| Cf. Mt. 25: 35.40. Очевидно, имеются в виду «духовные люди», о которых учили Валентин и другие гностики. См.: Irenaeus, Adv. Haer. I 5, 1, 5; Clemens, Excerpta ex Theodoto 42, 3; 50, 1; 58, 1. Cf. Plato, Rep. X 617 e. Подробнее см.: Е.В. Афонасин. Философия Климента Александрийского (Новосибирск, 1997), с. 39—44. Основательное исследование гносеологических воззрений Климента можно найти в работе: A. Mehat, Etudes sur les Stromateis de Clement d " Alexandrie (Paris, 1966), p. 29—40. Cf. Mt. 10: 24; Lk. 6: 40. Cf. Io. 5: 6; Mk. 1: 40. Cf. Prov. 27: 21. Prov. 30: 3; cf. Sap. 10: 10. Philo, De fort. 7. Cf. Prov. 16: 5. Cf. Ps. 50: 19. Cf. Prov. 10: 31. Cf. Prov. 16: 21. Определения, напоминающие стоические, см.: SVF III 175. Cf. Plato, Protagoras 329 c. Вероятно, лакуна. Выражение из Plato, Theaetetus 176 a-b. Это и дальнейшее рассуждение во многом копирует Филона: Philo, De fort. 3 sqq. Cf. Deut. 22: 5. Cf. Deut. 20: 5—7. Sap. 8: 17; 16: 8. Num. 25. Cf. Prov. 9: 10. Barnabas, Epistula 21, 5—6.9. Lev. 19: 13; Deut. 24: 14—15. Cf. Lev. 19: 9; 23: 22; Deut. 24: 19. Lev. 19: 9; Deut. 24: 20—21. Lev. 27: 30—32; Num. 18: 21—24. Exod. 23: 10; Lev. 25: 4—7. Cf. Prov. 3: 3; 20: 28. Cf. Prov. 14: 21. Cf. Exod. 23: 4; Deut. 22: 1—3. Cf. Deut. 22: 4; Exod. 23: 5. Cf. Deut. 22: 1; Exod. 23: 4. Cf. Mt. 5: 7; 6: 14—15; 7: 1—2.12; Lk. 6: 37—38; Clemens Rom., I ad Cor. 13, 2. Cf. Prov. 17: 3. Cf. Prov. 19: 8; 14: 23; 17: 12; 16: 8. Такое право дает отцу закон двенадцати таблиц, если ребенок слаб или родился уродом: Lex XII tab. IV 1 (Cicero, De leg. III 8, 19). Об этом говорится в рескрипте Адриана. См: Ulpianus I 3, 18; Plutarchus, Moralia 552 d. Cf. Deut. 25: 4; Mt. 10: 10. Cf. Deut. 20: 14. Cf. Philo, De car., 21. Возможно, пропуск в тексте. Числовые аналогии Климент заимствует из Филона (De car., 21). Cf. Gen. 1: 26. Здесь и далее Климент продолжает перефразировать и комментировать Филона (в основном: De car. 23 sqq., однако, как справедливо отмечает O. Stahlin, и другие трактаты: De poenit. 2; De nobil., 3; De mut. nom., 152, etc.). |
| 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. |
| 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). |
| 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). |
| 681 Cf. Lk. 6: 22. 682 Io. Ï 4. 683 Gal. 5: 24—25; 6: 8. 684 Theano, H. Thesleff, The Phythagorean Texts, p. 201. e( rmaion — находка, которую приписывали милости Гермеса. 685 Plato, Phaedo, 107 c. 686 Aeschylus, Telephos, fr. 239; Plato, Phaedo, 108 a. 687 Aristophanes, Aves, 684—686. 688 Epicharm. fr. 246 Kaibel. 689 Rom. 8: 7—8.10.13.17—18. 28—30. 690 I Petr. 3: 14—17. 691 I Petr. 4: 12—14. 692 Неизвестное место. Cf. TGF Adespota 114. 693 Sophocles, Antigona 450. 694 Simonides Lyricus, fr. 58. 695 Pindarus, fr. 227 Schroeder. 696 Aeschylus, fr. 315 Nauck. 697 Heraclites, fr. 97 Marc. (25 DK): mo roi gair me zonej me zonaj moi raj lagxa nousi. 698 Неизвестное место, возможно Euripides (fr. inc. 958). 699 II Tim. 1: 7—8. 700 Cf. Rom. 12: 9; 13: 8; 15: 13. 701 Cf. Philo, Quod omnis probus liber sit, 14. 702 Cf. Strom. V 59, 5; Heraclites, fr. 95 Marc. (29 DK). 703 Неизвестное место. TGF Adespota, 115. 704 1Кор. 6: 9.11—13. 705 Cf. Strom. V 108, 3; Plato, Rep. II 361 e. 706 Cf. Strom. VII 57, 4. 707 Euripides, Hypsipyle, fr. 757. 708 1Кор. 10: 26.29—31. 709 II Cor. 10: 3—5. 710 Col. 3: 12.14—15. 711 До конца параграфа — почти точная цитата из Филона (Quod omnis probus liber sit, 16 ff.). 712 Известная история о подвиге Муция Сцеволы (Постума) см.: Plutarch., Publicola, 17. 713 Cf. Diogenes Laert. IX 99. 714 Cf. Herodot., IV 93—94. 715 1Кор. 11: 3.8.11. 716 Gal. 5: 16.17.19—23. 717 Antipater, Anthologia Palatina IX 268 1. 718 Cf. Chrysippus, fr. mor. 254 SVF. 719 Euripides, Oedipus, fr. 546, 545. 720 Homerus, Odyssea VI 182—184. 721 Eph. 5: 21—25.28. 722 Col. 3: 18—25; 4: 1; 3: 11. 723 Cf. Diogenes Laert. X, 122. 724 Heracleon Gnosticus, fr. 50 Volker. Климент упоминает Гераклеона еще раз в Eclogae Propheticae, 25,1. 725 Hermas, Visiones, IV 2, 5. 726 Возможно, лакуна в тексте. 727 Plato, Apologia 30 c-d. Слова Сократа, которые Климент явно цитирует по памяти. 728 Пс. 117: 6; Sap. 3: 1. 729 Basilides, fr. 4 Volker. 730 Job 14: 4. 731 I Thess. 4: 3—8. 732 Cf. Corpus Herm., Poem. 28; Heracleon, fr. 20 Volker. |
