| Епископ Павел Эмесский (†444), участвовавший в примирении Александрийской и Антиохийской кафедр после Третьего Вселенского собора, приводит исповедования корифея апостолов из уст учеников (o korujioz twn apostolwn... to stoma twn maqhtwn) апостола Петра: «Ты есть Христос, Сыно Бога Живаго», – и на этой вере, на этом камне (epi tauth th pistei... epi tauthz thz petraz) основана Божия Церковь. При всех своих дипломатических способностях епископ Павел формулировал однозначные вероучительные определения, что выражено в его проповедях в присутствии святителя Кирилла Александрийского. Блаженный Феодорит Кирский (†457), ярчайший представитель Антиохийской школы богословия, призывает услышать слова исповедования великого Петра божественности Иисуса Христа и подтветрждение Христом этих Петровых слов Своим высказыванием о создании Церкви на этом камне. Поэтому мудрейший ап.Павел, наипрекраснейший строитель церквей, не кладет иного основания: « Ибо никто не может положить иного основания, кроме положенного, которое есть Иисус Христос » (1Кор.3:11) – этот божественный писатель и блаженный Феодорит считают Христа основанием Церкви (см. Epistola 146, ad Joannem œconomum) . Согласно Василию Селевкийскому (†458), Христос называет вероисповедование Камнем (tauthn thn omologian Petran kalesaz o Cristoz) и называет того, кто его исповедал, Петром (Камнем), воспринимающим это именование как наиболее подходящее тому, кто первым исповедал веру (Petron onomazei ton prwtwz tauthn omologhsanta × gnwrisma thz omologiaz thn proshgorian dwroumenoz). Это есть истинный камень благочестия, основа спасения, стена веры, основание истины: «Ибо никто не может положить другого основания, кроме положенного, которое есть Иисус Христос» (Auth gar alhqwz thz eusebeiaz h petra, auth thz swthriaz h krhpiz, touto thz pistewz to teicoz, outoz o thz alhqeiaz qemelioz × Qemelion gar allon oudeiz dunatai qeinai para ton keimenon, oz estin Ihsouz Cristoz) . Святитель Лев Великий (†461), знаменитый римский папа, вызывавший восхищение современников силой своего характера, нравственной чистотой и преданостью Церкви, употребляет в проповедях слово «камень» с явной аллюзией на рассматриваемый евангельский текст, однако уже с иными смыслами и под влиянием идей римского патриотизма, искавшего новые основания для сохранения romanitas и утверждения величия Рима после утраты его значимости как столицы империи. |
| Епископ Павел Эмесский (†444), участвовавший в примирении Александрийской и Антиохийской кафедр после Третьего Вселенского собора, приводит исповедования корифея апостолов из уст учеников ( o korujioz twn apostolwn... to stoma twn maqhtwn) апостола Петра: «Ты есть Христос, Сыно Бога Живаго», - и на этой вере, на этом камне (e pi tauth th pistei... epi tauthz thz petraz) основана Божия Церковь. При всех своих дипломатических способностях епископ Павел формулировал однозначные вероучительные определения, что выражено в его проповедях в присутствии святителя Кирилла Александрийского. Блаженный Феодорит Кирский (†457), ярчайший представитель Антиохийской школы богословия, призывает услышать слова исповедования великого Петра божественности Иисуса Христа и подтверждение Христом этих Петровых слов Своим высказыванием о создании Церкви на этом камне. Поэтому мудрейший ап.Павел, наипрекраснейший строитель церквей, не кладет иного основания: « Ибо никто не может положить иного основания, кроме положенного, которое есть Иисус Христос » (1Кор.3:11) – этот божественный писатель и блаженный Феодорит считают Христа основанием Церкви (см. Epistola 146, ad Joannem œconomum) . Согласно Василию Селевкийскому (†458), Христос называет вероисповедование Камнем (tauthn thn omologian Petran kalesaz o Cristoz) и называет того, кто его исповедал, Петром (Камнем), воспринимающим это именование как наиболее подходящее тому, кто первым исповедал веру ( Petron onomazei ton prwtwz tauthn omologhsanta × gnwrisma thz omologiaz thn proshgorian dwroumenoz). Это есть истинный камень благочестия, основа спасения, стена веры, основание истины: «Ибо никто не может положить другого основания, кроме положенного, которое есть Иисус Христос» ( Auth gar alhqwz thz eusebeiaz h petra, auth thz swthriaz h krhpiz, touto thz pistewz to teicoz, outoz o thz alhqeiaz qemelioz × Qemelion gar allon oudeiz dunatai qeinai para ton keimenon, oz estin Ihsouz Cristoz) . Святитель Лев Великий (†461), знаменитый римский папа, вызывавший восхищение современников силой своего характера, нравственной чистотой и преданностью Церкви, употребляет в проповедях слово «камень» с явной аллюзией на рассматриваемый евангельский текст, однако уже с иными смыслами и под влиянием идей римского патриотизма, искавшего новые основания для сохранения romanitas и утверждения величия Рима после утраты его значимости как столицы империи. |
