| 4004 Aune, Environment, 90 (citing Lucian Hist. 55; for disjunction, Polybius 38.5.1–8). Ovid is a striking example of arranging obviously disparate stories, sometimes in contrived ways, as if they happened sequentially (e.g., Metam. 2.708–713; 6.1–5 with 6.148–150); stories within stories (e.g., Ovid Metam. 4.37–388 within 4.1–415; perhaps Mark 5:21–43 ) were common. In Tannaitic texts, see Smith, Parallels, 131. 4005 Wiles, Gospel, 15. One who wished to harmonize could claim that John " s testimony in 1:32–34 can refer to a past event that could have been followed by a temptation, if (1) the Baptist could have uttered 1:26–27 on more than one occasion and (2) if 1is not his first encounter with Jesus (which the verb tenses in 1:32–34 may suggest it is not). 4006 E.g., Stanton, Jesus, 119–21; see comments in the introduction on genre. 4007 Dodd, Interpretation, 230–38; Barrett, «Lamb,» 218; cf. Sandy, «Affirmation.» Longenecker, Christology, 50, and Morris, John, 146, see this as the background for Revelation but not for John 1:29 . 4008 Cf., e.g., the arguments of Brown, John, 1:58–60; Schnackenburg, John, 1:299–300; Ridderbos, John, 72. 4009 The earliest supposedly non-Christian use of «lamb» for the Messiah is a Christian interpolation in Τ Jos. 19(Fiorenza, Revelation, 95; cf. Michaels, John, 17). A lamb does prophesy in Manetho Aegyptiaca Epitome frg. 64; but the connection with 1 En. 89–90 is at best weak. Likewise, even if Aries was considered a «lamb» in this period and a ruling constellation (Malina and Rohrbaugh, John, 49–50), a Palestinian Jewish prophet (applicable to both the Baptist and the author) would think more readily of sacrificial or paschal lambs. 4010 E.g., Wis 19(the redeemed Israelites leaped before God like lambs, praising him); cf. also Luke 10(cf. Matt 10in the context of 10:6) in the Jesus tradition. 4011 Minear, Images, 102–3; Hillyer, «Lamb»; Keener, Revelation, 187. 4012 E.g., Bernard, John, 1:44–46; Taylor, Atonement, 138–39; Schnackenburg, John, 1:300; Bruce, Time, 48–49. |
| 6372 Homer Od. 18.196; Euripides Medea 300, 923; Virgil Aen. 12.67–69; Ovid Metam. 1.743; 2.607; 13.789; Plutarch Theseus 23.2; Longus 1.18; Achilles Tatius 1.4.3; Chariton 2.2.2. They also preferred thick, dark eyebrows (Artemidorus Onir. 1.25; Achilles Tatius 1.4.3) and full cheeks (Artemidorus Onir. 1.28). 6373 Virgil Aen. 10.137; Ovid Metam. 2.852; 3.423; 4.354–355; Longus 1.16; Babrius 141.7. For exceptions, see Snowden, Blacks, 105,154,178–79. 6374 See Stauffer, Jesus, 59. 6375 Cf. Lev. 19:27 ; Pesiq. Rab Kah. 16:3. Evidence for the Diaspora suggests that Jews, like most of their contemporaries, were usually clean-shaven or short-bearded before Hadrian (Sanders, Judaism, 123–24); but coins from 54 and 37 B.C.E. and 70 C.E. all present Jewish captives with «shoulder-length hair and full beards» (Stauffer, Jesus, 60; significant unless their hair simply grew out in captivity on all these occasions). 6376 Stauffer, Jesus, 59. Black hair was common (see Matt 5and sources cited in Keener, Matthew, 194–95). 6377 See, e.g., Luke, «Society»; see comments in our introduction, ch. 5. On «murmuring» in 7:12, see the verb cognate in 6:41–42 (with comment), 61; 7:32. 6378 Jurors in politically sensitive situations had been known to avoid publishing their opinions (Plutarch Caesar 10.7). Rhetoricians practiced presenting various sides of a debate, and historians developed this skill in seeking to detail what each side in a conflict would have felt; the negative characters here tend to be flatter, however, serving John " s overall purpose (see our introduction, pp. 216–17). Cf. the use of λλοωσις described in Rutilius Lupus 2.2; Quintilian 9.3.93 (Anderson, Glossary, 16–17), undoubtedly related to σγκρισις and perhaps to διαρεσις (in the sense of distributio in Rhet. ad Herenn. 4.47; Anderson, Glossary, 32–33); also επνοδος in Anderson, Glossary, 49–50; for an example of presenting various views about a person, see Iamblichus V.P. 6.30. 6379 Meeks, Prophet-King, 47–52, 56; Stauffer, Jesus, 206; Hill, «Sanhédrin:» Cf. 1Q29 frg. 1 (as reconstructed in Wise, Scrolls, 178–79, using 4Q376) for discerning false prophets; and more clearly from Deut 18 , 4Q375 1 1.1–4 (a true prophet) vs. 4–5 (a false one), on which see further Brin, «Prophets.» |
