| Origen of Alexandria (d. 253/254) enlarged the doctrine of the Parousia through emphasizing the possibility, for the spiritually advanced, to experience God in the present moment. While known for his speculative tendencies, Origen’s pastoral concerns informed his theology of the Parousia (Etcheverria 1969; Daley 2003: 48). Origen predominantly understood the Apocalypse of John through the lens of Christ, rather than focusing on the “last days” (Daley 2003: 49). There is another “second coming,” according to Origen, where the Lord becomes present to the souls who are being perfected. Overall, Origen interprets the “last times” in a manner that primarily is meant to illuminate Christian spiritual growth. The consummation of the world, according to Origen, involves the present process of spiritual growth realized within each soul (De Principiis 3.6.6). The Kingdom of God is already present in virtuous Christians, while not fully realized (Comm. on Matt. 12.14; Or. 25.2). The Parousia is presently experienced; however, the coming of Christ also remains a future hope only fully realized when “God becomes all in all” (Comm. on Jn. 20.7.47 ). God’s presence, according to Origen, is experienced through contemplation. The heavenly banquet is analogous with contemplation of God, which is delimited by our human capacity (De Princ. 2.11.7). Further, Origen insists our knowledge of God will never be complete; rather, the sojourner is always spiritually advancing through entering deeper into the presence of God (Hom. 17 on Numbers). With the ascendancy of Constantine as emperor (ca. 272–337) the church entered into an era of relative security. In this new situation a more church-centered eschatology became common; for example, Eusebius of Caesarea declared the first fruits of future rewards bring assurance to the faithful in their present state (Vita Const. 1.33; Thielman 1987). The first two ecumenical councils emphasized Christology and the doctrine of God; consequently, there was perhaps less of a lively theological interest in a future-looking eschatology throughout the 4th century. |
| Bacon, «Displacement» Bacon, Benjamin Wisner. «The Displacement of John xiv.» JBL 13 (1894): 64–76. Bacon, «House» Bacon, Benjamin Wisner. «»In My Father " s House Are Many Mansions» (Jn xiv.2).» ExpTim 43 (1931–1932): 477–78. Badiola Sâenz de Ugarte, «Tipologia» Badiola Sâenz de Ugarte, José Antonio. «Tipologia pascual en el relato joânico de la muerto de Jesus.» Scriptorium victoriense 47, nos. 1–2 (2000): 5–19. Baer, Categories Baer, Richard Α., Jr., Philós Use of the Categories Male and Female. Arbeiten zur Literatur und Geschichte des Hellenistichen Judentums 3. Leiden: Brill, 1970. Bagatti, Church Bagatti, Bellarmino. The Church from the Circumcision. Jerusalem: Franciscan Printing Press, 1971. Bagatti, «Dove» Bagatti, Bellarmino. «Dove awenne la moltiplicazione dei pani?» Salmanticensis 28 (1981): 293–98. Baggott, Approach Baggott, L. J. A New Approach to Colossians. London: A. R. Mowbray, 1961. Bailey, Peasant Eyes Bailey, Kenneth Ewing. Through Peasant Eyes: More Lucan Parables, Their Culture and Style. Grand Rapids: Eerdmans, 1980. Bailey, Poet Bailey, Kenneth Ewing. Poet and Peasant: A Literary Cultural Approach to the Parables in Luke. Grand Rapids: Eerdmans, 1976. Bailey, «Shepherd Poems» Bailey, Kenneth E. «The Shepherd Poems of John 10 : Their Culture and Style.» Near East School of Theology Theological Review 14 (1993): 3–21. Bailey, «Tradition» Bailey, Kenneth Ewing. «Informal Controlled Oral Tradition and the Synoptic Gospels.» Asia Journal of Theology 5 (1991): 34–54. Baines, «Square» Baines, William. «The Rotas-Sator Square: A New Investigation.» NTS 33 (1987): 469–76. Balch, «Encomia» Balch, David L. «Two Apologetic Encomia: Dionysius on Rome and Josephus on the Jews.» JSJ13 (1982): 102–22. Balch, «Friendship» Balch, David L. «Political Friendship in the Historian Dionysius of Halicarnassus, Roman Antiquities!» Pages 123–44 in Greco-Roman Perspectives on Friendship. Edited by John T. Fitzgerald. SBLRBS 34. Atlanta: Scholars Press, 1997. |