| TAFT R. F. FREQUENCY=Taft R. F. The Frequency of the Eucharist in Byzantine Usage: History and Practice//SOC. 2000. 4/1. P. 103–132. TAFT R. F. GREAT ENTRANCE=Taft R. F. A History of the Liturgy of St. John Chrysostom. Vol. II: The Great Entrance. A History of the Transfer of Gifts and Other Preanaphoral Rites//OCA. Rome, 19782 . 200. Перевод: Тафт Р. Великий вход. Омск, 2010. TAFT R. F. HOME-COMMUNION=Taft R. F. Home-Communion in the Late Antique East//Ars Liturgiae. Worship: Aesthetics and Pra-xis. Essays in Honor of Nathan D. Mitchell. Chicago, 2003. P. 1–25. Русский перевод в I томе настоящей серии. TAFT R. F. HOURS=Taft R. F. The Liturgy of the Hours in East and West. The Origins of the Divine Office and its Meaning for Today. Collegeville, 1993. TAFT R. F. JUAN MATEOS=Taft R. F. Recovering the Message of Jesus. In Memory of Juan José Mateos Álvarez, S.J., 15 January 1917–23 September 2003//OCP. 2005. 71. P. 265–297. Перевод: Тафт Р. Ф. Открывая послание Иисуса//Матеос Х. Служение Слова в византийской литургии. Омск, 2010. С. 301–349. TAFT R. F. LITURGIEWISSENSCHAFT=Taft R. F. Über die Liturgiewissenschaft heute//ThQ. 1997. 177. P. 243–255. TAFT R. F. LITURGY IN BYZANTIUM=Taft R. F. Liturgy in Byzantium and Beyond//VCSS CS493. Aldershot, 1995. TAFT R. F. MANUSCRIPTS=Taft R. F. A Note on Some Manuscripts of the Liturgy of Saint John Chrysostom//OCP. 1969. 35. P. 257–260. TAFT R. F. MARCIAN=Taft R. F. Byzantine Liturgical Evidence in the Life of St. Marcian the Œconomos: Concelebration and the Preanaphoral Rites//OCP. 48. 1982. P. 159–170. TAFT R. F. MOUNT ATHOS=Taft R. F. Mount Athos: A Late Chapter in the History of the «Byzantine Rite»//DOP. 1988. 42. P. 179–194. Перевод в настоящем томе. TAFT R. F. OFFERTORY=Taft R. F. Toward the Origins of the Offertory Procession in the Syro-Byzantine East//OCP. 1970. 36. P. 73–107. TAFT R. F. ONE BREAD=Taft R. F. One Bread, One Body: Ritual Symbols of Ecclesial Communion in the Patristic Period//Nova Doctrina Vetusque: Essays in Early Christianity in Honor of Fredric W. Schlatter S. J.=American University Studies. Series VII. Theology and Religion. Vol. 207. New York, 1999. |
| Sin autem malum est generatio, in malo blasphemi dicant fuisse Dominum qui fuit particeps generationis, in malo Virginera quæ genuit. Hei mihi! quot et quanta mala! Dei voluntatera maledictis incessunt, et mysterium creationis, dum invehuntur in generationera. Et hinc Docesin fingit Cassianus; hinc etiam Marcioni, et Valentino quoque est corpus animale; quoniam homo, inquiunt, operam dans veneri, assimilatus est jumentis. Atqui profecto, cum libidine vere insaniens, aliena inire voluerit, tunc revera, qui talis est, efferatur: Equi in feminas furentes facti sunt, unusquisque hinniebat ad uxorem proximi sui. Jeremiah 5:8 Quod si dicat serpentera, a brutis animantibus accepta consilii sui ratione, Adamo persuasisse ut cum Eva coire consentiret, tanquam alioqui, ut quidam existimant, protoplasti hac natura usuri non fuissent: rursus vituperatur creatio, ut quæ rationis expertium animantium natura homines fecerit imbecilliores, quorum exempla consecuti sunt, qui a Deo primi formati fuere. Sin autem natura quidem eos sicut bruta deduxit ad filiorum procreationem; moti autem sunt citius quam oportuit, fraude inducti, cura adhuc essent juvenes; justum quidera est Dei judicium in eos qui non exspectarunt ejus voluntatera: sancta est autem generatio, per quam mundus consistit, per quam essentiæ, per quara naturæ, per quam angeli, per quam potestates, per quam animæ, per quam præcepta, per quam lex, per quam Evangelium, per quam Dei cognitio. Et omnis caro fenum, et omnis gloria ejus quasi flos feni; et fenum quidem exsiccatur, flos autem decidit, sed verbum Domini manet, quod unxit artimam et uniit spiritui. Quomodo autem, qure est in Ecclesia nostra, œconomia ad finem perduci potuisset absque corpore, cum etiam ipse, qui est caput Ecclesire, in came quidem informis et specie carens vitam transiit, ut doceret nos respicere ad naturam divinæ causespicere ad naturam divinnsiit, æinformem et incorpoream? Arbor enim vitæ, inquit prophem, est in bono desiderio, Proverbs 13:12 docens bona et munda desideria, quæ sunt in Domino vivente. |
