| Although the disciples did not immediately recognize Jesus, as in 20(on his temporary unrecognizability, see comment there), the miracle revealed him at least to the beloved disciple. The world did not know Jesus (1:10), but his own recognized him when he called them by name (20:16) or they heard his voice (10:3; 21:5–7). The beloved disciple here, as in 20:4–8, proves quicker to believe than Peter (see comment there on the significance of such comparisons); some sort of competition, albeit on a collégial level, seems to continue in the background here (21:20). If the disciple whom Jesus loved is assumed to be one of the disciples of 21(which is almost certainly understood to be the case), he could be Thomas or Nathanael if willing to name himself; otherwise he is one of Zebedeés sons (as church tradition holds) or one of the two anonymous disciples (protecting still more fully his anonymity, more in accordance with most contemporary scholarly views). 10878 Once Peter recognized Jesus, however, he immediately came to him (21:7); this suggests his zealous love for Jesus (cf. 10:4; 21:15–17). 10879 The narrative of Peter " s coming to Jesus for the breakfast prepared on shore illustrates another principle the Gospel previously articulated: those who come to him will not hunger (6:35). While one could read 21as claiming that Peter was working completely naked (a frequent use of γυμνς and one not unexpected for work), 10880 this might not fit as well what we know about Palestinian Judaism or about the sort of conservative Diaspora Jewish communities from which most early Christians came. 10881 Further, he had been laboring during the night (21:3), and it was only now daybreak (21:4), so the air may have been cooler than during the day. The term «naked» also applied to having little clothing or being less than fully clothed; 10882 it could apply even to being without armor or shield. 10883 Possibly, Peter had removed his outer garment for work 10884 but now clothed himself more appropriately out of respect for the teacher. 10885 Perhaps Peter was wearing one of his garments loosely, since normally one would not simply don a garment before hurling into water; then, as today, people recognized that it was much easier to swim naked! 10886 |
| 748 As Hill suggests, «Mary and Peter also possess a symbolic dimension, but that does not reduce their characters to pure symbols.» 749 Analogously, Qumran " s «Teacher» performed a symbolic function in the Qumran scrolls, but was also a real person. 750 The beloved disciple is thus also a historical figure, the source of the community " s distinctive Jesus tradition. 751 The beloved disciplés identity, like that of Jesus» «anonymous» mother in this Gospel, was probably already known to the audience; omission of the name is probably deliberate for such literary reasons as proposed above. 752 The first audience presumably recognized the disciplés identity in 21:20–25 if not before. 753 If omission of the name is deliberate yet not intended to conceal the author " s identity, we probably have enough information from the Synoptic tradition to identify the beloved disciple with John, who is prominent in the Synoptics yet unnamed in the Fourth Gospel (and to whom other evidence does not assign an earlier death as with James and Peter). (That he is the author supported by church tradition only strengthens the proposa1.) If internal evidence leads us to conclude that this disciple was most likely the Apostle John of Synoptic tradition, this suggests that John is either the author in some sense or the book is pseudepigraphic in some sense. Ancients recognized that forgery (e.g., of letters and legal documents) occurred and sometimes suspected it, 754 but literary pseudepigraphy was more common than forgery for literary works; pseudonymity was an established and acceptable literary practice of the day, both in broader Greco-Roman 755 and in some Jewish circles. 756 Ancient literary critics sometimes sought to distinguish genuine and spurious works attributed to an author (e.g., Aulus Gellius 3.3, on plays of Plautus), or at least make note of which works were disputed. 757 Sometimes even declamations could be «forged» (falsi) within a generation (Seneca Controv. 