| Rom. 9:17/Exodus 9:16 – my power “in you”; my name may be “proclaimed.” Hebrew – show “thee”; may name might be “declared.” Rom. 9:25/Hosea 2:23 – I will call my people; I will call my beloved. Hebrew - I will have mercy (love versus mercy). Rom. 9:27/Isaiah 10:22 – only a remnant of them “will be saved.” Hebrew – only a remnant of them “will return.” Rom. 9:29/Isaiah 1:9 – had not left us “children.” Hebrew – Jehova had left us a “very small remnant.” Rom. 9:33; 10:11; 1 Peter 2:6/Isaiah 28:16 – he who believes will not be “put to shame.” Hebrew – shall not be “in haste.” Rom. 10:18/Psalm 19:4 – their “voice” has gone out. Hebrew – their “line” is gone out. Rom. 10:20/Isaiah 65:1 – I have “shown myself” to those who did not ask for me. Hebrew – I am “inquired of” by them. Rom. 10:21/Isaiah 65:2 – a “disobedient and contrary” people. Hebrew – a “rebellious” people. Rom. 11:9-10/Psalm 69:22-23 – “pitfall” and “retribution” and “bend their backs.” Hebrew – “trap” and “make their loins shake.” Rom. 11:26/Isaiah 59:20 – will banish “ungodliness.” Hebrew – turn from “transgression.” Rom. 11:27/Isaiah 27:9 – when I take away their sins. Hebrew – this is all the fruit of taking away his sin. Rom. 11:34; 1 Cor. 2:16/Isaiah 40:13 -the “mind” of the Lord; His “counselor.” Hebrew – “spirit” of the Lord; “taught” Him. Rom. 12:20/Prov. 25:21 – feed him and give him to drink. Hebrew – give him “bread” to eat and “water” to drink. Rom. 15:12/Isaiah 11:10 – the root of Jesse…”to rule the Gentiles.” Hebrew - stands for an ensign. There is nothing about the Gentiles. Rom. 15:21/Isaiah 52:15 – been told “of him”; heard “of him.” Hebrew – does not mention “him” (the object of the prophecy). 1 Cor. 1:19/Isaiah 29:14 – “I will destroy” the wisdom of the wise. Hebrew – wisdom of their wise men “shall perish.” 1 Cor. 5:13/Deut. 17:7 – remove the “wicked person.” Hebrew – purge the “evil.” This is more generic evil in the MT. 1 Cor. 15:55/Hosea 13:14 – O death, where is thy “sting?” Hebrew – O death, where are your “plagues?” |
| Death as the means of God’s retribution manifests itself through illnesses, pain, persecution, loneliness, need, fear and being forsaken by God, and threatens life both in case of individuals and of whole societies (compare Ps 6:5-9; Ps 21:12-22; Ps 29:2-4; Ps 37; 59:3-5; 78:1-5). The Prophets could daringly declare a whole city or a whole country to be cast down into dust, although at the time of the prophecy these places were flourishing and it appeared that nothing was threatening them. This kind of prophesy was uttered by Isaiah about Zion (Isa 1:21-23) and by the prophet Amos about the house of Israel (Am 5:1-2). 1.3. In the Old Testament death is linked with the underworld, or Sheol, which is located in the bowels of the earth and is the common grave for the whole of humanity. To descend into Sheol or to be buried meant becoming a victim of the mighty power of death. And although the idea of life after death was linked to Sheol, existence in this kingdom of shadows was hopeless, because death is the result of and the punishment for sin (Gen 2, 3; Wisdom 1:13-16; 2:22-24). However at the time of the Maccabees the attitude to death changes in connection with the struggle against foreign enslavement and, for the first time in the Old Testament, in the first book of Maccabees death is portrayed as heroic (1 Macc 13:25-30). From this time onward the idea of the anticipation of the resurrection of the dead gradually develops, an idea that had been expressed already in the book of the prophet Daniel (Dan 12, 13; compare 2 Macc 7, 9, 14). It is subsequently taken up in Jewish apocalyptic writings, in the writings of the wise men of Israel (Sir 15:6; Wisdom 2:23) and in the works of scribes close to the Pharisee faction (Acts 23:8). 2. Death in the New Testament 2.1. In the New Testament Man’s death is viewed through the prism of the death on the Cross and the Resurrection of Jesus Christ. Immortality belongs only to God (1 Tim 6:16) and it is natural for people to be afraid of death (Matt 4:16; Heb 2:15). However, because God is the life-giving source of all life (Rom 4:17), death could have only appeared as the result of Man having abandoned God, which is what happened with Adam (Rom 5:15, 17-18; 1 Cor 15:22) and which is repeated in the life of every person (Rom 6:23; Heb 9:27). In this manner, death gains power over a person not only at the end of his earthly life, but reigns over him throughout his whole life. This is so-called carnal wisdom, moral or spiritual death (Rom 8:6; 1 John 3:14), because sin, which results in death and is its sting, exists in Man despite the law of God (Rom 7:9, 1 Cor 15:56; James 1:15). For this reason the Scriptures say that the Devil, from whom sin originates, was in possession of the dominion of death (Heb 2:14) and death itself is viewed as a demonic power (1 Cor 15:26-27; Rev 6:8; 20:13-14). |
