| 188 Χρισμα διακρσεως πνευμτων, V. Α. 876Β, 900Α, 965Β: δοθεσαν χριν εις τν δικρισιν των πνευμτων, V. Α. 908д: «cor scientiae et spiritum discretionis», Ep. Ant. IV. 29 (ср. I. 66). δικρισις πνεματος, V. Р. С 34. 5, 51. 17, 22, 58. 24, 64. 30, 73. 22 (δ. πνεματος αγου); διακρνω 6. 18, 8. 6, 35. 16, 58. 24, 64. 2, 73. 18: ν μ ακρτατος διακριτικς ερεθ 85. 19. 192 Если не рассматривать приведенную в Vita Prima крещальную формулу(1. 13), Бог Святой Дух упоминается там лишь трижды (31. 17, 50.14,88.10), хотя соответствующее прилагательное и не приводится. В остальных случаях при наличии прилагательного обычно отсутствует артикль (33. 7, 73. 22, 85:2), вследствие чего соответствующие места следует переводить как «святой дух», если же он (артикль) и присутствует, речь всетаки, скорее всего, идет об особом святом духе, почивающем на человеке, но не о Боге Святом Духе (42. 3, 69. 6, 76. 32). В 58. 245 говорится об «умении различать духов, отличать духов злобы от [Духа] Святаго»; и, как пример, в 48. 79 приводится история двух монахов, получивших: один дух послушания и повеления, другой – дух неверия. 193 Ер. Ant. II. 27, III. 35, IV. 16,108, V. 34, 39,45, VI. 16,26, 29, 30, 37, 43, VII. 9. Подобным же образом, в коптском «Катехизисе» Пахомия имя Иисуса употребляется отдельно шесть раз, в «Катехизисе» Феодора один раз, и в «Катехизисе» Орсисия два раза. 198 Ibid, с. 120. Коптский рассказ об этом путешествии и разговоре (К С. S5 сс. 119–23) существенно отличается от греческого. Однако, несмотря на ряд интересных деталей, он явно носит вторичный характер и представляется исторически недостоверным там, где расходится с греческой версией. 202 G Ant. 34. Аммон также посещал Антония и, по всей видимости, делал это несколько раз G Am. Nitr, 1; V.A. с. 60 (где расстояние от Нитрии до Горы Антония вероятно, Горы Внутренней оценивается в тринадцать дней пути). 203 Я. L. с. 10 и Butlers Note 18. Если Памво умер в возрасте семидесяти лет во время пребывания Мелании в Нитрии, то есть в 374 году, стало быть, он родился в 304 г. |
| In On the Orthodox Faith , St. John of Damascus declares: ‘The Son is the image of the Father, and the Spirit the image of the Son’. Such statements are easily read and passed over as among the more obvious Trinitarian statements. I add to this statement another from St. Irenaeus: “That which is invisible of the Son is the Father, and that which is visible of the Father is the Son.” Of course, St. Irenaeus’ statement represents a very early expression, since he was writing over 120 years before Nicaea. Both statements, however, are essential to understanding the heart of the Christian gospel. That Christ is the precise image of the Father is put forth in the book of Hebrews (1:3). This is refined in Nicaea’s language of “homoousios” (“same substance”). But while that language speaks of “being” or “substance,” we easily lose sight of what is being put forward. Christ not only reveals the answer to the question, “ Who is God?” but also the question, “What is God like?” It is this latter understanding that plays such an important role in St. Paul’s treatment of Christ Crucified. St. Paul identifies Christ as the “Wisdom of God,” and the “Power of God” (1 Cor. 1:24). And in doing so, specifically links this with “Christ Crucified.” The crucifixion of Christ for Paul is more than an event that accomplishes salvation – it is an event that reveals Him in His fullness. The Christ of the Cross is the humble and self-emptying Christ (Phil. 2:5-11). He is the God whose “strength is made perfect in weakness.” And it is this very image that St. Paul points to as the character of his own imitation of Christ. It is also an image that is properly used for our understanding of God. St. Paul again offers this: …God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence. (1Co 1:27-29) |