1.pref.ll); thus later rhetoricians would, when other evidence (such as coherence with the period they depict) was lacking, use stylistic criteria to evaluate the authenticity of a speech (Dionysius of Halicarnassus Lysias 11–12; Demosth. |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation A Reason for the Hope that is in Us Source: No Other Foundation Archpriest Lawrence Farley 13 May 2019 “Blessed are those who have not seen, and yet believe.” These words of Christ, spoken to Thomas and recorded in John 20:29, have often been misunderstood. Some suggest that Christ was offering a blessing to those who believe in Him without any evidence at all, who accept Him on blind faith. This is not what Christ meant, for Thomas never accepted Christ on blind faith in the absence of any evidence. Indeed, Thomas had plenty of evidence and reason to accept Jesus as the Christ, including the many miracles he saw Him perform. By these words Christ was not affirming the necessity of blind faith, but offering a blessing to those who believed in Him even though they never experienced a resurrection appearance as Thomas did. For there are all sorts of reasons for believing in Christ and all kinds of evidence for the truth of Christianity, even apart from experiencing a Resurrection appearance as did the apostles. St. Peter told his new converts to always be ready to make a defense to anyone who called them to give a reason for the hope that was in them (1 Peter 3:15), and so Christians must have reasons for their hope in Christ. I would like to mention three of them, three pieces of evidence for the truth of Christ’s Resurrection. These pieces of evidence all presuppose the essential reliability of the Gospel accounts. That in itself is not unreasonable, for the Gospels can all lay claim to relate first-hand eye-witness testimony: Matthew was one of the Twelve, as was John, who repeatedly stressed the first-hand nature of his testimony (e.g. John 19:35, 21:24). Luke wrote his account after consulting with many first-hand witnesses (Luke 1:1-4), and Mark wrote his account after listening to Peter’s reminiscences in Rome. And the first three Gospels were written within about thirty years of the events they recount—i.e. they were practically contemporaneous with those events. Moreover, the Gospel writers wrote and circulated their writings while surrounded by a hostile group of people (the unbelieving Jews) who would have contested and contradicted their reporting if it veered from the known facts, and this hostility acted as a kind of control to keep the writers’ accounts accurate. So we may have confidence in the essential accuracy of the Gospel accounts. |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation A Regular Session of the ROCOR Synod of Bishops is Held Natalya Mihailova 21 February 2014 February 20, 2014 On Wednesday, February 19, 2014, His Eminence Metropolitan Hilarion of Eastern America and New York, First Hierarch of the Russian Orthodox Church Outside of Russia, chaired a regular session of the Synod of Bishops. Participating in the event were its regular members: His Eminence Archbishop Mark of Berlina and Germany; His Eminence Archbishop Kyrill of San Francisco and Western America; His Eminence Archbishop Gabriel of Montreal and Canada, and His Grace Bishop Peter of Cleveland, Administrator of the Diocese of Chicago and Mid-America. Metropolitan Hilarion opened the session by congratulating the hierarchs on the continuing celebration of the Meeting of the Lord in the Temple. Archbishop Mark and Nicholas Ohotin then gave a detailed report on the Holy Land. Archbishop Gabriel, Chief Financial Officer of the Synod of Bishops, then gave a financial report. Bishop Peter then presented a plan for the church-wide celebration, including divine services and ceremonies, marking the 700 th anniversary of the birth of St Sergius of Radonezh, and the prayerful commemoration of King Alexander of Serbia to mark the 80 th anniversary of this assassination. With the blessing of the Synod of Bishops, the main celebrations will be held at St Sergius Cathedral in Cleveland, OH, from October 7-9 . A regular session of the Synod of Bishops will be held concurrently. Archbishop Kyrill then reported on the work of the Pre-Council Committee preparing for the Council of Bishops of ROCOR to be held in San Francisco from June 24-July 1, 2014 . The committee is working on the agenda and program of the Council, including associated logistical matters. In concluding the session of the Synod of Bishops, Metropolitan Hilarion asked forgiveness of this brethren hierarchs and wished them all a spiritually-beneficial Great Lent. |
