With this prayer, the mother is numbered among those who shall stand in His holy place and receive a blessing from the Lord, and mercy from God [their] Savior , praying as they did in preparation for Holy Communion to be not only pure in heart , but, in the inherent union of body and soul, also to be of clean hands (Ps. 23). In the Archangel’s Rejoice! we recognize our deliverance from the curse of old and the hand of Satan. In the Archangel’s Rejoice! we recognize our salvation, of which today is the beginning. “Theotokos and Virgin, rejoice, Mary full of grace, the Lord is with Thee. Blessed art Thou amongst women, and blessed is the fruit of Thy womb, for Thou hast borne Christ the Savior, the deliverer of our souls.” 6 апреля 2017 г.   Commentary on Genesis  2.30.2.  “The distinguishing qualities of male and female were not at all contingent on the divine intention concerning man’s generation. Foreknown to God was yet another way of increasing mankind into a multitude.” St. Maximus the Confessor,  On Various Perplexing Topics,  PG 91, 1309A. See also St. John of Damascus,  Exact Exposition of the Orthodox Faith  4.24: “ Increase and multiply  does not mean increasing by the marriage union exclusively, because if they had kept the commandment unbroken forever, God could have increased the race by some other means.” St. Gregory of Nyssa,  On the Making of Man  17.2: “if there had not come upon us as the result of sin a change for the worse, and removal from equality with the angels, neither should we have needed marriage that we might multiply but whatever the mode of increase in the angelic nature is (unspeakable and inconceivable by human conjectures, except that it assuredly exists), it would have operated also in the case of men, who were " made a little lower than the angels, " to increase mankind to the measure determined by its Maker.  St. John Chrysostom,  Homilies on Genesis  18.12. See also Elder Aimilianos,  The Church at Prayer: The Mystical Liturgy of the Heart,  p. 124; St. Athanasius,  Commentary on the Psalms  (Ps. 50:5); St. Diadochos of Photiki,  Philokalia Vol. 1,  p. 269; St. Gregory of Nyssa,  On the Making of Man  17; St. Gregory Palamas,  Homily 43   " On the Gospel Reading for the Seventeenth Sunday of Matthew About the Canaanite Woman,”  in  Homilies  p. 342; St. Gregory the Theologian,  Oration  40.2,  On Holy Baptism;  St. Irenaeus,  Against Heresies  3.22.4; St. Jerome,  Against Jovinian  1.16; St. John Climacus,  The Ladder of Divine Ascent,  Step 15; St. John of Damascus,  Exact Exposition of the Orthodox Faith  4.24; St. Maximus the Confessor,  Ad Thalassium  21;  Ad Thalassium  61; St. Paisios,  Elder Paisios of Mt. Athos, by Hieromonk Isaac,  p. 144-145; St. Symeon the New Theologian,  Ethical Discourses  13, in  On the Mystical Life: The Ethical Discourses, Vol. 2: On Virtue and Christian Life,  p. 167; Blessed Theodoret of Cyrus,  Questions on Genesis  37.2

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     Is tithing a New Testament practice and a teaching in our Holy Tradition? Fr. John Whiteford discusses the practice and meaning of tithing, ancient and modern. Tithing was the practice of giving ten percent of one’s “increase” to God. By increase, this meant that whatever one’s labor managed to acquire, the first ten percent of it was the Lord’s. Tithing was included in the Law of Moses, but it actually predated that law, because we see in Genesis 14:18-20 that Abraham also tithed. To fail to tithe was to rob God (cf. Malachi 3:8-10). When we tithe , we recognize that God is the source of all that we have, and by giving back the first ten percent, we give thanks to God, and show that we trust God to continue to provide for our needs, rather than clinging to what we have, because we have no such trust. While tithing was clearly an obligation in the Old Testament , there is nothing that either specifically affirms that it is obligatory to Christians, nor anything that says that it is not. There is a great deal said about the need to give to the poor, and to support the work of the Church, but whether this was done by tithing is not stated. So to answer the question of what Christ taught the Apostles in this regard, and what the Apostles taught the Church, we must look to Tradition. In the 13th chapter of the Didache (which is believed to be the oldest document outside of the New Testament) it speaks of giving the “firstfruits” to support prophets, teachers, and the poor, “according to the commandment” (Didache 13:8). The giving of firstfruits in the Old Testament was an aspect of the tithing system, and so when it speaks of doing so “according to the commandment,” this suggests that tithing at least as some application for Christians.      St. Irenaeus says: We are bound, therefore, to offer to God the first-fruits of His creation, as Moses also says, “Thou shalt not appear in the presence of the Lord thy God empty;” so that man, being accounted as grateful, by those things in which he has shown his gratitude, may receive that honour which flows from Him (Against Heresies 4:18:1).

