| 36. Критические опыты по истории древнейшей греко-русской полемики против латинян. - С.164165. 37. Paris gr. 1302, 279B. 38. Три статьи неизвестного греческого писателя. - С.107111. 39. Критические опыты по истории древнейшей греко-русской полемики против латинян. - С.165. 40. Там же. - С.166. 41. Paris gr. 1302, ff.271272; цит. по: Jugie M. Указ. соч. IV. - P.341, note 1. 42. Paris gr. 1302, fol.272v. 43. Критические опыты по истории древнейшей греко-русской полемики против латинян. - С.166. 44. Neue Quellen..., II. - P.22. 45. Neue Quellen..., III. - Pp.3435. 46. Neue Quellen. II. - P.24; см. Pseudo-Photius/Ed. Gordillo. - P.13. 47. Neue Quellen. II. - Pp.2223; cf. Pseudo-Photius/Ed. Gordillo. - P.1213. 48. Dvornik F. Указ. соч. - P.295. 49. Один из них опубликован в PG 151,12551280. Два других находятся в нескольких рукописях (Paris gr. 1278,1218,2751; Vatic. gr. 1106,1717,2242; Marc. gr. 153, etc.). 50. PG 151,1260CD; cf.1262C. 51. Там же, 1262D1263C. Отличие между Апостолами и епископами, подчеркнутое здесь, ясно обозначено уже ранними Отцами. Священномученик Ириней Лионский рассматривает Лина как первого епископа Церкви, основанной в Риме Петром и Павлом (Св. Ириней Лионский. Обличения и опровержения лжеименного знания//Творения. М., 1996, - С.223); тот же взгляд и у Евсевия (Евсевий Памфил. Церковная история. М., 1993. - С.78). Предание, согласно которому Климент, второй или третий епископ Рима, был также поставлен Петром, восходит к Тертуллиану (Тертуллиан. О прескрипции [против] еретиков//Избранные творения. М., 1994. - С.122). Оно подразумевает, что Петр поставил нескольких следующих друг за другом епископов Рима, но сам никогда не был епископом. 52. Paris gr. 1278, fol.101. 53. Там же. Fol.127v. 54. Там же. Fol.130. 55. Paris gr. 1278, fol.130. 56. PG 149,704D705A. 57. Там же, 701B. 58. Там же, 708B. 59. Там же, 724B. 60. Dial. contra haereses, 23//PG 155,120AC. 61. Там же, 121B. 62. Там же, 120D. 63. Там же, 121C. 64. О исхождении Святого Духа, I/Ed. Petit-Jugie, II. - P.62. |
| 34 See Festal Menaion, p. 543. 35 The decision to revise the Typikon is especially significant for our times. It constitutes the basis, as well as the supporting argument for the continued review and study of our liturgical practices. Liturgical reform based on sound theological, devotional, spiritual and historical principles helps sustain the dynamic character of worship and provides the possibilities for creative continuity. 36 γα κα Μεγλη βδομς (Constantinople, 1906). 37 κολουθα Κατανυκτικ τς γας κα Μεγλης Τεσσαρακοστς π τς Κυριακς τς Τυρινς σπρας Μχρι τς Κυριακς το Πσχα (Athens, 1895). The notes of the editor are especially useful for the study of the liturgical practices in the last century. 38 The ninth edition was published in 1985 under the supervision of Protopresbyter Konstantinos Papagiannis. Also, the Apostolike Diakonia has published " pocket-size " versions of the text for use by the laity. Other publishing houses in Greece also have printed the Patriarchal Text. 39 To my knowledge, the classical work of John Glenn King, The Rites and Ceremonies of the Greek Church, in Russia (1772), was the first English translation of Orthodox liturgical texts. 40 At one time the Liturgy of the Pre-sanctified Gifts was celebrated on Great Friday. The practice ceased long ago, probably for reasons of practicality due to the length of the divine services assigned to the day. 41 For reasons noted below these vesperal liturgies have been transposed to the morning hours of Great Thursday and Great Saturday. 42 The text for this service is found in the Εχολγιον. It is contained also in the Holy Week Book, edited by Father G. Papadeas. 43 The text for this service is not contained in the published editions of the Triodion. It is found in special volumnes published by the Patriarchate of Jerusalem and the Monastery of St. John the Theologian at Patmos. 44 P. 243. 45 Τυπικν τς το Χριστο Μεγλης κκλησας, p. 362, note 46. 46 Χριστανικ θικ κα Λειτουργικ, p . 243. Cf. Typikon, p. 355, note 42, and p. 301, |