| This wasn’t solely because participation in the Eucharist is a visible declaration of the unity of—and true participation in —Christ and his Body (making it an impossibility for those outside His Body to be ‘in communion’), but also out of love for both the non-Orthodox and the unprepared. For such, partaking of the Eucharist would be ”eating and drinking damnation” ( 1 Cor. 11:29 ), and so the ministers of the sacraments blithely distributing it to any who ask for it would be both irresponsible and unloving. This was the consistent belief and practice of all Christianity up to, and even including, the Reformers. Article XXIV of the Lutheran Augsburg Confession states that “Chrysostom reports how the priest stood every day, inviting some to Communion and forbidding others to approach,” as a justification of the continued practice of ‘closed communion.’ This remained the norm in Protestant denominations until the last century. As Christ delivered himself up to death for the Church ( Eph. 5:25 ); brought salvation to the world through the Holy Spirit in the Church which is His body ( 1 Cor. 12:27 ); delivered to her the power and duty to baptize ( Matt. 28:19-20 ); the power and duty to both remit and retain sins (the latter being especially difficult for modern people to accept; John 20:23 ); and the power to bind and loose things in heaven by way of earthly ministers ( Matt. 18:18 )—it is clear that the Church is the guardian of the sacred and dread mysteries of Jesus Christ. This fact is borne out in the writings of the fathers, with nary a word to the contrary among the orthodox. On the subject of heretics and their lack of fear, Tertullian writes: But where God is, there exists “the fear of God, which is the beginning of wisdom.” Where the fear of God is, there is seriousness, an honorable and yet thoughtful diligence, as well as an anxious carefulness and a well-considered admission to the sacred ministry and a safely-guarded communion, and promotion after good service, and a scrupulous submission to authority, and a devout attendance, and a modest gait, and a united church, and God in all things. |
| These Fools for Christ " s sake embody what the Orthodox consider to be a cornerstone of Christ " s teaching - the abandonment of the wisdom of this world. They took upon themselves the same suffering and humiliation that Christ underwent for our sakes, since both they and He were rejected by the world in favor of earthly things. When the Jews claimed that they had " no king but Caesar " and that Christ should be killed, they demonstrated their profound abandonment of the Lord as their King. They sided with the wisdom of the world, which told them that it was expedient that One should die so that the Jewish nation should remain. Christ was a scandalous figure for the Jews. He claimed to be the Messiah, but the Jews were expecting their Messiah to release them from the bonds of their political enemies, not their spiritual ones. Christ preached about the Kingdom of God, about the rewards that awaited those who did the will of His Father, rather than earthly rewards. His crucifixion was the ultimate act of willing self-abasement, a most profound example of fulfilling God " s will in direct opposition to the desires and expectations of those opposed to Him. And so, the world rejected Him and His Gospel because they did not conform to its expectations based on fallen perceptions and ideals. St. Paul " s words to the Corinthians in defense of his teachings reveal this clearly: " [The] Jews require a sign, and the Greeks seek after wisdom; but we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness… God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world and things which are despised hath God chosen, yea, and things which are not, to bring to naught the things which are, that no flesh should glory in His presence " (1 Cor. 1:22-23,27-29). Being baptized into Christ means putting Him on and living our lives according to His teachings and His example. If we have truly done so, then the same rejection and cries of ridicule await us as those that greeted His coming. When we look at the lives of the saints from this perspective, we can see, even in the most dignified of hierarchs and noblest of martyrs, the clear and unmistakable signs of Foolishness for Christ " s sake. First by the pagan authorities, then by the apostates and heretics, and finally by the " faithful " themselves (even to this day!), those that remained as unyielding witnesses to the Truth faced punishment, exile and death. Rather than yield to God " s infinite wisdom and mercy, His creation rejected those that bore them since they were incompatible with their goals. |
