| SON OF MAN An important messianic title of Christ, who is perfect God and perfect Man. The Gospels reveal that Jesus often applied this title to Himself. In Christ, the Second Adam, God assumed and perfected sinful humanity, freeing those who follow Him from the consequences of the rebellion of the first man, Adam. See Mark 2:28; 9:31; Rom. 5:12-21; 1 Cor. 15:21, 22, See also INCARNATION. SORROW Sadness and grief caused by the realization of one’s sins. The Scriptures distinguish between godly sorrow, which produces repentance, and ungodly sorrow, the sadness of being found out, which produces death (Matt. 5:4; 2 Cor. 7:9, 10). Christ has conquered suffering and death, the cause of sadness, and turns true sorrow to joy for His followers (John 16:20-22, 33). SOUL A living substance, simple, bodiless, and invisible by nature, activating the body to which it brings life, growth, sensation and reproduction. The mind is not distinct from the soul but serves as a window to the soul. The soul is free, endowed with will, and the power to act. Along with the body, the soul is created by God in His image. The soul of man will never die (Gen. 1:26; 2:7; Matt. 10:28). SPIRIT (Gr. pneuma) Literally, " breath " ; that which is living but immaterial. Spirit is used in three ways in Scripture. (1) The Holy Spirit is one of the three Persons of the Trinity (John 4:24; 20:22). (2) The angels are called spirits (Ps. 104:4). (3) The human spirit possesses the intuitive ability to know and experience God (Rom. 8:16; 1 Cor. 2:10-12). SPIRITUALITY The ascetic and pious struggle against sin through repentance, prayer, fasting, and participation in the sacramental life of the Church. See Gal. 5:16-26; Phil. 2:12, 13. See also SYNERGISM. STEWARD(SHIP) A steward is one who manages property belonging to another. All a Christian has belongs to God. Thus, the Christian gives back to God out of the material blessings he has received from God for the work of the Church. In the Old Testament, God commanded the faithful to give ten percent of their goods to God; though not under law, Christians should give at least as much. Christians are also stewards of the spiritual knowledge which God has entrusted to us. We must preserve the heritage of apostolic doctrine intact for future generations. See Gen. 14:18-20; Lev. 27:30-33; 1 Cor. 4:1, 2; 2 Cor. 9:6-8; 1 Pet. 4:10. |
| 4-5)». В последней цитате сщмч. Климент снимает мнимое противоречие между праведностью и грешностью Иова тем, что Иов не столько говорит о своем случае, сколько в принципе признает грешность всех людей (ср.: Dassmann. 1988. S. 274). В ряде мест текста посланий сщмч. Климента заметно его знакомство с И. к., хотя сам Иов не упоминается ( Idem. 1991). В Clem. Rom. Ep. I ad Cor. 39. 5-9 сщмч. Климент говорит о величии Промысла Божия и о бессилии человека сохранить свою жизнь против Его воли. Идеи сщмч. Климента, очевидно, близки к словам Иов 4. 16; 5. 5, 15-16. Есть и другие примеры близости идей сщмч. Климента к идеям И. к., притом что нельзя с уверенностью сказать, пользовался ли он вообще письменными источниками: ср., напр., Clem. Rom. Ep. I ad Cor. 20. 7 («Беспредельное море, по Его устроению совокупленное в большие водные массы, не выступает за положенные ему преграды, но делает так, как Он повелел. Ибо Он сказал: доселе дойдешь, и волны твои в тебе сокрушатся») и Иов 38. 11 («...и сказал: «доселе дойдешь и не перейдешь, и здесь предел надменным волнам твоим»?»). Др. примеры такой близости: предостережение от многоречивости в Clem. Rom. Ep. I ad Cor. 30. 4-5 и слова Иов 11. 2-3; раскрытие смысла наказания Божия в Clem. Rom. Ep. I ad Cor. 56. 