Не удалось извлечь искомое из базы ((( |
|
|
| 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. |
| Craig S. Keener 21:1–25. Epilogue If read as an integral part of the work, John " s epilogue provides a model for the disciples» continuing experience of Jesus beyond the resurrection; subsequent disciples would experience this presence of Jesus through the Paraclete (16:8–15; 20:22), but because John emphasizes Jesus» continuing presence, he will close his Gospel with a resurrection encounter rather than with the announced ascension (20:17). Here the general commission of the disciples in 20becomes a more specific call regarding Peter and the beloved disciple; the former must carry on Jesus» mission as a shepherd yet as also one of his sheep; he will also be able to die for Jesus as he promised in 13but failed to do in 18:25–27. The latter will remain alive, albeit not until Jesus» return. The clarification suggests that Peter was the accepted spiritual leader of the original apostolic circle until his death, and that the beloved disciple became prominent (at least in his own circle) during the period (on our reading, as much as three decades) that followed. It also suggests that some expected Jesus to return before the final original member of the apostolic circle (or, in other readings, circle of eyewitnesses) died and, further, that by the time the Gospel is published, that member has died or expects death in the imminent future and Jesus has not yet returned (except in the realized eschatological sense already fulfilled in 20:19–23). Читать далее Источник: The Gospel of John : a commentary : Volumes 1-2/Craig S. Keener – Massachusetts : Baker Academic, 2003. – 1636 pages. Поделиться ссылкой на выделенное |
| Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained” ( John 20:21–23 ). These words mean that it is essential to be sent from above in order to fulfill the Apostolic ministry, as well as the pastoral ministry that follows after it. The scope of these ministries is expressed in the final words of the Lord to His disciples before His Ascension: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you. And, lo, I am with you alway, even unto the end of the world. Amen” (Matt. 28:19–20). In these final words the Saviour indicates the triple ministry of the Apostles in their mission: 1) to teach, 2) to perform sacred functions (baptize), and 3) to govern (“teaching them to observe all things”). And in the words “I am with you alway, even unto the end of the world,” He blessed the pastoral work of their successors for all times to the end of the ages, until the existence of the earthly Church itself should come to an end. The words of the Lord cited before this, “Receive ye the Holy Spirit” ( John 20:21 ), testify that this authority of pastorship is inseparably united with special gifts of the grace of the Holy Spirit. The three hierarchical ministries are united in a single concept of pastorship, in accordance with the expression of the Lord Himself. “Feed My lambs … feed My sheep” (the words to the Apostle Peter in John 21:15, 17 ), and of the Apostles: “Feed the flock of God” (1 Peter 5:2). The Apostles were always citing the idea of the Divine institution of the hierarchy. It was by a special rite that the Apostle Matthias was joined to the rank of the twelve in place of Judas whohad fallen away (Acts 1). This rite was the choosing of worthy persons, followed by prayer and the drawing of lots. The Apostles themselves chose successors for themselves through ordination. These successors were the bishops. |
| Oleg Kozhin holds his letter of resignation from the Mormon organization (the Church of Jesus Christ of Latter-day Saints) Father George: Actually, many sects that appeared in this world, including the ones you encountered, were created on the basis of such Scripture study clubs where everybody interpreted the Scripture in their own way. In the Holy Scripture itself, as we know, Apostle Peter said that, “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Pet. 1:20-21); that is, it can be interpreted only by people blessed by the Holy Spirit. This, of course, wouldn’t happen if you were to go to some little-known people and one of them touches you and says, “Now you have the Holy Spirit!” No, first it is necessary to make your heart pure, live according to God’s will and enter the true Church of God inhabited by the Holy Spirit. The acquisition of the Holy Spirit happens, and people we now know as saints appear only when one stops just saying, “I am a saint,” but indeed becomes one. God Himself explains His words. I am personally convinced that it is so. When you read the interpretations of the Holy Fathers, you see such depth of understanding of the Holy Scripture, that you realize, “I would never have thought about it myself.” It was so easy for them because God Himself revealed it to them. When somebody interprets the Scripture in his or her own way, another statement of Apostle Peter comes true, “As also in all his epistles… in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.” (2 Pet. 3:16). Oleg Kozhin: Yes, that is so. Father George: Did you have any prejudices against Orthodoxy that developed during the time you were with Mormons? Oleg Kozhin: Yes, I did. I repent. I really had a very negative attitude toward Orthodoxy, especially toward icon veneration and veneration of the Holy Relics. I thought that it was a primitive religion for simple-minded old ladies. |
Не удалось извлечь искомое из базы ((( |
|
|
| An Orthodox Look at Nostradamus By Hieromonk Job (Gumerov) The Word of God gives us very precise warnings about self-proclaimed prophets and spiritual deceivers. Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves (Mt. 7:15). We have to follow the Lord’s injunction: Take heed that no man deceive you (Mt. 24:4). In order to do this one must be guided closely by Scripture and the teachings of the Holy Fathers. These words of the Apostle Paul are very applicable to our times: For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables (2 Tim. 4:3–4). That is what the writings of M. Nostradamus and other false prophets are—fables. Peter Bruegel the Elder, The Blind Leading the Blind. True prophets are chosen by the Lord, while false ones are chosen by the devil, who plays upon their pride and unquenchable thirst for self-affirmation. From the time that the Lord God began to call His chosen ones to prophetic service, satan has not ceased to find false prophets to carry out his dark aims. Biblical prophets were the lips of God. The Hebrew word, nabi and the Greek prophetes mean herald, or messenger, who speaks the word of God and reveals truth inaccessible to natural human reason. A very important personal quality of a prophet is the holiness of his life. The Holy Spirit, Who reveals the future, fills only pure vessels with Himself. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost (2 Pet. 1:21). In Holy Scripture, a prophet is often called a “man of God” (1 Kings 2:27; 3 Kings 13:1; 3 Kings 20:28; 2 Kings 25:7). An unalterable sign of a true prophet is absolute purity of faith and teaching. The heralds of God’s will were those through whom the Lord always enjoined His people to turn away from all false teachings and return to the true path. Prophets were preservers of piety and divinely revealed religion. They were called in Hebrew zophim—guardians (Jer. 6:17; Is. 56:10), who were obligated to warn their people about threatening spiritual and moral danger. |
