| Таково настоятельное требование, которое выдвигает нам учение о Троице, понятое в соответствии с парадигмой взаимной любви, - требование, касающееся жизни и деятельности каждого из нас. Вне и помимо Троицы никто из нас не может быть в полном смысле личностью. Коль скоро мы веруем в Троицу, каждый из нас, женщина или мужчина, является человеком для других; каждое человеческое существо - наш брат или сестра, и мы призваны носить его бремена, претворяя его радости и печали в свои. Если бы мы отважились воистину быть " копиями Троицы " , мы могли бы перевернуть мир. Примечания 1. RahnerK. Theological Investigations. London, 1966. 4:79. 2. Цит. по: Valliere P. Modern Russian Theology: Bukharev, Soloviev, Bulgakov. Orthodox Theology in a New Key. Edinburgh, 2000. P. 156. 3. Лосский Вл. Очерк мистического богословия Восточной Церкви. М., 1991 С. 52. 4. Michael Aksionov Meerson. The Trinity of Love in Modern Russian Theology. The Love Paradigm and the Retrieval of Western Medieval Love Mysticism in Modern Russian Thought (from Solovyov to Bulgakov). Quincy, 1998. 5. О Святом Духе, 18//Святитель Василий Великий. Творения. Ч. III. M., 1846 (репринт - 1993 г.). С. 300. 6. О различении сущности и ипостаси, 4 (Святитель Василий Великий. Письмо 38). 7. Zizioulas John D. Being as Communion: Studies in Personhood and the Church. London, 1985. P. 17. 8. St. Augustine. De Trinitate (PL 196) 9. Там же. 8.14 10. Там же. 15.10 cf. 15.27 11. Там же. 15.29 12. Там же. 3.6. 13. Там же. 3.14,19. 14. Слово 29.2//Святитель Григорий Богослов. Пять слов о богословии. М., 2000. С. 31. 15. Преподобный Иоанн Дамаскин. Точное изложение православной веры. Кн. 1, гл. 8. 16. Hodgson L. The Doctrine of the Trinity. London, 1943. P. 107. 17. Barth K. Dogmatics in Outline. New York, 1959. P. 42. 18. Вечерня Пятидесятницы; ср. Преподобный Иоанн Дамаскин. Указ. соч. Кн. гл. 7. 19. Цит. по: Лосский Вл. Указ. соч. С. 52. 20. Тритеизм - троебожие. - Пер. 21. Модализм - доникейское (савеллианское) учение о трех модусах ( " личинах " ) единого Бога; плюрализм здесь - то же, что тритеизм, вообще " многобожие " . - Пер. |
| ζουπανα, Einflußbereich eines upans: DeAdmImp 30,91.105.106. ξουπνος, (slav. upan) Anführer, Statthalter, Herrscher bei den Südslaven: DeAdmImp 29,67; 32,120; 34,8. Anna II 184,23; III 139,3. RacPoiem I 26; II 333. Kinnam 103,11. μγας ζ. τς Σερβας GeorgTorn 343,18. id. AChiland 4,1 (а.1198). id. DemChom 1,1 (=PitParal 2).– Kr (+ VIII 416), Мог II, Solov 444f, Stam. ζουπονιν, τ (fr. jupon, ital. giupone, venez. zipon) Jacke, Weste, Wams: DelAn I 476, 27–477,1. ζιπονι SchreinFin 66,4.– Kr, Duc (ζουπνι), LexPont, KahAbend 556. ζορα, (ital. usura) Wucher: SchoIArK I 3,2 (18b).– Kr (+ X XII 373), Stam, KahAbend 556, (GianKypr). ξορβα, rundes Haus mit gewölbtem Dach ? σπτια λπλινθα, ζορβαι πονομζονται AIv 52,433 (a.1104), cf. р.224, διρχεται ες τν δρν τν χοντα ζορβαν πρς τν ζαν AXer 5,16 (а.1056).– Vgl. τ σορβα Dem. ζορρα s. ζορ ζουρβοειδς wie eine ζορβα:κκλησα ΑΙν 52,429 (а.1104). ζουρουμπς s. ζαρναβς ζουφς, Ysop, Würzkraut, Origanum hirtum: σσωπος Ps.