| Peter Haber 16 июня 2017, 16:36 А в чём положительное отличие православного, не соблюдающего заветы Его от неверующего, соблюдающего Его заветы? григорий 22 мая 2017, 15:49 грешен... Прости, Господи! Татьяна Артамонова 21 мая 2017, 06:21 Здравствуйте,все!Сегодня проснулась с солнышком и молитвой: " Ненавидящих и обижающих нас прости, Господи. " Возлюбить надо таковых особо потому что, они более нуждаются в любви. Для Бога мы все до единого его дети, Бог любит всех одинаково. Все, что с нами происходит, это от Бога, для нашего же блага.Слава Богу. Аминь. Алексей 20 мая 2017, 13:40 Грешен... Спасибо за статью! Мария Борисова 20 мая 2017, 07:30 Христос Воскресе,православные!!!!!!!!!!!!!!!!!!! Павел З. 18 мая 2017, 01:02 Всё про меня. Даже и сказать нечего. Марина 17 мая 2017, 23:31 В спорах нет истины. Молчание золото, но если нужно решить что-то, нужно решать по любовно и чтоб это решение несло Благо людям. К сожалению там: где перекрикивают, грубят, спорят - верховодит, сами догадаетесь кто? Там нет Божьей Благодати. Прости Господи и удержи нас от грубости, споров, гнева... Андрей Юрьевич 17 мая 2017, 13:53 Всё правильно. " Православный " - это не синоним слова " святой " , порой даже не " христианин " , особенно когда залезаешь от праздности в интернет-сети. В статье очень точно обличается психология падения верующего человека, взявшего в руки клавиатуру компьютера. Да, это точно, про нас - православных " юзеров " . И я каюсь. Бывает, грешу этим делом. Простите. Жаль только, что автор пишет про таких в третьем лице - " они " . Получается какое-то осуждение других. Вот вам и повод для нового " богословского " спора. А если нет повода для дискуссии, тогда зачем вообще комментарии? Так и напрашивается вывод о БЕСсмысленности социальных сетей. Смысл в них, конечно, есть, но, как видите, очень специфический. Гость 17 мая 2017, 10:53 Ничего удивительного (1 Кор. 15:33-34): " Не обманывайтесь: худые сообщества развращают добрые нравы. Отрезвитесь, как должно, и не грешите; ибо, к стыду вашему скажу, некоторые из вас не знают Бога. " И ещё (св. Игнатий Брянчанинов): " Отступление попущено Богом: не покусись остановить его немощною рукою твоею. Устранись, охранись от него сам:и этого с тебя достаточно. Не пытайся своею рукою остановить течение реки, отойди сам от той пучины, в которую корабль ввергается все глубже, и помоги тем, кто еще оказывается способным понять и принять Евангелие " Может стОит просто не писать какое-то время в СЕТИ? Как говорится " Слово - серебро, а молчание - золото " . Сеть на то и сеть, чтобы затягивать. |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Strong Orthodox Presence at the 2022 March for Life Source: OCA Pravmir.com team 23 January 2022 Photo: oca.org On Friday, January 21, 2022, many Orthodox Christians led by twelve hierarchs of the Assembly of Orthodox Canonical Bishops , joined the annual March for Life in Washington, D.C. on the anniversary of Roe v. Wade, a decision issued in 1973 by the United States Supreme Court legalizing abortion nationwide. Orthodox Christians gathered together in one voice in defense of life and to condemn the terrible reality of abortion. As His Beatitude Metropolitan Tikhon affirmed in his annual statement made available early this month, “The Orthodox Church continues to hold fast to its ancient belief that all human life, from conception in the womb to our very last moment, is sacred to God. For the Holy Scripture tells us that ‘God did not make death, and He does not delight in the death of the living. For He created all things that they might exist’ (Wis 1:13–14).” On Thursday, January 20, a delegation of twelve members of the Assembly of Canonical Orthodox Bishops of the United States of America represented the Orthodox Church during an evening Mass at the Roman Catholic Basilica of the National Shrine of the Immaculate Conception. Following the service, the hierarchs were hosted by His Eminence Archbishop Elpidophoros, Chairman of the Assembly, for a fellowship meal. On Friday, January 21, Metropolitan Tikhon hosted the hierarchs of the Assembly with their delegations at the Saint Nicholas Primatial Cathedral where Archpriest Valery Shemchuk and Deacon Peter Ilchuk served the Divine Liturgy. At the end of the service, His Beatitude warmly welcomed his brother bishops stating that, by the grace of God, they have assembled together to celebrate the Divine Liturgy, gathering as hierarchs, clergy and laity as the faithful people of God united in faith and hymn, and to proclaim the sacred gift of life. |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation His Holiness Patriarch Kirill meets