| 61. “Liturgy as Theology,” Worship 56 (1982) 113-117. 62. “Sunday in the Eastern Tradition,” in M. Searle (ed.), Sunday Morning: A Time for Worship (Collegeville 1982) 49-74. 63. “Ex Oriente lux? Some Reflections on Eucharistic Concelebration,” in K. Seasoltz (ed.), Living Bread, Saving Cup. Readings on the Eucharist (Collegeville 1982) 242-259 (reprint of no. 47). 64. “Byzantine Liturgical Evidence in the Life of St. Marcian the Œconomos: Concelebration and the Preanaphoral Rites,” OCP 48 (1982) 159-170. 65. “Ex Oriente Lux? Zur eucharistischen Konzelebration,” Theologie der Gegenwart 25 (1982) 266-277 (German version of no. 47). 66. “The Byzantine Office in the Prayerbook of New Skete: Evaluation of a Proposed Reform,” OCP 48 (1982) 336-357. 67. “Select Bibliography on the Byzantine Liturgy of the Hours,” OCP 48 (1982) 358-370. 68. “Iqamat al-iwharistiyya ‘abr al-tarih,” Al-Fikr al-Masihi (Mosul, Iraq) 18 no. 177 (1982) 321-328 (Арабскийперевод Yuhanan Gulag 60). 69. “Aradhanakraman Daivasastrathinte Uravidom,” Dukrana (Kottayam, Kerala, India) 2 no. 10 (Oct. 1982) 5-9 (Малаямскийперевод Alex Tharamangalam 61 ). 70. “Das Dankgebet für das Licht. Zu einer Theologie der Vesper,” Der christliche Osten 37 (1982) 127-133, 151-160 (Немецкаяверсия 35). 71. “Praise in the Desert: The Coptic Monastic Office Yesterday and Today,” Worship 56 (1982) 513-536. 72. “Preface” to G. Passarelli, L’eucologio cryptense G. b. VII (sec. X), (Analecta Vlatadon 36, Thessalonika 1982) 7-8. 73. “Historicism Revisited,” SL 14, nos. 2-3-4 (1982) 97-109. 74. “On the Question of Infant Communion in the Byzantine Catholic Churches of the U.S.A.,” Diakonia 17 (1982) 201-214. 75. Review of Mysterion. Nella celebrazione del Mistero di Cristo, la vita della Chiesa. Miscellanea liturgica in occasione dei 70 anni dell’Abate Salvatore Marsili (Quaderni di Rivista liturgica, n.s. no. 5, Leumann [Torino] 1981), OCP 48 (1982) 243-244. 76. Review of H.-J. Schultz, Die byzantinische Liturgie. Glaubenszeugnis und Symbolgestalt (Sophia 5, Trier 1980), OCP 48 (1982) 247-250. |
| 266 P. G., t. 120, col. 507–509 (trad. latine) trad. fr., Vie spirituelle XXVII, 2 mai 1931, p. 201–202. 267 Or. XXXI (Theologica V), §§ 26–27, P. G., t. 36, col. 161–164. Trad. fr. P. Henri DE LUBAC, Catholicisme, append. 347–348. 274 Protreptique, XI, P. G., t. 8, col. 229 B, Trad. fr. du P. MONDÉSERT dans la collection «Sources chrétiennes», 2, Paris, 1942, p. 173. 275 Mystagogie, I, P. G., t. 91, col. 665–668 P. Henri DE LUBAC, op. cit., p. 27. Voir, en général, le ch. II de ce remarquable ouvrage où l’auteur développe l’idée de l’unité de la nature humaine dans l’Église, se basant principalement sur les Pères grecs. 282 Introduction aux hymnes de l’Amour divin, P. G., 1.120, col. 509 (trad. latine) trad. fr. Vie spirituelle, XXVII, 2, 1 er mai 1931, p. 202. 283 Expression empruntée au sermon In Pentecosten de saint GRÉGOIRE DE NAZIANZE (Or. XLI, § 9, P. G., t. 36, col. 441) qui a servi de matière pour les plus beaux textes liturgiques de la fête de Pentecôte. 284 Les révélations de saint SÉRAPHIN DE SAROV en trad. française ont été publiées (en partie) dans Le Semeur, mars-avril 1927. Nous les citons ici dans notre traduction non publiée. 294 Quaestiones ad Thalassium, LIX, P. G., t. 90, col. 609 BC Capita theol. et œconom., Centuria IV, 20, ibidem, col. 1312 C. 295 Saint GRÉGOIRE DE NAZIANZE, Or. 30 (4 e théologique, 2 e sur le Fils), P. G., t. 34, col. 132 B. 298 Ατς στι Θες σαρκοφρος, κα μες νθρωποι πνευματοφροι. Saint ATHANASE, De incarnatione et contra Arianos, § 8, P. G., t. 26, col. 996 C. 300 Texte cité par le P. G. FLOROVSKY, Les Pères orientaux du IV e siècle (en russe), Paris, 1931, p. 232. Voir Paraenetica XXXVIII, éd. Assemani, texte syr.-lat., t. III, 493 s. Testam., texte gr.-lat., t. II, 241 De Poenitentia, gr.-lat., t. III, 167–168 175 Th. J. LAMY, S. Ephraemi Syri hymni et sermones, Mechliniae, 1882, I ,358. 306 Mystagogie, cap. 8–21, P. G., t. 91, col. 688–697 H. VON BALTHASAR, Kosmische Liturgie, p. 326–327. 311 Entretien de saint Séraphin sur le but de la vie chrétienne, dans notre traduction citée plus haut, p. 167, note 1. |