-Galen XIV 563f.– ζοφα Duc. ζοφερα, Finsternis, Dunkelheit: RegelFont 256,8 (G. Torn.). JoApokBees 86,1. ζοφερμορφος von dunkler Gestalt, finster. δγματα EustrHeirm 127,24 (And. Cret.). ζοφερτης, Dunkelheit·. Sophon., CAG XXIII 1,79,30.–Tgl, Stam. ζοφζω verfinstern: VAndR 3294 v.l. pro ζοφνω. ζοφομηνα, Neumond: Suda ζ 108. LudwAnek 31,30; 209,8. NicHerRh 663.– LS. ζοφοποιω verdunkeln: Theorian 224D.– Vgl. -ποιος KumN. ζοφς (= ζοφερς) finster: ζοφτερα τ περιεστηκτα PsalmKat 1180,3 (Didym.). τ ζοφτατα ντρα Theodoret, Graec. affect. curat. (SC 57) 10,3. ζοφς=σιφλς (?) EustIl 972,38. ζοφουργς Finsternis verursachend: ατα EustrTheot 30,48 (Jo. Maurop.). ζοφοφθρος die Dunkelheit vertreibend: μερα TheodosDiac 225. ζοφοφρος Finsternis bringend, verdunkelnd: γνσις Rom 21 1,2.– KumN. ζοφνω verfinstern: VAndR 3294.3392.– Кт, GianKypr; LS -ω. ζοχον, τ Gänsedistel, Sonchus oleraceus: (Ps.-)Galen XIV 561. Ideler II 264,18. EustIl 972,39. -ιν Moschion 237 с.156 adn. ζωχον ErmAnecd 263. MillLex 264,250. ζωχν BoissAn II 406. id. DelAn II 297,9. Hippiatr II 193, 1.– Duc + App. I, KukLao II 303, Pankal s.v. τσχος. |
| 5771 See Thatcher, «Sabbath Trick.» 5772 E.g., Sipra Qed.pq. 8.205.2.6; Behor par. 5.255.1.10; Sipre Deut. 54.3.2; " Abot R. Nat. 27A. 5773 On qal vaomer arguments, see comment on John 7:23 ; on «light» and «heavy» commandments, see Keener, Matthew, 179, 530, 551–52. 5774 See also Whitacre, Polemic, 26. Some modern scholars date the institution to Moses (Harrelson, Cult, 32). 5775 Commentators (e.g., Fenton, John, 70; Brown, John, 1:208) cite m. Šabb. 7:2; but differences of interpretation were likely (m. Šabb. 11:1). Carrying the man himself on his mat, by contrast, may not have been work (m. Šabb. 10:5; Michaels, John, 72). 5776 Also, e.g., Brown, John, 1:208. 5777 E.g., t. Šabb. 1:13; see further Abrahams, Studies, 1:129–35; Safrai, «Religion,» 804–7; Sanders, Judaism, 208–11; in Asia Minor, see Trebilco, Communities, 17–18; I also discussed Sabbath practices in general in Keener, Matthew, 353–55. 5778 See Sanders, Jesus to Mishnah, 7–8. 5779 See Sherk, Empire, 252–53, §198 (citing Cestus 177; Nonius Marcellus s.v. Nundinae; lit. 13.2.301–305, §53). Pagans did, however, find their own festivals relaxing (Ps-Dionysius Epi-deictic 1.255). 5780 See, e.g., Horace Sat. 1.9.68–69; Seneca Ep. Luci1. 95.47; Gager, Anti-Semitism, 57; Whittaker, Jews and Christians, 71, citing Meleager in Greek Anth. 5.160 (more fully, citations in Wfaittaker, Jews and Christians, 63–69); Jewish people were also well aware of Roman hostility toward the Sabbath (p. Hag. 2:1, §8). Hellenistic Jews emphasized it (Kraabel, «Judaism,» 142) and created apologetic for it (e.g., Aristobulus frg. 5 in Eusebius Praep. ev. 13.12.9–16). 5781 In addition to biblical warrant in the creation narrative, later tradition provided another sign in creation, a river that flowed only on the Sabbath (e.g., Tg. Ps.-J. on Exod 33:10); Jewish people also kept a Sabbatic year ( Lev 25:4–5 ; Neh 10:31; Safrai, «Religion,» 825–27; t. Ter. 10:10; p. Seb. 8:2, §7; Tacitus Hist. 5.4). 5782 P. Ned. 3:9, §3; cf. Lev. Rab. 3:1. The rabbis regularly extolled the Sabbath (e.g., Gen. Rab. 10:9–11:10; Pesiq. Rab. 23:7–8); some even said the Messiah would come if all Israel kept the Sabbath together (Exod. Rab. 25:12). |