| 22 . Ibíd, #443. 23 . Ibíd #272. 24 . Ibíd, #480–481. 25 . Cf. Mt 16:18; 1 Ts 1:10; Hch 9:20; Jn 20:31 26 . I Tim 3:16 ). 27 . La Verdad que lleva a la Vida Eterna (Brooklyn, NY: Watchtower Bible and Tract Society), pp. 141–143. 28 . Cf. Diez Años Dialogando, Mons. Enrique San Pedro S. J. (Miami, Fl: Laurenty Publishing, 1988). pp. 74s. 29 . Cf. Ibíd, #643–644. 30 . Ibíd, #645. 32 . Ibíd, #499. 33 . Charles T. Russell, Estudios de las Escrituras (Brooklyn, NY: Watchtower Bible and Tract Society). 34 . ¿Que ha Hecho la Religión para la Humanidad? (Brooklyn, NY: Watchtower Bible and Tract Society), p 347. 35 . Ibíd, pp. 345–47. 36 . Iglesia: La Iglesia universal en su unidad; Iglesias: Las expresiones locales de la única Iglesia. 37 . Let Your Name be Sanctified. (Brooklyn, NY: Watchtower Bible and Tract Society, 1962) p. 12. 38 . La Verdad que lleva a la Vida Eterna. (Brooklyn, NY: Watchtower Bible and Tract Society, 1968), p. 18. 39 . Cf. Diez Años Dialogando, Mons. Enrique San Pedro S. J., pp 87–121. 40 . El Propósito Eterno de Dios va triunfando para Bien del Hombre. (Brooklyn, NY: Watchtower Bible and Tract Society, ed. 1975), p. 16. 41 . Cf. Diez Años Dialogando, Mons. Enrique San Pedro S. J., p 112. 42. Esta es la traducción literal del griego, véase la Biblia de Jerusalén. 43 . «en la divulgación de la fe religiosa y en la introducción de costumbres hay que abstenerse siempre de cualquier clase de actos que puedan tener sabor a coacción o a persuasión deshonesta o menos recta, sobre todo cuando se trata de personas rudas o necesitadas. Tal comportamiento debe considerarse como abuso del derecho propio y lesión del derecho ajeno.» 44 . Reporte Sectas o Nuevos Movimientos Religiosos: Un Reto Pastoral. 45 . The Challenge of New Religious Movements (5, Abril, 1991). 46 . ibíd 47 . Ibíd. 48 . Juan Pablo II: discurso a los obispos mexicanos (12 de Mayo, 1990). Wicca. Sus adherentes se enorgullecen de que la Wicca sea un renacer del paganismo, la «Antigua religión» del mundo anglosajón. Entre sus miembros hay mujeres que profesan ser brujas o wicca. Alegan que el cristianismo ha dado un mal nombre al paganismo y buscan reivindicarlo. Se trata de una corriente de pensamiento que, sin necesidad de un compromiso particular, incluye elementos esotéricos y supersticiosos. |
| 36 . La guerra hace conocer el amor del soldado por su rey; el tiempo y la práctica de la oración revelan el amor que el monje tiene por Dios. 37 . Tu oración te hará conocer el estado de tu alma. Los teólogos, en efecto, llaman a la oración el espejo del monje. 38 . Quien está realizando cualquier tarea y continúa haciéndolo cuando llega la hora de la oración, es un juguete de los demonios. Pues el objetivo de estos ladrones es cambiamos una actividad por otra. 39 . No te niegues cuando alguien te pida que reces por su alma, incluso si no posees la oración; pues, a menudo, la fe del que pide salva al mismo tiempo al que reza por él con contrición. 40 . No te enorgullezcas si tu oración por otro es escuchada; pues es su fe la que fue poderosa y eficaz. 41 . Todo niño es interrogado cada día infatigablemente por su maestro acerca de lo que le enseñó; de la misma manera, el intelecto es interrogado con razón cada vez que reza, acerca de lo que ha hecho con la fuerza que recibió de Dios. Estemos, pues, atentos. 