Professional English for Theologians Textbook

УЧЕБНОЕ ПОСОБИЕ ДЛЯ
БАКАЛАВРИАТА ТЕОЛОГИИ
Д. А. Демина, Т. А. Женодарова, М. В. Михайлова,
Е. А. Ставицкая, Д. А. Фурсова
Профессиональный
английский язык
для теологов
Москва
2022
Серия «Дополнительная литература»
УДК 811.14:281
ББК 81.1:86.372
П84
Авторы:
канд. пед. н., доцент Демина Д. А., Женодарова Т. А., канд. филол. н. Михайлова М. В.,
канд. философ. н. Ставицкая Е. А., Фурсова Д. А.
Под редакцией священника Христофора Хилла
РЕКОМЕНДОВАНО К ПУБЛИКАЦИИ
ИЗДАТЕЛЬСКИМ СОВЕТОМ
РУССКОЙ ПРАВОСЛАВНОЙ ЦЕРКВИ
ИС Р00–000–0000
П84 Профессиональный английский язык для теологов: учебное пособие
для бакалавриата теологии / Под редакцией свщ. Христофора Хилла.
М.: Общецерковная аспирантура и докторантура им. святых равноапостольных Кирилла и Мефодия, Издательский дом «Познание», 2022. —
208 с.
ISBN 978–5-6044875–1-8
Пособие предназначено для студентов уровня бакалавриата теологических специальностей. Пособие помогает углубить и расширить знания в области английского языка и развить умения иноязычной коммуникации специалистов в области теологии; кроме того, работа с пособием может помочь
подготовиться к сдаче кандидатского минимума по английскому языку, так
как обучает работать с профессиональной лексикой и текстами, а также развивает навыки самостоятельной работы.
12+
ISBN 978–5-6044875–1-8
УДК 811.14:281
ББК 81.1:86.372
© Д. А. Демина, Т. А. Женодарова, М. В. Михайлова,
Е. А. Ставицкая, Д. А. Фурсова, 2022
© Общецерковная аспирантура и докторантура
им. святых равноапостольных Кирилла
и Мефодия, научная редактура, 2022
© Издательский дом «Познание», 2022
СОДЕРЖАНИЕ
ПРЕДИСЛОВИЕ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
UNIT 1.
PEOPLE OF THE CHURCH . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
1. Аctive Vocabulary. Vocabulary Practice. . . . . . . . . . . . . . . . . . . . . 11
2. Text «Orders of Clergy» . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
3. Text «Clergy Etiquette» . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19
4. Text «The foundations of the social concept of the Russian
Orthodox Church» . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24
5. Text «Таинство Священства» . . . . . . . . . . . . . . . . . . . . . . . . . . 29
6. Generalizing assignments to Unit 1 . . . . . . . . . . . . . . . . . . . . . . . 32
7. Listening Comprehension . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36
UNIT 2.
THE BIBLE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39
1. Аctive Vocabulary. Vocabulary Practice. . . . . . . . . . . . . . . . . . . . . 41
2. Text «The Bible» . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44
3. Text «Matthew 2» . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45
4. Text «Translating the Bible» . . . . . . . . . . . . . . . . . . . . . . . . . . . 48
5. Text «Matthew 3» . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50
6. Text «The New Testament. Part 1 . . . . . . . . . . . . . . . . . . . . . . . . 52
7. Text «The Sermon on the Mount» . . . . . . . . . . . . . . . . . . . . . . . . 53
8. Text «The New Testament. Part 2» . . . . . . . . . . . . . . . . . . . . . . . . 55
9. Text «Евангелие от Марка. Глава 5» . . . . . . . . . . . . . . . . . . . . . . 59
10. Generalizing assignments to Unit 2 . . . . . . . . . . . . . . . . . . . . . . 60
11. Listening Comprehension . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64
UNIT 3.
CHRISTIAN HISTORY . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67
1. Аctive Vocabulary. Vocabulary Practice. . . . . . . . . . . . . . . . . . . . . 69
2. Text «The Fullness of Time» . . . . . . . . . . . . . . . . . . . . . . . . . . . 76
3. Text «The Golden Age of the Church Fathers» . . . . . . . . . . . . . . . . . 82
4. Text «The Russian Orthodox Church. Historical background in brief» . . . 87
5. Text «Современная инквизиция» . . . . . . . . . . . . . . . . . . . . . . . 92
6. Generalizing assignments to Unit 3 . . . . . . . . . . . . . . . . . . . . . . . 96
7. Listening Comprehension . . . . . . . . . . . . . . . . . . . . . . . . . . . . 98
UNIT 4.
THE GREAT FEASTS OF CHRISTIANITY.
THE TWELVE GREAT FEASTS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 101
1. Аctive Vocabulary. Vocabulary Practice. . . . . . . . . . . . . . . . . . . . . 103
2. Text «Great Feasts of the Fixed Cycle. Part 1» . . . . . . . . . . . . . . . . . 112
3. Text «Great Feasts of the Fixed Cycle. Part 2» . . . . . . . . . . . . . . . . . 116
4. Text «Great Feasts of the Fixed Cycle. Part 3» . . . . . . . . . . . . . . . . . 120
5. Text «Great Feasts of the Fixed Cycle. Part 4» . . . . . . . . . . . . . . . . . 124
6. Text «Movable Christian feasts» . . . . . . . . . . . . . . . . . . . . . . . . . 130
7. Text «Пасха. Светлая Седмица» . . . . . . . . . . . . . . . . . . . . . . . . 136
8. Generalizing assignments to Unit 4 . . . . . . . . . . . . . . . . . . . . . . . 138
9. Listening Comprehension . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143
UNIT 5.
CHRISTIAN ART . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145
1. Аctive Vocabulary. Vocabulary Practice. . . . . . . . . . . . . . . . . . . . . 147
2. Text «All About Icons» . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152
3. Text «A Few Important Icons» . . . . . . . . . . . . . . . . . . . . . . . . . . 154
4. Text «Orthodox icons» . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157
5. Text «The Church Building» . . . . . . . . . . . . . . . . . . . . . . . . . . . 160
6. Text «Православный храм. Внутри храма» . . . . . . . . . . . . . . . . . 163
7. Generalizing assignments to Unit 5 . . . . . . . . . . . . . . . . . . . . . . . 166
8. Listening Comprehension . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169
UNIT 6.
CHRISTIAN DOCTRINE. COMPARATIVE THEOLOGY . . . . . . . . . . . . . 173
1. Аctive Vocabulary. Vocabulary Practice. . . . . . . . . . . . . . . . . . . . . 175
2. Text «‘‘One Holy Catholic Church’’: what do we mean?» . . . . . . . . . . . 180
3. Text “What do Christians believe?” . . . . . . . . . . . . . . . . . . . . . . . 182
4. Text «Orthodox relations with other communions: opportunities
and problems» . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 184
5. Text «Apostolicity Under the Horizon of Schism» . . . . . . . . . . . . . . . 189
6. Text «Русская Православная Церковь и экуменическое движение» . . 195
7. Generalizing assignments to Unit 6 . . . . . . . . . . . . . . . . . . . . . . . 199
8. Listening Comprehension . . . . . . . . . . . . . . . . . . . . . . . . . . . . 201
BIBLIOGRAPHY. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205
ПРИЛОЖЕНИЕ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 206
[ введение]
ВВЕДЕНИЕ
[5]
ВВЕДЕНИЕ
Пособие предназначено для студентов уровня бакалавриата теологических специальностей.
Пособие содержит шесть глав, в которых представлены темы, отобранные авторами для углубленного изучения английского языка для специалистов в области теологии: The people of the Church. The Bible. Christian History.
Christian Feasts. Christian art. Christian theology. Каждый
из разделов представлен разнообразными современными
текстами, которые служат различным методическим целям: они предназначены для изучающего, ознакомительного и поискового чтения. Тексты содержат информацию,
имеющую профессиональную значимость. Пособие содержит систему разнообразных упражнений, направленных на развитие языковых умений и навыков в области
говорения, чтения, аудирования и письма.
Каждая глава пособия имеет единую структурную
организацию. В первой части представлены слова и выражения, необходимые для работы с темой, а также упражнения для тренировки использования этих слов и выражений в речи. Затем предлагается работа с текстами, направленная на развитие различных видов чтения, умений
и навыков работы с лексикой, а также на развитие говорения. В конце каждой главы предлагаются обобщающие
упражнения, которые позволяют закрепить пройденный
материал. Эта часть предлагает переводные упражнения
для контроля и самоконтроля усвоения лексического материала; упражнения на свободное говорение, для выполнения которых требуется владение лексическим и фактическим материалом пройденной темы; предлагаются
творческие задания, для выполнения которых требуется
синтез всего изученного материала по представленной
теме, также эти упражнения позволяют обучающимся
более глубоко изучить темы, интересующие лично их.
В конце каждого раздела предлагаются аутентичные тексты для аудирования, а также упражнения для работы
[7]
[8]
[ Профессиональный английский язык для теологов ]
с этими текстами, направленные на проверку понимания услышанного,
на активную работу с фактическим материалом текстов. На заключительных этапах работы по каждой теме акцент делается на умении работать с информацией: поиск информации, анализ и синтез материала,
умение представить результаты своей работы слушателям.
Пособие помогает углубить и расширить знания в области английского языка и развить умения иноязычной коммуникации специалистов в области теологии; кроме того, работа с пособием может помочь
подготовиться к сдаче кандидатского минимума по английскому языку,
так как обучает работать с профессиональной лексикой и текстами,
а также развивает навыки самостоятельной работы.
UNIT 1.
PEOPLE OF THE CHURCH
UNIT 1.
PEOPLE OF THE CHURCH
1. Аctive Vocabulary. Vocabulary Practice
1.1. Active Vocabulary
Learn the following lexical items and set expressions:
1. the clergy and the laity of the Orthodox / the Roman
Catholic / the Protestant Church — духовенство и миряне
Православной / Римско-католической / Протестантской
Церкви
the clergy (a clergyman, a clergywoman — в некоторых
протестантских конфессиях) — духовенство (представитель духовенства, представительница духовенства)
the married / parish / secular / “white” clergy — женатое / приходское / белое духовенство
the monastic / regular (in Catholic usage) / “black” /
celibate clergy — монашествующее / регулярное / черное /
целибатное духовенство
by all the clergy of the Church — соборно
The clergy and the laity of the Orthodox Church speak
against the attempts to elevate euthanasia to a law.
The celibate clergy cannot get married.
2. a bishop / hierarch / prelate — епископ
diocesan bishop — епархиальный епископ
a diocese — епархия
Dioceses in the Orthodox Church are usually administered
by bishops.
a patriarch — патриарх
a metropolitan — митрополит
an archbishop — архиепископ
Patriarchs, metropolitans and archbishops are all ordained
bishops.
[ 11 ]
[ 12 ]
[ Профессиональный английский язык для теологов ]
3. a priest (a minister, a presbyter) — священник / священнослужитель
an archpriest — протоиерей
a protopresbyter — протопресвитер
a priest-monk (a hieromonk) — иеромонах
an archimandrite (a senior hieromonk) — архимандрит
Protopresbyters and archpriests are ordained priests, but what is the
difference between them?
In the monastery there are hierodeacons, hieromonks who are deacons
and priests who are also tonsured monks.
4. a deacon — диакон
a hierodeacon (a monk-deacon) — иеродиакон
an archdeacon — архидиакон
a protodeacon — протодиакон
deaconess — диаконисса
The ordination of women is considered to be possible in the Anglican
Church, the deaconesses mentioned in the New Testament are taken as one of
the testimonies to the possibility of this practice.
5. a subdeacon — иподиакон
6. a reader — чтец
he was made a reader — он был возведен в чтецы
Subdeacons and readers do not belong to the higher ranks of the clergy.
7. to be ordained to the episcopate / priesthood / the diaconate — быть
рукоположенным в епископство / священство / диаконат
to be ordained a priest — быть рукоположенным во священство
Father Antony was ordained a priest three years ago.
to ordain a layman to all five offices in the course of three days — рукоположить мирянина, проведя его через пять ступеней иерархии за три
дня
St. Ambrosius of Milan is believed to have been ordained to the episcopate
in the course of three days; he was a layman before his election.
8. to institute a priest in / to an office — ставить священника на приход
to install smb to the primatial see — интронизация
Do you know when the metropolitan was installed to the primatial see?
9. the imposition of hands — возложение рук
[ Unit 1. People of the Church ]
[ 13 ]
The imposition of hands is a part of the sacrament of ordination and is an
rite that is performed to make a layman a reader or a subdeacon.
10. to be tonsured a monk — быть постриженным в монахи
He wanted to be tonsured a monk, but his spiritual father advised him to
think over this decision once more.
11. monastic tonsure / monastic vows — монашеский постриг
12. an abbot / hegumen — игумен
a hegumen having taken the vows of the great schema — схиигумен
a monk having taken the vows of the great schema — схимонах
an abbess / hegumenia — игуменья
ascetic — аскетический
a great ascetic — великий подвижник
an ascetic — аскет
In the Orthodox Church there are a lot of great ascetics who performed
great spiritual feats.
to establish a monastery — основать монастырь
When was Optina Monastery (Hermitage) of the Presentation in the Temple established?
a hermitage — пустынь
13. a novice / a novitiate — послушник
14. a spiritual advisor / director / father / guide — духовный отец, наставник
15. a monastic feat — монашеский подвиг
16. to take a vow of celibacy — дать обет безбрачия
A monk or a nun is to take three main vows.
17. a missionary — миссионер
The 19th century is the time when missionary activity flourished.
18. a prior — настоятель
19. the apostles — апостолы, the Apostle Paul
Apostolic succession — апостольское преемство
Both the Catholic and the Orthodox Churches believe that priests and
bishops who are ordained now are ordained by those who were in the very beginning ordained by the Apostles themselves.
20. a disciple — ученик, the disciples of Christ
In the broadest sense of this word all Christians may be called the disciples
of Christ.
21. to deliver a sermon / a homily — читать проповедь
[ 14 ]
[ Профессиональный английский язык для теологов ]
Delivering a sermon is not an easy task to do.
22. to perform / hold / conduct / celebrate a service — вести службу
23. to remit sins — отпускать грехи
the remission of sins — отпущение грехов
24. to christen / baptize smb in church — крестить кого-то в церкви
The Orthodox priest does not only conduct services, he also performs
different sacraments: he christens / baptizes children and adults, remits sins and
gives instructions during confession and many other things.
25. the laity — миряне
a layman, a laywoman — мирянин (муж.), мирянка (жен.)
The laity and the clergy cannot exist without each other.
26. everyday activities of a committed Christian — ежедневные занятия правоверного христианина
Every committed Christian is supposed to partake of the Eucharist, to fulfil the commandments, to confess his sins and repent of them.
27. to partake of the Eucharist / receive communion — причаститься
28. to observe the commandments — исполнить заповеди
29. to confess one’s sins — исповедовать свои грехи
30. to repent of one’s sins — каяться в грехах
31. a seminary — семинария
In a seminary one can receive a spiritual education.
32. spiritual — духовный
33. the vestments of the clergy = clerical garb — облачение священнослужителей
The vestments of the clergy are of different colors, depending on the day
and the service.
34. The Holy Synod — Священный Синод
The Holy Synod was the governing body of the Church in the so-called Synodal Period in the history of the Russian Orthodox Church.
35. The Ecumenical Council — Вселенский Собор
The Orthodox Church believes that there were only seven Ecumenical
Councils, where all the doctrine was formulated, unlike the Catholic Church
that believes that the number of Ecumenical Councils is not limited.
1.2. Open the brackets making use of the following lexical item in
the corresponding grammatical form.
a) When (to be ordained) he to the diaconate?
[ Unit 1. People of the Church ]
[ 15 ]
b) The vestments of the clergy (to be) very beautiful.
c) Recently he (to enter) a seminary.
d) The clergy of the Russian Orthodox Church (to gather) at a local
council now.
e) There were such situations in the early Church when a layman (to ordain) to all five offices in the course of three days.
f) If a novice is steadfast in his desire to become a monk, he (to be tonsured) a monk.
g) He (to perform) a great monastic feat and is now venerated in the
Church as a wonderworker.
h) The tragic events of the twentieth century (to give) the Russian Orthodox Church a lot of new martyrs.
i) Father John (to deliver) a sermon for three hours.
j) A priest (to christen) children and adults, (to perform) services, (to
administer) other sacraments.
k) The Holy Synod (to be) the main governing body of the Church in the
18th-19th centuries.
l) Next year he (to enter) a seminary and later he wants (to be ordained).
1.3. Paraphrase or explain the following in English, making use of
the active vocabulary.
a) The believers of the Orthodox Church usually speak out against such
cruelties.
b) The head of the monastery decided to become a hermit.
c) The man who came to the monastery with the desire to become
a monk understood that he was not ready for monastic life yet.
d) The monk, to whom all the monks of the monastery confessed their
sins, died last Sunday.
e) Jesus sent His disciples to teach other people.
f) In the 19th century there were a lot of famous clergymen who
preached the Gospel among other peoples.
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[ Профессиональный английский язык для теологов ]
1.4. Check the translation with the key, work in pairs.
Один из иеромонахов очень старый, One of the hieromonks is very old, he is
он является духовным отцом братии the spiritual father of the monks of the
(всех монахов).
monastery.
Архиепископ иногда приезжает в мо- The archbishop sometimes visits the monнастырь, чтобы служить Божествен- astery to celebrate the Divine Liturgy.
ную литургию (to celebrate the Divine
Liturgy).
Миряне приходят в храм, чтобы испо- Laymen come to church to confess their
ведаться в своих грехах и причастить- sins and to partake of the Eucharist / reся.
ceive communion.
Монахи и монахини дают обет безбра- Monks and nuns take a vow of celibacy.
чия.
В Русской Православной Церкви жен- In the Russian Orthodox Church women
щины не могут быть священнослужи- cannot be ordained. If that were possible,
телями. Если бы это было возможно, we would be surprised.
мы бы очень удивились.
Cвященнослужитель в православной An Orthodox clergyman has a lot to do:
церкви имеет много дел: он ведет служ- he performs / holds / conducts services,
бу, руководит деятельностью приход- supervises the parish staff, etc.
ского персонала и многое другое.
Монастырь — это особое место, где A monastery is a special place where
человек проводит время в молитвах a person spends his time praying and
и трудах.
working.
1.5. Speaking
1. What does the Church consist of? Who are the members of the
Church?
2. What are the origins of the Church hierarchy?
3. What should a person do to become a member of the Church?
4. What kind of person can become a clergyman? Can women be
ordained? Why (not)?
5. How can you describe living a church life? What does it presuppose?
6. Have you ever dreamt of being ordained? Or would you like to be
ordained in the future?
[ Unit 1. People of the Church ]
[ 17 ]
2. Text «Orders of Clergy»
2.1. Read the text “Orders of Clergy” and be ready to discuss it:
Orders of Clergy
As we have seen, the primary responsibilities of bishops and priests are
in presiding at the eucharistic assembly and in administering the diocese
and parish, respectively. Archbishops and metropolitans are usually bishops
of larger, metropolitan areas and work with many episcopal colleagues. They
may also be the heads of autocephalous (self-governing) churches, but wherever the local church has been continuously autocephalous for a long period of
time, the title patriarch is usually bestowed upon the presiding metropolitan
or archbishop.
In addition to the episcopacy (bishop) and presbytery (priest), the diaconate (deacon) is the next major order whose function is classically defined as
“serving the table,” usually interpreted as both serving at the Lord’s table (the
eucharist) and in the distribution of foodstuffs to the needy. The diaconate is
a permanent office in the Eastern Church and not just a step to the priesthood,
though it can be; and it is common in the Russian Church for every parish
to have a deacon. Whether the deacon serves only a liturgical function, or as
a full- or part-time minister within a diocese or parish, is largely a matter of
need and training. Other types of deacon are protodeacon and archdeacon,
both of which are classically supervisory roles over other deacons, but in practice indicate a bishop’s deacon or an honorary title. These offices are similar to
those of archpriest, protopresbyter, archbishop, etc., wherein the classical definition has to do with leadership over others of the same rank, but practically
speaking, nowadays the title is frequently an honorific. Primary reasons for
titles as honorifics stem from (1) the practice of the Russian Church, wherein
Peter the Great made ecclesiastical rankings correspond exactly to civil service seniority rankings (disregarding their functional, ecclesial aspect) and (2)
the desire to give titular honors. Although most agree that this “system of
awards” needs to be reformed, the will to do so is not forthcoming.
Other “lower orders” of clergy include subdeacons and readers. Subdeacons are altar servers who are trained to assist at the hierarchical (bishop’s)
services. Readers or cantors chant and read the epistle and the lay parts of the
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[ Профессиональный английский язык для теологов ]
services. All subdeacons, and readers are technically ranked among the laity,
while bishops, priests deacons are considered clergy.
Before listing the ranks of monastic clergy, two items should be pointed
out. First, unlike the Roman Catholic Church (after the Cluny Reform), the
parochial clergy of the Orthodox Church are not usually celibate or monastic,
but are married or “white” clergy. Orthodox bishops (after the Seventh Ecumenical Council) must be elected from among the monastic or “black” clergy.
The matter of marriage or celibacy of clergy is thus disciplinary and not doctrinal. Second, monastic men and women who are not ordained are reckoned
among the laity and not among the clergy. Ordained monastics have special
titles: a hierodeacon is a monk-deacon; a hieromonk is a monk-priest; a hegumen is an abbot of a smaller religious community; while an archimandrite
is an abbot of a larger monastery. An elder, a spiritual father, or a spiritual
mother need not be of special monastic rank1.
2.2. Find the English equivalents of the following phrases in the
text:
епископы и священники; евхаристическое собрание; в управлении
епархией и приходом; главы автокефальных церквей; протодиакон; архидиакон; практика Русской Церкви; Седьмой Вселенский Собор; иеродиакон; иеромонах; игумен; духовный отец.
2.3. Translate into Russian the phrases and religious terms given
below:
The primary responsibilities of bishops and priests; the title ‘patriarch’ is
usually bestowed upon the presiding metropolitan archbishop; the next major
order; a permanent office; it is common in the Russian Church for every parish to have a deacon; supervisory roles over other deacons; an honorary title;
leadership over others of the same rank; disregarding their functional, ecclesial aspect; “lower orders”; subdeacons and readers; married or “white” clergy.
1
Prokurat M, Golitzin A., Peterson M.D. The A to Z of the Orthodox Church, Православная энциклопедия «Азбука веры» https://azbyka.ru (Режим доступа: https://
azbyka.ru/otechnik/world/the-a-to-z-of-the-orthodox-church/#0_8). Дата обращения
24.07.2020.
[ Unit 1. People of the Church ]
[ 19 ]
2.4. Answer the teacher’s questions employing the lexical units:
1. How can church people be classified?
2. What are the main responsibilities of bishops and priests?
3. What titles can there be among bishops?
4. What is the difference between a deacon, a protodeacon and an
archdeacon? An archpriest, a protopope and a priest?
5. What other “lower orders” are mentioned in the article?
6. Do monks belong to the clergy or to the laity? What titles are there
among ordained monks?
7. What is a celibate?
8. Are the clergy of the Russian Orthodox Church celibate?
2.5. Pose a question to each passage under the corresponding
subtitle in writing. Ask your fellow students the questions.
2.6. Summarize the text in 10 to 12 sentences. Do this both in
writing and orally.
2.7. Describe the clergy in the monastery you visited or in the
church you usually go to. Use 150–200 words in your story.
3. Text «Clergy Etiquette»
3.1. Read the text «Clergy Etiquette» and be ready to discuss it.
Clergy Etiquette
The following is a guide for properly addressing the Orthodox clergy.
Most of the titles do not exactly correspond to the terms used in Greek, Russian, or the other native languages of the national Orthodox Churches, but
they have been widely accepted as standard English usages.
Greeting clergy in person. When we address deacons or priests, we should
use the title “Father + his name” (although the convention for deacons is to
refer to them as “Father deacon”). Bishops we should address as “Your Grace”.
Though all bishops (including Patriarchs) are equal in the Orthodox Church,
they do have different administrative duties and honors that accrue to their
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[ Профессиональный английский язык для теологов ]
rank in this sense. Thus, “Your Eminence” is the proper title for metropolitans
and most archbishops (among the exceptions to this rule is the archbishop of
Athens, who is addressed as “Your Beatitude”). “Your Beatitude” is the proper
title for metropolitans and archbishops who are primates of a Local Church
and Patriarchs (except for the Ecumenical Patriarch in Constantinople, who is
addressed as “Your All-Holiness”). When we approach an Orthodox priest or
bishop (but not a deacon), we make a bow by reaching down and touching the
floor with our right hand, place our right hand over the left (palms upward),
and say: “Bless, Father” (or “Bless, Your Grace”, or “Bless, Your Eminence”,
etc.). The priest or bishop then answers, “May the Lord bless you”, blesses us
with the sign of the cross, and places his right hand in our hands. We then kiss
his hand.
We should understand that when the priest or bishop blesses us, he
forms his fingers to represent the Christogram “ICXC”, which is a traditional
abbreviation of the Greek words for “Jesus Christ” (i.e., the first and last letters
of each of the words “IHCOYC XRICTOC”). Thus, the priest’s blessing is in
the name of Christ, as he emphasizes in his response to the believer’s request
for a blessing. Other responses to this request are used by many clergy, but the
antiquity and symbolism of the tradition which we have presented are compelling arguments for its use. We should also note that the reason that a lay
person kisses the hand of a priest or bishop is to show respect to his apostolic
office. More importantly, however, since both hold the Holy Mysteries in their
hands during the Divine Liturgy, we show respect to the Holy Eucharist when
we kiss their hands. In fact, Saint John Chrysostom once said that if one were
to meet an Orthodox priest walking along with an angel, that he should greet
the priest first and kiss his hand, since that hand has touched the body and
blood of our Lord. For this latter reason, we do not normally kiss the hand of
a deacon. While a deacon in the Orthodox Church holds the first level of the
priesthood (deacon, presbyter, bishop), his service does not entail blessing the
mysteries. When we take leave of a priest or bishop, we should again ask for
a blessing, just as we did when we first greeted him.
In the case of married clergy, the wife of a priest or deacon is also informally addressed with a title. Since the sacrament of marriage binds a priest
and his wife together as “one flesh”, and the wife shares in a sense her husband’s priesthood. This does not, of course, mean that she has the very grace
of the priesthood or its office, but the dignity of her husband’s service certainly
accrues to her. The various titles used by the national Churches are listed be-
[ Unit 1. People of the Church ]
[ 21 ]
low. The Greek titles, since they have English correspondents, are perhaps the
easiest to use in the West:
Greek:
Presbytera
(Pres-vee-té-ra)
Russian:
Matushka
(Má-toosh-ka)
Serbian:
Papadiya
(Pa-pá-dee-ya)
Ukrainian:
Panimatushka
Panimatka
(Pa-nee-má-toosh-ka)
(Pa-nee-mát-ka)
The wife of a deacon is called “diakonissa [Thee-a-kó-nees-sa]” in Greek.
The Slavic Churches commonly use the same title for the wife of a deacon as
they do for the wife of a priest. In any case, the wife of a priest should normally
be addressed with both her title and her name in informal situations (e.g.,
“Presbytera Mary”, “Diakonissa Sophia”, etc.).
Greeting clergy on the telephone. Whenever you speak to the Orthodox
clergy of priestly rank on the telephone, you should always begin your conversation by asking for a blessing: “Father, bless”. When speaking with a bishop,
you should say “Bless, Despota [Thés-po-ta]” (or “Vladika [Vlá-dee-ka]” in
Slavonic, “Master” in English). It is also appropriate to say, “Bless, Your Grace”
(or “Your Eminence”, etc.). You should end your conversation by asking for
a blessing again.
Addressing clergy in a letter. When we write to a clergyman (and, by custom, monastics), we should open our letter with the greeting, “Bless, Father”.
At the end of the letter, it is customary to close with the following line: “Asking
for your prayers …” It is not appropriate to invoke a blessing on a clergyman,
as many do: “May God bless you”. Not only does this show a certain spiritual
arrogance before the image of the cleric, but laymen do not have the grace of
the priesthood and the prerogative to bless in their stead. Even a priest properly
introduces his letters with the words, “The blessing of the Lord” or “May God
bless you”, rather than offering his own blessing. Though he can do the latter,
humility prevails in his behavior, too. Needless to say, when a clergyman writes
to his ecclesiastical superior, he should ask for a blessing and not bestow one.
Formal address. Deacons in the Orthodox Church are addressed as “The
Reverend Deacon”, if they are married deacons. If they are deacons who are
also monks, they are addressed as “The Reverend Hierodeacon”. If a Deacon
holds the honor of archdeacon or protodeacon, he is addressed as “The Reverend Archdeacon” or “The Reverend Protodeacon”. Deacons hold a rank in
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[ Профессиональный английский язык для теологов ]
the hierarchical order and are, therefore, not laymen. […] As members of the
hierarchical order, deacons must be addressed, as we noted above, as “Father”
(or “Father deacon”).
Orthodox priests are addressed as “The Reverend Father”, if they are
married Priests. If they are hieromonks (monks who are also priests), they are
addressed as “The Reverend Hieromonk”. Priests with special honors are addressed in this manner: an Archimandrite (the highest monastic rank below
that of Bishop), “The Very Reverend Archimandrite”; and protopresbyters and
archpriests, “The Very Reverend Protopresbyter”. In personal address, as we
noted above, all priests are called “Father”, usually followed by their first names
(e.g., “Father John”). It also should be noted that it is poor etiquette for a priest or
deacon to introduce himself or refer to himself verbally or in writing as “Father”.
Bishops in the Orthodox Church are addressed as “The Right Reverend
Bishop”, followed by their first name (e.g., “The Right Reverend Bishop John”).
Archbishops, metropolitans, and patriarchs are addressed as “The Most Reverend Archbishop” (“Metropolitan”, or “Patriarch”). Because they are also monastics, all ranks of archpastors (bishops, archbishops, metropolitans, or patriarchs) are addressed by first by their diocesan title and then first name (e.g.,
“the Bishop of San Francisco John”). It is not correct to use the surname of
a bishop — or any monastic for that matter. Though many monastics and bishops use their surnames, even in Orthodox countries like Russia and Greece,
this is absolutely improper and a violation of an ancient Church custom.
All male monastics in the Orthodox Church are called “Father”, whether
they hold the priesthood or not, and are formally addressed as “Monk (name)”,
if they do not have a priestly rank. If they are of priestly rank, they are formally addressed as “Hieromonk” or “Hierodeacon” (see above). Monastics are
sometimes addressed according to their monastic rank; for example, “Rasophore-monk (name)”, “Stavrophore-monk (name)”, or “Schemamonk (name)”.
The abbot of a monastery is addressed as “The Very Reverend Abbot”, whether
he holds priestly rank or not and whether or not he is an archimandrite by
rank. Under no circumstances whatsoever is an Orthodox monk addressed
by laymen as “Brother”. This is a Latin custom. The term “Brother” is used in
Orthodox monasteries in two instances only: first, to designate beginners in
the monastic life (novices or, in Greek, dokimoi [“those being tested”]), who
are given a blessing, in the strictest tradition, to wear only the inner cassock
and a monastic cap; and second, as an occasional, informal form of address
between monastics themselves (including bishops).
[ Unit 1. People of the Church ]
[ 23 ]
Again, as we noted above, a monk should never use his last name. This
reflects the Orthodox understanding of monasticism, in which the monastic
dies to his former self and abandons all that identified him with the world. Lay
people are also called to respect a monk’s death to his past. (In Greek practice,
a monk sometimes forms a new last name from the name of his monastery.
Thus, a monk from the Saint Gregory Palamas Monastery [Mone Agiou Gregoriou Palama, in Greek] might take the name Agiogregorites.)
The titles which we have used for male monastics also apply to female
monastics. In fact, a community of female monastics is often called a “monastery” rather than a convent (though there is nothing improper, as some wrongly
claim, in calling a monastery for women a “convent”), just as the word “convent”, in its strictest usage and earlier usage, can apply to a monastic community of males, too. Women monastics are formally addressed as “Nun (name)”
or “Rasophore-nun (name)”, etc., and the abbess of a convent is addressed as
“The Very Reverend abbess”. Though traditions for informal address vary, in
most places, rasophore nuns are called “Sister”, while any monastic above the
rank of Rasophore is called “Mother”. Novices are addressed as “Sister” […]1.
3.2. Find in the text the English equivalents of the following
phrases:
Вселенский патриарх; касаясь пола правой рукой; Да благословит
Вас Господь; просьба верующего о благословении; Мы также должны заметить/обратить внимание на то, что; Свт. Иоанн Златоуст; женатое духовенство; таинство венчания; нет необходимости говорить;
нарушение древнего церковного обычая; ни при каких обстоятельствах;
православное понимание монашества.
3.3. Translate into Russian the phrases and religious terms given
below:
Your Grace; Your Eminence; Your Beatitude; Your All-Holiness; Bless;
Your Grace; May the Lord bless you; the sign of the сross; the Christogram
“ICXC"”; a traditional abbreviation of the Greek words for “Jesus Christ”; apFr. David Cownie and Presbytera Juliana Cownie, A Guide to Orthodox Life; Etna,
CA: Center for Traditionalist Orthodox Studies, 1996, pp. 90–96. Сайт Orthodox Christian
Information Center (Режим доступа: http://orthodoxinfo.com/praxis/clergy_etiquette.
aspx). Дата обращения 24.07.2020.
1
[ 24 ]
[ Профессиональный английский язык для теологов ]
ostolic office; the Body and Blood of our Lord; blessing the Mysteries; binds
a priest and his wife together as “one flesh”; the wife shares in a sense her
husband’s priesthood; asking for a blessing again; not appropriate to invoke
a blessing on a clergyman; his ecclesiastical superior; “The Reverend Hierodeacon”; “The Very Reverend Archimandrite”; “The Most Reverend Archbishop”; “Schemamonk (name)”; a monk’s death to his past.
3.4. Compile a table of the equivalents addressing the clergy:
The rank of the clergy
Address
Deacons, priests
Father+Name
Bishops
Your Grace
Metropolinans, ….
….
3.5. Pose a question to each passage under the corresponding
subtitle in writing. Ask your fellow students the questions.
3.6. Summarize the text in 10 to 12 sentences. Do this both in
writing and orally.
4. Text «The foundations of the social concept of the
Russian Orthodox Church»
4.1. Read the text “The Foundations of the Social Concept of the
Russian Orthodox Church” and be ready to discuss it.
The foundations of the social concept of the Russian Orthodox Church1
Basic theological provisions
I. 1. The Church is the assembly of believers in Christ, which He Himself calls every one to join. In her “all things heavenly and earthly” should be
1
The Bases of the Social Concept, Сайт Отдела Внешних Церковных Связей Русской Православной Церкви https://mospat.ru/ru/ (Режим доступа: https://mospat.ru/
en/documents/social-concepts/i/). Дата обращения: 24.07.2020.
[ Unit 1. People of the Church ]
[ 25 ]
united in Christ, for He is the Head of «the Church, which is His Body, the
fullness of Him that filleth all in all» (Eph. 1:22–23). In the Church the creation is deified and God’s original design for the world and man is fulfilled by
the power of the Holy Spirit.
The Church is a result of both the redemptive feat performed by the Son
Who was sent by the Father and the sanctifying action of the Holy Spirit Who
descended on the great day of Pentecost. According to St. Irenaeus of Lyons,
Christ put Himself at the head of humanity, becoming the Head of renewed
humanity as His body in which access is found to the source of the Holy Spirit.
The Church is the unity of “the new humanity in Christ”, “the unity of God’s
grace dwelling in the multitude of rational creatures who submit to grace”
(A. S. Khomyakov). “Men, women, children, deeply divided as to race, nation,
language, way of life, work, education, status, wealth… — all are restored by
the Church in the Spirit… All receive from her one nature which is beyond
corruption — the nature that is not affected by the numerous and profound
differences by which people differ from one another… In her, no one is at all
separated from the common, as everyone is as if dissolved in one another by
the simple and indivisible power of faith” (St. Maxim the Confessor).
I. 2. The Church is a divine-human organism. Being the body of Christ,
she unites in herself the two natures, divine and human, with their inherent
actions and wills. The Church relates to the world through her human, created, nature. However, she interacts with it not as a purely earthly organism
but in all her mysterious fullness. It is the divine-human nature of the Church
that makes possible the grace-giving transformation and purification of the
world accomplished in history in the creative co-work, ‘synergy’, of the members and the Head of the Church body.
The Church is not of this world, just as her Lord, Jesus, is not of this
world. However, He came to the world He was to save and restore, ‘humbling’
Himself to match its conditions. The Church should go through the process of
historical kenosis, fulfilling her redemptive mission. Her goal is not only the
salvation of people in this world, but also the salvation and restoration of the
world itself. The Church is called to act in the world in the image of Christ, to
bear witness to Him and His Kingdom. The members of the Church are called
to share in Christ’s mission, in His service of the world, which is possible for
the Church only as a conciliar service so that “the world may believe” (Jn.
17:21). The Church is called to serve the salvation of the world, for even the Son
[ 26 ]
[ Профессиональный английский язык для теологов ]
of man Himself “came not to be ministered unto, but to minister, and to give
his life a ransom for many” (Mk. 10:45).
The Saviour said about Himself: “I am among you as he that serveth”
(Lk. 22:27). Service for the salvation of the world and human beings cannot be
limited to national and religious limits, as the Lord Himself states clearly in
the parable of the merciful Samaritan. Moreover, the members of the Church
encounter Christ as the One Who assumed all sins and suffering of the world
when they welcome the hungry, homeless, sick or prisoners. Help to those
who suffer is in the full sense help to Christ Himself, and the fulfilment of
this commandment determines the eternal fate of every man (Mt. 25:31–41).
Christ calls upon His disciples not to shun the world, but to be “the salt of the
earth” and “the light of the world”.
The Church, being the body of God-Man Christ, is divine-human. However, even if Christ is the perfect God-Man, the Church is not yet perfect in her
divine humanity, for on earth she has to struggle with sin, and her humanity,
though inherently united with the Godhead, is far from expressing Him and
matching Him in everything.
I. 3. Life in the Church, to which everyone is called, is continuous ministry to God and people. All the people of God are called to it. The members
of the body of Christ, participating in common service, also fulfil their particular functions. Each is given a special gift to serve all. “As every man hath
received the gift, even so minister the same, one to another, as good stewards
of the manifold grace of God” (1 Pet. 4:10). “For to one is given by the Spirit the
word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit;
to another the working of miracles; to another prophecy, to another discerning of spirits; to another diverse kinds of tongues; to another the interpretation of tongues; but all these worketh that one and the selfsame Spirit, dividing
to every man severally as he wills” (1 Cor. 12:8–11). Gifts of the manifold grace
of God are given to every one individually but for the common ministry of the
people of God (also for the service of the world). And this represents the common service of the Church performed on the basis of not one but many various gifts. The variety of gifts creates various ministries; however, “there are
differences of administrations, but the same Lord. And there are diversities of
operations, but it is the same God which worketh all in all” (1 Cor. 12:5–6).
The Church also calls her faithful children to participation in the life of
society, which should be based on the principles of Christian morality. In the
[ Unit 1. People of the Church ]
[ 27 ]
High Priestly Prayer, the Lord Jesus interceded the Heavenly Father for His
followers: “I pray not that thou shouldest take them out of the world, but that
thou shouldest keep them from the evil… As thou hast sent me into the world,
even so have I also sent them into the world” (Jn. 17:15, 18). It is inadmissible
to shun the surrounding world in a Manichean way. Christian participation
in it should be based on the awareness that the world, social environment and
state are objects of God’s love, for they are to be transformed and purified on
the principles of God-commanded love. The Christian should view the world
and society in the light of his ultimate destiny, in the eschatological light of the
Kingdom of God.
The variety of gifts in the Church is manifested in a special way in her
social ministry. The undivided church organism participates in the life of the
world around it in its fullness, but the clergy, monastics and laity can realise
this participation in different ways and degrees.
I. 4. Fulfilling the mission of the salvation of the human race, the Church
performs it not only through direct preaching, but also through good works
aimed to improve the spiritual-moral and material condition of the world
around her. To this end, she enters into co-operation with the state, even if it
is not Christian, as well as with various public associations and individuals,
even if they do not identify themselves with the Christian faith. Without setting herself the direct task to have all converted to Orthodoxy as a condition
for co-operation, the Church hopes that joint charity will lead its workers and
people around them to the knowledge of the Truth, help them to preserve or
restore faithfulness to the God-given moral norms and inspire them to seek
peace, harmony and well-being — the conditions in which the Church can
best fulfil her salvific work.
4.2. Find in the text the English equivalents of the following
phrases:
собрание верующих во Христа; обожение творения; замысел Божий о мире и человеке; результат искупительного подвига Сына; богочеловеческий организм; благодатное преображение и очищение мира;
процесс исторического кенозиса; Церковь призвана служить спасению
мира; служение во имя спасения мира и человека; непрестанное служение Богу и людям; дар чудотворения; пророчество; основываться на
принципах христианской нравственности; в эсхатологическом свете
[ 28 ]
[ Профессиональный английский язык для теологов ]
Царства Божия; улучшение духовно-нравственного и материального
состояния окружающего мира.
4.3. Translate into Russian the phrases and religious terms given
below:
God’s original design for the world and man is fulfilled by the power of
the Holy Spirit; the redemptive feat; the sanctifying action of the Holy Spirit;
“the new humanity in Christ”; “the unity of God’s grace dwelling in the multitude of rational creatures who submit to grace”; аll receive from her one nature which is beyond corruption; as if dissolved in one another by the simple
and indivisible power of faith; in all her mysterious fullness; the creative cowork; ‘synergy’; ‘humbling’ Himself to match its conditions; fulfilling her redemptive mission; to bear witness to Him and His Kingdom; in the parable of
the merciful Samaritan; the fulfilment of this commandment determines the
eternal fate of every man; to struggle with sin; continuous ministry to God
and people; various ministries; to shun the surrounding world in a Manichean
way; objects of God’s love; without setting herself the direct task to have all
converted to Orthodoxy; joint charity.