| πολιβζω nachlassen, abflauen (vom Wind): NautByz 175,7.– (LS). πολβασμα, τ Abflauen ? Λψ νεμος, ξ ο κα . PsHerod 77 n.3. πολιγωρω den Mut verlieren: ThStudCatM 18 (p.52 MCL). PselMB IV 319. ScholHip II 263.– (LS), L, (Tgl). πολικμω verjagen, vernichten: AmphIcon H 28 (pass.). Simoc IV 4,13. PitAn I 344,. AHG VI 167,382. GNikLog 1425A.– DGE, Tgl, Toug. πολικμζω aufwirbeln: χυρμις MichItal 286,15. πολιναρδαι, ο Anhänger des Apollinarios: PhotEp 284,1381.1406. πολιναρζω ein Anhänger des Apollinarios sein: JoCaes II 5; 14. πολλ. KamArs 54.– L. πολινριοι, ο Anhänger des Apollinarios: νητοι JoPatr 519,22. πολινω abbinden: τς φλβας ScholHip II 492. PapVar 73,28 (Mir. Artem.). ErmAnecd 133. τ φλεβον 177.– LS. πολνωσις, Abbindung: PapVar 73,29 (Mir. Artem.).– LS. πλιον, τ Verderben: τς πλεως LeonCat 86.– (LS). πολιορκτως uneinnehmbar, unüberwindlich: MR I 564. TR 88.304. AHG II 218,28. JusCan 732A.– Stam; -ος LS. πλιος, Verderber: το πλνου κα -λου LeonCat 313. τν μγον κα -λιον 350.– Vgl. ξλης. πολιπανω einölen: ννιν IgnDiacEp 1.– LS. πολσθησις, Abgleiten, Verfehlung, Fehltritt: CorpDionys DN 172,16. το καλο NDavGreg 716. Palam I 255,29.– LS. πολιτετως nicht staatsmännisch: ητορεειν NChonOr 152,20.– LS -ος. πολιχμζομαι ablecken: τν τς γς χον PselOr 3,50.– LS -ζω. πολχμησις, das Belecken: παρ τν κυνν VMelet B 98. πολλιναρισμς, Lehre des Apollinarios von Laodikeia: KamArs 49. πολλιναρτης, Anhänger des Apollinarios: KamArs 77.– Vgl. πολιναριστς L. πλλω vernichten, verderben, verlieren: Viteau 27. CosmInd VII 77,9. MaurD XII D 16. HalkChrys 249. Ecloga 117. NomGeorg 1.– LS, DGE, Soph, Psaltes 246 A.1; vgl. πολλω Kr, πολλω Car. πολλωνιακς nach der Art Apollons, wie es Apollon zukommt: Hermias Alex. 139,10 (Couvreur).– LS -ος. πολογαριζω berechnen: Suda I 305,15.– HL. πολογαριασμς, Abrechnung, Berechnung: MSyncPhrase 3,16. LudwAnek 171,24. GerlPatr 240,11 (a.1496). Berechnung des Lohns, Entlohnung: τν ργατν GeomFisc 132,11. die der öffentlichen Hand zu verrechnenden Gelder: δημσια χρματα γουν -μος Peira 36,14 (cf.8,10).– Tgl. |
| κληροδτης, Erblasser: Bas А 2348,20; В 235,3. RobCart X 59,10 (a.1076) – L, Tgl, TLG. κληροδτησις, Verteilung von Pfründen: PachF 1213,25. κληροδοτικς durch das Los: BlemVorher 4,26. κληροδτις, die etwas zuteilt, Zutailerin: GregAntEpit 130,14. SevMet 38. κληροδτως durch Zuteilung: τπους ξιδισασθαι DemBibl 290 (Nic. Meth.). κληρονομω ererbt werden: μν -μσαντας (pro -μηδντας) δαμονας HalkIned 13,7,26.– (LS, LSSup, L, Kr, Stam). κληρονμησις, Vererben: FontMin IX 260,1526 (s.XII).–KumN. κληρονομιαος als Erbschaft hinterlassen, geerbt: 56,565 (Severian.). ΙoScyl 481, 53. EustOd I 70,45. Arn Hex Г 5.75.