| 6715 In the NT αληθς appears eight times in the Synoptics (christological in Mark and Matthew, stylistic in Luke-Acts), eight times in Johannine literature (usually christological), and on only two other occasions. 6716 For this verb as «remains,» see, e.g., Musonius Rufus frg. 51, p. 144.7–9. 6717 E.g., m. " Abot 5:19; b. Ber. 6b. 6718 In parabolic language they also could speak of Israel as God " s disciples at Sinai (Pesiq. Rab. 21:6). 6719 See Marmorstein, Names, 180; our comment on 14:6. Because truth about discipleship is not the issue, ληθς in 8provides at most a verbal link for λθεια in 8:32. 6720 Jesus» opponents lack this; see 7:17,49, 51. 6721 E.g., Xenophon Hel1. 1.7.16–17; 5.11.32; Acts 24:14; 25:11. 6722 See Johnston, «Parables,» 590. 6723 Dodd, More Studies, 48–49, citing also Philós Every Good Person Is Free; cf. Origen Comm. Jo. 2.112, who interpreted 8likewise. Commentators often seek to differentiate the NT and Stoic conceptions (e.g., Kelly, Peter, 111; Sevenster, Seneca, 117–22); Schmithals, Gnosticism, 218–24, traces the concept in Gnosticism. 6724 E.g., Seneca Benef. 3.20.1–2; Epictetus Diatr. 1.9.21; 1.12.9; 1.19.8; 1.25.3; 2.18.28; 4.1.1 (cf. the whole of 4.1, «Περ ελευθερας»); Dio Chrysostom Or. 14, On Slavery and Freedom 1, §18; Achilles Tatius 6.22.4. (Some suggest that Epictetus " s background in slavery was highly formative in his emphasis on freedom; see Oldfather, «Introduction,» vii-viii.) Some also contended that suicide freed one from suffering (Chariton 6.2.9). 6725 Cicero Parad. 33–41; Seneca Ep. Luci1. 27A; Diogenes Laertius 2.72 (Aristippus); Plutarch Lect. 1, Mor. 37E; 4 Macc 14:2. Cf. Epictetus Diatr. 1.17.28; Malherbe, Exhortation, 159. In Senecás tragedies, those who seek autonomy from God become slaves (Lefèvre, «Cult»). 6726 Marcus Aurelius 8.1; Diogenes Laertius 7.1.33 (Zeno); cf. further Engberg-Pedersen, Paul and Stoics, 74–75. In Stoic thought, such liberating wisdom and virtue amounted to the same thing (Diogenes Laertius 7.1.121–122). |
| Antithesis was a typical rhetorical form in both Greek and Jewish thought 3426 and particularly relevant in a setting whose language implies a sort of moral dualism, as here. Darkness appears as a negative symbol in most ancient literature, 3427 including later Jewish texts. 3428 The struggle between light and darkness and their respective hosts is quite evident in the Dead Sea Scrolls; the current conflict between the two, darkness appearing to hold the upper hand in the world, 3429 would be resolved in favor of the sons of light at the final battle. 3430 As one early Christian writer declares, «Let not light be conquered by darkness, Nor let truth flee from falsehood.» 3431 The language of John 1indicates some sort of conflict between light and darkness, but the nature of the conflict is disputed. Does κατλαβεν mean that darkness could not «apprehend» the light intellectually (so Cyril of Alexandria), 3432 that darkness did not accept the light, 3433 or that darkness could not «conquer» the light (Origen and most Greek Fathers)? 3434 More than likely John, whose skill in wordplays appears throughout his Gospel, has introduced a wordplay here: darkness could not «apprehend» or «overtake» the light, whether by comprehending it (grasping with the mind) or by overcoming it (grasping with the hand). 3435 (Playing on different senses of a term [or different terms spelled the same way] was a rhetorical device that some rhetoricians called traductio.) 3436 Johns language may adapt similar language (though lacking this wordplay) in Wis 7:30, where evil cannot overpower Wisdom even though night overtakes day. 3437 To the extent that the verb tense indicates a specific historical application beyond its general application to history, the past action probably summarizes the whole of Jesus» incarnate ministry; 3438 the darkness thus implies Jesus» opposition among «the Jews» (cf. 1:11) and in the «world» in general which they represent. 3439 One will not be «overcome» by darknes if one walks in the light (12:35), which penetrates darkness and exposes what is in that darkness (cf. Eph 5:13 ). John Only a Witness (1:6–8) |