| Cohen, «Names» Cohen, Naomi G. «The Names of the Translators in the Letter of Aristeas: A Study in the Dynamics of Cultural Transition.» JSJ 15 (1984): 32–64. Cohen, «Respect» Cohen, Shaye J. D. «Respect for Judaism by Gentiles according to Josephus.» HTR 80 (1987): 409–30. Cohen, «Shekhinta» Cohen, Norman J. «Shekhinta ba-Galuta: A Midrashic Response to Destruction and Persecution.» JSJ 13 (1982): 147–59. Cohen, «Taryag» Cohen, Naomi G. «Taryag and the Noahide Commandments.» JJS 43 (1992): 46–57. Cohen, «Viticulture» Cohen, Dan. «On Viticulture and Wine–in Israel and the Ancient World.» (In Hebrew.) Beth Mikra 37 (1991–92): 59–69. Cohn, Trial Cohn, Haim. The Trial and Death of Jesus. New York: Ktav, 1977. Cohn-Sherbok, «Mandaeans» Cohn-Sherbok, D. «The Mandaeans and Heterodox Judaism.» HUCA 54 (1983): 147–51. Cole, Theoi Cole, Susan Guette1. Theoi Megaloi: The Cult of the Great Gods at Samothrace. Études préliminaires aux religions orientales dans l " Empire romain 96. Leiden: Brill, 1984. Collins, «Apotheosis» Collins, Adela Yarbro. «Apotheosis and Resurrection.» Pages 88–100 in The New Testament and Hellenistic Judaism. Edited by Peder Borgen and Soren Giversen. Peabody, Mass.: Hendrickson, 1997. Collins, «Artapanus» Collins, John J. Introduction to «Artapanus.» OTP 2:889–96. Collins, «Cana» Collins, Raymond F. «Cana ( Jn. 2:1–12 )–the First of His Signs or the Key to His Signs?» Irish Theological Quarterly 47, no. 2 (1980): 79–95. Collins, «Commentary» Collins, Raymond F. «The Oldest Commentary on the Fourth Gospe1.» The Bible Today 98 (November 1978): 1769–75. Collins, Divorce Collins, Raymond F. Divorce in the New Testament. Good News Studies 38. Collegeville, Minn.: Liturgical Press, 1992. Collins, «Doxa» Collins, Matthew S. «The Question of Doxa: A Socioliterary Reading of the Wedding at Cana.» Biblical Theology Bulletin 25 (1995): 100–109. Collins, Oracles Collins, John J. The Sibylline Oracles of Egyptian Judaism. SBLDS 13. Missoula, Mont.: Society of Biblical Literature, 1972. |
| Dans l’évènement de la Nativité du Christ, ce sont à la fois les Mystères et la Révélation qui nous sont donnés, car la raison humaine n’est pas capable de comprendre entièrement comment le Créateur, Celui qui pensa l’univers, Dieu, Infini par nature, peut descendre en notre monde déchiré par le péché et se manifester sous la forme d’un enfant sans défense, né dans une grotte où les bergers et les troupeaux se protégeaient du mauvais temps. La gloire, chantée par les puissances célestes, prêchée par les sages orientaux et dont témoignent les simples bergers, est proclamée à pleine voix à tous les confins de la terre. Tout ceci nous découvre la profondeur de l’ineffable sagesse divine, nous rend participants du Dessein caché de la Trinité sur le salut de l’homme. Nous le savons aujourd’hui : Dieu a tant aimé le monde qu’Il a donné son Fils unique... pour que le monde soit sauvé par Lui (Jn 3,16-17). Désormais, étant justifiés par la foi, nous avons la paix avec Dieu par notre Seigneur Jésus-Christ, à qui nous devons d’avoir eu par la foi accès à cette grâce, dans laquelle nous demeurons fermes, et nous nous glorifions dans l’espérance de la gloire de Dieu... parce que l’amour de Dieu est répandu dans nos cœurs par le Saint-Esprit qui nous a été donné (Rm 