| John Anthony McGuckin Ordination JEFFREY B. PETTIS The Orthodox Church looks upon ordination (derived from the Latin term for registering clerics in the official lists of the church), which it designates using the biblical term as the “laying on of hands” (cheirotonia), as the sacramental continuation of the setting apart of leaders for the Christian community. Ordination is the regular transmission through the ages of the church of the charism of priesthood, as derived from the apostolic succession the church protects within itself. The Book of Numbers 27.15–23 speaks of the setting apart of Joshua by the Lord to be a leader and shepherd of the congregation. Joshua is one who is “in the Spirit” (18), and Moses places him before the priest and the congregation, lays hands on him, and gives him a charge according to divine command (22–3; cf. Deut. 34.9 ). In the gospels Jesus himself sets apart for ministry the twelve apostles ( Mt. 10.1–5 ; Mk. 3.13–19 ; Lk. 6.12–16 ). He also commissions the Seventy to do the work of evangelizing ( Lk. 10.1 ). In Acts 14.23 the Apostle Paul lays hands (cheirotonesantes) on designated church elders (presbyterous). The laying on of hands is the transmission of the sacred gift of the Spirit, confirming the gift given in Chrismation, for the special role of sanctifying, teaching, healing, and witnessing that constitutes the priestly service in the church. The Apostle Paul also refers to the bishop (episkopos) who tends the church of God like a shepherd (Acts 20.28; cf. Ignatius, Eph. 1.3; 2 .1f.; 3.2; 4.1; 5.1f.). The Didache refers to the electing of bishops and deacons “who are worthy ofthe Lord, gentle men who are not fond of money, who are true (aletheis) and approved” (Didache 15). The earliest evidence for the church’s formal service of ordination is found in the Apostolic Tradition of Hippolytus (ca. 215): Plate 44 Liturgical procession at Optina Hermitage. RIA Novosti/Topfot. Plate 45 Optina Hermitage recently restored. RIA Novosti/Topfoto. |
| Rom. 9:17/Exodus 9:16 – my power “in you”; my name may be “proclaimed.” Hebrew – show “thee”; may name might be “declared.” Rom. 9:25/Hosea 2:23 – I will call my people; I will call my beloved. Hebrew - I will have mercy (love versus mercy). Rom. 9:27/Isaiah 10:22 – only a remnant of them “will be saved.” Hebrew – only a remnant of them “will return.” Rom. 9:29/Isaiah 1:9 – had not left us “children.” Hebrew – Jehova had left us a “very small remnant.” Rom. 9:33; 10:11; 1 Peter 2:6/Isaiah 28:16 – he who believes will not be “put to shame.” Hebrew – shall not be “in haste.” Rom. 10:18/Psalm 19:4 – their “voice” has gone out. Hebrew – their “line” is gone out. Rom. 10:20/Isaiah 65:1 – I have “shown myself” to those who did not ask for me. Hebrew – I am “inquired of” by them. Rom. 10:21/Isaiah 65:2 – a “disobedient and contrary” people. Hebrew – a “rebellious” people. Rom. 11:9-10/Psalm 69:22-23 – “pitfall” and “retribution” and “bend their backs.” Hebrew – “trap” and “make their loins shake.” Rom. 11:26/Isaiah 59:20 – will banish “ungodliness.” Hebrew – turn from “transgression.” Rom. 11:27/Isaiah 27:9 – when I take away their sins. Hebrew – this is all the fruit of taking away his sin. Rom. 11:34; 1 Cor. 2:16/Isaiah 40:13 -the “mind” of the Lord; His “counselor.” Hebrew – “spirit” of the Lord; “taught” Him. Rom. 12:20/Prov. 25:21 – feed him and give him to drink. Hebrew – give him “bread” to eat and “water” to drink. Rom. 15:12/Isaiah 11:10 – the root of Jesse…”to rule the Gentiles.” Hebrew - stands for an ensign. There is nothing about the Gentiles. Rom. 15:21/Isaiah 52:15 – been told “of him”; heard “of him.” Hebrew – does not mention “him” (the object of the prophecy). 1 Cor. 1:19/Isaiah 29:14 – “I will destroy” the wisdom of the wise. Hebrew – wisdom of their wise men “shall perish.” 1 Cor. 5:13/Deut. 17:7 – remove the “wicked person.” Hebrew – purge the “evil.” This is more generic evil in the MT. 1 Cor. 15:55/Hosea 13:14 – O death, where is thy “sting?” Hebrew – O death, where are your “plagues?” |