| Though the numbers are difficult to ascertain accurately, the worldwide Orthodox Christian population numbers somewhere around 200 million. 45 If one includes the Oriental Orthodox Churches, the numbers increase to about 350 million. 46 These 200 million Orthodox believers comprise a global communion of churches spread across the world, though concentrated in Eastern Europe, Northern Asia (in areas of the former Soviet Union), and the Middle East. Indeed, the following countries are predominantly Orthodox: Russia, Ukraine, Serbia, Romania, Bulgaria, Georgia, Greece, and Cyprus. Significant Orthodox populations reside in Palestine, the other various countries that once made up the Soviet Union, the Czech Republic, Slovakia, Albania, Japan, and Finland. Perhaps unexpectedly, a number of Orthodox believers (around 1.5 million) reside in the United States, and in the late twentieth century, growth has been seen in Africa. Significant Oriental Orthodox populations may be found the Middle East, India, Armenia, Egypt, and Ethiopia, with a steadily increasing presence in North America as well. The Orthodox Church traces its spiritual heritage, its «Tradition,» down through the centuries, through the modern, Byzantine, and early Christian periods to the apostles and their successors. In so doing, it upholds tradition not only as a noun, but also as a verb, as something that is continually «handed on» through prayer, worship, study, and love – though on well too many occasions the Church has failed to live up to its own standards. For Orthodox Christians, then, the historical date of origin would be the Annunciation, when the Archangel Gabriel proclaimed to Mary that the Holy Spirit would come upon her and she would bear Jesus, the Son of the Most High, to which Mary wholeheartedly assented. 47 It is here that Orthodox Christians see an image of the Church (in Mary). Within the history of Orthodoxy, this ecclesiology has undergone its own journey (its own changing «traditions»). |
| For example, he highlighted whether tradition was used as a verb or noun, whether it referred to an oral or written tradition, and so forth. This inner ability to sanctify and heal led many modern Orthodox theologians to make a distinction between outer manifestations and the inner tradition, or between «traditions» and «Tradition.» 42 One of the issues raised by modern Orthodox thinkers, and often discussed within the Tradition/traditions framework, has been how to respond to the Bible/Tradition dichotomy that arose from the Reformation. This is often addressed directly by speaking of Orthodox tradition as an inner life of the Church, as a guidance of the Holy Spirit for the proclamation of the Gospel. 43 In addition to the Bible/tradition question, tradition is connected to the liturgical life of the Orthodox Church. Here, again, one sees a Tradition/traditions type of distinction, wherein the liturgy has an «essence,» as a «living tradition,» but also has sources that act as a deposit, as well as particular practices. 44 Although one could easily enough write a monograph on what tradition (that essential «Tradition») means for Orthodox Christianity, at the risk of oversimplification one may note that modern Orthodox theologians emphasize tradition as «living» and ongoing in some sort of way. This living reality has an internal core, or essence («Tradition»), which is surrounded by practices, teachings, and opinions that might change («traditions») and has sources to which one might appeal. It was this dynamic conception of tradition that confronted the converts and caused some tension from an anti-traditional, restorationist perspective, especially in the case of Gillquist and his fellow Evangelical converts. This understanding of tradition (a «lived» Tradition core surrounded by traditions) can be useful in outlining a brief introduction to the Orthodox Church itself. The Orthodox Church is (numerically) the second-largest Christian church in the world, after the Roman Catholic Church. |