5,1-2,5). Penchons-nous pieusement sur la modeste crèche où repose l’Enfant calme et doux. Penchons-nous avec crainte de Dieu et tremblement car c’est ici que commence le chemin de croix terrestre du Seigneur Jésus, ici que prend source notre salut. Inclinons-nous et, glorifiant le Fils éternel de du Père, délectons-nous de la paix ineffable, dépassant l’entendement, qui emplit notre âme. Gloire à Dieu dans les lieux très hauts, et paix sur la terre parmi les hommes qu’Il agrée ! entonnons-nous encore et encore à la suite du chœur angélique. L’amour divin, manifesté dans la Nativité du Sauveur, apporte aux hommes la vraie paix. Cette paix, aucune confusion du quotidien, aucun bouleversement social, aucun désordre politique, et même aucun conflit armé ne peut la faire chanceler, car la paix du Christ recèle une telle force spirituelle qu’elle écrase toute affliction terrestre et tout malheur (Saint Igance Briantchaninov, Expériences ascétiques). |
| Календарь Материалы 27 сентября 2014 г. [Встреча с Православием/Богослужение] 14/27 сентября 2014 г. Суббота 16-й седмицы по Пятидесятнице. Сретенский монастырь. Великая вечерня, утреня. Хор Сретенского монастыря. (MP3 файл. Продолжительность 2:24:09 мин. Размер 103.8 Mb) [Встреча с Православием/Проповеди] Иеромонах Игнатий (Шестаков) Сейчас мы видим, что народы, столетиями, тысячелетиями исповедовавшие Христа, и для которых крест был символом всей жизни, существования и спасения, начинают бояться и стесняться Креста Господня. (MP3 файл. Продолжительность 6:17 мин. Размер 4.6 Mb) [Встреча с Православием/Богослужение] 14/27 сентября 2014 г. Суббота 16-й седмицы по Пятидесятнице. Воздвижение Честного и Животворящего Креста Господня. Сретенский монастырь. Божественная литургия. Хор Сретенского монастыря. (MP3 файл. Продолжительность 1:17:03 мин. Размер 55.5 Mb) Архиепископ Горловский и Славянский Митрофан И даже люди, которые это всё понимают, — проходят годы прежде, чем они научатся уступать, смиряться, терпеть, прощать и жалеть друг друга, друг друга понимать и друг другу помогать. Не так часто встретишь семью, где всё это есть с самого начала. Зачастую это приобретается через какие-то годы совместной жизни, через терпение, через молитву, через смирение и любовь. English Edition [Saints. Asceties of Piety. Church Holy Days ] Metropolitan Anthony of Sourozh There is a passage in the Gospel in which the Lord says to us, Greater love hath no man than this, that a man lay down his life for his friends (Jn. 15:13). These words resolve the antinomy between the horror of the Cross and the glory of it, between death and the Resurrection. [Saints. Asceties of Piety. Church Holy Days ] At the very heart of the Gospel is the Cross of the Lord, and this is what Saint Paul is not ashamed of. Thus, whenever we commemorate the Cross, we are reminded of this and of the profound words we hear at every Liturgy after we commune with the Lord: “...for through the Cross, joy has come into the world.” Српска bepзuja [Вести] На светог Питирима Тамбовског, у храму светог Николе у Котору, обретен олтарски престони крст 1695. године у светог Питирима Тамбовског [Духовни источници] Свт. Црква, и за православне „град обитавалиште, из пут води ка Небеском [Друштво] Дешава се и да странци купе српску заставу. Али, оно што нам недавно било право у Грачаници тражила српску заставу и то на чистом српском [Вести] Свештеници у српске написана на основу сачуване у архивама и у великом разноврсних извора, у манастиру Раковици мати Новости 27 сентября 2014 г. |