| 2. Душа как эйдос Итак, что такое душа как эйдос? Тут, прежде всего, нужно отдавать себе отчет в том, что такое аристотелевский эйдос. Эйдос вещи есть ее 1) смысл (logos), данный как 2) единораздельная цельность, или ее структура, возникающая как результат ее становления, то есть как 3) ставшая чтойность (to ti ën einai), предельно оформляющая всю подвижную действительность, то есть как 4) энтелехия вещи (об этих категориях Аристотеля – ИАЭ IV 91 – 140). Здесь нужно начать с того, что Аристотель прямо заявляет, что душа есть " сущность как логос " (De an. II 1, 412b 10 – 12). Этот логос обеспечивает собою несводимость души на отдельные физические элементы и даже на какой нибудь один элемент и, следовательно (De gen. at cor. II 6, 334a 13 – 15), признание ее в качестве неделимой сущности, потому что, какие бы части мы ни находили в душе, все они обязательно объединяются душой как таковой (De an. I 5, 411b 5 – 18). " Поэтому нет никакой пользы от того, что элементы будут находиться в душе, если в ней не будет также их соотношений и сочетаний " (410a 6 – 8). Да и вообще, по Аристотелю (III 7, 431a 18 – 19), мыслящая душа есть единство и средоточие, несмотря на многообразие бытия. В подобного рода текстах уже совершенно явственно выступает момент структурного строения души. При этом душа как эйдос отличается от ума как эйдоса, поскольку, оформляя собою движение, она по необходимости оказывается эйдосом потенциальным: " душа есть местонахождение эйдосов, с той оговоркой, что не вся душа, а мыслящая часть, и имеет формы не в действительности, а в возможности " (4, 429a 27 – 29). Однако, будучи эйдосом в смысле структуры, душа есть эйдос также и в смысле такого становления души, когда она достигла предельного устойчивого результата как орудия действия, то есть она оказывается ставшей чтойностью. При этом она не просто " эйдос и чтойность тела " (Met. VII 10, 1035b 14 – 17), но " душа… есть чтойность и логос не только тела, как топор, а такого физического тела, которое в самом себе имеет начало движения и покоя " (De an. II 1, 412b 15 – 17). Следовательно, в эйдетической чтойности души выдвигается на первый план структурное оформление физического тела при помощи души. Однако, когда мы говорим о теле души, то мы имеем в виду не просто тело, но живое тело, то есть такое, которое является потенцией жизни; и для этого необходимо, чтобы тело обладало такими органами, которые осуществляют эту жизнь и являются ее орудиями. Другими словами, душа трактуется здесь не просто как чтойность, но и как энтелехия. Об этом у Аристотеля – целое рассуждение (412a 19 – b 6). |
| 1 Robert Grosche, Pilgernde Kirche , Freiburg i Br., Herder, 1938. S. 27. 2 См. Paul S. Minear, Images of the Church in the New Testament , London, Lutterworth Press, 1961. P. 12. 3 Iohannes Chrysostomus, Sanctus, In Coloss. hom. , VII, MG, LXII, col. 375. 4 «Один хлеб, и мы многие одно тело; ибо все причащаемся от одного хлеба». — Прим. перев. 5 En Christo ( лат. ) — Во Христе. — Прим. перев. 6 Iohannes Chrysostomus, Sanctus, In Ephes. hom. , III, MG, LXII, col. 29. Уже Ориген обратил внимание на тот факт, что глагол стоит в пассивном залоге. 7 Литургия святого Иоанна Златоуста. Молитва приношения. 8 «Ибо, как тело одно, но имеет многие члены, и все члены одного тела, хотя их и много, составляют одно тело, — так и Христос». - Прим. пер. 9 Augustinus, Sanctus, In Evangel. Joannis tract ., CXXIV, 5, ML, XXXV, col. 1973. 10 Oikonomia ( лат. ) — от др.-греч. %Г [о?%Г [копот?%Г [a — устроение. В Новом Завете, у Святых Отцов и Учителей Церкви означает Божье устроение Своего дома для спасения человеческого рода от греха, страдания и смерти. — Прим. перев . 11 Hierosyne ( лат. ) — от др.-греч. ?%Г [егагх?%Г [a — священное правление. — Прим. перев . 12 In persona Christi ( лат. ) — от лица Христа. — Прим. перев . 13 In persona ecclesiae ( лат. ) — от лица Церкви — Прим. пер. 14 Игнатий Антиохийский, Игнатий Богоносец (греч. %Г [Ign?%Г [tio_s o Feoф?%Г [ro_s) — Прим. пер. 15 Cyrillus Hierosolymitanus, Sanctus, Catech. orat ., XVIII. 23, MG, XXXIII, col. 1044. [Русский текст: Святитель Кирилл, архиепископ Иерусалимский. — М.: Благовест, 2010. — С. 315. Перевод изменен — прим . пер .]. 16 Augustinus, Sanctus, De unitate ecclesiae , II. 2, PL, XLIII, col. 391 ss. Августин говорит здесь именно о единстве corpus mysticum и органической связи Главы и тела. 17 Secundum totum, quia per totum est ( лат .) — по целому, ибо есть через целое — Прим. пер. 18 Henry de Lubac, Catholicisme , Les aspects sociaux du dogme , Paris, Les éditions du Cerf, 1947. P. 26. 