| Е. принадлежал несохранившийся труд на греч. языке «Записи о церковных делах» (Υπομνματα κκλησιαστικν πραξων) в 5 книгах. По словам блж. Иеронима, Е. описал все события, к-рые происходили на территории от Палестины до Рима, начиная от Крестной смерти Иисуса Христа и до своих дней ( Hieron. De vir. illustr. 22). Судя по цитатам из этого сочинения в «Церковной истории» Евсевия, работа представляла собой не историческое сочинение, а собрание записок, преданий и т. п. Поскольку рассказ Е. о св. Иакове Праведном помещался в 5-й кн. ( Euseb. Hist. eccl. II 23. 4-18), изложение не было хронологическим. Стиль Е. Иероним называет простым. Евсевий доверяет сведениям Е. и цитирует его многократно (Ibid. III 5. 2-3; 11. 1-12. 1; 16. 1; 20. 1-6; 32. 1-8; IV 8. 2, 11; 22. 1-9). Целью работы Е. было защитить правосл. веру от еретических искажений (Ibid. IV 7. 15). По мнению К. Г. Тёрнера и Э. Каспара, Е. заботился не о составлении списков епископов, а о сборе доказательств преемственности апостольского предания в основных центрах христианства. Помимо рассказа об убиении Иакова Праведного в сочинении Е. описано избрание на епископство в Иерусалиме брата Господня Симеона, сына Клеопы, брата Иосифа (Ibid. III 11-12; IV 22. 4). Он также сообщает о 2 внуках брата Господня Иуды, к-рые стали исповедниками веры при имп. Домициане, но остались живы и дожили до времен имп. Траяна (Ibid. III 20. 1-6; 32. 5-6). До их кончины Церковь, по словам Е., пребывала «чистой непорочной Девой», но потом появилось множество ересей (Ibid. IV 22. 4; III 32. 7), к-рые Е. перечисляет. Делались предположения, что Е. принадлежал к иудеохрист. течению, и даже к тем, кто выступали против ап. Павла ( Baur F. Ch. Geschichte der christlichen Kirche. Tüb., 18632. Bd. 1. S. 84). Эти гипотезы основаны на цитате, сохранившейся у свт. Фотия среди извлечений из сочинения тритеиста Стефана Гобара ( Phot. Bibl. Cod. 232. 288b//PG. 103. Col. 1096). Якобы Е. отрицал слова ап. Павла в 1 Кор 2. 9. Однако Е. не пишет прямо, что эти слова написаны ап. Павлом, но упоминает о «многих, говорящих против Писания и против Христа». Тем более что слова апостола основаны на Ис 64. 4 (ср.: Clem. Rom. Ep. I ad Cor. 34). Скорее всего Е. выступал против неправильного понимания этих слов гностиками. Никто из св. отцов, читавших произведения Е. целиком, не сомневался в его православном исповедании. |
| Что касается объема богодухновенности, то есть тех Священных книг, которые раннехристианскими церковными писателями признавались богодухновенными, то прежде всего это были книги Ветхого Завета. Цитаты из Ветхого Завета обычно предваряются у них специальными выражениями, указывающими на его Божественный авторитет, например, “как написано” ( жj “Писание(я) говорит(ят)” ( graf»), “священное Слово говорит” ( Р ¤gioj lTgoj) и т. п. Особенно часто такие выражения встречаются у святителя Климента Римского 13 , апостола Варнавы 14 и святого Иустина Мученика 15 , реже в Дидахе 16 , у святителя Игнатия Антиохийского 17 , в Пастыре Ерма 18 , еще реже у ранних апологетов, которые в своей полемике против язычников отдавали предпочтение рациональной аргументации. Со временем по отношению к Ветхому Завету становится общеупотребительным слово “Писание(я)” ( grafa…). Часто с этим существительным соединяются соответствующие прилагательные, подчеркивающие его Божественное происхождение и достоинство, например: “Божественные Писания” ( qe…ai grafa…) 19 , “святые Писания” ( b…bloi/grafa…) 20 , “книги Пророков”, “Писания Господни” ( grafa…) 21 , “изречения Божии” ( t¦ qeoa lTgia) 22 и др. Кроме того, апологеты считали богодухновенным не только еврейский оригинальный текст Священного Писания, но и его греческий перевод LXX 23 . Поскольку канон Нового Завета складывался постепенно, указанные выше выражения применительно к тем или иным книгам Нового Завета употребляются мужами Апостольскими и апологетами гораздо реже и встречаются, например, в послании апостола Варнавы (4.14), святителя Климента Римского (2 Cor. 2.4), святителя Игнатия Антиохийского (Ep. ad Philadelph. 