3-15 и Иов 5. 17-26. У сщмч. Ипполита Римского есть ссылки на Иов 1. 7 ( Hipp. De Christ. et Antichrist. IV 47. 2), 40. 27 (Ibid. V 8. 19). Дассманн считает, что сщмч. Ириней Лионский был знаком с идеями И. к., и приводит цитату из его сочинения в форме вопроса о непостижимости творения: что мы «можем сказать об образовании дождей, молнии, грома, собрания облаков, паров, ветров и тому подобных? Или о происхождении снега, града и тому подобного?» ( Iren. Adv. haer. II 28. 2). Порядок, в каком перечисляются здесь явления природы, напоминает ряд вопросов в речи Бога, обращенной к Иову в И. к. (38. 31-38). На слова И. к. о сатане (Иов 1. 6; 2. 1) ссылаются нек-рые апологеты раннехристианские . Напр., сщмч. Иустин Философ пишет: «Или под львом, рыкающим на Него, Бог разумел диавола, который Моисеем назван змием, у Иова и Захарии - диаволом, а Иисус назвал его сатаною» ( Iust. |
| RITUAL Ceremonies and texts used in the worship of the Church. Having her roots in the temple and synagogue, the Church has employed ritual in her worship from the very beginning. See also LITURGY and WORSHIP. SABBATH The seventh day of the week, originally a day of rest, for after creation " God rested on the seventh day " (Gen. 2:2). Since Christ rose from the dead on the first day of the week, Sunday, the Church gathers on this day instead of the seventh to worship God. Sunday is also called " the Lord’s Day " and " the eighth day, " because it transcends the Sabbath and is seen as being a part of heavenly time rather than earthly time. See Ex. 20:8-11; Acts 20:7. SACRAMENT Literally, a " mystery. " A sacrament is a way in which God imparts grace to His people. Orthodox Christians frequently speak of seven sacraments, but God’s gift of grace is not limited only to these seven—the entire life of the Church is mystical and sacramental. The sacraments were instituted by Christ Himself (John 1:16, 17). The seven mysteries are baptism (Matt. 28:18-20; Rom. 6:4; Gal. 3:27), chrismation (Acts 8:15-17; 1 John 2:27), the Holy Eucharist (Matt. 26:26-28; John 6:30-58; 1 Cor. 10:16; 11:23-31), confession (John 20:22, 23; 1 John 1:8, 9), ordination (Mark 3:14; Acts 1:15-26; 6:1-6; 1 Tim. 3:1-13; 4:14), marriage (Gen. 2:18-25; Eph. 5:22-33), and healing or unction (Luke 9:1-6; James 5:14, 15). SACRIFICE To offer something up to God. In the Old Covenant, God commanded His people to sacrifice animals, grain, or oil as an act of thanksgiving, praise, forgiveness, and cleansing. However, these sacrifices were only a foreshadowing of the one perfect sacrifice—Christ, the Word of God, who left the heavenly glory to humble Himself by becoming Man, giving His life as a sacrifice on the Cross to liberate humanity from the curse of sin and death. In the Eucharist, the faithful participate in the all-embracing, final and total sacrifice of Christ. See Lev. 1:1—7:38; 1 Cor. 11:23-26; Phil. 2:5-8; Heb. 9:1—10:18. See also REMEMBRANCE. |
| Следовательно, человек, благодаря своему видению Бога, без всякого телесного экстаза возвышается до уровня личности, которая может говорить с Богом и может стать другом и соработником Бога. Defensio Hesychastarum II,1,4. (Три триады " В защиту священнобезмолвствующих " ). Op. cit. II,1,5. (См. русск. перевод этого текста. Прим. пер.). P. MANDONNET, Siger de Brabant et l " averoisme latin au XIIIe s., 2eme ed., Louvain 1911,V. II, 175. Sent. I, prol. ed. P. Boener, σ. 13-15. I Cor. 1,18-31; 2, 6-10;II Cor. 1,12. Jac. 3, 13-17. Stromata 6, 17. Op. cim. 1, 5. De congr. 