| Sometimes as a priest I am asked, “When does the point of no return come for a person? Where is the threshold beyond which he cannot return to God?” I reply, “This threshold is physical death. As long as a man is alive, there is hope for repentance.” In the book of the Wisdom of Joshua, son of Sirach, is written, Before judgment examine thyself, and in the day of visitation thou shalt find mercy (Sirach 18:20). That is, before the judgment has come, before the tollhouses have begun, we should test ourselves—before the moment of our physical death. Before judgment examine thyself, and in the day of visitation thou shalt find mercy. Humble thyself before thou be sick, and in the time of sins shew repentance. Let nothing hinder thee to pay thy vow in due time, and defer not until death to be justified… Think upon the wrath that shall be at the end, and the time of vengeance, when he shall turn away his face (Sirach 18:20-22, 24). Not a few Christians look toward life beyond the grave, toward an existence after death, hoping to find there the answer to all their problems. I call such an idea of salvation “suicidal soteriology”. This is an erroneous orientation. That our earthly life is so important is something supported by both Scripture and the sayings of the holy fathers. Our earthly life is the most important and responsible time for precisely the work of our salvation. The holy fathers emphasize the exclusive value of earthly life. The most important (decisive) life, paradoxical as it sounds, is earthly life. Why? Because here our fate is decided—where we will live for eternity. You might say that it (earthly life) is given to us in order to determine where we will be in eternity. As it says in the treatise, “Pirkei Avot” (“Teachings of the Fathers): “A person is born for death, and dies for life”; but for which life is something he decides before the moment of death. It says in the Book of Deuteronomy, I call both heaven and earth to witness this day against you, I have set before you life and death, the blessing and the curse: choose… (Deut. 30:19). |
| ALLELUIA The Greek form of the Hebrew word Hallelujah, which means " praise God. " Orthodox Christians sing a chorus of Alleluia interspersed with psalm verses prior to the Gospel reading at the Divine Liturgy. ALMS Works of mercy or monetary gifts given to help the poor. Throughout the Scriptures, God’s people are called to help those less fortunate than themselves (see Matt. 25:31-46). ALPHA AND OMEGA The letters which begin and end the Greek alphabet, and symbolize the beginning and the end. The Alpha and the Omega is also used as a title of Christ (Rev. 1:8). AMEN " So be it " in Hebrew. Amen is said or sung at the close of a prayer or hymn, showing the agreement of the people to what has been said (Deut. 27:15-26; 1 Cor. 14:16). ANGELS Bodiless powers created before the creation of the physical universe. The English word " angel " comes from the Greek word for " messenger. " Throughout the Scripture, angels are messengers who carry the Word of God to earth (e.g. Gabriel’s visit to Mary, Luke 1:26-38). The Orthodox Church teaches that there are nine " choirs " or groups of angels: Angels, Archangels, Powers, Authorities, Principalities, Dominions, Thrones, Cherubim, and Seraphim (see Gen. 3:24; Is. 6:2; Eph, 1:21; Col. 1:16; 1 Thess. 