословской традиции
continuity between the theological tradition Christian Church and Judaism (in terms of contributions) "matrix" Still, it is clear will be the subject of my little popular books, which would emerge of lectures for distance learning. everything will be in English, but that could be translated into Russian.
while I think about the content of the course - and it is interesting to was, and not to overload. assumed that the students listened to a general introductory course in the OT and NC, but do not know anything about the Patristics.
who advise that?
yet Here abstract , but - do not plan the course, but a list of prepared so .
continuity between the theological tradition Christian Church and Judaism (in terms of contributions) "matrix" Still, it is clear will be the subject of my little popular books, which would emerge of lectures for distance learning. everything will be in English, but that could be translated into Russian.
while I think about the content of the course - and it is interesting to was, and not to overload. assumed that the students listened to a general introductory course in the OT and NC, but do not know anything about the Patristics.
who advise that?
yet Here abstract , but - do not plan the course, but a list of prepared so .
Bushnell Elite Tactical 1x32 Red
наш учитель был совершенно прав
I said: "Guys, where are you running? And why? Of the Soviet State in the Soviet Church? "I do not understand.
time was in 1982. similar phrases, in fact, remember, but postponed for later. Generally speaking, Victor L. - one of the most heavily impacted on me people, from an interview can be partly understand why :-)
WARNING on the link there is not quite clear to nefilologov terminology.
I said: "Guys, where are you running? And why? Of the Soviet State in the Soviet Church? "I do not understand.
time was in 1982. similar phrases, in fact, remember, but postponed for later. Generally speaking, Victor L. - one of the most heavily impacted on me people, from an interview can be partly understand why :-)
WARNING on the link there is not quite clear to nefilologov terminology.
Best Place To Buy Freshwater Fish In South Bay
похвастаюсь, но для пользы дела
's good wrote Belkovsky (and I want to say that the article is just brilliant!):
what I said at the time it is? - And here is what I said:
congratulate believers ROC
's good wrote Belkovsky (and I want to say that the article is just brilliant!):
When two years ago, the ROC MP was Cyril (in the world - Vladimir Gundyaev), many - and me too, then let's be honest - it seemed that the charismatic intellectual can dramatically increase the authority Church and bring in the churchyard millions of wavering and undecided. God, how we were all wrong!
If a couple of years ago some terrible enemies of Orthodoxy billions of dollars on a PR campaign to discredit the Moscow Patriarchate, they would not have reached such impressive results, as the hierarchy ROC in 2009-2011.
what I said at the time it is? - And here is what I said:
congratulate believers ROC
Monday, February 14, 2011
Dune Buggy Sale Ontario
Р.О. Якобсон of "symbolic reference" (as I call it)
It Ambassador Globe Klebnikov was given clairvoyance communication and break times in a Human speech, with its incessant transformations abstruse field of rational, magical anticipation into reality, a miracle in Budyonny and articles in miracles, discernment в издевку, а ругани в ласку. Он проверял на пушкинском творчестве колебательный закон времени [V, 272]. Закаленный речетворец ведал, что вещь, written only new word does not offend the consciousness , but at the same time understood that words are particularly strong when they are bright eyes day of mystery and through the ordinary meaning of mica shines a second meaning.
here
is when many denotations for references to the same connotations (and not vice versa).
к вопросу о переводе Дионисия Ареопагита на язык аналитической философии.
It Ambassador Globe Klebnikov was given clairvoyance communication and break times in a Human speech, with its incessant transformations abstruse field of rational, magical anticipation into reality, a miracle in Budyonny and articles in miracles, discernment в издевку, а ругани в ласку. Он проверял на пушкинском творчестве колебательный закон времени [V, 272]. Закаленный речетворец ведал, что вещь, written only new word does not offend the consciousness , but at the same time understood that words are particularly strong when they are bright eyes day of mystery and through the ordinary meaning of mica shines a second meaning.
here
is when many denotations for references to the same connotations (and not vice versa).
к вопросу о переводе Дионисия Ареопагита на язык аналитической философии.
Sunday, February 13, 2011
Monday, February 7, 2011
Xp Media Center 2002 Disk
liturgical curiosity
in Russian rite of confession is one of the so-called. "Permissive" prayer with the words "and al, unworthy servant, his hand, I dannoyu, forgive and allow ..."
