| Ep. 120. 2). Царство, о к-ром говорил Христос на Тайной вечере, по толкованию блж. Иеронима, есть Церковь; следов., «и Христос с нами пьет Свою Кровь в Царствии Церкви», поскольку «Он Сам - сотрапезник и трапеза, Сам вкушающий и вкушаемый» (Ibidem). Чудо Е. происходит через молитву Церкви, возглавляемую законным предстоятелем; в письме к Фабиоле блж. Иероним говорит о совершении епископом «Плоти Агнца» ( Idem. Ep. 64. 5), а в письме к Гелиодору свидетельствует: «Тело и Кровь Христовы совершаются через молитвы священников» ( Idem. Ep. 14. 8; ср.: Idem. Ep. 146. 1). Рассматривая ветхозаветные прообразы Е., блж. Иероним использует такие термины, как repraesentare (представлять), praefiguratio (прообраз), typus (образ) и veritas (истина) ( Idem. In Matth. 4. 26). Напр., он замечает: «Настолько хлебы предложения отличаются от Тела Христова, насколько тени - от тела, образ - от истины, прообразы будущих вещей - от того, что прообразы предызображают» ( Idem. In Tit. 1. 8. 9). Хлеб, вино и елей, о к-рых говорит прор. Иеремия, по толкованию блж. Иеронима, являются «образом» (typus) Тела и Крови Господних ( Idem. Comm. in Jerem. 6. 31. 10). Также и хлеб и вино, принесенные Мелхиседеком, являются образами Тела и Крови ( Idem. Ep. 46. 2). На Тайной вечере Спасителем был дан образ Его Страстей ( Idem. Adv. Iovin. 2. 17). В Толковании на Еф 1. 7 блж. Иероним в близком к богословам александрийской школы духе замечает, что Кровь Христова и Тело должны пониматься двояко - и в духовном смысле (причем Иероним ссылается здесь на Ин 6. 54, 56), и как распятое Тело и Кровь, истекшая из ребра (Ин 19. 34) ( Hieron. In Eph. I 1. 7). Блж. Иероним свидетельствует о практике ежедневного причащения, к-рая была распространена в Риме и Испании ( Idem. In Ezech. 6. 18. 5-9; Idem. Ep. 21. 26, 27; 71. 6), а также о практике частого самопричащения, осуждая при этом тех, кто считает, что принятие Причащения дома не требует воздержания от супружеских отношений и такой же подготовки, как причащение в храме ( Idem. |
| “He that is joined unto the Lord is one spirit” (with the Lord) ( I Cor. 6:17 ). Our bodies are also members of Christ ( I Cor. 6:15 ). “By one Spirit are we all baptized into the body... and have been all made to drink into one Spirit” ( I Cor. 12:13 ). We are all one body, one Christ ( I Cor. 12:20–27 ; Rom. 12:15 ; cf. Eph. 5:22–23 ). The fullness of Christ is communicated to the Church and com- prehends her: the Church is the “fullness of Him that filleth all in all” ( Eph. 1:23 ). The Church is the kingdom of the Son, of the love of the Father (Col. 1:13), of the Son of God from whom all is derived and in whom all is supported (Col. 14–23). The fullness, which according to the will of God the Father must dwell in His Son, is not only His divinity but also the universe and the Church particularly: they were created by God and they are in God through His Son and the Holy Spirit. We are “complete” in Christ (Col. 2:10), i.e., we have received in us His fullness. The Lord has loved the Church and has sacrificed Himself for her to communicate to her the fullness of perfection ( Eph. 5:25–27 ) and the riches of the glory, and to make every man perfect (Col. 1:27–28). Christ descended to earth and “to the lower parts of the earth” and He ascended into heaven “that He might fill all things” ( Eph. 4:9–10 ). Christians, as the members of Christ’s body, proceed from Christ: we are “of His flesh and of His bones” ( Eph. 5:30 ). We are all branches growing on the vine which is Christ ( John 15:1–8 ). The Book of Revelation also speaks about those who are from the seed of the Church, that is, those who are born by the Church (Rev. 12:17; cf. Gal. 4:26–28 ). The idea of the motherhood of the Church became commonplace in Holy Tradition, although strictly speaking Christians are born of God in Jesus Christ by the grace of the Holy Spirit ( John 1:12–13 ). Nevertheless, we are not born without an action of the Church, and we are associated with her nature by Baptism. The apostles Peter and Paul especially underline the generation of Christians from the word of God which was preached in words and by the very life of the apostles (I Peter 1:23; Rom. 10:14–17; I Cor. 4:14–16; Gal. 4:19 ). The same word of God is preached continuously by the Church. It will not be false to say that the Church gives birth to her new members, but according to the will of God by the power of the Holy Spirit and only in Christ. The Lord Jesus Christ is evidently not born from the Church: “He is the head of the Church from whom is the whole body” (Col. 2:19). God the Father “hath put all things under his feet and gave him to be the head over all things to the Church” ( Eph. 1:22 ). 