| 10982 A probably later tradition, purportedly stemming from the late first century, claims that though all the seas were ink and the earth scrolls, R. Eliezer and R. Joshua, teachers of R. Akiba, believed it would not be enough to record all the Torah that they had learned, and they had understood at most a drop of what there was to understand about Torah. 10983 The number of books actually available in John " s day would have been limited in any case, but estimates remained hyberbolic. One widespread Jewish story offers an estimate on the number of books then in circulation; Demetrius of Phalerum reportedly sought to collect for Ptolemy all the books in the world (Let. Aris. 9), which came to over 200,000, reaching for 500,000 (Let. Aris. 10). The point is that the author provided only a small selection of Jesus» works; 10984 Jesus is further praised by what the author must leave unsaid (cf. Heb 11:32). What John does include, however, is sufficient to summon his audience to deeper faith and was selected for that purpose (20:30–31). 10963 Cf, e.g., Hunter, John, 197; Minear, «Audience,» 348; Blomberg, Reliability, 37–39. «Siblings» here refers to believers, at least (though not necessarily exclusively) in the Johannine circle of believers (cf. Brown, John, 2:1110). 10966 Carson, John, 684, though allowing that it may refer to the elders of the Ephesian church; Köstenberger, John, 195. Cf. 3:11; the apostolic circle in 1:14; 1 John 1:2,4 (though church tradition makes John its final survivor). 10968 As frequently noted, e.g., Bultmann, John, 718. Theodore of Mopsuestia thought that 21was a later editorial addition, but there is no textual evidence for this view (Sinaiticus " s first hand omits and then corrects the verse; Birdsall, «Source»). 10969 This is the only verse in John that Robinson, Trust, 83, thinks must be an addition. Morris, John, 879; but his secondary appeal to the transition from plural to singular in 1 Thess 2may recall Silvanus and Timothy (1 Thess 1:1). 10970 Cullmann, Circle, 2. This might be the «elders of the Ephesian church» (Hunter, John, 198), though we think Smyrna somewhat more likely. 10971 The final verses establish the beloved disciplés authority, but not necessarily against Peter (Kysar, John, 321). Smith, John (1999), 400, thinks 21attests that probably «the Beloved Disciplés witness authorized the Gospel,» though he doubts that he actually wrote it down. 10972 E.g., P.Eleph. 1.16–18; 2.17–18; P.Lond. 1727.68–72; P.Tebt. 104.34–35; P.Co1. 270.1.25–28; BGU 1273.36–40; P.Cair.Zen. 59001.48–52; the Aramaic git from Wadi Murabbáat ca. 72 C.E. (Carmon, Inscriptions, 90–91, 200–201); Cicero Quinct. 6.25; cf. further comments in Epictetus (LCL 1:136–37 η. 1). Prof. Dale Martin, then of Duke University, first pointed out this correspondence with legal documents to me (January 23, 1990). |
| DOMINIONS (Col 1:16) hold dominion over the angels subject to them. They instruct the earthly authorities, established by God, to rule wisely, and to govern their lands well. The Dominions teach us to subdue sinful impulses, to subject the flesh to the spirit, to master our will, and to conquer temptation. POWERS (1 Pet 3:22) fulfill the will of God without hesitation. They work great miracles and give the grace of wonderworking and clairvoyance to saints pleasing to God. The Powers assist people in fulfilling obediences. They also encourage them to be patient, and give them spiritual strength and fortitude. AUTHORITIES (1 Pet 3:22, Col 1:16) have authority over the devil. They protect people from demonic temptations, and prevent demons from harming people as they would wish. They also uphold ascetics and guard them, helping people in the struggle with evil thoughts. The Lowest Hierarchy includes the three Ranks: Principalities, Archangels, and Angels: PRINIPALITIES (Col 1:16) have command over the lower angels, instructing them in the fulfilling of God’s commands. They watch over the world and protect lands, nations and peoples. Principalities instruct people to render proper honor to those in authority, as befits their station. They teach those in authority to use their position, not for personal glory and gain, but to honor God, and to spread word of Him, for the benefit of those under them. ARCHANGELS (1 Thess 4:16) are messengers of great and wondrous tidings. They reveal prophecies and the mysteries of the faith. They enlighten people to know and understand the will of God, they spread faith in God among the people, illuminating their minds with the light of the Holy Gospel. ANGELS (1 Pet 3:22) are in the lowest rank of the heavenly hierarchy, and closest to people. They reveal the lesser mysteries of God and His intentions, guiding people to virtuous and holy life. They support those who remain steadfast, and they raise up the fallen. They never abandon us and they are always prepared to help us, if we desire it. |