4:16; 1 Pet. 3:22). ANNUNCIATION The visit of the Archangel Gabriel to the Virgin Mary to inform her that she had been chosen to bear Christ, the Son of God. The Feast of the is celebrated exactly nine months before Christmas. Mary’s Son was no ordinary child, but God’s divine Son and Word in human flesh (Is. 7:14; Luke 1:26-38; John 1:1-14). ANTICHRIST Literally, " against Christ " or " instead of Christ. " Antichrist is used by John to refer to (a) the opponent of Christ who will arise at the end of this age, and (b) the " many antichrists " who stand against the Son of God (1 John 2:18, 22; 4:3). APOSTASY Literally, " turning away. " This sin is committed when a Christian or body of believers rejects the true faith of Christ (1 Tim. 1:5-7; 4:1-3). |
| Some argue, based on what they suppose the original Aramaic form of the prayer to have been, that the translation should be rendered in the more passive sense praised by Pope Francis, but John Nolland, in his commentary on Luke rejects this line of reasoning: “There is finally no linguistic justification for avoiding attribution to God of the trail in view. A Semitic original may have been ambiguous, but it has been taken in the Greek language tradition represented by our Gospel writers in a quite unambiguous way. In the Exodus setting and beyond, God is often said to put his People to the test ( Exod 16:4 ; 20:20 ; Deut 8:2 , 16; 13:4 ; 33:8 ; Judg 2:22 )” (Word Biblical Commentary: Luke 9:21-18:34, vol. 35b (Nashville, TN: Thomas Nelson, 1993), p. 618). And if the Greek text is a translation of the Aramaic original, especially since both St. Matthew and St. Luke render it in exactly the same way, what would be the basis for not following their translation as closely as possible when translating the text into English or any other language? Here is how the text is translated in several major English translations: “And lead us not into temptation…” King James Version “And lead us not into temptation…” Revised Standard Version “And do not lead us into temptation…” New American Standard Bible “And lead us not into temptation…” New International Version “And do not bring us to the time of trial…” [and then it has a footnote: “Or us into temptation“) New Revised Standard Version “And lead us not into temptation…” English Standard Version So the Pope is simply wrong, yet again. For More Information: Audio clip: Adobe Flash Player (version 9 or above) is required to play this audio clip. Download the latest version here . You also need to have JavaScript enabled in your browser. Homilies on the Lord’s Prayer Pope Francis, The Lord’s Prayer, and Bible Translation, by Daniel B. Wallace Tweet Donate Share Code for blog Mistranslation of the Lord’s Prayer? Archpriest John Whiteford |
| 6028 For Moses as king, see Josephus Ant. 4.327; L.A.B. 9:16; 20:5; Meeks, Prophet-King, 107–17, 147–50,177–79,181–96, 236. 6029 See Meeks, Prophet-King. Philo for one frequently links the titles, along with priest and lawgiver (Philo Moses 1.334; 2.2–7, 187, 292; Rewards 53; Tiede, Figure, 127). 6031 Sipre Deut. 83.1.1. He was the greatest of prophets (Deut. Rab. 2:4) except when he was not being counted (Deut. Rab. 7:8). On his role as prince of prophets, see, e.g., Sirat and Woog, «Maître.» 6032 Some texts suggest that he was God " s coregent (Sipre Deut. 3.1.1), though he denies it (Sipre Deut. 27.6.1). He was easily greater than Hadrian (Ecc1. Rab. 9:4, §1; Ruth Rab. 3:2). 