| In short, we believe that the Orthodox Church is that family of churches who share " one Lord, one Faith and one Baptism " (Eph. 4:5). We believe the Orthodox Church is the " one, true, catholic and apostolic church " of the Nicene Creed, and that it is " the pillar and ground of the Truth " (1 Tim. 3:15). ROBIN 8: So what is the difference between the Orthodox and the protestant tradition? Many protestants claim to be in churches that conform broadly to the criteria you have just mentioned? BARNES 9: The difference? Myriad theological issues, to start. The " one faith " of Eph. 4:5 certainly cannot be claimed by Protestants. ROBIN 9: Why not? BARNES 10: Why else are there 26,000+ denominations? They are over doctrinal disputes. The details of the differences would involve a very long discussion. I recommend you read Augsburg and Constantinople by Geogrge Mastrontonis for a good overview of the differences between Protestants and the Orthodox Faith. It is basically the dialogue by letter of the Lutheran scholars from Tubingen, Germany and Patriarch Jeremiah II between 1572 and 1579. However, I would be happy to try and answer specific questions. ROBIN 10: Yes, I do have a few questions. I was going to ask you about your conversion but since your definition of ‘the Orthodox Church’ has raised some questions, I’d like to just pursue these for a few minutes. BARNES 11: That's fine. While I'm waiting for your questions I'll just mention that excerpts from the aforementioned book are at . ROBIN 11: Thanks. It's always good to know about these resources. BARNES 12: Glad to help. I see my role in an " ecumenical " way as simply helping to clarify—mainly to Protestants, and mainly by just offering a vast collection of online articles—what the Orthodox Church teaches, i.e., to facilitate understanding. PP 4: Maybe helping to clarify to Orthodox as well. BARNES 13: Yes, that too. But not because of anything I write. I'm just a Webmaster, trying to make resources more easily available. I mean, I've written a few things, but that's not my focus. |
| By cancelling the Wednesday and Friday fast during the week of the Publican and the Pharisee, the holy Church desires to keep us from pharisaical self-complacency, when the formal observation of Church rules (fasting, prayer rule, and church attendance) becomes the goal of spiritual life. The holy fathers teach that all this must be fulfilled, but it must be seen as a means for acquiring spiritual fruits. The Pharisees considered themselves to be wise and knowing. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace (Js. 3:17-18) Question: Hello! Christ tells the parable of the Pharisee and the publican in the temple. The Pharisee says that he does this and that, including that he fasts two days out of the week. Tell me, please, what days of the week were these, and why were they fast days? Thank you! Evgeny. Answer by Hieromonk Job (Gumerov) According to the law of Moses there was only one day established as a day of fasting (Heb. tsum —to draw out) during the year—on the day of Purificaton (Yom Kippur): Lev. 16:29; Num. 29:7. Nevertheless, any of the sons of Israel could voluntarily take on a fast. Such fasts are often written about in the Old Testament. A fast could be for one day, or it could go on for many days: the prophet Moses on the mountain in the presence of God spent forty days without food and water (Ex. 34:28), and the prophet Elias fasted for just as long (3 Kings 19:7-8). Fasting for the Jews presupposed total abstinence from food. David ate nothing for seven days (2 Kings 12:16-21). The faster usually put on sackcloth, refrained from daily washing, sprinkled his head with ashes (3 Kings 21:27; Nem. 9:1). The Jews had voluntary recourse to fasting: 1) Before decisive events, the outcome of which depended upon God’s mercy; (2 Kings 12:16, 21-23; Eph. 4:3-16, and others); 2) During sincere repentance and humility before God (1 Kings 7:6; 3 Kings 21:27); Ezd. 10:6; Nem. 9:1); and 3) To attain full communion with God (Ex. 34:28; Deut. 9:9, 18). |