4.4. Answer the teacher’s questions employing the lexical units:
1. How can you define the Church? Give several possible definitions.
2. In what way shall we understand the divine-human nature of the
Church?
3. What does the process of historical kenosis mean?
4. How can the members of the Church share in Christ’s mission?
5. What gifts can the members of the Church have to serve God?
6. Is it important for the Church to participate in the life of society?
7. In what way does the Church enter into cooperation with the state and
other public associations and individuals?
4.5. Pose a question to each passage under the corresponding
subtitle in writing. Ask your fellow students the questions.
4.6. Write a composition, dwelling on one of the following subjects:
1. The divine-human nature of the Church.
2. The ministry of the Church in modern times.
3. The hierarchy of the Church.
[ Unit 1. People of the Church ]
[ 29 ]
5. Text «Таинство Священства»
5.1. Read the following text.
Таинство Священства1
(протоиерей Владимир Хулап)
Священство ведет свою историю с глубокой древности. В России
священники составляли особое сословие — духовенство. И за последние
годы мы видим, что количество священников выросло. По каким принципам избираются эти люди, и что означает — стать священником?
Священство, прежде всего, это служение. Служение Богу и людям, служение нашим ближним.
И поэтому, конечно, для того, чтобы человек стал священником,
встал на этот путь священнослужения, он должен чувствовать в своей
душе призвание. То есть некий толчок, некий импульс, некий стимул,
который действительно определяет направление его жизни. Ведь священство — это не просто профессия, не просто какая-то профессиональная деятельность. Священник не работает, он служит.
Священническое служение разделяется на три очень больших
и важных блока. Прежде всего — это священнослужение, это совершение богослужения, прежде всего Божественной Литургии, других церковных таинств, чинопоследований. Тем самым, священнослужение —
это служение храма, служение народу Божьему через предстояние в молитве, через молитвенное делание.
Второй важный аспект – это научение. Священник — он благовестник, он миссионер, он проповедник, поэтому возвещение Евангелия, возвещение тех слов, которые говорил Христос две тысячи лет назад, тех слов, которые апостолы записали и собрали в виде книг Нового
Завета, актуализация евангельской вести в современных условиях — это
вторая, очень важная составляющая священнического служения. И, наконец, третья составляющая — это руководство общиной. Общины бывают разные: от небольшого деревенского прихода до огромного, много1
Прот. Владимир Хулап Таинство священства. Православная энциклопедия «Азбука веры» (Режим доступа: https://azbyka.ru/svyashhenstva-tainstvo). Дата обращения: 24.07.2020
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тысячного прихода кафедрального собора в большом крупном городе,
в мегаполисе. Поэтому, третья функция – руководство, пастырство, наставление, созидание Церкви Божьей вот в этом конкретном месте, в тех
условиях, куда Господь священника на служение поставляет.
Конечно, помимо призвания и любви к Церкви, любви к Евангелию, любви к слову Божьему, священнику остро необходимо образование. Поэтому сейчас наше священноначалие Русской Православной
Церкви неоднократно говорило и принимало решения, согласно которым священником может становиться человек только после того, как он
получил законченное духовное образование. Конечно, духовное образование — это необходимая, но недостаточная составляющая, это не просто какой-то набор знаний. Тот период времени, который человек проводит в духовной семинарии, позволяет разобраться в себе и понять:
действительно ли это призвание Божье, действительно ли человек готов
посвятить всю свою жизнь вот этому служению, самоотдаче, принесению в жертву самого себя. Не только бескровной жертвы, евхаристической, но и жертвы, действительно, каждого дня и, нередко, каждого часа
своего времени или это все-таки не его. В ходе духовного образования
будущие священники пробуют себя и в служении социальном нуждающимся ближним, и в служении гомилитическом, то есть проповедническом. Они знакомятся с тем, как живут священники, в чем заключаются
их основные задачи. Во время духовного обучения они как раз и делают
свой выбор, принимая священный сан после окончания духовных школ
или понимая, что в Церкви, помимо священнического служения, есть
и другие виды служения, которое, в том числе, могут совершать и миряне.
Что означают понятия «черное» и «белое» духовенство?
Черное и белое духовенство — это отношение священника к своей
семейной жизни. То есть черное духовенство — это монашествующие.
Белые священники, так называемые, это священники, которые вступают
в брак. Священник своей жизнью призван показывать пример, призван
показывать, если не идеал, то, по крайней мере, стремиться к нему, поэтому Церковь говорит о двух максимах. Первая максима — это абсолютная аскеза, это безбрачие ради Христа. Вторая максима — это христианский брак. И поэтому уже до рукоположения, до того, как человек принимает священный сан, он должен принять решение: либо он
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принимает монашество, то есть всю жизнь он будет безбрачным, либо
он может жениться, создать семью, но после рукоположения женитьба
священника уже невозможна. Более того, если с его женой что-то случается, например, она умирает, священник второй раз вступить в брак
не может. В противном случае он должен снять с себя сан. По сути дела,
речь в данном случае идет о том, что до принятия сана нужно обдумать всю свою жизнь, нужно понять, к чему ты предрасположен больше:
к уединению, к одиночеству, к жизни в монастыре, к интенсивному богослужению, к ежедневному суточному богослужебному кругу, к более
созерцательной жизни. Или ты хочешь жить той же жизнью, которой
живут твои прихожане, то есть жизнью семейной, жизнью воспитания детей, жизнью созидания семьи, как малой церкви. И поэтому, действительно, период обучения в духовной школе или период подготовки
к принятию священного сана — это, в том числе, выбор одного из этих
двух векторов своей жизни.
Черное духовенство, монашествующие, несут, прежде всего, служение в монастырях, может быть, исполняют какие-то церковные послушания, связанные с их свободой от мирских связей. Приходские священники, чаще всего, это священники женатые. В этом православная
традиция существенно отличается от традиции Католической Церкви,
где существует обязательный целибат, то есть обязательное безбрачие
духовенства. В Православной Церкви этого нет, и у будущего священника есть выбор. Он может сам определить свой семейный путь или
путь безбрачия.
5.2. Find in the text the Russian equivalents of the phrases and
religious terms listed below. Make use of the English lexical items
while rendering the text into English:
clergymen; to be ordained; ordination; serving God and one`s neighbours;
a calling; to worship God; to celebrate the Eucharist/the Divine Liturgy; praying;
to intercede; to preach the Gospel; a missionary; the New Testament; the Gospel
news; spiritual education; a component; to devote one’s life to serving; the black
and the white clergy; for Christ’s sake; Christian marriage; celibate; the parish
clergy; the Catholic Сhurch.
5.3. Put into words the subject-matter of the article as its title and
subtitle convey it.
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5.4. Identify the statements that can be regarded as the basic points
of the article:
1. Clergymen are chosen by God, they have a special calling.
2. Clergymen do not perform work, they serve.
3. Only bishops run the parishes of the Russian Orthodox Church.
4. A person does not need any special education to be ordained as a priest,
a calling is enough.
5. Clergymen cannot get married in the Catholic Church.
6. Most parish clergymen are usually celibate.
5.5. Sumarize the article into English. Make use of the following set
expressions:
the text revolves around…, focuses on…, centres on…, deals with the problem of…; in the introductory paragraph the author calls/ draws the reader’s attention to…; the reader is made to ponder (on), consider the problem of…; the
passage under consideration is logically arranged/coherent…; the author comes/
passes over to another topic…; the author’s idea of… is rather vague; the author
further clarifies his point; the author’s considerations make the reader draw the
conclusion that…; the conclusions to be drawn are obvious/ rather obscure, twofold, ambiguous; the outcome of the situation considered/ under consideration
may be characterized as… .
6. Generalizing assignments to Unit 1
6.1. Translate the following making use of active vocabulary:
1. Вчера я посетил монастырь. Он очень красивый и старинный.
Монахи и послушники живут там.
2. Один из иеромонахов очень старый, он является духовным отцом братии (всех монахов).
3. Архиепископ иногда приезжает в монастырь, чтобы служить
Божественную литургию (to celebrate the Divine Liturgy).
4. Отец Дионисий сейчас крестит ребенка.
5. Миряне приходят в храм, чтобы исповедаться в своих грехах
и причаститься.
6. Я учился в семинарии с 2009 по 2013 год.
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7. Сегодня отец Иоанн читает проповедь.
8. Монахи и монахини дают обет безбрачия.
9. В Русской Православной Церкви женщины не могут быть священнослужителями.
10. Духовенство имеет особое облачение.
6.2. Translate the following making use of active vocabulary:
1. Раскаяние в своих грехах не всегда означает желание больше никогда не повторять их.
2. Отец Даниил читает проповедь уже почти час, паства слушает
его внимательно и благоговейно.
3. Каждое воскресенье он ходит в храм, чтобы исповедоваться
в своих грехах и причаститься, но на следующей неделе он не придет,
так как уезжает с родителями в отдаленную деревню.
4. Исполнение заповедей не может считаться легким делом.
5. До того, как он поступил в семинарию, он учился в светском
университете.
6. Апостольское преемство означает, что нынешние священнослужители имеют ту власть, которую Иисус Христос дал своим ученикам
более двух тысяч лет назад.
7. В Русской Православной Церкви существует «черное» и «белое»
духовенство. В отличие от Католической Церкви не все священники
должны отказаться от брака.
8. Он был рукоположен в священнослужители в прошлом году, до
этого он 8 лет служил в этом храме в сане диакона.
9. Поклонение святым — это естественная часть духовной жизни
праведного христианина. Духовные подвиги священномучеников, исповедников, страстотерпцев всегда вызывали благоговение и укрепляли
христиан в вере.
10. Он уже раскаялся в своих грехах, но еще не исповедовался
в них. Завтра он пойдет в храм, а сейчас он надеется, что его грехи будут
отпущены.
6.3. Translate the following making use of active Vocabulary:
1. Церковь имеет свою иерархию.
2. В Церковь входят клир и миряне.
3. Если человек крещен, он — член (a member of) Церкви.
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[ Профессиональный английский язык для теологов ]
4. Каждый человек имеет духовный дар (gift).
5. Священники служат в храме, миряне выполняют другие функции (accomplish other functions).
6. В церковной иерархии существуют три ступени (degrees): епископ, священник и диакон.
7. Священнослужители проповедуют (preach) Евангелие, учат народ, совершают богослужения и управляют церковью.
8. Епископы могут иметь разные титулы (titles), например, патриарх, митрополит, архиепископ и другие.
9. Священники и диаконы также могут иметь разные титулы, но
они равны (equal to …) между собой.
10. Епископы имеют власть от самих учеников Христа через
(through) апостольское преемство.
11. Пресвитер совершает все таинства, кроме (except for) хиротонии и хиротессии. Только епископ может совершать эти таинства, то
есть рукополагать других.
12. Чтецы появились в храме в конце (at the end of) апостольского
века, или даже позже. В первые века и священнослужители, и миряне
читали Священное Писание во время (during) богослужения, затем это
право имели те, кто читал наилучшим образом (who read best). Они
стали церковнослужителями.
13. Священнослужители должны иметь высокие духовные качества, чтобы быть рукоположенными.
14. Монахами могут быть и клирики, и миряне. Это особый вид
жительства (a specific way of living).
15. Монахи стали удаляться (to withdraw to…) в пустыни примерно
(approximately) в III веке. В IV веке монахов было очень много.
16. Монашеский постриг возможен только после испытания (test/
trial). Сначала человек живет в монастыре, участвует в богослужениях,
трудится. Он является послушником. Лишь спустя некоторое время
(only after a while), если он готов, он может произнести монашеские
обеты.
17. Вселенские и Поместные (local) соборы составили правила, касающиеся (composed the rules concerning) церковной иерархии.
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[ 35 ]
6.4. Translate the following making use of active vocabulary:
1. Недавно я познакомился со священником, которого поставили
на приход несколько месяцев назад. При храме он организовал курсы
для всех желающих. Там можно узнать много интересного о таинствах
Православной Церкви, духовенстве и жизни в монастырях. Если бы не
эти курсы, я бы не узнал так много нового.
2. Если бы он хотел произнести монашеские обеты, он бы давно
уже сделал это, но он все еще сомневается, какой путь избрать.
3. Если бы женщин рукополагали в священство, то это бы нарушило постановления Вселенских соборов.
4. Если ты называешь себя преданным христианином, то ты должен чаще ходить в храм, причащаться и исповедоваться.
5. Если бы не апостольское преемство, мы бы не могли говорить об
особой духовной силе нынешнего духовенства.
6. Епархиальный епископ должен посещать храмы приходов своей
епархии регулярно, чтобы наставлять приходское духовенство и мирян
и проверять, все ли в порядке. Но эта епархия очень велика, поэтому
епископ давно не посещал этот приход. Если бы не размеры епархии,
визиты архиерея происходили бы чаще.
7. Если бы его грехи тогда не были отпущены, он бы и сейчас находился в отчаянии.
8. Если бы Вы тогда написали митрополиту, используя верное обращение, на Ваше письмо уже давно бы ответили.
6.5. Talking points:
1. What does it mean to take monastic vows? How does a person prepare
himself for it? What vows does a person take? (three) What do they mean?
2. Who belong to the white clergy? How do clergymen combine their
family and church life?
3. Do you believe there are prejudices among Russian people concerning
priests? What are they, if there are? And why do they exist?
6.6. Gather the information on the following topics and make
a small report (max.2 minutes):
1. The ranks of the clergy with monastic vows.
2. The ranks of the clergy without monastic vows.
[ Профессиональный английский язык для теологов ]
[ 36 ]
3. What is tonsure?
4. What is ordination?
6.7. Quotations from the Bible
Look at the following quotations and choose one to contemplate. What
priests are mentioned in each? What are the responsibilities of a priest? Be
ready to discuss them at the lesson.
1 John 1:9
If we confess our sins, He is faithful and just to forgive us our sins and to
cleanse us from all unrighteousness.
Hebrews 7:21
But this one was made a priest with an oath by the one who said to him:
“The Lord has sworn and will not change his mind, ‘You are a priest forever.’”
Acts 23:5
And Paul said, “I did not know, brothers, that he was the high priest, for
it is written, ‘You shall not speak evil of a ruler of your people.’”
John 19:15
They cried out, “Away with Him, away with Him, crucify Him!” Pilate
said to them, “Shall I crucify your King?” The chief priests answered, “We have
no king but Caesar.”
7. Listening Comprehension
7.1. Watch the programme “Vested in Grace: The Liturgical Dress of
Orthodox Clergy1 and answer the questions:
1. What are the origins of the vestments of the clergy? Why are special
garments needed?
2. Enumerate the garments of a deacon, of a priest and of a bishop.
3. What do these elements of vestments symbolise?
7.2. Project
•
•
1
Prepare a short report on the colours of the vestments of the clergy.
Prepare a short report on the vestments of the Catholic clergy.
https://www.youtube.com/watch?v=dWxTqhPmD_Y&feature=youtu.be)
[ Unit 1. People of the Church ]
[ 37 ]
A) Listen to the program «Spiritual Journey: Valaam monastery in
Russia's far north» (RT Documentary)1 (the first 6 minutes) and fill in
the gaps:
1. Valaam does not offer excitement or adventure it…
It is one of the … sites of the Orthodox Church
For the faithful it is a journey for the soul, …
People came here … years ago
That understanding penetrated …
2. I’ve come to … with a group of ….
That’s the middle of the … season and there’s … to do.
3. The volunteers come from a huge variety of different backgrounds,
Swetlana is…. And she is not afraid to … “Valaam for me is a place …”
4. Mostly they are Orthodox people who… but of course there is some
percentage of people who…
B) Listen and gather some information about:
– Lika Zheleznyak;
– 15-year-old Denis Zamorsky;
– Andrey Rudenok;
– Bude Amanzholov;
– Ivan Shchegolkov;
– the monks, hermits of the monastery.
7.3. Project
•
•
Get ready to tell the group about an Orthodox saint.
Speak on the reasons why people convert to faith, and particularly to
Orthodoxy. Mention some examples of sudden conversion.
7.4. Watch the programme “Why Can’t Women Become Catholic
Priests?“ Made For Glory2 and choose the statements that are true:
– Women didn’t play an important role in the early Church.
1
https://www.youtube.com/tch?v=mndw3JmYb9c&list=PLZJMXY-b5yLgGw8E9BlcU8GzMg3YWJhxN&index=20
2
https://www.youtube.com/watch?v=SxpD_1f7QzM
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[ Профессиональный английский язык для теологов ]
– Women, since the very earliest days of the Church, have played a vital
and indispensable role equal to men.
– Jesus’ best followers were not women.
– On the day of the Last Supper Jesus chose only men to empower them
with the authority to remit sins, because they were more steadfast in their belief.
– Priests are called fathers, as they symbolize Christ in His spiritual
leadership.
– Every man, woman and child has been created for glory.
7.5. Project
The group should be divided into two parts for and against the ordination of women, each group is to find corresponding arguments and to refer to
the Bible to support its point of view. During the lesson it is recommended that
debates should be organized at which the issue is to be discussed.
UNIT 2.
THE BIBLE
UNIT 2.
THE BIBLE
1. Аctive Vocabulary. Vocabulary Practice
1.1. Active Vocabulary
Learn the following lexical items and set expressions:
1. the Bible; Holy Scripture / the Holy Scriptures — Библия; Священное Писание
the New Testament — Новый Завет
the Old Testament — Ветхий Завет
the Acts of the Apostles — Деяния Апостолов
the Apocalypse — Апокалипсис
the Epistle to smb — Послание к кому-то
the Gospel — Евангелие
an evangelist — евангелист
Greek — греческий
Aramaic — арамейский
Hebrew — еврейский
a prophet — пророк
an apostle — апостол
a parable — притча
a sermon — проповедь
to preach a sermon on smth — говорить проповедь на
какую-то тему
the Holy Tradition — Священне Педаиие
2. scribes — книжники
chief priests — первосвященники
Pharisees — фарисеи
Sadducees — саддукеи
the Samaritan Woman/a Samaritan — самарянка, самарянин
the prodigal son — блудный сын
3. to flee — бежать от преследования и т.д.;
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[ Профессиональный английский язык для теологов ]
Victims of earth quakes are usually forced to flee their homes.
wrath — гнев
to call down the wrath of God — навлечь на себя гнев Божий;
the Day of Wrath — День гнева, Страшный суд, Судный день;
to provoke smb’s wrath — гневить к-л
lamentation — плач, оплакивание к-л
the Lamentations of Jeremiah — библ. (книга) Плач Иеремии
Nazarene — Назорей, Назарянин (Иисус Христос)
the Kingdom of Heaven is at hand — приблизилось Царство Небесное;
Isaiah = Isaias, Esaias — Исаия
a girdle — пояс
loins — чресла
to gird up one’s loins — препоясать свои чресла
locusts — акриды (саранча, которой питался в пустыне Иоанн Креститель)
a viper — зоол. гадюка, випера
the generation of vipers — порождения ехиднины
to cast smth — бросать ч-л, швырять ч-л
to cast out (to drive out) demons — изгонять бесов
to give up the ghost — испустить дух
to purge smth — очищать ч-л
to be purged from sin — очиститься от греха
to suffer smth — терпеть ч-л
to suffer for the truth — пострадать за правду
to suffer martyrdom — подвергаться мученической смерти
to fulfil all righteousness — исполнить всякую правду
crumbs from the table — крохи с барского стола
a den of robbers — вертеп разбойников
4. Aaron's flowering rod — цветущий жезл Аарона
the altar of burnt offerings — жертвенник всесожжения
the Great Flood — великий потоп
a land flowing with milk and honey — земля, в которой течет молоко
и мед
promised land — земля обетованная
lentil stew — чечевичная похлебка
the Babylonian captivitiy/Exile — вавилонское пленение
[ Unit 2. The Bible ]
[ 43 ]
the seed of Abraham — семя Авраамово
an ark — Ноев ковчег
a covenant — завет
1.2 Using the active vocabulary make up your own sentences.
1.3. Check the translation with the key, work in pairs.
1. Библия — это собрание книг, состоящее из Ветхого Завета и Нового Завета; Ветхий Завет написан на иврите,
а Новый Завет — на греческом.
The Bible is a set of books which consists
of the Old Testament and the New
Testament; the Old Testament is written
in Hebrew, while the New Testament is
written in Greek.
2. Деяния апостолов — пятая книга
Нового Завета, в которой рассказывается об основании христианской
Церкви и распространении ее послания в Римской империи.
The Acts of the Apostles is the fifth book
of the New Testament and speaks the
foundation of the Christian Church and
the spread of its message throughout the
Roman Empire.
3. Ветхий Завет — это ожидание Христа и пророчество о Его пришествии,
а Евангелие описывает жизнь Христа,
проповеди, страдания и Воскресение.
The Old Testament is the expectation of
Christ and the prophesy of His coming,
while the Gospel describes Christ’s life,
sermons, sufferings and the resurrection.
4. Считается, что послание апостола
Павла к ефесянам было составлено
апостолом Павлом в тюрьме, но некоторые люди думают, что это работа
одного из его учеников.
The Epistle of St. Paul to the Ephesians
is thought to have been composed by St.
Paul in prison, but some people think that
it is the work of one of his disciples.
5. В возрасте 30 лет, одетый в одежду
из верблюжьего волоса, человек пустыни, знавший только вкус саранчи
и дикого меда, пришел на берег реки
Иордан, проповедуя покаяние и крестя всех пришедших.
At the age of 30, clothed in camel's hair,
the man of the desert, who knew only
the taste of locusts and wild honey, came
to the banks of the river Jordan, and
preached repentance and baptized all
those who came to him.
6. Разные люди приходили и слушали
его; среди них было много фарисеев,
чья гордыня и лицемерие были резко
осуждены Иоанном Крестителем, солдат и мытарей или сборщиков налогов,
которых часто считали аморальными
и жестокими.
Different people came and listened to
him; among them there were many
Pharisees, whose pride and hypocrisy was
roundly condemned by John the Baptist,
soldiers and publicans, or tax-collectors,
who were often regarded as immoral and
cruel.
[ 44 ]
[ Профессиональный английский язык для теологов ]
7. Примерно за неделю до Своего ареста и распятия Иисус вошел в храм
и очистил молитвенный дом, из которого люди сделали вертеп разбойников, извращая праведные цели Бога
ради своей выгоды.
About a week before His arrest and
crucifixion, Jesus went into the temple
and purged the house of prayer which
people had made into a den of robbers,
having perverted God’s right purposes for
their own gain.
8. Когда Иоанн Креститель говорит,
что топор приставлен к корню деревьев, он проводит параллель между
человеческой душой и деревом, между топором и неизвестным всем нам
смертным часом.
When John the Baptist says that the axe
is laid unto the root of the tree, he draws
a parallel between the human soul and
a tree, the axe between the hour of death
unknown to us all.
2. Text «The Bible»
2.1. Read the text:
The Bible 1
The Bible is the book of sacred writings of God’s People of the Old and
New Testaments.
The People of God of the Old Testament were the Jews, the descendants
of Abraham, Isaac and Jacob, whose name was changed by God to Israel (Gen
32.28). These people are also called the Hebrews. They remain forever as God’s
chosen people for from them “according to the flesh” Christ, the Son of God,
was born (Rom 9.5). This Son of God is Jesus of Nazareth, the Messiah-King of
Israel and the Savior of the world (See Mt 1–2, Lk 1–2, Rom 8.3, Gal 4.4, Heb
1–5). The Old Testament writings of the People of Israel remain forever as the
Word of God for all who believe in God and wish to know His divine Truth
and to do His divine Will.
The People of God of the New Testament are the Christians — those who
believe in Jesus as “the Christ, the Son of the Living God” and who belong to
the Church which He has founded upon faith in Himself (See Mt 16.13–20).
The People of God of the New Testament also have their holy writings which
bear witness to Christ and which are affirmed to be the Word of God.
1
The Bible (Режим доступа: https://www.oca.org/orthodoxy/the-orthodox-faith/
doctrine-scripture/the-bible/bible). Дата обращения: 02.11.2020.
[ Unit 2. The Bible ]
[ 45 ]
Thus, the Bible as a book, or a collection of many books, has two main
parts. It has the Old Testament writings which prepare the world for the
coming of Christ, and it has the New Testament writings which testify to the
fact that Christ has come and has saved the world.
2.2. Answer what you learnt about:
– the Jews as God’s chosen people
– the Christians as God’s people
– the Old Testament
– the New Testament
2.3. Pose a question ask each passage. Ask your fellow students
questions and answer their questions.
2.4. Summarize the text in 10 to 12 sentences. Do this both in
writing and orally.
3. Text «Matthew 2»
3.1. Read the text and be ready to discuss it.
Matthew 21
1
Now when Jesus was born in Bethlehem of Judaea in the days of Herod
the king, behold, there came wise men from the east to Jerusalem,
2
Saying, Where is he that is born King of the Jews? For we have seen his
star in the east, and are come to worship him.
3
When Herod the king had heard these things, he was troubled, and all
Jerusalem with him.
4
And when he had gathered all the chief priests and scribes of the people
together, he demanded of them where Christ should be born.
5
And they said unto him, In Bethlehem of Judaea: for thus it is written
by the prophet,
1
King James Version
[ Профессиональный английский язык для теологов ]
[ 46 ]
6
And thou Bethlehem, in the land of Juda, art not the least among the
princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.
7
Then Herod, when he had privily called the wise men, enquired of them
diligently what time the star appeared.
8
And he sent them to Bethlehem, and said, Go and search diligently
for the young child; and when ye have found him, bring me word again, that
I may come and worship him also.
9
When they had heard the king, they departed; and, lo, the star, which
they saw in the east, went before them, till it came and stood over where the
young child was.
10
When they saw the star, they rejoiced with exceeding great joy.
11
And when they were come into the house, they saw the young child
with Mary his mother, and fell down, and worshipped him: and when they
had opened their treasures, they presented unto him gifts; gold, and frankincense and myrrh.
12
And being warned of God in a dream that they should not return to
Herod, they departed into their own country another way.
13
And when they were departed, behold, the angel of the Lord appeareth
to Joseph in a dream, saying, Arise, and take the young child and his mother,
and flee into Egypt, and be thou there until I bring thee word: for Herod will
seek the young child to destroy him.
14
When he arose, he took the young child and his mother by night, and
departed into Egypt:
15
And was there until the death of Herod: that it might be fulfilled which
was spoken of the Lord by the prophet, saying, Out of Egypt have I called my
son.
16
Then Herod, when he saw that he was mocked of the wise men, was
exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to
the time which he had diligently inquired of the wise men.
17
Then was fulfilled that which was spoken by Jeremiah the prophet,
saying,
18
In Rama was there a voice heard, lamentation, and weeping, and great
mourning, Rachel weeping for her children, and would not be comforted, because they are not.
[ Unit 2. The Bible ]
[ 47 ]
19
But when Herod was dead, behold, an angel of the Lord appeareth in
a dream to Joseph in Egypt,
20
Saying, Arise, and take the young child and his mother, and go into the
land of Israel: for they are dead which sought the young child's life.
21
And he arose, and took the young child and his mother, and came into
the land of Israel.
22
But when he heard that Archelaus did reign in Judaea in the room of
his father Herod, he was afraid to go thither: notwithstanding, being warned
of God in a dream, he turned aside into the parts of Galilee:
23
And he came and dwelt in a city called Nazareth: that it might be
fulfilled which was spoken by the prophets, He shall be called a Nazarene.
3.2 Translate into Russian the phrases and religious terms given
below:
Bethlehem; Judaea; Herod the king; Jerusalem; chief priests; the princes
of Juda; privily; the wise men; enquired of them diligently; exceeding great joy;
gold; frankincense and myrrh; flee into Egypt; Out of Egypt have I called my
son; mocked of the wise men; slew; Jeremiah the prophet; lamentation; great
mourning; be comforted; Archelaus; the parts of Galilee.
3.3 Answer the teacher’s questions employing the lexical units:
– Why did wise men come to Herod the king?
– What was Herod’s reaction on the wise men’s message?
– What did the king ask the Magi to do after they had found Christ?
– How did the wise men find Christ and His Mother?
– What gifts did the Magi present Christ with?
– Why didn’t the wise men return to Herod?
– For what destination and why did Joseph and his family leave?
– When Herod understood that he had been deceived by the Magi what
did he do?
– How did Christ’s family find themselves in Nazareth?
3.4. Summarize the extract in 10 to12 sentences. Do this both in
writing and orally.
3.5. Think about why Jews didn’t accept Christ despite all
prophecies (eg. Mt 2:6) and miracles. Work in pairs. Present your
[ 48 ]
[ Профессиональный английский язык для теологов ]
partner’s opinion in class. Do you agree with it or not? Give reasons
as to why.
3.6. Write an essay about the symbolism and significance of the
gifts brought by the wise men to Jesus. Use 220 to 260 words in your
essay.
4. Text «Translating the Bible»
4.1. Read the text and be ready to discuss it.
Translating the Bible1
The most accurate translation of the original text of the writings of the
Holy Bible are found in the Alexandrine version, known as the one produced
by the seventy interpreters. This effort began in the year 271 BC by order of
King Ptolemy Philadelphus. The king wanted to acquire the books of the Jewish law for his library, and wanted to have these books translated into Greek,
the most widespread language of that time. Six of the most talented representatives from each tribe of Israel were selected and were directed to Alexandria,
bringing with them an exact replica of the Jewish Bible. These translators were
stationed on the island of Pharos, close to the capital where the lighthouse of
Alexandria was located, and concluded their task in a short period of time. It
is this translation of the holy books by “the seventy” that is used by the Orthodox Church.
Up to the IV century of our era, among the several Latin translations
of the Bible, the version translated into Old Latin (the Vetus Latina version,
although this consisted of various books of the Bible and not the Bible in its
entirety) was the most popular because it was based on the original content of
the seventy translators. However, after St. Jerome — one of the most learned
fathers of the Church in the IV Century — published his translation of the
Holy Scriptures in 384 AD, the Western Church slowly but surely began to forsake the original Vetus Latina version in favor of this translation. In the XIV
Century, the Council of Trent established St. Jerome’s version as the official
1
Bible translations (Режим доступа: https://www.orthodoxphotos.com/readings/UB/
translations.shtml). Дата обращения: 10.12.2020.
[ Unit 2. The Bible ]
[ 49 ]
Holy Scripture (called the ‘Vulgate’, meaning “popular edition”) of the Roman
Catholic Church.
In the IX century, the Prince Rostislav of Moravia requested the Greek
king Michael to send him some competent instructors in the Christian faith.
In response, King Michael sent the two Thessalonian brothers Saints Cyril
and Methodius, both accomplished scholars of the Slavic language who had
already begun the translation of the Scriptures while still in Greece. On the
way to the Slavic lands, the two saints stayed for a time in Bulgaria, not only
continuing their translation there but also enlightening that country with
God’s word. In 863 they arrived in Moravia, continuing their translation as
well as their apostolic efforts in the Slavic lands. Upon the death of St. Cyril, St.
Methodius completed the translation in Pannonia, having moved there under
the patronage of the pious prince Kocel.
In 988, Russia embraced Christianity during the reign of St. Vladimir,
and the Slavonic version of the Holy Bible translated by Saints Cyril and
Methodius became an integral part of that faith.
4.2. Consult the dictionary and explain the words given below.
Form sentences based on the text using the words and phrases:
Representatives; tribe; the exact replica; forsake; established; enlightening
the country; under the patronage.
4.3. What do these names and numbers refer to?
– King Ptolemy Philadelphus
– 70
– Pharos
– Saint Jerome
– 384
– Prince Rostislav
– 863
– 988
4.4. Prepare a report in 150 to 200 words on the following saints
mentioned in the text:
– Simeon the God-Receiver (in the context of the seventy translators)
– Saint Jerome
– Saints Cyril and Methodius.
[ Профессиональный английский язык для теологов ]
[ 50 ]
4.5 Give your opinion on the vital issue of translating liturgical
texts into Russian. Are you for or against it? Give reasons.
5. Text «Matthew 3»
5.1. Read the text and be ready to discuss it.
Matthew 31
1
In those days came John the Baptist; preaching in the wilderness of
Judaea;
2
And saying; Repent ye: for the kingdom of heaven is at hand.
3
For this is he that was spoken of by the prophet Esaias; saying; The
voice of one crying in the wilderness; Prepare ye the way of the Lord; make his
paths straight.
4
And the same John had his raiment of camel's hair; and a leathern girdle about his loins; and his meat was locusts and wild honey.
5
Then went out to him Jerusalem; and all Judaea; and all the region
round about Jordan;
6
And were baptized of him in Jordan; confessing their sins.
7
But when he saw many of the Pharisees and Sadducees come to his baptism; he said unto them; O generation of vipers; who hath warned you to flee
from the wrath to come?
8
Bring forth therefore fruits meet for repentance:
9
And think not to say within yourselves; We have Abraham to our father: for I say unto you; that God is able of these stones to raise up children
unto Abraham.
10
And now also the axe is laid unto the root of the trees: therefore every
tree which bringeth not forth good fruit is hewn down; and cast into the fire.
11
I indeed baptize you with water unto repentance. But he that cometh
after me is mightier than I; whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost; and with fire:
12
Whose fan is in his hand; and he will thoroughly purge his floor; and
gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
1
King James Version.
[ Unit 2. The Bible ]
13
[ 51 ]
Then cometh Jesus from Galilee to Jordan unto John; to be baptized
of him.
14
But John forbad him; saying; I have need to be baptized of thee; and
comest thou to me?
15
And Jesus answering said unto him; Suffer it to be so now: for thus it
becometh us to fulfil all righteousness. Then he suffered him.
16
And Jesus; when he was baptized; went up straightway out of the water: and; lo; the heavens were opened unto him; and he saw the Spirit of God
descending like a dove; and lighting upon him:
17
And lo a voice from heaven; saying; This is my beloved Son; in whom
I am well pleased.
5.2. Translate into Russia the phrases and religious terms given
below
Repent ye; preaching; the voice of one crying in the wilderness; prepare ye
the way of the Lord; make his paths straight; baptized of him; confessing their
sins; God is able of these stones to raise up children unto Abraham; the axe is
laid unto the root of the trees; whose shoes I am not worthy to bear; gather his
wheat into the garner; burn up the chaff; lo; descending like a dove.
5.3. Work with your partner. Exchange information about:
– John the Baptist’s preaching in Judea
– John the Baptist’s attitude to the Pharisees and Sadducees
– the way John the Baptist describes Jesus
– John the Baptist’s being reluctant to baptize Jesus Christ
– Jesus Christ’s reaction to the situation.
5.4. Summarize the extract in 10 to 12 sentences. Do this both in
writing and orally.
5.5. Think about why John the Baptist condemned the Pharisees
and Sadducees? Work in pairs. Present your partner’s opinion in
class. Do you agree with it or not? Give reasons.
5.6. Write an essay about the meaning of the sacrament of baptism
in the Orthodox Church. Use 220 to 260 words in your essay.
[ 52 ]
[ Профессиональный английский язык для теологов ]
6. Text «The New Testament. Part 1
6.1. Read the text and be ready to discuss it».
The New Testament. Part 11
The first books of the New Testament scriptures are the four Gospels of
Saints Matthew, Mark, Luke and John. The word Gospel literally means ‘good
news’. The Gospels tell of the life and teaching of Jesus, but none of them is
a biography in the classical sense of the word. The Gospels were not written
merely to tell the story of Jesus. They were written by the disciples of Christ,
who were filled with the Holy Spirit after the Lord’s resurrection, to bear witness to the fact that Jesus of Nazareth is indeed the promised Messiah-Christ
of Israel and the Savior of the world.
In the Orthodox Church, it is not the entire Bible, but only the book of
the four Gospels which is perpetually enthroned upon the altar table in the
church building. This is a testimony to the fact that the life of the Church is
centered in Christ, the living fulfillment of the law and the prophets, who
abides perpetually in the midst of His People, the Church, through the presence of the Holy Spirit.
The Gospels of Saints Matthew, Mark and Luke are called the synoptic
Gospels, which means that they “look the same”. These three Gospels are very
similar in content and form and are most probably interrelated textually in
some way, exactly how being an ongoing debate among scriptural scholars.
They each were written sometime at the beginning of the second half of the
first century, and the texts of each of them, as that of St John, have come down
to us in Greek, the language in which they were written, with the possible exception of Matthew which may have been written originally in Aramaic, the
language of Jesus.
Each of the synoptic Gospels follows basically the same narrative. Each
begins with Jesus’ baptism by John and His preaching in Galilee. Each centers
on the apostles’ confession of Jesus as the promised Messiah of God, with the
corresponding event of the transfiguration, and the announcement by Christ
of His need to suffer and die and be raised again on the third day. And each
1
Gospels (Режим доступа: https://www.oca.org/orthodoxy/the-orthodox-faith/doctrine-scripture/new-testament/gospels). Дата обращения: 10.12.2020.
[ Unit 2. The Bible ]
[ 53 ]
concludes with the account of the passion, death, resurrection and ascension
of the Lord.
6.2. Translate into Russian the phrases and religious terms given
below. Make sentences based on the text using the words and
phrases:
a biography; merely; bear witnesses to; is enthroned upon; abides; perpetually; interrelated textually; scriptural scholars; come down to us; transfiguration; resurrection; ascension; the account of the passion.
6.3. Answer the following questions:
– What is the New Testament? Who was it written by?
– Where is the book of the Gospels placed in the Orthodox Church?
What does it symbolize?
– What are the synoptic Gospels? What do they have in common?
– What do all the synoptic Gospels speak of?
6.4. Using the questions in Ex. 6.2 give a short summary of the text
both in writing and orally.
6.5. Consult the internet to prepare a two-minute talk on the way
the Gospel according to John differs from the synoptic ones.
7. Text «The Sermon on the Mount»
7.1. Read the text and be ready to discuss it.
The Sermon on the Mount1
1
And seeing the multitudes; he went up into a mountain: and when he
was set; his disciples came unto him:
2
And he opened his mouth; and taught them; saying;
3
Blessed are the poor in spirit: for theirs is the kingdom of heaven.
4
Blessed are they that mourn: for they shall be comforted.
5
Blessed are the meek: for they shall inherit the earth.
1
King James Version.
[ Профессиональный английский язык для теологов ]
[ 54 ]
6
Blessed are they which do hunger and thirst after righteousness: for
they shall be filled.
7
Blessed are the merciful: for they shall obtain mercy.
8
Blessed are the pure in heart: for they shall see God.
9
Blessed are the peacemakers: for they shall be called the children of
God.
10
Blessed are they which are persecuted for righteousness' sake: for theirs
is the kingdom of heaven.
11
Blessed are ye; when men shall revile you; and persecute you; and shall
say all manner of evil against you falsely; for my sake.
12
Rejoice; and be exceeding glad: for great is your reward in heaven: for
so persecuted they the prophets which were before you.
13
Ye are the salt of the earth: but if the salt have lost his savour; wherewith shall it be salted? it is thenceforth good for nothing; but to be cast out;
and to be trodden under foot of men.
14
Ye are the light of the world. A city that is set on a hill cannot be hid.
15
Neither do men light a candle; and put it under a bushel; but on a candlestick; and it giveth light unto all that are in the house.
16
Let your light so shine before men; that they may see your good works;
and glorify your Father which is in heaven.
17
Think not that I am come to destroy the law; or the prophets: I am not
come to destroy; but to fulfil.
18
For verily I say unto you; Till heaven and earth pass; one jot or one tittle shall in no wise pass from the law; till all be fulfilled.
19
Whosoever therefore shall break one of these least commandments;
and shall teach men so; he shall be called the least in the kingdom of heaven:
but whosoever shall do and teach them; the same shall be called great in the
kingdom of heaven.
20
For I say unto you; That except your righteousness shall exceed the
righteousness of the scribes and Pharisees; ye shall in no case enter into the
kingdom of heaven.
21
Ye have heard that it was said of them of old time; Thou shalt not kill;
and whosoever shall kill shall be in danger of the judgment:
22
But I say unto you; That whosoever is angry with his brother without
a cause shall be in danger of the judgment: and whosoever shall say to his
brother; Raca; shall be in danger of the council: but whosoever shall say; Thou
fool; shall be in danger of hell fire.
[ Unit 2. The Bible ]
[ 55 ]
23
Therefore if thou bring thy gift to the altar; and there rememberest that
thy brother hath ought against thee;
24
Leave there thy gift before the altar; and go thy way; first be reconciled
to thy brother; and then come and offer thy gift.
25
Agree with thine adversary quickly; whiles thou art in the way with
him; lest at any time the adversary deliver thee to the judge; and the judge
deliver thee to the officer; and thou be cast into prison.
7.2. Find the English equivalents in the text. Make sentences based
on the text using the phrases:
множество людей; блаженны плачущие; блаженны кроткие; унаследовать; миротворец; поносить или хулить; сила; на попрание людям;
с того времени; с тех пор; истинно говорю вам; ни одна йота и ни одна
черта не прейдет из закона; синедрион; геенна огненная; брат твой
имеет что-нибудь против тебя; помирить; противник.
7.3. Work in pairs, ask and answer questions based on the text.
7.4. Choose one of the Beatitudes from the text and write an essay
commenting on its spiritual meaning in 200 to 250 words.
7.5. Prepare a two-minute talk on the difference between the
Beatitudes and the Ten Commandments of God in the Old
Testament.