Greeks such prayer is not, and it reflects a Catholic, not Orthodox doctrine (the priest allegedly commits itself a sacrament, as a regent of God on land, in Byzantine times was a separate issue to the dispute with the Latins at the baptism, as Orthodox Christians do not take the Latin formula 'al (Priest) baptized "; the Orthodox - "baptized"). prayer of confession, of which it appeared on the Ukraine in the 17 th century, in a medium nominally Orthodox, but on theology to his "colorful" as they said - that is not Catholic, but not Orthodox.
many true-Orthodox do not use this very catholic in its theology of prayer. Here we do not use.
as a curiosity in the fact that earlier that same rite of confession the priest says, "... al tochiyu same (only exceptionally) the witness am ... "
appears that supporters of the Latin prayer, these words must be read as" ... not tochiyu witness ... "
(it's generally the question of what the Russian liturgy, Unlike the Greek., many Catholic debris; main disgrace - distortions in the service of the Liturgy of the Pre-gifts, also associated with the Catholic the doctrine of the sacraments, the allegedly necessary magic "consecratory formula").
in Russian rite of confession is one of the so-called. "Permissive" prayer with the words "and al, unworthy servant, his hand, I dannoyu, forgive and allow ..."
Greeks such prayer is not, and it reflects a Catholic, not Orthodox doctrine (the priest allegedly commits itself a sacrament, as a regent of God on land, in Byzantine times was a separate issue to the dispute with the Latins at the baptism, as Orthodox Christians do not take the Latin formula 'al (Priest) baptized "; the Orthodox - "baptized"). prayer of confession, of which it appeared on the Ukraine in the 17 th century, in a medium nominally Orthodox, but on theology to his "colorful" as they said - that is not Catholic, but not Orthodox.
many true-Orthodox do not use this very catholic in its theology of prayer. Here we do not use.
as a curiosity in the fact that earlier that same rite of confession the priest says, "... al tochiyu same (only exceptionally) the witness am ... "
appears that supporters of the Latin prayer, these words must be read as" ... not tochiyu witness ... "
(it's generally the question of what the Russian liturgy, Unlike the Greek., many Catholic debris; main disgrace - distortions in the service of the Liturgy of the Pre-gifts, also associated with the Catholic the doctrine of the sacraments, the allegedly necessary magic "consecratory formula").
Sunday, February 6, 2011
Best Head For Landscapes
today's holiday
holy Metropolitan Filaret, head of the Orthodox Church, preaching on the glorification of martyrs and confessors of the Russian, 1981.
via artemiy1729
clearly states what the Bolsheviks were worse than heathens. Interestingly, that this is clear and what the current government is better Bolsheviks: in Russia today the official religion, with HHS as the main temple - paganism, and, Paganism tired, like the Roman Mithraism to the top 4 centuries. Therefore, the current softer Bolshevik persecution.
at the same time: good argument about the Bolshevik persecution for their faith. Here's a little from there:
clear condemnation of the Bolsheviks as their system was crime against the state - and in terms of its devilish logic, they were right in the fact that believing Christians were a threat to the USSR. Because everyone who is not strengthened this system was for her enemy.
this would have happened if the Communists did not assume the right to endless violence, ie the right to climb inside the person. (I know that among the modern communists and other leftists have been many who did not, and assigns such right; with them, I think the Church should not be such an antagonism and just with them, it makes sense to talk about social justice and other partial truths that are present in the socialist ideas).
holy Metropolitan Filaret, head of the Orthodox Church, preaching on the glorification of martyrs and confessors of the Russian, 1981.
via
artemiy1729 clearly states what the Bolsheviks were worse than heathens. Interestingly, that this is clear and what the current government is better Bolsheviks: in Russia today the official religion, with HHS as the main temple - paganism, and, Paganism tired, like the Roman Mithraism to the top 4 centuries. Therefore, the current softer Bolshevik persecution.
at the same time: good argument about the Bolshevik persecution for their faith. Here's a little from there:
clear condemnation of the Bolsheviks as their system was crime against the state - and in terms of its devilish logic, they were right in the fact that believing Christians were a threat to the USSR. Because everyone who is not strengthened this system was for her enemy.
this would have happened if the Communists did not assume the right to endless violence, ie the right to climb inside the person. (I know that among the modern communists and other leftists have been many who did not, and assigns such right; with them, I think the Church should not be such an antagonism and just with them, it makes sense to talk about social justice and other partial truths that are present in the socialist ideas).
