| Riesner, «Bethany» Riesner, Rainer. «Bethany beyond the Jordan ( John 1:28 ): Topography, Theology, and History in the Fourth Gospe1.» Tyndale Bulletin 38 (1987): 29–63. Riesner, «Education élémentaire» Riesner, Rainer. «Education élémentaire juive et tradition évangélique.» Hokhma 21 (1982): 51–64. Riesner, «Familiengrab» Riesner, Rainer. «Wurde das Familiengrab des Hohenpriesters Kajaphas entdeckt?» Bibel und Kirche 46, no. 2 (1991): 82–84. Riesner, «Fragen» Riesner, Rainer. «Fragen im «Kana in Galiläa.»» Bibel und Kirche 43, no. 2 (1988): 69–71. Riesner, «Gate» Riesner, Rainer. «Josephus» " Gate of the Essenes» in Modern Discussion.» Zeitschrift des deutschen Palästina-Vereins 105 (1989): 105–9, plates 8–16a. Riesner, «Golgotha» Riesner, Rainer. «Golgotha und die Archäologie.» Bibel und Kirche 40 (1985): 21–26. Riesner, Jesus Riesner, Rainer. Jesus als Lehrer: Eine Untersuchung zum Ursprung der Evangelien-Überlieferung. 2d ed. WUNT 2d series, 7. Tübingen: Mohr, 1984. Riesner, «Machärus» Riesner, Rainer. «Johannes der Täufer auf Machärus.» Bibel und Kirche 39 (1984): 176. Riesner, «Neues» Riesner, Rainer. «Neues vom See Gennesaret.» Bibel und Kirche 42, no. 4 (1987): 171–73. Riesner, «Synagogues» Riesner, Rainer. «Synagogues in Jerusalem.» Pages 179–211 in The Book of Acts in Its Palestinian Setting. Edited by Richard Bauckham. Vo1. 4 of The Book of Acts in Its First Century Setting. Edited by Bruce W. Winter. Grand Rapids: Eerdmans, 1995. Riga, «Blind» Riga, Peter J. «The Man Born Blind.» The Bible Today 22 (1984): 168–73. Rigato, «Apostolo» Rigato, Maria-Luisa. «L» «apostolo ed evangelista Giovanni,» »sacerdoté levitico.» RtVB 38 (1990): 451–83. Rigato, «Quale» Rigato, Maria-Luisa. " " Era festa dei giudeí (Gv 5,1): Quale?» RivB 39 (1991): 25–29. Riley, Fruits Riley, Loretta. The Best Fruits. Philadelphia: Riley, 1999. Ring, «Resurrection» Ring, George C. «Christ " s Resurrection and the Dying and Rising Gods.» CBQ 6 (1944): 216–29. Ringe, Wisdom " s Friends Ringe, Sharon H. Wisdom " s Friends: Community and Christology in the Fourth Gospe1. Louisville, Ky: Westminster/John Knox, 1999. |
| For not free will but the Lord looses them that are bound. No strength of ours, but the Lord raises them that are fallen: no diligence in reading, but the Lord enlightens the blind:where the Greeks have κριος σοφο τυφλος, i.e., the Lord makes wise the blind: no care on our part, but the Lord cares for the stranger: no courage of ours, but the Lord assists (or supports) all those who are down. But this we say, not to slight our zeal and efforts and diligence, as if they were applied unnecessarily and foolishly, but that we may knowthat we cannot strive without the help of God, nor can our efforts be of any use in securing the great reward of purity, unless it has been granted to us by the assistance and mercy of the Lord: for a horse is prepared for the day of battle: but help comes from the Lord, Proverbs 21:31 for no man can prevail by strength. 1 Samuel 2:9 We ought then always to sing with the blessed David: My strength and my praise is not my free will, but the Lord, and He has become my salvation. And the teacher of the Gentiles was not ignorant of this when he declared that he was made capable of the ministry of the New Testament not by his own merits or efforts but by the mercy of God. Not says he, that we are capable of thinking anything of ourselves as of ourselves, but our sufficiency is of God, which can be put in less good Latin but more forcibly, our capability is of God, and then there follows: Who also made us capable ministers of the New Testament. 2Corinthians 3:5–6 Chapter 16. That faith itself must be given us by the Lord. But so thoroughly did the Apostles realize that everything which concerns salvation was given them by the Lord, that they even asked that faith itself should be granted from the Lord, saying: Add to us faith Luke 17:5 as they did not imaginethat it could be gained by free will, but believed that it would be bestowed by the free gift of God. Lastly the Author of man " s salvation teaches us how feeble and weak and insufficient our faith would be unless it were strengthened by the aid of the Lord, when He says to Peter Simon, Simon, behold Satan has desired to have you that he may sift you as wheat. |