5 |
| ad Eph. 14. 2 и 1 Ин 3. 4-10; 5. 18). Несомненно, И. Б. знал и использовал в своих посланиях большую часть Павлова корпуса (хотя самые явные цитаты в основном из Первого послания к Коринфянам: Ep. ad Eph. 16. 1 и 1 Кор 6. 9-10; Ep. ad Eph. 18. 1-2 и 1 Кор 1. 18, 20; Ep. ad Trall. 13. 3 и 1 Кор 9. 27; Ep. ad Magn. 10. 2 и 1 Кор 5. 7-8; Ep. ad Rom. 5. 1 и 1 Кор 4. 4; однако И. Б. свидетельствует о том, что ему известно неск. посланий ап. Павла - ср.: «во всех своих Посланиях» (Ep. ad Eph. 12. 2)). А. А. Ткаченко Богословие И. Б. преимущественно богослов единства, к-рое проявляется в Боге Троице, в единстве всех людей и всего творения с Богом, во Христе воплотившемся, и, наконец, в Церкви, где реально обнаруживается каждое из единств как одно лично-соборное, кафолическое единство всех и всего в Церкви Св. Троицы: «Вы [живые] камни храма Отчего, уготованные в здание Бога Отца; вы возноситесь на высоту орудием Иисуса Христа, то есть крестом, посредством верви Святого Духа; вера ваша влечет вас на высоту, а любовь служит путем, возводящим к Богу. Потому все вы спутники друг другу. Богоносцы и Храмоносцы, святоносцы (святодухоносцы.- Авт.), во всем украшенные заповедями Иисуса Христа» (Ep. ad Eph. 9. 1-2). Богословский язык И. Б. близок к языку св. Иоанна Богослова. Главная тема И. Б., как и св. Иоанна Богослова,- свидетельство о Христе, воплотившемся Сыне Божием, истинном Боге, истинно явленном во плоти, рожденном как человек телесно от Св. Девы Марии и от Св. Духа; Он - единственный Спаситель и Искупитель, Вера и Любовь, Крест и Воскресение, Жизнь и Спасение, Хлеб и Кровь вечной жизни; предвечное Слово Божие и Любовь Божия, новизна бессмертия и нетления для рода человеческого и всего творения Божия. Богословие И. Б. окрашено полемикой с иудейством и докетизмом. Иудаисты отрицали божество Христа, докеты - реальность Его воплощения, уча о докетичности, т. е. лишь о видимости тела и страдания Христа (Ep. ad Trall. 10. 1; Ep. ad Smyrn. 2. 1; 5. 1-3), в то время как для И. Б. страдание Христа, Его Крест и Жертва Любви - единственное спасение и жизнь вечная: «Иисус Христос, истинная жизнь наша, силен в этом (т. е. в воплощении, страдании, воскресении.- Авт.). Если же Господь наш совершил это призрачно, то и я ношу узы только призрачно» (Ep. ad Smyrn. 4. 1-2). И. Б. противопоставляет еретикам свое личное страдание за Христа, но еще больше - живую веру Церкви в живого Христа Бога во плоти, а также заповеди и предание св. апостолов в единстве кафолической (соборной) Церкви, в соборном единстве всех верующих вокруг епископа. Триадология |
| 1491 Cf. Io. 1: 3. 1492 Очевидно, имеется в виду «философия», как нечто посторонее для «тела», то есть народа Израэля. 1493 .. a)llaU thUn au)totelwj filosofi an polupragmonwsi.. 1494 Вероятно, Hom., Il. 3, 272. 1495 Cf. Chrysippus, fr. mor. 673 Arnim. 1496 Cf. Deut. 32: 8. 1497 Пс. 23: 1; I Cor. 10: 26. 1498 Как отмечает O. Stahlin, Климент использует здесь гомеровскую терминологию. Cf. Il. 10, 482; 17, 570; 5, 1—2. 1499 I Tim. 4: 10. 1500 Возможно, высказывание Пиндара: fr. 124 c Snell. 1501 Аналогичное рассуждение см. Aristoteles, fr. 51 Rose. 1502 Cf. Plato, Tim. 69 c. 1503 II Cor. 10: 15. 1504 Cf. II Cor. 9: 2; Act. 17: 16 sq. 1505 II Cor. 11: 6. 1506 Ошибка нумерации в издании Stahlin. 1507 Cf. Plato, Ion 534 b. Платон говорит здесь, что поэт «светел (или легковесен), крылат и свят.» 1508 Democrites, fr. 18 DK. 1509 Cf. Plato, Rep. II 361 d. 1510 Cf. I Cor. 15: 27. 1511 Io. 15: 14—15; Hebr. 3: 5. 