-LS, Tgl. κληρονομικς durch (als) Erbschaft: ThStudEp 10,12. ThStudPG 1817D. HalkHag 191. MM IV 90 (a.1237).198 (a.1232) – KumN, Stam; LS, Car -κς. κληρονομοδιδοχος, Erbe und Nachfolger: MM V 260sq. (a.l342, cf. BSI 4 163). Solov XXXII 55.79 (a.1361); XXXIV 49 (a.1366). GerlPatr 182,11 (a.1395); 184,4 (a.1397). – KumN. κληρονμος, Erbin: Bas В 2321,21; В 2322,13. κλερ. Erbe: Trinoli 163 (a.1140).– (LS, LSSup, L), Kr, Car, Stam. κληροποιεομαι durch das Los ausführen: τν δασμν Philag 1 11,7. κληροσημασα, Bedeutung der κλροι: PaulAl 49,16 app.– Vgl. κλρος LS (II 4). κληροτπιον s. κληρικτοπος κληροχημα, τ Erbe: EustMin 105,86. NChonOr 131,5. NChonHi 188,20; 605,67. HagAchill В 127.– (LS). κληροχησις, Anteil, Erbe: MiChon I 61,4. NChonOr 127,27.– LS. κληρουχικς durch Erbschaft: BlemCarm 110,8 – LS -ς. κληροφρος das Los davontragend (ziehend): ωνς EustrHeirm 178 p.120. κληροφωτοχυσα, Miller: cod. Mare. XI 22,78r (Mang. Prod.). κλρωμα, τ Erbe, Gesamtheit der Erben: Prodrom 1272B. LeoMeg 90. EustOp 23,4. GregAntKam 574.– (L). κλρωσις, Status als Kleriker, Klerikerstand: Balsam I 981C.1021D; II 360A.– (LS, LSSup), L, Stam. κληρωτικς durch das Los bestimmt: -α ρχα Suda κ 1780. ρχοντες PsZon 234.– (LS), Tgl. κληρωτικς durch das Los: OlympGorg 166, 8. SimocQuaest 17,4=Glykas 70,11.– KumN. κλησγραφος dessen Name eingeschrieben ist, namentlich eingeschrieben: TheophCont 643,5 DobChrist 256,12=GCedr II 117,4=Zonar V 375,10. NChonOr 52,28.– TLG, Tgl (-γρφος). |
| θρνυς, Bank, Schemel: TzetzIl С 235. EustIl III 627,12 etc.– LS, LSSup, Tgl, TLG, RBLG. Θρηνδημα, τ Klagegesang, Trauergesang: ScholAesch II 2.353,20. MillRec II 698C (Mang. Prod.). NBasMon 1,60. SidEpit 219,25 (Leo Meg.). NoctPetrop 152,21.– LS, Tgl, TLG. Θρς, Maultier: Hesych θ 732. EtymGud 264,48. θρησκευτικς fromm, religiös: Appian frg. 19,5,1 (p.535,20 Viereck-Roos). ColTrip 163,2. Balsam II 333A (sup.).– L, Dem, Stam. θρησκευτικς fromm, gottesfürchtig: АСО II 1,478,19.– KumN, Stam. θρσκος gläubig: PapSyl 52,2 (v.l. θρσκος). religiös, eines religiösen Ordens: πρσωπα Mansi XXII 1001A. id.1044D (a.1215). θρσκος abergläubisch: Suda θ 488. PhilMon 14.– LS, Tgl, TLG, BauAl, RBLG. θριμβευμα, τ Bloßstellung, Enthüllung: AASS Juni IV 738E (pl.).– Somav. θριμβευσις, Zurschaustellung, Bloßstellung: Zigab II 725B. LeontPatr 48,4. Miller: cod. Coisl. 278,25v (Germ.II).– L, (Somav, Stam). θριαμβευτλιον, τ triumphale Begrüßung: κρζειν KonstPorphMil С 720.– KukBios II 1,56. θριαμβευτς, Triumphator: Themist. Or. I 333,16 (Downey). АСО I 1,1,3,11. HesychHom XVI 23.16. Sokr 161,5. Const. Diac., PG 88,525D. Organisator eines Triumphzugs: KonstPorphMil С 719 (cf p.268).·– LS (Suda), L, TLG, Somav, Stam. θριαμβευτικς feierlich: ThallMit 370.– KumN, .Dem, Stam; LS, Somav -ς. θριαμβα, Triumph: OracSib XI 204.– L -εα. θριαμβονκης Triumph-: δφρος TzetzEp 142,1. Triumphator: λυμπιονχης θρ. TzetzAr II 398,10.– L -νικος. θρασις, Begeisterung: GCeclr I 471,1. ChronMur 576A.– LS (Suda), TLG. θργγευμα, τ Umzäunung, Umfnedung: TypKosm 74,30.33 etc. θργγωμα, τ Zaun, Umzäunung: Balsam II 1020A. JoSyrop 20,3. BlemLog 816B.– TLG; (θργκ. LS, LSSup). θριγκεον, τ Umzäunung, Palisade: SylTact 55,1. θριγγεον ScriptOr 230,16.– LS, Soph, Tgl, TLG, AndrArch, Dem θριγκoν/θριγγον. θριγχς, Schlußstein: ProclEucl 42,10; 43,10.– LS, TLG, OrlTraul s.v. θριγκς. θριδκη, Lattich, Lactuca sativa: SynesFeb 102.– θρδαξ LS, Stam. θριδκιν, τ Lattich, Lactuca sativa: Geopon 347,14; 349,9.15 – Kr VIII 417, KodGem 42; LS, L, Tgl, RBLG, Stam -ιον. |
