| Устная информация касалась также проблем разделения в церкви; кровосмешения; тяжб в гражданском суде; безнравственности; поведения женщин, которые пророчили в церкви с непокрытой головой; осквернения вечери Господней, а также отрицания воскресения из мертвых (гл. 1–4; 5; 6; 12; 15). Более детальное обсуждение переписки с коринфянами и восстановление нескольких посещений Павла см. во Введении ко 2 Кор. См. также статью «Читая послания». Первое послание к Коринфянам представляет собой самый длинный пасторский документ в Новом Завете и служит важным ключом, раскрывающим толкование трудных пастырских проблем. Оно включает кардинальные ответы на многие жгучие проблемы, которые и ныне, в той или иной мере, возникают в Церкви. Дополнительная литература Prior D., The Message of 1Corinthians, BST (1VP, 1985). Carson D. A., Showing the Spirit: A Theological Exposition of 1Corinthians 12–14 (Baker Book House, 1987). Carson D. A., The Cross and Christian Ministry: An Exposition of Passages from 1Corinthians (IVP/UK/Baker Book House, 1993). Morris L., The First Epistle of Paul to the Corinthians, TNTC (IVP/UK/Eerdmans, 1985). Fee G. D., The First Epistle to the Corinthians, NICNT(Eerdmans, 1987). Содержание 1:1–3 Авторы и адресаты 1:4 – 4:21 Христианский подход к служению в церкви 1:4–9 Благодарение за полноту благословения Христова 1:10–17а Опасность разделения Церкви на почве поклонения христианским учителям 1:17б–2:5 Призыв хвалиться в Господе, а не гордиться человеческой мудростью 2:6– 16 Мудрость, раскрытая Духом 3:1–23 Насущные проблемы коринфян 4:1 –5 Служение и дух критицизма 4:6– 13 Служение и социальный статус служителя 4:14–17 Апостол Павел как духовный отец коринфян 4:18–21 Выбор, который предстоит коринфянам 5:1 – 6:20 Моральные и этические проблемы 5:1–8 Распутное поведение и свод церковных правил 5:9–13 Осуждение Церковью поведения верующих 6:1–8 Судебные тяжбы среди верующих 6:9–20 Против вседозволенности 7:1–40 Проблемы брака 7:1–6 О браке 7:6,7 Дар безбрачия и брака |
| This latter point, regarding the misconception of sin offerings, points to a larger misconception regarding sacrifice, that it is centered around the act of killing. When looking at the sacrificial system as a whole, it becomes very clear that many of the sacrificial offerings, such as grain and drink offerings, or offerings that involve bread or cakes, cannot be killed, and have no blood. Rather, what every sacrificial offering, throughout the sacrificial system, has in common is that it is food. Sacrifices are therefore not bloody acts of killing, but rather meals offered to God, and participated in by the eating of portions of the sacrifice by the priests and the worshippers. This is why the result of the burning of these offerings is described throughout the Law as an ‘aroma pleasing to the Lord’ (Gen 8:21, Lev 1:9, 2:2, 23:18). The same language is applied both to animal offerings and to grain offerings. The same language is also applied by St. Paul to the sacrifice of Christ himself (Eph 5:2). For an animal to become part of a meal, it must be killed and appropriately butchered according to the commandments, but these are secondary to its role as meal. The traditional Protestant argument, therefore, that the Eucharist is a meal not a sacrifice, can be seen to be completely incoherent from the point of view of the apostles. Sacrifices from their perspective were communal meals, leading to the very early crisis regarding meat offered to idols (as dealt with primarily in Acts and 1 Corinthians). The fate of the sacrificial commandments, and their ongoing application in the life of the church becomes clear when the language used in the apostolic era regarding sacrifice is understood. In Greek translation, Numbers 10:10 refers to the sin offerings of the tabernacle as ‘remembrances’. Not because in offering these offerings the worshippers remember some past event, or remember their own sins, but because through offering a pleasing offering, they bring themselves and their need for mercy to the remembrance of God. This