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e.g. Pseudo Dionysius the Areopagite, The Mystical Theology,1.1-3 [ PG 3.997A-1001A/PTS 36, pp.141-144]. Basil the Great, Against Eunomios, 2.17 [ PG 29.608C ll.56-57 /SC 305]. ( Against Eunomius, trans. Mark Delcogliano and Andrew Radde-Gallwitz, FC v.122, (Washington, D.C.: Catholic University of America Press, 2011), p.154). See Mantzaridis, Time and Man, p.7. cf. Basil the Great, Against Eunomios, 2.17 [ PG. 29.608C ll.40-41 /SC 305]. ( Against Eunomius, FC v.122, p.154).   Maximus the Confessor, Amb.10.26 [ PG.91.1153B] in Andrew Louth, Maximus the Confessor (London/NY: Routledge, 1996), pp.124-125 and compare Amb.10.31 [ PG 91.1164B-C], 10.41 [ PG 91.1188A-B], Centuries on Theology, 1.69 and Various Texts on Theology [etc.], ( Philokalia II) 5.47-48. Also see Pseudo-Dionysius the Areopagite: " One can take eternity and time to be predicates of God since, being the Ancient of Days, he is the cause of all time and eternity. Yet he is before time and beyond time and is the source of the variety of time and of seasons. Or, again, he precedes the eternal ages [ aionon], for he is there before eternity and above eternity, and " his kingdom is an everlasting kingdom " " ( Divine Names,10.3 [ PG 3.940A/PTS 33, pp.216-217) ( Pseudo-Dionysius: The Complete Works, trans. Colm Luibheid and Paul Rorem, The Classics of Western Spirituality (NY: Paulist Press, 1987), p.121). For earlier affirmations of God being incomparable to His creation being uncreated see Irenaeus’ Against Heresies 2.25.3, 4.11.2, 4.38.1 and 4 as well as Novatian’s De Trinitate 2. ‘Kontakion for the Nativity of our Lord and God and Saviour, Jesus Christ in Tone 3’, The Divine Liturgy of Our Father Among the Saints John Chrysostom, U.K. Ecumenical Patriarchate text (Oxford: OUP, 1995), pp.72-73. cf. Basil the Great, Against Eunomios, 2.13 [ PG 29.596b ll.18-22/ SC 305]. ( Against Eunomius, FC v.122, p.147). cf. Athanasius, De Vita Antonii, §31ff. where the action of the fallen angels ‘subtle’ bodies is described.