14,71ff. Stromata 1, 5. Ibid. " Мирское знание приветствую я не за иное что, как за его юность (новизну) и ценю его не больше, чем простую служанку; в тебе же я чту истинную госпожу и твое знание ценю как совершеннейшее, удовлетворяющее глубже и благороднее " . (Климент Александрийский. Строматы. Русск. пер. Н. Корсунского - Ярославль, 1890) Capita 88, E. DES PLACES, p. 148, 17. In Psalmos, 14, PG 29, 256. Ad juniores, 2. Defensio hesychastarum, II, 2, 11. Op. cit. II, 1, 28. Op. cit. I, 1, 19. Op. cim. II, 1, 7. Op. cim. I, 3, 14. Op. cim. II, 1, 16. Contra Acindynum, 6, 1//Cod. Coisl. gr. 98,149/149v. Defensio Hesychastarum, II, 1, 5. Epistola I ad Palaman, ed. SCHIRO 243. Epistola I ad Barlaam, 22. Anal. Poster. 1, 8. De anima, ed. Of Oxford ?, 3, 427b/428b. Op. cim. Γ, 3, 428a, sof. Elenchi4,165b,Physica Θ8,262 α Stromata 2, 11. (эта цитата из Стромат приводится по русскому переводу Н. Корсунского). Op. cim. 7, 10. " Вера, если можно так выразиться, есть сокращенное знание необходимейших истин. Познание же есть непреложное и непобедимое, и в слове и в деле обнаружение истин, принятых верой. Это обнаружение, согласное с учением Спасителя и утвержденное на основании веры, ведет ум к знанию, к постижению совершенному и к безгрешности " . (Русск. пер.) Theoreticum φιλοκαλα, ed. 1960, 1, 326. Capita varia, 4, 31. Op. cit. 4, 29. Capita theologica, 1, 22. (p.n.I, 218-219). Capita varia, 4, 29. Epistola I ad Barlaam, 33. |
| The truth, however, does not remain, so to speak, “immovable.” Even in God it has different forms: it is identical to the essence of the Father; it is His hypostatical Logos and Wisdom; it is also the Spirit of truth and wisdom. The truth of the Father through the hypostatical truth which is the Son shines in the Holy Spirit. The light of the divine truth and the manifold wisdom of God ( Eph. 3:10 ) fill the Church and the whole cosmos. God manifests Himself and speaks to man at sundry times and in diverse manners (Heb. 1:1–2). The Incarnation brought the divine truth to earth. The apostles and the whole Church preach it throughout the world (Matt. 28:19–20; Mark 16:15–20 ; Rom. 10:13–21 ; Col. 1:3–9). Man is regenerated by the words of God (I Peter 1:23) and these divine words are the seeds of the Kingdom of God in their souls (Matt. 13). The truth is freely accepted or rejected by man. 11 The possibility of knowledge in general and the knowledge of God is given to all men ( John 1:9 ; Rom. 1:18–29 ). But inasmuch as sin and fleshliness has blinded man ( Rom. 1:29–32; II Cor. 3:6–15, 4:4), God, through Christ and the Holy Spirit, restores in us the capability of understanding and regenerates our minds ( II Cor. 3–4; I John 2, 5:20; I Cor. 2; Rom. 12:2 ; Eph. 4:23 ). Thus the divine truth is spread among mankind. Knowledge of truth must grow throughout the world and in every Christian (Matt. 13; Col. 1:1–10). But can we admit variety in truth or in our knowledge and understanding of it? We cannot doubt that truth exists in many forms because God is the Trinity and He reveals Himself in the infinite forms of His Logos and Wisdom. This variety exists in eternal and perfect unity. In some sense we can speak about the unity and catholicity of the truth in itself and in its revelation. Each divine truth (logos or idea) is necessary as such; it is necessary also for all other truths and for the whole truth in its wholeness. All truths are reciprocally necessary and are determined by each other. All of them reveal the unique truth and, as it were, are derived from its fullness. |