1512 Дальнейшее рассуждение ср.: Plato, Leg. X 901 e; Sext. Emp., Pyrrh. Hyp. III 10. 1513 Cf. Rom. 8: 30; Tit. 1: 3. 1514 Cf. [Plato], Epistula II, 312 e. 1515 Cf. Philo, De opif. mundi, 141. 1516 Cf. I Tim. 1: 9. 1517 Cf. Phil. 3: 13. 1518 Очевидная аналогия с известным положением платонизма. Cf. Plato, Rep. X 617 e; Timaeus, 42 d; Leg. X 903 b. 1519 Cf. I Cor. 13: 12. 1520 Cf. ps. 50: 18. 1521 Cf. Lev. 16; 24; Sap. 3: 6. 1522 Rom. 6: 6—7; II Cor. 10: 5; Eph. 4: 22—24; Col. 3: 8—9. 1523 Cf. Io. 1: 3. 1524 Или «будучи упорядоченным и нездешним» (ko smio» kaiU u(perko smio»). Климент допускает игру значением слова космос (порядок). 1525 Cf. Chrysippus, fr. mor. 224 SVF; Plato, Protagoras 328 a. 1526 Cf. Eph. 6: 12. 1527 Cf. Plato, Phaedrus 348 c; Arius Didymus, fr. 29 (Diels, Doxogr. gr., p. 465) in Eusebius, Prep. Euang. XV 15, 6. 1528 Cf. Xenophanes, fr. 15 ( Strom. V 110). 1529 Cf. Plato, Rep. II 379 b. 1530 Homer., Ilias X, 533—537. 1531 Чтение манускрипта h(au)th» заменяется на h(Lhtw. 1532 Euripides, Auge fr. 266; Аналогичный сюжет см.: Ифигения в Тавриде, 380—393. |
| 898. Излюбленный мотив сочинений Августина Блаженного. 899. Kerygma Petri, loc. cit, p. 234. 900. Об Игнатии, Юстине и Иринее мы пишем на основании собственной работы: Наттап AG. Guide pratique des Peres de l " Eglise. Paris, 1967 (новое издание под названием: Dictionnaire des Peres de l " Eglise. Paris, 1977). Здесь: Ign. Ep. Rom, 4, 2. 901. Ер. Polyc.,4, 1–3. 902. Ер. Eph., 7, 2. 903. Ер. Trail., 4, 1. 904. Ер. Rom., 4, 3. 905. Ер. Smyrn., 5,1; 9, 2. 906. Ер. Eph., 12, 1. 907. Ер. Rom., 3, 2. 908. Ер. Rom., 7, 3. 909. Dial., 3–5. 910. 1 Apol., 59–60. 911. 2 Apol., 10, 8. 912. Acta Just., 4—6. 913. Сохранилось большей частью в «Церковной истории» Евсевия (V, 1—4), из которой мы берем детали портрета Бландины. 914. Евсевий. Церковная история, V, 1, 53—56. 915. Там же, V, 1,41. 916. Strabon. Geographie, 192, IV, 3, 2; Suetone. Cal., 20; Juv6nal. Sat., 1,44. 917. Евсевий. Церковная история, V, 1. 918. Renan Ε. Marc Aurele, p. 312. 919. Евсевий. Церковная история, V, 20. 920. Там же, V, 4, 2. 921. Ириней. Против ересей, III, 12, 5- 922. Этот тезис доказывается в работе: Nautin. Lettres et ecrivains… Paris, 1961, pp. 93—95- 923. Детальный анализ см. в моей книге: AGHamman. La PriHre, t. 2, pp. 113–124. 924. Ириней. Против ересей, ГУ, 20,7. 925. Мы обращаемся главным образом к «Страстям Фели- циты и Перпетуи» (Passion de Felicite et Perpetue), заключение которых написано, возможно, Тертуллианом. 926. Pass. Регр., 3. 927. Ibid., 18. 928. Ibid., 12. 929. Ibid., 3. 930. Ibid. 931. Ibid. 932. Ibid. 933. Ibid., 6. 934. Ibid. 935. Ibid., 3. 936. Ibid. 937. Ibid., 5. 938. Ibid. 939. Ibid. 940. Ibid., 16. 941. Ibid., 18. 942. Ibid. 943. Ibid., 20. 944. Ibid. 945. bid, 20. 946. Euripide. Hecube, 569- 947. Pass. Perp, 20. 948. Ibid. 949. Ibid. 950. Ibid, 21. 951. Эпитафия этой мученицы была восстановлена из 35 кусочков, обнаруженных в Большой базилике Карфагена. 952. Clement d " Alexandri. Strom, VII, 47, 3. Этой темы касался также Филон Александрийский. 953. Плиний Старший. Естественная история, кн. 14. |
| 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. |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy Christmas Message from Patriarch KIRILL of Moscow and All Rus’ Christmas Message from Patriarch KIRILL of Moscow and All Rus’ to the Archpastors, Pastors, Deacons, Monastics and All Faithful Children of the Russian Orthodox Church Beloved in the Lord archpastors, all-honourable presbyters and deacons, God-loving monks and nuns, dear brothers and sisters, The unutterable love of God has gathered us today so that in the unity of the Spirit in the bond of peace (Eph 4:3) we may celebrate one of the most solemn and at the same time mysterious feasts of the Church – the Nativity of our Lord Jesus Christ. Glorifying our Saviour’s coming into the world, I extend my heartfelt congratulatios to all of you, my beloved, on the joyful event which opened a new era in the relationship between God and humanity. Looking back at that moment two thousand years