8. Text «The New Testament. Part 2»
8.1. Read the text and be ready to discuss it.
The New Testament. Part 21
The Gospel of Saint Mark is the shortest, and perhaps the first written,
of the Gospels, although this is a matter of debate. Its author was not one of
the twelve apostles and it is the common view that this gospel presents the
1
Gospels (Режим доступа: https://www.oca.org/orthodoxy/the-orthodox-faith/doctrine-scripture/new-testament/gospels). Дата обращения: 10.12.2020
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“tradition” of Saint Peter. The Gospel begins immediately with Jesus’ baptism,
the call of the apostles, and the preaching of Jesus accompanied by his works
of forgiveness and healing. In this Gospel, as in all of them, Jesus is revealed
from the very beginning by His authoritative words and His miraculous works
as the Holy One of God, the divine Son of Man, who was crucified and is risen
from the dead, thus bringing to the world the Kingdom of God.
The Gospel of Saint Matthew, who was one of the twelve apostles, is considered by some to be the earliest written Gospel. There is also the opinion
that it was originally written in Aramaic and not in the Greek text which has
remained in the Church. It is a commonly-held view that the Gospel of Saint
Matthew was written for the Jewish Christians to show from the scriptures of
the Old Testament, that Jesus, the son of David, the son of Abraham, is truly
the Christ, the bearer of God’s Kingdom to men.
The Gospel of Saint Matthew abounds with references to the Old Testament. It begins with the genealogy of Jesus from Abraham and the story of
Christ’s birth from the Virgin in Bethlehem. Then recounting the baptism of
Jesus and the temptations in the wilderness, it proceeds to the call of the disciples and the preaching and works of Christ.
The Gospel of Saint Matthew contains the longest and most detailed record of Christ’s teachings in the so-called Sermon on the Mount. Generally,
in the Orthodox Church, it is the text of the Gospel of Saint Matthew which is
used most consistently in liturgical worship, e.g., the version of the beatitudes
and the Lord’s Prayer. Only this Gospel contains the commission of the Lord
to His apostles after the resurrection, “to make disciples of all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit”
(28.19).
The Gospel of Saint Luke, who was not one of the twelve apostles but one
of the original disciples. Together with the book of Acts, also written by Saint
Luke for a certain Theophilus, this Gospel forms the most complete “history”
of Christ and the early Christian Church that we have.
The Gospel of Saint Luke, alone among the four canonical Gospels, has
a complete account of the birth of both Jesus and John the Baptist. Traditionally, the source for these events recorded by Saint Luke is considered to be
Mary, the mother of Christ. We must mention at this point that in addition to
the four Gospels called “canonical” in that they alone have been accepted by
the Church as genuine witnesses to the true life and teachings of Christ, there
exist many other writings from the early Christian era which tell about Jesus,
[ Unit 2. The Bible ]
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and especially His childhood, which have not been accepted by the Church
as authentic and true. These writings are often called apocryphal (not to be
confused with the so-called apocrypha of the Old Testament), or the pseudoepigrapha which literally means “false writings.”
Saint Luke’s Gospel is noted for the detail of its narrative, and especially
for its record of Christ’s great concern for the poor and for the sinful. Certain
parables warning against the dangers of riches and self-righteousness, and revealing the great mercy of God to sinners, are found only in the Gospel of
Saint Luke, for example, those of the publican and the pharisee, the prodigal
son, and Lazarus and the rich man. There is also a very great emphasis in this
Gospel on the Kingdom of God which Christ has brought to the world and
which He gives to those who continue with Him in His sufferings.
The post-resurrection account of the Lord’s presence to the two disciples on the road to Emmaus in which only one of the disciples is named, an
account found only in Saint Luke’s Gospel, gives rise to the tradition that the
unnamed disciple was Luke himself.
The Gospel of Saint John is very different from the synoptic Gospels. It
is undoubtedly the latest written, being the work of the beloved disciple and
apostle of the Lord at the end of his life near the close of the first century. In
most Orthodox versions of the Bible, this Gospel is printed before the others
as it is the one which is first read in the Church’s lectionary beginning at the
divine Liturgy on Easter night.
The Gospel of Saint John begins with its famous prologue which identifies Jesus of Nazareth with the divine Word of God of the Old Testament,
the Word of God Who was ‘in the beginning with God,’ Who ‘is God,’ the
One through Whom ‘all things were made’ (1.1–3). This Word of God ‘became
flesh,’ and as Jesus, the Son of God, He makes God known to men and grants
to all who believe in Him the power of partaking of His own fulness of grace
and truth and of becoming themselves ‘children of God’ (1.14ff ).
The account of the passion in Saint John’s Gospel differs slightly from
that of the synoptic Gospels and is considered by many, in this instance, to
be a certain clarification or correction. There are also accounts of the resurrection given which are recorded only in this Gospel. The final chapter of the
book is traditionally considered to be an addition following the first ending of
the Gospel, to affirm the reinstatement of the apostle Peter to the leadership
of the apostolic community after his three denials of the Lord at the time of
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His passion. It may have been a necessary inclusion to offset a certain lack of
confidence in Saint Peter by some members of the Church.
8.2. Explain the following words in English
miraculous; authoritative; the bearer of God’s Kingdom; abounds with
references; genealogy; apocryphal; authentic; self-righteousness; the prodigal son
8.3. Which Gospel are the following statements about?
1. the earliest written Gospel
2. the most detailed record of the Sermon on the Mount
3. the shortest Gospel
4. the Gospel in which we can found the record about Jesus’ revealing
Himself on the road to Emmaus
5. the Gospel that is known to have been written for Jewish Christians
6. the Gospel that begins with Jesus’ baptism
7. the Gospel that differs a lot from the other ones
8. the Gospel that was written by the author of the Acts
9. the Gospel that begins with Jesus’ genealogy
10. the Gospel in which we can find the account of passions that differs
from what we can find in the other Gospels.
8.4. Make a table to highlight the main differences between the four
Gospels. By referring to the Gospels, make a brief summary of the
text.
8.5. Prepare a short summary of one of the parts without naming
the evangelist himself. Tell your partner and make them guess the
author.
8.6. Prepare a short report on the way the four evangelists are
usually depicted in the Orthodox Church (four living creatures)
and explain what they symbolize.
[ Unit 2. The Bible ]
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9. Text «Евангелие от Марка. Глава 5»
9.1. Read the following text.
Евангелие от Марка. Глава 5
26
истинно говорю тебе: ты не выйдешь оттуда, пока не отдашь до
последнего кодранта.
27
Вы слышали, что сказано древним: не прелюбодействуй.
28
А Я говорю вам, что всякий, кто смотрит на женщину с вожделением, уже прелюбодействовал с нею в сердце своем.
29
Если же правый глаз твой соблазняет тебя, вырви его и брось от
себя, ибо лучше для тебя, чтобы погиб один из членов твоих, а не все
тело твое было ввержено в геенну.
30
И если правая твоя рука соблазняет тебя, отсеки ее и брось от
себя, ибо лучше для тебя, чтобы погиб один из членов твоих, а не все
тело твое было ввержено в геенну.
31
Сказано также, что если кто разведется с женою своею, пусть
даст ей разводную.
32
А Я говорю вам: кто разводится с женою своею, кроме вины любодеяния, тот подает ей повод прелюбодействовать, и кто женится на
разведенной, тот прелюбодействует.
33
Еще слышали вы, что сказано древним: не преступай клятвы, но
исполняй пред Господом клятвы твои.
34
А Я говорю вам: не клянись вовсе: ни небом, потому что оно престол Божий,
35
ни землею, потому что она подножие ног Его, ни Иерусалимом,
потому что он город великого Царя,
36
ни головою твоею не клянись, потому что не можешь ни одного
волоса сделать белым или черным.
37
Но да будет слово ваше: да, да, нет, нет, а что сверх этого, то от
лукавого.
38
Вы слышали, что сказано: око за око и зуб за зуб.
39
А Я говорю вам: не противься злому. Но кто ударит тебя в правую щеку твою, обрати к нему и другую,
40
и кто захочет судиться с тобою и взять у тебя рубашку, отдай ему
и верхнюю одежду,
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41
42
и кто принудит тебя идти с ним одно поприще, иди с ним два.
Просящему у тебя дай, и от хотящего занять у тебя не отвра-
щайся.
43
Вы слышали, что сказано: люби ближнего твоего и ненавидь
врага твоего.
44
А Я говорю вам: любите врагов ваших, благословляйте проклинающих вас, благотворите ненавидящим вас и молитесь за обижающих
вас и гонящих вас,
45
да будете сынами Отца вашего Небесного, ибо Он повелевает
солнцу Своему восходить над злыми и добрыми и посылает дождь на
праведных и неправедных.
46
Ибо если вы будете любить любящих вас, какая вам награда? Не
то же ли делают и мытари?
47
И если вы приветствуете только братьев ваших, что особенного
делаете? Не так же ли поступают и язычники?
48
Итак будьте совершенны, как совершен Отец ваш Небесный.
9.2. Find the Russian equivalents in the text:
till thou has paid the uttermost farthing; to commit adultery; to look on
(at) a woman to lust after her; if they right eye offend; to pluck smth out; to be
cast into hell; to be profitable for smb; to put away one’s wife; fornication; to
forswear oneself; footstool; to come of evil; whosoever shall smite thee on thy
right cheek turn to him the other also; cloak; to use smb despitefully; publicans.
9.3. In groups list the most important points made by Jesus.
Choose one of them and share your opinion on it with your partner.
9.4. Render the text into English. Make use of the active vocabulary
in Ex. 9.1.
10. Generalizing assignments to Unit 2
10.1. Learn the prayers by heart:
Our Father
Our Father, Who art in the heavens, hallowed be Thy name. Thy kingdom
come, Thy will be done, on earth as it is in heaven. Give us this day our daily
[ Unit 2. The Bible ]
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bread, and forgive us our debts, as we forgive our debtors, and lead us not into
temptation, but deliver us from the evil one.
Have mercy on me; O God; according to Thy great mercy;
and according to the multitude of Thy compassions blot out my
transgression.
Wash me thoroughly from mine iniquity; and cleanse me from my sin.
For I know mine iniquity; and my sin is ever before me.
Against Thee only have I sinned and done this evil before Thee;
that Thou mightest be justified in Thy words;
and prevail when Thou art judged.
For behold; I was conceived in iniquities;
and in sins did my mother bear me.
For behold; Thou hast loved truth;
the hidden and secret things of Thy wisdom
hast Thou made manifest unto me.
Thou shalt sprinkle me with hyssop; and I shall be made clean;
Thou shalt wash me; and I shall be made whiter than snow.
Thou shalt make me to hear joy and gladness;
the bones that be humbled; they shall rejoice.
Turn Thy face away from my sins; and blot out all mine iniquities.
Create in me a clean heart; O God; and renew a right spirit within me.
Cast me not away from Thy presence; and take not Thy Holy Spirit
from me.
Restore unto me the joy of Thy salvation;
and with Thy governing Spirit establish me.
I shall teach transgressors Thy ways;
and the ungodly shall turn back unto Thee.
Deliver me from blood-guiltiness.
O God; Thou God of my salvation;
my tongue shall rejoice in Thy righteousness.
O Lord; Thou shalt open my lips; and my mouth shall declare Thy praise.
For if Thou hadst desired sacrifice; I had given it;
with whole-burnt offerings Thou shalt not be pleased.
A sacrifice unto God is a broken spirit;
a heart that is broken and humbled God will not despise.
Do good; O Lord; in Thy good pleasure unto Sion;
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and let the walls of Jerusalem be builded.
Then shalt Thou be pleased with a sacrifice of righteousness;
with oblation and whole-burnt offerings.
Then shall they offer bullocks upon Thine altar.
The Symbol of Faith / The Creed
I believe in one God; the Father Almighty; Maker of heaven and earth;
and of all things visible and invisible.
And in one Lord Jesus Christ. the Son of God; the Only-begotten; begotten of the Father before all ages. Light of Light; true God of true God; begotten; not made; of one essence with the Father by Whom all things were made;
Who for us men; and for our salvation. came down from the heavens; and
was incarnate of the Holy Spirit and the Virgin Mary; and became man; And
was crucified for us under Pontius Pilate; and suffered; and was buried; And
arose again on the third day according to the Scriptures; And ascended into
the heavens; and sitteth at the right hand of the Father. And shall come again;
with glory; to judge both the living and the dead; Whose kingdom shall have
no end.
And in the Holy Spirit; the Lord; the Giver of Life; Who proceedeth from
the Father; Who with the Father and the Son together is worshipped and glorified; Who spoke by the prophets.
In One, Holy, Catholic and Apostolic Church.
I confess one baptism for the remission of sins. I look for the resurrection
of the dead; And the life of the age to come. Amen.
10.2. Choose one of the psalms and prepare a five-minute talk on
it to make it possible for your fellow students to penetrate into the
mystery of it.
10.3. Choose one of Jesus’ parables recorded in the Gospel and
prepare a report on it to explain what God the Son wants to convey
to people.
10.4. Make a list of the books of the Old Testament. Choose one of
them and prepare a talk on the author of the book and the events
described there.
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10.5. Translate into English:
1. Известно, что царь Ирод собрал как первосвященников, так
и книжников, чтобы спросить, где должен родиться Иисус Христос.
2. Если бы Ирод тайно не вызвал волхвов, он бы не поинтересовался у них, в какое время появилась чудесная звезда.
3. Волхвы уже долго следовали за звездой, когда она наконец остановилась у того места, где находился новорожденный Младенец, и они
возрадовались все возрастающей великой духовной радостью.
4. Волхвы подарили Новорожденному золото, благовония и мирру,
что было знаком их преклонения перед ним.
5. Если бы Мария с Младенцем не бежали в Египет от преследования и не оставались там, пока не получили сообщение о смерти Ирода,
новорожденный Младенец мог бы быть уничтожен вместе с другими
младенцами.
6. Известно, что пророк Иеремия предсказал, что все младенцы
двух лет и младше будут зверски убиты по приказу царя Ирода.
7. Если бы Ирод не разгневался, он бы не приказал убить всех младенцев Вифлеема и окрестностей.
8. Несмотря на то, что Иосиф боялся сына Ирода, правящего в Иудее в то время, он вернулся в Галилею со всей семьей.
9. Иисус был назван Назарянином, так исполнились все пророчества.
10. Когда Иоанн Креститель проповедовал в пустыне Иудейской,
он призывал всех покаяться, ибо приблизилось Царство Небесное.
11. Сам же Иоанн имел одежду из верблюжьего волоса и пояс кожаный на чреслах своих, а пищею его были акриды и дикий мед.
12. Увидев многих фарисеев и саддукеев, идущих к нему креститься, Иоанн назвал их порождением ехидниным и спросил у них,
кто внушил им бежать от будущего Божьего гнева.
13. Лопата Его в руке Его, и Он очистит гумно Свое и соберет пшеницу Свою в житницу, а солому сожжет огнем неугасимым.
14. Иисус ответил Иоанну, что им надлежит исполнить всякую
правду, и Он должен пройти через это.
15. Известно, что Иисус взошел на гору, когда увидел толпы людей,
Его ученики подошли к Нему, и Он начал читать знаменитую Нагорную
проповедь.
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16. Блаженны плачущие, ибо они утешаться, блаженны кроткие,
ибо они наследуют землю.
17. Блаженны вы, когда будут поносить вас и гнать и всячески неправедно злословить за Меня.
18. Вы — соль земли. Если же соль потеряет силу, то чем сделаешь
ее соленою? Она уже ни к чему негодна, как разве выбросить ее вон на
попрание людям.
19. Ибо истинно говорю вам: доколе не прейдет небо и земля ни
одна йота и ни одна черта не прейдет из закона, пока не исполнится все.
20. Итак, если ты принесешь дар свой к жертвеннику и там вспомнишь, что брат твой имеет что-нибудь против тебя, оставь там дар свой
пред жертвенником…
11. Listening Comprehension
11.1. Before watching the video look at its title: Three Things You
Need to Know About the Bible. What can these things be? Think
about three things you suppose everyone should know about the
Bible.
11.2. Use the dictionary to explain the words and phrases below:
final authority; tradition; their hopes were dashed; expounded; precious
stones; inherited; official New Testament canon; table of contest; compiled.
11.3. Watch the video1. What are the three things we should know
about the Bible?
11.4. Write a report in 200 to 250 words on the correlation
between the Bible and the Holy Tradition in different Christian
denominations. What is your opinion on the way the Bible and the
Tradition should correlate with each other?
11.5. Look at the title of the video: Old Testament God vs. New
Testament God. What do you expect the video to be about? Is there
1
https://www.youtube.com/watch?v=Fhb3t1jXock
[ Unit 2. The Bible ]
[ 65 ]
any difference between God of the Old Testament and God of the
New One? Discuss in groups.
11.6. Explain the words or phrases given below:
Harsh; judgmental; oriented towards justice; merciful; consequences; longsuffering; patient; cut smb off; desert; condemnation; divine justice; flexible;
wise; be exposed to; one-dimensional;
11.7. Watch the video1 and answer the questions:
– What is the reason for people’s thinking that God of the Old Testament
is harsh?
– In what way does the moderator describe the God of the Old Testament?
– What does the author want to convey by highlighting the large number
of times Jesus refers to Hell in the New Testament?
– Why is God so interested in justice in the Old Testament and in mercy
in the New?
11.8. In the video Father Mike says that it is not God who changes,
but it is our experience of God that gets to change. What is your
opinion oof this? Write an essay in 200 to 250 words. Present it in
class.
1
https://www.youtube.com/watch?v=HtXAQzqVv5s
UNIT 3.
CHRISTIAN HISTORY
UNIT 3.
CHRISTIAN HISTORY
1. Аctive Vocabulary. Vocabulary Practice
1.1. Active Vocabulary
Learn the following lexical items and set expressions:
1. circumstances — обстоятельства
I know I can trust her in any circumstances.
historical and political circumstances, exceptional
circumstances, under no circumstances, similar circumstances
2. crossroads — перекресток, пересечение дорог, распутье
We are standing at an important crossroads in the history
of Europe.
crossroads of the great trade routes, a career crossroads,
at the next crossroads
3. equate — приравнивать, быть равным (эквивалентным), соответствовать
Many people equate wealth with happiness.
4. means — средство (средства), денежные средства
We had no means of communication.
by means of smth, by no means, not by any means, by all
means, a man of means, according to smb’s means
5. calling — вызов, призыв, призвание
He realized that his calling was to preach the gospel.
6. atrocity — зверство, злодеяние, жестокость
Soldiers have been committing atrocities against civilians.
accounts of atrocities, allegations of atrocities, reports of
atrocities
7. excel — превосходить, выделяться, изощряться
She has always excelled in foreign languages.
excel yourself
8. bent — склонность, наклонность, изгиб
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Both parties are bent on destroying each other's chances of winning
bent on (doing) something, get bent out of shape (about/over something)
9. expositor — толкователь, комментатор
He regarded himself primarily as an expositor and defender of Platonic
philosophy.
Nineteenth-century expositors of the ‘laws of nature’ governing gender
roles were no more successful than eighteenth-century proponents of ‘natural
laws’ in eliminating disobedience.
10. to bless smb — благословить, освятить, перекрестить; to bless
oneself — осенить себя крестным знамением, перекреститься
He blessed himself upon entering the church.
11. to contribute to smth — делать вклад во ч-л
The contribution of the Orthodox Church to the development of the Russian state is great.
12. the Enlightener of the Slavs — Просветитель славян
According to church legend, Grigoris — the grandson of St. Gregory the
Enlightener — was among the leaders of the church.
Eagleton contends that the writer should serve as a social enlightener; and
that a work of art should become an instrument of social development.
13. Equal-to-the-Apostles — равноапостольный
An equal-to-the-apostles is a special title given to some saints in Eastern
Orthodoxy as well as in Byzantine Catholicism. The title is bestowed as a recognition of these saints’ outstanding service in the spreading and assertion of
Christianity, comparable to that of the original apostles.
14. the Baptism of Russia — Крещение Руси
The celebrations of the millennium of the baptism of Russia took place
against the background of the revival of the interest of people in religion.
15. metropolitanate / the metropolitan see — митрополия, епархия
митрополита, митрополичий округ, to elevate to the metropolitan see —
поставить к-л на митрополию
The metropolitan see of Marcianopolis is referenced in six Notitiae episcopatuum of the Patriarchate of Constantinople.
16. the Patriarchate of Constantinople — Вселенский (Константинопольский) Патриархат
Patriarchate of Constantinople includes the 4,000 to 5,000 Greeks who
remain in Turkey, as well as some parts of Greece (Mount Athos, the semiautonomous Church of Crete, and the Dodecanese Islands).
[ Unit 3. Christian History ]
[ 71 ]
17. the period of feudal fragmentation — период феодальной раздробленности
Feudal fragmentation is usually associated with European history, particularly during the Middle Ages.
18. centrifugal aspirations — стремления к сепаратизму
There were many centrifugal aspirations in the period of feudal divisions.
19. plight — бедственное положение
Many peasants found themselves in a plight.
20. principality — зд. княжество
21. to preserve the unity of the state — сохранять единство государства
The Committee had noted that there was no definition of the acts that
constituted an “immediate threat to the independence and unity of the State”.
22. invader — завоеватель, invasion — завоевание
The foreign invaders were finally defeated by allied forces.
They were planning to mount an invasion of the north of the country.
to invade a country
23. national self-consciousness — национальное самосознание
True religious experience involves more than the feeling of absolute dependence, even when united with a mode of sensible self-consciousness.
24. yoke — иго
Take My yoke upon you, and learn from Me, for I am gentle and lowly in
heart, and you will find rest for your souls.
25. abbot — аббат, abbey — аббатство (in the Catholic Church)
The monks ran away in fear for their lives — all except the abbot, a man
who had completely mastered the fear of his own death.
The monks in the abbey grow all their own vegetables.
26. to collapse — пасть, рухнуть, не состояться
The Byzantine Empire collapsed.
27. autocephalous — автокефальный
When did the Russian Orthodox Church become autocephalous?
28. ardent — ревностный, горячий, пылкий, an ardent follower of
smth, ardent devotion (loyalty) — благочестие
A month after Trump’s defeat in the presidential election, many of the
president's most ardent supporters remain unconvinced.
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Harris' ardent loyalty to the Church of England, after three refusals to
ordain him, and his personal contempt for ill-treatment from persecutors, were
the only things that prevented separation.
29. the People’s Militia — народное ополчение
30. a service book — богослужебная книга, служебник
The Alternative Service Book 1980 (ASB) was the first complete prayer
book produced by the Church of England since 1662.
31. a rite — обряд, ритуал
You have to go through an initiation rite before you become a full member
32. the Old Believer schism — Старообрядческий раскол
Soon after the schism, in an effort to escape persecution, the Old Believers
began to leave the central regions of Russia and to migrate to the outskirts of the
country.
33. the Primate/First Hierarch/Chief Hierarch of the Church — предстоятель (автокефальной) церкви; архимандрит
Primate, in Christianity, an ecclesiastical title for a bishop in some
churches who has precedence over a number of other bishops.
34. the Holy Governing Synod, the Sacred Governing Synod — Святейший правительствующий Синод
The Holy Governing Synod was the highest governing body of the Russian
Orthodox Church between 1721 and 1918.
35. to convene a council — созвать совет, собор
Finally, in November 1666, Alexis convened a council attended by the
patriarchs of Antioch and Alexandria to settle the dispute.
36. to exert every effort to do smth — предпринять все усилия для
того, чтобы …
to exert influence, pressure, control — осуществлять влияние (давление) контроль
They exerted every effort to convene a council and to elect a patriarch.
37. to kindle smth up — разжигать ч-л
Her imagination was kindled by the exciting stories her grandmother told
her
to kindle passions (up) — разжигать страсти
38. the Encyclical of the Holy Council — Послание Священного Собора
39. in particular — в частности; in general — вообще
40. the authorities (are) (pl) — власти, администрация
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The authorities of the Soviet state were hostile to the church.
41. to demolish smth — разрушать, уничтожать, опровергать, разбивать
42. to perish — погибнуть; combat (u) — сражение (во время войны)
43. combat — сражение (во время войны)
There was fierce combat between the two sides.
44. without delay — без промедления; to delay smth / smb — задержать к-л / ч-л
45. rapprochement — сближение (особенно после вражды)
There are signs of (a) rapprochement between the warring factions.
46. historic — исторически важный, значимый; historical — происходящий в определенный момент истории
How many historic buildings are damaged by fire each year?
The historical events we are speaking of led to the eruption of a new state.
The historic decision was made as the representatives of different parties
reached an agreement.
47. thaw — оттепель, потепление отношений
The report shows that relations between the two enemies may be thawing.
48. rebuff — отпор, категорический отказ; to meet with a rebuff —
получить категорический отказ
She rebuffed all suggestions that she should resign.
49. impetus (u, -s) — импульс, стимул, толчок
The recent publicity surrounding homelessness has given (a) fresh impetus
to the cause.
to gain / lose impetus; to bring / give / add impetus to smth;
50. to compel smb to do smth — заставлять, вынуждать к-л сделать
ч-л
51. confession of faith — вероисповедание
The bishop's rite of ordination contains several liturgical components, such
as confessions of faith, prayers, litanic biddings, gestures and acclamations,
which together define the nature of his ministry.
1.2. Paraphrase or explain the following in English, making use of
the active vocabulary:
1. He is arguably the most influential contemporary analyst of modern
science.
2. The British team have outdone themselves this year to reach the finals.
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3. He has an aptitude for science.
4. Crime should be punished.
5. Saving people’s lives is her mission.
6. No matter what conditions he lives in, he’s always cheerful.
7. We don’t have money to make this purchase.
8. Turn right at the next intersection.
9. He made them follow his instructions, otherwise they could have
been imprisoned.
10. In no time many clergymen were either imprisoned or murdered.
11. The new head of the church was elected there.
1.3. Translate the following sentences. Check the translation with
the key, work in pairs:
Он склонялся к увольнению с работы, He was bent on quitting his job even
хотя он зарабатывал много денег.
though he was making a lot of money.
Полиция сообщает, что во время воен- The police report that atrocities were
ного конфликта зверства совершались committed by all sides during the military
обеими сторонами.
conflict.
Они были жертвами обстоятельств.
They were victims of circumstance.
Она убеждена, что медицинскую про- She believes the medical profession
фессию следует считать призванием.
should be thought of as a calling.
Он пожаловался, что существует тен- He complained that there was a tendency
денция приравнивать политику к лич- to equate policy with self-interest.
ным интересам.
У перекрестка молодой фермер пока- Near the crossroad a young farmer
зал нам короткий путь через лес.
showed us a shortcut through the forest.
Что ж, нам придется найти какие-то Well, we’ll just have to find some other
другие средства убедить её.
means of persuading her.
Он считался лучшим толкователем He was considered to be the best Bible
Библии.
expositor.
Св. Кирилл и Мефодий почитаются Sts. Cyril and Methodius are venerated in
в Русской Православной Церкви как the Orthodox Church as the Enlighteners
Просветители славян.
of the Slavs.
Русская Православная Церковь внесла The Russian Orthodox Church made
огромный вклад в сохранение един- a great contribution to the preserving of
ства государства.
the unity of the state.
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В период феодальной раздробленности некоторые княжества процветали,
а некоторые находились в бедственном положении.
In the period of feudal fragmentation
some principalities flourished and some
of them found themselves in a calamitous
position.
Многие считают, что после падения
Византийской империи Русская Православная Церковь и Российское государство остались единственными носителями и хранителями православия.
Many people believe that after the collapse
of the Byzantine empire the Russian
Orthodox Church and the Russian
state remained the only true bearers of
Orthodoxy.
После того, как Патриарх Никон начал
правку богослужебных книг, довольно
большая группа верующих не захотела
следовать за предстоятелем, и произошел раскол.
After Patriarch Nikon started the
corrections of service books a big group
of believers didn’t want to follow the
Primate and The Schism happened.
В начале 20 века был созван собор, на
котором был избран патриарх, таким
образом, закончился Синодальный
период в истории Русской Православной Церкви.
At the beginning of the 20th century
a council was convened where the
Patriarch was elected and in this way
the Synodal period of the history of the
Russian Orthodox Church ended.
1.4. Match the words with their definitions:
1. expositor
a) a strong urge towards a particular way of life or career;
a vocation
2. atrocity
b) a dangerous, difficult, or otherwise unfortunate situation
3. confession of
faith
c) the primate of an ecclesiastical province
4. rapprochement
d) an instance of invading a country or region with an armed
force
5. calling
e) reject (someone or something) in an abrupt or ungracious
manner
6. patriarchate
f) a body of people elected to manage the affairs of a city, county,
or other municipal district, here — a church
7. thaw
g) formal statement of doctrinal belief ordinarily intended for
public avowal by an individual, a group, a congregation, a synod,
or a church
8. rebuff
h) an extremely wicked or cruel act, typically one involving
physical violence or injury
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9. council
i) an ecclesiological term in Christianity, designating the office
and jurisdiction of an ecclesiastical patriarch
10. invasion
j) a period of warmer weather when ice and snow thaw; an
increase in friendliness
11. metropolitan
k) a person that explains complicated ideas or theories
12. plight
l) (especially in international affairs) an establishment or
resumption of harmonious relations
1.5. Think over the following questions:
1. What periods are usually enumerated in the history of the Universal
Church?
2. What period is believed to be the most fruitful one for Christian
theology? Why?
3. How was Christianity spread all around the world?
4. What periods are there in the history of the Russian Orthodox Church?
5. Can you call any period the most flourishing one / the most misfortunate one? Why?
6. What do you think about the modern period of the Church history?
Are there unique characteristics of the time that we face now?
7. Share your ideas concerning history in general. Do you believe it
teaches us anything? In what way does it develop? Is it a linear development or
does it go in a circle?
2. Text «The Fullness of Time»
2.1. Read the text “The Fullness of Time” and discuss it.
The Fullness of Time
(by Justo L. Gonzalez) 1
The early Christians did not believe that the time and place of the birth
of Jesus had been left to chance. On the contrary, they saw the hand of God
1
The Story of Christianity. Volume 1. The Early Church to the Reformation. Justo L.
Gonzalez. [Электронный ресурс]. — URL: https://ru.scribd.com/read/245585211/The-
[ Unit 3. Christian History ]
[ 77 ]
preparing the advent of Jesus in all events prior to the birth, and in all the
historical circumstances around it. The same could be said about the birth
of the church, which resulted from the work of Jesus. God had prepared the
way so that the disciples, after receiving the power of the Holy Spirit, could be
witnesses “in Jerusalem and in all Judea and Samaria and to the ends of the
earth” (Acts 1:8).
Therefore, the church was never disconnected from the world around it.
The first Christians were first-century Jews, and it was as such that they heard
and received the message. Then the faith spread, first among other Jews, and
eventually among Gentiles both within and beyond the borders of the Roman
Empire. In order to understand the history of Christianity in its early centuries, we must begin by looking at the world in which it evolved. Palestine, the
land in which Christianity first appeared, has long been a land of strife and
suffering. In ancient times, this was due mostly to its geographical position, at
the crossroads of the great trade routes that joined Egypt with Mesopotamia,
and Asia Minor with Arabia. As we read the Old Testament, we see that, as
empires came and went, they cast a covetous eye on that narrow strip of land.
For this reason, its inhabitants repeatedly suffered invasion, bondage, and exile. In the fourth century BCE, with Alexander and his Macedonian armies, a new contender entered the arena. Upon defeating the Persians, Alexander became master of Palestine. But his death followed shortly thereafter, and
his vast empire was dismembered.
For a long time, two of the resulting dynasties, one in Egypt and one in
Syria, fought for the possession of Palestine. The result was another period of
unrest and political instability, Roman conquest, and later to the preaching of
the gospel. But there were many Jews who did not regard Hellenism as a blessing. Since part of the Hellenistic ideology consisted of equating and mixing
the gods of different nations, they saw in it a threat to Israel’s faith in the One
God. In a way, the history of Palestine from the time of Alexander’s conquest
to the destruction of Jerusalem in 70 CE may be seen as the constant struggle between Hellenizing pressures on the one hand and Jewish faithfulness to
their God and their traditions on the other.
The high point of that struggle was the Jewish rebellion led by the family
known as the Maccabees, in the second century BCE. For a while the Maccabees were able to gain a measure of religious and political independence. But
Story-of-Christianity-Volume-1-The-Early-Church-to-the-Dawn-of-the-Reformation#
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eventually their successors gave way to the Hellenizing pressures of the Seleucids, who had succeeded Alexander in the rule of Syria.
When some of the stricter Jews protested, they were persecuted. Partially as a result of all this, Rome eventually intervened. In 63 BCE, Pompey
conquered the land and deposed the last of the Maccabees, Aristobulus II. As
Alexander had earlier, the Romans justified their imperial conquests by means
of an ideology. Their calling was to civilize the world around them — which to
them meant building and beautifying cities similar to Rome, and placing all of
them under Roman rule and guidance. Where there were no cities, they built
new ones. And where there were ancient cities, they embellished them and
erected public buildings in the style of Rome itself. In general, Roman policies
toward the religion and customs of conquered people were rather tolerant.
Shortly after the conquest, the Roman government gave the descendants of
the Maccabees a measure of authority, and used them in governing the land.
Herod the Great, appointed king of Judea by the Romans in 40 BCE, had
a distant Maccabean claim, for he had married a woman of that lineage. But
the Roman brand of tolerance could not reconcile what appeared to be the
obstinacy of the Jews, who insisted on worshiping only their God, and who
threatened rebellion at the smallest challenge to their faith. Following general
Roman policy, Herod built the city of Caesarea in honor of the emperor, and
he had temples built in Samaria devoted to the worship of Roma and Augustus. But when he dared place a Roman eagle at the entrance of the Temple in
Jerusalem there was an uprising, which he suppressed by force. His successors
followed a similar policy, building new cities and encouraging the immigration of Gentiles. This led to almost continuous rebellion.
When Jesus was a child there was an uprising against Archelaus, Herod’s
son, who had to call in the Roman army. The Romans then destroyed a city in
Galilee near Nazareth, and crucified two thousand Jews. It is to this rebellion
that Gamaliel refers in Acts 5:37, as an example of useless revolt. The radical or
Zealot party, tenaciously opposed to Roman rule, continued unabated in spite
of such atrocities — and perhaps because of them — and played an important
role in the great rebellion that broke out in 66 CE. Once again the Roman legions were called in, and in the year 70 they took Jerusalem and destroyed the
Temple. Several years later the last stronghold of Jewish resistance, the rock
fortress of Massada, was conquered after a heroic defense. In the midst of such
suffering and so many vicissitudes, Jewish religion took different shapes, and
several parties appeared.
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[ 79 ]
The best known, both because the gospels refer to it repeatedly and because later Judaism evolved from it, is the party of the Pharisees. They were
the party of the populace, who did not enjoy the material benefits of Roman
rule and Hellenistic civilization. To them, it was important to be faithful to
the Law, and for that reason they studied and debated how the Law was to be
applied in every conceivable situation. This has led to the charge that they were
legalistic. That may be true to a degree. But one must remember that by their
emphasis on the Law they sought to make the faith of Israel relevant to everyday situations, and to new circumstances under Roman rule and Hellenizing
threats. Besides this, they held some doctrines, such as the final Resurrection
and the existence of angels, which the more conservative Jews declared to be
mere innovations. Those more conservative Jews were the Sadducees. By and
large, they belonged to the Jewish aristocracy, and they were conservative in
both politics and religion. In matters of religion, their interest centered on the
Temple, which they held with the support of the Romans, who in turn found
the political conservatism of the Sadducees much to their liking. The Sadducees rejected many of the doctrines of the Pharisees as unwarranted innovations. This means that one must take care not to exaggerate the opposition
of Jesus and the early Christians to the Pharisees. A great deal of the friction
between Christians and Pharisees was due to the similarity of their views,
rather than to their difference. Moving among the common people, Jesus and
his followers had more opportunities to rub shoulders with the Pharisees than
with the Sadducees.
Another important group was the Essenes, an ascetic sect to which many
attribute the production of the Dead Sea Scrolls. This group, and probably others like it, sought to obey the Law by withdrawing from the rest of society, and
often had a very intense expectation that the end was near. On the other hand,
this diversity of tendencies, sects, and parties should not obscure two fundamental tenets of all Jews: ethical monotheism and eschatological hope. Ethical
monotheism means that there is only one God, and that this God requires, just
as much as proper worship, proper relationships among human beings. The
various parties might disagree as to the exact shape of such relationships, but
they all agreed on the need to honor the only God with the whole of life. Eschatological hope was another common tenet in the faith of Israel. Most kept
the messianic hope, and firmly believed that the day would come when God
would intervene in order to restore Israel and fulfill the promise of a Kingdom
of peace and justice. Some thought that they were to speed its coming by the
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force of arms. Others were convinced that such matters should be left entirely
in the hands of God. But all looked to a future when God’s promises would
be fulfilled. Of all these, the best equipped to survive after the destruction of
the Temple were the Pharisees. Their roots went back to the time of the Exile,
when it was not possible to worship in Jerusalem, and religious life perforce
centered on the Law. The same was true of the millions of Jews who lived in
distant lands in the first century. Not being able to attend worship regularly in
the Temple, they developed the synagogue, where the Law and the traditions
of Israel were studied, and where the dispersed Jews experienced community
and strengthened their resolve to live as the faithful people of God even in
dispersion. When the Temple was destroyed in 70 CE the Sadducees received
a mortal blow, while the theological tradition of the Pharisees continued to
bloom into modern Judaism.
2.2. Find in the text the English equivalents of the following
phrases:
видеть руку Божью; пришествие Иисуса; исторические обстоятельства; Церковь никогда не была оторвана от мира; и в Римской империи, и за ее пределами; земля раздоров и страданий; бросать алчные
взгляды; боролись за обладание Палестиной; проповедь Евангелия; угроза
Израильской вере в Единого Бога; восстание; подверглись гонениям; города, похожие на Рим; устанавливать в городах Римское управление;
возводить общественные здания; облечь определенной властью; родословная (происхождение); построил город в честь императора; восстание,
которое он подавил силой; яростно (решительно); героическая защита;
неоправданные (необоснованные) нововведения; поддерживать общение.
2.3. Translate into Russian the phrases and religious terms given
below:
the faith spread, first among other Jews, and eventually among the Gentiles; crossroads of the great trade routes; narrow strip of land; inhabitants repeatedly suffered invasion, bondage, and exile; a new contender entered the
arena; his vast empire was dismembered; period of unrest and political instability; many Jews… did not regard Hellenism as a blessing; the constant struggle
between Hellenizing pressures and Jewish faithfulness to their God and their
traditions; to gain a measure of religious and political independence; justified
their imperial conquests by means of an ideology; policies toward the religion
[ Unit 3. Christian History ]
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and customs of conquered people were rather tolerant; threatened rebellion at
the smallest challenge to their faith; encouraging the immigration of Gentiles; vicissitudes; the party of the populace; Dead Sea Scrolls; ethical monotheism and
eschatological hope.
2.4. Match the words with their definitions:
withdraw
to kill someone by tying or fastening them with nails to a cross
and leaving them there to die
crucify
without becoming weaker in strength or force
obstinacy
to throw something
cast
the quality of being unreasonably determined, especially to act
in a particular way and not to change at all, despite what anyone
else says
blessing
to prevent something from being seen or heard
obscure
a request by a priest for God to take care of a particular person
or a group of people, or God's act of doing this
unabated
to take or move out or back, or to remove
2.5. Answer the teacher’s questions employing the lexical units:
1. How did the early Christians see all the circumstances connected
with the advent of Jesus?
2. Why is it so important to look at the history of Christianity through
world history?
3. What were the reasons for the permanent sufferings of the Palestine
population?
4. Why were many Jews against Hellenism no matter how beneficial it
was?
5. What were the main religious parties / groups at the time of Jesus’
childhood? Characterize them.
2.6. Pose a question to each passage under the corresponding
subtitle in writing. Ask your fellow students the questions.
2.7. Summarize the text in 10 to 12 sentences. Do this both in
writing and orally.
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2.8. Answer the question in written form. Characterize Roman
policies toward the religion and customs of conquered people.
Express your attitude to this. Use 180 to 200 words in your answer.
3. Text «The Golden Age of the Church Fathers»
3.1. Read the text “The Golden Age of the Church Fathers” and
discuss it.
The Golden Age of the Church Fathers
(by Earle E. Cairns)1
The Church Fathers whose work came before the Council of Nicaea
were known as the ante-Nicene fathers, whether they were apostolic fathers,
apologists, or polemicists. Between the Councils of Nicaea (325) and Chalcedon
(451) several of the most able fathers of the Christian church did their greatest
work. They endeavored to study the Scriptures along more scientific lines in
order to develop their theological meaning.
The fathers of the Eastern wing of the church belonged to what have
been called the Alexandrian and Antiochene schools of interpretation. Such
men as Chrysostom or Theodore of Mopsuestia followed the Antiochene or
Syrian school of interpretation, emphasizing a grammatico-historical study
of the Scriptures in order to discover the meaning that the sacred writer had
for those to whom he was writing. They avoided the allegorizing tendency
practiced by the men of the Alexandrian school who followed the example of
Origen.
The fathers of the Western church in this period excelled in different
fields from those of the East. The translation of the Scriptures, the writings of
pagan philosophers, and the writing of theological treatises were important
parts of their work. The practical bent of the Latin in contrast with the interest
in speculation of the Greek may be seen in the work of Jerome, Ambrose, and
Augustine.
1
Earle E. Cairns. Christianity through the centuries. A history of the Christian Church.
[Электронный ресурс]. — URL: https://ru.scribd.com/read/170458983/ChristianityThrough-the-Centuries-A-History-of-the-Christian-Church#
[ Unit 3. Christian History ]
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John Chrysostom was born about 347 into a wealthy aristocratic family
of Antioch. He was a student of the sophist Libanius, who had been a friend
of Emperor Julian. For a time he practiced law, but after his baptism in 368
he became a monk. Ordained in 386, he preached some of his best sermons
in Antioch until 398. In that year he was made a patriarch of Constantinople.
He held this position until Empress Eudoxia finally banished him in 404 because he had denounced her for her extravagant dress and for placing a silver
statue of herself near Saint Sophia, where he preached. He died in exile in 407.