| The teaching that man must be holy and perfect like God Himself through the accomplishment of the will of God is the central teaching of the Orthodox Christian faith. This teaching has been stated in many different ways in the Orthodox spiritual tradition. Saint Maximus the Confessor (7th c.) said it this way: “Man is called to become by divine grace all that God Himself is by nature.” This means very simply that God wills and helps His creatures to be like He is, and that is the purpose of their being and life. As God is holy, man must be holy. As God is perfect, man must be perfect, pure, merciful, patient, kind, gentle, free, self-determining, ever-existing, and always, for eternity, the absolute superabundant realization of everything good in inexhaustible fullness and richness ... so man must be this way as well, ever growing and developing in divine perfection and virtue for all eternity by the will and power of God Himself. The perfection of man is his growth in the unending perfection of God. Christ Christian spirituality is centered in Christ. Jesus Christ is the divine Son of God who was born as a man of the Virgin Mary in order to give man eternal life in communion with God His Father. In Jesus Christ “the whole fullness of deity dwells bodily” (Col.2:9). In Him is the “fullness” of “grace and truth” ( Jn.1:16–17 ) and “all the fullness of God” (Col.1:19). When one sees and knows Jesus, one sees and knows God the Father ( Jn.8:19, 14:7–9 ). When one is in communion with Jesus, one is in abiding union with God (cf: Jn.17 ; Eph.2 ; Rom.8 ; 1Jn.1 ). The goal of human life is to be continually “in Christ.” When one is “in Christ,” according to Saint John, one does God’s will and cannot sin. You know that He [Jesus] appeared to take away sins, and in Him there is no sin. No one who abides in Him sins; no one who sins has either seen Him or knows Him.... he who does right is righteous, as He is righteous.... No one born of God commits sin; for God’s nature abides in him, and he cannot sin because he is born of God. By this it may be seen who are the children of God, and who are the children of the devil; whoever does not do right is not of God, nor he who does not love his brother ( 1Jn.3:4–10 ). |
| As I indicated in a previous article, the essence of Jesus’ preaching is “Repent, for the kingdom of God is at hand” (Mark 1:15 and Matt. 4:17), which is to say that the historical man Jesus is the full, complete and final revelation of God’s will, wisdom, word, power, and authority in this world. Everything there is to be known of God’s will for our lives is completely accessible and knowable in our personal encounter with the Son of God. “For [God] has made known to us in all wisdom and insight the mystery of His will, according to his purpose which he set forth in Christ as a plan for the fulness of time, to unite all things in him, things in heaven and things on earth.” (Eph. 1:9-10, emphasis mine) As I have also said before, this encounter takes place not in the future or the past, but in whatever lies before us at any given moment. This is because human existence is by definition a present existence. Although our minds may dwell in the future or the past, we don’t actually live then. As human beings, we actually live now and as a human being, now is where God revealed Himself to us. As Saint Paul tells his Corinthian hearers, “Now is the acceptable time; behold, now is the day of salvation.” (2 Cor. 6:2) So what is God’s plan for your life? If by ‘plan’ you mean some secret blueprint of future events that will lead to a glorious personal destiny, then there isn’t one. In another sense, however, God’s plan is evident in is whatever situations, tasks and people are in front of you right now. After all, those present realities are where Christ is, and Christ is the final revelation of God’s will to us and the world. John Lennon once sang, “Life is what happens when you’re busy making other plans.” Amen to that. As long as we continue fumbling around for God’s secret blueprint, we will miss out on His will, which is right in front of our noses: love our family and our neighbours, do the day’s work as best as we can, play with joy when it’s time to play, make the today’s decisions conscientiously and with all due diligence; and consciously discover the Presence of God in all these activities by rooting and surrounding them in prayer and worship. |