with Mr. Thorbjørn Jagland, Secretary General of the Council of Europe admin 24 May 2013 May 21, 2013 On 21 May 2013, His Holiness Patriarch Kirill of Moscow and All Russia met with Mr. Thorbjørn Jagland, Secretary General of the Council of Europe, at the Patriarchal and Synodal Residence in St Daniel Monastery. Representing the Moscow Patriarchate’s Department for External Church Relations in the meeting were Archimandrite Philaret (Bulekov), DECR vice-chairman, and archpriest Sergiy Zvonarev, DECR secretary for far-abroad countries. Representing the Council of Europe were Mr. Bjørn Berge, Director of the Private Office of the Secretary General and the Deputy Secretary General; Mr. Alexandre Guessel, head of the Directorate of Political Advice; and Mr. Daniel Höltgen, Director of Communications. Taking part in the meeting were also Mr. A.A. Alekseyev, a staff member of the Russian Ministry of Foreign Affairs, and Mr. Valeriy Levitskiy, deputy head of the Administration for International Cooperation of the State Duma of the Russian Federation. Addressing the Secretary General of the Council of Europe, His Holiness said, in particular: “At our previous meeting, we discussed an important topic of human dignity, rights and freedom. I would like to say that the Russian Church has been focusing on this topic for two reasons. The first reason is the legacy of our past: in the 20 th century we had known from our own experience how dangerous the violation of human rights and religious freedom could be. The relationships between the Russian Orthodox Church and the state were never smooth. “While in the Middle Ages the Russian Church was rather independent in her relations with the state, the situation in the Russian Empire changed for the worse. The Church, having been deprived of Patriarch under Emperor Peter I, lost both her freedom and an opportunity to present her own point of view, including that in a dialogue with the state. |
| After a treacherous, yearlong journey across Siberia, Bering and his companions reached the coast of Kamchatka and began their exploratory venture on 21 July 1728, when they set sail in a small boat known as the Saint Gabriel. In this first expedition, Bering sighted an island that he named Saint Laurence. This island, which is the most westerly landmass of North America, was the first discovery of American territory by Bering. Sailing north along the Asian coastline, Bering reached the most northeastern point of Asia, but he failed to sight the mainland of North America. A second expedition left the Kamchatka peninsula on 4 June 1741. Two sturdy ships were part of this endeavor. The Saint Peter was commanded by Bering, and the Saint Paul was commanded by Alexis Chirikov. After the ships became separated during a violent storm, Chirikov first sighted the coast of Alaska on 15 July 1741. The North American mainland was sighted by Virus Bering four days later. The majestic mountain that was sighted by Bering and his crew was named in honor of the prophet Elias. As the ship was anchored off the coast, the Eucharistic Liturgy was celebrated on board the following morning, 20 July 1741, which was the feast day of the prophet Elias. At the conclusion of the liturgy, members of the crew went ashore and undertook a preliminary exploration. 34 Alexis Chirikov returned to Kamchatka on 8 October 1741 with greatly diminished crew. The company of seventy men had been reduced to forty-nine. Virus Bering never returned. During the voyage back to Kamchatka, scurvy broke out among the crew, and Bering also contracted the disease. Shortly after this, the ship was wrecked along the coast of the island that now bears his name. On this island Bering died on 8 December 1741. A handful of survivors constructed a small boat from the wreckage and returned to Kamchatka. Despite the tragedies that accompanied the expeditions, the explorations of Bering and Chirikov were very successful. The expeditions accurately established two points on the North American mainland and also established the location of a number of the Aleutian Islands. Moreover, the report of the existence of the sea otter, fox, seal, and sea cow provided the stimulus for the fur hunters and merchants to support and to continue the work of exploration. By 1743, there were nearly forty Russian trading companies engaged in gathering furs from the islands and the mainland of North America. 35 |