Chrysostom lived a pure, simple life that was a rebuke to his highly placed
wealthy parishioners in Constantinople. Extremely ascetic in his insistence
on simplicity of life and inclined to mysticism, he did not always possess tact;
but he did have a courteous, affectionate, kindly nature. Perhaps some years
of study under Diodorus of Tarsus had something to do with his ability as an
expositor. About 640 of his homilies are still extant, and even a reading of the
cold print gives one some idea of his oratorical ability. Not knowing Hebrew,
he could not make a critical investigation of the Old Testament Scriptures; but
he kept the importance of the context in mind and sought to discover the literal meaning of the writer and to make a practical application of that meaning
to the problems of the people of his day. These practical applications of the
gospel were given with great moral earnestness. He taught that there must be
no divorce of morals and religion; the Cross and ethics must go hand in hand.
One of the most widely studied of the church fathers is Eusebius of Caesarea, who has as much right to the title of Father of Church History as Herodotus has to the title Father of History. After receiving a good education under
Pamphilus at Caesarea, he helped his friend Pamphilus build up his library in
that city. Eusebius was an assiduous student and read everything he could obtain that might help him in his research. Much literature of his day that might
otherwise have been lost has been preserved because these excerpts were
quoted in his works. Eusebius’s personality was one that fitted him for such
scholarly pursuits. He was of a gentle and agreeable disposition and disliked
the quarrels engendered by the Arian heresy. He was given a place of honor at
the right hand of Constantine at the Council of Nicaea and, like him, preferred
a compromise between the parties of Athanasius and Arius. It was the Caesarean Creed, put forth by Eusebius of Caesarea, that the Council of Nicaea
modified and accepted. His greatest work is Ecclesiastical History, a survey of
the history of the church from apostolic times until 324. His purpose was to
make a record of past trials of the church at the end of its long period of strug-
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gle and the beginning of its era of prosperity. This work is especially valuable
today because Eusebius had access to the fine library at Caesarea and the imperial archives. He made a great effort to be honest and objective in his use of
the best and most reliable of the primary sources that were available to him.
Though Eusebius is our best source of knowledge concerning the history of the
church during the first three centuries of its existence, some scholars regret
that he did not make careful footnotes of his sources of knowledge. Despite
this defect and the monotonous rambling and desultory style, the work has
been of inestimable value to the church all through the ages. Eusebius wrote
the Chronicle, a universal history from the time of Abraham until 323. The
“Chronological Canons,” which is a part of the Chronicle, provided the conventional chronological framework for medieval history.
Jerome, a native of Venetia, was baptized in 360 and for several years was
a wandering student in Rome and the cities of Gaul. During the next decade
he visited Antioch and followed the monastic life while he learned Hebrew.
He became secretary to Damasus, bishop of Rome, in 382; and Damasus suggested to him that he might profitably make a new translation of the Bible.
In 386 Jerome went to Palestine and there, through the generosity of Paula,
a wealthy Roman woman whom he had taught Hebrew, he lived in a monastic
retreat at Bethlehem. He led this retreat for nearly thirty-five years. Jerome’s
greatest work was a Latin translation of the Bible known as the Vulgate. Before
391 he had completed the revision of the Latin New Testament. He went beyond the Greek of the Septuagint version of the Old Testament to make a Latin
translation from the Hebrew, finishing his work around 405. Jerome’s version
of the Bible has been widely used by the Western church and has been, until
recently, the only official Bible of the Roman Catholic church since the Council of Trent. Jerome was also an able commentator and wrote many commentaries that are still helpful today. He wrote a fine work, De Viris Illustribus,
after the model of ancient biographers. It contains brief biographical and bibliographical sketches of leading Christian writers and their works from the time
of the apostles until his day. His love of the ascetic life caused him to champion
it with his pen, and the later medieval popularity of the ascetic life in the West
owed much to the writings of Jerome on this subject.
Although Jerome was honored with the title of doctor by the medieval
church, his fame is small compared to the reputation of Augustine. He was
an able polemicist, a good preacher, a fine episcopal administrator, a superb
theologian, and the creator of a Christian philosophy of history that is still
[ Unit 3. Christian History ]
[ 85 ]
valid in its essentials. Augustine was born in 354 into the home of a Roman
official in the North African town of Tagaste. He received his early education
in the local school, where he learned Latin to the accompaniment of many
beatings and hated Greek so much that he never learned to use it proficiently.
He was sent to school in nearby Madaura and from there to Carthage to study
rhetoric. Freed from the restraint of home, Augustine followed the pattern of
many students of his day and indulged his passions by an illegitimate union
with a concubine. His son Adeodatus was born of this union in 372. In 373
Augustine adopted Manichean teaching in his search for truth; but, finding
it insufficient, he turned to philosophy after a reading of Cicero’s Hortensius
and the Neoplatonic teachings. He taught rhetoric in his hometown, Carthage,
and in Rome until he went to Milan about 384. In 386 came the crisis of conversion. Meditating on his spiritual need one day in a garden, he heard a voice
next door saying, “Take up and read.” Augustine opened his Bible to Romans
13:13–14, and the reading brought to his soul the light he had been unable
to find either in Manicheanism or Neoplatonism. He dismissed his concubine and gave up his profession of rhetoric. Returning to Carthage, he was
ordained priest in 391. In 396 he was consecrated bishop of Hippo. From that
time until his death in 430 he gave his life to episcopal administration, studying, and writing. He left over one hundred books, five hundred sermons, and
two hundred letters. Perhaps the most widely known work from the pen of
Augustine is his Confessions, one of the great autobiographical works of all
time. Like all his major works, it came out of crises he or the church faced.
Christians throughout the ages have found spiritual blessing in the reading of
this work that Augustine wrote to God to praise Him for the grace that He had
extended to such a sinner as he.
3.2. Find in the text the English equivalents of the following
phrases:
Отцы Церкви; Златоуст; перевод Писаний и работ языческих философов; богатая аристократическая семья; крещение; его лучшие проповеди; порицать (осуждать) экстравагантное платье; упрек; толкователь; проповедь; усердный студент; исследование истории Церкви; испытания.
[ Профессиональный английский язык для теологов ]
[ 86 ]
3.3. Translate into Russian the phrases and religious terms given
below.
Endeavored to study the Scriptures; fathers of the Eastern wing of the
church; to avoid the allegorizing tendency; excelled in different fields; empress
finally banished him; to die in exile; highly placed wealthy parishioners in
Constantinople; insistence on simplicity of life; courteous, affectionate, kindly
nature; great moral earnestness; go hand in hand; scholarly pursuits; monotonous
rambling and desultory style.
3.4. Find synonyms to these words:
sinner
survey
unable
generosity
effort
gentle
valid
sermon
3.5. Answer the teacher’s questions employing the lexical units:
1. Delineate the scholarly strivings of the Eastern and Western parts of
Christianity.
2. What facts about John Chrysostom have you learnt from the text? Can
you add anything?
3. What is Eusebius of Caesarea famous for?
4. Who created the official translation of the Bible that has been used by
the Roman Catholic Church since the Council of Trent? Say a few words about
him.
5. How did Augustine come to the priesthood?
3.6. What was the main “mission” of the Church fathers in Church
History? Express your opinion and prove it. Answer the question in
writing. Use 200 to 250 words in your answer.
[ Unit 3. Christian History ]
[ 87 ]
4. Text «The Russian Orthodox Church. Historical
background in brief»
4.1. Read the text “The Russian Orthodox Church. Historical
background in brief ” and be ready to discuss it.
Russian Orthodox Church. Historical background in brief1
The Russian Orthodox Church is more than one thousand years old. According to tradition, St. Andrew the First Called, while preaching the gospel,
stopped at the Kievan hills to bless the future city of Kiev. The fact that Russia
had among her neighbors a powerful Christian state, the Byzantine Empire,
very much contributed to the spread of Christianity in it. The Slavic peoples of
south eastern Europe had already been blessed with the work of Sts. Cyril and
Methodius Equal to the Apostles, the Enlighteners of the Slavs. In 954 Princess Olga of Kiev was baptized. All this paved the way for the greatest events
in the history of the Russian people, namely, the baptism of Prince Vladimir
and the Baptism of Russia in 988.
In the pre-Tartar period of its history the Russian Church was one of the
metropolitanates of the Patriarchate of Constantinople. The metropolitan at
the head of the Church was appointed by the Patriarchate of Constantinople
from among the Greeks, but in 1051 the Russian-born Metropolitan Hilarion,
one of the most educated men of his time, was installed to the primatial see.
Majestic churches began to be built in the 10th century. Monasteries began to develop in the 11h century. St. Anthony of the Caves brought the traditions of Athonite monasticism to Russia in 1051. He founded the famous
Monastery of the Caves in Kiev which was to become the center of religious
life in Old Russia. Monasteries played a tremendous role in Russia. The greatest service they did to the Russian people, apart from their purely spiritual
work, was that they were major centers of education. In particular, monasteries recorded in their chronicles all the major historical events in the life of the
Russian people. Flourishing in monasteries were icon-painting and literary
1
Russian Orthodox Elders and Spiritual Fathers. [Электронный ресурс]. —
URL: https://www.orthodoxphotos.com/Orthodox_Elders/Russian/ (Дата обращения:
20.08.2020).
[ 88 ]
[ Профессиональный английский язык для теологов ]
art. They were also those who translated into Russian various theological, historical and literary works.
In the 12th century, the period of feudal divisions, the Russian Church
remained the only bearer of the idea of unity of the Russian people, resisting
the centrifugal aspirations and feudal strife among Russian princes. Even the
Tartar invasion, the greatest ever misfortune that struck Russia in the 13th
century, failed to break the Russian Church. The Church managed to survive
as a real force and was the comforter of the people in their plight. It made
a great spiritual, material and moral contribution to the restoration of the political unity of Russia as a guarantee of its future victory over the invaders.
Divided Russian principalities began to unite around Moscow in the
14th century. The Russian Orthodox Church continued to play an important
role in the revival of unified Russia. Outstanding Russian bishops acted as
spiritual guides and assistants to the Princes of Moscow. St. Alexis, the metropolitan of Moscow, (1354–1378) educated Prince Dimitry Donskoy. He, just as
St. Jonas, the metropolitan of Moscow, (1448–1471) later, by the power of his
authority helped the prince of Moscow to put an end to the feudal disharmony
and preserve the unity of the state. St. Sergius of Radonezh, a great ascetic of
the Russian Church, gave his blessing to Prince Dimitry Donskoy to go into
battle with the Mongols at the Kulikovo Field, which mark the beginning of
the liberation of Russia from the invaders.
Monasteries made a great contribution to the preservation of the Russian national self-consciousness and identity during the Tatar yoke and in the
times of Western influences. The 13th century saw the foundation of the Great
Monastery (Lavra) of St. Job of Pochaev. This monastery and its holy abbot
John (Zhelezo) did much to assert Orthodoxy in western Russian lands. Some
180 new monasteries were founded in the period from the 14th to the mid-15th
century in Russia. Among major events in the history of old Russian monasticism was the foundation of the Trinity Monastery by St. Sergius of Radonezh
(c. 1334). It is in this glorious monastery that St. Andrei Rublev developed his
marvelous talent as an iconographer.
Having freed itself from the invaders, the Russian state gathered strength
and so did the Russian Orthodox Church. In 1448, not long before the Byzantine Empire collapsed, the Russian Church became independent from the
Patriarchate of Constantinople. Metropolitan Jonas, installed by the Council
of Russian bishops in 1448, was given the title of Metropolitan of Moscow and
All Russia.
[ Unit 3. Christian History ]
[ 89 ]
The growing might of the Russian state contributed also to the growing authority of the Autocephalous Russian Church. In 1589 Metropolitan Job
of Moscow became the first Russian patriarch. The Eastern patriarchs recognized the Russian patriarch as the fifth in honor.
The beginning of the 17th century proved to be a hard time for Russia. The Poles and Swedes invaded Russia from the west. During the Time of
Troubles, the Russian Church fulfilled its patriotic duty before the people with
honor, as it had done before. Patriarch Hermogenes (1606–1612), an ardent
patriot of Russia who was to be tortured to death by the invaders, was the
spiritual leaders of the people’s militia led by Minin and Pozharsky. The heroic
defense of the St. Sergius Monastery of the Trinity from the Swedes and Poles
between 1608 and 1610 has been inscribed forever in the chronicle of the Russian state and the Russian Church.
In the period after the invaders were driven away from Russia, the Russian Church was engaged in one of the most important of its internal tasks,
namely, introducing corrections into its service books and rites. A great contribution to this was made by Patriarch Nikon, a colorful individual and outstanding church reformer. Some clergymen and lay people did not understand
and did not accept the liturgical reforms introduced by Patriarch Nikon and
refused to obey the church authority. This was how the Old Believers schism
emerged.
The beginning of the 18th century in Russia was marked by radical reforms carried out by Peter I. The reforms did not leave the Russian Church
untouched as after the death of Patriarch Adrian in 1700 Peter I delayed the
election of the new Primate of the Church and established in 1721 a collective supreme administration in the Church known as the Holy and Governing
Synod. The Synod remained the supreme church body in the Russian Church
for almost two centuries.
In the Synodal period of its history from 1721 to 1917, the Russian Church
paid a special attention to the development of religious education and mission
in provinces. Old churches were restored and new churches were built. The beginning of the 19th century was marked by the work of brilliant theologians.
Russian theologians also did much to develop such sciences as history, linguistics and Oriental studies.
The 20th century produced the great models of Russian sanctity, such
as St. Seraphim of Sarov and the spiritual elders (startsy) of the Optina and
Glinsk Hermitages.
[ 90 ]
[ Профессиональный английский язык для теологов ]
Early in the 20th century the Russian Church began preparations for
convening an All-Russian Council. But it was to be convened only after the
1917 Revolution. Among its most important acts was the restoration of the
patriarchal office in the Russian Church. The Council elected Metropolitan
Tikhon of Moscow Patriarch of Moscow and All Russia (1917–1925).
St. Tikhon of Moscow exerted every effort to calm the destructive passions kindled up by the revolution. The Encyclical of the Holy Council issued
on November 11th 1917 says in particular, “Instead of a new social order promised by the false teachers we see a bloody strife among the builders, instead of
peace and brotherhood among the peoples — a confusion of languages and
a bitter hatred among brothers. People who have forgotten God are attacking
one another like hungry wolves… Abandon the senseless and godless dream
of the false teachers who call to realize universal brotherhood through universal strife! Come back to the way of Christ!”
For the Bolsheviks who came to power in 1917 the Russian Orthodox
Church was an ideological enemy a priori, as being an institutional part of
tsarist Russia it resolutely defended the old regime also after the October revolution. This is why so many bishops, thousands of clergymen, monks and
nuns as well as lay people were subjected to repression such as execution and
murder striking in their brutality.
When in 1921 to 1922 the Soviet government demanded that church valuables be confiscated to help the starving population starving as a result of
crop failure in 1921, a fateful conflict erupted between the Church and the new
authorities who decided to use this situation to destroy finally the Church. By
the beginning of World War II the church structure was almost completely destroyed throughout the country. There were only a few bishops who remained
free and who could perform their duties. Some bishops managed to survive
in remote parts or under the disguise of priests. Only a few hundred churches
were opened for services throughout the Soviet Union. Most of the clergy were
either imprisoned in concentration camps, where many of them perished or
hid in catacombs, while thousands of priests changed occupation.
The catastrophic course military strategy at the beginning of World War
II forced Stalin to mobilize all the national resources for defense, including the
Russian Orthodox Church as the people’s moral force. Without delay churches
were opened for services and clergy, including bishops, were released from
prisons. The Russian Church did not limit itself to giving spiritual and moral
support to the motherland in danger. It also rendered material aid by provid-
[ Unit 3. Christian History ]
[ 91 ]
ing funds for all kinds of things, including to army uniforms. Its greatest contribution, however, was expressed in the financing of the St. Dimitry Donskoy
Tank Column and the St. Alexander Nevsky Squadron.
This process, which can be described as a rapprochement between Church
and state in a "patriotic union", culminated in Stalin's receiving on September
4th, 1943 the Patriarchal locum tenens metropolitan Sergius (Stragorodsky)
and metropolitan Alexius (Simansky) and Nicholas (Yarushevich).
Since that historic moment a “thaw” began in relations between the
Church and the state. The Church, however, remained always under state
control and any attempts to spread its work outside its walls were met with
a strong rebuff, including administrative sanctions.
The Russian Orthodox Church found herself in a hard situation during
the so called “Khrushchev thaw”, when thousands of churches throughout the
Soviet Union were closed “for ideological reasons”.
The celebrations devoted to the Millennium of the Baptism of Russia,
which acquired a national importance, gave a fresh impetus to church-state relations and compelled the powers that be to begin a dialogue with the Church,
building these relations on the basis of recognition of the great historical role
it had played in the fortunes of the Motherland and its contribution to the formation of the nation’s moral traditions.
4.2. Find in the text the English equivalents of the following
phrases:
проповедуя Евангелие; Византийская империя; великие события
в истории русского народа; иконопись и литература; несчастье, постигшее Русь; утешение для народа; незадолго до падения Византийской империи; внесение правок в богослужебные книги; миссионерское служение;
церковные ценности; голод; неурожай; концентрационный лагерь; отпустить священнослужителей из тюрем.
4.3. Translate into Russian the phrases and religious terms given
below:
to be tortured to death by the invaders; the heroic defense of St. Sergius
Monastery of the Trinity from the Swedes and Poles; inscribed forever in the
chronicle of the Russian state and the Russian Church; the liturgical reforms introduced by Patriarch Nikon; preparations for convening an All-Russian Council; the destructive passions kindled up by the revolution; abandon the senseless
[ 92 ]
[ Профессиональный английский язык для теологов ]
and godless dream of the false teachers; murder striking in its brutality; building
these relations on the basis of recognition of the great historical role; its contribution to the formation of the nation’s moral traditions.
4.4. Answer the teacher’s questions employing the lexical units:
1. Trace back the main points in the history of the Russian Church.
2. How was the Russian people baptized?
3. What events led the Church to independence?
4. What relations were there between Church and state before the Synodal
period?
5. How did the Synodal period begin? What reasons did Peter the Great
have to reform the Church?
6. What are the main events of the Synodal period?
7. How did it happen that the Church managed to reinstate the Patriarchal
governance?
8. What role did the Church play during the Great Patriotic War?
9. What is the state of church-state relations at present and how would
you describe them?
4.5. Pose a question to each passage under the corresponding
subtitle in writing. Ask your fellow students the questions.
4.6. Summarize the text in 10 to 12 sentences. Do this both in
writing and orally.
4.7. What event in the history of Russia do you believe to be the
main turning point in the spiritual life of the Russian people? Use
300 to 350 words in your story.
5. Text «Современная инквизиция»
5.1. Read the following text.
Современная инквизиция1
Конгрегация доктрины веры — одно из ведомств Римской курии
(или одна из дикастерий Святого престола) — является наследницей
1
Скарамуцци Я. Современная инквизиция. [Электронный ресурс]. — URL:
https://arzamas.academy/materials/271
[ Unit 3. Christian History ]
[ 93 ]
Святой инквизиции, но, конечно, очень сильно от нее отличается. Оба
учреждения являются детищами своего времени. Инквизиция родилась в Средние века, когда Католическая церковь имела огромное политическое влияние, большое папское государство и собственную армию.
В те времена инквизиция была трибуналом, который наказывал еретиков, отлучал от церкви христиан, не выполнявших решений папы, преследовал евреев и имел право применять смертную казнь.
В 1542 году для более эффективной борьбы с лютеранством папа
Павел III преобразовал инквизицию в Верховную священную конгрегацию римской и вселенской инквизиции, а в 1908 году при папе Пие X она
стала называться Верховной священной конгрегацией Святой канцелярии. Ее власть была по-прежнему велика, а функции оставались в первую очередь карательными, но смертную казнь она уже не применяла.
Одной из задач Конгрегации в то время было составление «Индекса запрещенных книг» (Index librorum prohibitorum) — то есть книг, которые
объявлялись опасными во всех католических государствах (в список
включили, например, книги, написанные либеральными католическими
учеными в XIX веке, во времена Рисорджименто, движения за объединение Италии). «Индекс запрещенных книг» был упразднен в 1966 году.
Современная дикастерия была создана папой Павлом VI в 1965 году.
К этому времени Святой престол потерял значительную часть своей политической власти, а II Ватиканский собор 1962–1965 годов обновил католическую церковь — сделал ее более современной, открыл к диалогу
с разными христианскими конфессиями и другими религиями. Сегодня
Конгрегация доктрины веры — главная дикастерия Ватикана, отвечающая за ортодоксальность католической церкви и ее продвижение (но
в менее репрессивной форме, чем это делала Святая инквизиция). Как
сформулировал в 1988 году Иоанн Павел II в Pastor Bonus, она должна
«повсюду в католическом мире продвигать и охранять доктрину веры
и морали; по этой причине все, что любым способом касается вопросов
веры, находится в пределах ее компетенции».
Основное отличие Конгрегации от Святой инквизиции заключается в том, что ее власть — исключительно догматическая — распространяется на католические университеты, монашеские ордена, католических политиков и на случаи отлучения от церкви, а не на все общество, как это было раньше.
[ 94 ]
[ Профессиональный английский язык для теологов ]
Дикастерия имеет три отделения: теологическую комиссию, библейскую комиссию и особую комиссию по трактовке вопросов, касающихся семейной жизни (это своего рода суд последней инстанции). Ее
юрисдикция достаточно широка: она курирует теологическую работу
католических университетов всего мира, и, если возникают сомнения
в чьей-то ортодоксальности, может провести своего рода «процесс» над
подозреваемым теологом и даже наложить на него санкции (это может
быть предупреждение, временный запрет на публикации или временный запрет на преподавание в католическом университете). За время
правления папы Иоанна Павла II и папы Бенедикта XVI (Йозеф Алоиз
Ратцингер) подобным наказаниям были подвергнуты семь богословов.
Интересно, что четверо из них были иезуитами — как и избранный после Ратцингера папа Франциск. Кроме того, Конгрегация высказывает
свое мнение о том, может ли тот или иной подвижник быть причислен
к лику святых, проверяет сообщения о чудесах, решает вопросы о допуске в католическое духовенство людей, перешедших из других конфессий, а также отлучает от церкви или снимает экскоммуникацию. Например, именно Конгрегация доктрины веры приняла решение о том,
каким образом реинтегрировать участников ультраконсервативного
движения Марселя Лефевра — они были отлучены при папе Иоанне
Павле II, а снято отлучение было при Бенедикте XVI.
Еще одна задача Конгрегации — рассмотрение «преступлений против веры, нравственности и таинств». Сюда, помимо прочего, относятся
расследования сексуальных преступлений священников в отношении
несовершеннолетних, поскольку в прошлом подобные злоупотребления
часто случались во время исповедей. Бенедикт XVI постоянно увеличивал роль Конгрегации в расследовании сексуальных преступлений священнослужителей — сначала в качестве префекта Конгрегации доктрины
веры (он занимал этот пост при Иоанне Павле II), а затем и в качестве Римского Папы. Папа Франциск продолжил вести эту линию и еще больше
расширил полномочия Конгрегации в этих вопросах: он разрешил суду
Ватикана открывать уголовные дела против своих сотрудников.
Бенедикт XVI вообще известен своей консервативностью. Когда
он возглавлял Конгрегацию, она вынесла осуждение масонству (и каждому католику, имеющему к нему отношение) и латиноамериканской
теологии освобождения, критиковала легализацию однополых браков,
выступала против рукоположения женщин в священники и признания
[ Unit 3. Christian History ]
[ 95 ]
крещения мормонской церковью, выпустила документ, в котором утверждалось, что спасение возможно только для католиков, и документ,
указывающий политикам-католикам, как следует себя вести, обсуждая
законы, касающиеся таких вопросов, как семейные ценности и аборты.
Будучи кардиналом, Ратцингер пытался преследовать серийного
насильника Марсиаля Масиеля, мексиканского священника и основателя ордена Легионеров Христа. Иоанн Павел II не стал возбуждать против него дело, и Масиель был осужден только после того, как Ратцингер
был избран папой. Но интересно, что были и обратные случаи, когда
Ратцингер, будучи префектом Конгрегации доктрины веры, не стремился осуждать еретических богословов, а Иоанн Павел II решил, что
они все же должны быть наказаны.
Сегодняшний папа Франциск очень ортодоксален. Еще когда он
был архиепископом в Буэнос-Айресе, его обвиняли в излишнем консерватизме. Особенно он выделялся там на фоне теологов освобождения. Но
он епископ, а не богослов, и при этом иезуит. А иезуиты традиционно занимаются тем, что приближают католическую доктрину к жизни людей,
в том числе людей из других культур, равнодушных к Богу и враждебных
Церкви. То есть, главная задача папы Франциска — приближение не католической доктрины, а Церкви к людям, которые в этом нуждаются, даже
если это приводит к возникновению противоречий. Поэтому, с его точки
зрения, Конгрегация доктрины веры, хоть и должна способствовать католической ортодоксии, но без наказания «народа Божьего». По сравнению
с Иоанном Павлом II и Бенедиктом XVI, у Франциска несколько другое
представление о том, что должна представлять собой Конгрегация доктрины веры. Он постоянно напоминает, что «доктринальная конгрегация
Ватикана больше не является верховной».
Конгрегацию доктрины веры сейчас возглавляет немецкий теолог Герхард Людвиг Мюллер. Они с папой очень сильно расходятся во
многих вопросах. Например, папа Франциск созвал два собора, чтобы
решить, следует ли допускать к причастию разведенных и вновь вступивших в брак людей. Сам папа Франциск никогда публично по этому
поводу не высказывался, но он назначил кардинала Вальтера Каспера
представлять его на встрече кардиналов всего мира, а мнение Каспера
на этот счет известно. Он считает, что после покаяния эти люди могут быть допущены к причастию — так же, как в православии. Мюллер же говорит, что это невозможно, потому что в Евангелии сказано,
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[ Профессиональный английский язык для теологов ]
что брак нерасторжим. Это два совершенно разных подхода: более
доктринальный, негибкий подход Мюллера и более мягкий и милосердный подход папы, который говорит, что Церковь должна играть роль
«полевого госпиталя» для «раненых».
5.2. Find in the text the Russian equivalents of the phrases and
religious terms listed below. Make use of the English lexical items
while rendering the text into English:
the Congregation for the Doctrine of the Faith; a large papal state; to excommunicate; to persecute Jews; the death penalty; fight against Lutheranism;
liberal Catholic scientists; to renovate the Catholic Church; to be open to interreligious dialogue; to promote and safeguard the doctrine of faith and morality;
supervise (oversee) the theological work of Catholic Colleges; to canonize; doctrinal examination; to verify the reports of miracles; to condemn heretical theologians; admission of divorced and remarried members of the faithful to Holy
Communion.
5.3. Summarize in words the subject matter of the article as its title
and subtitle convey it.
5.4. Render the article into English.
6. Generalizing assignments to Unit 3
6.1. Translate the following making use of the active vocabulary:
1. Святой Андрей Первозванный благословил будущий город
Киев и таким образом положил начало распространению христианства
на Руси (marked the beginning of…).
2. Известно, что святые равноапостольные Кирилл и Мефодий
были просветителями славян.
3. Считается, что Крещение Руси произошло в 988 году, с этого момента Русь стала православной.
4. Известно, что традиции монашества были привнесены в Россию святым Антонием Печерским, который основал Киево-Печерскую
лавру, которая должна была стать центром религиозной жизни России.
[ Unit 3. Christian History ]
[ 97 ]
С тех пор монастыри играют заметную роль (noticeable) в религиозной
жизни нашей страны
5. В XII веке в период феодальной раздробленности Русская Православная Церковь оставалась единственным оплотом идеи единства
русского народа, сопротивляясь стремлениям к сепаратизму со стороны
русских князей.
6. Русская Православная Церковь всегда вносила вклад в духовную жизнь России, и всегда выполняла просветительскую (educational)
функцию.
7. Святой Сергий Радонежский, схимник Русской Церкви, благословил князя Дмитрия Донского на битву на Куликовом поле, которая
положила начало освобождению России от завоевателей.
8. Считается, что монастыри внесли огромный вклад в сохранение русского национального самосознания во время татарского ига.
9. В 1448 году незадолго до падения Византийской империи Русская Церковь стала независимой от Вселенского Константинопольского
патриархата.
10. Патриарх Гермоген, ревностный патриот России, был духовным лидером народного ополчения под предводительством Минина
и Пожарского.
6.2. Translate the following making use of the active Vocabulary:
1. Празднования тысячелетия Крещения Руси приобрели национальное значение, так как Русская Православная Церковь всегда вносила большой вклад в политическую жизнь страны.
2. Сохранение целостности государства — одна из главных задач
политиков и тех, кто стоит у власти (in power), утверждение православия
на Руси во многом способствовало преодолению феодальной раздробленности и объединению русских княжеств вокруг Москвы в XIV веке.
3. Известно, что традиции Афонского монашества были привнесены в Россию святым Антонием Печерским в 1051 году.
4. Незадолго до падения Византийской империи Русская Православная Церковь стала независимой от Вселенского Константинопольского Патриархата и постепенно превратилась в Русскую автокефальную церковь, духовное руководство которой осуществляется Патриархом Московским и Всея Руси.
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[ Профессиональный английский язык для теологов ]
5. Правда ли, божественная сущность Христа, Троица и непорочное зачатие признаются всеми христианами?
6. Человек может иметь определенные собственные религиозные
убеждения и принимать участие в религиозных церемониях, и в то же
время бороться против ограничения прав других верующих в том, что
касается их вероисповедования (one’s confession (of faith)).
6.3. Talking points.
1. Speak on the problem of renovatioanism (обновленчество). What
were the fundamental ideas of the renovationists? What did they want to
change in the Church? Why did Russian Christians become disappointed in
the Russian Orthodox Church at the beginning of the 20th century?
2. Speak on the problem of spiritual eldership in Orthodoxy. What is
the meaning of this term? What do you know about discussions on this issue?
What is your opinion on this question?
3. Speak on the controversy between the Non-Possessors and Possessors (a dispute between St. Nilus of Sora and Joseph of Volotsk in the fi fteenth
century). Who do you support in this dispute? Why?
6.4. Project.
1. Choose a Russian missionary of the 18th or 19th century and prepare
a small presentation about him.
2. Choose a Russian saint who has influenced the history of the Church
and the Russian state most.
7. Listening Comprehension
7.1. Watch the programme “An Overview of Church History”1,
answer the questions and do the assignments:
1. How do you understand the phrase “East and West meet in Jerusalem”?
2. Why and how were Christians persecuted?
3. Comment upon the phrase of the narrator: “Christians were devoutly
exclusive”.
4. Briefly dwell upon the main periods of Church history.
1
https://www.youtube.com/watch?v=GrdU08JCCgs
[ Unit 3. Christian History ]
[ 99 ]
7.2. Find the Russian equivalents of the following phrases and
words from the video:
to spread smth across the world; the Old Testament; the New Testament;
the Acts (of the Apostles); citizenship; a perspective; the Oriental world; the Occidental world; a convergence point; to permeate culture; commerce; moral decline; decadent; a predecessor to smb; redemption; moral declension; persecution; to be persecuted; paganism; pagans; vices; zealous; immorality; sporadic;
tax system; dissipation; Iron Curtain; to convert smb to smth; a vision; succession; immense; the Byzantine era; medieval; the cutting edge; to be baptized; the
missionary era; papal; to be excommunicated; pilgrimage; to christianize smb;
to preach; a monk; ignominious; the Crusades; infidel.
7.3. Watch the programme “Apostolic Fathers”1, answer the
questions and do the assignments:
1. Give the definition of the concept “Apostolic Fathers”. What role does
it play for the history of the Church?
2. Prove that the early Church was vulnerable.
3. What were the differences between Christians and Romans?
4. Describe the period of the expansion of the early Church.
5. Speak about the Didache, its main principles and its significance in the
history of the Church.
7.4. Find the Russian equivalents of the following phrases and
words from the video:
a bishop; a disciple; a successor; to admonish; a deacon; the resurrection of
Our Lord; worship / to worship; evidence; subtle differences; allegiance to the Messiah; rejection; vulnerable; meekness; indications; gentiles; expansion; heretics; impact on smb/smth; decay; a commandment; idolatrous; obvious; sorcery; perjury.
7.5. Watch the programme “Preview to the Church History
Course”2 and answer the questions:
1. How do you understand the phrase of the narrator: “God has used imperfect men to build His kingdom all the way down through Church history”?
1
2
https://www.youtube.com/watch?v=az4sztb0Tlc
https://www.youtube.com/watch?v=B3bPnopzILs
[ 100 ] [ Профессиональный английский язык для теологов ]
2. Comment upon the quotations from the speech:
a) “If you ever find a perfect Church, don’t join it because you’ll ruin it”.
b) “Using these imperfect vessels God continues to accomplish His purpose”.
7.6. Find the Russian equivalents of the following phrases and
words from the video:
dogmatic; to banish smb; incredibly comforting; to figure smth out; to
encounter persecution; vitally important; tremendous interest in smth; the Spirit
of God; to face warfare; famine and disease; in comparison to smth; to grow in
our wisdom; Church fathers.
7.7. Watch the programme “History vs. Henry VIII”1 and answer
the questions:
1. Summarize what the video tells us about Henry VIII.
2. Show that Henry VIII was:
a) a devout believer who broke with the Church;
b) a powerful king who brought stability to the throne but used it to
promote his own glory;
c) a charismatic reformer;
d) a bullying tyrant.
3. How do you understand the phrase: “Henry VIII embodied all the
contradictions of monarchy on the verge of the modern era”?
7.8. Find the Russian equivalents of the following phrases and
words from the video:
the course of history; a charismatic reformer; a tyrant; to strengthen smth;
alliance; an heir; to ensure stability; to uproot religious foundations; corrupt
establishment; to preserve religious traditions; to enrich the Crown; under smb’s
control; disloyalty; to execute smb; to be accused of smth; approval / disapproval;
a stable succession; to confess; an imposing warrior; foreign / domestic policy;
constant inflation; population; the Industrial revolution; a devout believer;
contradictions.
1
https://www.ted.com/talks/mark_robinson_and_alex_gendler_history_vs_henry_
viii/transcript
UNIT 4.
THE GREAT FEASTS OF
CHRISTIANITY. THE TWELVE
GREAT FEASTS
UNIT 4.
THE GREAT FEASTS OF CHRISTIANITY. THE
TWELVE GREAT FEASTS
1. Аctive Vocabulary. Vocabulary Practice
1.1. Аctive Vocabulary
Learn the following lexical items and set expressions:
1. the Twelve Great Feasts — Великие двунадесятые
праздники
the Nativity of our Lord and Savior Jesus Christ — Рождество Христово
the Exaltation of the Cross — Воздвижение Креста
the Entrance of the Theotokos / Mother of God into the
temple — Введение Богородицы во храм
Theophany — Богоявление
the Meeting of Our Lord in the Temple — Сретение Господне
the Annunciation of the Blessed Mother of God — Благовещение Пресвятой Богородицы
the Transfiguration of the Lord — Преображение Господне
the Dormition of the Mother of God — Успение Пресвятой Богородицы
Palm Sunday — Вербное воскресенье (the Entrance of
Our Lord into Jerusalem — Вход Господень в Иерусалим)
the Ascension of our Lord and Savior Jesus Christ —
Вознесение Господа нашего Иисуса Христа
Pentecost — Пятидесятница (the Descent of the Holy
Spirit — Сошествие Святого Духа)
2. Easter / Pascha — Пасха
at Easter — на Пасху
Easter fell on the 29th of March — Пасха пришлась на
29 марта
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[ 104 ] [ Профессиональный английский язык для теологов ]
the ninth day after Easter / ‘Radonitsa’ — Радоница
Easter cake — Пасхальный кулич
Easter egg — Пасхальное яйцо
Easter eve / Great and Holy Saturday — Канун Пасхи, Великая суббота, Страстная суббота
Easter / Bright Monday — Светлый Понедельник
Easter service — Пасхальная служба.
3. a troparion — тропарь
the troparion of the Resurrection — Воскресный тропарь
troparion tone 4 — тропарь, глас 4.
4. Theotokos (Theotocos) / Mother of God — Богоматерь, Богородица
the Virgin Mary — Дева Мария
the Immaculate / Undefiled — Пренепорочная
the Mother of God — Матерь Божья.
5. to reign over smth — царствовать над ч-то
Good reigns over evil — Добро выше зла, добро царствует над злом.
6. the Most High — Всевышний.
7. to overshadow smb — осенить к-л.
8. Behold! — Послушай (И вот).
And God saw every thing that he had made, and, behold, it was very
good — И увидел Бог все, что Он создал, и вот, хорошо весьма.
9. to depart (from smb) — покинуть к-то
the departed — усопший
newly-departed — нопопреставленный.
10. to be confused with/by smth — быть смущенным ч-л;
11. angelic/angelical — ангельский
the angelic hosts — Небесные Силы бесплотные (ангелы)
angelic patience — долготерпение
angelic vestment — ангельское облачение.
12. John the Baptist — Иоанн Креститель
John the Forerunner — Иоанн Предтеча.
13. blessed is the fruit of your womb — благословен плод чрева твоего;
14. to magnify the Lord — величать, возвеличивать Бога
“My soul magnifies the Lord and my spirit rejoices in God, my Saviour.” —
«Величит душа моя Господа и возрадовался дух мой о Боге Спасе Моем».
15. freedom of obedience — свобода послушания, покорности
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 105 ]
16. freedom of cooperation — свобода сотрудничества
17. to restore smth — восстанавливать, реставрировать ч-л.
18. hypostasis — ипостась
hypostases — ипостаси (мн.ч.)
three hypostases in one ousia — «Бог един в трех ипостасях-лицах
в одном существе»
hypostatic — ипостасный
hypostatic union — ипостасное единство
19. a cherub — cherubim (cherubs) — херувим — херувимы
cherubic / cherubical — херувимский
20. a seraph — seraphim (seraphs) — серафим — серафимы
a six-winged seraph — шестикрылый серафим
seraphic/seraphical — серафический
21. God the Word — Бог — Слово
22. to repent (of one’s sins) — покаяться / каяться / раскаяться в грехах; to repent for smth — принести покаяние за что-то
23. to confess one’s sins — исповедоваться в грехах
to confess smth to smd — повиниться в ч-л
to die unrepentant — умереть без покаяния (исповеди)
a penitent — исповедующийся, кающийся
confession — покаяние, исповедь
to listen to smbd’s confession — исповедовать к-л
confession brings deliverance — исповедь приносит избавление
24. a sacrament / mystery — таинство
the administration of a sacrament — отправление таинства
the sacrament of baptism, of confession — таинство крещения, исповеди;
25. the manifestation of God — явление Господа
26. the faithful — верные, правоверные, паства
the faithful / flock of the Russian Church — паства Русской церкви
27. infirmity — немощь
God took our infirmities and carried away our diseases. — Господь забрал нашу немощь и болезни.
28. the righteous (pl.) — праведные
29. the lost — заблудшие
30. a prophet — пророк, предсказатель
a prophetess — предсказательница, провидица
[ 106 ] [ Профессиональный английский язык для теологов ]
the prophetess Anna — пророчица Анна
31. to be advanced in years — быть преклонного возраста
32. to increase in wisdom — наполняться премудрости
33. to await smth — ожидать ч-л (что должно случаться)
long-awaited light — долгожданный свет
34. unspeakably good — невыразимо хороший
35. to transfigure smth into smth — преобразить ч-л во ч-л
the Transfiguration of our Lord God and Saviour Jesus Christ — Преображение Господа Бога и Спаса нашего Иисуса Христа
Преображение Господне (the Transfiguration of the Lord).
36. to atone a sin — искупать грех
to atone for one’s sins by prayer — замаливать грехи
the atoning / redemptive death of Christ — искупительная смерть
Христа
37. to be strengthened in one’s faith — быть укрепленным (укрепиться) в своей вере (to strengthen smth)
38. courage — мужество
to exercise courage — проявлять мужество
courageous — мужественный
39. holiness — святость
40. to announce — объявлять, возвещать
41. prayer — молитва
to pray for smth / smb — молиться о чем-то / ком-то
God answers our prayers — Бог слышит (и воздаст нам за) наши молитвы
God will accept your prayer — твоя молитва будет услышана
unceasing prayer — непрестанная молитва
to pray / to say prayers — молиться
42. Intercessor — заступник, покровитель
to intercede for people — заступаться, ходатайствовать за людей
intercession — заступничество, ходатайство, предстательство, покров
the Intercession of the Mother of God — Покров Божией Матери
43. the Tree of Life — древо жизни
44. a pagan / heathen — язычник
pagan / heathen — языческий
paganism — язычество
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 107 ]
to paganise — обращать в язычество
45. zealous — ревностный, усердный
zealous prayers — усердные молитвы
zeal — радение, усердие
46. Golgotha / Calvary — Голгофа
the hill of Golgotha / Calvary — гора Голгофа
Golgotha, which means ‘the place of the skull’. — Голгофа, что значит
«Лобное место».
47. the Savour — Спаситель
48. to sacrifice — совершать жертвоприношение, приносить жертву
to sacrifice to the pagan gods — совершать жертвоприношение языческим богам
sacrifice (c, u) — жертва, жертвоприношение, воздаяние
Christ’s saving sacrifice — спасительная жертва Христа
His redeeming sacrifice — Его искупительная жертва
self-sacrifice — самопожертвование
49. to consecrate — освятить, освящать, святить
to consecrate a church — освятить церковь
to canonize / the number among the saints — причислить к лику святых
50. the Church of the Holy Sepulchre — Церковь Гроба Господня
51. to give a vow — дать обет
to fulfil a vow — исполнить обет
52. St. John Chrysostom — Св. Иоанн Златоуст
53. to foretell — предвозвестить, предсказать, предрекать
54. to worship — боготворить, преклоняться, благоговеть, обожествлять, поклонятьсяto
worship the golden calf — поклоняться золотому тельцу
to worship idols — поклоняться идолам
worship — поклонение, почитание
divine worship — богопочитание
forms of worship — религиозные обряды
worship of idols — идолопоклонство
55. to rejoice — возрадоваться
56. to praise God — восхвалять, славить Бога
to praise in psalms — прославлять псалмопением
praise the Lord! — восславим Бога! Хвала Богу!