| How can we expose our lack of faith that keeps us from following all that is taught in the Gospel and leaves us with a luke warm relationship with God? This effort involves our willingness to acknowledge and struggle with sin. Saint Tikhon says, It is not possible to correct yourself rightly if you do not recognize the evil hidden in your heart and the calamities that proceed from it. This struggle is the mark of a true Christian…. The struggle against every sin is an unfailing necessity for all Christians who wish to be true Christians and to receive eternal salvation in Jesus Christ. Saint Paul says, do not let sin reign in your mortal body, that you should obey it in its lusts (Rom 6:12). This is demanded by the vows we made at Baptism. At that time we vowed (or our sponsor on our behalf did if we were infants) to labor for the Lord in faith and truth. There is no salvation for those who do not keep these vows. “A true Christian is one who wages incessant war against sin.” He is one who labors in truth and faith. Saint Tikhon lists these causes of sin: 1. The corruption of human nature. We have inherited the tendency for sin from our ancestors all the way back to Adam. 2. The devil leads man to sin. Saint Peter says, “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walks about, seeking whom he may devour. Oppose him with firm faith (1Pet. 5:8-9).” Paul says, “Put on the whole armor of God, so you are able to stand against the Wile’s of the devil. For we wrestle not against flesh and blood, but against powers, against the rulers of darkness of this world, against spiritual wickedness in high places (Eph 6:10-12).” 3. The seductions of the world also lead to sin. Jesus says, “Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes! (Mat 18:7).“ 4. A cause of sin is often bad upbringing of children. 5. Habits strongly attracts a man toward sin. Saint Tikhon says, “A Christian wishing to be saved must unfailingly struggle against these things.” The worst of all are the habits that we become accustomed to so sin becomes second nature. Often, we are not even aware of our poor condition. |
| 10-11). Свт. Иоанн Златоуст видит в этих словах ап. Павла указание на виды церковного учительства и лиц, избираемых для спасительного благовестия. Первенство по высоте и полноте учительной власти в Церкви всегда принадлежало св. апостолам. Второе место после апостолов занимали представители пророческого служения, как, напр., прор. Агав (Деян 11. 27-28; 21. 10-11). Третье - благовестники: те, чья проповедь ограничивалась пределами определенной местности; к ним свт. Иоанн Златоуст относит Акилу и Прискиллу (Деян 18. 2, 18, 26; Рим 16. 3-4), ап. от семидесяти и его жену. Замыкали этот ряд пастыри и учители, к-рые не переходили с места на место, но занимались, как апостолы от семидесяти Тимофей (1 Кор 4. 17; 16. 10 и мн. др.) и Тит (Тит 1. 9 слл. и др.), с вверенной им паствой. При различии дарований все эти лица имели одно дело: руководили других к спасению и совершенству ( Ioan. Chrysost. In Eph. XI 2). На это великое дело избирались лица, наделенные особыми полномочиями посланников Божиих (ср.: Рим 10. 15). По мере устроения Церкви и богослужебных собраний постепенно образуется категория лиц, занимающихся только церковным учительством и обладающих соответствующими духовными дарованиями. Чрезвычайный дар учительства в первенствующей Церкви проявлялся в виде глоссолалии (от греч. γλσσα - язык, речь и λαλω - говорить), профитии (пророчества) и дидаскалии. О глоссолалии впервые упоминается в Деян 2. 4: «...и начали говорить на иных языках (ρξαντο λαλεν τραις γλσσαις), как Дух давал им провещевать». Здесь, по мнению мн. исследователей, в т. ч. Н. И. Барсова , надо видеть указание на внезапно дарованную апостолам способность говорить на различных языках, чтобы научить Божественной истине все народы ( Барсов. 1885. С. 79-80); в то же время другие считают, что «сказанное надо понимать скорее как выражение хвалы, нежели благовестия... Для передачи евангельского послания Петр переходил на обыкновенную речь» ( Gempf C. Деяния святых апостолов//НБК. Ч. 3. С. 238). Охваченный наитием Духа, глоссолал изливал восторженные чувства к Богу в речи, не всегда понятной окружающим. |