| 3. Consider well, my excellent friend, that the falsifiers of the truth, who have introduced the Arian schism as an innovation on the sound faith of the Fathers, advance no other reason for refusing to accept the pious opinion of the Fathers than the meaning of the homoousion which they hold in their wickedness, and to the slander of the whole faith, alleging our contention to be that the Son is consubstantial in hypostasis. If we give them any opportunity by our being carried away by men who propound these sentiments and their like, rather from simplicity than from malevolence, there is nothing to prevent our giving them an unanswerable ground of argument against ourselves and confirming the heresy of those whose one end is in all their utterances about the Church, not so much to establish their own position as to calumniate mine. What more serious calumny could there be? What better calculated to disturb the faith of the majority than that some of us could be shown to assert that there is one hypostasis of Father, Son, and Holy Ghost? We distinctly lay down that there is a difference of Persons; but this statement was anticipated by Sabellius, who affirms that God is one by hypostasis, but is described by Scripture in different Persons, according to the requirements of each individual case; sometimes under the name of Father, when there is occasion for this Person; sometimes under the name of Son when there is a descent to human interests or any of the operations of the œconomy; and sometimes under the Person of Spirit when the occasion demands such phraseology. If, then, any among us are shown to assert that Father, Son and Holy Ghost are one in substance, while we maintain the three perfect Persons, how shall we escape giving clear and incontrovertible proof of the truth of what is being asserted about us? 4. The non-identity of hypostasis and ousia is, I take it, suggested even by our western brethren, where, from a suspicion of the inadequacy of their own language, they have given the word ousia in the Greek, to the end that any possible difference of meaning might be preserved in the clear and unconfounded distinction of terms. |
| 8. For a sign that shall be spoken against. By a sign, we properly understand in Scripture a cross. Moses, it is said, set the serpent upon a pole. Numbers 21:8 That is upon a cross. Or else a sign is indicative of something strange and obscure seen by the simple but understood by the intelligent. There is no cessation of controversy about the Incarnation of the Lord; some asserting that he assumed a body, and others that his sojourn was bodiless; some that he had a passible body, and others that he fulfilled the bodily œconomy by a kind of appearance. Some say that his body was earthly, some that it was heavenly; some that He pre-existed before the ages; some that He took His beginning from Mary. It is on this account that He is a sign that shall be spoken against. 9. By a sword is meant the word which tries and judges our thoughts, which pierces even to the dividing asunder of soul and spirit and of the joints and marrow, and is a discerner of our thoughts. Now every soul in the hour of the Passion was subjected, as it were, to a kind of searching. According to the word of the Lord it is said, All you shall be offended because of me. Matthew 26:3 Simeon therefore prophesies about Mary herself, that when standing by the cross, and beholding what is being done, and hearing the voices, after the witness of Gabriel, after her secret knowledge of the divine conception, after the great exhibition of miracles, she shall feel about her soul a mighty tempest. The Lord was bound to taste of death for every man – to become a propitiation for the world and to justify all men by His own blood. Even you yourself, who hast been taught from on high the things concerning the Lord, shall be reached by some doubt. This is the sword. That the thoughts of many hearts may be revealed. He indicates that after the offense at the Cross of Christ a certain swift healing shall come from the Lord to the disciples and to Mary herself, confirming their heart in faith in Him. In the same way we saw Peter, after he had been offended, holding more firmly to his faith in Christ. What was human in him was proved unsound, that the power of the Lord might be shown. To the Sozopolitans |