[ 108 ] [ Профессиональный английский язык для теологов ]
57. lamentation — оплакивание, плач
the Lamentations of Jeremiah — Плач Иеремии
58. wilderness — пустыня
the voice of one crying in the wilderness — глас вопиющего в пустыне
59. to fulfil all righteousness — исполнить всякую правду
60. consolation — утешение
strong consolation — твердое утешение
61. expectation — ожидание
the expectation of the meeting with the Lord — ожидание встречи
с Господом
62. Redemption — искупление, спасение души, вечное блаженство;
redemptional — искупительный
the Redeemer — Искупитель, Спаситель
the redemption of the human race — спасение людей
to redeem — спасать путем искупления грехов, искупать грехи
to redeem oneself — искупать грех
63. Obedience — послушание, повиновение
to obey smb — повиноваться
64. Humility — смирение, кроткость
humble — смиренный, кроткий
meek — кроткий
65. to raise smb from the dead — воскресить кого-то
the raising of Lazarus — воскрешение Лазаря
66. scribes — книжники
67. chief priests — первосвященники
68. Pharisees — фарисеи
69. Sadducees — саддукеи
70. to dedicate — посвятить, освятить, освящать.
1.2. Open the brackets making use of the following lexical item in
the corresponding grammatical form:
a) They (to praise God) for one hour, when the priest arrived.
b) This church (to consecrate) two years ago.
c) If he hadn’t believed their speech, he (to paganise) then.
d) The archangel Gabriel (to announce) the Virgin Mary that she would
conceive in her womb.
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 109 ]
e) Every believer knows that Jesus Christ came (to fulfil all righteousness).
f) Before they were converted to Christianity, they (to sacrifice to the
pagan gods).
g) Mary’s parents (to give a vow) that if a child was born, he would (to
dedicate) to the service of God.
h) This believer (to confess one’s sins) when the priest interrupted him.
i) Every Sunday they gather in this temple and (to magnify the Lord).
j) Every devout believer is sure that good (to reign over smth) evil.
1.3. Paraphrase or explain the following in English, making use of
the active vocabulary:
a) In Christian tradition, Mount Tabor is the site of the Transfiguration
of Jesus.
b) John the Baptist is revered as a major religious figure in Christianity
and is called a prophet.
c) Righteous people believe that healing sins is part of God’s love for
them.
d) It is important for devout Christians to repent of their sins regularly.
e) The doctrine of sin is central in Christianity, since its basic message is
about redemption in Christ.
f) Jesus Christ increased in wisdom and people can follow His example
in order to achieve salvation.
g) The prophetess Anna was a woman advanced in years who prophesied
about Jesus at the Temple of Jerusalem.
h) It is important to magnify the Lord in our lives, to honour Him the
way He deserves to be honoured, to give Him the rightful place in our lives.
i) According to the Christian tradition, the pious Simeon lived three
hundred years, awaiting the birth of the Saviour.
j) We celebrate Christ’s triumphal entrance into Jerusalem six days before He was betrayed to suffer and die on the Cross.
[ 110 ] [ Профессиональный английский язык для теологов ]
1.4. Check the translation with the key, work in pairs:
1. Рождение Пресвятой Богородицы не
было случайным событием, поскольку
ей была отведена важная роль в осуществлении Божественного плана спасения людей.
1. The birth of the Most Holy Mother of
God was not an accidental event, since
she was assigned an important role in the
implementation of the Divine plan for the
salvation of people.
2. Обретение Креста произошло в цар- 2. The acquisition of the Cross took place
ствование святого равноапостольного during the reign of the Holy Equal-to-theимператора Константина Великого.
Apostles Emperor Constantine the Great.
3. Родители Богородицы святой Иоаким и святая Анна, исполняя обет
посвятить своего ребёнка Богу, в трёхлетнем возрасте привели свою дочь
Марию в храм.
3. The parents of the Mother of God, St.
Joachim and St. Anna, fulfiling the vow to
dedicate their child to God, brought their
daughter Mary to the temple at the age of
three.
4. После рождения Иисуса ему приш- 4. After Jesus was born, the shepherds
ли поклониться пастухи, извещённые came to worship Him, notified of this
об этом событии явлением ангела.
event by the appearance of an angel.
5. Когда Иоанн Предтеча крестил Ии- 5. When John the Forerunner baptized
суса Христа, всенародно было засви- Jesus Christ, the messianic destiny of
детельствовано мессианское предна- Christ was publicly witnessed.
значение Христа.
6. Известно, что Симеон был человек 6. Simeon is known to have been
праведный и благочестивый.
a righteous and pious man.
7. Евангелист Лука сообщает, что в шестой месяц после зачатия праведной
Елизаветой архангел Гавриил был послан Богом в Назарет к Деве Марии
с вестью о грядущем рождении от неё
Спасителя.
7. The evangelist Luke reports that in the
sixth month after the conception of the
righteous Elizabeth, the archangel Gabriel
was sent by God to Nazareth to the Virgin
Mary with the news of the coming birth
of the Saviour.
8. В Евангелии сказано, что Иисус въехал в Иерусалим на осле, а люди встречали Его, полагая на дорогу одежду
и пальмовые ветви с восклицаниями
«Осанна в вышних!»
8. It is said in the Gospel that Jesus rode
into Jerusalem on a donkey, and people
greeted Him, spreading clothes and
palm branches on the road, exclaiming
“Hosanna in the highest!”
9. Предсказание о предстоящем Воз- 9. The prediction of the coming Ascension
несении было дано Иисусом Христом was given by Jesus Christ to his disciples
своим ученикам задолго до своей long before His death on the cross.
смерти на кресте.
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 111 ]
10. Сошествие Святого Духа на апо- 10. The descent of the Holy Spirit on
столов в день Пятидесятницы описано the apostles on the day of Pentecost is
в Деяниях святых апостолов.
described in the Acts of the Holy Apostles.
11. Явление Божественного величия
и славы Иисуса Христа перед тремя
ближайшими учениками во время
молитвы на горе называется Преображением Господним и описывается
в Евангелиях.
11. The manifestation of the Divine
majesty and glory of Jesus Christ in
front of the three closest disciples during
the prayer on Mount Tabor is called
the Transfiguration of the Lord and is
described in the Gospels.
12. Согласно церковному преданию,
апостолы, проповедовавшие в различных странах, чудесным образом
собрались в Иерусалиме, чтобы совершить погребение Девы Марии.
12. According to the church tradition, the
apostles who were preaching in various
countries miraculously gathered in
Jerusalem to bury the Virgin Mary.
1.5. Speaking:
1. What spiritual meaning do the Twelve Great Feasts have? Why are
they important for believers?
2. Have you ever attended a liturgy in commemoration of one of the
Great Feasts? Share your experience.
3. How do you understand the phrase “He gave Himself as a ransom for
all” (1 Tim. 2:5)
4. Can we see people in the modern world who are examples of selfsacrifice for the sake of Christ?
5. Consider the opinion that baptism is a sign of the liberation of the
human race from evil.
[ 112 ] [ Профессиональный английский язык для теологов ]
2. Text «Great Feasts of the Fixed Cycle. Part 1»
2.1. Read the text “Great Feasts of the Fixed Cycle. Part 1” and be
ready to discuss it:
Great Feasts of the Fixed Cycle. Part 1
The Nativity of the Most-Holy Theotokos / Mother of God
(September 8 (21))
The first Great Feast to fall in the Church Year is the Nativity of the MostHoly Mother of God. It is entirely fitting that at the beginning of the new religious year all Orthodox Christians should come before the highest example
of human holiness that the Orthodox Church holds precious and venerates,
which is that of Mary the Mother of God. This day is seen as one of universal
joy, for on this day where the Old and New Covenants meet there was born
the Most Blessed Virgin, pre-ordained from the ages by Divine Providence to
serve the mystical Incarnation of God the Word.
Joachim and Anna, the parents of the Most Holy Mother of God had no
children, and all their life they grieved about this, especially since they were
now in old age. Scorn and mockery was their lot, for at that time childlessness
was reckoned as a shame. But they never murmured and only ever more fervently beseeched God, humbly trusting in His Will.
The prayers of the saintly couple were heard. The angel Gabriel came to
them and announced that a daughter would be born to them, whom the whole
human race would call blessed. At the command of the heavenly messenger,
Joachim and Anna returned to Jerusalem where, according to the promise of
God, a daughter was born to them, whom they named Mary.
This child, the Most Holy Virgin Mary, pure and virtuous, surpassed not
only all men, but even the angels, being manifested as the Living Temple, the
Heavenly Gate, ushering in Christ to the world for the salvation of our souls.
The Nativity of the Mother of God heralded the approaching time when the
great and comforting promise of God concerning the salvation of the human
race from the slavery of the devil was to be accomplished. The Mother of the
first born of all creation was revealed to all of us as a merciful intercessor to
whom we perpetually run for help in all things.
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 113 ]
The Universal Exaltation of the Life-Creating Cross
(September 14 (27))
Not long after the Nativity of the Most Holy Mother of God, the Church
celebrates the Exaltation of the Most Precious Cross of the Lord. The Saviour
Himself had spoken of His death on the cross, saying: “As Moses lifted up the
serpent in the wilderness, so must the Son of man be lifted up, that whoever
believes in Him may have eternal life. For God so loved the world that He gave
His only Son, that whoever believes in Him should not perish but have eternal life” (Jn 3:14–16). This was accomplished on Good Friday when the Lord
was crucified under Pontius Pilate, suffered and was buried, as the Creed proclaims. And just before He died, He proclaimed “It is finished!” (Jn 19:30)
Indeed, the Nativity of the Mother of God was seen as the beginning
of our salvation, and the cross is seen as the culmination of our salvation. By
Christ’s death on it, our salvation was accomplished. Mary is also closely associated with the cross, for she was the mystical paradise in whom the Tree of
Life sprouted; this Tree of Life, Christ our Saviour, then planted on earth the
“life-creating Tree of the Cross” (from the office of the feast). And as He suffered and died on the Life-giving Tree of the Cross, so too we are called upon
to take up our own cross on our shoulders and to die daily for the sake of Him
Who died for us.
The feast itself came about because of certain historical events. After the
voluntary suffering and death on the Cross of the Lord, the sacred place of
His suffering was scorned by the pagans. When the Roman Emperor Titus, in
70 A.D. conquered Jerusalem, he destroyed the city and leveled the Temple on
Mount Moriah, not leaving even a single, as had been foretold by the Saviour
in a dialogue with His disciples (Mark 13:1–2).
The emperor Hadrian (117–138), a backward, zealous pagan, constructed
in place of the Jerusalem destroyed by Titus a new city, which he named Aelia
Capitolina. Further, it was forbidden for this city to be called by its previous
name of Jerusalem. He commanded that the Holy Sepulchre of the Lord be
covered with earth and stones, raising upon it an idol. On Golgotha, where the
Saviour was crucified, in 119 he erected a temple dedicated to the goddess Venus. Sacrifices were offered before the statue and pagan rites were celebrated,
accompanied by prostitution. In Bethlehem, in the place where the Saviour
had been born of the Most Pure Virgin, the impious ruler erected an idol to
Adonis. All of this he did intending that the people completely forget about
[ 114 ] [ Профессиональный английский язык для теологов ]
Christ the Saviour and no more recollect the place where He lived, taught, suffered and arose with glory.
When Constantine the Great, Equal-to-the-Apostles (306–337), ascended the throne (being the first of the Roman emperors to recognize Christianity), he, together with his pious mother, empress Helena, decided to restore
the city of Jerusalem, and in the place of the suffering and resurrection of the
Lord Jesus Christ to erect a new church, to cleanse all of the places connected
with the memory of Jesus from the pagan cult, and again to consecrate all of
them. The Orthodox empress Helena left for Jerusalem with a great quantity of
gold, and the emperor sent a letter to Patriarch Macarius I (313–323) in which
he asked for aid in the holy task of restoring the Christian holy places.
Having arrived in Jerusalem, the pious empress destroyed all the idols
and cleansed the city of pagan cult objects consecrating the defiled places. She
burned with the desire to raise up the Cross of Our Lord Jesus Christ; and so
she commanded that digging proceed at the place where the Temple of Venus
had stood. There the covered Sepulchre of the Lord was discovered, as well as
the place of execution, not far from which were found three crosses and four
nails, as well as the sign board which had been nailed over His head.
In order to determine which of the three crosses belonged to the Saviour, Patriarch Macarius ordered that the crosses, in turn, be placed on a dead
person who had been brought to the burial place. When the cross of Christ
touched the dead one, he immediately came to life. With great joy, the Orthodox empress and the patriarch together lifted up the Life-Creating Cross and
showed it to all the people standing by. Later, the Church of the Holy Sepulchre was constructed on the site, enclosing within its walls the place of the
crucifixion of the Saviour, as well as His tomb, and a feast was instituted for
14th Septembe, commemorating the glorious Exaltation of the Cross1.
2.2. Pose questions on the text in writing. Ask your fellow students
the questions.
2.3. Translate into Russian the phrases and religious terms given
below:
1
The Twelve Great Feasts http://orthodoxchristianed.com/ (Режим доступа: http://
orthodoxchristianed.com/pdfs/about/Feasts-The%20Twelve%20Great%20Feasts.pdf).
Дата обращения: 24.07.2020
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 115 ]
a feast; holiness; to venerate smth; righteous; a descendant; to murmur;
God’s will; a sacrifice to God; a sinner; to fast; a prayer; to announce; to crucify; to suffer from smth; to bury; salvation; a pagan; zealous; to erect a temple;
pious; to consecrate.
2.4. Using the text and special dictionaries find the English
equivalents of the following phrases:
зачать; спасение; Дева Мария; Богородица; Иоаким; Анна; праведные родители; Воздвижение честнаго и животворящего Креста Господня; Голгофа; Крестный путь.
2.5. Answer the teacher’s questions employing the lexical units:
1. Describe the events that happened before the Nativity of the Mother of
God.
2. Characterize the parents of the Mother of God.
3. Speak about the role of the Mother of God in Christianity. Why do
believers venerate her?
4. Why is the symbol of the Cross so important in Christianity? Why do
believers venerate it?
5. Briefly describe the historical events connected with the feast of the
Exaltation of the Cross. Dwell upon their importance for believers.
2.6 Match the words and their definitions. Make up examples with
the given words:
1. holiness
a. showing great energy and enthusiasm for smth
2. salvation
b. to complain about something but not openly
3. zealous
c. the quality of being holy
4. pious
d. to eat little or no food for a period of time, especially for
religious or health reasons
5. to fast
e. the state of being saved from the power of evil
6. to murmur
f. having or showing a deep respect for God and religion
2.7 Summarize the text in 10 to 12 sentences. Do this both in
writing and orally.
[ 116 ] [ Профессиональный английский язык для теологов ]
3. Text «Great Feasts of the Fixed Cycle. Part 2»
3.1. Read the text and be ready to discuss it.
Great Feasts of the Fixed Cycle. Part 2
The Entrance of the Mother of God into the Temple (November 21
(December 4))
Soon after the beginning of the Nativity Fast, the Orthodox Church celebrates the Feast of the Entrance of the Most Holy Mother of God into the
Temple.
According to the tradition of the Church, the Entrance into the Temple
took place in the following manner: the parents of the Virgin, Joachim and
Anna, when praying for the end to their barrenness, gave a vow that if a child
was born, it would be dedicated to the service of God. Thus, when the Most
Holy Virgin was three years old, her holy parents resolved to fulfil their vow.
Having gathered relatives and acquaintances, clothing the Most Pure
Mary in bright garments, singing sacred hymns and carrying lit candles in
their hands, they led her to the Jerusalem Temple. There the young maiden
was met by the high priest with a multitude of priests. Leading up into the
Temple were fifteen high steps, and the child Mary, it seems, was not able on
her own to ascend these steps. But, as soon as she was put on the first step,
being strengthened by the power of God, she quickly climbed the remaining
steps to the top.
The righteous Joachim and Anna, having delivered the child voluntarily
to the Heavenly Father, returned home; the Most Blessed Mary remained in
the rooms for virgins which were found at the Temple. Around the Temple, according to the witness of Holy Scripture (e.g., Luke 2:37), as well as that of the
historian Josephus Flavius, there were many rooms in which remained those
dedicated to the service of God.
The Nativity of Our Lord God and Saviour Jesus Christ
(December 25 (January 7))
In the earliest days of Christianity, the feast of the Nativity of Christ was
not generally celebrated in the Church. First mention of the feast is made by
Clement of Alexandria, who states that certain Egyptians commemorated the
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 117 ]
birth of Christ on May 20th. The Apostolic Constitutions of the first half of the
4th Century set forth that January 6th should be celebrated as both the feast
of the Nativity and the Epiphany. St. Gregory of Nyssa in 380 wrote that the
faithful of Cappadocia celebrated the Nativity on December 25th. The Feast
was not celebrated in Jerusalem until the VI Century, while St. John Chrysostom introduced it at Antioch in 386 and at Constantinople sometime between
398 and 402.
As the hymns of Christmas proclaim, Our Saviour, the Dayspring from
the East, has visited us from on high: “And we who were in darkness and
shadow have found the Truth. For the Lord is born of the Virgin”. And as the
Prophet Isaiah foretold many centuries before, and as the Church proclaims
at the Great Compline during the All-Night Vigil for the Nativity of Christ,
“Understand all ye nations, and submit yourselves, for God is with us!”
Now when Jesus was born in Bethlehem of Judea in the days of Herod
the king, behold, the three wise men from the East came to Jerusalem, saying,
“Where is He Who has been born king of the Jews? For we have seen His star in
the East, and have come to worship Him”. When Herod the king heard this, he
was troubled, and all Jerusalem with him; and assembling all the chief priests
and scribes of the people, he inquired of them where the Christ was to be born.
They told him, “In Bethlehem of Judea; for so it is written by the prophet: And
you, O Bethlehem, in the land of Judah, are by no means least among the
rulers of Judah; for from you shall come a ruler who will govern My people
Israel”. Then Herod summoned the wise men secretly and ascertained from
them what time the star appeared; and he sent them to Bethlehem, saying,
“Go and search diligently for the Child, and when you have found Him bring
me word, that I too may come and worship Him”. When they had heard the
king they went their way; and lo, the star which they had seen in the East went
before them, till it came to rest over the place where the Child was. When they
saw the star, they rejoiced exceedingly with great joy; and going into the house
they saw the Child with Mary His mother, and they fell down and worshipped
Him. Then, opening their treasures, they offered Him gifts, gold and frankincense and myrrh. And being warned in a dream not to return to Herod, they
departed to their own country by another way (Matt. 2:1–12).
And in that region there were shepherds out in the fields, keeping watch
over their flock by night. And an angel of the Lord appeared to them, and the
glory of the Lord shone around them, and they were filled with fear. And the
angel said to them, “Be not afraid; for behold, I bring you good news of a great
[ 118 ] [ Профессиональный английский язык для теологов ]
joy which will come to all the people; for to you is born this day in the city of
David a Saviour, Who is Christ the Lord. And this will be a sign for you: you
will find a babe wrapped in swaddling cloths and lying in a manger”. And suddenly there was with the angel a multitude of the heavenly host praising God
and saying, “Glory to God in the highest, and on earth peace, good will among
men.” (Luke 2:8–14)
When the angels went away from them into heaven, the shepherds said
to one another, “Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us”. And they went with haste, and
found Mary and Joseph, and the Babe lying in a manger. And when they saw it
they made known the saying which had been told them concerning this Child;
and all who heard it wondered at what the shepherds told them. But Mary kept
all these things, pondering them in her heart. And the shepherds returned,
glorifying and praising God for all they had heard and seen, as it had been told
them (Luke 2:15–20).
Now when the wise men and shepherds had departed, behold, an angel
of the Lord appeared to Joseph in a dream and said, “Rise, take the Child and
His mother, and flee to Egypt, and remain there till I tell you; for Herod is
about to search for the child, to destroy Him”. And he rose and took the Child
and His mother by night, and departed to Egypt, and remained there until the
death of Herod. This was to fulfil what the Lord had spoken by the prophet,
“Out of Egypt have I called My son”. Then Herod, when he saw that he had
been tricked by the wise men, was in a furious rage, and he sent and killed all
the male children in Bethlehem and in all that region who were two years old
or under, according to the time which he had ascertained from the wise men.
Then was fulfilled what was spoken by the prophet Jeremiah: “A voice was
heard in Ramah, wailing and loud lamentation, Rachel weeping for her children; she refused to be consoled, because they were no more”. (Matt. 2:13–18)1
3.2 Pose questions to the text in writing. Ask your fellow students
the questions.
3.3 Translate into Russian the phrases and religious terms given
below:
1
The Twelve Great Feasts http://orthodoxchristianed.com/ (Режим доступа: http://
orthodoxchristianed.com/pdfs/about/Feasts-The%20Twelve%20Great%20Feasts.pdf).
Дата обращения: 24.07.2020
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 119 ]
to celebrate smth; to give a vow; garments; to be strengthened by the
power of God; righteous; to commemorate smth; faithful; the three wise men;
worship; scribes; chief priests; shepherds; glory; a manger; behold; a prophet.
3.4. Using the text and special dictionaries find the English
equivalents of the following phrases:
исполнить обет; первосвященник Захарий; храм Господень; лестница; благочестие; молитва; возрастать в любви к Богу; Рождественский
пост; волхвы; Вифлеем; дары (золото; ладан; смирна); поклониться; пастухи; чудесная звезда.
3.5. Answer the teacher’s questions employing the lexical units:
1. Describe the process of the Entrance of the Mother of God into the Temple and what then ensued. What role did her parents play in this process?
2. Dwell upon the historical events connected with the event of the Nativity of Jesus Christ. Why are they significant for an understanding of the meaning
of this feast?
3. Study the particular verses in the Gospel where the event of the Nativity
is described. Compare and contrast these verses.
3.6. Match the words and their definitions. Make up examples with
the given words:
1. faithful
a. a person sent by God to teach the people and give
them messages from God
2. righteous
b. a word used for calling attention
3. glory
c. morally right and good
4. behold
d. praise and worship of God
5. a prophet
e. people who believe in a religion
3.7. Summarize the text in 10 to 12 sentences. Do this both in
writing and orally.
[ 120 ] [ Профессиональный английский язык для теологов ]
4. Text «Great Feasts of the Fixed Cycle. Part 3»
4.1 Read the text and be ready to discuss it.
Great Feasts of the Fixed Cycle. Part 3
The Theophany of Our Lord God and Saviour Jesus Christ
(January 6 (19))
The Feast of the Theophany (or Epiphany) of Our Lord Jesus Christ is
celebrated on January 6th. After Easter and Pentecost, this is the greatest feast
of the Orthodox Church, predating even the Nativity of Christ in importance.
Here Our Lord Jesus Christ is baptized by John in the waters of the Jordan, this
being the first public manifestation of God the Incarnate Word to the world.
Holy Scripture tells us: In those days came John the Baptist, preaching in the wilderness of Judea, Repent, for the kingdom of heaven is at hand.
For this is he who was spoken of by the prophet Isaiah when he said, “The
voice of one crying in the wilderness: Prepare the way of the Lord, make His
paths straight”. Now John wore a garment of camel's hair, and a leather girdle
around his waist; and his food was locusts and wild honey. Then went out to
him Jerusalem and all Judea and all the region about the Jordan, and they were
baptized by him in the river Jordan, confessing their sins.
The next day he saw Jesus coming toward him, and said, “Behold, the
Lamb of God, Who takes away the sin of the world! This is He of Whom
I said, 'After me comes a man Who ranks before me, for He was before me'”.
(Jn 1:28–30) Then Jesus came to John, to be baptized by him. John would have
prevented Him, saying, “I need to be baptized by You, and do You come to
me?” But Jesus answered him, “Let it be so now; for thus it is fitting for us to
fulfil all righteousness”. Then he consented. And when Jesus was baptized, He
went up immediately from the water, and behold, the heavens were opened
and He was the Spirit of God descending like a dove, and alighting on Him;
and lo, a voice from heaven, saying, “This is My beloved Son, with Whom I am
well pleased”. (Matt. 3:13–17)
And John bore witness, “I saw the Spirit descend as a dove from heaven,
and it remained on Him. I myself did not know Him; but He Who sent me to
baptize with water said to me, He on Whom you see the Spirit descend and remain, this is He Who baptizes with the Holy Spirit. And I have seen and have
borne witness that this is the Son of God”. (Jn 1:32–34)
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 121 ]
In commemoration of this event, the Church, on January 5 on the eve of
Theophany, performs the Blessing of Waters in the church itself, and on January 6th, the day of the feast itself, the Blessing of Waters is performed at a site
prepared outside the church (preferably a river or lake).
The Meeting of Our Lord Jesus Christ in the Temple (February 2 (15))
The Creator of the Law, in fulfilment of the Law, was brought to the
Temple and presented to the Lord, for the external aspect of this great event
in the Gospel narrative was in conformity with the rules laid down in the Old
Testament.
And so Mary and Joseph came after forty days of purification to the
Temple to offer a sacrifice according to what is said in the law of the Lord,
a pair of turtledoves, or two young pigeons (Lk 2:24).
Now there was a man in Jerusalem, whose name was Simeon, and this
man was righteous and devout, looking for the consolation of Israel, and the
Holy Spirit was upon him and it had been revealed to him by the Holy Spirit
that he should not see death before he had seen the Lord’s Christ. And inspired
by the Spirit he came into the temple; and when the parents brought in the
child Jesus, to do for Him according to the custom of the Law, he took Him
up in his arms and blessed God and said, “Lord, now lettest Thou Thy servant
depart in peace, according to Thy word”. (Lk 2:25–29)
This was the crossroads between the Old Testament and the New Testament. St. Simeon symbolizes the departing Old Testament, exemplified by
men of righteousness and prophets who, in spite of all their doubts and searching, held steadfast in faith to the promised salvation that had been foretold.
The righteous Simeon took Him up in his arms, and the Old and New Testaments stood together: the Old, departing, held in its arms and blessed the
New. This was unity and continuity, a direct link and a development; the Law
and the promised manifestation of the grace of God as His Only-Begotten
Son, the Redeemer.
To Simeon the God-Receiver was granted more than had been granted
to any other man before him: he held the Almighty in his arms, and to him
were revealed both the glory and the way of the Cross of his God: for mine eyes
have seen Thy salvation which Thou hast prepared before the face of all people,
a light to enlighten the Gentiles and to be the glory of Thy people Israel. And
His father and His mother marveled at what was said about Him; and Simeon
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blessed them and said to Mary His mother, “Behold, this Child is set for the
fall and rising of many in Israel, and for a sign that is spoken against (and
a sword will pierce through your own soul also), that thoughts out of many
hearts may be revealed”. (Luke 2:30–35)
The Lord wished for moral harmony in spreading abroad this holy message, and so He wished a woman, too, to repeat what had been said by Simeon:
And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of
Asher; she was of a great age, having lived with her husband seven years from
her virginity, and as a widow till she was eighty-four. She did not depart from
the Temple, worshipping with fasting and prayer night and day. And coming
up at that very hour she gave thanks to God, and spoke of Him to all who were
looking for redemption in Jerusalem (Lk 2:36–38).
Just as in Palestine in ancient times, we bring our children on the fortieth day to be presented to the Lord; but in contrast to the Israelites, we bring
children of either sex. In the Presentation, Christ, the firstborn of all the human race, Creator of the new Church and of the New Testament, filled the
old rites with a new content. By bringing our children to church like the Most
Pure Virgin Mary, we commend them to God. Baptized and sanctified by
grace, our children, by being made members of the Church, take their first
steps upon the way of grace and the way of the Cross that lies before those who
would follow Christ.
So, we must go out to meet Christ and receive Him, taking Him into the
arms of our souls, exhorting Him for sin to depart from us that we may live
our lives in peace and tranquility, free of the assaults of evil. St. Simeon gave
us an example of how firmly to follow the path of a righteous life, filled with
the expectation of a meeting with the Lord1.
4.2. Pose questions to the text in writing. Ask your fellow students
the questions.
4.3. Translate into Russian the phrases and religious terms given
below:
to preach; wilderness; to repent; the kingdom of Heaven is at hand; the
voice of one crying in the wilderness; the Lamb of God; to baptize; the blessing
1
The Twelve Great Feasts http://orthodoxchristianed.com/ (Режим доступа: http://
orthodoxchristianed.com/pdfs/about/Feasts-The%20Twelve%20Great%20Feasts.pdf).
Дата обращения: 24.07.2020.
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 123 ]
of water; purification; to offer a sacrifice; righteous; devout; consolation;
salvation.
4.4. Using the text and special dictionaries find the English
equivalents of the following phrases:
Святой Дух в виде голубя; Сын возлюбленный; глас с небес; Иоанн
Креститель; креститься; мессианское предназначение; святое семейство;
Симеон Богоприимец; Иерусалим; жертва; приносить жертву; младенец
Иисус; «ныне отпускаешь раба Твоея; Владыко; по слову Твоему».
4.5 Answer the teacher’s questions employing the lexical units:
1. Show that Theophany is of paramount importance for believers.
2. What event in the church follows the feast of Theophany? Dwell upon
its importance.
3. Using the text and the Gospel describe the most important moments of
the event of the Meeting of the Lord in the Temple.
4. Why is it important for people to meet Jesus Christ and receive Him?
Use the text and your own knowledge.
4.6. Match the words and their definitions. Make up examples with
the given words:
1. to repent
a. the process of purifying the soul
2. consolation
b. believing strongly in a particular religion and obeying
its laws and practices
3. purification
c. to perform baptism
4. to baptize
d. a thing or a person that makes you feel better when
you are unhappy or disappointed
5. devout
e. to feel and show that you are sorry for something bad
or wrong that you have done
4.7. Summarize the text in 10 to 12 sentences. Do this both in
writing and orally.
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5. Text «Great Feasts of the Fixed Cycle. Part 4»
5.1. Read the text and be ready to discuss it.
Great Feasts of the Fixed Cycle. Part 4
The Annunciation to the Most Holy Mother of God
(March 25 (April 7))
The role that the Most Holy Mother of God plays in the redemption of
the human race cannot be emphasized strongly enough. As the feast of her
Nativity shows, she was the ladder bridging earth and heaven.
As Holy Scripture tells us: In the sixth month the angel Gabriel was sent
front God to a city of Galilee named Nazareth, to a virgin betrothed to a man
whose name was Joseph, of the house of David; and the virgin's name was
Mary. And he came to her and said, “Hail, O favored one, the Lord is with
you! Blessed are you among women!” But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be. And the
angel said to her, “Do not be afraid, Mary, for you have found favor with God.
And behold, you will conceive in your womb and bear a son, and you shall
call His name Jesus. He will be great, and will be called the Son of the Most
High; and the Lord God will give to Him the throne of His father David, and
He will reign over the house of Jacob forever; and of His kingdom there will
be no end”. And Mary said to the angel, “How shall this be, since I have no
husband?” (Luke 1:26–34)
Mary’s question, “How shall this be…?” is not an expression of doubt.
It differs quite radically from the attitude of Zechariah, the father of St. John
the Baptist, when the angel announced to him the news of the birth of his own
son. She simply poses a respectful question. And the angel said to her, “The
Holy Spirit will come upon you and the power of the Most High will overshadow you; therefore the child to be born of you will be called holy, the Son
of God. And behold, your kinswoman Elizabeth (the mother of St. John the
Baptist) in her old age has also conceived a son; and this is the sixth month
with her who was called barren. For with God nothing will be impossible”
(Lk 1:35–37).
With perfect obedience and humility, Mary gives her reply to the angel
and with it overturns the curse of the forebears: And Mary said, “Behold, I am
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 125 ]
the handmaid of the Lord; let it be to me according to your word”. And the
angel departed from her (Luke 1:38).
The Transfiguration of Our Lord and Saviour Jesus Christ (August 6 (19))
At one point in His earthly ministry, Our Lord asked His disciples, “Who
do men say that the Son of man is?” (Matt. 16:13). The disciples gave various
answers: John the Baptist, Elijah, Jeremiah, or one of the other prophets. Then
He said to them, “But who do you say that I am?” (Matt. 16:15) Simon Peter
replied, “You are the Christ, the Son of the living God”. (Matt. 16:16) Shortly
after this confession of faith, Jesus went up a high mountain (according to
Church tradition, Mount Tabor) to pray, taking with Him Peter, James and
John. And as He was praying, the appearance of His countenance was altered,
and His raiment became dazzling white. And behold, two men talked with
Him, Moses and Elijah, who appeared in glory and spoke of His departure,
which He was to accomplish at Jerusalem. Now Peter and those who were with
Him were heavy with sleep, and when they wakened they saw His glory and
the two men who stood with Him. And as the men were parting from Him,
Peter said to Jesus, “Master, it is well that we are here; let us make three booths,
one for You and one for Moses and one for Elijah not knowing what he said”.
As he said this, a cloud came and overshadowed them; and they were afraid as
they entered the cloud. And a voice came out of the cloud, saying, “This is My
Son, My Beloved; listen to Him!” And when the voice had spoken, Jesus was
found alone. And they kept silence and told no one in those days anything of
what they had seen (Lk 9:29–36).
In the Old Testament, the presence of light and cloud often signified the
Divine Presence: Then Moses went up on the mountain, and the cloud covered
the mountain. The glory of the Lord settled on Mount Sinai, and the cloud
covered it six days; and on the seventh day He called to Moses out of the midst
of the cloud. Now the appearance of the glory of the Lord was like a devouring
fire on the top of the mountain in the sight of the people of Israel (Ex. 24:15–
17). Likewise, on Mount Tabor the cloud signified the Divine Presence of the
Godman Jesus Christ and the divine manifestation here was accompanied by
a bright radiance.
The Lord took His three closest disciples (Peter, James and John) with
Him on the mountain for, although God sometimes reveals Himself to sinners
in quite unexpected ways, it is usually those who have followed Him long and
[ 126 ] [ Профессиональный английский язык для теологов ]
faithfully who are privileged to enter into the joy of the Transfiguration of the
Master.
The bright radiance and shining of the face are also a characteristic of
those closest to God. Such was the case of Moses, who spoke to God face to
face: When Moses came down from Mount Sinai, with the two tables of the
testimony in his hand as he came down from the mountain, Moses did not
know that the skin of his face shone because he had been talking with God.
And when Aaron and all the people of Israel saw Moses, behold, the skin of
his face shone, and they were afraid to come near him. But Moses called to
them; and Aaron and all the leaders of the congregation returned to him, and
Moses talked with them. And when Moses had finished speaking with them,
he put a veil on his face; but whenever Moses went in before the Lord to speak
with Him, he took the veil off, until he came out; and when he came out, and
told the people of Israel what he was commanded, the people of Israel saw the
face of Moses, that the skin of Moses’ face shone; and Moses would put the veil
upon his face again, until he went in to speak with Him (Ex. 34:29–35).
In like manner, we all have the opportunity to be transfigured in our
lives and to acquire a close relationship with God. So, too, we all have the opportunity to manifest the visible signs of those closest to God. In any case, as
St. Paul tells us, when we die our bodies will be transformed (transfigured, as
it were) and we will assume spiritual, radiant bodies. This aspect is clearly seen
in the Transfiguration of Our Lord.
The Dormition of the Most-Holy Theotokos (August 15 (28))
Liturgically, the most important feast of the Mother of God is that of her
Dormition. Prior to this Feast there is a strict two-week fast, which is broken
only by the feast of the Transfiguration on August 6th. This feast possesses
two distinct aspects inseparably linked in the mind of the believer. On the
one hand, there is death and burial and, on the other, the resurrection and the
assumption of the Mother of God. As part of the tradition of the Church, this
event was a mystery not intened designed for the ears of the outside world, but
which was revealed to the faithful within the Church.
True believers know that insofar as the son of God assumed human
nature in the womb of the Virgin, She who was the means of His Incarnation
was resurrected and taken up into Heaven in the Divine Glory of Her Son.
Arise, O Lord, and go to Thy resting place, Thou and the ark of Thy might
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 127 ]
(Ps. 132:8). The Son transported His Mother to the eternity of the life to come,
for being the Mother of Life, she was translated to life by the One Who dwelt
in her virginal womb (from the Kontakion of the feast).
According to the tradition of the Church, the Dormition of the Most
Holy Mother of God took place in the following manner: Having reached an
advanced age, the Most Pure One wished to leave the body and go to God as
soon as possible, since the one unceasing desire of her soul had always been to
see the sweet face of her son sitting at the right hand of the Father in Heaven.
Many tears she shed as she prayed to the Lord to take her from this present
vale of sorrows.
The All-Chaste One lived in the house of St. John the Divine on Zion
and often she went to the Mount of Olives, which was nearby, offering there in
solitude her fervent prayer to her Son. Once, as she was praying alone on the
mount, the archangel Gabriel appeared to her and announced that soon (after
three days) she would depart and be with Christ. The archangel told her that
she should not be troubled, but should receive his words with joy as she was
being called to immortal life and to the eternal King of Glory.
Before her departure from this life, the Most Pure Lady wanted to see the
holy apostles who were already scattered all over the world for the preaching
of the Gospel. On her knees she prayed that this might be possible and that at
the hour of her death she might not see the Prince of Darkness and his terrible servants, but that her son and God Himself would fulfil His promise and
come and receive her soul into His holy hands. As she knelt, the olive trees
growing on the mountain bent down, as if they were animate, and when the
Pure Mother of God rose, they straightened themselves out again, honouring
her as the Mother of God.
Returning home, the Most Blessed Lady showed the branch from Paradise to St. John and told him to carry it before her bed. Then she began to make
preparations for her burial. St. John sent word to St. James, the first bishop
of Jerusalem and the brother of the Lord, and also to all other relatives and
neighbours, informing them of the imminent decease of the Mother of God.
In turn St. James informed all the Christians living in Jerusalem and the surrounding towns. With weeping they came to the home of the Pure Virgin to
await her death.
As the multitude was gathered at the home of the Mother of God, suddenly there was heard a loud noise, like thunder, and a cloud encircled the house
of St. John the Divine. At the command of God, angels seized the apostles who
[ 128 ] [ Профессиональный английский язык для теологов ]
were scattered to the ends of the earth and, bringing them on clouds to Jerusalem, placed them on Zion before the door of the house. St. John greeted them
and told them of the speedy departure of the Most Holy Mother of God. Later
the apostle Paul, accompanied by his close disciples, Dionysius the Areopagite,
Hierotheus and Timothy, as well as the seventy apostles arrived at the home.
After greeting Her Son, the Virgin surrendered her pure soul into His
hands. She felt no pain whatever, for the end was as if she had fallen into
a sweet sleep. At once there began angelic singing and with triumphant songs
the heavenly hosts accompanied the soul of the Mother of God as she went in
the arms of the Lord to the dwellings on High.
After her demise, the holy apostles bore the Most Pure Body of the
Mother of God to the Garden of Gethsemane, where she was placed in a tomb.
The holy apostles stayed by the tomb of the Most Pure One without leaving
the Garden for three full days, singing psalms day and night. In addition, for
all this time there was heard in the air the wonderful singing of the heavenly
hosts praising God and blessing His Immaculate Mother.
By God’s special arrangement, one of the apostles, St. Thomas, was not
present at the glorious burial of the body of the Immaculate Mother and he
only arrived at Gethsemane on the third day.
With weeping and reverence the holy apostles kissed the burial clothes,
praying that the Lord would reveal to them where the body of the All-Pure
One had disappeared to. Later, after having eaten a meal in the Garden, the
apostles suddenly heard angelic singing. Looking up, they saw standing in the
air the Immaculate Mother of God surrounded by a multitude of angels1.
5.2. Pose questions to the text in writing. Ask your fellow students
the questions.
5.3. Translate into Russian the phrases and religious terms given
below:
a virgin; you will conceive in your womb; obedience; humility; a disciple; a veil; congregation; close relationship with God; He was resurrected; un-
1
The Twelve Great Feasts http://orthodoxchristianed.com/ (Режим доступа: http://
orthodoxchristianed.com/pdfs/about/Feasts-The%20Twelve%20Great%20Feasts.pdf).
Дата обращения: 24.07.2020
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 129 ]
ceasing desire of her soul; multitude; a burial; to surrender her soul into His
hands.
5.4. Using the text and special dictionaries find the English
equivalents of the following phrases:
архангел Гавриил; евангелист апостол Лука; «радуйся; Благодатная»; непорочное зачатие; покорность; Божественное величие; слава;
молитва на горе; Царство Божие; два ветхозаветных пророка Моисей
и Илия; «доколе Сын Человеческий не воскреснет из мертвых»; погребение; дар Духа Святого; Гроб Господень; архангел Гавриил; архангелы;
ангелы; херувимы; серафимы.
5.5. Answer the teacher’s questions employing the lexical units:
1. Speak about the role of the Mother of God in the redemption of the human race.
2. Prove that Mary’s question “How shall this be, since I have no husband”
is not an expression of doubt.
3. Prove that Mary’s behaviour was obedient and devout.
4. Using the necessary religious vocabulary describe the event of the Transfiguration of Our Lord. You can base your answer both on the text and on the
Gospel.
5. Speak about the role of the Transfiguration in forming the faith of
a Christian.
6. Why is the feast of the Dormition of the Mother of God considered to be
liturgically the most significant one?