| These Fools for Christ’s sake embody what the Orthodox consider to be a cornerstone of Christ’s teaching – the abandonment of the wisdom of this world. They took upon themselves the same suffering and humiliation that Christ underwent for our sakes, since both they and He were rejected by the world in favor of earthly things. When the Jews claimed that they had “no king but Caesar” and that Christ should be killed, they demonstrated their profound abandonment of the Lord as their King. They sided with the wisdom of the world, which told them that it was expedient that One should die so that the Jewish nation should remain. Christ was a scandalous figure for the Jews. He claimed to be the Messiah, but the Jews were expecting their Messiah to release them from the bonds of their political enemies, not their spiritual ones. Christ preached about the Kingdom of God, about the rewards that awaited those who did the will of His Father, rather than earthly rewards. His crucifixion was the ultimate act of willing self-abasement, a most profound example of fulfilling God’s will in direct opposition to the desires and expectations of those opposed to Him. And so, the world rejected Him and His Gospel because they did not conform to its expectations based on fallen perceptions and ideals. St. Paul’s words to the Corinthians in defense of his teachings reveal this clearly: ” [The] Jews require a sign, and the Greeks seek after wisdom; but we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness… God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world and things which are despised hath God chosen, yea, and things which are not, to bring to naught the things which are, that no flesh should glory in His presence” (1 Cor. 1:22-23,27-29). Being baptized into Christ means putting Him on and living our lives according to His teachings and His example. If we have truly done so, then the same rejection and cries of ridicule await us as those that greeted His coming. When we look at the lives of the saints from this perspective, we can see, even in the most dignified of hierarchs and noblest of martyrs, the clear and unmistakable signs of Foolishness for Christ’s sake. First by the pagan authorities, then by the apostates and heretics, and finally by the “faithful” themselves (even to this day!), those that remained as unyielding witnesses to the Truth faced punishment, exile and death. Rather than yield to God’s infinite wisdom and mercy, His creation rejected those that bore them since they were incompatible with their goals. |
| Extreme Humility (16th c, Meteora, Greece) Christ’s own death provides us with the fundamental way of understanding the world according to the Gospel. It is what the Apostle says: “God chose what is foolish in the world to shame the wise, God chose what is weak in the world to shame the strong, God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God (I Cor. 1.27-29).”Only with Christ, in our love for Him and our love for our newly defined neighbor, will we truly live. Seeing things in this manner allows us to see past the veil of this world, past the wisdom of this world, and perceive exactly the wisdom of God, Jesus Christ, active in this world. In the immediate aftermath of the terrorist acts, social media was abuzz with messages of hope, solidarity, and prayers for the people of Paris. One notorious statement emerged and rejected prayers from the different corners of the globe: Please don’t pray for Paris. We’ve had enough religion for one night. I counter this to the greatest degree I can personally muster: we do not need less religion, we need more . We need Christianity and authentic faith. We need Jesus Christ, because we need to love Him, because He our God. We need to love those around us, those who are far from us, because they are our neighbor. Neither enmity or hatred, but Christ and the peace spoken of in the Epistle today are what we, the entire world, needs. In other words, what abides, what remains, is exactly that person spoken of in days of old: “The Prince of peace (Is. 9.6),” He “who inhabits eternity, whose name is holy.” Eternal and holy, He remains. He endures. He revives, restores, comforts, and heals us when we turn to him. Christ is our peace (Eph. 2.14), the peace proclaimed far and wide. In all our struggles, in all our affliction, in all our angst, anxiety, and uncertainty about what happens in the present and what the future might bring, Christ is our peace. When we are most vulnerable and feel we are in danger of losing everything, our Lord remains with us . |