8.2) 24 , святого Поликарпа (Ad Philip. 12.1), святого Иустина Мученика (Dialogus, 17.3; 49.5; 100.4 и др.). Последний называет Евангелия также “воспоминаниями Апостолов” ( t¦ топ Dialogus, 100.4; 1 Apol., 66.3). Святой Поликарп приводит несколько цитат из Нового Завета и называет их “словами Господа” ( t¦ lTgia тоа kur…ou, Ad Philip. 7.1–2; 2.3) 25 . Святитель Феофил Антиохийский приводит свидетельства Евангелий наравне с Законом и Пророками (Ad Autol., III.12), и цитирует Послания апостола Павла как “слово Божие” (Там же, 3.14). Святитель Ириней Лионский идет еще дальше и использует для Евангелий и Апостольских посланий традиционный термин “Писания” (scripturae, Adv. haeres., 3.3). Наконец, у Тертуллиана встречается обобщающее название для книг Ветхого Завета и Нового Завета — “Писание обоих Заветов” (instrumentum utriusque testamenti, Adv. Praxean, 20) 26 . |
| Entries in Russian are supplied by Lydia Sazonova. Прав никто же . Taken from Faber, Dominica 15 Post Pentecost ten. No. 1 «Timor Domini quam merito in nobis esse debeat», sect. 3 «Quia retro nos peccata nostra praeterita»: «Apost. 1. Cor. 4. ait; Nihil mihi conscius sum, sed non in hoc iustificatus sum.» Правда. Taken from Faber, In Festo S. Nicolai, No. 1 «Quinque talenta ad meritum exercenda et in Ecclesia dispensanda, dispensata a S. Nicolao, quinam defodiant», sect. 2 «Scientia»: «Veritatem tacere, est aurum abscondere, inquit Evagrius.» Published in Panenko and PLDR. Правда и ложь. Taken from Meffreth, Feria 4 Post Iudica, No. 1: «Ista veritas, secundum Bemardum est filia Dei: Mendacium vero est filia diaboli... Si igitur homo relicta Dei filia veritate, copulat sibi vxorem mendacium filiam diaboli, turpiter dégénérât, & magnam verecundiam facit sibiipsi» (Pars hyem., p. 321). Правду глаголющий страждут. Taken from Faber, Dominica 6 Post Pascha, No. 5 «Mali cur bonos oderint, et cur veritatem», sect. 2 «Veritas quoque odio habetur, et causae huius odii: 1. quia adversatur impiis.» II. 1–7 cf Faber: «P. Berthorius Ordinis S. Benedicti in moral. Bibl. 1. II. cap. 19. refert huiusmodi seu historiam seu fabellam in haec verba: «Ferunt duo Idola in eodem tem plo reposita fuisse, quae responsa dabant iis, qui in templo perdidissent aliquid rerum illud depositarum. Ergo iuvenis quidam thesaurum ex illo templo furatus est: quaeritur reus ex Idolo uno, et denuntiatur: sed is ob veritatem proditam confringit Idolo caput.»» II. 7–11 cf Faber: « " Postea nescio quis alius ibidem aliquid perdidit: quaeritur ergo auctor furti ab altero Idolo, sed nullum id responsum dat, nec furem indicat.»’ II. 11–18 cf Faber: ««Tandem post multas oblationes hoc respondet: Tempora mala sunt et homines détério fiunt: sed et si quis loquatur verum, caput ei frangitur.» " Правды безместие . Taken from Faber, ibid. II. 1–16 cf Faber: «Talis ergo est Veritas, quam ferunt de caelo in terram venisse, sed nullibi invenisse hospitium, ideo in plateis remanere coactam, репе obtritam fuisse. |
| Rom. 9:17/Exodus 9:16 – my power “in you”; my name may be “proclaimed.” Hebrew – show “thee”; may name might be “declared.” Rom. 9:25/Hosea 2:23 – I will call my people; I will call my beloved. Hebrew - I will have mercy (love versus mercy). Rom. 9:27/Isaiah 10:22 – only a remnant of them “will be saved.” Hebrew – only a remnant of them “will return.” Rom. 9:29/Isaiah 1:9 – had not left us “children.” Hebrew – Jehova had left us a “very small remnant.” Rom. 9:33; 10:11; 1 Peter 2:6/Isaiah 28:16 – he who believes will not be “put to shame.” Hebrew – shall not be “in haste.” Rom. 10:18/Psalm 19:4 – their “voice” has gone out. Hebrew – their “line” is gone out. Rom. 10:20/Isaiah 65:1 – I have “shown myself” to those who did not ask for me. Hebrew – I am “inquired of” by them. Rom. 10:21/Isaiah 65:2 – a “disobedient and contrary” people. Hebrew – a “rebellious” people. Rom. 11:9-10/Psalm 69:22-23 – “pitfall” and “retribution” and “bend their backs.” Hebrew – “trap” and “make their loins shake.” Rom. 11:26/Isaiah 59:20 – will banish “ungodliness.” Hebrew – turn from “transgression.” Rom. 11:27/Isaiah 27:9 – when I take away their sins. Hebrew – this is all the fruit of taking away his sin. Rom. 11:34; 1 Cor. 2:16/Isaiah 40:13 -the “mind” of the Lord; His “counselor.” Hebrew – “spirit” of the Lord; “taught” Him. Rom. 12:20/Prov. 25:21 – feed him and give him to drink. Hebrew – give him “bread” to eat and “water” to drink. Rom. 15:12/Isaiah 11:10 – the root of Jesse…”to rule the Gentiles.” Hebrew - stands for an ensign. There is nothing about the Gentiles. Rom. 15:21/Isaiah 52:15 – been told “of him”; heard “of him.” Hebrew – does not mention “him” (the object of the prophecy). 1 Cor. 1:19/Isaiah 29:14 – “I will destroy” the wisdom of the wise. Hebrew – wisdom of their wise men “shall perish.” 1 Cor. 5:13/Deut. 17:7 – remove the “wicked person.” Hebrew – purge the “evil.” This is more generic evil in the MT. 1 Cor. 15:55/Hosea 13:14 – O death, where is thy “sting?” Hebrew – O death, where are your “plagues?” |
| Death as the means of God’s retribution manifests itself through illnesses, pain, persecution, loneliness, need, fear and being forsaken by God, and threatens life both in case of individuals and of whole societies (compare Ps 6:5-9; Ps 21:12-22; Ps 29:2-4; Ps 37; 59:3-5; 78:1-5). The Prophets could daringly declare a whole city or a whole country to be cast down into dust, although at the time of the prophecy these places were flourishing and it appeared that nothing was threatening them. This kind of prophesy was uttered by Isaiah about Zion (Isa 1:21-23) and by the prophet Amos about the house of Israel (Am 5:1-2). 1.3. In the Old Testament death is linked with the underworld, or Sheol, which is located in the bowels of the earth and is the common grave for the whole of humanity. To descend into Sheol or to be buried meant becoming a victim of the mighty power of death. And although the idea of life after death was linked to Sheol, existence in this kingdom of shadows was hopeless, because death is the result of and the punishment for sin (Gen 2, 3; Wisdom 1:13-16; 2:22-24). However at the time of the Maccabees the attitude to death changes in connection with the struggle against foreign enslavement and, for the first time in the Old Testament, in the first book of Maccabees death is portrayed as heroic (1 Macc 13:25-30). From this time onward the idea of the anticipation of the resurrection of the dead gradually develops, an idea that had been expressed already in the book of the prophet Daniel (Dan 12, 13; compare 2 Macc 7, 9, 14). It is subsequently taken up in Jewish apocalyptic writings, in the writings of the wise men of Israel (Sir 15:6; Wisdom 2:23) and in the works of scribes close to the Pharisee faction (Acts 23:8). 2. Death in the New Testament 2.1. In the New Testament Man’s death is viewed through the prism of the death on the Cross and the Resurrection of Jesus Christ. Immortality belongs only to God (1 Tim 6:16) and it is natural for people to be afraid of death (Matt 4:16; Heb 2:15). However, because God is the life-giving source of all life (Rom 4:17), death could have only appeared as the result of Man having abandoned God, which is what happened with Adam (Rom 5:15, 17-18; 1 Cor 15:22) and which is repeated in the life of every person (Rom 6:23; Heb 9:27). In this manner, death gains power over a person not only at the end of his earthly life, but reigns over him throughout his whole life. This is so-called carnal wisdom, moral or spiritual death (Rom 8:6; 1 John 3:14), because sin, which results in death and is its sting, exists in Man despite the law of God (Rom 7:9, 1 Cor 15:56; James 1:15). For this reason the Scriptures say that the Devil, from whom sin originates, was in possession of the dominion of death (Heb 2:14) and death itself is viewed as a demonic power (1 Cor 15:26-27; Rev 6:8; 20:13-14). |