| In this lies the victory of the Saviour over death for all generations. " The bodily Resurrection of the Saviour from the dead is an historical, true fact,» says one of our well-known Orthodox missionaries, and he enumerates this in the following points: Christ predicted His Resurrection ( Mt. 16:21; 20:19 ; Mark 9:9 ). After the Resurrection He testified about the event (Luke 24:46). He appeared in visible form: On the morning of the Resurrection to Mary Magdalene ( Mark 16:9 ). To the women going away from the tomb (Matt. 28:9). To Peter near Jerusalem (Luke 24:34; I Cor 15:5). To two disciples on the road to Emmaus (Luke 24:13). On the evening of the Resurrection, to the Apostles, except Thomas ( John 20:19 ). A week later in the evening to all the Apostles ( John 20:26 ). After several days at the Sea of Tiberias to seven disciples ( John 21:1–3 ). Not long after, on the mountain near Galilee, to eleven Apostles (Matt. 28:17). To five hundred of the faithful ( I Cor. 15:6 ). To his brother «according to the flesh,» James, and all the Apostles ( I Cor. 15:7 ). At the time of the Ascension on the Mount of Olives, to all the Apostles (Luke 24:50). To the Apostle Paul ( I Cor. 9:1; 15:8 ). To the first archdeacon, Stephen (Acts 7:55). Until the Ascension, over the course of forty days, explaining the Kingdom of God (Acts 1:3). He ate and drank with the disciples (Luke 24:42). He showed His hands and feet with the wounds, which He received from being nailed to the cross (Luke 24:40). He gave admonitions (Matt. 28:18; Mark 16:15 ; Luke 24:17; John 21:15; 20:21 ; Acts 1:7). He travelled with the Apostles (Luke 21:15). The Myrrhbearing women and the eleven disciples worshipped Him (Matt. 28:9,17). Angels proclaimed the Resurrection of Christ (Matt. 28:6; Mark 16:6 ; Luke 24:6). The event was reported by Roman soldiers keeping watch at the tomb (Matt. 28:11). The Apostles identified themselves as witnesses of the Resurrection of Christ (Acts 2:32; 10:39), and they relied on this actual historical fact for the foundation of all their preaching (Acts 2:22; 3:26; 4:10; 10:39). |
| Там же, ст.15. 105 2Кор.6,14. 106 Joann. Damasc. P.G. t. 36, c. 252. 107 Dionys. P.G. t. 3, c. 641. 108 P.G. t. 36, col. 252. 109 P.G. t. 91, col. 136. 110 Здесь непереводимая игра слов. Св. Марк называет Акт Унии не « оρоς», а «оρρоς» — что обозначает «хвост», на основании чего строит свою шутку, говоря: «Ибо достоит таким наименованием почтить их оρρоς, ибо и составили они его, поджав хвосты». 111 Just. Mart. P.G. t. 6, col. 1224. 112 P.G. t. 94, col. 824. 113 2Кор.11,13–4. 114 Рим.16,18 и 2 Тим.2,19. 115 Фил.3,2. 116 Гал.1,8. 117 2Ин.10,11. 118 In Apophthegmatis Patrum in «Macario» n. 38. P. G. t. 34. col. 257, et in Vitus Patrum lib. III. cap. 172 et lib. VI, libell. 3, 16. P. L. t. 73 c. 797 et 1013. 119 Dionys. De Eccles. hierarch. c. VII, 7 P. G. t. 3, c. 561. 120 P. G. t. 88 c. 1652–57. 121 Gregor. Naz. Orat. 16 n. 9. P. G. t. 35 col. 945. 122 Октоих, субботний канон об усопших, гл. 8, песнь 6, Слава:. 123 Триодь Постная. Суббота мясопустная, канон, п. 1; или в Триоди Цветной, суббота перед Пятидесятницей. 124 Там же. 125 Молитва после освящения Св. Даров. 126 Dionys. Areopag. op. et loc. cit. см. примеч. 28. 127 2Мак.12,46. 128 Мф.12,32 и парал. 129 1Кор.11–15. 130 Мф.25,46. 131 Ин.5,29. 132 Пс.49,4. 133 Пс.98,3. 134 Дан.7,10. 135 Chrysost. hom. IX in Epist. I ad Cor. P. G. t. 61. c. 75–82. 136 Basil. Magn. hom. in Psalmum 28 P. G. t. 29. c. 297. 137 Augustin. De Civit. Dei 1. XXI. c. 26. n. 4. P. L. t. 41 c. 745. 138 I Kop. 3, 15. 139 Aug. De Civit. Dei 1. XXI c. 13. P. L. t. 41 c. 728. 140 Gregor. Naz. Orat. 39. n. 19. p. G. t. 36 c. 357. 141 Gregor. Magn. Dialog. lib. IV. cc. 40 tc 55. 142 Ibid. cap. 39. P. L. t. 77 c. 396. 143 Gregor. Naz. Orat. 40, 36. P. G. t. 36 c. 412. 144 Пс.6,7. 145 Пс.37,6–7. 146 Gregor. Naz. Orat. 45 n. 11. P. G. t. 36 c. 637. 147 Orat. cit. n. 46. P. G. t. 36 c. 645. 148 Orat 16, n. 7. P. G. t. 35 c. 944. 149 Лук.16,20 сл. 150 1Пет.3,19. 151 Joan. Clim. Scala Paradisi grad. IV. P. G. t. 88 c. 780. 152 Деян.15,5–6 153 Пс.87,7 154 |