Saturday, February 5, 2011
Slr Handbags Women Dslr Camera
different catacombs (but heroic)
film about the catacomb grandmothers and the late Bishop of Guria.
of Lithuanians , too catacombniks, but secular.
film about the catacomb grandmothers and the late Bishop of Guria.
of Lithuanians , too catacombniks, but secular.
Metal Stackable Unit To Convert Dryer Washer
real Digital Library
http://paperc.de/activate/DiGNV1TiBlZvyh0RB3mF
after registration you can read books in their entirety; it's free. up - for 10 cents, you can also purchase the electronic book.
full of scientific literature. eg., 2 Temple.
PS still not without a catch. there is limited reading. somewhere about 20-30 minutes. then - either buy or you can continue, but after about an hour. Obviously, though, that you can go through a proxy.
http://paperc.de/activate/DiGNV1TiBlZvyh0RB3mF
after registration you can read books in their entirety; it's free. up - for 10 cents, you can also purchase the electronic book.
full of scientific literature. eg., 2 Temple.
PS still not without a catch. there is limited reading. somewhere about 20-30 minutes. then - either buy or you can continue, but after about an hour. Obviously, though, that you can go through a proxy.
Thursday, February 3, 2011
Invitation Cards For Lohri
in the footsteps of Stylites (5)
continue our series about Stylites, launched last year. This time was much more thorough expedition, almost real.
first object - a pillar of the unknown Stylite in one of four monasteries in Telanisse, ie next to the monastery Simeon senior.
ahead - sohranivshisya part of a triumphal arch at the beginning road leading to the pillar of Simeon the Elder (I talked about it here and here ). Unfortunately, the arch was not included in the protected museum complex, and leading to her marble (? In any case, it is still good) the levels here are the servants of God imprinted on the right drag a metal plow. They, of course, in sovemu right: on these rocks plowing every scrap of land. local people, the Kurds, hardworking and friendly.
well ahead of the other side of a paved road can be seen the ruins of a network of monasteries, the prevailing around the St. Simeon. main monasteries there was four, and they form a square.
were in them and their Stylites, от одного из них даже сохранился столп. он в тех развалинах, которые виднеются в правой части горизонта (правая дальняя часть квадрата). желтая грунтовая дорога - This is our way to the pillar.
set off along the yellow road, which is clearly visible on the first photo.
to the right of ruins still pretty far away.
That's "far right" monastery. but we do not need the monastery itself, and stolnik, and this is still a bit away.
here is an old monastery well. Far down the mountain one can see the ruins of a major monastery of Simeon, from which it started.
some fragments preserved Crosses:
the walls - a belt ornament, corporate style architecture of the churches of northern Syria 6 century.
but remnants of the pillar is nowhere found, because here lived a normal monk, but not Stylites.
like this here looks neighboring monasteries. all the time feeling that we missed, or pillar, or local residents managed to recycle. although in this place too much difficulty in finding no. just not all at once.
Finally, the distance could be seen still some small ruins. obsleduem and (in the foreground - cultivated land cleared of stones and plowed, and on this earth there are grown olive trees - the main threat unguarded monuments.
and there he is a pillar. If you look closely, you'll see.
it is much wider than any possible here the columns and always alone. and most importantly, on its top carved crosses, and on the sides remain hollow. they were used for fixing the platform, on which stood Stylites. Here are the top of the pillar. spider in this photo has turned out not very good, but at the pillar, it clearly exists. top Pillars are right for a textbook on stolpnichestvu - how to make a pillar.
survived several parts of the pillar, they lie side by side. how could understand it is not in situ. apparently, a few years ago here a little bit cleaned up. in 1972, fragments of pillars were scattered.
to the very pillar is here this arch, planted stones. It was done in the unpreserved wall enclosing the territory Stylites, where there was a chapel, private well, and something else to stuff (in one of the following issues will be similar complex has been preserved almost completely).
in 530-s Telanissa monasteries were forcibly converted to Halkidonizm. in these areas specifically visited Ephraim Amidsky (known to many as a theologian), equipped with state authorities. most of the monks left the monastery, and the pillar was empty then. halkidonity found someone to occupy the monasteries, but not the pillar. with stolpnichestvom in halkidonitskoy environment was tight, despite for the great Simeon Stylites the younger under Antioch.
two local residents riding on one horse. the first one sends sms-ku.
