| 157 Евсевий , Цер. ист. V, 7. Ирин . Прот. ер. II, 31. 158 Ориг . Прот. Цел. I, 2, 46—47. 159 Голубев , Обозр. посл. Кор. 209. 160 «Учение 12 апостолов», гл. 10. 161 Ср. 2 Кор. 8:19. Игн . к Филад. 10, Смирн. 11. 162 Уч. 12 ап. 15. Ср. Клим. рим . 1 Кор. 44: «почитаем несправедливым лишать служения» епископов. 163 Ср. Деян. 13, 2 и выше стр. 164 Деян 2:5. 11. 13. 165 Деян. 10:44; 19, 6. 166 Lange-Braune , D. Kor.-Br. 235. 167 1 Кор. 14:4. 5. 12. 16. 168 1 Кор. 14:14. 15. 169 1 Кор. 14:16. 170 1 Кор. 14:2. 171 1 Кор. 14:14. 15. 16. 172 1 Кор. 14:28. 173 1 Кор. 12:10. 30. 174 1 Кор. 14:13. 175 1 Кор. 14:4. 176 1 Кор. 14:10. 177 Иуст . Апол. 1, 9. Ирин . Прот. ep.I. 6. Тер .. Пр. Марк. 5. Ориг . на Исх. 13:2. О мол. 2, на посл. к Рим. 7:6. Кир. Иер . Огл. 17, 16. Злат . на 1 Кор. бес.29. Григ. Богосл . Сл. 41, на 50-цу. Август . Сл. 5, на 50-цу. близко к этому мнение Ляйтфута, что в Коринфе языкоговорение состояло в чудесной способности говорить на древнем еврейском языке, тогда уже не употреблявшемся ( Ligthfoot, Horae hebraicae et talmudicae in ep. priorem ad Corinthios, Opera , 917 sq. 178 Billroth . Commentar zu den Briefen des Paulus an die Korinther, Leipz. 1833, по Lange 200. 179 Аристотель , De arte poeticac. 21. Гален , Exeges. glossar. Hippocr. prooem. Квинтилиан . Inst. orat. 1, 8. 180 Bleek . в Theol. Studien und Kritiken. 1829, S. 17 f. 181 Eichhorn в Allgemein. Biblioth. der biblischer Literatur I, 91 f. и др. 182 Wieseler в Theol. Stud. und Krit. 1838, 378 f. 183 Edwards, A . Commentary of the first epistle to the Corinthians, Lond. 1884, p. 319. 184 У Поллукса , греч. музык. Phetis , Histoire de la musique, t. IV, p. 281. Фивейский . Духовные дарования, 45. 185 У Аристоксена, Плутарха и др. Там же. 186 Плутарх . De musica 36. 187 1 Кор. 12:31. 188 У Аристоксена и Плутарха . De def. огас. Phetis III, 46. Фивейский 99—100. 189 Деян. 2:4; слав. и рус. «провещевати». 190 Ирин . Прот. ер. III, 17, 2. 191 Аристотель . Probl. Фивейский 47. 192 К этому мнению склоняются Schultz , Die Geistesgaben и особенно Фивейский , указ. соч. |
| Wisdom from Saint Paul “For me to live is Christ, and to die is gain.” Phil 1:21 “I have been crucified with Christ, and it is no longer I who live, but Christ who lives within me.” Galatians 2:20 “Rejoice in the Lord always; again I say rejoice” Philippians4:4 “Do not be anxious about anything, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.” Philippians 4:6-7 “I consider that our present sufferings are not worth comparing with the glory that will be revealed to us.” Romans 8:18 “Love is patient and kind. It does not envy, it does not boast, it is not proud. It is not self-seeking, it is not easily angered, it keeps no record of wrongs… Love never fails… These three things remain: Faith, Hope and Love. The greatest of these is love.” 1 Corinthians 13:4-8,12 “I have learned in whatever state I am, to be content… For I can do all things through Christ who strengthens me.” Phil 4:11,13 “We do not live to ourselves and we do not die to ourselves. If we life we live to the Lord, and if we die we die to the lord; so then, whether we live or whether we die, we are the Lord’s.” Romans 14:7-9 Wisdom from Saint Peter Jesus asked, “But who do you say that I am?” And Simon Peter answered, “You are the Messiah, the Son of the living God.” Jesus replied, “Blessed are you Simon, for this was not revealed to you by flesh and blood, but by my Father in heaven. And I tell you that you are Peter, and on this rock I will build my church, and the gates of hell will not overcome it, and I will give you the keys of the kingdom of heaven.” Mt 16:16-19 “Always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with gentleness and reverence.” 1 Peter 3:15 Just as He who called you is holy, you also be holy in all your conduct. 1 Peter 1:15 “Add to your faith virtue, to virtue knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness, to godliness brotherly kindness, and to brotherly kindness love. For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ.” 2 Pet 1:5-8 |