| FATHER (1) God the Father is one of the three Persons of the Holy Trinity. God the Son is eternally begotten of God the Father. God the Holy Spirit eternally proceeds from God the Father (see Matt. 28:19; John 14:10; 15:26). (2) " Father " is a title given to one’s spiritual father based on the custom of the Jews, who spoke of their father Abraham or their father David, and on the words of Paul, who called himself the father of his flock. See Luke 1:73; Acts 4:25 with center-column note; 1 Cor. 4:15. FELLOWSHIP (Gr. koinonia) Literally, " communion " ; the unity of believers through Christ based on the fellowship of the Father, Son, and Holy Spirit. Christians are united into a special fellowship through their love for one another and common union with Christ (Acts 2:42; 1 John 1:3, 7). See also COMMUNION . FILIOQUE A Latin word meaning " and the Son. " Western churches began adding this word to the Nicene Creed several centuries after it was written: " I believe in the Holy Spirit . . . who proceeds from the Father and the Son. " This " filioque clause " is judged by the Orthodox Church as error because it is contrary to what Jesus taught (John 15:26); thus, it confuses correct belief concerning the Holy Trinity. The addition of the filioque in the West was a major factor contributing to the Great Schism in a.d. 1054. FLESH (1) In New Testament usage, flesh refers to fallen human nature, which, through its ties to the world and mortality, struggles against spiritual growth and leads one into sin. Christians are called to subdue the lusts of the flesh so that they may grow in union with Christ (see Rom. 8:4-9; Gal. 5:16-24). (2) In Christology, flesh refers to the sinless human nature of Christ, or the Body of Christ. In liturgical usage, there is to the flesh of Christ in the Eucharist. FORGIVENESS: The remission of sin and guilt through the love of Christ. Forgiveness is given originally in baptism; forgiveness for continuing sin is reclaimed through repentance. As God has forgiven the sins of believers, so are Christians to forgive those who have sinned against them (Matt. 6:14, 15; 18:21-35; 1 John 1:9). |
| Jesus Christ has united Himself with all that is human; He even took upon Himself our sins, our sufferings, and death. We also must unite ourselves with Him in His sufferings and death, in His obedience, holiness, and wisdom, in order to participate in His eternal life and resurrection, in His Kingdom and divinity ( II Cor. 5 ; Rom. 5, 6, 8 ; Phil. 2:1–5 ). Even where two or three are united in the name of Christ, He will be with them (Matt. 18:20). If we are in Christ we are one because He cannot be divided ( I Cor. 1:12–15 ). Variety is not division. The catholicity of the Church implies not only the churches on earth but also the Heavenly Church with which we are in communion. 