42 . Una vez que hayas rezado con atención, apréstate a combatir los movimientos de cólera. Pues allí quieren conducirnos nuestros enemigos. Debemos practicar todas las virtudes siempre y, sobre todo, dedicarnos a la oración con profundo sentimiento interior. El alma reza con este sentimiento cuando domina su irascibilidad. 43 . Lo que se obtuvo por una oración frecuente y prolongada es a prueba del tiempo. 44 . Quien ha encontrado al Señor, ya no se propondrá más ese objetivo en su oración pues el propio Espíritu intercede por él en su corazón con gemidos inefables (cf. Rm 8, 26). 45 . Durante la oración no admitas ninguna imagen sensible para no caer en el extravío. 46 . La certeza íntima de que todas nuestras demandas son escuchadas se nos presenta claramente en la oración. La certeza íntima es la resolución de nuestras dudas. La certeza íntima es una manifestación indudable de lo que no es manifiesto. 47 . Debes ser extremadamente misericordioso, tú que te dedicas a la oración. Pues en la oración los monjes recibirán cien por uno; el resto, lo tendrán en la vida eterna (cf. Mt 19, 29 ). |
| 38 . Once you have decided to share your life with spiritual brethren, renounce your own wishes from the start. Unless you do this you will not be able to live peaceably either with God or with your brethren. 39 . He who has attained perfect love, and has ordered his whole life in accordance with it, is the person who says ‘Lord Jesus» in the Holy Spirit (cf. 1Cor. 12: 3 ). 40 . Love for God always aspires to give wings to the intellect in its communion with God; love for one’s neighbour makes one always think good thoughts about him. 41 . The man who still loves empty fame, or is attached to some material object, is naturally vexed with people on account of transitory things, or harbours rancour or hatred against them, or is a slave to shameful thoughts. Such things are quite foreign to the soul that loves God. 42 . If you have no thought of any shameful word or action in your mind, harbour no rancour against someone who has injured or slandered you, and, while praying, always keep your intellect free from matter and form, you may be sure that you have attained the full measure of dispassion and perfect love. 43 . It is no small struggle to be freed from self-esteem. Such freedom is to be attained by the inner practice of the virtues and by more frequent prayer; and the sign that you have attained it is that you no longer harbour rancour against anybody who abuses or has abused you. 44 . If you want to be a just person, assigi to each aspect of yourself – to your soul and your body – what accords with it. To the intelligent aspect of the soul assign spiritual reading, contemplation and prayer; to the incensive aspect, spiritual love, the opposite of hatred; to the desiring aspect, moderation and self-control; to the fleshly part, food and clothing, for these alone are necessary (cf. 1Tim. 6: 8 ). 45 . The intellect functions in accordance with nature when it keeps the passions under control, contemplates the inner essences of created beings, and abides with God. 46 . As health and disease are to the body of a living thing, and light and darkness to the eye, so virtue and vice are to the soul, and knowledge and ignorance to the intellect. |