19 См. Florovsky G . The Catholicity of the Church , in: Bible, Church, Tradition: An Eastern Orthodox View. Collected Works. Vol. 1, 1972. P. 37—55. [Русский текст: Флоровский Г.В. Кафоличность Церкви//Избранные богословские статьи. М.: Издательство «Пробел», 2000. — С.141—158.]. 20 Пастырь Гермы, Эрмы — раннехристианская книга I или II века. — Прим. перев. 21 Similit. IX. 6, 8; см. Vis., III. 6, 5—6. 22 Iohannes Chrysostomus, Sanctus, In Joann. hom. , LXXVI, MG, LIX, col. 260. 23 Iohannes Chrysostomus, Sanctus, In II Cor. hom., XX, MG, LXI, col. 540. 24 In viae ( лат. ) — в пути — Прим. перев . Информация о первоисточнике При использовании материалов библиотеки ссылка на источник обязательна. Преобразование в форматы epub, mobi, html " Православие и мир. Электронная библиотека " ( lib.pravmir.ru ). |
| Arhiva Patriarhul Chiril i Papa Francisc i-au exprimat îngrijorarea în legtur cu aprofundarea inegalitii sociale 13 februarie 2016 03:22 „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”, se spune în Declaraia comun, semnat în urma întâlnirii Papei de la Roma i a Sanctitii Sale Patriarhul Chiril, care a avut loc la 12 februarie 2016 la Havana. Dup cum se subliniaz în document, „consumul nesbuit, caracteristic pentru unele state dintre cele mai dezvoltate, sectuiete rapid rezervele planetei noastre”, iar „inegalitatea crescând în repartizarea bunurilor materiale mrete sentimentul de injustiie, inoculat de sistemul relaiilor internaionale”, menioneaz Papa Francisc i Patriarhul Chiril. „Bisericile Cretine sunt chemate s apere echitatea, respectul fa de tradiiile popoarelor i solidaritatea în fapte fa de toi cei aflai în suferin”, au declarat Papa de la Roma i Patriarhul Moscovei i al întregii Rusii, amintind cuvintele apostolului Pavel despre faptul c 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). Serviciul de pres al Patriarhului Moscovei i al întregii Rusii Календарь ← 6 martie 2022 19 aprilie 2020 |
| 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. |
| 161 См., например, Тертуллиан : Adver. Marc. IV, 22. „In spiritu homo constitutus necesse est excidat sensu, de quo inter nos et Psychicos quaestio est”. (Ed. Rigalt. Paris. 1634); Иероним: Praef. in Expos. Iesa. „Neque vero, ut Montans cum insanis feminis somniat, prophetae in exstasi sunt locuti, ut nescirent, quid Ioquerentur, et quum alios erudirent iprsi ignorarent quid dicerent” (Edit Valars Veron. 1734); Епифаний Кипрский , Haer. XLVIII 2. 3; (Ed. Petav. Paris. 1622); Св. Афанасий Великий : Contr. Arian. Orat. IV. (Ed. Ben. 1698), Иоанн Златоуст ; Hom. XXIX, in epist. ad Cor.: Ed. Ben. Paris. 1718). Из этих мест видно, как далека была св. Церковь от монтанизма, возобновлённого в новое время Генгстенбергом (см. Christologie. Ausg. I. Band I. I. Seit. 294 и др.). Ср. Havernicc. Theil. II. Seit. 36. 162 См. Hom. III, cap. 13; у Coteler. T. I. p. 643. и Hom. XVII cap. 18 ibidem, p. 743. Ср. Schliemann; „Die Clementinen”, Seit. 185. 186. 548; Neander. Kirchengeschichte, Band I. Seit. 610. Aufl. 2-e. 166 Последний эдикт против монтанизма встречается в кодексе Юстиниана в 530–532 гг. (Ср. Lehrbuch der Kirchengeschichte, Gieseler. Band I. 47. Seit. 168. 167 De Lazaro. VI, Т. I. р. 786 Ed. Bened. 1718. Даже в VIII b. канон никейского собора (787) называет св. апостолов „трубами” Св. Духа; Can. 1. у Mausi. Т. XIII. р. 417. 168 См. изложение его взглядов в сжатой форме в Real Enzyklopädie. Band. С. Leipzig. 1880. Seit. 750. 169 Ioc. Sm. III. p. 131. Apolog. Socrat. cap. 7. Подобные суждения Цицерона см. „Pro Archia”, p. 8: nemo vir magnus sine aliquo afflatu divino unquam fuit; Плутарха. De placit. phil. 5, 2. (Mor. 904. 2). Псевдо-Фукидида ν. 121. В 5 книге Сивиллы. V. 308, vers. 409. 171 Ad. Autol. II, 8. (M. VI. 1061); Иустин; Dial. cum. Tryph. cap. 7. (M. V Ι. 492); Legat. pro Christ, cap. 27. (M. VI. 952–953). 173 См. эти аргументы у Иустина. Apol. I. cap. 54. (М. VI. 409); Dial cum Tryph. cap. 7. (М. VI. 492); у Феофила Антиох. Ad. Autol. III. cap. 23–29. (M. VI. 1156–1168) и др., у Татиана; Orat. adv. Graec. 31 (M. VI. 868–869) Ср. Cohort, ad Grace, cap. 11–14. (M. VI, 261–268). |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation The First and Last Judgments Source: Orthodox Road Fr. Jeremy 27 February 2022 The Last Judgment, Giotto di Bondone. 