7. Dwell upon the most significant moments of the event of Dormition.
5.6. Match the words and their definitions. Make up examples with
the given words:
1. obedience
a. a person who believes in and follows the teachings of a religious leader
2. humility
b. willingness to obey
3. a disciple
c. to bring a dead person back to life
4. multitude
d. the quality of being humble
5. to resurrect
e. an extremely large number of things or people
[ 130 ] [ Профессиональный английский язык для теологов ]
5.7. Summarize the text in 10 to 12 sentences. Do this both in
writing and orally.
6. Text «Movable Christian feasts»
6.1. Read the text and be ready to discuss it.
Movable Christian feasts
Palm Sunday: The Entrance of the Lord into Jerusalem
(Sunday Before Easter)
On the Sunday before Easter, the Orthodox Church celebrates the Entrance of the Lord into Jerusalem. Six days before the Passover, Jesus came to
Bethany, where Lazarus was, whom Jesus had raised from the dead (Jn 12:1).
While tarrying there, in the house of Lazarus, many of those who had accompanied Him on the way from Jericho managed to reach Jerusalem and spread
the tidings that Christ the Saviour was coming there for the feast of the Passover, and had stopped for a while in Bethany. Hearing this news, Christ’s enemies, the scribes and Pharisees came to Bethany, not only on account of Jesus
but also to see Lazarus, Whom He had raised from the dead (Jn 12:9).
The number of people believing in Christ the Saviour was growing from
day to day, and even some of the Jews who had up until then been hostile towards Him, seeing the miracle He had wrought, believed in Him. This made
the scribes and Pharisees even angrier, and they resolved to kill not only Our
Lord Jesus Christ, but the righteous Lazarus as well.
Jesus Christ did not want to increase the spite of His foes, the scribes and
Pharisees, and for this reason He often avoided direct and open confrontation
with them. But the time had come to take all the wrath and spite of these people upon Himself. So that His enemies would have no justification for their
unbelief and would not be able to say afterwards that He had hidden His glory
and His predestined messianic mission from them, Our Lord made a ceremonial entry into Jerusalem, fulfiling all that the Prophets had foretold of Him.
After spending a day in Bethany, Jesus Christ set out for the Holy City.
Calling to Himself two of His disciples, in all likelihood Peter and John,
Our Lord asked them to bring from a nearby village a she-ass and her colt.
The disciples went and fulfilled everything: finding at the gates of the town
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 131 ]
a she-ass and her colt, they brought them to the Saviour. The young colt had
not been ridden or borne a yoke before (1 Sam. 6:7). The disciples then spread
their clothes upon it.
Thus, Jesus entered Jerusalem, not in a royal chariot drawn by horses,
but on a young ass, covered, not with rich cloths, but with the well-worn robes
of the disciples. In this way, as the evangelists John and Matthew tell us, the
sayings of the prophets were fulfilled: “Tell the daughter of Zion, Behold, your
king is coming to you, humble, and mounted on an ass, and on a colt, the foal
of an ass”. (Matt. 21:5)
The meek and humble entry of Our Lord Jesus Christ in to Jerusalem
was a symbol of peace and humility, for it represented a complete contrast to
the triumphal processions of kings at that time. The way in which Christ entered Jerusalem showed that His Kingdom was not of this world, but that He
was sent by His Father in Heaven. Jesus was accompanied by throngs of people
who had followed Him from Bethany or had met Him on the way.
Having ascended the Mount of Olives, He came to a halt. From this hill
a beautiful view opened out over Jerusalem. The tumultuous joy of the people
following the Great Miracle-worker who had raised Lazarus from the dead,
grew even greater at the sight of this beautiful and sacred city.
Not only the disciples, but all who believed in Him rejoiced with a great
joy, for they believed that Jesus was the promised Messiah, Who, according to
the erroneous beliefs and expectations of the Jews, would sit on the throne of
David, the king of glory, and be their ruler and rescue them from the Roman
yoke.
At the gates of Jerusalem Jesus was met by a great multitude of people,
rejoicing and waving palm branches, who, as St. Matthew tells us, bestrewed
the way with them and their garments (Matt. 21:7–8). All this was an expression of particular reverence for the Messiah Whom they had come out to welcome.
Seeing the joy of the multitudes around Him, however, the Saviour grew
sad, and since He loved His people and His city, His heart was filled with sorrow. He knew that the same people, who rejoiced now and cried “Hosanna!”
and saw in Him their salvation, would in a few days cry out in rage: “Crucify
Him! Crucify Him!” (Jn 19:6) The Saviour also knew that the fair and holy
city of Jerusalem which He was entering, would soon be desolated and not
a stone be left one upon another. As He drew night to the city, Jesus wept over
[ 132 ] [ Профессиональный английский язык для теологов ]
it, saying, “Would that even today you knew the things that make for peace!
But now they are hid from your eyes”. (Lk 19:41–42)
But it was not for Himself that our Lord wept. He wept and grieved because He knew that God's chosen Jewish people were perishing in ignorance
and error. The Lord grieved not only for Jerusalem and the Chosen People, but
for the whole universe; His gaze reached across the centuries, and saw the sins
of future generations, and it was for them that He grieved in His soul; for them
He wept and prayed.
In this way the triumphant entrance of the Saviour into Jerusalem which
we celebrate on Palm Sunday was accomplished. In the Lord’s Entrance we see
His way to voluntary suffering and death for our salvation. And we also see
the image of Christ’s spiritual kingdom — the kingdom of truth, peace and
humility.
The Ascension of Our Lord Jesus Christ (40th Day after Easter)
On the 39th day after Pascha we celebrate the Leave-taking of the Feast
of Feasts, commemorating the last day of the risen Christ's earthly sojourn.
The day following is celebrated as His glorious Ascension into heaven. As Holy
Scripture tells us, after Jesus had spoken with His disciples on the Mount of
Olives concerning the coming of the Holy Spirit, as they were looking on, He
was lifted up, and a cloud took Him out of their sight. And while they were
gazing into heaven as He went, behold, two men stood by them in white robes,
and said, “Men of Galilee, why do you stand looking into heaven? This Jesus,
who was taken up from you into heaven, will come in the same way as you saw
Him go into heaven”. Then they returned to Jerusalem from the mount called
Olivet, which is near Jerusalem, a Sabbath day’s journey away (Acts 1:9–12).
The Lord ascended into Heaven not to sadden us with His departure,
but in order to do what was best for us. It is to your advantage that I go away,
He had told His disciples, “For if I do not go away, the Comforter will not
come to you” (John 16:7), “I will pray the Father, and He will give you another
Comforter, to be with you forever, even the Spirit of truth. The Comforter, the
Holy Spirit, Whom the Father will send in My name, He will teach you all
things”. (John 14:16, 26) The Saviour saw that His mission on earth was accomplished. The goal of His Incarnation was to proclaim the Divine Truth to
the world, to direct men onto the path of repentance and salvation, and deliver
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 133 ]
us from eternal death. The Lord accomplished our salvation and man acquires
it through the action of the Holy Spirit.
The Lord ascended to Heaven in order to prepare for us, too, the path to
the Heavenly Mansions, to open the Gates of Paradise, and Himself to be our
Guide. Heaven that had been closed to men before the Resurrection now at the
Ascension was opened by Christ the Saviour.
The Lord ascended to intercede for us with His Heavenly Father. Towards the end of His earthly mission He had said: “I go to prepare a place for
you. And when I go and prepare a place for you. I will come again and will
take you to Myself, that where I am you may be also”. (John 14:2–3) This same
thought was also expressed by the great preacher of Christ’s teaching, St. Paul,
in the Epistle to the Hebrews: Christ has entered not into a sanctuary made
with hands, a copy of the true one, but into heaven itself, now to appear in the
presence of God on our behalf (Heb. 9:24). These words fill us with hope, for
we now have in Heaven a great Mediator and Advocate for the world with God
Christ Our Lord.
Pentecost: The Descent of the Holy Spirit (50th day after Pascha)
On the 50th day after Easter, the Holy Church celebrates the Feast of the
Descent of the Holy Spirit (Holy Pentecost). When the day of Pentecost had
come, they were all together in one place. And suddenly a sound came from
heaven like the rush of a mighty wind, and it filled all the house where they
were sitting. And there appeared to them tongues as of fire, distributed and
resting on each one of them. And they were all filled with the Holy Spirit and
began to speak in other tongues, as the Spirit gave them utterance (Acts 2:1–4).
In His farewell discourse to His disciples, the Lord told them, “I will pray
the Father, and He will give you another Comforter, to be with you forever,
even the Spirit of Truth, Whom the world cannot receive, because it neither
sees Him nor knows Him; you know Him, for He dwells with you, and will be
in you…. The Comforter, the Holy Spirit, Whom the Father will send in My
name, He will teach you all things…” (John 14:16–17, 26) These words of the
Lord were accomplished on the 50th Day after the Passover (Pascha), for the
seal of the Holy Spirit was seen on the apostles in the form of fiery tongues,
just as, in holy chrismation, we receive the seal of the Holy Spirit in the form
of the holy chrism.
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The people who were present were greatly amazed at the sight, and especially that each one of them, no matter what nationality, heard the apostles
speaking to them in their own language. But others mocking said, “They are
filled with new wine”. (Acts 2:13)
Many of those hearing were cut to the heart, and said to Peter and the
rest of the apostles, “Brethren, what shall we do?” And Peter said to them,
“Repent, and be baptized every one of you in the name of Jesus Christ for the
forgiveness of your sins; and you shall receive the gift of the Holy Spirit…”
So those who received his word were baptized, and there were added that day
about three thousand souls (Acts 2:37–38, 41).
A special characteristic of this day is the singing of the Troparion to the
Holy Spirit: “O Heavenly King, the Comforter, the Spirit of Truth, Who art
everywhere present and fillest all things, Treasury of Blessings and Giver of
Life: Come and abide in us and cleanse us from every impurity, and save our
souls, O Good One!” In addition, seven kneeling prayers are read by the priest
during the vespers which immediately follows the Divine Liturgy of that day,
while everyone are on bended knees, this being the first time kneeling is permitted since Holy Easter1.
6.2. Devise questions on the text in writing. Ask your fellow
students the questions.
6.3. Translate into Russian the phrases and religious terms given
below:
to rejoice; reverence for the Messiah; scribes; Pharisees; on account of; unbelief; justification; to fulfil smth; meek; humble; to ascend into heaven; behold;
white robes; Comforter; the Holy Spirit; to proclaim the Divine Truth; tongues
as of fire; to pray; to baptize; the forgiveness of sins; the gift of the Holy Spirit.
6.4. Using the text and special dictionaries find the English
equivalents of the following phrases:
Великий Пост, Вербное воскресенье, «осанна в вышних», исцелять, Мессия, Лазарева суббота, Страстная седмица, восшествие Иисуса
1
The Twelve Great Feasts http://orthodoxchristianed.com/ (Режим доступа: http://
orthodoxchristianed.com/pdfs/about/Feasts-The%20Twelve%20Great%20Feasts.pdf).
Дата обращения: 24.07.2020
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 135 ]
Христа на небо, Спаситель, сошествие Святого Духа, вселенская Апостольская Церковь, Деяния Святых Апостолов.
6.5. Answer the teacher’s questions employing the lexical units:
1. Characterize the movable Christian feasts. Make use of the necessary
religious vocabulary.
2. Why is Palm Sunday considered to be a significant day for the other
events of the Passion week? What exactly happened on Palm Sunday?
3. Show that Pentecost is one of the most important Orthodox feasts. Why
is it also called “the day of the Holy Trinity”?
4. What was the reason for the Lord’s Ascension into Heaven? Did His
departure sadden believers?
6.6. Match the words and their definitions. Make up examples with
the given words:
1. to rejoice
a. the act of forgiving somebody, willingness to
forgive somebody
2. humble
b. to publicly and officially tell people about
something important
3. meek
c. to express great happiness about something
4. forgiveness
d. quiet, gentle, always ready to do what other
people want without expressing your own opinion
5. to proclaim
e. showing you do not think that you are as
important as other people
6.7. Summarize the text in 10 to 12 sentences. Do this both in
writing and orally.
[ 136 ] [ Профессиональный английский язык для теологов ]
7. Text «Пасха. Светлая Седмица»
7.1. Read the following text.
Пасха. Светлая Седмица
Во имя Отца и Сына и Святого Духа.
Христос воскресе!
«В начале было Слово, и Слово было у Бога, и Слово было Бог».
Так Святая Церковь каждый год обновляет круг евангельских чтений. Снова и снова начинается проповедь о том, что все, что есть, — все
по воле Бога «начало быть, и без Него ничто не начало быть, что начало
быть». Проповедь о том, что только в Боге — жизнь, которая есть единственный свет для нас, человеков. О том, что этот свет «во тьме светит,
и тьма не объяла его».
Слово Божие сегодня звучит особенно торжественно, особенно
победоносно. Потому что сегодня оно озарено светом величайшего дела
Божия, светом Его победы над грехом и смертью, светом отверстых врат
Царства Небесного. Слово Божие сегодня звучит среди неповторимых
пасхальных песнопений, среди восклицаний: «Христос воскресе»! Оно
звучит на разных языках, и мы чувствуем, что для Слова Божия нет границ.
Проповедь Воскресения Христова — проповедь живых свидетелей. Воскресший Господь сказал: «вы примете силу, и будете Мне свидетелями» «даже до края земли». И Апостолы всюду возвещали о том, что
«Слово стало плотию и обитало с нами, полное благодати и истины, и мы
видели славу Его». Уверуйте в Него, и Он даст вам невиданную «власть
быть чадами Божиими, которые ни от крови, ни от хотения плоти, ни от
хотения мужа, но от Бога родились».
От опустевшего гроба свет Воскресения стал неудержимо разливаться по всему миру, изгоняя смерть и делая жизнь поистине жизнью.
И каждый церковный праздник, каждое святое воспоминание обретает
свой смысл только в свете Воскресения. Потому что если Христос не победил смерть, то для чего чистота Пресвятой Девы? Для чего страдали
мученики? И даже все события земной жизни Господа, даже Его Рождество: если Христос не воскрес, то для чего Он родился?
Но как важно при таком торжестве не пропустить ни одного евангельского слова! «В мире был, и мир чрез Него начал быть, и мир Его не
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 137 ]
познал. Пришел к своим, и свои Его не приняли». А ведь это говорится
о Нем же, о Боге Слове, о Господе нашем Иисусе Христе!
Но как же так? Ныне все исполнено света, «небо же и земля и преисподняя», а мир Его не познал? Адская тьма не может Его поглотить,
а свои могут не принять? Да кто же эти «свои»?
Но лучше вспомним читанное на страстной седмице. Когда Господь сказал Апостолам: «один из вас предаст Меня», то «они весьма опечалились, и начали говорить Ему, каждый из них: «не я ли, Господи»
(Мф.26:21–22)? Так и сегодня: «Не я ли, Господи»?
Чему я радуюсь? Песнопениям? Праздничному убранству? Концу
поста? Или я радуюсь только Господу, Который есть «первый и последний, Который был мертв, и се, жив» (Откр.2:8)? Жду послабления плоти,
или готов на все, лишь бы возвеличился «Христос в теле моем, жизнью
ли то, или смертью» (Флп.1:20)?
Господь всех зовет на Свой праздник. И тех, кто с первого часа
трудился, и тех, кто с шестого; и в «единонадесятый час пришедших»
призывает. Воздержанных и ленивых, постившихся и не постившихся,
чтобы никто не мог отговориться. Он все глубже и глубже сходит за
нами, Он поистине снисшел «в преисподняя земли». Но и мы способны
все глубже и глубже уходить от Него в бездонную пропасть греха и богоотвержения…
Не я ли, Господи?..
Но «да не одолеет наша злоба Твоей неизглаголанной благости
и милосердия».
Христос воскресе!
Протоиерей Вячеслав Резников1.
7.2. Find in the text the Russian equivalents of the phrases and
religious terms listed below. Make use of the English lexical items
while rendering the text into English:
Exclamations, solemn, the Word of God, Easter, a victory over sins, darkness, victorious, the blessed/holy virgin, Nativity, grace, Resurrection, the will
1
Православная энциклопедия «Азбука веры» (Режим доступа: https://azbyka.
ru/otechnik/Vyacheslav_Reznikov/propovedi-na-kazhdyj-den/1_1). Дата обращения:
24.07.2020.
[ 138 ] [ Профессиональный английский язык для теологов ]
of God, Passion week, a sermon, Christ is risen, witnesses, martyrs, glory, to be
filled with light.
7.3. Render the article into English. Make use of the following set
expressions:
The text revolves around…, focuses on…, centres on…, deals with the
problem of…; in the introductory paragraph the author calls/draws the reader’s
attention to…; the reader is made to ponder (on), consider the problem of…; the
passage under consideration is logically arranged/coherent…; the author comes/
passes over to another topic…; the author’s idea of… is rather vague; the author
further clarifies his point; the author’s considerations make the reader draw the
conclusion that…; the conclusions to be drawn are obvious/rather obscure, twofold, ambiguous; the outcome of the situation considered/under consideration
may be characterized as… .
8. Generalizing assignments to Unit 4
8.1. Translate the following sentences making use of the active
vocabulary:
1. После этих дней Елизавета, жена его, зачала ребенка, и пять месяцев скрывала себя ото всех.
2. Иоанн Креститель был предтечей Иисуса Христа, хотя Иисус
был безгрешен, Он хотел исполнить всякую правду и просил Иоанна
Крестителя крестить Его в водах реки Иордан.
3. В Иерусалиме был человек, которого звали Симеон, человек праведный и благоговейный, ожидающий утешения Израиля, и Святой Дух
был на нем.
4. Раскрытие тайны Святой Троицы в разгар крещения тысяч людей в водах реки Иордан — одно из непревзойденных доказательств божественной сущности Христа и того, что Бог един в трех ипостасях.
5. Тебе, Победителю Смерти, вопием: Осанна в вышних, благословен Грядый во имя Господне.
6. Подошла к Нему женщина с алебастровым сосудом мира драгоценного и стала возливать Ему на голову в то время, как Он возлежал.
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 139 ]
7. Когда ученики Христа заснули, Христос с грустью сказал им, что
скоро Сын Человеческий будет предан на распятие, а они даже не могут
бодрствовать вместе с ним.
8. Когда Иисуса доставили к Понтию Пилату, правителю, и приговорили к смерти, Иуда почувствовал угрызения совести за то, что предал Искупителя и бросил тридцать cребреников в храме.
9. Христос открыл своим ученикам ум для разумения Писаний.
10. И сказал им Христос: так написано, чтобы Христу пострадать
и воскреснуть из мертвых в третий день, и чтобы было проповедано во
имя Его покаяние для отпущения грехов во всех народах, начиная с Иерусалима.
8.2. Translate the following sentences making use of the active
vocabulary:
1. Сначала Елизавета считалась бесплодной, но Господь снял с нее
поношение среди людей, и она обрела благодать Божию, поэтому, когда
она забеременела, она пять месяцев держала себя в уединении.
2. Архангел Гавриил возвестил Марии, что она зачнет во чреве
своем и родит Сына и наречет Его Иисус. Он будет царствовать над домом Иакова вовеки, и Царству Его не будет конца.
3. Новорожденному Младенцу Иисусу Христу были преподнесены
дары из золота, благовоний и мирры. Волхвы ожидали, что Мессия принесет спасение человечеству и искупит его грехи.
4. Ученики Христа стали свидетелями Его преображения, и это
произвело на них сильное впечатление. Они укрепились в своей вере.
5. Когда присносущный свет распространился по храму, Симеон
понял, что его мечта, наконец, осуществилась, и что вся его жизнь была
непрерывным ожиданием этого события.
6. Жажда жизни Иисуса Христа была гораздо слабее Его готовности исполнить волю Божию и всякую правду. Искупительная смерть
Христа доказала, что дух бодр, плоть же немощна.
7. Иисус велел ученикам не беспокоить женщину, как только Он узнал об этом, и сказал, что она сделала это благочестивое дело для Него,
потому что осознавала, что Ему предстоит страдание.
8. Поле горшечника существовало как место погребения для чужестранцев на деньги, которые Иуда отдал первосвященникам.
[ 140 ] [ Профессиональный английский язык для теологов ]
9. Во время праздника правитель имел обычай освобождать одного из преступников, того, кого выберет толпа.
10. Господь вознесся на небо, чтобы отворить для верующих двери
небесные.
8.3. Translate the following sentences making use of the active
vocabulary:
1. Считается, что поступок Девы Марии был актом свободы послушания и свободы соработничества Богу.
2. Елизавета приветствовала Марию словами: «Благословен плод
чрева твоего». Она полагала, что не заслуживает посещения ее Божьей
матерью, матерью ее Спасителя.
3. Во время крещения Христа случилось чудо, небеса разверзлись,
и Святой Дух снизошел на Иисуса в виде голубя, и был слышен голос Божий. Это было доказательством Божественной сущности Христа.
4. Христос преобразился перед Своими учениками на горе Фавор,
Он призвал их не бояться Его преображения и впоследствии принять
Его искупительную смерть как должное.
5. Когда первосвященники и книжники увидели, как Иисус Христос совершает дивные дела, они вознегодовали по этому поводу.
6. Иисус предвидел отречение апостола Петра. Перед тем, как Его
схватили, он сказал Петру, что не успеет прокукарекать петух в эту ночь,
как Петр три раза отречется от Него.
7. Блаженны алчущие и жаждущие правды.
8. Люди проходили мимо креста, на котором висел Христос, качая
головами, возводя хулу на Христа, осыпая Его проклятиями и насмехаясь над Ним.
9. Иисус сказал Своим ученикам, чтобы они оставались в этом городе, доколе не будут облечены силой свыше.
10. Господь вознесся на небо, чтобы ходатайствовать о пастве Своей
перед Богом Отцом.
8.4. Translate the following sentences making use of the active
vocabulary:
1. Ангел ответил ей, что на нее снизойдет Святой Дух, и сила Всевышнего осенит ее, поэтому ее потомок будет назван Сыном Божьим.
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 141 ]
2. Православный праздник Крещения Христа означает, что Иисус
Христос взял на себя наши немощи, исцелил наши грехи, позволил нам
приобщиться святых тайн.
3. Долгожданный свет осиял Симеона, он ощутил невыразимую
благодать и осознал, что он увидит Спасителя, и это может дать ему возможность проникнуть в вечную Божественную тайну.
4. И очень многие в толпе разостлали свои одежды на дороге, другие же резали ветви с деревьев и расстилали их по дороге.
5. Христос долго молился и просил Отца отвести от Него эту чашу,
в то же время, Он был готов поступить согласно тому, что было начертано в Священном писании.
6. Жажда жизни Петра сначала оказалась сильнее его преданности
Христу, поэтому он отрекся от него три раза до того, как прокричал петух.
7. Объяснив все своим ученикам, Христос отделился от них и вознесся на небеса. Перед этим Он сделал так, что все грешники без исключения поверили в его воскресение из мертвых.
8. Когда Господь Наш, облекшийся в человеческое естество, вознесся на небо, то открылся путь к небу всему роду человеческому.
9. Спаситель ходатайствует о нас, нам же необходимо молиться,
а не пребывать в праздности.
10. Ученики, поклонившись Ему, возвратились в Иерусалим с великой радостью, и были постоянно в храме, благословляя и восхваляя
Бога.
8.5. Talking points
1. Christianity is not knowledge; Christianity is life.
2. How can people live their lives in awareness of their own mortality or
immortality?
3. How do people see God? Is He a Master, a Provider or a Father for
them?
4. Heaven is the name of our true vocation as human beings.
5. The Church is heaven on earth, it is only through the Church that
humanity can ascend to the Kingdom of Heaven.
6. The Resurrection of Jesus Christ teaches us to seek salvation from
spiritual death.
7. Like Peter, we often deny Christ in our life.
[ 142 ] [ Профессиональный английский язык для теологов ]
8. Jesus never sought either power or glory.
9. It was fitting for John to baptize the Lord.
10. An image of humility is shown in the event of the birth of our Saviour.
8.6. Gather the information on the following topics and make
a small report (max. 2 minutes):
1. The role of liturgy in the life of a committed Christian.
2. The role of Christian feasts in salvation.
3. The Church’s understanding of time and the philosophy of ‘living for
today’.
4. The role of liturgical feasts in becoming a child of God.
5. We can find many Pilates in our society.
6. Goodness is always crucified in this world.
7. Simeon has been given a name appropriate to his role. Simeon is
a symbol of righteousness.
8. Baptism is a sign of the liberation of the human race from evil.
9. God the Word was united with human flesh for the sake of our
salvation.
10. A dove is a metaphor for the Spirit of God.
8.7. Quotations for contemplation
Look at the following quotations and choose one to contemplate. Be
ready to discuss them at the lesson:
1. ’I am the way, and the truth, and the life’ (John 14:6).
2. ’God became man so that man could become God’ (St. Athanasius the
Great).
3. ’He took our infirmities and bore our diseases… and with His wounds
we are healed’ (Is. 53:4,5).
4. ’We should transform our life into one continuous “eve” of the joyful
meeting with the Lord’ (Fr. Alexander Schmemann).
5. ’Lord! It is good for us to be here!’ (Matthew 17:4).
6. ’He gave Himself as ransom for all’ (1 Tim. 2:5).
7. ’Christ is risen from the dead, trampling down death by death, and
upon those in the tombs bestowing life’ (Troparion for the Resurrection).
8. ’God came down to earth so that we might ascend to heaven!’ (Fr.
Alexander Schmemann).
[ Unit 4. The Great Feasts of Christianity. The Twelve Great Feasts ] [ 143 ]
9. Listening Comprehension
9.1. Watch the programme “To Live is Christ: Growing Through
the Church Feasts”1 and answer the questions:
1. How is it possible to grow spiritually through the church feasts?
2. What role do Christian feasts play in organizing ourselves and organizing our life?
3. Demonstrate that Christian feasts are something more than just commemorations.
4. Do you agree that every prayer is a conversation with God?
5. What does it mean to be part of Christ?
9.2. Find the Russian equivalents of the following phrases and
words from the video:
sacraments; to glorify; salvation; the unrighteous; the incarnation of the
Son; edification; worship; to follow Christ’s example; to venerate icons; to remain faithful; revelation; to be filled with the Spirit; the source of life; wisdom;
devotion to God; the majesty of God; reverence; to strive for theosis; repentance; sinfulness; forgiveness.
9.3. Watch the programme “We Shall Be Like Him: Becoming
a Child of God”2 and answer the questions:
1. How can we explain the phrase: we are filled with baptism?
2. Speak about the role of the Mother of God in our purification.
3. What does it mean to ‘sanctify’ time? What role do feasts play in this
process?
4. How does our relationship with our parents affect our relationship
with God?
5. If people have children, how does their love for them affect their
understanding of God’s love?
1
https://www.youtube.com/watch?v=EY3mk82l1eY&list=PLWopa4I5g3xDIcMP8jSeU
SXRHLsSMvr2f&index=2
2
https://www.youtube.com/watch?v=p1HlOVr_lgM&list=PLWopa4I5g3xDIcMP8jSeU
SXRHLsSMvr2f
[ 144 ] [ Профессиональный английский язык для теологов ]
9.4. Find the Russian equivalents of the following phrases and
words from the video:
sacraments; a kingdom; Reverend; full of awe; life’s path; to grow mature; purification; pre-Lent period; illumination; the veneration of the cross;
commandments; Pentecost; the disciples; the apostles; glorification; a temple;
our response to His call; God’s presence among us; divine life; to rejoice.
9.5. Project
The group should be divided into three parts, the students of each part
search for information about feasts and their commemoration in the three
branches of Christianity: Orthodoxy, Catholicism, Protestantism. Each group
presents the results of their search in the form of a report. It is assumed that
students will find similarities and differences in the commemoration of the
Twelve Great Feasts and speak about the liturgical traditions concerning each
feast.
UNIT 5.
CHRISTIAN ART
UNIT 5.
CHRISTIAN ART
1. Аctive Vocabulary. Vocabulary Practice
1.1. Active Vocabulary
Learn the following lexical items and set expressions:
1. an icon — икона
to paint an icon — писать икону
an icon-painter, an iconographer — иконописец
icon painting, iconography — иконопись
in the icon — на иконе
2. pictorial — иллюстрированный, живописный, рисуночный, пиктографический
a pictorial history of Russia
vivid — яркий, живой
doctrinal — богословский, теологический, вероучительный
3. the Seventh Ecumenical Council — Седьмой Вселенский Собор
at the Council — на соборе
John of Damascus — св. Иоанн Дамаскин, преподобный (выдающийся византийский богослов и поэт, представитель греческой патристики, ок. 675–753)
the Byzantine Empire — Византийская империя
a dispute over the use of icons — спор об использовании икон
iconoclasm — иконоборчество
an iconoclast — иконоборец
to summon a synod to condemn smth — созвать синод
для осуждения чего-то
In 727 Gregory summoned a synod to condemn iconoclasm
iconodulism (the veneration of icons) — иконопочитание
[ 147 ]
[ 148 ] [ Профессиональный английский язык для теологов ]
an iconodule/iconophile — иконопочитатель (защитник почитания
икон)
idolatry — идолопоклонство
Leon III the Isaurian — Лев III Исавр
Leo V the Armenian — Лев V Армянин
a heretic — еретик
heresy (с, u) — ересь
to uproot heresy — искоренить, побороть ересь
to stoop — унизиться, снизойти
to dwell in matter — пребывать во плоти
Jesus condescended to dwell in matter for our salvation.
flesh — плоть
in the flesh — во плоти
bone of the bone and flesh of the flesh — кость от кости и плоть от
плоти
the Virgin Mary — Дева Мария, Богоматерь
the Incarnation — воплощение, вочеловечение
Christ’s incarnation / the Incarnation of Christ
to be created in the image and likeness of God — быть созданным по
образу и подобию Божьему
Human beings are created in the image and likeness of God.
4. the interior (of smth) — внутренняя часть ч-л
porch — паперть (церкви)
a porch of a gate — крыльцо, ворота, паперть (церкви)
I saw him standing on the porch and praying.
the Narthex — притвор
a baptismal font — купель
The priest put the child into the baptismal font full of water three times
but the infant screamed so loudly that we were all sure Father Andrey put it in
a cauldron!.
a nave — место в храме для молящихся, средний храм, наос
A nave is the central part of the church where believers usually pray.
a sanctuary (altar) — святая святых, алтарь
The Holy of Holies is also called a sanctuary in the Bible; nobody was allowed to enter it except the high priest.
a desecrated sanctuary — оскверненное святилище
a sacristy (=a vestry) — ризница, сосудохранильница
[ Unit 5. Christian art ] [ 149 ]
After the Divine Liturgy altar servers brought all the vestments to the sacristy.
a solea(s) — солея
Really strict though our deacon is, yesterday he kept silence when during
the Liturgy a woman suddenly got down on her knees on the solea apparently
to pray.
The Holy/Royal Doors — Царские врата, Царские двери; средние
двери (в иконостасе)
At Easter, appearing at the Holy Doors, the priest joyfully proclaims:
“Christ is risen!” and believers respond: “Indeed He is risen!”
an ambo (pulpit) — амвон
After every Liturgy Father Andrey preached standing on the ambo of the
church and was wont to expand upon some important points in the Bible without paying any attention to his flock, so they started napping.
an icon screen with doors (iconostasis) — иконостас
5. the Church Typikon — Типикон (церковно-богослужебный сборник указаний о порядке и образе совершения служб)
At first the girls in the choir stall giggled as the new altar server tried to
find in the Church Typikon the psalms that were to be chanted at the vespers but
then decided to help.
Vespers (u) — вечерня
a liturgical day — литургический день
a psalm — псалом
to chant a psalm
a verse — стих
the Great Litany — великая ектенья
Matins — утреня
a troparioan — тропарь
an intercessory prayer — ходатайственная, заступнеческая молитва
the Great Doxology — великое славословие
the Grand (Great) Compline — великое повечерие
Compline (u) — повечерие
Nocturns — полунощница
an Hour (pl.: hours) — литургические часы
Our priest blessed me to read the Hours before the Liturgy, which I eagerly
tried to avoid, first of all, because I was a girl, and second, because I understood
that my voice should be heard not only by myself but also by all our parishioners.
[ 150 ] [ Профессиональный английский язык для теологов ]
the all-night vigil — всенощное бдение
There was an all-night vigil before the funeral.
1.2. Match the words with their definitions:
a baptismal font
A. a painting, usually on wood, of Jesus
Christ, or of a person considered holy by some
Christians, especially in Russia and Greece
the Incarnation
B. very brightly coloured
vivid
C. the soft part of the body of a person or animal covering the bones and organs
Vespers
D. a service of evening prayers forming part
of the Divine Office of the Christian Church,
traditionally said or chanted before retiring for
the night
Divine Liturgy
E. a person who strongly opposes venerating
icons
iconography
F. shown in the form of a picture or photograph
flesh
G. someone who has beliefs that are against
the principles of a particular religion
a sacrisity
H. the use of images and symbols to represent
ideas, or the particular images and symbols
used in this way by a religious or political
group
an iconoclast
I. the eucharistic rite of Eastern churches
a heretic
J. a night prayer
Compline
K. a room in a church where vestments and
articles for veneration are kept
pictorial
L. a large bowl for baptismal water
an icon
M. the embodiment of God the Son in human
flesh as Jesus Christ
[ Unit 5. Christian art ] [ 151 ]
1.3. Check the translation with the key, work in pairs:
Слово «икона» происходит от греческого «изображение» или «портрет»,
а в Византии этот термин использовался для всех изображения Христа,
Богородицы, любого святого, ангела
или события из священной истории.
The word “icon” derives from Greek,
which means “image” or “portrait” and
in Byzantium this term was used for all
representations of Christ, the Virgin,
a saint, an angel, or an event from sacred
history.
Иконы первого ряда называются
«местными иконами». По обе стороны
от царских врат всегда находятся иконы Спасителя и Богородицы, потому
что мы верим, что наш вход в Царство
Божье возможен только по молитвам
Его святой и чистой Матери.
The icons of the first tier are called “local
icons”. On both sides of the Royal Doors
there are always icons of the Saviour and
of the Mother of God because we believe
that our entrance into the Kingdom of
God is possible only through the prayers
of His Holy and Pure Mother.
С одной стороны, иконостас является
границей между Небом и землей, которые представлены святилищем и самой церковью, но, с другой стороны,
он также свидетельствует о единении
двух реальностей, осуществленном
воплощением Христа.
On the one hand, an iconostasis is
a border between heaven and earth that
are represented by the sanctuary and the
church itself, but on the other hand, it
also testifies to the unity of two realities,
accomplished by Christ’s Incarnation.
Верующие Православной Церкви почитают святых, изображенных на
иконах: они кладут земные поклоны,
целуют иконы и зажигают свечи перед
ними, а также несут их впереди на
крестном ходе.
The Orthodox faithful venerate thе
saints depicted in icons: they prostrate
themselves before them, kiss them, light
candles before them and also carry them
in processions.
Многие люди говорят, что традиционные православные иконы являются
суровыми, нереалистичными, и предпочитают иконы в западном стиле,
которые кажутся фотографическими
или романтизированными версиями
человека, но при таком рассмотрении
теряется весь смысл иконы, которая
предназначена быть «богословием
в красках» и «окном в царство небесное».
Many people say that traditional Orthodox
icons are severe, unrealistic and prefer
the Western-style icons that appear to be
photographic or romanticized versions
of humanity but this emphasis misses
the whole point of the icon, which is
intended to be a “theology in colour” and
a “window into the Kingdom of Heaven.”
[ 152 ] [ Профессиональный английский язык для теологов ]
Иконы — изумительные наглядные Icons are marvelous visual aids; the icons
пособия; иконы разных праздников for the various feast days open our eyes to
открывают нам глаза на Евангелие.
the Gospel message.
В Православной Церкви есть такие богослужения как первый, третий, шестой и девятый часы. В основном они
состоят из псалмов, относящихся к событиям, связанным со страданиями
Христа, которые происходили в конкретный час дня.
In the Orthodox Church there are the
First, Third, Sixth and Ninth Hours. They
consist mostly of psalms which are related
to the events of the passions of Christ
which took place at that particular hour
of the day.
В VIII-IX веках в Византийской Империи возник конфликт между теми, кто
считал почитание икон допустимым,
и теми, кто называл это идолопоклонством.
In the 8th and 9th centuries in the
Byzantine Empire a dispute over the
use of icons took place between those
who considered the veneration of icons
acceptable and those who called it
idolatry.
Первый период иконоборчества начался при императоре Льве III Исавре
и закончился Седьмым Вселенским
Собором. Второй период начался при
императоре Льве V Армянине и закончился восстановлением иконопочитания. Это событие празднуется
в первое воскресенье Великого поста,
именуемое Торжеством православия.
The first iconoclastic period began under
Emperor Leo III the Isaurian and ended
at the Seventh Ecumenical Council. The
second one took place under Leo V the
Armenian and ended with the restoration
of the veneration of icons. This event is
commemorated on the first Sunday of
Great Lent and is called the Triumph of
Orthodoxy.
2. Text «All About Icons»
2.1. Read the text “All About Icons”:
All About Icons1
Iconography plays a central role in the Orthodox tradition. The interior
of every church is filled with icons, both on the walls and on special stands
and panels, including the iconostasis — the screen separating the nave from
the sanctuary. The faithful physically interact with icons, venerating them,
1
All about icons (Режим доступа https://orthodoxpebbles.com/orthodox-basics/allabout-icons/). Дата обращения: 20.07.2020.
[ Unit 5. Christian art ] [ 153 ]
doing prostrations, lighting incense, candles and vigil lamps in front of them.
Orthodox religious painting has evolved over the centuries into a unique
art — inspired by the Holy Spirit, according to Orthodoxy — which is based
on a solid theological foundation, and transforms natural reality into a higher
conception of form. There is even a special feast dedicated to holy icons, the
Sunday of Orthodoxy — the first Sunday of Great Lent.
Important concepts of Orthodox iconography:
– Icons are different from any other picture. They are painted in a special way, and show our Lord Jesus Christ, His Mother, the angels, and Christ’s
friends, the saints. They are painted on gold to remind us of God’s Heavenly
Kingdom.
– Icons help us learn and understand everything about our faith.
– We venerate icons to show how much we love the persons depicted
on them. We do not venerate the icon itself, but the holy person — the prototype — to whom the icon refers.
– We venerate an icon by kissing it and making the sign of the cross. We
can also do prostrations in front of it. Additionally, we light candles or a vigil
lamp.
– In the home we have icons and pray in front of them.
– Through the grace of God, miracles can appear through some icons.
Orthodox icons are purposely not realistic. They do not represent the
world as we experience it with our senses, but as it is in the celestial kingdom,
transformed by the grace of God. Every object on an Orthodox icon has theological symbolism and significance. Nothing is painted by chance or merely
for decoration. Colors in icons have special meaning. For example, the gold
color is used abundantly in Orthodox iconography. It is not merely used for
aesthetic reasons, but has a theological foundation, symbolizing God himself,
and signifying His radiant light in the celestial kingdom where there is never
darkness.
2.2. Find in the text the English equivalents of the following
phrases:
внутреннее убранство церкви; верующие; воскурить фимиам; Торжество Православия; творить крестное знамение; творить чудеса;
обильно использоваться; сияющий свет.
[ 154 ] [ Профессиональный английский язык для теологов ]
2.3. Translate into Russian the phrases and religious terms given
below:
the screen separating the nave from the sanctuary; doing prostrations;
lightening vigil lamps; Great Lent; the world as we experience it with our senses;
the grace of God; theological symbolism; the celestial kingdom.
2.4. Answer the teacher’s questions employing the lexical units:
1) Where can we often see icons?
2) What is an iconostasis?
3) How do believers interact with icons?
4) What is the Sunday of Orthodoxy?
5) Why and in what way do the faithful venerate icons?
6) Why is the way an icon-painter depicts an icon the most appropriate
one?
7) What role does colour play in Orthodox iconography?
2.5. Do you agree with these statements about icons? Why / Why
not? Work in pairs.
1) Icons can be found only at believers’ places.
2) We are not allowed to venerate icons. This is idolatry.
3) Icons reveal the world as it is.
4) Colours play an important role in iconography and help an iconpainter to reveal some characteristics of the one they depict.
2.6. Summarize the text in 10 to 12 sentences. Do this both in
writing and orally.
2.7. Write an essay about the role of the icon in the Orthodox
Church. Use 180 words in your composition.
3. Text «A Few Important Icons»
3.1. Read the text and be ready to discuss it.
[ Unit 5. Christian art ] [ 155 ]
A Few Important Icons1
Christ Pantocrator (The Almighty)
This is a very typical icon of Jesus Christ emphasizing His divinity, so
His face often appears austere. The halo depicts His holiness. It incorporates
a cross shape, to signify the cross of salvation. In other icons, on Christ’s halo
the Greek phrase Ο ΩΝ is also written, which means “He Who is”.
Even though absent from this icon, another common letter combination
on icons of Christ is IC XC, which refers to the Greek Ιησούς Χριστός (Jesus
Christ).
Christ’s right hand is raised in a gesture of blessing. The fingers spell out
IC XC. The touching finger and thumb also attest to the joining of divine and
human natures in Christ. In His left hand, Christ is holding the Gospel.
The Mother of God the Hodegetria (“The one who points the way”)
The Mother of God is motioning with Her arm, directing the viewer to
the Christ child, thus showing the way to God.
Around Her halo we can see the Greek letter combination “ΜΡ ΘΥ”. It
refers to the Greek phrase “Μήτηρ Θεού” (Miter Theon), meaning “Mother of
God”.
The Mother of God is wearing Her standard colors: red on the outside
(symbolizing divinity) and blue on the inside (symbolizing humanity). She
also has three golden stars, one on Her forehead and one on each shoulder (in
this icon only the forehead one shows). They symbolize her everlasting virginity — before, during and after the birth of Christ.
3.2. Find in the text the English equivalents of the following
phrases:
Вседержитель; нимб; крест спасения; благословляющий жест; Евангелие; Одигитрия; комбинация букв.