| 2. Recovering the place of betrothal in New Testament theology Betrothal is the assumed means of entry into marriage in the Bible, and in Greek and Roman custom. It is also assumed in the marital imagery of the New Testament. St Paul compares the Corinthian church to a bride betrothed but not yet presented to Christ her ‘true and only husband’. (2 Cor.11.2-3) It is likely that the lengthy story of Jesus at the well with the Samaritan woman (Jn.4.1-42) is to be understood as a betrothal story because it relies on the literary conventions found in the betrothals of Rebecca, Rachel and Zipporah. John the Baptist explains he is the ‘forerunner’ of Jesus and compares his relationship to Jesus as one of ‘best man’ to bridegroom. But who is the bride? The betrothal conventions include 1. The hero travels to a foreign land far away. 2. The hero stops at a well. 3. A maiden comes to the well. 4. Hero does something for the maiden, showing superhuman strength or ability. 5. The maiden hurries home and reports what has occurred. 6. The stranger is invited into the household of the maiden. 7. Hero marries maiden-at-the-well. (He will eventually take her back to his native land.)’ Jesus too, travels to a foreign land, Samaria. He too stops at a well, Jacob’s well. A woman comes to the well. Unlike Rebecca and Rachel whose striking physical and virginal attributes are remarked on by male gazers and authors, the Samaritan woman has had 5 husbands and a live-in lover. Jesus, like Abraham’s servant, asks her for a drink. Abraham’s servant gives gifts to Rebecca (Gen.24.22) and her family (24.53). Jesus has ‘living water’ to offer the woman (Jn.4.10). Just as Rebecca ‘ran to her mother’s house’ (Gen.24.28), Rachel ‘ran and told her father (Gen.29.12), and the 7 daughters of Reuel returned to him (Ex.2.18), so the Samaritan woman ‘left her water-jar and went off to the town, where she said to the people, “Come and see a man who has told me everything I ever did. Could this be the Messiah?”’ (Jn.4.29) |
| Incarnation refers to Jesus Christ coming «in the flesh.» The eternal Son of God the Father assumed to Himself a complete human nature from the Virgin Mary. He was and is one divine Person, fully possessing from God the Father the entirety of the divine nature, and in His coming in the flesh fully possessing a human nature from the Virgin Mary. By His Incarnation, the Son forever possesses two natures in His one Person. The Son of God, limitless in His divine nature, voluntarily and willingly accepted limitation in His humanity in which He experienced hunger, thirst, fatigue – and ultimately, death. The Incarnation is indispensable to Christianity – there is no Christianity without it. The Scriptures record, «Every spirit that does not confess that Jesus Christ has come in the flesh is not of God» (I John 4:3). By His Incarnation, the Son of God redeemed human nature, a redemption made accessible to all who are joined to Him in His glorified humanity. The Holy Spirit is one of the Persons of the Holy Trinity and is one in essence with the Father. Orthodox Christians repeatedly confess, «And I believe in the Holy Spirit, the Lord, the Giver of life, Who proceeds from the Father, Who together with the Father and the Son is worshipped and glorified.» He is called the «promise of the Father» (Acts 1:4), given by Christ as a gift to the Church, to empower the Church for service to God (Acts 1:8), to place God " s love in our hearts (Romans 5:5), and to impart spiritual gifts (I Corinthians 12:7–13) and virtues (Galatians 5:22, 23) for Christian life and witness. Orthodox Christians believe the biblical promise that the Holy Spirit is given through chrismation (anointing) at baptism (Acts 2:38). We are to grow in our experience of the Holy Spirit for the rest of our lives. Sin literally means to «miss the mark.» As St. Paul writes, «All have sinned and fall short of the glory of God» (Romans 3:23). We sin when we pervert what God has given us as good, falling short of His purposes for us. Our sins separate us from God (Isaiah 59:1, 2), leaving us spiritually dead (Ephesians 2:1). To save us, the Son of God assumed our humanity, and being without sin «He condemned sin in the flesh» (Romans 8:3). In His mercy, God forgives our sins when we confess them and turn from them, giving us strength to overcome sin in our lives. «If we confess our sins, He is faithful and just to forgive our sins and to cleanse us from all unrighteousness» (I John 1:9). |