| Dominions (Col 1:16) hold dominion over the successive ranks of Angels. They instruct the earthly authorities, established from God, to wise governance. The Dominions influence rule by miracles, they quell sinful impulses, subordinate the flesh to the spirit, and provide mastery over the will to conquer temptation. Powers (1 Pet 3:22) fulfill the will of God. They work the miracles and send down the grace of wonderworking and perspicacity to saints pleasing to God. The Powers give assist to people in bearing obediences, encourage them in patience, and give them spiritual strength and fortitude. Authorities (1 Pet 3:22, Col 1:16) have authority to quell the power of the devil. They repel from people demonic temptations, uphold ascetics and guard them, helping people in the struggle with evil ponderings. In the Lowest Hierarchy are included the three Ranks: Principalities, Archangels, and Angels: Principalities (Col 1:16) have command over the lower angels, instructing them in the fulfilling of Divine commands. To them are entrusted to direct the universe, and protect lands, nations and peoples. Principalities instruct people to render honour to everyone, as becomes their station. They teach those in authority to fulfill their necessary obligations, not for personal glory and gain, but out of respect for God and benefit for neighbour. Archangels (1 Thess 4:16) announce about the great and most holy, they reveal the mysteries of the faith, prophecy and understanding of the will of God, they intensify deep faith in people, enlightening their minds with the light of the Holy Gospel. Angels (1 Pet 3:22) are closest to all to people. They proclaim the intent of God, guiding people to virtuous and holy life. They protect believers restraining them from falling, and they raise up the fallen; never do they abandon us and always they are prepared to help us, if we so desire. All the Ranks of the Heavenly Powers have in common the name Angels -- by virtue of their service. The Lord reveals His will to the highest of the Angels, and they in turn inform the others. |
| О нетленных и прославившихся исцелениями мощах А. говорится в хождении Игнатия Смольнянина (1389-1393): «И идохом в монастырь святаго Афонасия патриарха, ему же вдала посох на патриаршество святая Богородица, и целовахом мощи его в теле» (Книга хожений: Записки рус. путешественников XI-XV вв. М., 1984. С. 102, 114). Ист.: BHG, N 194-194f.; Пахимер. II 13-16, 23, 27; III 24; IV 34-35; V 2, 7; VII 8, 23, 35; Григора. VI 5, 7; VII 1, 9; Афонский патерик. Ч. 2. С. 301-312; Пападопуло-Керамевс А. И. Жития двух Вселенских патриархов XIV в., св. Афанасия I и Исидора I//ЗИФФ. 1905. Ч. 76. С. IV-VI, 1-51; Delehaye H. Mélanges d " hagiographie grecque et latine. Brux., 1966. (SH; 42). P. 130-149; Τσμης Δ. Γ. Ιωσφ Καλοθτου συγγρμματα. Θεσσαλονκη, 1981. Σ. 453-502. Лит.: Talbot A. -M. The Patriarch Athanasius (1289-1293; 1303-1309) and the Church//DOP. 1973. T. 27. P. 13-28; Boojamra J. L. Church Reform in the Late Byzantine Empire: A Study for the Patriarchate of Athanasios of Constantinople. Thess., 1982; idem. The Church and Social Reform: the Policies of Patriarch Athanasios of Constantinople. N. Y., 1993; Барабанов Н. Д. Борьба внутри византийской Церкви на рубеже XIII-XIV вв.//Античный и средневековый город. Свердловск, 1981. С. 141-156; он же. «Слово» Феоктиста Студита и распространение исихазма в К-поле в 30-е годы XIV в.//ВВ. 1989. Т. 50. С. 139-146; Pavlikianov C. The Medieval Aristocracy on Mount Athos. Sofia, 2001. P. 44-46, 77. Н. Д. Барабанов, О. В. Л. Гимнография. Из греч. рукописей известны 13 канонов А., из к-рых 11 атрибутируются Феоктисту Студиту и 2 - иером. Игнатию (Ταμεον. Ν 125-136, 854. Σ. 64-67, 272). Акростих имеет лишь один из канонов Феоктиста 4-го гласа: «Τατα λιγανει σ δμως σ γλττ, Αθανσιε» (Так взывает к тебе раба языком своим, Афанасий). Ни один из канонов не вошел в печатные богослужебные книги. В совр. богослужебной практике правосл. Церквей последование А. не поется. В печатных Минеях, используемых ныне в греч. Церквах, под 28 окт., по 6-й песни канона утрени, помещено упоминание А. без синаксаря (Μηναον. Οκτβριος. Σ. 289). |