| 8. Можно предполагать, что «Георгий» было мирское имя пр. Симеона. Имя Симеон было ему дано при монашеском пострижении в честь духовного отца, Симеона Благоговейного. 9. Euch 1.72–78. 10. Euch 2.6–35. 11. Cat 22.22–27. 12. Euch 1.78–80. 13. Euch 1.80–86. 14. Симеон Благоговейный ( Ευλαβς), родился около 917–го года, монах Студийского монастыря начиная с 942–го года, умер около 986–987 г. в возрасте приблизительно семидесяти лет. См.: Catecheses t. 1, pp. 313–315 прим. 4. 15. Cat 22.28–38 16. Cat 22.41–43. 17. Cat 22.66–67 18. Cat 22.56–58. 19. Cat 22.70–73 20. Cat 22.74–81 21. Cat 22.88–104 22. Cat 22.275–295. 23. Euch 2.41–46 " cf. Euch 1.114–117. 24. Hymn 20.126–139. 25. Cat 22.299–308. 26. Euch 2.47–73 27. Proem 44–47 28. Hymn 56.4–17 29. Vie 30.3–5 30. Cat 22.312–320 31. Euch 2.77–98. 32. Euch 2.102–117. 33. Euch 2.126–185. 34. Euch 1.156–161. 35. Euch 2.225–233. 36. Euch 2.268–272 37. Cat 34.22–25 38. Cat 34.36–57. 39. Cat 34.68–70. 40. Vie 30.3–15. 41. Vie 34.2–4. 42. Vie 34.4–6. 43. Vie 34.12–22. 44. Cat 1.16–37. 45. Cat 1.171–177. 46. Cat 1.182–184 47. Cat 9.397–398. 48. Cat 3.303–306; Cat 2.376–384. 49. Cat 12.212–223. 50. Cat 26.109–113; 42–43 51. Cat 4.547–562; Cat 14.198–201; Cat 26.308–312. 52. Cat 30.221–227. 53. Hymn 2.51–69. 54. Hymn 14.75–95. 55. Hymn 14.109–112. 56. Cat 6.358–368. 57. Cat 2.421–424. 58. Гипотеза о «мессалианском», или «полу–мессалианском», или «умеренно–мессалианском» характере «Духовных Бесед» отстаивалась некоторыми учеными XX века и отвергалась другими. Не желая входить в подробное рассмотрение этого вопроса, как не имеющего прямого отношения к предмету нашей работы, скажем только, что, по нашему мнению, «Духовные Беседы» и другие творения, приписываемые пр. Макарию Египетскому, но написанные, вероятно, в Сирии в конце IV–haчaлe V века, представляют сплошной поток древней монашеской мистической духовности, совершенно православной в своих истоках, но частично уклонившейся в историческом развитии и ставшей тем, что часто называют «радикальным» или «народным» мессалианством. |
| The manna could also prefigure God s eschatological provision for his people, 6145 and later rabbinic tradition promised eschatological manna. 6146 This picture is not unlikely; Jewish texts, at least from later rabbinic circles, spoke of an eschatological banquet. 6147 The later rabbis also expected a new exodus, 6148 but reflected a broader early Jewish expectation (see comment on 1:23), 6149 a hope rooted in the biblical prophets (e.g., Hos 2:14–15; 11:10–11 ; Isa 2:3; 12:2; 40:3) 6150 and emphasized in early Christianity. 