| 2048 Hengel, Judaism, 1:229; cf. Painter, «Gnosticism,» 6; Dupont-Sommer, Writings, 46. Yamauchi, «Colosse,» 145, points to the differences. 2049 Many writers comment on the prominence of knowledge in the Scrolls, see, e.g., Fritsch, Community, 73–74; Allegro, Scrolls, 132–33; Patte, Hermeneutic, 220. 2050 See Flusser, Judaism, 57–59; Painter, John, 6; cf. Drane, «Background,» 120. Vanderlip, «Similarities,» 13–158, thinks John is closer to gnostic and hermetic usage; but the latter may borrow heavily from John. 2051 1QM 13.3; Wilcox, «Dualism,» 89, cites 1QS 3.1; 1QH 11.8; cf. 1QS 8.9; 9.17. See also Yadin, War Scroll, 259, on 1QM 1.8, if his reconstruction is accurate. 2055 Lohse, Colossians, 25–26, citing 1QS 4.4; lQSb 5.25; 1QH 12.11–12; 14.25. Painter, «Gnosticism,» 2, cites 1QS 3.6–7; 4.6. 2060 The fourth benediction in Oesterley, Liturgy, 62; m. Ber. 5calls this benediction the Chônen ha-dáath (Oesterley, Liturgy, 64). 2063 Brown, Epistles, 278–79. Intellectual knowledge without obedience was inadequate (Kohlen Theology, 29–30; Marmorstein, Merits, 43). This is also true of John (Manson, Paul and John, 96–97. 102–3); contrast gnosticism (Finegan, Records, 106). 2069 E.g., b. Ber. 33a; Sanh. 92a; see Wewers, «Wissen,» 143–48 (treating 3 Enoch on pp. 144–45. and rabbinic texts on 146–48); Bultmann, «Γινσκω,» 701. Cf. p. Ber. 2:3, §5 for a prayer for knowledge which would lead to repentance and redemption. 2073 Kadushin, Mind, 201–22; for God " s nearness in Jewish literature, cf. Schechter, Theology, 21–45. 2074 E.g., m. " Abot 3:2, 6; Mek. Bah. 11.48–51 (Lauterbach 2:287); see comments on Matt 18in ch. 7 of our introduction, on Matthean Christology, p. 306. 2080 E.g., Ward, «Hosea,» 393, interprets knowledge of God in Hos 4as Israel " s historic teaching. 2082 For the full semantic range, see Brown, Driver, Briggs, Lexicon, s.v., " » and « » 393–96 (instruction, under niphal, 394; obedience, 395; intellectual, 395; etc.) 2084 Enz, «Exodus,» points out that «know» is a key term in both works (209) and that Exodus likewise relies heavily on the verb rather than the noun (214). The lxx also prefers οδα here. |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy Ecumenical Patriarch. The History of One Title Pavel Kuzenkov, Candidate of History, specialist in Church History and Historical Chronology, Associate Professor of the Faculty of History of Moscow State University and of the Sretensky Theological Seminary, a lecturer at the Moscow Theological Academy. The full title of the Primate of the first – according to the diptych – Local Orthodox Church is well known. It is”Archbishop of Constantinople – the New Rome and Ecumenical Patriarch.” It seems to be generally understood that the term “Ecumenical” here is just a lofty Byzantine title, nothing more than a tribute of respect to the ancient tradition. Indeed, according to the Orthodox teaching, no one, except Jesus Christ, is empowered with the “world-wide jurisdiction.” Just as the apostles were carrying out their God-given mission in brotherly unanimity, but independently, so also the Orthodox Churches founded by them are sisters united in the Holy Spirit as individual parts of the One, Holy, Catholic and Apostolic Church. However, people unaware of the subtleties of canon law and unacquainted with church history perceive this formula differently. In their vision, based exclusively on the core meaning of the term “universe,” this title implies the official recognition of the role of the first among the Patriarchs as the leader of world Orthodoxy. Meanwhile his entire flock throughout the world numbers some six million which is about 2% of the entire number of Orthodox Christians What does the title “Ecumenical” mean then? Where does it come from and what is its true purport? Empire as Universe First of all it is necessary to gain insight of the word “universe or inhabited world” (οκουμνη in Greek). It is a passive participle of the verb οκω with several meanings (live, inhabit, populate) that is used without the implicit noun “earth,” or, word-for-word, - “a terrestrial space rendered habitable by man.” That was how the ancient Greeks referred to the land where they lived and which they knew, as different from far-off regions, either uninhabited or inhabited by wild barbarians. |