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The treatise in a review form shows a picture of the ancient Christian controversy with heresies III – the beginning of the V centuries and gives to the Снигсн reader the Biblical arguments for an eff ective polemic against the aforementioned heretics. 1 Gemeinhardt P. Athanasius Handbuch (Handbücher Theologie) Tübingen: JCB Mohr (Paul Siebeck), 2011. S. 408. 3 Иванцов- Платонов А. М., прот., проф. Ереси и расколы первых трех веков христианства. М., 1877. Ч. 1. С. 3. 4 Флоровский Г., прот. Утрата библейского мышления//Избранные богословские статьи. М., 2000. С. 216. 5 Конь Р. М. Несостоятельность сектантского герменевтического принципа «Писание изъясняет само себя» (на примере баптизма)//Вопросы богословия. 2019. Т. 1. 1. С. 140–157. 6 Конь Р. М. К вопросу о проблематике теории познания Р. Штайнера//Диакрисис. 2020. 1 (5). С. 160–167; Конь Р. М. Роль воображения в современном западном оккультизме//Диакрисис. 2020. 2 (6). С. 154–168. 8 Конь Р. М. Православная миссия среди сект. Часть I//Богословский вестник. 2018. Т. 29. 2. С. 207. Конь Р. М. Введение в сектоведение. Нижний Новгород, 2008. 12 Павел Самосатский (200–275), еретик-адопцианист, учивший, что безличное Слово от Единого Бога–Отца сошло на человека Иисуса и тем самым стало личным Сыном. Осужден на Антиохийском Соборе 268 г. 13 Манихейство – дуалистическое учение под влиянием персидского зороастризма. Основатель – Мани (216–277). Учило об извечном существовании и противостоянии двух мировых начал (субстанций) и царств Света и тьмы, Бога и диавола, духа и материи. 14 Докетизм – распространенное в первых веках нашей эры еретическое учение о Христе, отрицающее в Нем истинность человеческой плоти и учившее, что она была призрачной. Исповедовавшие подобные мнения основывались на представлении о том, что Бог не мог соединиться с материальным телом, потому что считали материю и телесность источником несовершенства и даже зла, возникшую вопреки Божественной воле истинного, духовного Бога. Это учение было распространено среди гностиков и манихеев. 15 Гностики II века, также придерживавшиеся докетизма в христологии помимо прочих своих заблуждений. 17 Монтанизм («фригийская ересь») назван так по имени Монтана – раскольника и еретика- харизматика II века, учившего о продолжающемся «откровении» Святого Духа. Он также особенно настаивал на необходимости строгой церковной дисциплины и экстатического пророчества. В монтанизм в 213 году перешел Тертуллиан . 18 Аполлинарий Лаодикийский (310–390) – еретик, отвергавший человеческий ум в составе человечества Христова. Ср.: «Аполлинарий утверждал, что тело Спасителево было одушевлено, но не имело души разумной, потому что, говорит он, излишен разум, где Бог Слово» (Блж. Феодорит Кирский . Сокращенное изложение Божественных догматов, 11). Читать далее Источник: Трактат, приписываемый свт. Афанасию Великому «Против всех ересей» (Пер. и ком. П.К. Доброцветова)//Диакрисис. 2020. 3 (7). С. 90–106.

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We appeal therefore first of all to those able to remove the causes for the creation of the refugee crisis to take the necessary positive decisions. We call on the civil authorities, the Orthodox faithful and the other citizens of the countries in which they have sought refuge and continue to seek refuge to accord them every possible assistance, even from out of their own insufficiency. VII. Church: witness in dialogue 20. The Church manifests sensitivity towards those who have severed themselves from communion with her and is concerned for those who do not understand her voice. Conscious that she constitutes the living presence of Christ in the world, the Church translates the divine economy into concrete actions using all means at her disposal to give a trustworthy witness to the truth, in the precision of the apostolic faith. In this spirit of recognition of the need for witness and offering, the Orthodox Church has always attached great importance to dialogue , and especially to that with non-Orthodox Christians. Through this dialogue, the rest of the Christian world is now more familiar with Orthodoxy and the authenticity of its tradition. It also knows that the Orthodox Church has never accepted theological minimalism or permitted its dogmatic tradition and evangelical ethos to be called into question. Inter-Christian dialogues have provided Orthodoxy with the opportunity to display her respect for the teaching of the Fathers and to bear a trustworthy witness to the genuine tradition of the one, holy, catholic and apostolic Church. The multilateral dialogues undertaken by the Orthodox Church have never signified, and do not signify, nor will they ever signify, any compromise in matters of faith. These dialogues are a witness to Orthodoxy, grounded on the Gospel message “come and see” (John 1.46), see, namely, that " God is love " (1 John 4.8). In this spirit, the Orthodox Church throughout the world, being the revelation of the Kingdom of God in Christ, experiences the entire mystery of the divine Economy in her sacramental life, with the holy Eucharist at its center, in which she offers to us not nourishment that is perishable and corruptible, but the very life-streaming Body of the Lord, the “heavenly Bread” which “is a medicine of immortality, an antidote for not dying but living in God through Jesus Christ, and a purgative expelling evil” (Ignatius of Antioch, Letter to the Ephesians , 20, PG 5.756). The holy Eucharist constitutes the innermost core also of the conciliar functioning of the ecclesial body, as well as the authentic confirmation of the Orthodoxy of the faith of the Church , as Saint Irenaeus of Lyon proclaims: “Our teaching is in accord with the Eucharist and the Eucharist confirms our teaching” ( Against Heresies , 4. 18, PG 7.1028).