language is picked up in the New Testament, for example, in Acts 10. The centurion Cornelius receives a vision urging him to send for St. Peter in order to receive the gospel and baptism at his hands. What has occasioned this angelic visitation is that his prayers and his giving of alms have gone up before the Lord as a ‘remembrance’. Prayer and almsgiving are here associated with sacrifice. More importantly, however, when Christ institutes the celebration of the Eucharist, his command to his disciples and apostles is to ‘do this as my remembrance’ (Luke 22:19, 1 Cor 11:24). This is not to say that the Eucharist has replaced the sacrificial system, but that in Christ’s voluntary self-offering, the sacrificial system has been fulfilled, and the Eucharist is the application in the church of those sacrificial commandments. |
| From failing to follow the eating discipline of fasting we learn how much we are surrounded by food everywhere: at home‚ at work‚ in our cars‚ in front of our TVs even in bed. Through fasting hopefully‚ we’ll be able to start replacing this constant material snacking with spiritual bits that nourish our souls with a much more filling and sustainable food. We can learn to “munch” on a few minutes of the Jesus prayer‚ to get “filled” by the lives of the Saints and “feast” by partaking in the Body of Christ during a Presanctified Divine Liturgy. The heavy schedule of Lenten services puts pressure on our busy schedules and could potentially highlight that we consciously or unconsciously waste a lot of time on frivolous activities. Learning to be better stewards of the time we received from God is a great Lesson of Lent as we become aware that “all things are lawful for me‚ but all things are not expedient: all things are lawful for me‚ but all things edify not” ( 1 Corinthians 10:2’) and that we should “ walk circumspectly‚ not as fools‚ but as wise‚ redeeming the time‚ because the days are evil.” (Ephesians 5:16-17). We can redeem the time that God has provided for us by participating in the timeless experience of the beautiful opportunities of prayer that are set in front of us during Lent. The heightened work of almsgiving we are called to achieve is yet another eye-opener‚ as we try to be more generous with our treasure and often we find out that‚ looking for the smallest bill in our wallet to hand out to a homeless person‚ May not be what Christ would want us to do. Caring for our fellow man reveals a camaraderie in life and in its unavoidable pain that strengthens our relationship in Christ and brings together His Body by realizing that “whether one member suffer‚ all the members suffer with it; or one member be honoured‚ all the members rejoice with it.” (! Corinthians 1’:26) Fasting‚ prayer and almsgiving‚ the three pillars of Lent‚ are great opportunities for self-reflection and action for every Christian that is engaged in his personal growth in Christ. Yes‚ we will stumble and fall through Lent many a time‚ yet‚ by suffering the pain of failing‚ we May learn that every fall is an opportunity to rise “for though the righteous fall seven times‚ they rise again‚ but the wicked stumble when calamity strikes.” (Proverbs 24:16) |
| The same Prophet Hosea, proclaiming the name of God and addressing the chosen people, says: “for I am God, and not man; the Holy One in the midst of thee” (Hosea 11:9). God defines Himself as such, which means that holiness is one of the most important definitions of God (Cf., Leviticus 11:44–45; 19:2; 20:3, 7, 26; 21:8; 22:2, 32. Jesus of Navi [Joshua] 24:15, 19. 1 Kings Samuel] 2:2, 10; 6:20; 2 Kings Samuel] 22:7; 4 Kings Kings] 19:22. 1 Paralipomena Chronicles] 16:10, 27, 35; 29:16. 2 Paralipomena Chronicles] 6:2; 30. 