В этой книге представлены предсказания будущего России и православной веры, затронуты проблемы глобализации, интеграции мировых религий, развития цивилизации, приведены размышления известных людей о роли и месте России, русского народа в мировом сообществе.

The historical separation between Judaism and Christianity is often figured as a clearly defined break of a single entity into two separate religions. Following this model, there would have been one religion known as Judaism before the birth of Christ, which then took on a hybrid identity. Even before its subsequent division, certain beliefs and practices of this composite would have been identifiable as Christian or Jewish.In Border Lines, however, Daniel Boyarin makes a striking case for a very different way of thinking about the historical development that is the partition of Judaeo-Christianity. There were no characteristics or features that could be described as uniquely Jewish or Christian in late antiquity, Boyarin argues. Rather, Jesus-following Jews and Jews who did not follow Jesus lived on a cultural map in which beliefs, such as that in a second divine being, and practices, such as keeping kosher or maintaining the Sabbath, were widely and variably distributed. The ultimate distinctions between Judaism and Christianity were imposed from above by "border-makers," heresiologists anxious to construct a discrete identity for Christianity. By defining some beliefs and practices as Christian and others as Jewish or heretical, they moved ideas, behaviors, and people to one side or another of an artificial border—and, Boyarin significantly contends, invented the very notion of religion.

Love Between Women examines female homoeroticism and the role of women in the ancient Roman world. Employing an unparalleled range of cultural sources, Brooten finds evidence of marriages between women and establishes that condemnations of female homoerotic practices were based on widespread awareness of love between women. "An extraordinary accomplishment. . . . A definitive source for all future discussion of homoeroticism and the Bible."—Mary Rose D'Angelo, Harvard Gay & Lesbian Review "[Brooten's] convincing analysis . . . not only profoundly reshapes our understanding of the past, but it should also shape the way in which that past, particularly the early Christian texts with their immense normative weight, will be used for the future."—Anne L. Clark, Journal of Lesbian Studies "Love Between Women gives contemporary debates on sexuality a carefully delineated past. It boldly insists upon a different future, one informed by history but not tyrannized by it."—Susan Ackerman, Lambda Book Report "Fascinating, provocative and lucid. . . . Brooten has made a fundamental contribution to women's and gender studies, gay and lesbian studies, and classics."—Elizabeth A. Castelli, Women's Review of Books Winner of the Lambda Literary Award for Best Lesbian Studies Book, 1997

This book was effectively written over a period of many years. I began research into the life and teaching of Jesus, his Jewish environment, and fruitful methodology, by eading for a doctorate on aspects of the ‘Son of man’ problem at Durham University under Professor C. K. Barrett, whose extraordinary combination of learning and helpfulness with lack of bureaucracy or interference remains a model to which one can only aspire. My work on methodology, especially on the use of Aramaic to unravel and interpret accurate Gospel sources, and distinguish them from secondary material, was greatly facilitated by the award of a British Academy Research Readership 1994–96, when I worked on Aramaic sources of Mark’s Gospel and of the ‘Q’ material, and a Leverhulme Major Research Fellowship 2001–4, when I worked on the ‘Son of man’ problem. I am also grateful to scholars who discussed with me over the years the many and diffi cult problems of method and detail which work on a life of Jesus has involved. I would particularly like to thank Dr R. D. Aus, the late Professor M. Black, Professor R. Bauckham, Professor G. J. Brooke, Professor B. D. Chilton, Professor J. A. Fitzmyer, Professor R. Kearns, the late Professor B. Lindars, Professor M. Müller, and Professor M. Wilcox. I would also like to thank members of the Aramaic Background and Historical Jesus seminars at SNTS, the Jesus seminar at meetings of British New Testament scholars, and an annual seminar ‘The Use of the Old Testament in the New’ now generally held at St Deiniol’s Library, for what I have learnt from them.

Much of this book was researched and written while I was resident in Vienna, Wolfenb€uttel, and Berlin, and I would like to take this opportunity to thank the scholars who helped to facilitatemy stays in these cities. I amgrateful to Martina Fuchs and Alfred Kohler for their friendly support during my time in Vienna, to Jill Bepler, for her years of kindness during my stays in Wolfenb€uttel, and to Claudia Ulbrich, for helping tome to get on myfeet in Berlin. I would also like to thank the following friends and colleagues who have answered questions, provided advice, or sent me unpublished chapters of their own work to help me on my way: Euan Cameron, Geoffrey Dipple, Martin Gierl, Kevin Gould, Mark Greengrass, Susan Karant-Nunn, Peter Marshall, Judith Pollmann, Penny Roberts, and Alexandra Walsham. I am also extremely grateful to the two readers who worked through the manuscript and provided me with such thoughtful and helpful reviews. None of these scholars, of course, is responsible for the views of this book or the errors that remain. Both at the beginning ofthis project and at the end the assistance provided by the Al exander vonHumboldt Foundation enabled me to undertake research in world-class libraries. It gives me great pleasure to record my appreciation in print for the generous help the Foundation offered during my time in Wolfenb€uttel and Berlin. And finally I would like to record my gratitude to the Queen’s University, Belfast for making it possible for me to live and work in two worlds.