photos Anna Chernova
continue our series about Stylites, launched last year. This time was much more thorough expedition, almost real.
first object - a pillar of the unknown Stylite in one of four monasteries in Telanisse, ie next to the monastery Simeon senior.
ahead - sohranivshisya part of a triumphal arch at the beginning road leading to the pillar of Simeon the Elder (I talked about it here and here ). Unfortunately, the arch was not included in the protected museum complex, and leading to her marble (? In any case, it is still good) the levels here are the servants of God imprinted on the right drag a metal plow. They, of course, in sovemu right: on these rocks plowing every scrap of land. local people, the Kurds, hardworking and friendly.
well ahead of the other side of a paved road can be seen the ruins of a network of monasteries, the prevailing around the St. Simeon. main monasteries there was four, and they form a square.
were in them and their Stylites, от одного из них даже сохранился столп. он в тех развалинах, которые виднеются в правой части горизонта (правая дальняя часть квадрата). желтая грунтовая дорога - This is our way to the pillar.
set off along the yellow road, which is clearly visible on the first photo.
to the right of ruins still pretty far away.
That's "far right" monastery. but we do not need the monastery itself, and stolnik, and this is still a bit away.
here is an old monastery well. Far down the mountain one can see the ruins of a major monastery of Simeon, from which it started.
some fragments preserved Crosses:
the walls - a belt ornament, corporate style architecture of the churches of northern Syria 6 century.
but remnants of the pillar is nowhere found, because here lived a normal monk, but not Stylites.
like this here looks neighboring monasteries. all the time feeling that we missed, or pillar, or local residents managed to recycle. although in this place too much difficulty in finding no. just not all at once.
Finally, the distance could be seen still some small ruins. obsleduem and (in the foreground - cultivated land cleared of stones and plowed, and on this earth there are grown olive trees - the main threat unguarded monuments.
and there he is a pillar. If you look closely, you'll see.
it is much wider than any possible here the columns and always alone. and most importantly, on its top carved crosses, and on the sides remain hollow. they were used for fixing the platform, on which stood Stylites. Here are the top of the pillar. spider in this photo has turned out not very good, but at the pillar, it clearly exists. top Pillars are right for a textbook on stolpnichestvu - how to make a pillar.
survived several parts of the pillar, they lie side by side. how could understand it is not in situ. apparently, a few years ago here a little bit cleaned up. in 1972, fragments of pillars were scattered.
to the very pillar is here this arch, planted stones. It was done in the unpreserved wall enclosing the territory Stylites, where there was a chapel, private well, and something else to stuff (in one of the following issues will be similar complex has been preserved almost completely).
in 530-s Telanissa monasteries were forcibly converted to Halkidonizm. in these areas specifically visited Ephraim Amidsky (known to many as a theologian), equipped with state authorities. most of the monks left the monastery, and the pillar was empty then. halkidonity found someone to occupy the monasteries, but not the pillar. with stolpnichestvom in halkidonitskoy environment was tight, despite for the great Simeon Stylites the younger under Antioch.
two local residents riding on one horse. the first one sends sms-ku.
photos Anna Chernova
Brake Shift Interlock For Honda Accord
again is that to ask ...
on google there is no readily available Volume 5 (the other is)
Α. Παπαδοπουλος-Κεραμευς, Αναλεκτα Ιεροσολυμικης Σταχυολογιας, 1898. would be very grateful.
and at the same time two more articles that are not available online, but suddenly they are in humans
Beeston AFL The martyrdom of Azqir,
Proceedings of the Seminar for Arabian Studies
vol. 15 (1985), 5-10.
Bowersock G., The Hadramawt between Persia and Byzantium, "
La Persia e Bisanzio: convegno internazionale, (Roma ,14-18 ottobre 2002) (issued in 2004)
on google there is no readily available Volume 5 (the other is)
Α. Παπαδοπουλος-Κεραμευς, Αναλεκτα Ιεροσολυμικης Σταχυολογιας, 1898. would be very grateful.
and at the same time two more articles that are not available online, but suddenly they are in humans
Beeston AFL The martyrdom of Azqir,
Proceedings of the Seminar for Arabian Studies
vol. 15 (1985), 5-10.
Bowersock G., The Hadramawt between Persia and Byzantium, "
La Persia e Bisanzio: convegno internazionale, (Roma ,14-18 ottobre 2002) (issued in 2004)
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