6037 Diodorus Siculus 34/35.2.22. Eunus was, however, captured and then rotted in prison (34/35.2.22–23). 6038 Hoehner, Antipas, 206; Bammel, «Feeding»; cf. Barnett, «Prophets»; Witherington, Christology, 91, 100. Even among Roman politicians, free handouts of food produced political allegiance (see comment on 6:26). 6039 Theissen, Stories, 161. In its Johannine form, of course, 6has the form of a confession (see Jonge, Jesus, 57). 6041 See, e.g., Jeffers, World, 68–69; Goodman, State, 30–31; Freyne, Galilee, 153; Lewis, Life, 65, 67; MacMullen, Relations, 63, 68. 6043 Holy men might ascend to, and descend from, sacred mountains in pagan tradition (Iamblichus V.R 3.15, if this does not evoke 1 Kgs 18:42), but the biblical tradition is clearer here (see Exod 3:1–2; 19:3; 32:15; 1 Kgs 19:8; see Keener, Matthew, 164). 6044 Most scholars either reject the account in accordance with antisupernaturalistic presuppositions or (more frequently among scholars inclined to reject antisupernaturalistic assumptions) favor authenticity, but some wade between them: Derrett, «Walked,» explains how Jesus could have walked naturally on shallow points. But the setting of our story is a much deeper part of the lake (note the distance in 6:19), and fishermen who knew the lake would surely not have reported a miracle of one walking in shallow water! |
| 3666 Cf. Dionysius of Halicarnassus RA. 3.1.3 (μονογενς). Bernard, John, 1:23, Hoskyns, Gospel 149, and Roberts, «Only Begotten, " » 8, cite, e.g., Judg 11:34 ; Ps 35:17 ; Jer 6:26 ; Amos 8(cf. similarly Tob 3:15; 6:10, 14; 8:17; Luke 7:12; 8:42; 9:38; cf. Plato Tim. 31); technical exceptions include Heb 11:17; Josephus Ant. 20.19–22. They also cite non-Jewish examples in Plautus Captives 1.147,150; Aegeon Comedy of Errors 5.1.329; cf. similarly Du Plessis, ««Only Begotten,»» 30 n. 5 (on Plautus). 3667 Bernard, John, 1:23–24, and Roberts, «Only Begotten, " » 8, cite examples in Psalms (22:21; 25:16; 35:17). 3669 Sir 36:12 (πρωτγονος); Pss. So1. 18:4; 4 Ezra 6(also «only begotten,» OTP 1:536); cf. Jub. 19:29. Israel was beloved to God like an only child (Simeon ben Yohai in Exod. Rab. 52:5; Lev. Rab. 2:5; later rabbis, Song Rab. 5:16, §3; Israel as an only daughter, Song Rab. 2:14, §2; 3:11, §2). «Son» usually represents Israel in rabbinic parables (Johnston, Parables, 587). 3670 Bar 3:36–37 (γαπημνω); Pss. So1. 9(λας, öv γπησας); Jub. 31:15, 20; 4 Ezra 5:27; Rom 11:28 ; " Abot R. Nat. 43, §121 B; Sipre Deut. 344.1.1; 344.3.1; 344.5.1; Song Rab. 2:1, §1; 2:1, §3; Tg. Isa. 1:4. Sipre Deut. 97.2 interprets Deut 14as declaring that «every individual Israelite is more beloved before [God] than all the nations of the world» (trans. Neusner, 1:255). Different rabbis applied the title «most beloved [of all things]» variously to Torah, the sanctuary, or Israel (Sipre Deut. 37.1.3); for some rabbis, God " s love for Israel was the heart of Torah (Goshen Gottstein, «Love»). 3671 E.g., R. Ishmael (3 En. 1:8); Esdram (Gk. Apoc. Ezra 1[ed. Wahl, 25] ); articular if the article for «holy prophet» includes this, the κα being epexegetical); Sedrach (Apoc. Sedr. 3[ed. Wahl, 39]). Early Christian texts naturally transfer the title to Jesus ( Mark 1:11; 9:7 ; Matt 3:17: 17:5; Luke 3:22; Eph 1:6 ; Acts Paul 3:11Paul and Thecla 1; Gk. Apoc. Ezra 4[ed. Wahl, 30]). Ancients regarded being the «beloved of the gods» (θεοφιλς) a special privilege (Plutarch Lycurgus 5.3, LCL 1:216–17). |