1.3. Translate into Russian the phrases and religious terms given below:
Pantocrator; divinity; He Who is; spell out; “the one who points the way”;
humanity everlasting; virginity.
1
All about icons (Режим доступа https://orthodoxpebbles.com/orthodox-basics/allabout-icons/). Дата обращения: 20.07.2020.
[ 156 ] [ Профессиональный английский язык для теологов ]
3.4. Answer the teacher’s questions employing the lexical units:
1) What does the icon of Jesus Christ Pantocrator emphasize?
2) What does Ο ΩΝ mean? Where is it depicted?
3) What letter combination is also typical for such an icon?
4) What do Christ’s gestures refer to?
5) What is characteristic of the icon of the Mother of God the Hodegetria?
6) What colours are are associated with the Mother of God? What
meaning do they have?
7) What does Mary’s virginity symbolize?
3.5. Pose a question to each passage under the corresponding
subtitle in writing. Ask your fellow students the questions.
3.6. Summarize the text in 10 to 12 sentences. Do this both in
writing and orally.
3.7. Choose any Orthodox icon. Prepare a description of it. Use
180 words in your story. Do this both in writing and orally. Use the
following key words and expressions:
– to paint an icon — рисовать икону
– an icon-painter — иконописец; icon painting — иконопись
– to describe smth — описывать что-то
– to depict smth — изображать что-то
– to convey smth — передавать что-то (мысль, чувство)
– a margin of an icon — край иконы; in the margins — по краям
– border scenes — клеймы, житие на иконе
– the Moscow school of painting — Московская школа живописи
– a foreground — передний план; in the foreground — на переднем
плане
– a background — задний план; in the background — на заднем плане
– at the top — наверху
– at the bottom — внизу
– to date back to — датироваться, восходить;
– a cloak — мантия
– the instrument of one’s martyrdom — орудие, через которое мученик принял смерть
[ Unit 5. Christian art ] [ 157 ]
– vestments decorated with a pattern of crosses — одеяния, украшенные крестами
– to hold a book, a rolled scroll, a prayer rope, a sword — держать в руках книгу, свиток, четки, меч.
4. Text «Orthodox icons»
4.1. Read the text.
Orthodox icons1
Icons are not just placed in our churches haphazardly. They are presented
in an orderly fashion as prescribed by tradition. In any Orthodox church, the
order is basically the same. We begin with the icon screen. As Fr. Thomas
Hopko states in his book Orthodox Worship, “the iconostasis or icon screen in
the Orthodox church exists to show our unity with Christ, His Mother and all
of the angels and saints. It exists to show our unity with God”. At the center
of the iconostasis are the so-called Royal Doors. Behind these stands the altar
table, which represents “the Banquet Table of the Kingdom of God”. To the
immediate left of the Royal Doors is the icon of the Mother of God and Christ
Child. To the immediate right is the icon of the glorified Christ. This placement shows that everything in our spiritual lives happens between the “two
comings” of Christ: His coming as the Savior born of Mary and His coming at
the end of the age as the King and the Judge.
On the Royal Doors the icons of the four evangelists (Matthew, Mark,
Luke, and John) are located. Often an icon of the Annunciation is also present.
These icons witness to the presence of Christ's good news, the Gospel of salvation. The four evangelists recorded the Gospel message, and the Annunciation
was the first proclamation of the Gospel in the world.
Above the Royal Doors is the icon of Christ’s Mystical (Last) Supper
with His disciples. This is the icon of the central mystery of the Christian faith
and the unity of the church in the world. It is the visual witness that we, too,
are partakers in the “marriage supper of the lamb” (Revelation 19:9), that we,
1
Adapted from: Protopresbyter Thomas Hopko, The Orthodox Faith (Режим доступа:
https://www.oca.org/orthodoxy/the-orthodox-faith). Дата обращения: 08.08.2020.
[ 158 ] [ Профессиональный английский язык для теологов ]
too, are blessed by Christ “to eat and drink at my table in my kingdom” (Luke
22:30), and blessed to “eat bread in the Kingdom of God” (Luke 14:15).
Icons of the saints can be seen over and around the Royal Doors. The side
doors of the iconostasis, or Deacon’s Doors, have icons on them that depict
angels or deacons. An icon of the person or event to which the church building
is dedicated may also be found on the icon screen. Depending on the size of
the iconostasis, there may be rows of icons of the apostles, the major feasts
of the church, the prophets and other holy people blessed by God. No matter
what its size, however, the icon screen is always crowned by the cross of Christ.
The rest of the church may also be decorated by icons. The icon of Christ
Almighty usually appears in the center of the building. Over the altar the icon
of the Mother of God with Christ within Her is usually seen. “This latter icon is
called the ‘image of the Church’ since Mary is Herself the prototype of the entire assembly of believers in whom Christ must dwell”. Icons of saints who composed church music and services may be found in the altar. Finally, “directly
behind the altar table there is usually an image of Christ in glory — enthroned
or transfigured or resurrecting, and sometimes offering the eucharistic gifts”.
The fundamentals of the Christian faith are expressed in icons. These
images also testify that God became man in the person of Jesus Christ. Christ
existed before all time and was the active agent in the creation of the world
(John 1:1–4). He became human when He took flesh from the Virgin Mary.
This event, which is called the Incarnation, radically changed both human
history and our relationship to God.
The Orthodox have always insisted that God the Creator in His eternal
nature cannot be shown, because “no man has seen God at any time”. But
because God became man and took on flesh (the Incarnation), he can be portrayed. John of Damascus, an early church theologian (645–749), argues, “I
do not worship matter, but I worship the Creator of matter, Who for my sake
became material and condescended to dwell in matter, Who through matter
brought about my salvation”.
This doctrine is bound up with the Orthodox belief that the whole of
God’s creation, material as well as spiritual, is redeemed and glorified. The
artist does not aim at imitating nature as in the Western tradition. Instead,
he seeks to present nature in its redeemed state. Therefore, the image may be
regarded by some as stiff or not lifelike, yet the colour and line show an underlying spiritual harmony. The panel or canvas behind the paint might otherwise be subject to decay, but as an icon it is rescued from degradation. The
[ Unit 5. Christian art ] [ 159 ]
icon becomes a concrete example of matter restored to its original harmony
and beauty. Serving as a vehicle of the Spirit, it reflects nature as transformed
by God’s grace.
Any study of icons should begin with the icon of our Lord Jesus Christ,
the prime image defended by the iconodules prior to the Seventh Ecumenical
Council. When we look at the icon of Christ, we see both eternal God and
historical man. Eternal God became one of us as the historical man Jesus of
Nazareth.
However, because of the Incarnation, Divine Nature fills humanity. Humanity and divinity in Christ are, therefore, distinct yet permanently united.
The lettering in the halo around Christ's head labels Him as the Creator, the
eternal God. The letters mean “He who is” — the source of existence.
Other icons depict the Virgin Mary, the saints, various human events in
the life of Christ and nature. The Bible tells us that humans are created in the
image and likeness of God (Genesis 1:26). We are given Christ as the image of
God. Therefore, man is a proper subject of icons. We see the image of God in
the saints especially. Icons of saints show that God is present in all of us even
though we have different personalities. Through the work of Christ we are redeemed and can be more godlike through the grace of the Holy Spirit. All of
human life and creation has been transformed by Christ and bears the presence of God. Appropriately, this presence is depicted in icons.
4.2. Find in the text the English equivalents of the following
phrases:
случайно/произвольно; иконостас; Царские Врата (в иконостасе);
Богоматерь; Благовещение; апостол/ученик; агнец; южные/полуденные
двери иконостаса; Спас Вседержитель; евхаристический; воплотился
от Девы Марии; природа в ее искупленном состоянии; иконопочитатели; быть созданным по образу и подобию Божиему.
4.3. Translate into Russian the phrases and religious terms given
below:
the icon screen; unity with God; the Banquet Table of the Kingdom of God;
glorified Christ; Last Supper; rows of icons; prophets; crowned by the cross of
Christ; in the person of Jesus Christ; the Incarnation; worship the Creator of
matter; stooped to dwell in matter; be subject to decay; the Seventh Ecumenical
Council.
[ 160 ] [ Профессиональный английский язык для теологов ]
4.4. Work with your partner. Exchange information about
Orthodox icons.
Explain:
– the purpose of the iconostasis
– what icons are presented on both sides on the Royal Doors
– what icons are depicted on the Royal Doors
– what the icon of Christ’s Last Supper is meant to convey
– what icons can also be found in the iconostasis, in the altar and the
church
– why we can depict God in icons
– why icons often fail to be lifelike
– who iconodules are.
4.5. Summarize the text in 10 to 12 sentences. Do this both in
writing and orally.
4.6. Do a research on Iconoclasm. Write an essay and prove
iconoclasts wrong in 220 to 260 words.
4.7. Think about the influence of the Alexandrian school of
thought on the dispute over the use of icons in the VII-VIII
centuries. Discuss it with your partner. Present your partner’s
opinion on the subject in class.
5. Text «The Church Building»
5.1. Read the text “The Church Building”.
The Church Building1
Orthodox churches generally take one of several shapes that have a particular mystical significance. The most common shape is an oblong or rectan1
Adapted from: Bishop Alexander of the Russian Orthodox Church Abroad. The
Orthodox Church (Режим доступа: https://www.saintjosephorthodox.org/churchbuilding.html). Дата обращения: 07.11.2020.
[ Unit 5. Christian art ] [ 161 ]
gular shape, imitating the form of a ship. Almost always Orthodox churches
are oriented East — West, with the main entrance of the building at the west
end. This symbolizes the entrance of the worshipper from the darkness of sin
(the west) into the light of truth (the east).
On the roof of Orthodox churches are usually found one or more cupolas (domes with rounded or pointed roofs). A peculiar feature of Russian
Orthodox churches is the presence of onion-shaped domes on top of the cupolas. This shape reminds believers of the flame of a candle, burning upward to
heaven. Every cupola is crowned with a cross, the instrument of our salvation.
The interior of an Orthodox church is divided into several parts. The
first is the narthex, in ancient times a large, spacious place, wherein the catechumens received instruction while preparing for baptism, and also where
penitents excluded from Holy Communion stood.
The main body of the church is the nave, separated from the sanctuary
(Altar) by an icon screen with doors, called the iconostasis. The walls of the
nave are decorated with icons and murals, before many of which are hanging lit lamps. Especially noticeable in traditional Orthodox churches is the
absence of any pews. The Fathers of the Church deemed it disrespectful for
anyone to sit during the Divine services (except at certain explicit moments of
instruction or Psalm reading).
At the far eastern end of the church is found the sanctuary, with two
rooms — the sacristy and the vestry — at either side, separated from the nave
by the iconostasis.
A typical iconostasis consists of one or more tiers of icons. At the center
of the first, or lowest, tier, are the Royal Doors, on which are placed icons of
the four evangelists who announced to the world Good News — the Gospel —
of the Savior. At the center of the Royal Doors is an icon of the Annunciation
to the Most Holy Mother of God. Over the Royal Doors is placed an icon of
the Last Supper.
At either side of the Royal Doors are always placed an icon of the Savior and of the Most Holy Mother of God. On either side of the Royal Doors,
beyond the Icons of the Lord and His Mother, are two doors — Deacon's
Doors — upon which are depicted either saintly deacons or angels — who
minister always at the heavenly altar, just as do the earthly deacons during the
Divine services. The lower tier is often called the local icons.
Ascending above the local icons are three more tiers of icons. Immediately above the icon of the Mystical Supper is placed an icon of the Savior in
[ 162 ] [ Профессиональный английский язык для теологов ]
royal garments, flanked by His Mother and John the Forerunner and an array
of other saints, included the archangels Michael and Gabriel, the Apostles Peter and Paul and saintly bishops and martyrs. This tier is called the Deisis. The
tier immediately above this contains icons of the principal Feasts of the Lord
and of the Mother of God.
The top row contains the Old Testament prophets — in the midst of
which is the Birth-giver of God with the Divine Infant Who is from everlasting and Who was their hope, their consolation, and the subject of their prophecies. At the very top of the Iconostasis is placed the holy cross, upon which
the Lord was crucified, effecting thereby our salvation.
5.2. Find in the text the English equivalents of the following
phrases:
купол в виде луковки; оглашенные; Благовещение Пресвятой Богородицы; Деисус; Господь был распят.
5.3. Translate into Russian the phrases and religious terms given
below:
oblong or rectangular shape; penitents; murals; the absence of any pews;
consists of one or more tiers of Icons; an icon of the Last Supper; minister; he
local icons; the Old Testament prophets.
5.4. Work with your partner. Exchange information about:
– shape and orientation of the Orthodox Church
– cupola of the church
– interior if the church
– iconostasis in general
– The Deisis
– The top row of the iconostasis
5.5. Summarize the text in 10 to 12 sentences. Do this both in
writing and orally.
5.6. Write a description of your favourite church in 180 words.
Include information about both the interior of the church and its
icons. Present it orally in class.
[ Unit 5. Christian art ] [ 163 ]
6. Text «Православный храм. Внутри храма»
6.1. Read the following text.
Православный храм. Внутри храма1
Православный храм — это целый мир, и в нем можно научиться
ориентироваться. В восточной части храма помещается алтарь, потому
что Христос — свет миру. Восточная часть храма символизирует также
Святую Землю — Вифлеем, Назарет, Иерусалим, где родился, жил, пострадал и воскрес Христос. Сама форма алтарной апсиды — полукруглая — напоминает пещеру, а христианская традиция чтит две пещеры — Вифлеемскую, где родился Христос — и Гроб Господень, куда
положили снятое с Креста тело Иисуса и откуда Он восстал, разрушив
узы смерти. Противоположная восточной, западная сторона храма символизирует заход солнца, там, в притворе, расположенном в западной
части храма, стоят кающиеся и некрещеные.
Храм и его росписи — это книга, предназначенная для того, чтобы
ее можно было прочесть. Читать эту книгу нужно сверху вниз, ибо
храм приходит сверху, с неба. И верхняя его часть называется "небо",
а нижняя — "земля". Небо и земля — составляют космос (это слово погречески означает "украшенный"). И действительно, храм внутри расписывали всюду, где только можно, даже в уголках, которые не видны
глазу. Роспись выполнена тщательно и красиво, потому что главный
зритель всего — Бог, Всевидящий и Всемогущий. Его образ располагается в самом куполе, в наиболее высокой точке храма. Бог в православной традиции изображается в виде Иисуса Христа — Пантократора
(Вседержителя). В левой руке Он держит книгу, правой — благословляет
Вселенную.
При переходе от купола к основному объему храма образуются полусферические плоскости, на которых изображаются четыре евангелиста, несущие на землю небесную Благую Весть через Евангелия. Своды
и арки соединяют небо и землю. На сводах изображаются основные события евангельской истории, на арках — апостолы, пророки, святые, те,
1
Православный храм. Внутри храма (Режим доступа: http://www.gremicha.narod.
ru/organiz/cerkov/azbuka/str/hram/vnutri.htm). Дата обращения: 10.08.2020.
[ 164 ] [ Профессиональный английский язык для теологов ]
кто помогает людям в их восшествии на небо. Стены храма расписываются сюжетами из Священной истории: это Ветхий Завет, Новый Завет,
а также Вселенские Соборы, жития святых — вплоть до истории государства и данной местности. Круг сюжетов на первый взгляд кажется
ограниченным и повторяющимся, тем не менее, ни один храм внутри не
похож на другой — в каждом программа росписей оригинальная.
Православный храм можно назвать энциклопедией. В каждом
храме присутствует вся история человечества, начиная с грехопадения
Адама и Евы вплоть до современности, святых XX века. Кульминация
мировой истории и вершина мироздания — Голгофа, место, где был
распят Иисус Христос, совершилась Его Крестная жертва и победа над
смертью в акте Воскресения. Все это сосредоточено в восточной части
храма, там, где расположен алтарь. Пролог и эпилог мира — в противоположной части храма, на западной стене: здесь можно увидеть сцены
сотворения мира, образ лона Авраамова — рая, где души праведных
пребывают в блаженстве. Но чаще всего западную стену занимает изображение Страшного Суда, потому что, выходя из храма через западные
двери, человек должен помнить о том часе, когда закончится его земная
жизнь и каждый предстанет на Суд. Однако Страшный Суд должен не
столько напугать, сколько напомнить человеку об ответственности за
прожитую жизнь.
Храм — это космос, вмещающий всех живших, живущих и тех, кто
будет жить — все они сосуществуют в замысле Божием о мире. Своды
храма поддерживают мощные столбы, на которых изображены фигуры святых — это мученики, воины, те, кого принято называть "столпами Церкви". Своим духовным подвигом они держат духовное здание
Церкви, так же, как здание храма покоится на столбах. В откосах окон
изображены святые монахи. Древнерусские храмы строились с толстыми стенами, поэтому здесь образовывались довольно значительные
плоскости, позволявшие располагать изображения. Здесь обычно изображают преподобных — пустынников, основателей монастырей, учителей духовности. Окна в храме подобны глазам — они источник света,
через них храм смотрит на мир. Преподобные — это "глаза Церкви" —
они смотрят на мир и видят то незримое, что невидимо для других.
В апсиде часто изображена Богородица-Оранта, молящаяся. Ниже,
во втором ярусе обычно изображается Евхаристия — сцена причащения
апостолов, где Христос является священником. Самый нижний ярус ал-
[ Unit 5. Christian art ] [ 165 ]
тарных росписей занимают фигуры отцов Церкви — богословы, творцы
литургии, создатели догматов, учителя — те, кого можно назвать интеллектуальным фундаментом Церкви. Среди них мы видим святителей Иоанна Златоуста, Василия Великого, Григория Богослова, Николая
Мирликийского.
Фигуры святых писали и на стенах храмов, помещая их почти вровень со стоящими во храме людьми. Этим подчеркивалось, что в богослужении принимают участие и святые, незримо присутствующие
среди нас.
6.2. Find in the text the Russian equivalents of the phrases and
religious terms listed below. Make use of the English lexical items
while rendering the text into English:
a semicircular apse; the substitutionary death of Jesus Christ; a contrite
sinner/a penitent; unbaptized; paintings; the heavens; to decorate; all-seeing;
a dome/a cupola; the Almighty/the Pantocrator/the Ruler of All; Evangelist; an
arch; Sacred (Scriptural) history; saints’ lives/hagiography (of saints)/ hagiology;
Golgotha; His redeeming sacrifice; a prologue; an epilogue; Abraham’s bosom;
beatitude a state of grace; the righteous; the design of God/God’s purpose; the
pillars (giants) of the Church; a deed of devotion; the venerable; a hermit/an anchorite; the Virgin Mary Orant; the foundation of the Church; hierarch/prelate;
St. John Chrysostom; St. Basil the Great; St. Gregory the Theologian; St. Nicholas; Archbishop of Myra in Lycia; invisible.
6.3. Word the subject-matter of the article as its title and subtitle
convey it.
6.4. Make out the point of each of the paragraphs. Be guided by
the “keywords”. Translate the thesis drawn from the paragraph into
English.
6.5. Ask a question based on each of the paragraphs or a group of
thematically related paragraphs. Write the questions down, then
ask them orally.
6.6. Render the article into English. Make use of set expressions
given in 1.1.
[ 166 ] [ Профессиональный английский язык для теологов ]
6.7. Find information on the interior of any Russian church. Use
its website in the Russian language. Write a summary in 220 to 260
words. Include information about both the interior of the church
and its icons. Present it orally in class.
7. Generalizing assignments to Unit 5
7.1. Translate the following making use of active vocabulary:
1. Считается, что икона — это проповедь Евангелия, теологическое учение и духовное вдохновение в линиях и цветах.
2. Иконы — это богослужебное искусство, почитание и уважение
к ним твердо укоренены в Православной Церкви.
3. Иконы в частных светских коллекциях и музеях, использующиеся только для выставки, перестают быть иконами в надлежащем
смысле этого слова.
4. Иконы напоминают нам о постоянном присутствии Господа
в мире.
5. Воплощение (вочеловечение) Христа радикально изменило человеческую историю и наше отношение к Господу.
6. Через жизнь Христа наши грехи прощены и благодатью Духа
Святого мы приближаемся к подобию Божьему.
7. Известно, что иконы, изображающие Иисуса Христа, Богородицу, святых и события священной истории отождествляются с / приравниваются к Божественному откровению.
8. Многие представители разных религий считают искоренение
ереси своей основной задачей и предрекают им так называемых еретиков на вечную жизнь в аду, другие приверженцы этих религий не разделяют эту точку зрения.
9. Полагают, что иконопочитатели всегда защищали иконы как
символ православной религии и святости. Они были уверены, что
иконы являются доказательством существования Иисуса Христа и Святой Троицы.
[ Unit 5. Christian art ] [ 167 ]
7.2. Translate the following making use of active vocabulary:
1. Восточная часть храма символизирует Святую землю — Вифлеем, Назарет и Иерусалим, где жил, пострадал и воскрес Христос, в восточной части храма располагается алтарь.
2. Полукруглая форма алтарной апсиды напоминает пещеру. Христианская традиция чтит как пещеру, где родился Христос, так и Гроб
Господень, куда положили снятое Тело Христа и где Он восстал.
3. Многим кажется естественным, что кающиеся и некрещеные
стоят в притворе, а не в основной части храма.
4. Известно, что Бог в православной традиции изображается
в виде Пантократора (Вседержителя). Изображение Бога располагается
в самом куполе, в самой высокой точке храма.
5. Стены храма обычно расписываются сюжетами из Священной истории, включая Ветхий Завет, Новый Завет, Вселенские Соборы
и Жития святых.
6. Кульминация мировой истории и вершина мироздания — Голгофа, где был распят Иисус Христос, совершилась Его крестная жертва
и победа над смертью в акте Воскресения.
7. На западной стене храма можно видеть образ лона Аврамова —
рая, где души праведных прибывают в блаженстве.
8. Известно, что в православный храм входят через паперть, где
в старые времена стояли кающиеся грешники.
9. В старые времена притвор был просторным местом храма, где
оглашаемые получали наставления, касающиеся их приготовления к таинству крещения.
10. В притворе можно было видеть купель и здесь, согласно Типикону, совершались покаянные службы, такие как повечерие, полуночница и службы суточного круга.
7.3. Translate the following making use of active vocabulary:
1. На паперти и в притворе стояли кающиеся и оглашенные.
2. В настоящее время все стоят в основном пространстве храма.
3. Сейчас читается Великое Повечерие.
4. Перед иконами находятся лампады.
5. В ризнице хранятся одеяния священников.
[ 168 ] [ Профессиональный английский язык для теологов ]
6. В центре иконостаса располагаются Царские Врата. Над ними
обычно помещается изображение Тайной Вечери.
7. В восточной стороне храма находится алтарь. Это самое важное
место в храме.
8. Кресты украшают купола. Церкви обычно имеют один, три,
пять, семь, девять, тринадцать куполов, это является символом. Один
купол символизирует то, что христиане верят в единого Бога. Три купола символизируют Святую Троицу. Пять куполов символизируют
Христа и четырех евангелистов, семь куполов напоминают о том, что
в Церкви есть семь таинств. Девять куполов напоминают о том, что, согласно Православной традиции, существуют девять ангельских чинов,
тринадцать куполов символизируют Христа и двенадцать апостолов.
9. Иконостас разделяет основное пространство храма и алтарь и,
как правило, имеет 5 рядов.
10. Первый ряд — местный ряд, в котором располагаются иконы
тех святых, в честь которых освящен храм. Второй ряд состоит из икон,
изображающих праздники Православной Церкви.
11. Третий ряд — это Деисус. В центре деисуса всегда икона Христа.
Чаще всего это «Спас в силах» или «Спас на престоле», слева находится
икона Богоматери, справа — Иоанна Предтечи, далее архангелов Михаила (слева) и Гавриила (справа), апостолов Петра и Павла. Также изображаются святители, мученики, преподобные и другие святые. Четвертый
и пятый ряды состоят из икон пророков и Отцов Церкви.
7.4. Talking points:
1. In Russian Orthodox churches it is quite difficult to find pews to sit
during the Liturgy. What’s your opinion on the subject? Give reasons.
2. Which style of painting icons do you prefer? Why?
3. Do you believe that icons help us to pray to God and His saints, make
it easier for us to feel their presence?
7.5. Gather information on the following topics and make a small report
(max. 2 minutes):
1. The basis for icons in the Old Testament in Orthodoxy
2. The basis for icons in the New Testament in Orthodoxy
3. The basis for denying icons in Protestantism
4. The Islamic opinion of the veneration of icons
[ Unit 5. Christian art ] [ 169 ]
8. Listening Comprehension
8.1. Watch the video “Venerating Icons”1
8.2. What do you think the video is about? Consult a dictionary and
find out what the main difference between the verbs “to venerate”
and “to worship” is.
8.3. Match the words with the definitions:
1. a reminder
A. for the Jews in ancient times, it was
a type of a tent moved from place to place
and used for worship
2. unique (adj)
B. to officially forbid something
3. to reject smth
C. a snake
4. to oppose smth
D. being the only existing one of its type
or, more generally, unusual or special in
some way
5. to prohibit smth
E. a chest that held tablets engraved with
the Ten Commandments
6. the Ark of the Covenant /
ˈkʌv.ən.ənt/
F. an angel that is represented in art as
a beautiful, plump, naked child with small
wings
7. a tabernacle /ˈtæb.əˌnæk.əl/
G. to refuse to accept, use, or believe something or someone
8. a cherubim /ˈtʃer.ə.bɪm/
H. to disagree with something or someone,
often by speaking or fighting against it,
him, or her
9. a serpent /ˈsɜː.pənt/
I. something that helps someone remember
8.4. Watch the video. Are your predictions correct? What is the
difference between “to venerate” and “to worship” according to the
video? Discuss it in groups.
1
https://www.youtube.com/watch?v=o8iFOgppS6Y
[ 170 ] [ Профессиональный английский язык для теологов ]
8.5. Watch the video again. What do these things refer to? Discuss
in groups.
– iconoclasm
– Hagia Sophia
– idolatry
– John of Damascus
– a bronze serpent
– the 7th Ecumenical Council
8.6. Write an essay on in what way Christ's assuming flesh made our
salvation possible. Use 220 to 260 words.
8.7. The next recording is dedicated to John of Damascus. What do
you know about him? What is he famous for? Find 5 fascinating
facts about the saint in the internet and present them in class. Work
in groups.
8.8. Match the words with the definitions. Check the answers in
groups.
1. a defender
A. extremely angry
2. a caliph /ˈkeɪ.lɪf/
B. a simple toilet such as a hole in the ground, used
in a military area or when staying in a tent
3. to undertake smth
C. something that makes someone who is sad or
disappointed feel better
4. forged (adj)
D. someone who protects a place against attack, or
who believes in and supports a person, idea, plan
5. furious (adj)
E. a Muslim ruler
6. innocence (n)n
F. the fact that someone is not guilty of a crime
7. a funeral
G. to do or begin to do something, especially
something that will take a long time or be difficult
8. a latrine /ləˈtriːn/
H. a (usually religious) ceremony for burying or
burning the body of a dead person
9. consolation (n)
I. made falsely especially with intent to deceive
[ Unit 5. Christian art ] [ 171 ]
8.9. Listen to the recording “John of Damascus”1 Are the facts you
discussed in exercise 8.7 mentioned in the audio? Which ones?
8.10. Listen to the recording again. What do these things refer to?
Discuss in groups.
– 635
– 675
– civil administration
– Leo the Isaurian
– a forged letter
– the saint’s right hand
– giving up his position
– the monastery of St. Sabbas
– a funeral
– latrines
– the Theotokos
– the Patriarch of Jerusalem
– 84
8.11. Find information about another famous father who fought
against iconoclasm. Write a report about him in 220 to 260 words.
Be ready to present it in class.
1
https://www.ancientfaith.com/podcasts/saintoftheday/dec_04_-_st._john_of_
damascus.
UNIT 6.
CHRISTIAN DOCTRINE.
COMPARATIVE
THEOLOGY
UNIT 6.
CHRISTIAN DOCTRINE. COMPARATIVE
THEOLOGY
1. Аctive Vocabulary. Vocabulary Practice
1.1. Active Vocabulary
Learn the following lexical items and set expressions:
1. Catholic — вселенский, всеобщий, соборный
The Orthodox Church believes itself to be the ‘One, Holy,
Catholic and Apostolic Church.
2. The Ecumenical/ General Council — Вселенский собор
3. reconciliation — примирение, согласование
It took hours of negotiations to bring about
a reconciliation between the two sides.
We have not been reconciled yet.
4. absorption — поглощение/поглощенность (погруженность)
Some poisonous gases can enter the body by absorption
through the skin.
Her absorption in her work is so great that she thinks about
nothing else
5. Creed = beliefs — убеждение, вероучение
The law forbids discrimination because of race, colour or
creed.
The book has the standard classical kalam objective of
proving the religious creed of the author and refuting the views
of opponents.
6. omniscient — всеведущий, всезнающий
God is omniscient.
It does not follow that one could be free of this liability
only if one were omniscient and perfectly reasonable.
7. omnipotent — всемогущий
[ 175 ]
[ 176 ] [ Профессиональный английский язык для теологов ]
How can a loving, omnipotent God permit disease, war and suffering?
The people overthrew the once omnipotent dictator.
8. omnipresent — вездесущий
Omnipresent means all-powerful.
The singer became an omnipresent icon of style and beauty.
9. infinite — бесконечный
The universe is theoretically infinite.
There seemed to be an infinite number of paint colours to choose from.
10. eternal — вечный
Good teacher, what must I do to inherit eternal life?
The company is engaged in the eternal search for a product that
will lead the market.
11. sovereign — державный, полновластный
By definition God is sovereign, directing all things freely according to His
royal counsel.
Sovereign power is said to lie with the people in some countries, and with
a ruler in others.
12. immutable — неизменный
Only God is immutable: only He cannot and does not change.
One of the immutable laws of television is that low ratings inevitably lead
to cancellation.
13. sinless — безгрешный
God looks upon us and sees His perfect, sinless Son.
Limbo is the place where sinless but unbaptized souls abide until the
Judgment Day
Nobody has lived an absolutely sinless life.
14. Divinely inspired — Боговдохновенный
All Scripture is Divinely inspired and is useful for teaching, rebuking, correcting and training in righteousness.
This is the only use in the Bible of the Greek word „theopneustos” (греч.
θεόπνευστος), which means “God-breathed”, Divinely inspired.
to profess = to confess — исповедовать, открыто заявлять
A person has full liberty to profess a religion.
She professes not to be interested in money.
15. to resurrect — воскресать, воскрешать
Almost all Christians believe that Jesus was resurrected from the dead.
The story is about a scientist who claimed that he could resurrect the dead.
[ Unit 6. Christian Doctrine. Comparative Theology ] [ 177 ]
16. the Apostles’ Creed — Апостольский символ веры
The Apostles’ Creed is so called because it is rightly considered to be
a faithful summary of the Apostles’ faith.
17. the Nicene Creed — Никейский символ веры
Catholic belief is succinctly expressed in the profession of faith or credo
called the Nicene Creed.
18. the Athanasian Creed — Афанасьев символ веры
The Athanasian Creed is a Christian profession of faith in about 40 verses.
19. core beliefs, fundamental beliefs, fundamental conviction — основные убеждения
Core beliefs are the very essence of how we see ourselves, other people, the
world and the future.
20. substitutionary sacrifice — заместительная (искупительная)
жертва
The purpose of His substitutionary sacrifice on our behalf was to redeem
us and set us free.
21. to fall under the broad umbrella — относиться к сфере, попадать
под категорию
This makes the currently used strategies ineffective and calls for new approaches that fall under the broad umbrella of the systems biology paradigm.
22. to be saved by grace — быть спасенным благодатью
Being saved by grace means that we have received a gift from God that we
do not deserve.
23. rapture of the church — восхищение Церкви
After the rapture of the Church, Christians will be brought before the
judgment seat of Christ.
24. to forfeit autonomy — утрачивать автономию
A man can forfeit autonomy on some or all questions on a specific period
of time, or during his entire life.
25. reunion discussions — дискуссии по проблеме воссоединения
The reunion of the Church is a simple matter in that we need to forgive
each other and trust the guiding presence of the Holy Spirit.
26. the principle of unity in diversity — принцип единства и многообразия
The principle of ‘unity in diversity’ might be a measured response to
resurgent nationalism.
27. to seek to do smth. — стремиться что-то сделать
[ 178 ] [ Профессиональный английский язык для теологов ]
The country's president is seeking to mend relations with the United States.
1.2. Paraphrase or explain the following in English, making use of
the active vocabulary:
1) Reconciliation is a very important issue in modern theology.
2) Intake cannot replace union.
3) What are the basic beliefs of Christians?
4) Our Lord knows everything.
5) Everlasting life is what we should think of every day.
6) Our God is the supreme ruler.
7) The Bible was divinely inspired.
8) It was not so easy to confess Christianity in Russia at the beginning
of the 20th century.
9) Christ became alive after His death.
1.3. Translate the following sentences. Check the translation with
the key, work in pairs.
Вера в святую соборную апостольскую a. Believing in One, Holy, Catholic and
церковь — одно из основных верова- Apostolic Church is one of the core
ний православных христиан.
/ fundamental beliefs / fundamental
convictions of Orthodox Christians.
Примирение различных христианских церквей — то, к чему необходимо
стремиться. Первый шаг — дискуссии
по проблеме воссоединения.
b. The reconciliation of different Christian
Churches is what one should aim/
seek/strive for. The first step is reunion
discussions.
Бог всеведущий, всемогущий, вездесу- c. God is omniscient, omnipotent,
щий и бесконечный.
omnipresent and infinite.
Настоящий христианин всегда помнит d. A real Christian always recalls the
о вечной жизни.
eternal life.
Сложно поверить, что всемогущий Бог e. It is difficult to believe that an
позволил распять Сына Своего.
omnipotent God could allow His Son to
be crucified.
Бог неизменен. Бог есть Любовь. Цель f. God is immutable. God is Love. The
искупительной жертвы Христа — aim/goal of the redemptive sacrifice of
наше спасение.
Christ / Christ’s redemptive sacrifice is
our salvation.
[ Unit 6. Christian Doctrine. Comparative Theology ] [ 179 ]
Праведен и безгрешен только Бог, g. Only God is righteous and sinless, but
а люди должны стремиться стать без- people should seek to become sinless.
грешными.
Люди были созданы по образу Божию. h. People were created in the image of
God.
Мы все спасены благодатью.
i. We all are saved by grace.
Основной принцип Православной j. The basic principle of the Orthodox
церкви — принцип единства во много- Church is the principle of unity in
diversity
образии.
1.4. Speaking. Answer the following questions:
1. What is comparative theology? What issues does it study?
2. Does comparative theology deal with various religious traditions or
comparison of faith in itself?
3. Is it possible for the comparative theologian to have roots in a single
tradition? If it is, then why is it so important to study differences if you are sure
that your faith is the only true one?
4. What is the basis of the Russian Orthodox Church’s attitude to heterodoxy?
5. What are the main differences between the Orthodox and the Roman
Catholic Churches?
6. What is the most practical and solid means of theological learning?
7. Is interreligious theological conversation useful? What results might
we reach talking and interacting with theologians from the other traditions?
8. Do you agree with D. Tracy who said that reflection on “other religions” has been present in the Christian tradition from its beginning, and it
has proceeded with subtlety, sophistication and boldness in many contexts?
[ 180 ] [ Профессиональный английский язык для теологов ]
2. Text «‘One Holy Catholic Church’: what do we
mean?»
2.1. Read the text and be ready to discuss it.
‘One Holy Catholic Church’: what do we mean?
(by Metropolitan Kallistos (Ware)1
The Orthodox Church believes itself to be the ‘One, Holy, Catholic, and
Apostolic Church,’ of which the Creed speaks: such is the fundamental conviction which guides Orthodox in their relations with other Christians.
The Orthodox Church is a family of sister Churches, decentralized in
structure, which means that separated communities can be integrated into
Orthodoxy without forfeiting their autonomy: Orthodoxy desires their reconciliation, not their absorption. In all reunion discussions Orthodox are guided
by the principle of unity in diversity. They do not seek to turn western Christians into Byzantines or ‘Orientals,’ nor do they desire to impose a rigid uniformity on all alike.
But still there is a basic principle — no reunion without unity in the
faith. It has an important corollary: until unity in the faith has been achieved,
there can be no communion in the sacraments. Communion at the Lord’s
Table cannot be used to secure unity in the faith, but must come as the consequence and crown of a unity already attained.
2.2. Find in the text the English equivalents of the following
phrases:
единая, святая, соборная и апостольская Церковь; основные убеждения; руководствующийся принципами; стремиться обратить кого-либо;
жесткое единообразие; добиваться единения; уже достигнутое единство.
2.3. Translate into Russian the phrases and religious terms given
below:
the Orthodox Church believes itself to be; fundamental conviction which
guides Orthodox in their relations with other Christians; decentralized in struc1
Metropolitan Kallistos (Ware). The Orthodox Church (Faith and Worship) [Электронный ресурс]. — URL: http://readeralexey.narod.ru/ENGLISH/Ware16.html#.XyPrwfkzaUk
[ Unit 6. Christian Doctrine. Comparative Theology ] [ 181 ]
ture; separated communities; without forfeiting their autonomy; a rigid uniformity; unity in the faith; an important corollary; no communion in the sacraments; to come as the consequence and crown of smth.
2.4. Match the words with their definitions:
holy
a result of something that has happened
reunion
a strong wish to have or do something
diversity
to succeed in getting something, usually after a lot of effort
fundamental
trust in somebody’s ability or knowledge; trust that somebody/
something will do what has been promised
faith
serious and very important; affecting the most central and
important parts of something
attain
a range of many people or things that are very different from
each other
consequence
people coming together after they have been apart for some
time
desire
connected with God or a particular religion
2.5. Answer the teacher’s questions employing the lexical units:
1. What is the fundamental belief of the Orthodox Church?
2. How can you characterize the Orthodox Church according to the text?
3. What is the main principle Orthodox Christians are guided by in all
reunion discussions?
4. What is the basic clause for reunion?
5. Can communion at the Lord’s Table be used to secure unity in faith?
2.6. Pose a question to each passage under the corresponding
subtitle in writing. Ask your fellow students the questions.
2.7. Summarize the text in 10 to 12 sentences. Do this both in
writing and orally.
2.8. Answer the question in written form. Use 180 to 200 words in
your answer.
[ 182 ] [ Профессиональный английский язык для теологов ]
What is the difference between the Apostles’ Creed, the Nicene Creed and
the Athanasian Creed?
3. Text “What do Christians believe?”
3.1. Read the text and be ready to discuss it.
What do Christians believe?1
(by Mary Fairchild)
The following beliefs are central to almost all Christian faith groups.
A small number of faith groups who consider themselves to be within the
framework of Christianity do not accept some of these beliefs. It should also
be understood that slight variances, exceptions, and additions to these doctrines exist within certain faith groups that fall under the broad umbrella of
Christianity.
God the Father. There is only one God. God is omniscient or “knows all
things”. God is omnipotent or “all powerful”. God is omnipresent or “present
everywhere”. God is sovereign. God is holy. God is just or “righteous”. God is
love. God is true. God is the creator of everything that exists. God is infinite
and eternal. God is immutable.
The Trinity. God is three in one: God the Father, Jesus Christ the Son,
and the Holy Spirit. Jesus Christ the Son. Jesus is fully God and fully man.
Jesus was born of a virgin. Jesus is perfect and sinless. Jesus is the only way to
God the Father. The Holy Spirit is God.
The Bible is the “inspired” or “God-breathed” Word of God.
Salvation. Humans were created by God in the image of God. Death
came into the world through Adam’s sin. Sin separates us from God. Jesus
died for the sins of every person in the world. Jesus' death was a substitutionary sacrifice. Jesus resurrected from the dead in physical form. Salvation is
a free gift of God. Believers are saved by grace.
Hell is a place of punishment. Hell is eternal.
1
What do Christians believe? [Электронный ресурс] URL: https://www.learnreligions.
com/basic-christian-beliefs-700357 (дата обращения 20.10.2019).
[ Unit 6. Christian Doctrine. Comparative Theology ] [ 183 ]
End Times. There will be a rapture of the church. Jesus will return to the
earth. Christians will be raised from the dead when Jesus returns. There will
be a final judgment. Satan will be thrown into the lake of fire. God will create
a new heaven and a new earth.
3.2. Find in the text the English equivalents of the following
phrases:
небольшое (незначительное) количество религиозных групп; принимать некоторые из этих убеждений; легкие расхождения и дополнения; создатель всего существующего; родился от Девы; Боговдохновенное
слово; созданные Богом; посредством греха; ад вечен.
3.3. Translate into Russian the phrases and religious terms given
below:
consider themselves; it should also be understood; additions to these doctrines; fall under the broad umbrella of Christianity; God is omniscient; God is
omnipotent; God is omnipresent; God is three in one; perfect and sinless; created
in the image of God; a substitutionary sacrifice; are saved by grace; a place of
punishment; a rapture of the church; a final judgment; a new heaven and a new
earth.
3.4. Match the words with their synonyms:
consider
confess, recognize, admit, acknowledge
accept
sky, palate, sphere, empyrean, ether, sphere, providence
immutable
view, regard, examine, review, see
heaven
eternal, irreversible, hard-and-fast, unaltered, constant, unchangeable, invariable permanent
resurrect
revive, resuscitate, recall, revitalize, rise, arise, revive, resurge
perfect
saintly, inerrant, saintlike, holy, inerrable
sinless
assertion, assessment, verdict, estimation, advice
judgment
complete, accomplished, ideal, perfective, consummate
[ 184 ] [ Профессиональный английский язык для теологов ]
3.5. Answer the teacher’s questions employing the lexical units:
1. Are there any variances and additions to the basic Christian doctrines
among all Christian faith groups?