| 337 . Accusative of Specification . – The accusative case of certain much used words like νομα name, ψος height, ερος width, μγεθος size (perhaps originally cognate), very early came to be felt as adverbial, and soon other accusatives came to be used in the same way: thus, ποταμς Κδνος νομα, ερος δο πλθρων a river, Cydnus by name, two plethra in width Xn. A. 1, 2, 23. πδας κς Αχιλλες Achilles swift of foot, Hm. τυφλς τ τα τν τε νον τ τ’ μματ’ ε blind in ears, and mind, and eyes, art thou, S. Ο.Τ. 371. 338. Accusative of Extent . – The accusative (modifying a verb) is used to denote the extent of time or space: thus, μεινεν μρς πντε he remained five days Xn. A. 1, 2,11. πχει Πλταια τν Θηβν σταδους βδομκοντα Plataea is seventy stades from Thebes Th. 2, 5. Note. – Many accusatives denoting extent can readily be seen to be cognate: thus, ξελανει σταθμος τρες he marches (a march of) three days’ journey Xn. A. 1, 2,5. βω τη ξ κα νενκοντα he lived (a life of) ninety-six years, Isaeus 6, 18. From such verbs as these the usage came to be extended to other verbs. 339 93 . Accusative of Limit of Motion . – The limit of motion in Greek is expressed by the accusative (in prose regularly with the help of a preposition): thus, ξελανει… ες Κολοσσς he marched to Colossae Xn. A. 1, 2,6. TWO ACCUSATIVES WITH ONE VERB 340 . Since the cognate accusative may be used with transitive verbs (§ 831), it follows that some verbs may take two accusatives, one of the object and the other cognate: thus, τοσοτον χθος χθαρω σε with such hatred do I hate thee S. El. 1034. Μλητς µε γρψατο τν γραφν τατην Meletus brought this indictment against me PΙ. Ap. 19 b. Κρος τ στρτευμα κατνειµε δδεκα μρη Cyrus divided his army into twelve divisions Xn. Cy. T, 5, 13. τατα τοτον ποησα this I did to him Hdt. 1, 115. τος Κορινθους πολλ τε κα κακ λεγε he said many bad things of the Corinthians Hdt. 8, 61. Κρον ατεν πλοα to demand vessels of Cyrus Xn. A. 1, 3, 14. πολλ διδσκει μ πολς βοτος long life teaches me many lessons Ε. Hipp. 252. ναμνσω μς κα τος… κινδνους I will remind you also of the dangers Xn. A. 3, 2, 11. φαιρεσθαι τος… λληνας τν γν to deprive the Greeks of their land Xn. A. 1, 3, 4. τν μν θυγατρα κρυπτε τν θνατον το νδρς from his daughter he concealed her husband " s death Lys. 32, 7. |
| And no, I’m not referring to the Psalter of David, or even the later Odes of Solomon . I’m talking about the “Book of Odes” (δα), a collection of fourteen Scriptural hymns or canticles, which are still regularly sung in the liturgical tradition of the Orthodox Church. The earliest known collection of these fourteen Odes is found in the Old Testament of Codex Alexandrinus. Codex Alexandrinus is a four-volume compilation of the Scriptures in the Greek language, and includes what the Orthodox Church calls Anaginoskomena , as well as some other pseudepigraphal and apostolic-era works. For example, a summary of the Psalms written by Eusebius of Caesarea, as well as St. Athanasius’ Epistle to Marcellinus are included before the traditional Psalter, with the 151st Psalm of David and the δα immediately following. The epistle of St. Clement to the Corinthians (1 Clement), as well as a sermon attributed to him (2 Clement) are also placed after the traditional twenty seven books of the New Testament. Given the inclusion of St. Athanasius’ letter, the earliest date for this codex can be A.D. 373, and most scholars today date it between the end of the fourth and the beginning of the fifth century. The Book of Odes aptly begins with the chorus, “Sing to the Lord! For he is eminently glorified” ( Odes 1:1 ). As already mentioned, most of these hymns are found in the canon of Matins—or “Orthros,” a morning prayer service—in the Orthodox Church. Of the fourteen, nine are included in the following order (versification according to Orthodox Psalter): 1. Ode of Moses ( Exo. 15:1-19 ) 2. Ode of Moses in Deuteronomy ( Deut. 32:1-43 ; sung during Great Lent) 3. Prayer of Anna ( 1 Sam. 2:1-10 ; 1 Kings/Reigns in LXX) 4. Prayer of Habakkuk ( Hab. 3:2-19 ) 5. Prayer of Isaiah ( Isa. 26:9-20 ) 6. Prayer of Jonah ( Jon. 2:3-10 ) 7. Prayer of the Three Holy Youths ( Dan. 3:26-56 ) 8. Hymn of the Three Holy Youths ( Dan. 3:57-88 ) 9a.Hymn of the Theotokos ( Lk. 1:46-55 ) 9b.Prayer of Zacharias ( Lk. 1:68-79 ) |