| I hear that Alcimus in his old age is venturing on a young man " s exploits, and is hurrying to Rome, after imposing on you the labour of remaining with the lads. You, who are always so kind, will not take this ill. You were not even angry with me for having to write first. Basil to Libanius You, who have included all the art of the ancients in your own mind, are so silent, that you do not even let me get any gain in a letter. I, if the art of Dædalus had only been safe, would have made me Icarus» wings and come to you. But wax cannot be entrusted to the sun, and so, instead of Icarus» wings, I send you words to prove my affection. It is the nature of words to indicate the love of the heart. So far, words. You do with them what you will, and, possessing all the power you do, are silent. But pray transfer to me the fountains of words that spring from your mouth. Of the Holy Trinity, the Incarnation, the invocation of Saints, and their Images. According to the blameless faith of the Christians which we have obtained from God, I confess and agree that I believe in one God the Father Almighty; God the Father, God the Son, God the Holy Ghost; I adore and worship one God, the Three. I confess to the œconomy of the Son in the flesh, and that the holy Mary, who gave birth to Him according to the flesh, was Mother of God. I acknowledge also the holy apostles, prophets, and martyrs; and I invoke them to supplication to God, that through them, that is, through their mediation, the merciful God may be propitious to me, and that a ransom may be made and given me for my sins. Wherefore also I honour and kiss the features of their images, inasmuch as they have been handed down from the holy apostles, and are not forbidden, but are in all our churches. Basil to Urbicius the monk, concerning continency You do well in making exact definitions for us, so that we may recognise not only continency, but its fruit. Now its fruit is the companionship of God. For not to be corrupted, is to have part with God; just as to be corrupted is the companionship of the world. |
| Now no man seems to be a general expression, so that not even one person is excepted by it, but this is not its use in Scripture, as I have observed in the passage there is none good but one, that is, God. For even in this passage the Son does not so speak to the exclusion of Himself from the good nature. But, since the Father is the first good, we believe the words no man to have been uttered with the understood addition of first. So with the passage No man knows the Son but the Father; Matthew 11:27 even here there is no charge of ignorance against the Spirit, but only a testimony that knowledge of His own nature naturally belongs to the Father first. Thus also we understand No man knows, Matthew 24:36 to refer to the Father the first knowledge of things, both present and to be, and generally to exhibit to men the first cause. Otherwise how can this passage fall in with the rest of the evidence of Scripture, or agree with the common notions of us who believe that the Only-Begotten is the image of the invisible God, and image not of the bodily figure, but of the very Godhead and of the mighty qualities attributed to the essence of God, image of power, image of wisdom, as Christ is called the power of God and the wisdom of God? 1Corinthians 1:24 Now of wisdom knowledge is plainly a part; and if in any part He falls short, He is not an image of the whole; and how can we understand the Father not to have shown that day and that hour – the smallest portion of the ages – to Him through Whom He made the ages? How can the Creator of the universe fall short of the knowledge of the smallest portion of the things created by Him? How can He who says, when the end is near, that such and such signs shall appear in heaven and in earth, be ignorant of the end itself? When He says, The end is not yet. Matthew 24:6 He makes a definite statement, as though with knowledge and not in doubt. Then further, it is plain to the fair enquirer that our Lord says many things to men, in the character of man; as for instance, give me to drink John 4:7 is a saying of our Lord, expressive of His bodily necessity; and yet the asker was not soulless flesh, but Godhead using flesh endued with soul. So in the present instance no one will be carried beyond the bounds of the interpretation of true religion, who understands the ignorance of him who had received all things according to the œconomy, and was advancing with God and man in favour and wisdom. |
|
|