| Gregory, bishop of Elvira, in Baetica, writing even to extreme old age, composed various treatises in mediocre language, and an elegant work On Faith. He is said to be still living. 106. Pacianus Pacianus, bishop of Barcelona, in the Pyrenees Mountains, a man of chaste eloquence, and as distinguished by his life as by his speech, wrote various short works, among which are The Deer, and Against the Novatians, and died in the reign of Emperor Theodosian, in extreme old age. 107. Photinus Photinus, of Gallograecia, a disciple of Marcellus, and ordained bishop of Sirmium, attempted to introduce the Ebionite heresy, and afterwards having been expelled from the church by the Emperor Valentinianus, wrote many volumes, among which the most distinguished are Against the nations, and To Valentinianus. 108. Phœbadius Phœbadius, bishop of Agen, in Gaul, published a book Against the Arians. There are said to be other works by him, which I have not yet read. He is still living, infirm with age. 109. Didymus the Blind Didymus, of Alexandria, becoming blind while very young, and therefore ignorant of the rudiments of learning, displayed such a miracle of intelligence as to learn perfectly dialectics and even geometry, sciences which especially require sight. He wrote many admirable works: Commentaries on all the Psalms, Commentaries on the Gospels of Matthew and John, On the doctrines, also two books Against the Arians, and one book On the Holy Spirit, which I translated in Latin, eighteen volumes On Isaiah, three books of commentaries On Hosea, addressed to me, and five books On Zechariah, written at my request, also commentaries On Job, and many other things, to give an account of which would be a work of itself. He is still living, and has already passed his eighty-third year. 110. Optatus Optatus the African, bishop of Milevis, during the reign of the Emperors Valentinianus and Valens, wrote in behalf of the Catholic party six books against the calumny of the Donatian party, in which he asserts that the crime of the Donatists is falsely charged upon the catholic party. 111. Acilius Severus |
| His power was then covetedby Antony, a man of very different character, polluted and debased by every kind of vice, who was strenuously resisted by Cicero on the same plea of defending the liberty of the republic. At this juncture that other Cæsar, the adopted son of Caius, and afterwards, as I said, known by the name of Augustus, had made his début as a young man of remarkable genius. This youthful Cæsar was favored by Cicero, in order that his influence might counteract that of Antony; for he hoped that Cæsar would overthrow and blast the power of Antony, and establish a free state – so blind and unaware of the future was he: for that very young man, whose advancement and influence he was fostering, allowed Cicero to be killed as the seal of an alliance with Antony, and subjected to his own rule the very liberty of the republic in defense of which he had made so many orations. Chapter 31.– That It is Effrontery to Impute the Present Troubles to Christ and the Prohibition of Polytheistic Worship Since Even When the Gods Were Worshipped Such Calamities Befell the People. Let those who have no gratitude to Christ for His great benefits, blame their own gods for these heavy disasters. For certainly when these occurred the altars of the gods were kept blazing, and there rose the mingled fragrance of Sabæan incense and fresh garlands; the priests were clothed with honor, the shrines were maintained in splendor; sacrifices, games, sacred ecstasies, were common in the temples; while the blood of the citizens was being so freely shed, not only in remote places, but among the very altars of the gods. Cicero did not choose to seek sanctuary in a temple, because Mucius had sought it there in vain. But they who most unpardonably calumniate this Christian era, are the very men who either themselves fled for asylum to the places specially dedicated to Christ, or were led there by the barbarians that they might be safe. In short, not to recapitulate the many instances I have cited, and not to add to their number others which it were tedious to enumerate, this one thing I am persuaded of, and this every impartial judgment will readily acknowledge, that if the human race had received Christianity before the Punic wars, and if the same desolating calamities which these warsbrought upon Europe and Africa had followed the introduction of Christianity, there is no one of those who now accuse us who would not have attributed them to our religion. |