27. Tobit 3:11; 8:5, 15; 12:12, 15. Judith 9:13; Job 6:10; Psalms 2:6; 3:5; 5:8; 10 14 15 17 19 21 23 26 27 32 42 45 46 47 50 64 67 70 76 77 54; 78 88 97 98 5, 9; 101 102 104 42; 105 110 137 144 21; Proverbs 9:10; Wisdom of Solomon 1:5; 9:8, 10, 17; 10:20. Wisdom of Sirach 4:15; 17:8; 23:9–10; 43:11; 47:9, 12; 48:23. Esaias [Isaiah] 1:4; 5:16, 19, 24; 6:3; 8:13; 10:17, 20; 11:9; 12:6; 17:7; 29:19, 23; 30:11–12, 15; 31:1; 37:23; 40:25; 41:14, 16, 20; 43:3, 14–15; 45:11; 47:4; 48:17; 49:7; 52:19; 54:5; 55:5; 56:7; 57:13, 15; 58:13; 60:9, 14; 63:10–11; 65:11, 25; 66:20. Jeremias [Jeremiah] 23:9; 31:23; 50:29; 51:5. Baruch 2:16; 4:22, 37; 5:5; 20:39–40; 28: 14; 36:20–22; 39:7, 25. Ezekiel 43:7–8; Daniel 3:52–53; 4:5–6, 10, 14–15, 20; 5:11; 9:16, 20, 24. Joel 2:1; 3:17; Amos 2:7. Abidias 1:16. Jonas 2:5, 8; Michaias [Micah] 1:2; Abbacum [Habbakuk] 1:12; 2:20; 3:3; Sophonias [Zephaniah] 3: 11–12; Zacharias [Zechariah] 2:13; 2 Maccabees 8:15; 14:36; 15:32; 3 Maccabees 2:2, 11, 16; 5:8; 6:1–2, 4, 17, 26; 7:8; 2 Esdras 14:22; Matthew 1:18, 20; 3:11; 12:32; 28:19. Mark 1:8, 24, 29; 12:36; 13:11; Luke 1:15, 35, 41, 49, 67, 72; 2:25–26; 3:16, 22; 4: 1, 34; 11:13; 12:10, 12. John 1:33; 7:39; 14:26; 17:11; 20:22; Acts 1:2, 5, 8, 16; 2:4, 33, 38; 3:14; 4:8, 25, 27, 30–31; 5:3, 32; 6:3, 5; 7:51, 55; 8:15, 17–19, 39; 9:17, 31; 10:38, 44–45, 47; 11:15–16, 24; 13:2, 4, 9, 35, 52; 15:8, 28; 16:6; 19:2, 6; 20:23, 28; 21:11; 28:25. 1 Peter 1:12, 15–16; 2 Peter 1:21; 1 John 2:20; 5:7. Jude 1:20; Romans 5:5; 9:1; 14:17; 15:13, 16; 1 Corinthians 2:13; 3:17; 6:19; 12:3; 2 Corinthians 6:6; 13:13. Ephesians 3:5; 4: 30; 1 Thessalonians 1:5–6; 4:8; 2 Timothy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6: 4; 9:8, 14; 10: 15; Revelation 3:7; 4:8; 6:10; 15:3–4; 16:5). |
| 4. Is God a Trinity? The Bible teaches and orthodox Christians through the ages have believed that Father, Son, and Holy Spirit or Holy Ghost are not separate Gods or separate beings, but are distinct Persons within the one Triune Godhead. Throughout the New Testament the Son and the Holy Spirit, as well as the Father are separately identified as and act as God (Son: Mark 2:5-12; John 20:28; Philippians 2:10,11; Holy Spirit: Acts 5:3,4; 2 Corinthians 3:17,18; 13:14); yet at the same time the Bible teaches that these three are only one God (see point 1). By contrast, the Mormon Church teaches that Father, Son, and Holy Ghost are three separate Gods (Teachings of the Prophet Joseph Smith, p. 370; Mormon Doctrine, pp. 576-577), and that the Son and Holy Ghost are the literal offspring of Heavenly Father and a celestial wife (Joseph Fielding McConkie, Encyclopedia of Mormonism, vol. 2, p. 649). 5. Was The Sin Of Adam and Eve a Great Evil Or a Great Blessing? The Bible teaches and orthodox Christians through the ages have believed that the disobedience of our first parents Adam and Eve was a great evil. Through their fall sin entered the world, bringing all human beings under condemnation and death. Thus we are born with a sinful nature, and will be judged for the sins we commit as individuals. (Ezekiel 18:1-20; Romans 5:12-21). By contrast, the Mormon Church teaches that Adam’s sin was " a necessary step in the plan of life and a great blessing to all of us " (Gospel Principles, p. 33; Book of Mormon — 2 Nephi 2:25; Doctrines of Salvation, vol. 1, pp. 114-115). 6. Can We Make Ourselves Worthy Before God? The Bible teaches and orthodox Christians through the ages have believed that apart from the saving work of Jesus Christ on the cross we are spiritually " dead in trespasses and sins " (Ephesians 2:1,5) and are powerless to save ourselves. By grace alone, apart from self-righteous works, God forgives our sins and makes us worthy to live in His presence (Ephesians 2:8-9; Titus 3:5-6). Our part is only to cling to Christ in heartfelt faith. (However, it is certainly true that without the evidence of changed conduct, a person’s testimony of faith in Christ must be questioned; salvation by grace alone through faith, does not mean we can live as we please — Romans 6:1-4). |