| 19); И. олицетворяет «народ греха» ( Orig. In Gen. hom. 12. 3). И. является символом всех тех членов Церкви, к-рые любят земные блага, хотят владеть ими или стремятся к земному преуспеянию; всех тех, кто используют веру в Бога, чтобы возрастать в почестях и обрести земное богатство ( Caes. Arel. Serm. 86. 2; Aug. Serm. 4. 12). Так, благословение отцом И. после Иакова (Быт 27. 39-40) символизирует то, что в Церкви терпят и допускают к таинствам злых людей (malis hominibus) ради необходимости сохранять мир (ipsius pacis) (ср.: 1 Кор 11. 29; Aug. Serm. 4. 35). Подчинение И. младшему брату имеет педагогическое значение: неразумный человек должен быть под контролем «мудрого сердцем» (Притч 11. 29) ( Ambros. De Iacob. 2. 3. 11; Basil. Magn. De Spirit. Sanct. 20). Ненависть И. к брату служит символом гонения на Церковь со стороны иудеев ( Iren. Adv. haer. IV 21. 3). Пророчество о том, что старший брат будет служить младшему, раскрывается, по мнению св. отцов, на примере евреев, к-рые сохранили книги закона Божия для христиан ( Caes. Arel. Serm. 86. 2-3; ср.: Barnaba. Ep. 13. 1-3; Aug. De civ. Dei. XVI 35. 1). Судьба И. служит назидательным примером того, к чему приводит отсутствие умеренности и контроля над желаниями плоти ( Aug. Serm. 207. 2; Basil. Magn. Hom. 11. 41), а также порабощение человека завистью ( Cypr. Carth. De zel. et liv. 3) или ревностью ( Clem. Rom. Ep. I ad Cor. 4). Византийский хронист IX в. Георгий Монах возводит в явно уничижительном контексте к имени Исав прозвище имп.-иконоборца Льва III Исавра (в написании хроники Ησαυρος) и название области Исаврия (Ησαυρα) ( Georg. Mon. Chron. P. 735. 13-14 App.). Лит.: Heller B. Der Erbstreit Esaus und Jakobs irn Lichte verwandter Sagen//ZAW. 1926. Bd. 44. N 1. S. 317-320; Maag V. Jacob-Esau-Edom//ThZ. 1957. Bd. 13. S. 418-429; Botterweck G. J. Jakob habe ich lieb - Esau hasse ich//Bibel und Leben. Düsseldorf, 1960. Bd. 1. S. 26-38; Sarna N. M. Understanding Genesis. N. Y., 1966. P. 181-188; Westermann C. Genesis 12-36: A Comment. |
| 15. În acelai timp, noi suntem îngrijorai de situaia care se creeaz în multe ri, unde cretinii se ciocnesc tot mai mult de limitarea libertii i drepturilor religioase de a-i mrturisi convingerile, de a vieui în conformitate cu ele. În particular, noi vedem c transformarea unor ri în societi secularizate, strine oricrei memorii despre Dumnezeu i adevrul Lui, duce la un pericol serios pentru libertatea religiei. Suntem îngrijorai de limitarea în prezent a drepturilor cretinilor, fr a mai vorbi de discriminarea lor, când unele fore politice, conducându-se de ideologia secularist, devenind de atâtea ori agresive, sunt hotrâte s-i expulzeze la periferia vieii sociale. 16. Procesul integrrii europene, care a început dup veacuri de conflicte sângeroase, a fost acceptat de muli oameni cu speran, ca fiind o chezie a pcii i securitii. În acelai timp noi avertizm împotriva unei atare integrri care nu respect identitatea religioas. Fiind deschii ctre contribuia altor religii în civilizaia noastr, suntem convini c Europa are nevoie de fidelitate fa de rdcinile sale cretine. Chemm pe cretinii din Europa de Vest i de Est s-i uneasc eforturile pentru mrturisirea în comun a lui Hristos i a Evangheliei, ca Europa s-i pstreze sufletul, format de tradiia cretin care numr dou mii de ani. 17. Privirea noastr este îndreptat ctre oamenii care se afl în situaii dificile, care îi duc viaa în condiii de srcie extrem, în acelai timp când bogiile materiale ale omenirii sunt în cretere. Noi nu putem rmâne indifereni fa de soarta a milioane de emigrani i refugiai, care bat la ua rilor bogate. Consumul nesbuit, caracteristic pentru unele state dintre cele mai dezvoltate, sectuiete rapid rezervele planetei noastre. Inegalitatea crescând în repartizarea bunurilor materiale mrete sentimentul de injustiie, inoculat de sistemul relaiilor internaionale. 18. Bisericile Cretine sunt chemate s apere echitatea, respectul fa de tradiiile popoarelor i solidaritatea în fapte fa de toi cei aflai în suferin. Noi, cretinii, nu trebuie s uitm c „Dumnezeu i-a ales pe cele nebune ale lumii, ca s ruineze pe cei înelepi; Dumnezeu i-a ales pe cele slabe ale lumii, ca s le ruineze pe cele tari; Dumnezeu i-a ales pe cele de neam de jos ale lumii, pe cele nebgate în seam, pe cele ce nu sunt, ca nici un trup s nu se laude înaintea lui Dumnezeu” (1 Cor. 1:27-29). |