1306 Then I saw a great white throne and Him who sat on it… And I saw the dead, small and great, standing before God, and books were opened… And the dead were judged according to their works, by the things which were written in the books. (Rev. 20:11-12) The theme of the Last Judgment of God’s creation has been the subject of many books, lectures, sermons, and conversations. However, its relation to the First Judgment of creation is seldom discussed. The First Judgment In Genesis chapter one, we see God creating the earth and calling it “good” over and over. When He reaches the end of the last day of creation, He looks upon all His work and judges it as “Very good” (Gen. 1:31). This is the First Judgment of creation, when all was natural – meaning it was all exactly as God designed it to be. But as we know, mankind fell into sin, and “the wages of sin is death” (Rom. 6:23). Death, decay, corruption, sickness, and many other problems entered humanity, and through us, to the rest of creation (cf. Rom. 8:20, St. Symeon the New Theologian, Discourses, 28-29). This fall into sin and death is unnatural for creation. So, we, along with creation, entered a sub-natural state. When we say, “I am only human,” we misjudge the glorious state of what it means to be a truly healed human. The Cure The Son of God, the second Person of the Holy Trinity, took upon Himself our humanity so that He could heal it of sin and death. He became sin for us to reconcile us to God (cf. 2 Cor. 5:20-21). In doing so, He began the work of creation’s restoration. For all creation is restored in and through us, the Church. Depart: I Never Knew You Our Lord tells us at the Last Judgment, many will appear before Him and be shunned. These will be people who did great works in God’s name, yet their lives were not in accordance with the Gospel. To these people, our Lord states the fearful words, “I never knew you: depart from me, ye that work iniquity” (Matt. 7:23). |
| d) Finally, it will soon be necessary to confront the practical matter of the financial cost of the Council, which due to its magnitude exceeds the capacity of the Ecumenical Patriarchate. As you already know, throughout the preparation over decades for the Holy and Great Council, the Ecumenical Patriarchate bore the burden of the financial expense for many and repeated meetings of the Preparatory Committees and Preconciliar Consultations, as well as the Synaxis gatherings of the Primates. It did so and continues to do so gladly, from its deficiency. Nevertheless, we now require the contribution of each Church, according to its ability, toward a common fund controlled on an Inter-Orthodox level in order to respond to the large expenses demanded by such an undertaking as the forthcoming, with God’s grace, Holy and Great Council. We are certain that all of the sister Churches appreciate this and will contribute, each according to their ability. Dearly beloved and most esteemed brothers in Christ, We have briefly outlined the issues that, in our opinion, remain outstanding and await our resolution as Primates of the sister Churches. You will deem whether and which of these require immediate priority or if there are also other issues that should concern our present Synaxis. We look forward to Your observations in this regard. Behind our proposals lies the conviction that all of us yearn with the same zeal for the convocation of the Holy and Great Council of our most holy Church without further delay, as we have stated, given that “the appointed time is short” (1 Cor. 7.29) since over fifty years of deferment and postponement have seriously exposed our Church in the eyes of adversaries and friends, not to speak also of God and History. Let us, therefore, advance swiftly with the task that lies before us, “looking to Jesus the pioneer and perfecter of our faith” (Heb. 12.2), who through the intercessions of His All-Pure Mother and all the Saints “will not leave us as orphans” (cf. John 14.18), but through the Paraclete will unite us in the same place at the Council, just as He unites us in His body and blood. “What is impossible for mortals is possible for God.” (Luke 18.27) |
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