6151 Undoubtedly John " s audience was familiar with the hope of eschatological manna (Rev 2:17). Some Jewish traditions emphasized that the final redeemer would bring down manna like Moses did, 6152 as commentators on John 6 have long pointed out; 6153 these traditions do not seem to predate the third century but represent a natural midrashic assumption based on the new Moses and new manna motifs. An Amoraic tradition that connected the clouds with Aaron and the well with Miriam connected manna with Moses. 6154 The contrast with Moses» «gift» is explicit in 6:32; that Jesus is greater than Moses is important in this context (5:45; 7:19). 6155 The Father " s supreme gift is what matters most (e.g., 3:16), and that is where the discourse is headed (6:37, 39; cf. the Son " s gift in 6:27, 33–34, 51–52). The bread Jesus announces is more essential than the manna given in Moses» day, for it is the " true bread» (6:32). The position of «true» or «genuine» in this sentence is emphatic. 6156 Calling this bread the «genuine» bread is characteristic of metaphors in this Gospel: Jesus, rather than John, is the «true light» (1:9); those who worship in the Spirit rather than merely in the temple are «true worshipers» (4:23); Jesus (perhaps in contrast to Israel) is the «true vine» (15:1). In the same way, God is true (7:28; 17:3), Jesus» judgment is true (8:16), and so is the beloved disciplés witness (19:35). In Platonic thought, the appearance was merely the symbol of the ideal reality behind it, but if such an idea is present here, 6157 it is only remotely so. The vertical dualism of apocalyptic thought blended this Hellenistic conception with analogous ancient Near Eastern ideas to emphasize the superiority of the heavenly mode1. 6158 |
| See G.Konidaris, On the Supposed Difference, p.55. It should be added that the term “co-Presbyter” continues to be used even at the end of the second century to include the Bishop (see Apology of the Bishop of Hierapolis in Eusebius, Eccl. Hist., V, 16.5) and in the third (see Eusebius, Eccl. Hist., VII, 5.6. Cf. VII, 11.3 and VII, 20) 618 Eusebius hints at this in his panegyric on the dedication of the Church in Tyre (Eccl. Hist., X, 4.46), but it is more clearly described by Egeria in the chronicle of her visit to Jerusalem (ed. Pétré, Etheriae Peregrinatio, 1948, p.192): “Ecce et commonetur episcopus et sedet susum nec non etiam et Presbyteri sedent locis suis” [“Then they send for the Bishop, who enters and sits in the chief seat. The Presbyters also come and sit in their places”. ET J.Wilkinson, Egeria’s Travels, London, 1971, §24.4] The architecture of the ancient Christian churches also testifies to this synthronon. See G.Soteriou, Christian and Byzantine Archaeology, I, 1942, p.185f 620 Philad., 4: “Have one Eucharist; for there is one flesh of our Lord Jesus Christ and one cup for the union of His blood; one altar, as also one Bishop together with the Presbyterium and the deacons”. On the significance of hama (“together with”) here, see G.Konidaris, On the Supposed