ago, we every time strive to fathom the great miracle of the Divine Incarnation, and our Creator’s loving-kindness and mercy never fails to amaze us. For many centuries, humanity had been living in tense expectation, awaiting the Peacemaker (cf. Gen 49:10) promised by the Lord, which is to say a King… just and having salvation (Zech 9:9), in Whose name nations will hope (Is 42:4). Thus, in the fullness of time unto us a Child was born (Is 9:6) that whoever believes in Him should not perish but have everlasting life (Jn 3:16). The love of God which passes knowledge (Eph 3:19) sent into the world not an ambassador or an angel, or the strong and mighty ruler tha people had been expecting, but God Himself Who took flesh in order to deliver humankind from the bondage of sin and evil. It is astounding that the greatest milestone event in human history, heralded by the Old Testament prophets and foreknown by prominent thinkers of antiquity, came to pass so quietly, seemingly unnoticeable. Bethlehem lay sleeping. Jerusalem lay sleeping. The whole of Judaea lay sleeping. Neither to the powerful sound of the trumpet (Ps 150:3), nor to worldwide jubilation, but humbly and meekly did the Almighty Lord – the King of kings and the Lord and Creator of all things – reveal Himself to the world in the nightly silence of a poor cave, glorified by the angelic hosts and a small number of shepherds who came to see this thing that has come to pass (Lk 2:15). |
| Archive Пн Christmas Message from Patriarch Kirill of Moscow and All Rus’ 6 January 2024 year 08:00 Christmas Message from Patriarch Kirill of Moscow and All Rus’ to the Archpastors, Pastors, Deacons, Monastics and All Faithful Children of the Russian Orthodox Church. Beloved in the Lord archpastors, all-honourable presbyters and deacons, God-loving monks and nuns, dear brothers and sisters, The unutterable love of God has gathered us today so that in the unity of the Spirit in the bond of peace (Eph 4:3) we may celebrate one of the most solemn and at the same time mysterious feasts of the Church – the Nativity of our Lord Jesus Christ. Glorifying our Saviour’s coming into the world, I extend my heartfelt congratulatios to all of you, my beloved, on the joyful event which opened a new era in the relationship between God and humanity. Looking back at that moment two thousand years ago, we every time strive to fathom the great miracle of the Divine Incarnation, and our Creator’s loving-kindness and mercy never fails to amaze us. For many centuries, humanity had been living in tense expectation, awaiting t he Peacemaker (cf. Gen 49:10) promised by the Lord, which is to say a King… just and having salvation (Zech 9:9), in Whose name nations will hope (Is 42:4). Thus, in the fullness of time unto us a Child was born (Is 9:6) that whoever believes in Him should not perish but have everlasting life (Jn 3:16). The love of God which passes knowledge (Eph 3:19) sent into the world not an ambassador or an angel , or the strong and mighty ruler tha people had been expecting, but God Himself Who took flesh in order to deliver humankind from the bondage of sin and evil. It is astounding that the greatest milestone event in human history, heralded by the Old Testament prophets and foreknown by prominent thinkers of antiquity, came to pass so quietly, seemingly unnoticeable. Bethlehem lay sleeping. Jerusalem lay sleeping. The whole of Judaea lay sleeping. Neither to the powerful sound of the trumpet (Ps 150:3), nor to worldwide jubilation, but humbly and meekly did the Almighty Lord – the King of kings and the Lord and Creator of all things – reveal Himself to the world in the nightly silence of a poor cave, glorified by the angelic hosts and a small number of shepherds who came to see this thing that has come to pass (Lk 2:15). |