The early Christian writer Tertullian first applied the epithet "bride of Christ" to the uppity virgins of Carthage as a means of enforcing female obedience. Henceforth, the virgin as Christ's spouse was expected to manifest matronly modesty and due submission, hobbling virginity's ancient capacity to destabilize gender roles. In the early Middle Ages, the focus on virginity and the attendant anxiety over its possible loss reinforced the emphasis on claustration in female religious communities, while also profoundly disparaging the nonvirginal members of a given community. With the rising importance of intentionality in determining a person's spiritual profile in the high Middle Ages, the title of bride could be applied and appropriated to laywomen who were nonvirgins as well. Such instances of democratization coincided with the rise of bridal mysticism and a progressive somatization of female spirituality. These factors helped cultivate an increasingly literal and eroticized discourse: women began to undergo mystical enactments of their union with Christ, including ecstatic consummations and vivid phantom pregnancies. Female mystics also became increasingly intimate with their confessors and other clerical confidants, who were sometimes represented as stand-ins for the celestial bridegroom. The dramatic merging of the spiritual and physical in female expressions of religiosity made church authorities fearful, an anxiety that would coalesce around the figure of the witch and her carnal induction into the Sabbath.

This is the first paperback edition of the enlightening Oxford University hardcover published in 2002. Glancy here situates early Christian slavery in its broader cultural setting, arguing that modern scholars have consistently underestimated the pervasive impact of slavery on the institutional structures, ideologies, and practices of the early churches - and upon the bodies of the enslaved. Her careful attention to the bodily experience of subjection and violation that constituted slavery makes this an indispensable book for anyone interested in slavery in early Christianity. Includes special chapters on Jesus and Paul.

In writing this book I was heavily dependent on the help of others. I am particularly grateful to Mark Smith for his advice and his patience in answering my questions about Coptic and Egyptology, and to Wadi Abullif for his generous assistance in Cairo. I would like to thank Sydney Aufre`re, Anne Boud’hors, Nathalie Bosson, Charles Libois, and the late Maurice Martin for allowing me to profit from their discoveries and expertise, Colin Wakefield for his help at the Bodleian Library and his advice about Arabic transcriptions, Nigel Hope for his proof correcting and Bonnie Blackburn for her copy-editing. My thanks also go to Anne Ashby, Alice Bailey, Maurits van den Boogert, Anthony Grafton, Nelly Hanna, Johannes den Heijer, Jan Helderman, Karim Ibrahim, Robert Jones, Gautier Juynboll, Ivo Klaver, Jill Kraye, William Lyster, Dorothea McEwan, Ian MacLean, Georges Masson, Peter Miller, Andrew Pettegree, Paul Botley, Jenny Boyle, Francis Richard, Jonathan Rolls, Lydia Salviucci Insolera, Rijk Smitskamp, Gerald Toomer, Hans van der Velde, Michael Walsh, Nicholas Warner, Joanna Weinberg, and Jan Just Witkam. I gratefully acknowledge an S. T. Lee Fellowship at the School of Advanced Study, London University, the subsidies given to me for travel in Egypt by the Leidse Universitaire Fonds, the library and hospitality of the Netherlands-Flemish Institute in Cairo, and above all of the Warburg Institute in London, and, finally, the support of the Dr C. LouiseThijssen-Schoute Stichting, to whose former chairman,A. G. H . Bachrach, this book is affectionately dedicated.

This study explores the role of women in New Testament times. Beginning with the woman's place in Judaism, in the Hellenistic world, and in the Roman Empire, Witherington demonstrates how Jesus broke significantly with convention in how he viewed women, offering as he did a wholly new conception of the legitimate rights of women in society.

Нет человека на Земле, лишенного болезней и скорбей. Грех прародителей изменил то высокое положение, которое Господь даровал людям. И, потеряв Эдем, человек приобрел… тление и смерть. Но милость Божия не оставляет нас, грешных и недостойных. Болезни и скорби - и тяготы нам, и вразумление, и награда от Бога. Ими мы, перенося их безропотно, очищаемся от грехов, возрастаем духовно и приуготовляемся к вечности. Смирение и терпение, упование на Господа и Его благую волю - вот есть истинно христианский настрой. Болезнь - это время самопроверки, время размышлений, время покаяния. Будем же помнить, что все от Бога: и болезнь, и здоровье.