| (b) The human nature of Christ is not personalized into a separate human hypostasis, which means that the concept of hypostasis is not an expression of natural existence, either in God or in man, but it designates personal existence. Post-Chalcedonian Christology postulates that Christ was fully man and also that He was a human individual, but it rejects the Nestorian view that He was a human hypostasis, or person. A fully human individual life was en-hypostasized in the hypostasis of the Logos, without losing any of its human characteristics. The theory, associated with the name of Apollinaris of Laodicea, and according to which the Logos, in Jesus, had taken the place of the human soul, was systematically rejected by Byzantine theologians since it implied that the humanity of Christ was not complete. Cyril« " s celebrated formulawrongly attributed to Athanasius and, in fact, uttered by Apollinaris " one nature incarnate of God the Word» was accepted only in a Chalcedonian context. Divine nature and human nature could never merge, or be confused, or become complementary to each other, but, in Christ, they were united in the single, divine hypostasis of the Logos: the divine model matched the human image. The fact that the notion of hypostasis is irreducible to the concepts of «particular nature,» or to the notion of «individuality,» is crucially important not only in Christology but also in Trinitarian theology. Hypostasis is the personal, «acting» source of natural life; but it is not «nature,» or life itself. In the hypostasis, the two natures of Christ accomplish a union without confusion. They retain their natural characteristics; but, because they share a common hypostatic life, there is a «communication of idioms,»» or perichoresis, which, for example, enables some of Christ " " s human actionswords or gesturesto carry consequences which only God could have provoked. The clay made out of His spittle, for example, restores sight to the blind man. Christ is one [writes John of Damascus]. Therefore the glory which naturally comes from the divinity has become common [to both natures] thanks to the identity of hypostasis; and, through the flesh, humility has also become common [to both natures] . . . , [but] it is the divinity which communicates its privileges to the body, remaining itself outside the passions of the flesh. 269 |
| Blackman, «Purification» Blackman, Aylward M. «Purification (Egyptian).» Pages 476–82 in vo1. 10 of The Encyclopedia of Religion and Ethics. Edited by James Hastings. 12 vols. Edinburgh: T8cT Clark, 1908–1926. Blaiklock, «Acts» Blaiklock, Ε. M. «The Acts of the Apostles as a Document of First Century History.» Pages 41–54 in Apostolic History and the Gospel: Biblical and Historical Essays Presented to F. F. Bruce on His 60th Birthday. Edited by W. Ward Gasque and Ralph P. Martin. Grand Rapids: Eerdmans, 1970. Blank, «Irrlehrer» Blank, Josef. «Die Irrlehrer des ersten Johannesbriefes.» Kairos 26 (1984): 166–93. Blasi, Sociology Blasi, Anthony J. A Sociology of Johannine Christianity. Texts and Studies in Religion 69. Lewiston, N.Y.: Mellen, 1996. Blass, Debrunner, and Funk, Grammar Blass, R, A. Debrunner, and R. W. Funk. A Greek Grammar of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 1961. Blau and Kohler, «Angelology» Blau, Ludwig, and Kaufmann Kohler. «Angelology.» Pages 583–97 in vo1. 1 of The Jewish Encyclopedia. Edited by Isidore Singer. 