| “He that is joined unto the Lord is one spirit” (with the Lord) ( I Cor. 6:17 ). Our bodies are also members of Christ ( I Cor. 6:15 ). “By one Spirit are we all baptized into the body... and have been all made to drink into one Spirit” ( I Cor. 12:13 ). We are all one body, one Christ ( I Cor. 12:20–27 ; Rom. 12:15 ; cf. Eph. 5:22–23 ). The fullness of Christ is communicated to the Church and com- prehends her: the Church is the “fullness of Him that filleth all in all” ( Eph. 1:23 ). The Church is the kingdom of the Son, of the love of the Father (Col. 1:13), of the Son of God from whom all is derived and in whom all is supported (Col. 14–23). The fullness, which according to the will of God the Father must dwell in His Son, is not only His divinity but also the universe and the Church particularly: they were created by God and they are in God through His Son and the Holy Spirit. We are “complete” in Christ (Col. 2:10), i.e., we have received in us His fullness. The Lord has loved the Church and has sacrificed Himself for her to communicate to her the fullness of perfection ( Eph. 5:25–27 ) and the riches of the glory, and to make every man perfect (Col. 1:27–28). Christ descended to earth and “to the lower parts of the earth” and He ascended into heaven “that He might fill all things” ( Eph. 4:9–10 ). Christians, as the members of Christ’s body, proceed from Christ: we are “of His flesh and of His bones” ( Eph. 5:30 ). We are all branches growing on the vine which is Christ ( John 15:1–8 ). The Book of Revelation also speaks about those who are from the seed of the Church, that is, those who are born by the Church (Rev. 12:17; cf. Gal. 4:26–28 ). The idea of the motherhood of the Church became commonplace in Holy Tradition, although strictly speaking Christians are born of God in Jesus Christ by the grace of the Holy Spirit ( John 1:12–13 ). Nevertheless, we are not born without an action of the Church, and we are associated with her nature by Baptism. The apostles Peter and Paul especially underline the generation of Christians from the word of God which was preached in words and by the very life of the apostles (I Peter 1:23; Rom. 10:14–17; I Cor. 4:14–16; Gal. 4:19 ). The same word of God is preached continuously by the Church. It will not be false to say that the Church gives birth to her new members, but according to the will of God by the power of the Holy Spirit and only in Christ. The Lord Jesus Christ is evidently not born from the Church: “He is the head of the Church from whom is the whole body” (Col. 2:19). God the Father “hath put all things under his feet and gave him to be the head over all things to the Church” ( Eph. 1:22 ). 5 |
| Hearken, O daughter, and see, and incline thine ear; and forget thine own people and thy father’s house. And the King shall greatly desire thy beauty, 1 for He Himself is thy Lord, and thou shalt worship Him . Ps. XLIV: 9-10 Entry into the Temple of the Most Holy Theotokos. Panselin, 8th c., Kareyes, Mt. Athos. God is wondrous in His ways, for in order to make blessed the being that comes from Him with a most exalted and incomprehensible blessedness, He from the ages deigned to unite His own nature with the nature of man, in the Person of His Only-Begotten Son—thus through Him to extend this union also to the fullness of the Church, which, according to the law of incarnation, is His body , and in this manner dissolving and as if mutually leveling all divinity with all lowly things, That in the dispensation of the fullness