| ALLELUIA The Greek form of the Hebrew word Hallelujah, which means " praise God. " Orthodox Christians sing a chorus of Alleluia interspersed with psalm verses prior to the Gospel reading at the Divine Liturgy. ALMS Works of mercy or monetary gifts given to help the poor. Throughout the Scriptures, God’s people are called to help those less fortunate than themselves (see Matt. 25:31-46). ALPHA AND OMEGA The letters which begin and end the Greek alphabet, and symbolize the beginning and the end. The Alpha and the Omega is also used as a title of Christ (Rev. 1:8). AMEN " So be it " in Hebrew. Amen is said or sung at the close of a prayer or hymn, showing the agreement of the people to what has been said (Deut. 27:15-26; 1 Cor. 14:16). ANGELS Bodiless powers created before the creation of the physical universe. The English word " angel " comes from the Greek word for " messenger. " Throughout the Scripture, angels are messengers who carry the Word of God to earth (e.g. Gabriel’s visit to Mary, Luke 1:26-38). The Orthodox Church teaches that there are nine " choirs " or groups of angels: Angels, Archangels, Powers, Authorities, Principalities, Dominions, Thrones, Cherubim, and Seraphim (see Gen. 3:24; Is. 6:2; Eph, 1:21; Col. 1:16; 1 Thess. 4:16; 1 Pet. 3:22). ANNUNCIATION The visit of the Archangel Gabriel to the Virgin Mary to inform her that she had been chosen to bear Christ, the Son of God. The Feast of the is celebrated exactly nine months before Christmas. Mary’s Son was no ordinary child, but God’s divine Son and Word in human flesh (Is. 7:14; Luke 1:26-38; John 1:1-14). ANTICHRIST Literally, " against Christ " or " instead of Christ. " Antichrist is used by John to refer to (a) the opponent of Christ who will arise at the end of this age, and (b) the " many antichrists " who stand against the Son of God (1 John 2:18, 22; 4:3). APOSTASY Literally, " turning away. " This sin is committed when a Christian or body of believers rejects the true faith of Christ (1 Tim. 1:5-7; 4:1-3). |
| In view of such a multitude of angels, it is natural to suppose that in the world of angels, just as in the material world, there are various degrees of perfection and, therefore, various stages or hierarchical degrees of the heavenly powers. Thus, the word of God calls some Angels and some Archangels (1 Thess. 4:16; Jude verse 9). The Orthodox Church, guided by the views of the ancient writers of the Church and Church Fathers, divides the world of the angels into nine choirs or ranks, and these nine into three hierarchies, each hierarchy having three ranks. The first hierarchy consists of those spirits who are closest to God, namely, the Thrones, Cherubim and Seraphim. Within the second, the middle hierarchy, are the Authorities, Dominions and Powers. In the third, which is closer to us, are the Angels, Archangels and Principalities. Thus, the existence of the Angels and Archangels is witnessed by almost every page in the Holy Scriptures. The books of the prophets mention the Cherubim and Seraphim. Cherubim means to be near; hence it means the near ones; Seraphim means fiery, or filled with fire. The names of the other angelic ranks are mentioned by the Apostle Paul in his epistle to the Ephesians, saying that Christ is in the heavens " far above any Principality, and Authority, and Power, and Dominion " (Ephesians 1:21). Besides these angelic ranks, Saint Paul teaches in his epistles to the Colossians that the Son of God created everything visible and invisible, " Thrones, Dominions, or Principalities, or Powers " (Colossians 1:16). Consequently, when we join the Thrones to those four about which the Apostle speaks to the Ephesians, that is, the Principalities, Authorities, Powers and Dominions, there are five ranks; and when to these we add Angels, Archangels, Cherubim and Seraphim, then there are nine angelic ranks. In addition, some Church Fathers expressed the opinion that dividing the angels into nine choirs touched only upon those names that are revealed by the word of God but in no way encompasses other names and choirs of angels that have not been as yet revealed to us. For example, the Apostle John the Theologian mentions in the book of Revelation mysterious creatures and the seven spirits by the throne of God: " Grace be to you and peace from Him who is and who was and who is coming, and from the seven spirits who are before His throne " (Apocalypse 1:4). The Apostle Paul in his epistle to the Ephesians writes that Christ resides in heaven far above the enumerated angels and " every name that is named, not only in this age but also in that which is to come " (1:21). Thus he hints that in Heaven there are other spiritual creatures whose names are yet not revealed to mankind. |