| Thus the Apostle Paul speaks of this: « For the good which I desire, I do not do; but the evil which I do not desire, that I practice… For I delight in God’s law after the inward man, but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members» (Rom 7. 19–20, 22–23). The Apostle James characterized this briefly: «in many things we all stumble» (James 3. 2). In connection with this there emerged the necessity of repentance for faithful Christians who wish to purify themselves every day, even from the trifling sins, so as to appear before the Lord with a clean soul and a sober heart. For example, the holy apostle Paul expects repentance from the Corinthian Christians because of their « uncleanness and sexual immorality and lustfulness» (2 Cor 12. 21). Simon who wished to gain the gift of the Holy Spirit for money is offered repentance by the apostle Peter: «Repent therefore of this, your wickedness, and ask God if perhaps the intent of your heart may be forgiven you» (Acts 8. 22). Hence the initial teaching about the Sacrament of Repentance by the holy apostles was concerned with the practical aspect where sorrow for one’s sins took place. There is no possibility of surety about what external rite was used in the early Church, as baptism could not be performed a second time. The idea that external rite was to appear early on is suggested by the words about the connection between repentance and sorrow for sin spoken by the apostle John the Evangelist: he writes: «If we say that we have no sin,we deceive ourselves, and the truth is not in us. If we confess our sins ( ν μολογμεν τς μαρτας μν ), he is faithful and righteous to forgive us the sins, and to cleanse us from all unrighteousness (1 John 1. 9)». The apostle uses the verb μολογω, that in the New Testament scriptures can mean on the one hand, «to admit a fact», «to attest one’s word», «to affirm», «to testify», and on the other, «to proclaim something openly», «to profess» . From the context of the apostle’s words, the first meaning of the verb is preferable, namely that to be forgiven we are to admit our sins in the sight of God. But the second meaning can not wholly be excluded either, for there then arises a concept of the necessity to externally confess sins before the Church, in the name of its particular representatives, among whom are, appropriately, the apostles and their successors authorized by the Lord to give absolution (Jn 20. 23) . |
| 3 For where two or three are gathered in Christ’s name, there He is in the midst of them (see Mt. 18:20). Christ said to the Samaritan Woman, that neither in this mountain, nor yet at Jerusalem, will you worship the Father… But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him (Jn. 4:21, 23). The apostle Paul adds that from henceforth we, having received the grace of Baptism, are the temple of the living God (2 Cor. 6:16) and our bodies are the temple of the Holy Spirit (1 Cor. 6:19). Ye have tasted that the Lord is gracious , writes the apostle Peter, To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood (1 Pt. 2:3-5). Therefore we, as stones of the living house of God, as part of the common body of the Church, must offer up spiritual sacrifices, acceptable to God by Jesus Christ (1 Pt. 2:5). Let us dare to add that the words of the Savior on not making the house of prayer into a den of thieves refer not only to stone churches, and not only to the clergy. The house of God becomes a “den of thieves,” according to the prophet Jeremiah, when people enter into it without clean hearts. Trust ye not in lying words , says Jeremiah, saying, The temple of the Lord are these… Behold, ye trust in lying words, that cannot profit… ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations (Jer. 7:4-11). So, a “den of thieves” can be not only those places where they abuse church privileges, but any person in whose soul the passions of envy, deceit, hypocrisy, and resentment at his brother have become the masters. The Lord directly says to such people, first be reconciled to thy brother, and then come and offer thy gift (Mt. |
| Spiritual joy, joined with spiritual illumination. 303 . How is this to be understood, that in the Creed we are made to confess one Baptism? In this sense: that Baptism can not be repeated. 304 . Why can not Baptism be repeated? Baptism is spiritual birth: a man is born but once; therefore he is also baptized but once. 305 . What is to be thought of those who sin after Baptism? That they are more guilty in their sins than the unbaptized, since they had from God special help to do well, and have thrown it away. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning. 2 Peter ii. 20. 306 . But is there not any way even for such as have sinned after Baptism to obtain pardon? There is a way, which is penitence. On Unction with Chrism. 307. What is Unction with Chrism ? Unction with Chrism is a Sacrament, in which the baptized believer, being anointed with holy chrism on certain parts of the body in the name of the Holy Ghost, receives the gifts of the Holy Ghost for growth and strength in spiritual life. 308. Is this Sacrament mentioned in holy Scripture? The inward grace of this Sacrament is spoken of by the Apostle John, as follows: But ye have an unction from the Holy One, and ye know all things. And the anointing which ye have received of him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie; and even as it hath taught you, abide therein. 1 John ii. 20, 27. In like manner the Apostle Paul also says: Now he which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts. 2Cor. i. 21, 22. Hence are taken the words pronounced at the Unction: The seal of the gift of the Holy Ghost. 309. Is the outward form of Unction with Chrism mentioned in holy Scripture? |
|
|