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The next significant addition to the Reply comes in c. 119.14–18 where the quotation of a text from Cyril is extended a few lines further. Later, in c. 120.20–27 Palamas made another digression from the Reply to add Sabellianism to the list of heresies to which the Akindynists have succumbed. There are several instances where small sections of the Reply are not reproduced in the Capita 150. None of them are very significant. A citation from Cyril " s Thesaurus is omitted (Reply 4.15–20) and also a specific reference to the historical circumstances of the pamphlet (Reply 6.1–5). The remaining omissions are brief interjections or introductory comments. The only other alteration to the text of the Reply was some minor rearrangement of portions of Reply 1 and 3. The Contra Acindynum (122–131) Although chapters 122–131 constitute a distinct division within the work, this section is not as cohesively organized as others. Its distinctiveness is based on the derivation of most of the material (though not verbatim) from the sixth book of the Contra Acindynum. Four chapters depart from this organizational schema. Chapter 123 has no apparent relation to the rest of the section. Akindynos and his cohorts had been appealing to apophatic theology to support their contention that God cannot possess both an uncreated substance and an uncreated energy. Palamas replied with an explanation of the proper meaning and use of apophatic theology and its relation to cataphatic. Chapters 124–126 form a subsection in which Palamas established the equation of the Akindynists with the Eunomians. Both heretical groups refused to recognize in God anything but the divine substance. Thus anything distinct from the divine substance could not be uncreated. Then for the Eunomians the Son had to be a creature and for the Akindynists the energy had to be created. 117 Palamas started from the orthodox position established against the Eunomians whereby each of the hypostases is divine and uncreated but distinct from each other and from the substance, while at the same time there is no compromise to the divine simplicity. In this, Palamas saw a clear patristic precedent for the doctrine of the uncreated divine energy. The fourth century Fathers used the argument that a relational name (e.g., son or father) cannot denote a substance and must refer to another reality with which it is not identical. In this way they were able to establish that the hypostases of the Godhead are distinct from one another and from the substance. And so, not everything in God is identical with the substance, as the Eunomians claimed. 118 Palamas took up the same argument and applied it to the energy, for this is God " s relatio ad extra in the divine economy of creation and salvation. As a relation it cannot denote God " s substance but must be distinct from it (c. 125).