of times (Eph. 1:10), as the apostle says, When all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all (1 Cor. 15:28). This great resolution of the eternal counsel, or, according to the Apostle, this mystery, although it hath been hid from ages and from generations , is now made manifest also to his saints (Col. 1:26); and the Holy Spirit nevertheless revealed even this very revelation, which bears seven seals, to His mystics, and through them to all humankind to the extent of its gradually growing understanding obligating it to match up to and facilitate its fulfillment. Thus did one of the Prophets, who saw mankind in the past days of its infancy and under the guardianship of the law growing to the fullness of its years, when it was obligated to become capable of its task of being betrothed to Divinity and giving birth to a timeless Child, portrays the Son of God as the King approaching the wedding. And taking upon himself the role of the bringer of the bride, or friend of the bridegroom, the Prophet as if impatiently convinces human nature not to further postpone this blessed union by betrayal and insubordination, but to commit itself to it through sincerity and faithfulness. Hearken, O daughter, and see, and incline thine ear; and forget thine own people and thy father’s house. And the King shall greatly desire thy beauty |
| 1 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. 2 Dionys. De Eccles. hierarch. c. VII, 7 P. G. t. 3, c. 561. 3 P. G. t. 88 c. 1652—57. 4 Gregor. Naz. Orat. 16 n. 9. P. G. t. 35 col. 945. 5 Октоих, субботний канон об усопших, гл. 8, песнь 6, Слава:. 6 Триодь Постная. Суббота мясопустная, канон, п. 1; или в Триоди Цветной, суббота перед Пятидесятницей. 7 Там же. 8 Молитва после освящения Св. Даров. 9 Dionys. Areopag. op. et loc. cit. см. прим. 28. 10 Chrysost. hom. IX in Epist. I ad Cor. P. G. t. 61. c. 75—82. 11 Basil. Magn. hom. in Psalmum 28 P. G. t. 29. c. 297. 12 Augustin. De Civit. Dei 1. XXI. c. 26. n. 4. P. L. t. 41 c. 745. 13 Aug. De Civit. Dei 1. XXI c. 13. P. L. t. 41 c. 728. 14 Gregor. Naz. Orat. 39. n. 19. p. G. t. 36 c. 357. 15 Gregor. Magn. Dialog. lib. IV. cc. 40 tc 55. 16 Ibid. cap. 39. P. L. t. 77 c. 396. 17 Gregor. Naz. Orat. 40, 36. P. G. t. 36 c. 412. 18 Gregor. Naz. Orat. 45 n. 11. P. G. t. 36 c. 637. 19 Orat. cit. n. 46. P. G. t. 36 c. 645. 20 Orat 16, n. 7. P. G. t. 35 c. 944. 21 Joan. Clim. Scala Paradisi grad. IV. P. G. t. 88 c. 780. 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 ). |
| 6. You are pleased when people help you when you are in need. Therefore strive yourself, as much as you can, to help your neighbor in all of his needs. For alms (all good deeds) doth deliver from death, and shall purge away all sin. Those that exercise alms and righteousness shall be filled with life (Tobit 12:9) the Word of God tells us. Here we must follow a special rule Namely: a) We must first, before helping other people help those whom God’s foresight has united us with, i.e., parents, relatives, authorities, benefactors, those under our authority, and fellow believers. St. Paul says concerning the first group, But if any provide not for those of his own house, he hath denied the Faith, and is worse than an infidel (1 Tim. 5:8). Concerning fellow believers the Apostle teaches: As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of Faith (Gal 6:10). b) Among the above, before others, come to the assistance of those who are especially in need, that is the ill and disabled. Even if you cannot give them what they specifically need, then at least visit them, serve them in some way, and comfort them. Act in this way even if they are totally ungrateful to you, for Love does not seek its own (1 Cor. 13:5), and the Lord will reward you. 7. Having assisted those among your living neighbors, do not deny those among your departed neighbors. Pray for all the departed, and especially for