12 vols. New York: Funk 8c Wagnalls, 1901–1906. Blawatsky and Kochelenko, Culte Blawatsky, W., and G. Kochelenko. Le culte de Mithra sur la côte septentrionale de la mer Noire. Études préliminaires aux religions orientales dans l " empire romain, tome 8. Leiden: Brill, 1966. Bleeker, Festivals Bleeker, C. J. Egyptian Festivals: Enactments of Religious Renewa1. Numen Supplements 13. Leiden: Brill, 1967. Blenkinsopp, «Note» Blenkinsopp, Joseph. « John VII.37–9 : Another Note on a Notorious Crux.» NTS 6 (1959–1960): 95–98. Blenkinsopp, «Prophecy» Blenkinsopp, Joseph. «Prophecy and Priesthood in Josephus.» JJS 25 (1974): 239–62. Blenkinsopp, «Quenching» Blenkinsopp, Joseph. «The Quenching of Thirst: Reflections on the Utterance in the Temple, John 7:37–9 .» Scripture 12 (18, 1960): 39–48. Blenkinsopp, «Reproach» Blenkinsopp, Joseph. «The Prophetic Reproach.» JBL 90 (1971): 267–78. Bligh, «Blind» Bligh, John. «Four Studies in St John, I: The Man Born Blind.» Heythrop Journal 7 (1966): 129–44. |
| Prinzivalli E. «A scuola di esegesi: gli allievi di Didimo.» Annali di storia dell " esegesi 2 (1985): 71–78. –»Codici interpretativi del Commento ai Salmi di Didimo.» Annali di storia dell " esegesi 3 (1986): 43–56. Prinzivalli 1988 – Didyme il Cieco e l’interpretazione dei Salmi. Quaderni di SMSR. N. S. 2 L’Aquila Roma Japadre.1988. 142. – A scuola di esegesi: gli allievi di Didimo: AnnSE. 2. 1985. р. 71–78. – Codici interpretativi del Commento ai Salmi di Didimo. AnnSE. 3. 1986. р. 43–56. Pruche 1970 – Pruche B. Ottawa O. Didyme l’Aveugle est-il bien l’auteur des livres «Contre Eunome» IV et V attribués à saint Basile de Césarée? Studia patristica. 10. TU 107. Berlin 1970. p. 151–155. Puech H. Écrits théologiques restitués à Didyme d " Alexandrie. RHR 128. 1944. S. 184–185. – " Les nouveaux écrits d " Origène et de Didyme découverts à Toura.» Revue d " histoire et de philosophie religieuses 31 (1951): 293–329. Quattrone A. La pneumatologia nel trattato „De Spiritu Sancto» di Didymo Alessandrino. Regnum Dei 8 (1952), S. 82–88, 140–151, 9 (1953), S. 81–88. Reynolds 1966 – Reynolds S. Man, Incarnation, and Trinity in the Commentary on Zechariah of Didymus the Blind of Alexandria. Diss. Harvard Univ. Cambridge. 1966//summaru in HThR LIX. 1966. р. 453–454. Reventlow H. «Hiob der Mann. Eine altkirchliches Ideal bei Didymus dem Blinden.» In Text and Theology. Studies in Honour of Professor dr. theol. Magne Saebo Presented on the Occasion of His 65th Birthday. Arvid Tângberg. 213–227. Oslo: Verbum. 1994. Riedmatten. H. «Une édition des fragments exêgétiques de Didyme et d " Apollinaire sur le Psautier.» Aevum 52 1978. 228–234. Roche P. Didymus the Blind. NCE Bd. 4. 1967. p. 861. Roey A. van Didyme L " Aveugle//DHGE. Paris. 1958. T 14. p. 416–427. – Didymos der Blinde. LThK 3. 1959. p. 373–374. Rondeau 1968 – Rondeau M. A propos d’une édition de Didyme l’Aveugle. REG. 81. 1968 . р. 385–400. Russell 2001 – Russell P. The Epistle of Jude as expounded by the Fathers – Clement of Alexandria, Didymus of Alexandria, the Scholia of Cramer’s Catena, Pseudo–Oecumenius, and Bede. Texts and Studies in Religion. V. 89. The edwin Mellen Press. Lewiston. Queenston. Lampeter. 2001. |
| 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 The Trouble with Tolstoy Tolstoy sees ritual, hierarchy, books by the Holy Fathers, catechisms, and theology; yet, all the while, he is completely blind to Christ. Without Christ, everything he sees in the Church falls apart, seeming like a collection of irritating absurdities. Sergey Khudiev 16 May 2012 The views of Leo Tolstoy – specifically those that gave occasion to the Synod’s well-known edict – have always enjoyed (and continue to enjoy) a certain popularity. This is not just because of his indisputable literary genius, but also because Leo Tolstoy’s trouble is similar to that of many who observe the Church. Tolstoy sees ritual, hierarchy, books by the Holy Fathers, catechisms, and theology; yet, all the while, he is completely blind to Christ. Without Christ, everything he sees in the Church falls apart, seeming like a collection of irritating absurdities. So, too, might someone attending a wedding, but not understanding the meaning of the proceedings, grumble about the young bride’s absurd