2. What do we know about God from the Bible?
3. What is the Trinity?
4. Can we trust the Bible?
5. What do we know about the End Times?
3.6. Pose a question to each passage under the corresponding
subtitle in writing. Ask your fellow students the questions.
3.7. Summarize the text in 10 to 12 sentences. Do this both in
writing and orally.
3.8. Write a short comment on one of the additions to the basic
Christian doctrines. Use 180 to 200 words in your writing.
4. Text «Orthodox relations with other communions:
opportunities and problems»
4.1. Read the text “Orthodox relations with other communions:
opportunities and problems” and be ready to discuss it.
Orthodox relations with other communions: opportunities and problems1
(by Metropolitan Kallistos (Ware)
When they think of reunion, the Orthodox look not only to the west,
but to their neighbours in the east, the Nestorians and Monophysites. In many
ways Orthodoxy stands closer to the ‘Separated’ Eastern Churches than to any
western confession.
1
The Orthodox Church (Faith and Worship) by Metropolitan Kallistos (Ware). The
Orthodox Church and the Reunion of Christians (Chapter 16) [Электронный ресурс]
URL: http://readeralexey.narod.ru/ENGLISH/Ware16.html#Relations (дата обращения
15.10.2019)
[ Unit 6. Christian Doctrine. Comparative Theology ] [ 185 ]
The Nestorians are today very few in number and almost entirely lacking in theologians, so that it is difficult to enter into official negotiations with
them. But a partial union between Orthodox and Nestorian Christians has
already occurred. In 1898 an Assyrian Nestorian, Mar Ivanios, bishop of Urumia in Persia, together with his flock, was received into communion by the
Russian Church. The initiative came primarily from the Nestorian side, and
there was no pressure on the part of the Russians.
The Monophysites stand in a very different position from the Nestorians,
for they are still comparatively numerous and possess theologians capable of
presenting and interpreting their traditional doctrinal position. A number of
western and Orthodox scholars now believe that the Monophysite teaching
about the person of Christ has in the past been seriously misunderstood, and
that the difference between those who accept and those who reject the decrees
of Chalcedon is largely if not entirely verbal. When visiting the Coptic Monophysite Church of Egypt in 1959, the Patriarch of Constantinople spoke with
great optimism: ‘In truth we are all one, we are all Orthodox Christians …
We have the same sacraments, the same history, the same traditions. The divergence is on the level of phraseology’ (Speech before the Institute of Higher
Coptic Studies, Cairo, 10 December 1959). Of all the ‘ecumenical’ contacts
of Orthodoxy, the friendship with the Monophysites seems the most hopeful
and the most likely to lead to concrete results in the near future. The question
of reunion with the Monophysites was much in the air at the Pan-Orthodox
Conferences of Rhodes, and it will certainly figure prominently on the agenda
of future Pan-Orthodox Councils.
The Roman Catholic Church. Among western Christians, it is the Anglicans with whom Orthodoxy has at present the most cordial relations, but it is
the Roman Catholics with whom Orthodoxy has by far the most in common.
Among Orthodox — and doubtless among Roman Catholics as well — there
are a multitude of inherited prejudices which cannot quickly be overcome; and
Orthodox do not find it easy to forget the unhappy experiences of the past (the
Crusades, the ‘Union’ of Brest-Litovsk, the schism at Antioch in 18th century
and etc.) More serious than these psychological barriers are the differences in
doctrine between the two sides — above all the filioque and the Papal claims.
Once again many Roman Catholics fail to appreciate how serious the theological difficulties are, and how great an importance Orthodox attach to these two
issues. Yet when all has been said about dogmatic divergences, about differences in spirituality and in general approach, it still remains true that there are
[ 186 ] [ Профессиональный английский язык для теологов ]
many things which the two sides share: in their experience of the sacraments,
for example, and in their devotion to the Mother of God and the saints.
The Anglican Communion. As in the past, so today there are many Anglicans who regard the Reformation Settlement in sixteenth-century England as no more than an interim arrangement, and who appeal, like the Old
Catholics, to the General Councils, the Fathers, and the Tradition of the ‘undivided Church.’ There have been several official conferences between Anglican
and Orthodox theologians. We can mention conferences in 1930 (Lambeth
Conference) and in 1931 (Anglican-Orthodox Commission met in London)
which were an honest attempt made to face points of doctrinal disagreement.
Questions raised included the relation of Scripture and Tradition, the Procession of the Holy Spirit, the doctrine of the sacraments, and the Anglican
idea of authority in the Church. An official theological dialogue, involving all
the Orthodox Churches and the whole Anglican communion, was started in
1973. A crisis in the talks occurred in 1977–1978, because of the ordination of
women priests in several Anglican Churches. The conversations continue, but
progress is slow.
The World Council of Churches. In the Orthodox Church today there
exist two different attitudes towards the World Council of Churches and the
‘Ecumenical Movement.’ One party holds that Orthodox should take no part
in the World Council; full participation in the Ecumenical Movement compromises the claim of the Orthodox Church to be the one true Church of
Christ, and suggests that all ‘churches’ are alike. But — so the second party
would object — this is completely to misunderstand the nature of the World
Council of Churches. Orthodox, by participating, do not thereby imply that
they regard all Christian confessions as equal, nor do they compromise the
Orthodox claim to be the true Church.
Orthodox participation is a factor of cardinal importance for the Ecumenical Movement: it is mainly the presence of Orthodox which prevents
the World Council of Churches from appearing to be simply a Pan-Protestant
alliance and nothing more. But the Ecumenical Movement in turn is important for Orthodoxy: it has helped to force the various Orthodox Churches out
of their comparative isolation, making them meet one another and enter into
a living contact with non-Orthodox Christians.
Learning from one another. Khomiakov, seeking to describe the Orthodox attitude to other Christians, in one of his letters makes use of a parable.
A master departed, leaving his teaching to his three disciples. The eldest faith-
[ Unit 6. Christian Doctrine. Comparative Theology ] [ 187 ]
fully repeated what his master had taught him, changing nothing. Of the two
younger, one added to the teaching, the other took away from it. At his return the master, without being angry with anyone, said to the younger: ‘Thank
your elder brother; without him you would not have preserved the truth which
I handed over to you.’ Then he said to the elder: ‘Thank your younger brothers;
without them you would not have understood the truth which I entrusted to
you.’
Orthodox in all humility see themselves as in the position of the elder
brother. They believe that by God’s grace they have been enabled to preserve
the true faith unimpaired, ‘neither adding anything, nor taking anything
away.’ Today in the west there are many, both on the Catholic and on the Protestant side, who are trying to shake themselves free of the ‘crystallizations and
fossilizations of the sixteenth century,’ and who desire to ‘get behind the Reformation and the Middle Ages.’ It is precisely here that the Orthodox can help.
Orthodoxy stands outside the circle of ideas in which western Christians have
moved for the past eight centuries; it has undergone no Scholastic revolution,
no Reformation and Counter-Reformation, but lives still in that older Tradition of the Fathers which so many in the west now desire to recover. This, then,
is the ecumenical role of Orthodoxy: to question the accepted formulae of the
Latin west, of the Middle Ages and the Reformation.
And yet, if Orthodox are to fulfil this role properly, they must understand their own Tradition better than they have done in the past; and it is the
west in its turn which can help them to do this. Orthodox must thank their
younger brothers, for through contact with Christians of the west — Roman
Catholic, Anglican, Lutheran, Calvinist, Quaker — they are being enabled to
acquire a new vision of Orthodoxy.
4.2. Find in the text the English equivalents of the following
phrases:
думать о воссоединении; быть ближе; немногочисленные; вступить
в официальные переговоры; частичное воссоединение; быть в другом положении; сравнительно многочисленные; те; кто принимает; вопрос
воссоединения; привести к конкретным результатам в ближайшем будущем; западные Христиане; сердечные отношения; забыть печальный
опыт; не в состоянии оценить; догматические расхождения; основной
подход; как в прошлом; так и сегодня; официальные конференции; честная попытка; официальный богословский диалог; различное отношение
[ 188 ] [ Профессиональный английский язык для теологов ]
к Экуменическому движению; участие Православной Церкви; использует притчу; в роли старшего брата; сохранять истинную веру; освободиться (стряхнуть с себя оковы); жить в более древней традиции; лучше
понять собственную традицию.
4.3. Translate into Russian the phrases and religious terms given
below:
the Orthodox look not only to the west; in many ways Orthodoxy stands
closer to…; almost entirely lacking in theologians; union between Orthodox and
Nestorian Christians has already occurred; the initiative came primarily from;
theologians capable of presenting and interpreting their doctrinal position; has
been seriously misunderstood; those who reject the decrees of Chalcedon; In
truth we are all one; have the same sacraments; ‘ecumenical’ contacts of Orthodoxy; the most likely to lead to concrete results; to be on the agenda of future
Pan-Orthodox Councils; Orthodoxy has by far the most in common; a multitude of inherited prejudices; psychological barriers; differences in doctrine between the two sides; many things which the two sides share; experience of the
sacraments; devotion to the Mother of God and the saints; many Anglicans who
regard the Reformation Settlement
4.4. Find antonyms to these words:
different
add
disagreement
include
acquire
faith
preserve
communion
4.5. Pose a question to each passage under the corresponding
subtitle in writing. Ask your fellow students the questions.
4.6. Summarize the text in 10 to 12 sentences. Do this both in
writing and orally.
[ Unit 6. Christian Doctrine. Comparative Theology ] [ 189 ]
5. Text «Apostolicity Under the Horizon of Schism»
5.1. Read the text and be ready to discuss it.
Apostolicity Under the Horizon of Schism1
The Determining Question
Polemical overtones notwithstanding, the burden of contemporary literature dealing with apostolicity serves the cause of Christian unity. Schism is
initiating the problem, and the proposed solutions are subject to the complex
agendas of established theological traditions and ecclesial identities. Attention
focuses on the historical instant of rupture, the immediate calcifying aftermath and the resulting defensive apologies. Although certain strategies have
developed, such as broadening the “apostolic tradition” to include a range of
ecclesial practices, the forms of ministry and especially that of episcopal order constitute the biggest hurdle to unity. Insofar as this is the case, however,
the question trades on a particular evaluation of the Reformation. To quote
Walter Kasper, as the early Reformers sought not to break from the order of
apostolic succession, so the ecumenical concern is now “whether this Protestant position only arose out of an ongoing emergency situation or whether the
emergency order developed at that time possesses a principle and constitutive
character.”
Whatever the ecumenical benefit of so construing the problem, it illustrates the assumed determinative significance of the Protestant/Catholic binary for understanding structural difference as such. The emergence of any
later difference, including the burgeoning diversity of theological and institutional (and non-institutional) expression in world Christianity, appears somehow continuous with this prior schism, rehearsing the contest of visible structural continuity against the freedom of structural change. World Christian
expressions of the faith do not themselves inform the church’s apostolic identity. Structural differentiation is not first a positive consequence of the lived
appropriation of and witness to the gospel by identifiable Christian communities in different historical and cultural settings but rather the negative result
1
John G. Flett. Apostolicity. The Ecumenical Question in World Christian Perspective.
Illinois: IVP Academic. [Электронный ресурс]. — URL: https://ru.scribd.com/
read/377941478/Apostolicity-The-Ecumenical-Question-in-World-Christian-Perspective#
[ 190 ] [ Профессиональный английский язык для теологов ]
of division. As this wider diversity is related to the Protestant/Catholic divide,
so it is a problem to be solved at its root. The European Reformation sets the
terms of reference. “Diversity” is offset with “division,” and the solution to division through the reconciliation of ministries includes the means to regulate
and control diversity.
It is, of course, doubtful that ecumenical descriptions of apostolicity accord with the actual practice of the various traditions in their diverse contexts.
Nevertheless, missing from the discussion is the possibility that apostolicity
itself promotes a plurality in the human reception of the gospel. We can illustrate this omission in four ways.
First, the ecumenical discussion progressively expunges reference to the
historical and cultural origins of structures, promoting a sterilized account
of a now universalized conception of office and episkopé. Second, though reference to mission increases through documentation, it refers to the primary
“pastoral” mission of the church. This mission alerts the church to its being
a culture and legitimizes those structures deemed basic to the particular culture the church is. Third, “diversity” becomes defined in relation to this culture as a diversity of gifts (the variety of callings within the church, including
that of the ordained ministry). Cultural difference, by contrast, threatens the
“unity” of the church, that is, its apostolic identity. Fourth, as received structures limit and order diversity, so they stand isolated from the hermeneutical
principles applied even to the canon and the sacraments.
This occurs, it is argued here, because the ecumenical discussion posits
apostolic continuity first in terms of cultural continuity. As historical continuity assumes a cultural mode, so apostolic identity forms at odds with the
cross-cultural transmission and appropriation of the gospel. Absent through
the ecumenical discussion is even the merest acknowledgment that missionary engagement and the incorporation of new questions into the life of the
church might raise questions concerning the church’s structures and ministries, and this in a way that cannot be determined a priori, the richness of
the Christian tradition notwithstanding. Ironically, the more that attention is
paid to world Christianity and to the place of culture in hermeneutics and theological method, the less that cultural issues have informed formal accounts
of apostolicity. It is much more the case that ecumenical advances trade on
a progressive elimination of cultural diversity from the definition of apostolicity. Before developing these points, however, the chapter begins with an early
[ Unit 6. Christian Doctrine. Comparative Theology ] [ 191 ]
approach to apostolicity that understood historical continuity in terms of missionary change.
An Early Eschatological Tone: “Catholicity and Apostolicity,” 1971
(Louvain)
While it may seem hasty to chide the ecumenical discussion for a reductionist approach to cross-cultural continuity, the latitude found within its
first attempts prompts such an evaluation. Though the earliest of the Faith and
Order conferences recognized the challenge that different forms of ministry
presented to unity, this was not initially posited in terms of apostolicity. Nor
when apostolicity became a focus soon after the inception of the WCC (World
Council of Churches) was it bound to the issue of ministry. For Konrad Raiser,
these early statements set apostolicity in relation to “foreign missions,” especially as the consequences of mission became viewed as a threat to the church’s
unity. Relating apostolicity to mission provided some theological rationale for
the missionary impetus and cautioned the churches of the West against reducing missionary concerns to a matter of ecumenical difference, and so one
where established structures held the priority. More generally, these early documents shared an eschatological tone, which, in Raiser’s estimation, opened
space for the question of continuity in missionary engagement. This eschatological perspective highlighted the challenge mission posed to established
notions of church structure and order, but it did not direct attention to a rehearsed Protestant argument for institutional freedom against a Catholic notion of a visible structured society. It affirmed, rather, that the eschatological
future rendered every present form of the Christian community provisional.
This observation had a positive intention: the church is called to missionary
witness. Furthermore, mission in both idea and history became viewed as
a tool to help elucidate the nature of apostolic continuity in apostolic change.
Exemplary here is the 1971 study document from the Joint Working Group of the Roman Catholic Church and the WCC titled “Catholicity
and Apostolicity”. It begins in a way now standard in later ecumenical statements — by grounding apostolicity in mission. The Church is apostolic because it is “sent,” constituted by the gift of the mission which the Father entrusted to His Son, which Jesus Christ accomplished once for all and which the
Holy Spirit completes in the last times (cf. Jn. 20: 21f.). It is therefore in virtue
of its participation in the mission of Christ in the mission of the disciples that
the Church is apostolic. For the Holy Spirit manifests this mission, realizes it
[ 192 ] [ Профессиональный английский язык для теологов ]
and communicates it in a community “consecrated and sent” like Christ (cf.
Jn. 17: 18f.).
The church is apostolic insofar as it participates, being both consecrated
and sent, in Christ’s mission. Whereas later statements limit this mission in
a specific manner (a point to which we shall turn), Louvain links apostolic announcement to the eschatological future while referencing the memory of the
church that “embraces all the past”. Mission, in other words, sets the church
within this wide temporal scope of promise and memory. Louvain notes the
“great diversity of forms in the ministries accomplished in the Spirit” and the
“permanent responsibility” these ministries have in transmitting “the living
testimony of the apostles”. None of this minimizes the key divisions between
the communions, yet this “broader view of apostolic succession” raises “new
possibilities” for developing a “consensus between the Churches”. The statement
is itself brief and generous in tone, and its implications for the issue of structure become evident only by reference to its seven appendices. These highlight fundamental questions concerning the place of proper structural diversity, the cultural origins of structures, the tension between fidelity to the
tradition and missionary flexibility, and an evaluation of existing forms. One
finds here, in sharp distinction to later treatments, a frank assessment of
the church’s historicity: even the “traditional norms for understanding the
faith — Scripture, Creed, the magisterium of bishops in the apostolic succession — have themselves undergone changes in the course of history.” Because of the community’s constitutive eschatological sending, recognizing
such changes does not threaten the apostolic identity and continuity of the
church. “From this sending the idea of a transformation of both the world
and the Church appears to necessarily emanate. For the mission of the Apostles develops in the Church beyond what the Apostles themselves did and is
directed to a fulfillment which the Church and all humankind is still traveling towards.” Mission includes “an element of historical change” because
this mission is directed to Christ’s return and “surely points to a change
which, far from disintegrating the reality of Christ, is directed on the contrary to its fulfillment.” This line of thinking concludes with an open question: “Do we not have to understand historical changes and plurality of forms
of Christian faith and life as essential marks of Christ’s presence as the one
Saviour of the multitude in the time between His first coming and His parousia?” Though this does not address the problem of evaluating such plurality, linking this to the acting of Jesus Christ himself advances the discus-
[ Unit 6. Christian Doctrine. Comparative Theology ] [ 193 ]
sion. Mission reenters at this point. The statement finds in mission “a criterion
by which to distinguish between changes in line with the valedictory of the
Risen Lord and those which deviate from the Christian mission and so obscure this mandate and nature of the Church.” Applied to the divisive issues
of the episcopacy and differences in order, the study notes that each tradition
validates its form of ministry with “a more or less explicit reference to the fundamental mission of the Apostles by Christ. It is therefore by starting from
this mission and considering the way in which the Church should fulfil it in
order to meet the needs of each period and of each place that an ecumenical study of the ministry seems to become possible.” Mission constitutes a positive criterion for historical change, for discerning the fidelity of such change
and for drawing the church forward in a unity of missionary confession served
by a plurality of form. Louvain does not stand alone in its concern for historicity and the potential consequences of such for church structures, but it was
unique in the connections it formed between missionary engagement, the diversity of forms and the nature of Christian unity, and the church’s passage
through time and across cultural boundaries. Though the study envisioned
no necessary conflict between its proposals and traditional emphases, its attempt at reconfiguring apostolic continuity through missionary change found
no support moving forward. Why this occurred, apart from a perceived departure from the established lines of the debate, can only be a matter of conjecture. The direction taken by later studies, however, suggests that the narrowing of focus protects a conception of historical continuity in cultural form.
5.2. Find in the text the English equivalents of the following
phrases:
тон дискуссии (полемический обертон); изначальная проблема; линия защиты (апология); расцветающий (распускающийся); разнообразие теологических выражений; соперничество очевидной структурной
непрерывности и свободы структурного выбора; структурное разнообразие; положительное последствие; способы регулировать и контролировать разнообразие; проиллюстрировать это упущение; пасторская миссия церкви; культурные различия; угрожать единству церкви;
казаться поспешным; бранить экуменические дискуссии; редукционистский подход к культурной непрерывности; широта (терпимость;
свобода); первые попытки такого оценивания; относительно апостольства; установленные структуры; направлять внимание на ч-л.
[ 194 ] [ Профессиональный английский язык для теологов ]
5.3. Translate into Russian the phrases and religious terms given
below:
the burden of contemporary literature; the historical instant of rupture;
broadening the “apostolic tradition” to a range of ecclesial practices; determinative significance of the Protestant/Catholic binary; understanding structural
difference; diversity is related to the Protestant/Catholic divide; it is a problem
to be solved at its root; ecumenical descriptions of apostolicity; to accord with
the actual practice of the various traditions in their diverse contexts; to expunge
progressively; reference to the historical and cultural origins of structures; historical continuity; to assume a cultural mode; cross-cultural transmission and
appropriation of the gospel; the place of culture in hermeneutics and theological
method; formal accounts of apostolicity; apostolicity became a focus soon after
the inception of the WCC; to bound to the issue of ministry.
5.4. Find synonyms to these words:
announcement
promise
flexibility
appropriation
valedictory
emanate
latitude
conjecture
5.5. Answer the teacher’s questions employing the lexical units:
1. What is at the centre of the polemics on apostolicity?
2. What issues are the biggest hurdles to unity?
3. What is the main ecumenical concern according to Walter Kasper?
4. Is the structural differentiation a positive or a negative result of division?
5. Does apostolicity itself promote a plurality in the human reception of
the Gospel?
6. Do the ecumenical descriptions of apostolicity accord with the actual
practice of the various traditions in their diverse contexts?
7. What is the primary “pastoral” mission of the Church?
[ Unit 6. Christian Doctrine. Comparative Theology ] [ 195 ]
8. Why do we consider the Church apostolic?
5.6. What do you think about the Ecumenical movement? Answer
the question in written form. Use 200 to 250 words in your answer.
6. Text «Русская Православная Церковь
и экуменическое движение»
6.1. Read the text.
Русская Православная Церковь и экуменическое движение
(адаптировано по книге иерея М. Козлова «Западное христианство.
Взгляд с Востока»)1
Экуменизм и экуменическое движение можно назвать феноменом
христианской жизни, по преимуществу XX столетия. Известно, что тема
эта достаточно острая, и вызывает неоднозначное отношение внутри самой нашей Церкви.
Прежде чем говорить об участии Русской Православной Церкви
в экуменическом движении, следует сделать некоторые уточнения.
В собственном смысле слова под экуменическим движением понимают
движение многочисленных, главным образом протестантских, деноминаций, декларирующих своей целью достижение возможно полного
единства между последователями различных христианских исповеданий.
Первой конференцией различных христианских исповеданий
стала Всемирная миссионерская конференция в июне 1910 г. в городе Эдинбурге, одна из комиссий которой называлась «Сотрудничество в области достижения единства». Конференция прошла без участия православных представителей. В октябре 1910 г., на ежегодной
конференции Американской Епископальной Церкви в городе Цинциннати (США) была принята резолюция об образовании специальной комиссии для созыва Всемирной конференции по вопросам веры и цер1
Иер. М. Козлов. Западное христианство. Взгляд с Востока. [Электронный ресурс]. — URL: https://vk.com/doc74527801_496700021
[ 196 ] [ Профессиональный английский язык для теологов ]
ковного устройства. Это решение привело впоследствии к созданию так
называемого Всемирного Совета Церквей.
Решение о создании Всемирного Совета Церквей было принято
в мае 1938 г. на консультативной конференции в городе Утрехте (Нидерланды). А первая Ассамблея Всемирного Совета Церквей, состоявшаяся
в 1948 г. в Амстердаме, по существу завершила процесс организационного оформления экуменического движения. Таким образом, применительно к истории Русской Православной Церкви до 1917 г. представляется вообще затруднительным использование термина «экуменическое движение». В этом смысле название таких книг в православии, как
«Экуменизм», с привлечением материала XVIII–XIX вв. чисто исторически не вполне корректно. Целесообразно говорить лишь о межконфессиональных контактах Русской Церкви. По данной теме мы можем
обратиться к высказываниям авторитетных иерархов, богословов, подвижников благочестия Российской Церкви, многие из которых ныне
канонизированы, а также, к официальным суждениям священноначалия, Святейшего Синода. Кроме того, интересно проанализировать непосредственные контакты Русской Православной Церкви, Российской
Церкви с инославным миром.
Почти все русские богословы определяют инославных (римо-католиков, англикан, лютеран и других) как еретиков и прямо называют их
этим словом. Это относится даже к таким дипломатичным и осторожным в выражениях авторам, как, например, святитель Филарет Московский.
Интересно также рассмотреть, как решался русскими богословами
вопрос о действительности Таинств, совершаемых в инославных сообществах. В этом вопросе можно выделить два основных подхода. Одни
авторы полностью исключают возможность совершения Таинств в неправославной Церкви и, соответственно, рассматривают все Таинства
инославных, за исключением разве что крещения, как безблагодатные.
Такого мнения придерживались святитель Игнатий (Брянчанинов), Хомяков, архиепископ Иларион (Троицкий), митрополит Елевферий (Богоявленский), митрополит Антоний (Храповицкий). Близкую к этой позицию занимал архиепископ Серафим (Соболев), который, признавая
действительность таких Таинств, как миропомазание или священство,
тем не менее, отказывался признавать их действенность, а, следовательно, и спасительность.
[ Unit 6. Christian Doctrine. Comparative Theology ] [ 197 ]
Об официальной позиции Русской Православной Церкви по этому
вопросу можно судить, например, по ответному посланию Святейшего Синода Русской Православной Церкви от 25 февраля 1903 г. на
Окружное послание Константинопольского патриарха Иоакима III, где
утверждается, что Русская Церковь признает крещение западных христиан и чтит апостольское преемство латинской иерархии.
Более обстоятельно вопрос об отношении Русской Церкви к инославию и о действительности Таинств в отделившихся от Православной
Церкви сообществах был разработан в трудах Святейшего Патриарха
Сергия (Страгородского). Сущность взглядов патриарха Сергия кратко выражена в словах этого выдающегося богослова Русской Церкви:
«Хотя и действительны некоторые Таинства у инославных, хотя они
и имеют право на имя христиан с вытекающими последствиями, хотя
не остаются в ограде церковной даже на паперти, все же в церковной
Евхаристии они не участвуют. Двух не сообщающихся между собой Евхаристий, одинаково Христовых и одинаково истинных, быть не может,
как не может быть двух Христов и двух Церквей».
Нам не удалось обнаружить ни официальных документов Русской
Церкви, ни высказываний наших авторитетных богословов XIX — начала XX веков, в которых сколько-нибудь определенно утверждалось,
что те или иные инославные конфессии обладают истинной Евхаристией. Позиция по данному вопросу Святейшего Патриарха Сергия
и Русской Церкви считалась общепринятой, по крайней мере, до 60-х
годов.
Следствием такого взгляда на инославный мир явилось безусловное признание истинной Церковью только Церковь Православную.
В ответном послании Святейшего Синода от 25 февраля 1903 г. говорится, что «задача Православной Церкви в отношении инославных состоит в раскрытии им православной веры и той истины, что только
наша восточная Православная Церковь, неповрежденно сохранившая
всецелый залог Христов, есть в настоящее время Церковь Вселенская».
Естественно, что и восстановление церковного единства мыслилось
только как воссоединение инославных со всей полнотой Православной Церкви. При этом в качестве непременного условия для основания
такого воссоединения рассматривалось достижение полного единства
в вопросах вероучения.
[ 198 ] [ Профессиональный английский язык для теологов ]
Однако следует отметить, что такая принципиальная и последовательная позиция Русской Православной Церкви в вопросах достижения
межхристианского единства сочеталась с терпимостью, доброжелательностью к инославным, открытостью к диалогу с ними на всех уровнях
и с искренним стремлением к единству.
6.2. Find in the text the Russian equivalents of the phrases and
religious terms listed below. Make use of the English lexical items
while rendering the text into English.
The phenomenon of Christian life; a sensitive issue; the ecumenical movement; full unity; a confessional Christian conference; the World Council of
Churches; interfaith contacts; credible hierarch’s pronouncements; men of faith;
heterodoxy; heretic; the validity of the sacraments; having no grace; apostolic
succession; church-porch; the Oriental Church; tolerance and goodwill; sincere
aspiration for unity.
6.3. Comment on the subject matter of the article as its title and
subtitle convey it.
6.4. Pick out the statements that can be regarded as the basic points
of the article:
1. The ecumenical movement might be called a phenomenon of Christian life in the 19th century. This issue is very sensitive and causes controversial attitude in our Church.
3. When we speak about the ecumenical movement, we usually mean
the union of different Christian confessions.
4. The World Council of Churches was organized in 1938.
5. The first Assembly of the World Council of Churches accomplished
the process of forming the ecumenical movement.
6. It is not correct to use the term “the ecumenical movement” when
speaking of the Russian Orthodox Church in the historical period before 1917.
7. Most Russian theologians consider all non-Orthodox to be heretics.
8. Saint Philaret of Moscow was a very diplomatic person.
9. The important fact is that the Russian Orthodox Church has always
been tolerant towards the non-Orthodox and ready for a constructive dialogue.
[ Unit 6. Christian Doctrine. Comparative Theology ] [ 199 ]
6.5. Render the article into English. Make use of the following set
expressions:
the text is dedicated to the problem/issue…; the text touches upon the problem…; this text deals with…, is devoted to …; the main idea is expressed in the
first paragraph…; at the beginning the author describes, explains, introduces,
analyses, gives a review of…, comments on, enumerates, points out…; from the
article we learn that…; at the end the author comes to the conclusion that…; to
my mind (in my opinion)…; as far as I know, understand, remember…; for all
I know…; first of all, to begin with…; the thing (problem, fact, point) is…; on the
one hand…, on the other hand…; summing it up…; on the whole (in short…)
I can’t but agree with the author that…; I’d like to stress the point (the idea)
that…; as far as I am concerned I can add the following…; I mean to say…; but
I’d like to say a few words in this connection…; as far as I can see…; more than
that…; generally speaking…
7. Generalizing assignments to Unit 6
7.1. Translate into English:
1. «Вселенский» означает «единый». Церковь объединяет всех верующих, всех призванных к этой вере во Христа. Разделение в Церкви —
это все раны, которые наносятся этой Вселенской Церкви и самой вере.
Будущее христиан (если о нем можно говорить) — именно в единстве.
2. Вселенские соборы формулировали непреложные истины Православия — догматы, правила церковного управления, общецерковной
и частной христианской жизни — каноны. Догматические и канонические решения Вселенских соборов обязательны для всей Церкви. Православная Церковь признает семь Вселенских соборов.
3. «Примирение с осмотрительностью» — так назвал воссоединение Церквей один из участников архиерейского собора.
4. «Поглощение Европы»: РПЦ приняла в свой состав десятки тысяч прихожан, включая европейцев.
5. Основой для христианского вероучения являются тексты Ветхого и Нового Заветов.
[ 200 ] [ Профессиональный английский язык для теологов ]
7.2. Translate into English:
1. Бог всеведущий, всемогущий, вездесущий, праведный, бесконечный, вечный, державный, безгрешный, неизменный.
2. Священное Писание, являясь боговдохновенным Словом Божьим, представляет огромную ценность для каждого верующего человека.
3. Современные христиане могут исповедовать свою веру открыто,
однако преодоление и борьба остались неизменными, так как христианские ценности противоположны светским.
4. По Слову Иисуса Христа мертвые воскресали.
5. Апостольский символ веры используется в богослужениях англиканской, католической и лютеранской церквей.
6. В 381 году на Втором Вселенском соборе в Константинополе был
принят крещальный символ веры (Baptismal Creed), включающий в себя
многие положения Никейского символа веры.
7. Афанасьевский Символ веры является одним из наиболее известных полемичных текстов Древней Церкви. Долгое время его авторство приписывалось св. Афанасию Александрийскому, именем которого
Символ и назван. Однако уже в XVII веке авторство святителя Афанасия было поставлено под сомнение.
7.3. Translate into English:
1. Гонения на христиан и христианство во всем мире приобретают
катастрофические масштабы. Каждый год около 100 тысяч христиан погибают за свои убеждения.
2. Искупительная жертва Христа, принесенная на Голгофе, стала
началом поворотного момента во взаимоотношениях между Богом и человечеством.
3. Данные вопросы относятся к категории неразрешимых.
4. Бог решил сотворить человека по образу и подобию Своему.
В чем выражаются эти свойства нашей природы?
5. Все люди на земле спасены благодатью.
6. Восхищение Церкви — это вознесение ее для торжественной
встречи своего Царя.
7. Наблюдаются две тенденции: одни церкви со временем дорастают до автокефалии и получают ее, другие же утрачивают автономию.
[ Unit 6. Christian Doctrine. Comparative Theology ] [ 201 ]
6. Церковные приходы Западноевропейской архиепископии, которые отказались от воссоединения с Русской церковью, сделали это,
главным образом, по политическим мотивам.
7.4. Projects. Choose a topic and be ready to speak on it for 3 to 5
minutes:
1. The history of Trinitarian doctrines.
2. The Roman Catholic dogma of Papal infallibility.
3. The doctrine of Papal supremacy. The history of this doctrine and the
modern attitude to it.
4. The history of the Filioque controversy.
5. The theological differences between the Roman Catholic Church and
the Eastern Orthodox Church.
6. The Specific features of Anglican faith.
7. The Protestant movement.
8. The Protestant doctrine on justification by faith.
9. The history of the Protestant-Catholic Conflict.
8. Listening Comprehension
8.1. Watch the video https://video.search.yahoo.com/search/
video?fr=yfp-t-s&p=orthodox+doctrine#id=1&vid=6e8a090179e38
d7840a8bfbd98905e27&action=click
8.2. Answer the following questions:
1. How is Jesus Christ described/characterized?
2. “Who is Christianity about” — what does this mean?
3. What is the Church?
4. What does it mean “to have an apostolic faith”?
5. What do we have in common with other Christian faiths?
8.3. Watch the video. 3 reasons I am an Orthodox Christian https://
www.youtube.com/watch?v=XrLeClIFsro. Answer the following
questions:
What are the three reasons for being an Orthodox Christian mentioned
in the video?
[ 202 ] [ Профессиональный английский язык для теологов ]
How did Steve realize that God is real?
What examples does Steve give to show the power of Christ’s resurrection
in modern life?
How do we become Christians according to the video?
Do you agree with Steve? What are your reasons for being Christian?
8.4. Watch the video. Why people of different faiths are painting
their houses of worship yellow? https://www.ted.com/talks/nabila_
alibhai_why_people_of_different_faiths_are_painting_their_
houses_of_worship_yellow/transcript
8.5. True or false?
1. We live in a time of fear.
2. Our sense of isolation does not grow.
3. We lose sense of otherness because we lose empathy.
4. The speaker’s obsession with what she sees as irrational divisions
began in her childhood.
5. When the speaker was 25 years-old, the US embassies in Kenya and
Tanzania were bombed.
6. The speaker was in the USA when 9/11 happened.
7. Al-Shabaab operatives had besieged the Westgate business center,
killing 67 people in a day of utter horror.
8. An erosion of human connection is the world problem.
9. Divisions along religious lines are deepening.
10. The group articulated their challenge as twofold: one, to reclaim the
city from the narrative of terrorism; two, to introduce a language beyond race,
tribe or religion that would help us transcend our differences.
11. They had called the project “Cold in Faith.”
12. The most difficult issue was the perceived risk of standing apart.
13. Before picking up a brush, they had accomplished so much of the
conversation and connection that they had hoped for.
8.6. Answer the following questions:
1. What types of response to fear does the speaker offer?
2. What is the problem with the first approach?
3. What is the topic of the speech?
[ Unit 6. Christian Doctrine. Comparative Theology ] [ 203 ]
4. What was the speaker’s personal experience that drove her career
choices?
5. In what countries did the speaker work?
6. What event has changed Nairobi?
8. For what purpose did the speaker bring together a group of public
intellectuals, diplomats, artists and development workers in Nairobi?
9. What was the idea of Yazmany Arboleda?
10. Was it easy to develop their project? Illustrate your answer using the
information given in the video.
11. Why did some authorities refuse to paint their houses of worship?
What were the reasons of those who joined the project?
12. Describe the action of painting. What was the reaction of the public?
13. What is your attitude to such projects?
8.7. Group Project. Debates.
Should we gather together with people of different faiths?
Divide students into two groups for and against, each group sharing
something in common with people of different faiths. Each group is to find
corresponding arguments and to be able to refer to the Bible and different
theological authorities to support its point of view.
8.8. Work in pairs. Oral presentation.
Choose the topic and prepare an oral presentation (5 min).
1. The role of colour in different faiths.
2. Interreligious events: my own experience.
3. A guide for interreligious friendly events: my ideas.
BIBLIOGRAPHY
1. Bruce, F. F., History of the Bible in English, 3rd edition,
Cambridge, 1978.
2. Farmer, David Hugh, Oxford Dictionary of Saints, 5th
edition revised, Oxford, 2011.
3. Hapgood, Isabel Florence, translator, Service Book of
the Holy Orthodox-Catholic Apostolic Church, reprinted edition, Englewood, New Jersey, 1996.
4. Hart, David Bentley, The Story of Christianity: An
Illustrated History of 2000 Years of the Christian Faith, London, 2011.
5. McGuckin, John Anthony, The Path of Christianity:
The First Thousand Years, InterVarsity Press, 2017.
6. Minkova, R. A., English — Russian Christian
Dictionary / Russian — English Christian Dictionary, Yaroslavl, 2013.
7. Murray, Peter and Linda, The Oxford Companion to
Christian Art & Architecture, Oxford, 1998.
8. Sampson, Michael, compiler, A Liturgical Glossary,
Bramcote, Notts., 1985.
9. Sharp, Richard, The Secret Language of Churches &
Cathedrals: Decoding the Sacred Symbolism of Christianity’s
Holy Buildings, London, 2010.
10. Wolfenden, Gregory, Orthodox Mysteries: Sacraments
and Worship in the Orthodox Church, Oxford, 1998.
11. Timothy Ware, The Orthodox Church, Harmondsworth, 2015.
12. The Divine Liturgy of St. John Chrysostom, translated
into English by archimandrite Ephrem Lash, Oxford, 1995
13. An Orthodox Prayer Book, English translation by archimandrite Ephrem Lash, Oxford 2009.
[ 205 ]
[ 206 ] [ Профессиональный английский язык для теологов ]
ПРИЛОЖЕНИЕ
Note on use of ‘You’ and ‘Thou’ in English
In English, ‘you’ was initially used to address a group of people, while ‘thou’ was
is used to denote a singular person. Therefore, while using ‘thou’ in addressing God
in religious texts, the same must be used when addressing the Mother of God and
a particular saint. The use of ‘thou’ for God and ‘you’ for the Mother of God and a saint is
inconsistent. ‘You’ to address a singular person came into use in the thirteenth century.
Many contemporary Orthodox service books use ‘you’ for addressing God, the Mother
of God and the saints in the singular, thus making use of the word ‘thou’ redundant.
The website of the Orthodox Church in America (www.oca.org) gives versions
of liturgical texts for both ‘you’ and ‘thou’ variants, as well as much other excellent
liturgical material in English.
Also, for an example of how Orthodox prayers can be translated in contemporary and elegant English using ‘you’, see the translations of the Divine Liturgy of St. John
Chrysostom and An Orthodox Prayer Book by the late archimandrite Ephrem Lash.
Note on Addressing the Mother of God
Although often found in English-language Orthodox liturgical books, the word
‘Theotokos’ is unfamiliar to most English-speaking people, especially non-Orthodox
Christians. The term ‘Mother of God’ is to be preferred, or even ‘Birth-giver of God’,
which is often encountered in pre-Reformation English religious literature and conveys
accurately the Greek word ‘Theotokos’.
Note on use of capital letters in English religious texts
There is a tendency in modern-day English to prefer lower case letters in nouns
where previously a capital letter would be deployed, notably when referring to general
concepts, e.g., ‘the patriarchs of Moscow’, rather than ‘the Patriarchs of Moscow’.
However, whenever referring to a concrete patriarch, a capital letter is preferred, e.g.,
‘Patriarch Alexy’. Place and personal names always begin with a capital, e.g., Kirill,
Patriarch of Moscow and All Rus.
When referring to the mysteries of the church, a lower-case letter is used, e.g.,
‘baptism’, ‘ordination’, ‘holy communion’. Often, too, ‘church’ is preferred over ‘Church’
when referring to the body of Christ, rather than a particular church building when
a capital letter is retained, e.g., the Church of St. John the Baptist, the Church of St.
Catherine, the Cathedral of the Holy Spirit.
[ Приложение] [ 207 ]
Note on use of ecclesiastical titles and titles of saints.
There is occasionally confusion in English regarding ecclesiastical titles and the
titles of saints. The use of the word ‘of + title’ is reserved solely for the saints or those men
and women of holy repute and who are associated with a particular location but not yet
canonized.
Examples:
St. Xenia of Petersburg, St. Matrona of Moscow, St. Sabbas of Storozhi, St. Sergius
of Radonezh, St. John of Shanghai and San Francisco.
It is incorrect to use the personal name of a church hierarch followed by ‘of’ and
then title of a diocese, e.g., Bishop Nikolai of + diocesan title. The correct usage is name,
then bishop/archbishop/metropolitan of + diocesan title. Or, when using the definite
article, the name is placed after the diocesan title.
Examples:
Correct: Hilarion, metropolitan of Volokolamsk OR the metropolitan of Volokolamsk Hilarion
Incorrect: metropolitan Hilarion of Volokolamsk
Note on use of translations of Scripture into English
It is often believed in Orthodox circles that the King James Version (KJV) of the
Bible in English is to be preferred over other English translations for the beauty of its
language. The KJV is indeed regarded as a classic work of English translation literature,
but it is not necessarily any more ‘Orthodox’ than other translations, especially those
that existed before it such as the Miles Coverdale and John Wycliffe translations.
His Holiness Patriarch Alexy II gave his blessing for the use of the KJV when
quoting from Scripture for official translations into English of texts produced by the
Moscow Patriarchate. Currently, His Holiness Kirill, Patriarch of Moscow and All Rus,
has given his blessing for the use of the New Revised Standard Version (NRSV) of the
Bible in translation work as the NRSV retains much of the beauty of its predecessor upon
which it is based — the KJV — while using contemporary English to convey clarity of
meaning.
Учебное издание
Д. А. Демина, Т. А. Женодарова, М. В. Михайлова,
Е. А. Ставицкая, Д. А. Фурсова
ПРОФЕССИОНАЛЬНЫЙ АНГЛИЙСКИЙ
ЯЗЫК ДЛЯ ТЕОЛОГОВ
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