| The heart is central in Orthodox Spirituality. This is biblical: if your heart is pure, your actions are pure. If your heart is impure, so will your actions be. In our Orthodox tradition, the heart is bigger than the mind and the mind is located in the heart; the combination is referred to as the nous. The heart is not identified with the physical heart, but it is understood to be the center of our spiritual existence. God takes up residence in the heart (Galatians 4:6; Ephesians 3:17). Christ refers to this residency in the heart as “the Kingdom of God,” which is not a state like New Mexico or Montana, but rather may be understood as a reign or ruling. It is a verbal noun; it is not, in other words, static but energetic. When Christ says, “The Kingdom of God is within you” (Luke 17:21), he means that we are energized by God’s power through the Holy Spirit. This is where we know the “peace of God that passes all understanding” (Philippians 4:7), to which Paul also testifies at Romans 5:5. In the heart we receive both the grace of God and the enlightenment of our lives (II Corinthians 4:6). The heart is the location for our feelings, for our will, and for our thinking. Our objective as Christians is to have these three unified, for the heart to be one. Sin interrupts this process of unification. The mind may be convinced of the good, but the will is not able to follow because of the heat of desire; hence, the unity of the heart is broken. When trouble comes, it comes in the form of double-mindedness (this concept is found in the Epistle of James, chapters 1 and 4, in particular). We are split apart in consciousness. Jesus uses a different metaphor for the same idea in Matthew 6:22: “The lamp of the body is the eye. If therefore your eye is good (sound, singular), your whole body will be full of light.” We are to be of one mind and focused. But we do not see the world aright because we are blind. The Slavonic word for this problem is prelest, or delusion or, better still, spiritual blindness. Ironically, the word has the positive meaning of “lovely” in the sense of “enchanting.” |
| The Lord’s healing of the paralytic represents all of humanity, which had been in spiritual infirmity for thousands of years. Before the Savior’s coming into the world, nothing could heal man from sin and death: neither pagan wisdom, nor the true knowledge of God and piety preserved by the chosen Jewish people. In the words of Holy Scripture, all have sinned, and come short of the glory of God (Romans 3:23). The paralytic at the pool by the sheep market had no man (John 5:7) who could put him in the saving water; thus, the human race, paralyzed by sin before Christ’s coming, did not have this Man (John 18:17), the New Adam, the Heavenly Man (1 Corinthians 15:45,48), the only true Physician of soul and body. One can pay attention to the fact that the unfortunate paralytic suffered for thirty-eight years – that is, almost forty years – and that the number “forty” in Holy Scripture indicates fullness and perfection. It was precisely when the fulness of the time was come, that God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons (Galatians 4:4-5). The miraculous pool by the sheep market where lay a great multitude of impotent folk, of blind, halt, withered (John 5:3) was called “Bethesda,” which translated from the Hebrew means “house of mercy.” One can see here a prefiguring of the New Testament Church of Christ, that true “house of mercy,” where the saving and sanctifying grace of the Holy Spirit acts among the new people of God. Finally, the Savior’s words to the man he healed – Behold, thou art made whole: sin no more (John 5:14) – reveal that sin is the sole cause of our sicknesses. But for all the rich significance of this Gospel narrative, today’s liturgical services – of the fourth Sunday of Pascha – offer us one particular thought. In the kontakion we hear: “As of old Thou didst raise up the paralytic, O Lord God, by Thy God-like care and might, raise up my soul which is palsied by diverse sins and transgressions and by unseemly deeds and acts.” That is, the Holy Church likens us to the paralytic and encourages us to ask the Lord for deliverance from a kind of terrible spiritual malady. For although we have already received remission of sins and the grace of adoption in the Mystery of Confession, we nonetheless abide by and large in paralysis and deadness of spirit. |