| Luke, XII, 42. Ibid., XVI, 1-8. Benesevic, op. cit. (19), p. 554-555, the adverb is from p. 554, lines 29-30. II, 1126. Exodus, XXXII, 1-6. Benesevic, op. cit. (19),p. 551, lines 12-15. Professor H. Alivizatos quotes this passage as a definition for Economy, H Oikonomia, Athens 1949, p. 31-32. Homily 46 on the book of Acts, PG, 60, col. 323; cf. Homily 2 on the epistle to the Galatians, ibid., 61, col. 641. Benesevic, op. cit. (19), p. 561. Ibid., p. 562-563. PG 77, col. 353 C. See concerning this in J. H. Erickson, Oikonomia in Byzantine Canon Law, in the collection Law, Church and Society, Essays in Honor of Stephan Kuttner, University of Pennsylvania, 1977, p. 227-236, and more particularly p. 230-231. Codex 227, “Les Belles-Lettres”, vol. IV, Paris 1965, p. 111-114. Another lesson, solidly attested to in the manuscript tradition, thus: “o thc oikonomias tropoc”. Benesevic, op. cit. (19), p. 169, lines 28-29. We can also translate it “to have recourse to Economy will not be banned”. E. g.: can 8, 17, 21, 26, 30, 39, 49, 88, 93. For can. 3 and 102, cf. infra. Can. 3. The last part of the phrase just quoted is not a certain interpretation. Saint Basil probably wanted to say that for those who do not accept to do penance even in a lighter form, it is necessary to apply the intended epitimia in all its strictness. It is in this way that this passage has been understood by Zonaras (Rhallis et Potlis, IV, p. 100-101) and by Nicodim the Hagiorite (Pidalion, p. 313). There is also the interpretation in the “Kniga Pravil” (re-published in Montreal, 1971, p. 169). Theoretically, we can consider the expression “epi tjn mh katadeqamenjn” as being neutral; that is what Yves Courtonne does (“Les Belles-Lettres” edition, Saint Basil, Lettres, t. II, Paris, 1961, p. 125) which is translated thus: “…and in the questions that do not admit strictness in the law, we must follow the traditional rule.” Rhallis et Potlis, II, p. 214. E. g.: Nicea, can. 6 and 17; Constantinople, can. 4; Chalcedon, can. 6. |
| 28 . The person advancing in the spiritual life studies three things: the commandments, doctrine, and faith in the Holy Trinity. 29 . An intellect stripped of the passions has its attention focused on three things: passion-free conceptual images, the contemplation of created beings, and its own light. 30 . The foulest passions are hidden within our souls; they are brought to light only when we scrutinize our actions. 31 . Sometimes the intellect that has attained a partial dispassion will remain undisturbed ; but this is because, in the absence of the things that provoke it, it is not put to the test. 32 . As has been said (cf. Century i, 46), our passions are roused through these three things: the memory, the body’s temperament, and the senses. 33 . The intellect that has shut out the senses, and has achieved a balance in the body’s temperament, has to fight only against its memories. 34 . It is when self-control and spiritual love are missing that the passions are roused by the senses. 35 . Moderate fasting, vigils and psalmody are natural means for achieving a balance in the body’s temperament. 36 . Three things upset the balance of the body’s temperament: lack of restraint in our diet, a change in the weather, and the touch of the demonic powers. 37 . Our memories can be stripped of passion through prayer, spiritual reading, self-control and love. 38 . First shut out the senses through the practice of stillness and then fight against your memories by cultivating the virtues. 39 . Mental evil resides in the misuse of conceptual images; active sin consists in the misuse of material things. 40 . To misuse conceptual images and material things is to use them in a profane and improper manner. 41 . Reprehensible passions chain the intellect, binding it to sensible objects. 42 . The person who is not affected either by material things, or by his memories of them, has attained perfect dispassion. 43 . A saint-like soul helps its neighbour and when ill-treated by him is patient, enduring what it suffers at his hands. |