| В структуре завета 10 заповедей В. (Втор 5. 6-21) образуют фундамент тех принципов, на к-рых основываются остальные положения договора, являющиеся их детальной разработкой и истолкованием (Втор 5. 22 - 11. 32). Суть заповедей изложена в «Шема» (Втор 6. 4-5) - в стержне ветхозаветной веры, где Яхве определен как единый Бог, а обязанности Израиля по отношению к Нему сводятся к безраздельной любви, т. е. к послушанию. Согласно Евангелиям от Матфея (Мф 22. 36-40) и Марка (Мк 12. 28-31) (см. также Лк 10. 25-28), «первой и наибольшей заповедью» в Пятикнижии Моисея Иисус Христос назвал заповедь любви к Богу из В. (Втор 6. 5). Условия договора (Втор 12. 1 - 26. 15) в точности повторяют условия завета в области культовых, этических, социальных, межличностных, межэтнических взаимоотношений. Экзегеза В. в Новом Завете и в ранней Церкви В.- одна из наиболее цитируемых книг в НЗ. Христос трижды обращается к словам из В. во время Своего противостояния искушениям сатаны (Мф 4. 1-11; ср.: Втор 8. 3; 6. 13, 16). Предсказание о великом пророке, к-рый явится после Моисея (Втор 18. 15-16), и слова из песни Моисея о поклонении всей твари Богу (Втор 32. 43 (LXX)) приводятся как исполнившиеся в Иисусе Христе в Деяниях святых Апостолов (3. 22) и в Послании к Евреям (1. 6). Возможно, что они входили в собрания библейских текстов, пророчески возвещавших о грядущем Мессии и нашедших исполнение в служении Иисуса Христа (подобные собрания, включающие, в частности, отрывки из В., известны из Кумрана, где, судя по количеству найденных рукописей, эта книга была одной из наиболее используемых). Частое обращение к В. при толковании НЗ согласуется с принятой у иудеев практикой. Буквальное понимание текста этой книги представлено в Евангелии от Матфея (4. 4; 22. 37 и др.); мидрашистское использование Втор 32. 21 встречается в Послании к Римлянам (10. 18-21); аллегорическое толкование Втор 25. 4 - в Первом послании к Коринфянам (9. 9-10). По сравнению с др. книгами Пятикнижия, где рассматривались наиболее важные для святоотеческого богословия сюжеты и образы, В. незначительно представлено в творениях отцов древней Церкви, в основном к этой книге обращаются при толковании др. книг Пятикнижия. Это связано с законодательным характером содержания В. и теми сюжетами, к-рые совпадают с сюжетами кн. Исход. Наиболее подробно В. разбирается в комментариях на Пятикнижие блж. Августина «Вопросы на Пятикнижие» ( Aug. Quaest. in Deut.//PL. 34. Col. 747-775), свт. Кирилла Александрийского «Глафира, или Искусные объяснения избранных мест из Пятикнижия» (Glaphyra in Deut.//PG. 69. Col. 643-678) и в вопросах и ответах блж. Феодорита Кирского (Quaest. in Deut.//PG. 80. Col. 401-456). |
| 6397 Musonius Rufus opined that even the least educated could have virtue because valuing it is innate (2, p. 38.17–20). 6398 The partial repetition of sounds in τις θλη τ θλημα (7:17) evokes the love of various sorts of repetition in Greek rhetoric, such as anadiplosis (the second definition in Anderson, Glossary, 18), dilogia (idem, Rhetorical Theory, 228) and the most general sense of epanalepsis (Rowe, «Style,» 129–30), though none of these is exactly present here. 6399 Cf. also, e.g., R. Eleazar in b. Šabb. 88a. Rabbis also commonly acknowledged that Torah study instructed one how to carry out God " s will (e.g., " Abot R. Nat. 4 A; Num. Rab. 14:10). 6400 E.g.,Publilius Syrus 52. 6401 See m. «Abot 1:17; 3:9, 17; 5:14; Sipra Behuq. par. 2.264.1.4; Sipre Deut. 41.2.5–6; b. Qidd. 40b; p. Hag. 1:7, §4; Pesiq. Rab Kah. 12:10; Song Rab. 2:14, §5. According to one tradition, study of Torah equaled or exceeded the other commandments (see m. Péah 1:1; »Abot R. Nat. 40A; b. Qidd. 39b); some held that knowing without obeying led to judgment (Sipre Deut. 32.5.12; b. Sanh. 106b; Yoma 86a; Deut. Rab. 7:4; cf. Jas 1:22). 