those who died suddenly and without proper preparation, and while still in serious sins. Remember them more often and offer what alms you can for their salvation. Many of our departed neighbors, especially those who reposed without proper preparation, need our help incomparably more than those among the living who are extremely impoverished, because the reposed are now incapable of helping themselves. Only we the living can offer them help. 8. Our love for ourselves can be and, unfortunately, often is truly misplaced. How many people desire and strive for earthly goods, great honor, respect, prosperity. Therefore our Lord Jesus Christ was so pleased to place a specific condition on our love for our neighbor; He commanded that we should love our neighbor as He loved us. This is my commandment, That ye love one another, as I have loved you (John 15:12). Love one another as I have loved you (John 13:34). The Lord Jesus Christ so loved us, the faithful, His Church, that He gave Himself for it; That He might sanctify it. .. That He might present it to Himself…not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish (Eph. 5:25-27). He strove and strives to create in all of us firm faith in God the Father and in Himself (John 3:16), to offer us a true knowledge of God (John 1: 18; 17:3), to inspire us to love Him (John 17:26), to lovingly and zealously fulfill the commandments of God (John 14; 21, 23, 24) and to lead us to eternal life (John 3:16). |
| In the Christian view, then, God (with all that the word ‘God’ implies) enters human life and is confined to the present moment. As a result, something remarkable happens. Eastern Orthodox theology refers to it as communicatio idiomatum—the exchange of properties. As God takes on human life in the present moment as a part of His identity in Christ, human life simultaneously acquires the potential to become divine. The New Testament testifies to this startling implication of the Incarnation at the very outset of Jesus’s ministry. The essence of Jesus’ preaching is “Repent, for the kingdom of God is at hand” (Mark 1:15 and Matt. 4:17), which is to say that salvation is to be found here and now, in human life as it is expressed in the person of Jesus Himself. Saint Paul reiterates this powerful message when he tells his Corinthian hearers that “now is the acceptable time; behold, now is the day of salvation.” (2 Cor. 6:2) There is a further implication. If the eternal God entered human life and made it a part of Himself in Christ, then human life is an inextricable part of God’s eternal nature. And if this same eternal God, who joined human nature to Himself at a particular moment in history, also created the world in His image and likeness (Gen. 1:26), then it is no wonder that the sacredness of the present moment is inherent across cultures and religions, even those prior to the advent of Christianity. After all, it was He who joined Himself to the present moment, who also created the present moment in the first place! The present moment is so powerful, then, because it is the very point where God meets us and makes it possible for us to become “partakers in divine nature.” (2 Pet. 1:4) No wonder that living “just for today” is such a source of enlightenment and peace, not just for Christians, but for any human being who chooses to live his or her life that way. But what about all the suffering we see in the present moment? What about the evils and injustices and horrors of Gaza city, the Congo and Zimbabwe that are happening right now? How can those present moments be perfect? The short answer is paradoxical: those moments are both wrong and perfect. How so? The central prayer of the Eastern Orthodox liturgy of Saint Basil offers a revealing petition to God: “preserve the good in goodness and make the evil to be good by Your goodness.” |
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