| The truth, however, does not remain, so to speak, “immovable.” Even in God it has different forms: it is identical to the essence of the Father; it is His hypostatical Logos and Wisdom; it is also the Spirit of truth and wisdom. The truth of the Father through the hypostatical truth which is the Son shines in the Holy Spirit. The light of the divine truth and the manifold wisdom of God ( Eph. 3:10 ) fill the Church and the whole cosmos. God manifests Himself and speaks to man at sundry times and in diverse manners (Heb. 1:1–2). The Incarnation brought the divine truth to earth. The apostles and the whole Church preach it throughout the world (Matt. 28:19–20; Mark 16:15–20 ; Rom. 10:13–21 ; Col. 1:3–9). Man is regenerated by the words of God (I Peter 1:23) and these divine words are the seeds of the Kingdom of God in their souls (Matt. 13). The truth is freely accepted or rejected by man. 11 The possibility of knowledge in general and the knowledge of God is given to all men ( John 1:9 ; Rom. 1:18–29 ). But inasmuch as sin and fleshliness has blinded man ( Rom. 1:29–32; II Cor. 3:6–15, 4:4), God, through Christ and the Holy Spirit, restores in us the capability of understanding and regenerates our minds ( II Cor. 3–4; I John 2, 5:20; I Cor. 2; Rom. 12:2 ; Eph. 4:23 ). Thus the divine truth is spread among mankind. Knowledge of truth must grow throughout the world and in every Christian (Matt. 13; Col. 1:1–10). But can we admit variety in truth or in our knowledge and understanding of it? We cannot doubt that truth exists in many forms because God is the Trinity and He reveals Himself in the infinite forms of His Logos and Wisdom. This variety exists in eternal and perfect unity. In some sense we can speak about the unity and catholicity of the truth in itself and in its revelation. Each divine truth (logos or idea) is necessary as such; it is necessary also for all other truths and for the whole truth in its wholeness. All truths are reciprocally necessary and are determined by each other. All of them reveal the unique truth and, as it were, are derived from its fullness. |
| MATINS The early morning prayer service in the Orthodox Church. MEDIATOR One who intervenes on behalf of another. Jesus Christ intervenes on behalf of the faithful before God the Father (1 Tim. 2:5). MERCY The compassionate, steadfast love of God for sinners. Christians reflect the mercy of God by caring for others. The most frequent prayer in Orthodox worship is " Lord, have mercy. " See Matt. 5:7; Eph. 2:4-7; Titus 3:4-7. MESSIAH The Christ, the anointed one of God. Jesus Christ is the Messiah, fulfilling all the promises made by God to His chosen people (see Is. 7:14; 9:6; Matt. 16:13-17). MILLENNIUM A thousand years. The Orthodox Church has traditionally taught that the thousand-year reign of Christ on earth before the final defeat of Satan, as recorded in Rev. 20:1-3, is symbolic of the rule of Christ through the Church, which is a of the Kingdom of God (see 2 Pet. 3:8). MIND The intelligent faculty, the inner person; often used synonymously with " heart. " There are two Greek words for mind: (1) nous, the mind which is separated from the sensible world and the passions (Rom. 8:7; 12:2); and (2) dianoia, the intellect (Matt. 22:37). MIRACLE A sign whereby God supersedes the normal laws of nature in a mysterious way in order to manifest His power as Master of the universe. Jesus Christ performed many miracles—some showing His mastery over nature, others demonstrating His power over sin, disease, and death. The apostles continued to manifest the power of God through miracles. Healings, weeping icons, and other contemporary miracles also show His power in the world today. See Matt. 8:1-34; John 11:1-44; Acts 3:1-9. MISSION A task given by God to His people. Christ sent the Seventy on a mission (Luke 10:1-24). St. Paul went on three missionary journeys to preach the gospel (Acts 13:1—14:28; 15:36—18:22; 18:23—21:16). The mission of the Church today is to proclaim Christ to the world. MYSTERY The ways of God, especially God’s plan for salvation, which cannot be known with the rational, finite human mind, but can be experienced only by the of God. The Orthodox Church also uses the term mystery for the sacraments of the Church. See Mark 4:11; 1 Cor. 2:7, 8; Eph. 5:32. |
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