| When Saint John Chrysostom was explaining this to his interlocuter, he was asked the following question: may it be so that someone while deliberately avoiding signs and miracles and fearing to fall for the tricks of the evil one, will not accept the obvious miracle of God? The Saint asked his interlocutor, a nobleman of Constantinople, in return: what if, having gone on Imperial command to a distant country and having commanded your slave to guard the house, you return in the middle of the night, and the slave, following your commands, does not open the gates then, even hearing your voice: perhaps, some villain could imitate it. You are not going to punish him for you r having to spend the night at the gates of your home, but you will award him for following your commands properly. So would the true Christian not be tempted by the miracles for the fear of opening the gates to their inner temple (1 Corinthians 6:19) not to God, but to His adversary who walks like a roaring lion, searching for someone to devour (1 Peter 5:8). The True Miracle is the Moral R esurrection of a Fallen Person — What is the purpose of miracles? For example, why did Christ raise the son of the widow of Nain? — Christ expected a sincere conversion from people, despite knowing about the petrification of their hearts, He assured them of His ministry with miracles (Mark 6:52; 8:17), so that even the Apostles asked about Him, “Who can this be, that even the wind and the sea obey Him?” (Mark 4:41). Besides convincing the unbelievers, Christ’s miracles had a special meaning, also important for us, believers in the Son of God. This special meaning was revealed in patristic interpretations of the Gospel. So, regarding the raising of the son of the widow of Nain (Luke 7:11-16) the Holy Fathers drew attention to the fact that during His earthly Ministry the Savior resurrected the dead three times: besides the son of the widow of Nain, He raised righteous Lazarus of the Four Days (John 11:1-44) and Jairus’ daughter (Mark 5:35-43). The Holy Fathers regarded this as the raising of people’s souls by Christ. The souls that are dead to spiritual life due to their sins. The Savior said about Jairus’ daughter, who was still in her father’s house, that she “is not dead, but sleeping” (Mark 5:39). Thus, the soul dwelling in a sinful sleep has not died yet, it can instantly rise from the sin from God’s touch and walk the righteous path, but one needs to strengthen it with Lord’s meal (Mark 5:42-43). |
| But if the lot of the righteous and sinful is the same, and the righteous are more predisposed to bear the cross and persecutions, than those violating the law, then what can keep them from falling into despondency? – They will be protected exactly by that Comforter, Who was not yet revealed to the Ecclesiast, but was sent forth from the Father through the Lord Jesus Christ, so that the victory-bearing joy in sufferings and firmness in spreading the faith of Christ could continue to be called by Christians as the comfort of the Holy Spirit, as it is said in the Acts: «the churches… in the comfort of the Holy Ghost, were multiplied» (9:31). The very word «comfort,» «to be comforted» used in the New Testament meant exactly inner satisfaction (for example, Math.5:4, Luke 6:24; 16:25), and, together with that, comforting in sorrows, tolerated for the sake of the Divine matters in the struggle with the world or with oneself (Acts 20:1–2; Rom. 15:4 ; 1Cor. 4:13 ; 2Cor. 1and 7:7–13; 1 Sol. 3and 2 Sol. 2:16). This holy, understandable only for Christians mood, was, is and will be the gift of the Comforter-Holy Spirit. These gifts are various, according to the Holy Scripture, but they all have spiritual perfection as a goal. First of all, the acceptance of the Holy Spirit by the believers converts them into new men : «I indeed baptize you with water unto repentance – said St. Forerunner, – but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire (Math. 3:11). This second baptism happened in the day of the Pentecost after the Ascension of Christ, Who said to the apostles: «For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence» (Acts 1:5). Anyone knows how much the apostles changed after that magnificent spiritual enlightenment. In the epistle to Corinthians are mentioned those spiritual perfections, which are received through the acceptance of the Holy Spirit: the gift of wisdom, faith, curing, prophesy, etc. |
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