| Laws, James Laws, Sophie. A Commentary on the Epistle of James. Harper " s New Testament Commentaries. San Francisco: Harper & Row, 1980. Lea, «Killed» Lea, Thomas D. «Who Killed the Lord? A Defense against the Charge of Anti-Semitism in John " s Gospe1.» Criswell Theological Review 7 (1994): 103–23. Lea, «Reliability» Lea, Thomas D. «The Reliability of History in John " s Gospe1.» JETS 38 (1995): 387–402. Leal, «Via» Leal, J. «Ego sum via et Veritas et vita (JN 14:6).» Verbum Domini 33 (1955): 336–41. Leaney, Luke Leaney, A. R. C. A Commentary on the Gospel according to St. Luke. London: A&C Black, 1958. Leaney, «Paraclete» Leaney, A. R. C. «The Johannine Paraclete and the Qumran Scrolls.» Pages 38–61 in John and Qumran. Edited by James H. Charlesworth. London: Geoffrey Chapman, 1972. Lease, «Mithraeum» Lease, Gary. «The Caesarea Mithraeum: A Preliminary Announcement.» BA 38 (1975): 2–10. Lebram, «Review» Lebram, J. C. H. Review of B. J. Malina, The Palestinian Manna Tradition. VT20 (1970): 124–28. Le Déaut, «L " intercession» Le Déaut, Roger. «Aspects de l " intercession dans le judaïsme ancien.» JSJ 1 (1970): 35–57. Le Déaut, " Sävu c öt» Le Déaut, Roger. «Sâvu c ôt och den kristna pingsten i NT.» Svensk exegetisk ârsbok 44 (1979): 148–70. Lee, «Friends» Lee, G. M. « John XV 14 «Ye Are My Friends.»» ΝονΤ 15 (1973): 260. Lee, Narratives Lee, Dorothy A. The Symbolic Narratives of the Fourth Gospel: The Interplay of Form and Meaning. JSNTSup 95. Sheffield: Sheffield Academic Press, 1994. Lee, «Powers» Lee, Jung Young. «Interpreting the Demonic Powers in Pauline Thought.» NovT 12 (1970): 54–69. Lee, Thought Lee, Edwin Kenneth. The Religious Thought of St. John. London: SPCK, 1962. Lee, «Translations of OT» Lee, A. L. «Translations of the Old Testament: Greek.» Pages 775–83 in Handbook of Classical Rhetoric in the Hellenistic Period, 330 B.C.-A.D. 400. Edited by Stanley E. Porter. Leiden: Brill, 1997. Lee, «Unrest» Lee, Clarence L. «Social Unrest and Primitive Christianity.» Pages 121–38 in The Catacombs and the Colosseum: The Roman Empire as the Setting of Primitive Christianity. Edited by Stephen J. Benko and John J. ÓRourke. Valley Forge, Pa.: Judson Press, 1971. |
| По сличении славянского перевода с новогреческим и латинским (по местам), Козельская Введенская Оптина Пустынь издала русский перевод сборника в 95 поучений в 1872 году. 245 Великие огласительные поучения недавно изданы в русском переводе с греческой рукописи, найденной афонскими иноками Пантелеймонова монастыря на острове Патмосе в обители св. Иоанна Богослова. Издание русского перевода сделано иждивением Русского на Афоне Пантелеймонова монастыря, и составило собою четвертый том известного сборника «Добротолюбия», Москва. 1889 года. В переводе русском Большой Катехизис преп. Феодора Студита издан с сокращениями. Эти последние обусловливались главною целью издания «Добротолюбия» дать наставление в назидание иночествующей братии. Что не относилось прямо к этой цели, то опускалось. «Может родиться вопрос, замечают издатели, чего ради извлечения из поучений предлагаются, а не полные поучения? Отвечаем, что у нас цель не книжная, т. е, не книгу дать, а то, что в ней есть назидательного. Сей же цели лучше удовлетворяет извлечение. Впрочем и извлечения сии, как не трудно заметить, суть почти полные поучения, с небольшими сокращениями, иногда в начале, иногда в конце, а инде в средине». В опущенных местах, вероятно, немало бы нашлось ценных замечаний преп. Феодора о современных ему явлениях церковной и общественной жизни. Для историка замечания эти представили бы много интересного. Но издатели откровенно заявляют, что цель их издания не научная. Будем довольны и благодарны и за то, что сделано афонскими иноками. К тому же ведь и рукопись, найденная ими, не принадлежит к числу исправных. В ней недостает некоторых поучений. Иные не полны, других нельзя читать по неразборчивости, а местами не добиться смысла. 