| In (Hebrews 11:1) said: “ Now faith is confidence in what we hope for and assurance about what we do not see.” (The Holy Bible, 1989) In (Matthew 6:24) “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.” (The Holy Bible, 1989) Here we understand that on the scale of the degrees of faith, there is no medium range of faith, there is faith or there is no faith at all. In (Matthew 8:10): The centurion replied, “Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed. For I myself am a man under authority, with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one, ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it.” When Jesus heard this, he was amazed and said to those following him, “Truly I tell you, I have not found anyone in Israel with such great faith. (The Holy Bible, 1989). Here we realize that faith varies in terms of quantity. In (1 Corinthians 3:1-3) St. Paul. Said: “ I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able, for ye are yet carnal. For if there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? ” (The Holy Bible, 1989) Here we can see that St. Paul’s demands of them are not the perfection of holiness, or the possession of power and other advanced levels, but only to maintain the level of faith they have now, and the comprehension of salvation. Faith is a virtue like any other virtue. In the Bible, we see that Christ healed a People from a short distance and a far distance and the level of their faith, for example, in (Matthew 9: 20-22; Mark 5: 25-34; Luke 8: 43-48) we can see the hi-level of faith of the woman who had been suffering from hemorrhages for twelve years, by touched the fringe of clothes of Christ and she has been cured of the disease. And we have seen how often Jesus Christ has said that your faith has healed you (Matthew 9:22; Mark 10:52; Luke 8:48; Luke 18:42). And in (Matthew 17:20) Jesus Christ said: “Because you have so little faith. Truly I tell you, if you have faith as small as a mustard seed, you can say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you.” (The Holy Bible, 1989) |
| That was how the word is used in Luke 22:31, to describe Satan sifting Peter as thoroughly as wheat is sifted, by overwhelming him by a temptation to despair after his denial of Christ. That is how the word is used Revelation 3:10, to describe an hour of persecution and seduction that was coming upon the whole world. St. Paul often spoke of how Satan would send persecution in an attempt to overwhelm Christians in hope they would apostasize. He spoke of Satan hindering him from coming to Thessalonica by persecuting him (1 Thessalonians 1:18), and of suffering a multitude of insults, distresses, persecutions, and difficulties as a messenger of Satan (2 Corinthians 12:7, 10). St. Peter referred to Satan prowling about like a hungry lion, seeking someone to devour—i.e. through persecution inducing apostasy (1 Peter 5:8). St. John spoke of Satan cast out of heaven at the Ascension of Christ and coming down to earth in wrath, making war against the saints through persecution (Revelation 12:9f). In the Lord’s Prayer, therefore, it seems that peirasmos refers to an hour of trial that comes upon in the form of persecution. In this petition, we pray that we may withstand the assault. The Lord issues the same call to faithfulness in the fire when He refers to the persecution and difficulties coming upon the Church just before the final end of the age: “That day will come upon you suddenly like a trap…Keep on the alert, praying that you may have strength to escape all these things that are about to take place and to stand before the Son of Man” (Luke 21:34-36). Peirasmos will come to all who serve Christ in this wicked and perverse generation, for the Evil One wars mightily against us. May we all be delivered in that hour, and stand before the Son of Man at the Last Day. Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. |