| 29 . Now that you have renounced the world and material things, renounce evil thoughts as well. 30 . The proper activity of the intellect is to be attentive at every moment to the words of God. 31 . It is God " s task to administer the world and the soul’s task to guide the body. 32 . With what hope will we meet Christ if we are still enslaved to the pleasures of the flesh? 33 . Hardship and distress, whether of our own choosing or providential, destroy sensual pleasure. 34 . The amassing of money fuels the passions, for it leads to increasing indulgence in all kinds of sensual pleasure. 35 . The failure to secure sensual pleasure breeds dejection, while sensual pleasure itself is linked with all the passions. 36 . How God treats you depends upon how you treat your body. 37 . God " s justice is a fair requital for what we have done through our bodies. 38 . Virtue and spiritual knowledge lead to immortality, their absence is the mother of death. 39 . Distress that accords with God’s will puts an end to sensual pleasure, and the destruction of such pleasure is the soul’s resurrection. 40 . Dispassion is a state in which the soul does not yield to any evil impulse; and it can be realized only through Christ’s mercy. 41 . Christ is the saviour of both soul and body, and the person who follows in His footsteps is freed from evil. 42 . If you wish to attain salvation, renounce sensual pleasure and learn self-control, love and how to pray with concentration. 43 . The mark of dispassion is true discrimination; for one who has attained the state of dispassion does all things with discrimination and according to measure and rule. 44 . Our Lord and God is Jesus Christ, and the intellect that follows Him will not remain in darkness (cf. John 12: 46 ). 45 . Concentrate your intellect, keep watch over your thoughts, and fight with any of them that are impassioned. 46 . There are three ways through which thoughts arise in you: through the senses, through the memory, and through the body’s temperament. Of these the most irksome are those that come through the memory. |
| С неменьшей полнотой Иустин воспроизводит и изречения Христа, записанные в этом Евангелии; мы отметим только те главы и стихи, которые находят себе место в цитатах Иустина: Мф.5,16 (Ap.I,16); 5,20 (Dial.105); 5,22 (Ap.1,16); 5,28–29,32 (Ap.I,15); 5,34,37,41 (Ap.I,16); 5,46 (Ap.I,16); 6,1,19,21,32 (Ap.I,15); 7,1 (Dial.115); 7,15, cf.19,21–23 (Ap.I,16); 8,11 ff. (Dial.C.76); 9,13 (Ap.I,15); 10,22 (Dial.82); 11,12–15 (Dial.C.51); 11,5 (Dial.12); 11,27(Ap.I,63; Dial.100); 13,42 ff. (Ap.I,16); 16,1,4 (Dial.107); 16,15 (Dial.76); 16,26 (Ap.I,15); 17,11–13 (Dial.43); 19,12 (Ap.I,15); 19,16 (Ap.I,16); 22,37, cf.40 (Ap.I,16 cf. Dial.93); 23,6, cf. 15,23, cf. 27 (Dial.C.17,112); 24,11,24 (Dial.35,82); 25,41 (Dial.76); 28,19 (Ap.I,61). При таком тесном сродстве цитат Иустина преимущественно с Евангелием Матфея естественно ожидать, что в самом языке Иустина будут сохранены и особенности языка Евангелия Матфея. По результатам изысканий, сделанных Земишем 370 ? Иустин, действительно, разделяет многие филологические особенности с Матфеем; так, он 11 раз употребляет выражение βασιλεα τν ορανν, встречающееся среди всех новозаветных писателей только у Матфея, – πατς ορνοις 3 раза, βρχειν в значении «дождить», и особенно торжественную формулу: να πληρωθ τ ηθν δι τν προφητν, – θεραπεειν πσαν νσον κα πσαν μαλακαν, – выражение, несомненно заимствованное из Матфея, так как слово