| But do we see this in actuality? How few of us read their epistles, and how few of us strive to understand them! How often and with what indifference do we abandon the word of God, which is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart (Heb. 4:12), and turn to earthly wisdom, the rudiments of the world (Gal. 4:9; Col. 2:8), which does not in the least reveal to us the divine wisdom hidden throughout the world and in the life of mankind! Doesn't it also happen that these words of the Apostles are even laughed at amongst us, just as they were amongst the sophists and philosophers of Athens, from whom the Apostle Paul departed with a heavy spirit, to preach in other cities (Act. 17:18, 32–33; 18:1 1 Col. 3:1–7)? Aren't the preachers of these words of the Apostles also subjected even now to persecutions, even unto bonds, like the great Apostle of Christ, Paul (2 Tim. 2:9)? Isn't the reason why unbelief is increasing in our time: that we do not want to hear and know about that living, fiery faith, which comes not from opinion or the logic of flesh and blood, but from heavenly, divine revelation (Mt. 16:17), as did the rock, Simon Peter? Is the reason why Christian love is becoming more and more scarce among people that we have completely forgotten Paul, whose mouth was always opened unto the people, and whose heart was enlarged (cf. 2 Cor. 6:11), in order to embrace with tender love all those whom he begot in the Gospels through Christ Jesus (1 Cor. 4:15)? As long as the earth stands, it will stand only on twelve foundations, which are the Apostles of Christ (Rev. 21:14; Eph. 2:20). But if instead of approaching Christ, the Chief Cornerstone, and as lively stones, are built up a spiritual house, an holy priesthood (1 Pet. 2:5), we build upon a foundation other than Jesus Christ, then each one's work will be revealed by fire; and the fire shall try every man's work of what sort it is (1 Cor. 3:11-13), and the fire from which the present world shall perish (cf. 2 Pet 3:7-12) will destroy it more and more, so that new heavens and a new earth, wherein dwelleth righteousness (2 Pet. 3:13) might appear. |
| Feeble women by nature, but not in your minds and hearts; for womanly weakness did not appear in you in any way, but all your feats surpassed the bravery of men. Upon you were truly fulfilled the words of Scripture, which say, My strength is made perfect in weakness (2 Cor. 12:9), and again, God hath chosen the weak things of the world to confound the things which are mighty (1 Cor. 1:27; cf. Ps. 8:2, Mt. 21:16). The words of our Most Holy Savior were truly in your hearts, Who said, fear not them which kill the body, but are not able to kill the soul (Mt. 10:28). And again the Holy Spirit says, Be of good courage, and He shall strengthen your heart, all ye that hope in the Lord (Ps. 30:24). You completed the apostolic work before the apostles. You displayed the faith and courage of soul of the holy martyrs before them. Elias the great prophet, ablaze with Divine zeal, rebuked Ahab, and you confounded the guards of the Lord’s Tomb. Gideon once crushed a multitude of Midianites with three hundred soldiers (cf. Jdg. 7:25). You, along with the righteous men Joseph and Nikodemos, stronger than all of the Jews’ and Pilate’s fortifications became fearless ministers, ready even unto death to serve Him Who came to serve and lay down His soul for the redemption of the whole of mankind. You, O holy women, together with