| Ap. II 26. 2). Дополнительным аргументом служит символическое отождествление христ. священнослужителей с ветхозаветным храмовым священством. Апостольские постановления предписывают отделять Д. епископу и др. клирикам (Const. Ap. II 26. 1, 34. 5, 35. 3), а также сиротам, вдовам, нищим и странникам (Ibid. VII 29; ср. добровольные приношения в: Ibid. II 25. 2, 27. 6; III 4. 2). В этом же памятнике имеется указание о том, что епископам, священникам и диаконам полагаются начатки, тогда как Д. должна идти на пропитание низших клириков, дев, вдов и нищих (Ibid. VIII 30). О необходимости отделения Д. в пользу священников говорит блж. Иероним ( Hieron. In Malach. 3. 7). Прп. Иоанн Кассиан Римлянин упоминает о благочестивом обычае егип. крестьян ежегодно приносить Д. в мон-ри ( Ioan. Cassian. Collat. 21. 1-8). В то же время свт. Иоанн Златоуст отмечает, что для его современников обычай отделения Д. в пользу Церкви был удивителен ( Ioan. Chrysost. In Eph. 4. 4). По мнению блж. Августина, Д.- это тот минимум, к-рый должен отделять каждый христианин, чтобы превзойти книжников и фарисеев ( Aug. Serm. 9. 12. 19; 85. 4. 5). А. А. Ткаченко Средние века Институционализация Д. начинается не ранее IV-V вв. К кон. IV в. в зап. части Римской империи внесение 10-й части доходов на церковные и благотворительные нужды воспринималось как моральное обязательство каждого христианина ( Viard. 1909. P. 42-44). Однако, несмотря на это, юридическое оформление Д. происходит не ранее VI в. В V в. еще не разработаны юридические нормы, регулирующие внесение Д., не установлено, на какие именно нужды должны быть переданы собираемые средства, не определено, следует ли употреблять Д. на содержание священнослужителей, или же она должна быть использована исключительно на нужды благотворительности. В Галлии на Турском Соборе 567 г. и Маконском 585 г. Д. получает оформление как налог в пользу Церкви, регулируемый церковным правом и употребляемый на строго определенные нужды. В Британии Д. была введена в VII в. |
| Metropolitan Veniamin always confirmed his words about loyal and sincere attitude towards authorities with references to the Scripture (Mat. 22, 21; John 19, 10-11; 1 Pet. 2, 11-21; 4, 12-19; Rom. 12 и 13; Eph. 6, 5-9; Col. 3, 22-25; 4, 5-6; 1 Tim. 2, 1-5; 6, 1-8; 2 Tim. 2, 23-26; Tit 2, 9-15; 3, 1-9; Heb. 10, 32-39; 12, 1-16), because he was sure that the benevolent attitude of the Orthodox Church to authorities complied with the Word of God. He persuaded his clergy in it, too. After Metropolitan Veniamin’s appeal the Deputy Chairman of the Council, S.K. Belyshev was sent to the Council for the Russian Orthodox Church Affairs in Latvia. Upon an investigation, he blamed the diocesan Secretary archpriest Nikolay Smirnov for the current situation in the Latvian diocese. According to Belyshev, before Metropolitan Veniamin arrived to Riga, archpriest Smirnov had been the «sole master» of the Riga diocese affairs, as Cornelius, the former Archbishop Vilensky and Lithuanian, who temporarily managed the diocese, rarely came to Riga. Upon the arrival of Metropolitan Veniamin, the position of archpriest Smirnov became «minor and dependent». Being a mediator between the Commissioner and the Metropolitan, he began to block the initiative of the ruling Bishop, that, in turn, satisfied the Commissioner of the Council, as his main task was to prevent the rise of Church life in the Republic. Circumstances clarified, archpriest Nikolay Smirnov was dismissed by the diocesan secretary and the Commissioner received additional instructions from the Council. Later on, Metropolitan Veniamin got the opportunity to solve all issues directly with the Commissioner and the relations between them improved. Soon, Metropolitan Veniamin was allowed to conduct short-term training courses for young clergymen, and also to publish several issues of a diocesan journal. Eventually, the conflict was settled, and was regarded as a sort of misunderstanding. After Commissioner N.P. Smirnov’s death, A.A. Sakharov, the new Commissioner, noticed Metropolitan Veniamin’s high activity pretty soon. |