dress, the groom’s awkward suit, the meaningless rite of exchanging rings, and the silly cries of “gorko.” The Church gathers around Christ, Who is risen and alive unto the ages of ages; without Him, everything else is meaningless. Leo Tolstoy’s trouble was precisely that he did not see the Risen Christ; he saw only a long-dead teacher of antiquity. He himself writes: Leo Tolstoy with his sister nun Maria at Shamordino Convent, 1908. “I believe in the following: I believe in God, Whom I understand as spirit, as love, as the source of all. I believe that He is in me, and I in Him. I believe that the will of God is most clearly and intelligibly expressed in the teaching of the man Christ, whom to consider as God, and to pray to, I consider the greatest blasphemy” (“Reply to the Synod’s Edict Excommunicating Me on February 20-22, and to Letters Concerning It”). |
| This is the reason why the Orthodox Church speaks so much about the importance of ridding the heart of passions. The heart is the very focal point of our lives which determines many of our actions. A self-centred, sin-loving heart will always seek any reason to justify our behaviour. On the contrary, a heart that is compassionate, merciful, generous, and open, will always manage to justify another person and to find a way out of situations that seem impossible. May the Lord help us then to stop and think very carefully every time we encounter manifest goodness, manifest holiness, yet feel opposition in our heart. May the Lord help us to understand, upon careful deliberation, what it is exactly that causes confusion and embarrassment in our hearts, and to hasten to confession, to seek repentance in order to eradicate from our souls everything that resists God. Translated from the Russian Maria Nekipelov Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Related articles We heard today the story of the man born blind. We do not know from experience… |
| What, then, have the Christians suffered in that calamitous period, which would not profit every one who duly and faithfully considered the following circumstances? First of all, they must humbly consider those very sins which have provoked God to fill the world with such terrible disasters; for although they be far from the excesses of wicked, immoral, and ungodly men, yet they do not judge themselves so clean removed from all faults as to be too good to suffer for these even temporal ills. For every man, however laudably he lives, yet yields in some points to the lust of the flesh. Though he do not fall into gross enormity of wickedness, and abandoned viciousness, and abominable profanity, yet he slips into some sins, either rarely or so much the more frequently as the sins seem of less account. But not to mention this, where can we readily find a man who holds in fit and just estimation those persons on account of whose revolting pride, luxury, and avarice, and cursed iniquities and impiety, God now smites the earth as His predictions threatened? Where is the man who lives with them in the style in which it becomes us to live with them? For often we wickedly blind ourselves to the occasions of teaching and admonishing them, sometimes even of reprimanding and chiding them, either because we shrink from the labor or are ashamed to offend them, or because we fear to lose good friendships, lest this should stand in the way of our advancement, or injure us in some worldly matter, which either our covetous disposition desires to obtain, or our weakness shrinks from losing. So that, although the conduct of wicked men is distasteful to the good, and therefore they do not fall with them into that damnation which in the next life awaits such persons, yet, because they spare their damnable sinsthrough fear, therefore, even though their own sins be slight and venial, they are justly scourged with the wicked in this world, though in eternity they quite escape punishment. Justly, when God afflicts them in common with the wicked, do they find this life bitter, through love of whose sweetness they declined to be bitter to these sinners. |
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