246 Из таковых похвальных слов дошли до нас следующие: 1) Oratio S. Р. n. Theod. monasterii studiorum antistitis, in adorationem preciosae et vivificae Crucis media Quadragesima. 2) Jn vigiliam sive stationem Luminum. 3) Die Dominica sanctorum patrum. 4) In Sanctum magnum Paschatis diem Dominicum. 5) Laudatio in dormitionem Sanctae Dominae nostrae Deiparae. 6) In coelestium ordinum coetum. 7) In nativitatem sancti prophetae Praecursoris Babtistae. 8) Laudatio in absissionem sacri capitis magni Baptistae et Praecursoris Christi. 9) Laudatio in S. Ioannem apostolum et Evangelistam. 10) Laudes in gloriosum et sanctum Christi apostolum Bartholomaeum. 11) Oratio funebris in Platonem ejus patrem spiritualem. 12) Laudatio S. Arsenii anachoretae. 13) Catechesis funebris in matrem Suam. Изданные Фабрицием, Гретчером и Анжело Маи, слова эти перепечатаны все одно за другим в патрологии Миня греч. сер. т. 99, 687 – 901 col. |
| 1) Christian solidarity Worldwide, an international organization for protecting persecuted Christians ( http://www.csw.org.uk ). It gives statistics concerning the persecutions according to regions, analytical materials and numerous video clips. Based in Great Britain, this organization also provides legal support for Christians persecuted in countries in which the Christian confession is prohibited in this or that form. 2) International Christian Concern, a US human rights organization maintaining at http://www.persecution.org an internet resource called ‘Persecution’. It is an important resource which includes a detailed survey according to world regions and particular countries. 3) Barnabas Fund,an international organization ( http://www.barnabasaid.org ) which publishes the latest news about facts of the killing and persecution of Christians in the world. There is a solid bulk of related news concerning the latest events in Syria and Egypt. This organization is one of the few ones which organize continuous help to Christians in Syria whose situation is getting worse with every day because of the actions of militants. 4) Open Doors, an international organization ( http://www.opendoorsuk.org ) which places on its website detailed surveys according to countries and continents. Recently it has published an annual list of 50 countries in which Christians are subjected to the severe discrimination, the so-called ‘World Watch List’. Countries are divided into four groups according to the extent of pressure brought to bear on their Christian communities. The Christian Church began to be persecuted since the very first years of its existence. The Church is a divine-human organism; it belongs at the same time to the upper and lower worlds. The Archenemy cannot reconcile himself to its nature being not of this world. The Lord Jesus Christ said on several occasions that Christians would be persecuted in the world: ‘If they persecuted me, they will persecute you also (Jn. 15:20). |
| The patristic expressions “theosis,” “theopoiesis,” and “being made gods by grace” point to the consequences of our adoption as children of God which Scripture teaches ( 1Cor. 8.15–17 ; 1Jn. 3.1–3 ): Christ’s faithful are promoted, by grace, to the level of existence which the Son possesses though his divine nature ( Rom. 5.2; 6.4, 22; 7.4; 8.1, 9–12 ). In an important text, which in Orthodox belief is the witnessing of the Apostle Peter, we become “partakers of the divine nature” ( 2Pet. 1.4 ). We obtain eternal life, a state commencing here and now ( 1Jn. 1.2 ). We have intimate communion with Christ in a manner hidden from the world; it is mystical knowledge (Col. 3.4; 1Pet. 3.3–4 ). We possess “all truth,” knowledge