| 15. At the same time, we are concerned about the situation in many countries in which Christians are increasingly confronted by restrictions to religious freedom, to the right to witness to one’s convictions and to live in conformity with them. In particular, we observe that the transformation of some countries into secularized societies, estranged from all reference to God and to His truth, constitutes a grave threat to religious freedom. It is a source of concern for us that there is a current curtailment of the rights of Christians, if not their outright discrimination, when certain political forces, guided by an often very aggressive secularist ideology, seek to relegate them to the margins of public life. 16. The process of European integration, which began after centuries of blood–soaked conflicts, was welcomed by many with hope, as a guarantee of peace and security. Nonetheless, we invite vigilance against an integration that is devoid of respect for religious identities. While remaining open to the contribution of other religions to our civilization, it is our conviction that Europe must remain faithful to its Christian roots. We call upon Christians of Eastern and Western Europe to unite in their shared witness to Christ and the Gospel, so that Europe may preserve its soul, shaped by two thousand years of Christian tradition. 17. Our gaze is also directed to those facing serious difficulties, who live in extreme need and poverty while the material wealth of humanity increases. We cannot remain indifferent to the destinies of millions of migrants and refugees knocking on the doors of wealthy nations. The unrelenting consumerism of some more developed countries is gradually depleting the resources of our planet. The growing inequality in the distribution of material goods increases the feeling of the injustice of the international order that has emerged. 18. The Christian churches are called to defend the demands of justice, the respect for peoples’ traditions, and an authentic solidarity towards all those who suffer. We Christians cannot forget that “God chose the foolish of the world to shame the wise, and God chose the lowly and despised of the world, those who count for nothing, to reduce to nothing those who are something, that no human being might boast before God” (1 Cor 1:27–29). |
| 3. Faced with this situation, which has led to a degradation of the notion of the human person, the duty of the Orthodox Church today is, by means of preaching, theology, worship and pastoral activity, to reveal the truth of freedom in Christ. All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Let no man seek his own, but every man another’s wealth … for why is my liberty judged of another man’s conscience? (I Cor. 10: 23-24, 29). Freedom without responsibility and love leads eventually to the loss of freedom. 3. Peace and Justice . 1. The Orthodox Church has since time immemorial recognized and proclaimed that peace and justice occupy a central place in the life of peoples. Christ’s revelation is characterized as the gospel of peace (Eph. 6:5), for Christ made peace through the blood of his cross (Col. 1:20) and came and preached peace to you which were afar off, and to them that were nigh (Eph. 2:17). He became our peace (Eph. 2:14). This peace, which passeth all understanding (Phil. 4:7), as the Lord said to His disciples before His crucifixion, is wider and more important than the peace which the world promises: Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you (Jn. 14:27). For Christ’s peace is the ripe fruit of all things united in Christ: the revelation of the dignity and majesty of the human person as the image of God, the manifestation of the organic unity of the human race and the world in Him, the commonality of the principles of peace, freedom and social justice and, ultimately, the offering of the fruits of Christian love among people and the nations of the world. True peace is the fruit of the triumph on earth of all these Christian principles. It is the peace that is from above, of which the Orthodox Church constantly prays every day, beseeching it of almighty God Who hears the prayers of those who approach Him in faith. 2. From the above it becomes clear why the Church as the body of Christ (I Cor. |
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