Difference, p.52. The interpretation of the sources as a whole, on which Prof. Konidaris rightly insists, requires looking at 1 Clement along with Ignatius so as to find out what each of these sources contributes. Thus the passages: 1Clem. 42:5; 44; 54; 55, and from Ignatius Philad., 7:1, 4:1; Magn., 7:1–2; 6:2; 7:2; Eph., 3:2, 4:1; Tral., 7:2 etc. coincide in recognizing the basic position of the Presbyters in the Eucharist in which they too, like the Bishop, “were seated” (kathistanto, the term is indicative of this position that they occupied). This makes it natural that with the appearance of parishes they should have been assigned a eucharistic function, as we shall see below 621 Apostolic Tradition, 4.2 (Botte in Liturgiewissen. Quellen, p.10): “Illi (=to the Bishop) vero offerant diacones oblationes, quique imponens manus in eam cum omni praesbyterio dicat gratia[n]s agens: D(omi)n(u)s vobiscum” |
| 37–40 cf Faber: «Deum concepit Maria salvo integritatis virgineae virore.» 11. 41–44 cf Faber: «Hodie lex divina scripta est, sine graphio, ut ait S. August, serm. 14. de Natali, in tabula lapidea solo Dei digito, quia sola operatione Spiritus Sanctus concepit Virgo Christum.» 11. 45–48 cf Faber: «Hodie Virga Aaron annis siccata plurimis, sine aqua revixit, in templo floruit, nuces produxit, inquit S. August, loco cit. quia foemina absque omni cultura humana filium concepit.» 11. 49–52 cf Faber: «Hodie descendit ros in vellus Gedeonis, area circumiacente prorsus nihil perfusa, quia verbum Dei ita in uterum virginis descendit, ut claustra virginitatis eius intacta permanerent.» 11. 53–56 cf Faber: «Hodie novum creavit Dominus super terram : foemina circumdedit virum, quia sola virgo sine viro concepit Christum, qui adhuc in utero matris virili perfectione non caruit.» 11. 56–60 cf Faber: «Hodie lapis abscissus est de monte sine manibus, quia lapis angularis Christus sine virili opera de purissimo virginis sanguine formatus est.» 11. 61–64 this image (see 2 Kings 20.10–11, Isa. 38.8) does not appear to come from this passage in Faber. Зачатие Христово и Предитечи. Taken from Faber, ibid., No. 9 «Circumstantiae Legationis angelicae», sect. 1 «Quando facta haec legatio?» 11. 1–8 cf Faber: «Primo. Tempore verno; quia tunc incipiunt omnia virere et florere, ac quodammodo reviviscere, quemadmodum in adventu Christi revixit mundus et vestitus est novis gratiae, virtutum, legum, sacramentorum, caeremoniarum, sacrificiorum floribus.» 11. 9–16 cf Faber: «Contra Ioannes Baptista in autumno conceptus est, quando collectioni frugum finis imponitur, et terra atque arbores virore suo spoliantur, quia cum Ioanne lex vetus, cuius ille typus est, interire coepit.» Заяц. Taken from Faber, Dominica 19 Post Pentecosten, No. 1 «Paucitas electorum ostenditur», sect. 5 «Ex ratione»: «S. Anselmus iter faciens incidit in venatores et canes persequentes leporem, qui cum репе esset in canum dentibus, accurrit ad pedes sancti tremens et Sudans. |
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