the Most Pure Virgin Mary, the mother of our eternal Savior, with great zeal and bravery of soul gathered to celebrate the very first service to the Savior. Therefore, you were blessed even before the apostles to preach the Resurrection of the Lord. Beloved faithful! Who are these holy Myrrhbearing Women who followed Christ together with the apostles and were accounted worthy to be witnesses to the Lord’s sufferings, and to anoint His holy Body with spices as it lay in the Tomb? The holy Gospel briefly provides us their names and deeds. The first and most full of spiritual zeal and courage is Mary Magdalene , from the city of Magdala in Galilee. The other holy Myrrhbearers are Maria, the mother of James (Mk. 16:1) and of Joses (Mk. 15:47), who is the cousin of the Mother of God; Mary, the wife of Cleopas (Jn. 19:25), and Salome, the mother of the Sons of Thunder (Mt. 27:56; 28:1; Mk. 16:1; Lk. 24:10). Then there is Joanna, the wife of Chuza, Herod’s steward, Susanna, and many others serving Him out of their own means (Lk. 8:3). Among the Myrrhbearers were Martha and Mary, the two sisters of Lazarus from Bethany, where the Savior often stayed with the holy apostles on the way to Jerusalem or Galilee. |
| He who was born of the Most Pure Virgin Mary, he who suffered greatly and without blame, he who was crucified and died on a cross between two thieves, he was the first among people to rise from the dead. ‘He has been raised, as he said he would be’ (Mt 28:6). The tomb is empty. There remain in it only the swaddling clothes in which his body was wrapped. The myrrh-bearing women came to the place of the Lord’s burial ‘very early in the morning … at the rising of the sun’ (Mk 16:2) and did not find Jesus there, for neither the stone that blocked the entrance into the cave, nor the guard who kept watch by it, nor even death itself could withstand the great power of the Living God. ‘Hell hath enlarged herself, and opened her mouth without measure’ (Is 5:14), exultant Hades had been ready to engulf its most powerful enemy, yet instead froze in fear, for it had been illumined by the light of the Godhead. Christ has vanquished corruption and destroyed death. Through the first man, who disobeyed the Maker and fell away from the Fount of eternal life, evil came into the world and sin reigned over people. Christ ‘the last Adam’ (1 Cor 15:45) has vanquished death of the spirit, death of the soul and death of the body. ‘For as in Adam all die, even so in Christ shall all be made alive,’ St. Paul tells us (1 Cor 15:22). All that we have lost in the first Adam we have acquired anew in Christ. The Lord’s Passover is truly the ‘great gift of the divine economy’ (St. Theodore the Studite). Having overcome the human person’s alienation from his Maker, the Saviour has granted to us the possibility of being united with him. As St. John Damascene says, through the Cross of Christ we have been ‘granted resurrection … The gates of paradise have been opened to us, our nature now sits at the right hand of God and we have become the children of God and his heirs’ (An Exact Exposition of the Orthodox Faith, Book 4). We are all called upon to be worthy of this gift. The Son of God, in assuming our nature, has become like us in all things apart from sin. Through his earthly life and sufferings on the Cross he has shown us an example of the greatest humility and obedience to the heavenly Father, an example of struggle against temptations and allurements, and through his resurrection he has destroyed the fetters of sin and granted to us the power and means to vanquish evil. It is in this struggle that one grows spiritually and becomes a morally free person. |