10 This unity is built on the unity of the Kingdom of God in which all members of the Church both on earth and in heaven participate. The unity of the earthly and heavenly Church is probably one of the best expressions of catholicity inasmuch as this union includes extremely different forms of Christian life: the life of the kingdom in heaven and on earth. VII. Catholicity and Truth The unity and all-comprehensiveness of truth has a particular meaning for the catholicity of the Church. Jesus Christ emphasizes the unity of truth in God. He very often stresses that the truth is, as it were, primarily in the Father and proceeds from Him. The Son of God has the truth from the Father and the same truth is announced by the Holy Spirit ( John 8:26–28, 8:40, 12:49–50, 16:12–15, 17:17 ). The apostles are established in the same truth which they have learned in God through Christ and the Holy Spirit ( Gal. 1:6–12 ). Because of this, the Church becomes the “pillar” and “ground” of the unique truth ( I Tim. 3:15 ) which remains eternally unchangeable as Christ Himself (Heb. 13:8; II Tim. 2:11–13; II Cor. 1:19–22). “Heaven and earth shall pass away but my words shall not pass away” (Matt. 24:35). This also is the reason for the unity of Holy Tradition: if divine truth is one as God Himself, how can Holy Tradition change? We must have the same mind as Christ ( Phil. 2:5 ). We must be established in our holy faith and “earnestly contend for the faith which was once delivered to the saints” (Jude 1:3, 20; cf. I Peter 3:8; Rom. 12:16 ). We have one Lord, one Father, one God and the Father of all ( Eph. 4:5–6 ; Gal. 3:25–29 ). Following the example of the community of Jerusalem, the whole Church has remained firmly in the teaching of the apostles (Acts. 2:42). |
| 7 1 Cor 11.23-26. See also the Anaphora of the Divine Liturgy of St. Basil. 8 See, e.g., The Letter of the Apostles , 15: " After my return to the Father you will celebrate the memory of my death ... and (I) will come to you and join in the night vigil with you, and stay near you until cockcrow. When you then have ended your agape, the memorial of me which you make . . . " See New Testament Apocrypha, p. 199. 9 See T. J. Talley, The Origins of the Liturgical Year, p. 6. 10 See L. Sabourin, :Easter in the Early Church,: Religious Studies Bulletin 2/1 (1982)23-25. Veselin Kesich, The Gospel Image of Christ (Crestwood, 1972), pp. 56-60. 11 We do not know the exact time of the resurrection. It happened at some point in the early morning hours of Sunday, the first day of the week. The Gospels only make reference to the time the first witnesses to the resurrection arrived at the empty tomb. Matthew tells us it was " toward the dawn " (28.1); Mark says it was " very early " (16.2); Luke says it was " early dawn " (24.1); John tells us it was " early, while it was still dark " (20.1). 12 According to Jewish custom, the Passover began on the evening of the 14th day of the first month, i.e., Nisan. The 14th of Nisan was the day of preparation for the Passover. The paschal lambs were slaughtered in the afternoon of that day in anticipation of the festival, which began at sundown. Since, in accordance to Jewish practice, each new day begins at sunset, the 15 of Nisan was the first day of the Passover. Jesus was resurrected after the first day of the Passover. 13 For a fuller discussion on the date of Pascha see A. Calivas, " The Date of Pascha: The Need to Continue the Debate, " The Greek OrthodoxTheological Review 3514 (1990) 333-43. According to the decree of the First Ecumenical Synod, the date of Pascha can only occur on a Sunday between March 22 and April 25. However, due to the discrepancy that exists in the Orthodox Church today because of the use of two calendars, the Julian (Old) and the Gregorian (New), the dates of March 22 and April 25 are superimposed on the new calendar. (March 22 in the New calendar reads April 3, while April 25 reads May 8. This reflects the 13 day difference between the two calendars.) In this way all Orthodox Christians celebrate Pascha on the same day, but not on the same date. |
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