μαλακα нигде, Кроме Матфея, не встречается в Новом Завете, а прилагательное μαλακς, хотя и имеется у Лк.7,25 и 1Кор.6,9, но в совершенно ином значении, чем у Матфея и Иустина (Мф.4,23; 9,35; 10,1 cf. Ap.I.C.31) 371 . Рельефным и решительным знаком этого близкого знакомства Иустина с Евангелием Матфея служит, наконец, их поразительное совпадение в приведении ветхозаветных цитат, простирающихся до полной тождественности Не только в существенных чертах, но и в самых мелких уклонениях от ветхозаветного текста. Как известно, евангелист Матфей, цитируя ветхозаветные пророчества, изменяет принятый текст LXX-mu и более или менее примыкает к еврейскому тексту, хотя иногда уклоняется и от обоих; те же особенности и в тех же самых цитатах мы встречаем и у Иустина, притом так, что как самый текст приводимого пророчества, так и историческая связь его буквально тождественна с Матфеем 372 . |
| Крестообразное благословение . Taken from Faber, In Festo Ascensionis Domini, No. 2 «Triumphus ascendentis Christi», sect. 7 «Cum purpura, diadem ate, et annulis»: «Crucem denique in manu gerit, quia elevatis manibus benedixit suis per signum crucis, opinor; quo modo etiam Iacob cancellatis in crucis formant manibus benedixit moriturus Ephraim et Manasse, Gen. 48 ut sentit Gretserus 1. de Cruce.» Любовь 23 . Taken from Faber, Dominica 17 Post Pentecosten, No. 9 «Mysteria [on the Gospel for the day, viz. Matt. 22.35–46]», sect. 5 «Quomodo oportet diligere proximum sicut teipsum»: « " Charitas vera est, inquit S. Greg. hom. 38. in Evang. cum et in Deo diligitur amicus, et cum propter Deum diligitur inimicus.» Любовь ко врагом . This poem is located in A immediately after Любовь 23 and is loosely based on the same passage in Faber. Молитва 41 . Taken from Meffreth, Dominica 5 Post Pascha, No. 3. The poem expresses the moral at the end of an anecdote similar to the one which is the basis of Молитва 42 (cf vol. II, p. 619). The elder says to the monk who is beset by sinful thoughts: «Impossibilie est a te discedere spiritum fornicationis alijs pro te orantibus, nisi tu ipse laborem assumas, ieiunijs, orationibus & vigilijs orans Dominum cum gemitu» (Pars aestiv., p. 120). Молитва грешнаго . Taken from Meffreth, Dominica 5 Post Pascha, No. 2. 11. 1–4 cf Meffreth: «Sed diceret aliquis, Nunquid orantes peccatores Deus exaudit?» 11. 5–12 cf Meffreth: «Primo, Deus non exaudit peccatores ad salutem.» 11. 13–16 cf Meffreth: «Alio modo Deus exaudit peccatores propter triplicem rationem. Primo, propter eorum faciliorem conuersionem.» 11. 17–18 cf Meffreth: «Secundo, propter prosperiorem successum rerum temporalium, ita vt eis eo prosperius succédât in temporalibus, & per hoc priuabuntur aeternis.» 11. 19–20 cf Meffreth: «Tertio, propter maiorem alleuiationem aeternae damnationis, quam habebunt in futuro» (Pars aestiv., P- И З). Мудрость 2 . Taken from Faber, Feria 2 Pentecostes, No. 4 «Eadem Spiritus Sancti dona aliter exponuntur», sect. 1 «Donum sapientiae, Doctrice Aquila». The poemsummarises this section without quoting it verbatim: «Laboramus plerique stultitia in congnoscendo summo bono et ultimo fine, Deo rebusque ad eum ordinandis. Communiter enim de rebus nostris iudicamus secundum rationes humanas, mundi opinionem, et hominum iudicia, ac si his conformentur actiones nostrae, rem bene gestam arbirtramur: ad Deum, divinam et aeternam regulam non attendimus, utrum ipsi placeant ipsiusque voluntati sint conformes. Atque haec mundi sapientia, quae secundum terrena et corporalia iudicat, terrena et animalis sapientia vocatur, ut docet D. Thomas 2.2. q. 45. art 1.» |
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