| What does it mean to take up our cross? The cross was an instrument of shameful execution of commoners and captives deprived of a citizen’s rights. The proud world, a world at enmity with Christ, deprives Christ’s disciples of the rights enjoyed by the sons of this world. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor me (Jn. 15:19; 16:2–3). Taking up our cross means magnanimously enduring the mocking and derision that the world pours out upon followers of Christ—those sorrows and persecutions with which the sin-loving and blind world persecutes those who follow Christ. For this is thankworthy, says the Apostle Peter, if a man for conscience toward God endure grief, suffering wrongfully. For even hereunto were ye called (1 Pet. 2:19, 21). We were called by the Lord, Who said to his beloved ones, In the world ye shall have tribulation: but be of good cheer; I have overcome the world (Jn. 16:33). Taking up our cross means courageously enduring difficult unseen labor, agony, and torment for the sake of the Gospels as we war with our own passions, with the sin that lives in us, with the spirits of evil who vehemently make war against us and franticly attack us when we resolve to cast off the yoke of sin, and submit ourselves to the yoke of Christ. For we wrestle not against flesh and blood, says the holy Apostle Paul, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places (Eph. 6:12). (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ (2 Cor. 10:4–5). After gaining victory in this unseen but laborious warfare, the Apostle exclaimed, But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world (Gal. 6:14). |
| At the same time, your accusations and reproaches directed at me and my brothers, who attended the Bishops Convocation, appear, to put it mildly, ungrounded and unjust. A selective approach to facts in such situations is completely inappropriate. The destruction of churches and the suffering of the peaceful populations began nine years ago in Donbass. Since then, the whole plenitude of the Russian Church has also been praying for each of the fallen and for those who lost their relatives and loved ones in the course of the conflict and for those who were left homeless. The whole plenitude of the Russian Church grieves over each destroyed or trampled-upon shrine. All these years we have been doing all that is possible for us to help the needy and those affected - whatever their faith, nationality and political convictions may be. This is what the Bishops Convocation discussed first, and at the same time, the Convocation re-affirmed the commitment of our episcopate to the canonical traditions of the Church. At a time so difficult for the world Orthodox community, the Russian Church remains in unity with Local Churches and Orthodox hierarchs who had not worshiped the beast, nor his image (Rev. 20:4) who have remained faithful to the Word of God, Holy Tradition, canons and hierarchal oath. As a Primate, I invariably make the liturgical mention of Their Holinesses Orthodox Patriarchs, Their Beatitudes Archbishops and Metropolitans. I am very grateful to those of them who openly come out in support of the suffering Ukrainian Orthodox Church. I understand well the difficulties of the archpastors and clergy of the Ukrainian Church living today in such a situation when a congratulation or a condolence become a ground for initiating a criminal case. For this reason, I cannot tell you much in this letter. The Church of God is built on the rock of Christ’s love, and we believe that the gates of Hades will not overcome it (Mt. 16:18), But we all, her servants, should carry each other’s burdens (Gal. 6:2), Be very careful, then, how you live not as unwise but as wise…making the most of every opportunity, because the days are evil (Eph. 5:15-16), and not give an opportunity to those who want it (2 Cor. 11:11) in order to avoid wounding the Church by careless public statements. |
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