of the Trinity, knowing by experience the relationship of the Father to the Son, because the Holy Spirit takes everything belonging to the Father and shows us that it also belongs to the Son (Jn. 16 .13– 15). We are enriched with the gift of miraculous healing (Acts 3.6). As our standard of perfection we have God-like love, love of our enemies ( Mt. 5.43–6 ). St. John’s gospel, in the final discourses of Christ, in sublime language gives an account of how disciples can become “friends” of Christ (Jn. 16 .14– 15) and of God the Father through the comforting of the Holy Spirit ( Jn. 14.16–17 ). Moreover, Christ promises to come to them, so that then “You will know that I am in my Father, and you in me, and I in you.” The disciples are given a share in the divine glory ( Jn. 17.22 ) and through this glory may be perfectly united to Christ ( Jn. 17.22–23 ). Jesus Christ blessed the idea of deification by using it himself. In his authoritative interpretation of Jewish Scripture, he demonstrated that it was an idea revealed to Israel: “Is it not written in your law, ‘I said ye are gods?’” ( Jn. 10.34 ; Ps. 82.6 ; Septua- gint Ps. 81 ). In interpreting this psalm, Jesus taught the godhood of which the Israelites were capable. The psalm declares divine judgment to God’s people, telling them what to do to be “gods”: to treat with justice the weak, orphaned, and destitute, and to rescue the vulnerable from the power of the wicked. This is, in Christ’s expression, to have the word of God come to one ( Jn. 10.35 ). This word deifies man. Failure to receive and so obey God’s word is to “die like men and fall like any prince” ( Ps. 82.8 ). |
| Homily on the Sunday of the Samaritan Woman. On Worshipping God in Spirit and in Truth The true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. John 4:23 Beloved brethren! Today we have heard in the Gospel that the true servants of the true God worship Him in Spirit and in Truth, and that God seeks, that is, He desires to have such worshippers. If God desires to have such worshippers, then it is obvious that he will receive only such worshippers and servants, and they only are pleasing to Him. This teaching was imparted to us by the Son of God Himself. We believe in the teaching of Christ! We accept the all-holy teaching of Christ with all our love! In order to follow Him carefully, let us look at what it means to worship God the Father in Spirit and in Truth. Truth is our Lord Jesus Christ, as He testifies of Himself: I am the way, the truth, and the life (Jn. 4:16). The Truth is the Word of God: Thy word is truth (Jn. 17:17;). This Word was pre-eternally in God, it was pronounced by God and to God; this Word is God, this Word is the Creator of everything that exists, both visible and invisible (cf. Jn. 1:1,5; Col. 1:16). This Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth (Jn. 1:14). No man hath seen God at any time, but the Word of God, the only begotten Son, which is in the bosom of the Father, he hath declared him (Jn. 1:18). The Son of God, the Word of God confessed God before people, and fully manifested God to people; the Son of God showed people the truth that was incomprehensible to them, having irrefutably witnessed to it and impressed it upon them by abundantly bestowing divine grace. And of His fullness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ (Jn. 1:16–17). This means that Jesus Christ brought not some more or less detailed and clear understanding of grace and truth, but the grace itself, the truth itself, essentially bestowed upon people, instilled in people. We have been made partakers of the divine nature (2 Pet. 1:4). |
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