| CANON Literally, " a rule. " It describes (1) the inspired Books of the Bible—the Canon of Scripture; (2) the rules and decrees issued by the early Church (see Acts 15:23-29) and by Ecumenical Councils—Canon Law; and (3) certain parts of worship, such as the Liturgical Canon or the Canon of Matins. CHRISMATION The sacrament completing baptism, whereby one receives the gift of the Holy Spirit through anointing with the Chrism, a specially prepared oil which must be consecrated by a bishop. On several occasions in Acts, a baptized Christian received the gift of the Holy Spirit through the laying on of the hands of an Apostle (see Acts 8:14-17; 19:6). Chrismation is a continuation of that ancient practice in the Church. CHURCH The faithful are called out of the world to be the Church: the body of Christ, the Bride of Christ, the New Israel, the ark of salvation, the assembly of the faithful. Through the Church, Christians are united to Christ and to each other. In this community, the believer receives the grace of God through the sacraments and hears the truth of the gospel. This mystical transformation of people into one body in Christ takes place in the Eucharist. Because Christ is the Head of the Church, the Church is a reflection of the Incarnation, with both human and divine qualities (see 1 Cor. 10:16, 17; Gal. 6:16; Eph. 4:12; 5:22-32). COMMANDMENT The Law of God, given first in the Ten Commandments on Mt. Sinai, and completed or fulfilled by the teaching of Christ (Ex. 20:1-17; Matt. 5:1—7:27; John 15:12). COMMUNION (Gr. koinonia) A common union of the most intimate kind, enjoyed by Christians with God and with each other in the Church. This communion is especially realized in the mystery of the Holy Eucharist (John 6:56; 1 Cor. 10:16, 17). CONFESSION (1) The avowal or verbal witness of faith in Christ, leading to salvation (Rom. 10:9). (2) The sacrament of the forgiveness of sins, whereby the repentant sinner confesses his sins to Christ in the presence of the priest, who pronounces God’s of those sins (John 20:22, 23; 1 John 1:9). |
| рукописях. С одной стороны, краткая версия выглядит более логичной, поскольку в др. повествованиях (в т. ч. в «Дидахе» и 1-м Послании к Коринфянам, а также в последующей традиции совершения Евхаристии ) фигурирует только одна чаша. С др. стороны, последовательность в Евангелии от Луки иная, чем у др. евангелистов: сначала благословляется чаша, потом - хлеб (что, однако, похоже на последовательность в «Дидахе»). Возможно, 2-я чаша появилась из-за стремления гармонизовать синоптические повествования. То, что длинная версия 3-го Евангелия во многом совпадает с 1 Кор 11. 24-25, может указывать на образец для вставки, но также, наоборот, может подкреплять аутентичность длинного чтения, учитывая то, что, согласно преданию, Л. был учеником ап. Павла. В 75, во мн. ранних унциалах, в сирийских и коптских рукописях, в Вульгате отсутствуют стихи Лк 22. 43-44. В группе f13 они поставлены после Мф 26. 39. В 69 по неясным причинам пропущен также ст. 42. В 75 и в Ватиканском кодексе отсутствует стих Лк 23. 34 (Тертуллиан, обсуждая правку Маркиона, слова «Отче! прости им, ибо не знают, что делают» также не цитирует - Tertull. Adv. Marcion. IV 42. 4). Однако эти слова есть в Александрийском кодексе; в Кодексе Безы и в Синайском кодексе в этих местах внесены исправления; эти же слова есть в Диатессароне, у Псевдо-Игнатия Богоносца ( Ps.-Ign. Ep ad Eph. 11. 10. 3), у сщмч. Иринея Лионского ( Iren. Adv. haer. III 16. 9; 18. 5), в «Евангелии евреев» ( Hieron. Ep. 120. 8. 9), в сир. Дидаскалии апостолов, в апокрифических «Деяниях ап. Филиппа» (гл. 132), в Климентинах ( Ps.-Clem. Recogn. 6. 5; Hom. 11. 20. 5) и др. Они учитываются в Канонах Евсевия. Эти слова могут рассматриваться как исполнение пророчества Ис 53. 12 («за преступников сделался ходатаем»). Их присутствие в первоначальном тексте Евангелия косвенно доказывает наличие аналогичной фразы в рассказе об убиении первомч. Стефана (Деян 7. 60). Их удаление могло быть вызвано, с одной стороны, стремлением гармонизовать синоптические повествования, с другой, желанием устранить противоречие богословско-исторического характера: многие рассматривали разрушение Иерусалимского храма как следствие казни невинного Праведника, а значит, молитва Христа к Отцу о прощении всех, кто виновны в Его осуждении и казни, в первую очередь об иудеях, не исполнилась. |
|
|