| ————————– Notes 1 Martin Luther, Lectures on Genesis, vol. 1, ed. Jaroslav Pelikan (St Louis: Concordia, 1958, p.3) 2 Severianos of Gabbala, On The Creation Of the World. Quoted in a lecture at the Ian Ramsey Centre, Oxford, Theology and Science, by Archbishop Gregorios of Thyateira & Great Britain, published in The Orthodox Herald, Issue 206-207, Nov/Dec 2005. 3 Origen, On First Principles. Quoted in a lecture at the Ian Ramsey Centre, Oxford, Theology and Science, by Archbishop Gregorios of Thyateira & Great Britain, published in The Orthodox Herald, Issue 206-207, Nov/Dec 2005. Source: The official website of the Archdiocese of Thyateira and Great Britain and Orthodoxy in the British Isles Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Related articles In one of his mini-talks about the history of Anglicanism, Professor Ron Dart speaks of Erasmus and the… Someone once said that “worship” is a verb. I actually think it’s a language. — Over… I would ask you to comment on why such a holy book as the Bible can… Also by this author |
| κκκαλος, Hüfte: πσχει τος κωκλους (sic) Ideler II 255,25 (LS, LSSup), Kr, (Car), AndrArch, Pankal. κοκκα, Korn, Gran (kleine Gewichtseinheit): ριστολοχας ν κοκκας γ» Kyran I 1,64. κουκα, SchreinFin 14,1 κοκκιριος, ein Steuereinnehmer: TzetzEp 46,14.– (LexPont -ριν). κοκκιατικν, τ eine Getreideabgabe: ALavra 161,37; 162,24 (а.1409); 164,23 (a.1415); 167,23 (а.1429). κοκκδιον, τ ? Kern: κικκιδων (sic, at cf. ind. verb.) Achmet 197,21 v.l. pro κοκκς.– (KumN, Stam). κοκκινδα, Röte: MetAnna 411.– Kr, Somav, Dem, Stam. κοκκινδιον, τ Rouge, rote Schminke: Duc: Canon poenitentialis ms. Joannis Chrys. nomen praeferens.– Kr, Somav, Dem, Stam -ι. κοκχινα ? τν -αν στον κατσπειρεν AProdB 23,59 (а.1329). κοκκινω rot färben: ProdRhod 9,175 (κοκκνωσα v.l.).– LSSup -ω. κοκκινζω erröten, rot werden: MetAnna 156. AnonMetal 336,7. rösten:ν τ πρ Alchim 331,22.– LS, TLG, Kr, Somav, Dem, Stam. κοκκινιστς geröstet: Kyran III 50,8 app.– Stam. κοκκινοβαφς rot gefärbt: πυρσς VBasVil 72,33.– LS, L, Kr, Stam. κοκκινοβεβαμμνος rot gefärbt: χελη Melit 2844.– κοκκινο(βε)β. Kr, Stam. κοκκινοειδς rot aussehend, rötlich: παγασμα VisSah 266,15; 276,34. ScholTheocr 7,58b. Miller: cod. Par. 2661,266r (Anon, cosmogr.).– LS; LexPont -νειδς. κοκκινοκτρινος rotgelb: SbordFable 177.– KumN. κοκκινομγουλος rotwangig: erklärt фоινικοπρειος PsHerod 147.– Kr, Stam. κοκκινοπορφυρζω purpurrot färben: Melit 867.– Kr. κοκκιντης, Röte: NChonPar 779. DelAn II 374,9. ScholOpp Hal. 3,24.– Kr. κοκκινοτμαρος mit rotem Ledereinband: τετραβγγελον PapagCheir 545. κοκκινοφρος rot (rote Kleider) tragend: PselMB V 570. CodAstr IX 1,147,18; 155,11. Panag 327.– Kr, KumN, LexPont. κοκκινχροος rotfarbig: ππλος BZ 3 (1894) 327,38. Miller: cod. Par. 2256,529r (Avicenna, De urinis). κοκκινχρυσος rotgolden: CodAstr IX 1,142,12.– Kr -χρυσος. κοκκινω s. κοκκινω κοκκον, τ Korn, Gran (kleine Gewichtseinheit): GeomFisc 44,25. κουκα SchilMet 134,24; 139,10. Münzeinheit (1/24 eines Nomisma=κερτιον): κοκκ. AMess 21,12 (а. 1264). id. MM IV 132 (а.1283). 136 (a.1281). κοκα AXer 10,30 (a.1275), id. SchreinFin 80,1.2. κουκι AProdB 182,3 (s.XIV). id. SchilMet 140,12, κουκν SchreinFin 3,113; 72. Samenkorn: πεπρεως κουκα Hippiatr II 252 v.l, κουκν DelAn I 444,6. κουκ 7. Weizenkorn: κουκα (=κλλυβα) StritBarb 256. Bohne: κουκα APantel 7,34 (a.1142). id. Hippiatr II 273,11; 313,29. χλωρ κουκκα SchmalzMed 76. κουκ DelAn II 348,11. – LS, L, Kr + VIII 223, Duc + App I, Car, Stam, AndrArch, Pankal, SchilMetrol 185f. |
|
|