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←482 Wheeler, “On Recognising Law without Law,” p. 404. ←483 Wheeler, “On Recognising Law without Law,” p. 404. ←484 Wheeler, “How Come the Quantum?” p. 310. ←485 Wheeler, “How Come the Quantum?” p. 310. ←486 Wheeler, “How Come the Quantum?” p. 311. ←487 See Wheeler, “World as a System Self-Synthesized by Quantum Networking.” ←488 See, e.g., Wheeler, At Home in the Universe, p. 307. ←489 See, e.g., Wheeler, At Home in the Universe, p. 293. ←490 Wheeler, At Home in the Universe, p. 300; Wheeler, “How Come the Quantum?” p. 313. ←491 See Wheeler, “How Come the Quantum?” p. 305. ←492 See Wheeler, “World as a System Self-Synthesized by Quantum Networking.” ←493 Gregory of Nyssa On the Making of Man 16.1 ET: quoted in O. Clément, On Human Being, p. 34. ←494 The affirmation of this community aspect of human existence in relation to the Father is mani­fested in the “Lord’s Prayer,” whose entry words “Our Father…” signify the positioning of all human beings with respect to their common source of origin, thus making all beings to be the same, that is, to be the community, which is formed through the communion with God. ←495 Gregory of Nyssa On the Making of Man 16.17 [ET: p. 406]. ←496 Irenaeus of Lyons Against the Heresies 5.16.2 [ET: Scandal, p. 56]. ←497 Irenaeus of Lyons Against the Heresies 3.18.7 [ET: Scandal, p. 58]. ←498 Irenaeus of Lyons Against the Heresies 3.13.1 [ET: Scandal, p. 59]. ←499 Temple, Readings in St. Johns Gospels. ←500 Ellis, “The Theology of the Anthropic Principle,” pp. 396 – 397. ←501 Zizioulas, Being as Communion. ←502 Torrance, Space, Time and Incarnation. ←503 A similar relation is established in the humankind-event, which being finite in space and time, is related through human apprehension to the whole universe. ←504 Origen Contra celsum 4 [ET: Bettenson, p. 213]. ←505 Origen, Contra celsum 1 [ET: Chadwick, p. 187] ←506 Athanasius of Alexandria De incarnatione verbi Dei 8 [ET: p. 33]. ←507 On the receptacle and relational notions of space in theology, see Torrance, “The Relation of the Incarnation to Space in Nicene Theology.” See also Torrance, Space, Time and Incarnation.

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But to return to the matter in hand: It behooves us then to have a great dread of the crime of perverting the faith and adulterating religion, a crime from which we are deterred not only by the Church " s discipline, but also by the censure of apostolic authority. For every one knows how gravely, how severely, how vehemently, the blessed apostle Paul inveighs against certain, who, with marvellous levity, had been so soon removed from him who had called them to the grace of Christ to another Gospel, which was not another; Galatians 1:6 who had heaped to themselves teachers after their own lusts, turning away their ears from the truth, and being turned aside unto fables; 2 Timothy 4:3–4 having damnation because they had cast off their first faith; 1 Timothy 5:12 who had been deceived by those of whom the same apostle writes to the Roman Christians, Now, I beseech you, brethren, mark them which cause divisions and offenses, contrary to the doctrine which you have learned, and avoid them. For they that are such serve not the Lord Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple, Romans 16:17–18 who enter into houses, and lead captive silly women laden with sins, led away with diverse lusts, ever learning and never able to come to the knowledge of the truth; 2 Timothy 3:6 vain talkers and deceivers, who subvert whole houses, teaching things which they ought not, for filthy lucre " s sake; Titus 1:10 men of corrupt minds, reprobate concerning the faith; 2 Timothy 3:8 proud knowing nothing, but doting about questions and strifes of words, destitute of the truth, supposing that godliness is gain, 1 Timothy 6:4 withal learning to be idle, wandering about from house to house, and not only idle, but tattlers also and busy-bodies, speaking things which they ought not, 1 Timothy 5:13 who having put away a good conscience have made shipwreck concerning the faith; 1 Timothy 1:19 whose profane and vain babblings increase unto more ungodliness, and their word does eat as does a cancer. 2 Timothy 2:16–17 Well, also, is it written of them: But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was. 2 Timothy 3:9 Chapter 8. Exposition of St. Paul " s Words, Gal. i. 8.