| The Amplified Bible (1954) is a literal translation with multiple expression using associated words to convey the original thought. This version is intended to supplement other translations. The Jerusalem Bible (1966) is a translation form the Hebrew Masoretic text, the Greek Septuagint, the Dead Sea Scrolls, and accepted Greek and Aramaic New Testament texts. In making the New American Bible (1970), a Catholic translation, all the basic texts were consulted, and the work was 26 years in the making. The Living Bible (1971) is a popular paraphrase edition and is the work of a single translator, Kenneth L. Taylor. The New American Standard Bible (1971) was translated by an editorial board of 54 Greek and Hebrew scholars and required nearly 11 years to complete. The New King James Bible (1979–82) is a version in conformity with the thought flow of the 1611 King James Bible. It is based on the Greek text used by Greek speaking churches for many centuries, known presently as the Textus Receptus or Received Text. There are more than a dozen English Bible translations available today, each with its merits and its weaknesses. Some of them are more literal and, consequently, more difficult to understand; while others are much more readable and understandable, but less accurate. A serious Bible student might want to compare several of these translations in order to get a better understanding of the original text. The great variability among modern Bible versions testifies to the fact that translating is essentially interpreting . In other words, to do a good job, the translator must know both the original and the language being translated into quite well. The translator must understand the subject, and, what is extremely important, grasp the idea the author intended to convey and the sense in which he intended it to be conveyed. And since the ultimate author of Sacred Scripture is the Holy Spirit, the translator needs His illumination and inspiration to correctly convey His message. St. Peter pointed to this requirement when he wrote: “No prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” ( 2Pet 1:20–21 ). And here lies the main problem with of some of the modern Bible translations. The scientists who did them, with all their knowledge of ancient languages and sincere efforts to do the best job, were often far from the Church and hence never understood its teaching. So at the present time, the King James Bible and its more contemporary version, the New King James Bible, although neither is perfect, seem to convey most accurately the original meaning of the Bible as it was always understood by the Church. Time of Writing |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Moscow Representation of the Orthodox Church of the Czech Lands and Slovakia Celebrates its 20th Anniversary Source: DECR Pravmir.com team 11 November 2019 Photo: mospat.ru On 10 November 2019, the 21 st Sunday after Pentecost, Metropolitan Hilarion of Volokolamsk, chairman of the Moscow Patriarchate’s Department for External Church Relations (DECR), celebrated Divine Liturgy at the Church of St. Nicholas in Kotelniki – Representation of the Orthodox Church of the Czech Lands and Slovakia, which was marking its 20 th anniversary. Concelebrating with Metropolitan Hilarion were Metropolitan Niphon of Philippopolis, representative of the Patriarch of Antioch and All the East to the Patriarch of Moscow and All Russia; Archbishop Michal of Prague and the Czech Lands; Bishop Anthony of Moravici, representative of the Patriarch of Serbia to the Patriarch of Moscow and All Russia, and many clerics. Among those attending the service was H.E. Peter Priputen, Ambassador Extraordinary and Plenipotentiary of the Slovak Republic to the Russian Federation, who was awarded the Order of St. Seraphim of Sarov, 3 rd class, in consideration of his contribution to the development of relations between people in care of the Russian Orthodox Church and the Orthodox Church of the Czech Lands and Slovakia. The Order was presented by Metropolitan Hilarion with the blessing of His Holiness Patriarch Kirill of Moscow and All Russia. After the Litany of Fervent Supplication the DECR chairman said a prayer for peace in Ukraine. Archimandrite Serafim (Shemyatovsky), rector of the church, greeted Metropolitan Hilarion and thanked him for attention being rendered to the Representation. Archbishop Michal read out a welcome address from His Beatitude Rastislav, Metropolitan of the Czech Lands and Slovakia on the occasion of the 20 th anniversary of the Representation. |
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