| Pascha is the feast of universal redemption. Our earliest sources for the annual celebration of the Christian Pascha come to us from the second century.[ 3 ] The feast, however, must have originated in the apostolic period. It would be difficult, if not impossible, to imagine otherwise. The first Christians were Jews and obviously conscious of the Jewish festal calendar. They scarcely could have forgotten that the remarkable and compelling events of Christ " s death, burial and resurrection had occured at a time in which the annual Passover was being observed. These Christians could not have failed to project the events of the passion and the resurrection of Christ on the Jewish festal calendar, nor would they have failed to connect and impose their faith on the annual observance of the Jewish Passover.[ 4 ] St. Paul seems to indicate as much when writing to the Corinthians, " purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth " (1 Cor 5.7-8).[ 5 ] The early Church rejoiced in the event of the Resurrection. The new and principal day of worship of the Christians was the first day of the Jewish week, i.e., the day in which the Lord was raised from the dead. They assembled on that day[ 6 ] to celebrate the Eucharist, through which they proclaimed the Lord " s death and confessed his resurrection.[ 7 ] Eventually they gave this day a Christian name, the Day of the Lord (Rev 1.10). It would be hard to imagine that the Christians of the first century would not have projected and connected in some new and significant way their weekly celebration of the sacred events of Christ " s death and resurrection on the annual observance of the Passover. Another point of interest in this connection is the emergence of the paschal fast and vigil. |
| With this in mind, we can thank God that this Lenten season offers the opportunity for us to turn around in our path and to take the way of true godliness. This is the way of the Cross of Christ, and by this way, the Lord became for us the wisdom from God—and righteousness and sanctification and redemption” (NKJV: 1 Corinthians 1:30). When we take up our cross and follow the Lord, then we can be sure we are on the path that the sage of Proverbs advised. Tweet Donate Share Code for blog Two Paths to Take But One Choice to Make Archpriest Basil Ross Aden The word of the day is “but.” Both wickedness and righteousness earn a just reward that is suited to them. In our reading of Proverbs 10:31-11:12, we learn this principle of God’s justice. The wise sage of Proverbs writes, “The righteousness of the upright saves them, but the treacherous are ... Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Donate Also by this author " Of Boasting and Modesty Archpriest Basil Ross Aden The word of the day is “boast.” Our society sees achievement as a sufficient reason be proud of… |
| Another example is found in 1 Corinthians 9:9-10 : For it is written in the law of Moses, thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. Many more examples could be cited of typological interpretations of the Old Testament, found in the New. Protestants generally wish to reject the allegorical method, but when faced with clear examples of the Apostles engaging in that very method, their response is usually to say: " Well, the Apostles were inspired to do it, but no one else is. " But this is clearly an arbitrary opinion that has no basis in Scripture or Tradition. The allegorical sense of Scripture does not negate the literal sense—it is another level of meaning in the text. Traditionally, there are four senses of Scripture: 1. Literal: This refers to the obvious meaning of the text. In some cases, the text is clearly not intended to be taken literally, but even poetic texts have an obvious meaning. 2. Typological/Allegorical: A type is a stamp which imprints an image. An antitype is that which is imaged by the type. We find the word " type " explicitly used in Romans 5:12-14: Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned— (For until the law sin was in the world, but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come. And we find the word " antitype " used explicitly in 1 Peter 3:18-22: For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit, by whom also He went and preached to the spirits in prison, who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water. There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him. |
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