| persecutions of Maximian. The mentioning of the troubles can be seen in words such as these: The fifth angel poured his bowl on the throne of the beast, and its kingdom was in darkness; men gnawed their tongues in anguish and cursed the God of heaven for their pain and sores, and did not repent of their deeds (Rev 16:10-11). This discourse is about ulcers by which people will be seduced by the Antichrist, that is, a very specific physical punishment which can hardly be attributed to the corona virus, 80% of people with it suffering from the milder form and 3-4% from the deadly form, moreover those people afflicted on average between 70-80 years old. In the twelfth chapter we read about the appearance of a certain woman, with a crown of stars, clothed with the sun, and the moon at her feet, who was with child and cried out with her pangs of birth (Rev 12:2). Some commentators see in this image the Mother of God, but luminaries such as Hippolytus, Methodius and Andrew of Caesarea interpret this instead as representing the Church. Thus, “pangs of birth” — this clear terminology, signifies the sufferings which the Christians will face during the end times. A direct analogy begs here with the words of the Apostle Paul: When people say, “There is peace and security,” then sudden destruction will come upon them as labor pains come upon a woman with child, and there will be no escape (1 Thess 5:3). To summarize a little. In the Apocalypse there are indeed indications of illness, but they look in many ways much more concrete and frightening than the exaggerated panic surrounding the corona virus. To say that today’s world events are some kind of a rehearsal for the future things to come of the seduction of people by the Antichrist, is fully possible, but this would still need to be realized based on the consequences of what will happen in the future. It is not necessary for now to affirm something like that with a significant degree of probability. Should we, Christians, be afraid of possible future trials? Of course not. We are not waiting for the Antichrist, but for our Savior, and if anyone ever sees the end of the world, that time, despite all the hardships, should be a time of happy and patient expectation of meeting with Christ: Yea, come, Lord Jesus! |
| Implications of the Resurrection In His incarnation, the Lord Jesus did not become “a man” but Man, that is, He took human nature itself and joined it to His divine Person, the Son of God, the second Person of the Holy Trinity. What He accomplished in His Humanity was accomplished for every human person, inasmuch as human nature is one. “For if by the one man’s offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to many” (Rom. 5:15). We should not be surprised then that the immediate consequence of Christ’s Resurrection is that “the graves were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many” (Matt. 27:52-53). This raising of the righteous was not a mere “show” of God’s power to bolster the ranks of his disciples. Rather it reflects the new Reality of the Resurrection, the transformation of the condition of death and of human nature through Christ. The appearance of the “dead” to those in Jerusalem as recorded in the Gospel of Matthew is the very same phenomenon which occurs so often in the life of the Orthodox Church typically, but not exclusively, with those recognized as Saints. Therefore, in recent times we hear of appearances by Saint John Maximovitch of San Francisco and Saint Nectarios of Aegina to “many” in need of healing or help, or for some other purpose in the will of God. Yet many who claim to believe in the Resurrection unknowingly share a similar understanding of resurrection as did Martha of Bethany. Some believe in “soul sleep,” the idea that people are unconscious after death, only to awake at the Second Coming of the Lord. Others hold there can be no relationship or communication with the dead, even with those who are “dead in Christ” (1 Thess. 4:16). Somehow these Christians have placed a barrier between heaven and earth that is not found in the New Testament. |