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These inner principles of beings are what we said Adam contemplated in order to name the animals. St. Maximus offers us a good summary of the original condition of man to end with today: Thus the first man had nothing between him and God which was obstructing his knowledge and was stopping his movement toward God, movement self-chosen out of love, from becoming a kinship. And because of this, he was called by the teacher, “naked in his simplicity,” as existing above all research into nature; and with a “life without arts and skills,” as being pure of all life in need of arts and skills. Arts and science are not bad, but are simply unnecessary when your life is wrapped up in God. They had no   “covering or protection” since he was free of such impassioned intertwining of the senses with sensible things, to which things he as justly subjected to later on, when he fell short through defect—when he of his own choice preferred to become empty of everything rather than to be full, thus becoming inferior to those things to which he had naturally been superior. This is completely different from the life we know. We are far from this, but this is the life we are meant to know, and even further. Christ is even beyond and higher than all this. But first we have to get back to this state and then move on, upwards towards Christ.      Jesse Dominick 6/23/2016   Against Heresies  1.28  Tobit 8:6; St. Ambrose,  Paradise  10-11; St. Augustine,  City of God  12.27; St. Cyril of Alexandria,  Commentary on Romans 5:18-19 ; St. Gregory Palamas,  Homily  5.1; St. Maximus,  Questions and Answers 3   On Genesis  p. 122   Homilies on Genesis  15.2-3  St. Anastasius of Sinai,  Hexaemeron  1.1.4; St. Basil,  Hexaemeron  4.1; St. Augustine,  City of God  29.46   Stromata  2.19   Natural Chapters  24  This study took place before the opening of the Council.   Homilies on Genesis  16.5   Exact Exposition  2.11  Canon 120 of the Council of Carthage, ratified by the Sixth and Seventh Ecumenical Councils

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“Ye Must be Born Again” A Russian Orthodox Church Website About Pages About %20%20 Donate Contact Us Проекты «Правмира» Pravmir.ru Матроны.RU Не инвалид.RU Pravmir.com Форум Книги Лекторий Благотворительность Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation News В данной категории нет материалов. Family Before marriage Bringing up children Children's page Divorce In the Family What is Christian Love in Marriage? Family Life and Spiritual Warfare Should People Limit Marital Relations in Lent? Pastoral Advice Library Holy Fathers Lives of Saints New Russian Martyrs Other Media Sermons, Lectures The Importance of Patiently Letting Down Our Nets in Obedience Do We Have A Reaction To The Gospel? What Does the Cross Mean for us Today? Our Faith History of Christianity Icons In the Church Liturgical Life Missionary work Orthodoxy around the World Prayers Religions Sacraments Social Life Theology “Le monde entier reste silencieux au sujet de l’Artsakh” : 120 000… “The whole world is silent about Artsakh.” 120,000 people are in the blockade,… The Importance of Patiently Letting Down Our Nets in Obedience Calendar Fasting Feasts The Tree Heals the Tree The Lights of an Approaching Rescue Preparing the Way of the Lord in our Own Lives family В данной категории нет материалов. Multimedia Contact us Искать Искать “Ye Must be Born Again” Source: No Other Foundation Archpriest Lawrence Farley 21 February 2018 Meditation on Transplants: How a Christian Navigates Medicine Christ’s counsel to Nicodemus that “ye must be born again” (John 3:7) with its assertion that one must be born again to enter the Kingdom of God is arguably the favourite verse of Protestant Evangelicals. It certainly formed the bedrock of Evangelical preaching and the goal of such preachers as Billy Graham. The phrase left the subculture of Evangelicalism and entered the conceptual landscape and the vocabulary of mainstream American culture with the (then) Presidential candidate Jimmy Carter, who surprised the mainstream media with his candid admission that he had been born again and that this formed the foundation of his life. The phrase “being born again” is now almost synonymous with Protestant Evangelicalism, and often functions as a kind of verbal denominational tag. Since the phrase also appears in the baptismal liturgy of the Orthodox Church (when the priest refers to the baptismal candidates as those “wishing to be born again through my unworthy ministry”) it is worth asking two questions: 1) “What precisely does it mean to enter the Kingdom of God?” and 2) “What does it mean to be born again?” The answers are not quite what Dr. Billy Graham might have thought during his preaching crusades.

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