6402 The inseparability of learning and doing also appears in Greek sayings (Musonius Rufus frg. 16); cf. demands for appropriate behavior and the frequent combination of «word» and «deed» (cf. Wis 1:16; T. Ab. 9:4A; T. Gad 6:1; 1 John 3:18; Hom. Hymn 2, to Demeter, 65; Hesiod Op. 710; Apollonius of Rhodes 3.81; Pyth. Sent. 14; Isocrates Nic. 61, Or. 3.39; Seneca Ep. Luci1. 20.1–2; Diogenes Laertius 6.2.64; 6.3.82; Epictetus Diatr. 1.25.11; 2.9.13). 6403 In John 7 , see more fully Neyrey, «Trials and Tribulations.» 6404 «Not from Moses but from the ancestors» is parenthetical; for the rhetorical function of such constructions, see Rowe, «Style,» 147; Blass, Debrunner, and Funk, Grammar, §465; Black, «Oration at Olivet,» 87. 6405 Also Pancaro, Law, 138, citing 7:51. 6406 Meeks, Prophet-King, 47, citing Deut 18:18–22 ; cf. Deut 13 . 6407 It is historically likely; the pericope is attested from a Q as well as Markan source (see further comments in Keener, Matthew, 361–62). For ancient views of «demons,» see in more detail ibid., 283–86. |
| 6785 As noted by Dionysius of Halicarnassus Lysias 24; see likewise Cicero Or. Brut. 40.137. Cf. returning the charges in other handbooks: Rhet. Alex. 36, 1442b.6–9; Rhet. ad Herenn. 3.3.6; Hermogenes Issues 39.1–5. 6786 E.g., Xenophon Hel1. 2.3.37. 6787 Thus Cicero Mur. 29.60, dealing softly with Marcus Cato. 6788 E.g., Horace Carm. 4.6. 6789 Dodd, «L " arrière-plan»; idem, More Studies, 46–47; cf. Dozeman, «Sperma» Dodd, More Studies, 41–42, heavily emphasizes the Abraham material here. Contrast Robinson, «Destination,» 123–24 n.1. 6790 For such sarcasm in the face of hostility, see, e.g., Silius Italicus 11.254–255; Matt 23:32; perhaps 1 Kgs 22:15. 6791 Thus Jesus employs parody (see Stibbe, Gospel 118; cf. Rev 13:3, 18; 17:8). Some later philosophers also spoke of hearing and speaking God " s message as if in his presence (Porphyry Marc. 15.258–259, though for him this means undistracted by bodily desires). 6792 See, e.g., Aeschines Timarchus 107; Cicero Pis. 2.3; Verr. 2.2.1.1–2; Agr. 24.63–64; Cat. 1.6.14; perhaps Acts 24:19. 6793 E.g., Rom 4:1 ; Sipre Deut. 311.1.1; 313.1.3; " Abot R. Nat. 23, §46B; 36, §94; b. Ber. 6b; Ned. 32a. Those not his descendants also could greet him with the honorary title «father» (T. Ab. 2:3A; 9:4B); in some sense he was father of the whole world (t. Ber. 1on Gen 17:5 ). Cf. «our fathers» in 6:31. 6794 E.g., Gal 3:7; 4 Macc 6:17, 22; 18:1. Later teachers even emphasized God " s special pre-creation forethought for the patriarchs (Gen. Rab. 1:4, citing Hos 9:10 ). 6795 Many Tannaim probably even denied the use of the phrase to proselytes (m. Bik. 1:4–5; Cohen, «Fathers»). 6796 Augustine Tr. Ev. Jo. 42.5.2 triumphantly reads the stones in that passage as Gentile Christians. 6797 Schnackenburg, John, 2:210. 6798 E.g., Mek. Pisha 16.165–168 (other opinions in 16.169–172); p. Ta c an. 1:1, §8; Gen. Rab. 55:8; 74:12; 76(Jacob " s merit); 84and 87(Joseph " s merit); Exod. Rab. 2:4; 15:10; 23:5; Lev. Rab. 34:8, bar; Num. Rab. 13:20; Song Rab. 4:4, §4; Pesiq. Rab. 10(in prayer); see further Moore, Judaism, 1:537. Some Tannaim suggested they could have used more merit (Sipre Deut. 2.1.1–4); some Amoraim attributed the exodus to the merit of, or faith in, Moses (Exod. Rab. 15:3; 16:1), to righteous acts (Exod. Rab. 1:28; Lev. Rab. 28:4; Num. Rab. 20:22), to the merits of Israelite women (Exod. Rab. 1:12; Num. Rab. 3:6, bar.), or to various factors, including patriarchal merits (Deut. Rab. 2:23). |
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