| 2.2. The New Testament shows that Christ, who did not have to die, because He was without sin, stepped into the sphere of death, humbled Himself, having been obedient even unto death, the death of the Cross (Phil 2:7; 1 Cor 5:7; 1 Pet 3:18) and died for us (1 Thess 5:10; compare with Mark 10:45; Rom 5:6; Heb 2:9). By His Resurrection He conquered the Devil and death and holds the keys of Hell and death (Heb 2, 14-15; Rev 1:17-18). Then Christ had destroyed the power of death over those that believed in Him, i.e. those who were baptised into Christ (Rom 6:3-4) and died with Him for the world and for sin (Rom 7:6; Gal 6:14; Col 2:20). A Christian goes through death in Christ and is separated not from God, but from the world and from sin. The world and sin die within him, because the life of Jesus is opened to those who believe (2 Cor 4:10; 5:1-15; Col 3:3). In other words Christ grants life or raises from the dead. Moreover, this does not happen in the Last Days, but in the same instant, immediately. Everyone who entrusts himself to Christ crosses over from death to life (John 5:24) and will never see death (John 8:51-52), although the whole world already exists in a state of death (Rev 3:2) and is moving towards a second death, to eternal separation from God (Rev 20:14). Christians remain mortal, they die in the physical sense, but they die in Christ (1 Thess 4:16) or fall asleep in Him (Acts 7:60; John 11:11-14; 1 Cor 7:39; 15:6, 18; 51; 1 Thess 4:13-15). Physical death is the last enemy destroyed by Christ (1 Cor 15:26), but He gave us this victory as a potential and death itself continues to afflict the bodily life of a particular individual (Rom 8:9-11). However, it has been deprived of its sting and it cannot separate a Christian from Christ; on the contrary, it brings him closer to Christ (Rom 8:38-39; 2 Cor 5:1-10; Phil 1:20-21). He, having risen from the dead, the firstborn of the dead, calls all the faithful to a new life, resurrecting and transfiguring their bodies, and then the spirit and body will exist in perfect harmony (compare with 1 Cor 15:20; Col 1:12). |
| 10. It was this fire which warmed the heart of Cleopas and those with him while the Savior talked after His resurrection. So the angels and ministering spirits partake of the shining of this fire, according to what is said, Who maketh His angels spirits, and His ministers a flaming fire . 58 It is this fire which burns up the beam that is in the inward eye, making the mind clear, that, recovering its natural power of penetration, it may see without interruption the wonderful things of God, according as one says, Open Thou mine eyes, that I may see the wondrous things of Thy law. 59 This fire drives away devils, and destroys sin; but it is the power of resurrection, and the effectual working of immortality, the illumination of holy souls, and the strengthening of rational powers. Let us pray that this fire may reach us also, that always walking in light, we may never for a moment dash our feet against a stone , 60 but shining as lights in the world, may hold forth the word of everlasting life ; 61 that enjoying ourselves among the good things of God we may rest with the Lord in life, glorifying the Father, and the Son, and the Holy Spirit, to whom be glory for ever. Amen. St. Macarius the Great 3 апреля 2015 г. Col. 2:18. Ps. 127:1. This is the Septuagint version of Ps. 91:13. Luke 10:19. Eph. 4:11. Rom. 15:20. 2 Thess. 2:8. Matt . 4:13 The Greek word here is a technical word of the later Greek philosophy. Hesychius gives nous (the intelligence) as its equivalent. So the Septuagint renders Ps. 49:12 and 20. Ps. 116:9 (Septuagint 114:9). Ps. 137:1. Ex. 3:8, etc. A curious recollection of I Cor. 5:8. Prov. ix. 1 8 (LXX). i Cor. xv. 55. Eph. iv. 24. Eph. iv. 22. i Cor. xv. 49. Phil. iii. 21. John iv. 24. Rom. vi. 12. Rom. i. 23. A reminiscence of Ps. xi. 2 " privily " (LXX x. 3). Rom. xiii. 12. Rom. xii. 2. Eph. iv. 17. Rom. viii. 17. Gal. vi. 17. Gal. 5:24. Rom. 8:17. Rom. 8:15. 1 Cor. 3:16. 1 Pet. 2:2. 2 Pet. 1:19. Mai. 4:2. 2 Pet. 1:4. |
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