| 41 These words form the basis for the veneration of saints, since they are for us images of Christ, who is the Image of us all. It does not follow from this that the saints “screen” Christ from us, or that we know Him only through them and never directly. God is “marvelous in His saints” and His saints are indeed “holy” to God and Christ, but the one Mediator between God and man is “the Man Jesus Christ.” ( 1Tim.2:5 ). He alone has made God known to us ( John.1:18 ). Christians are reformed in God’s image ( 2Cor.3:18 ) and follow Christ forever (Rev.14:4). Christ took our likeness even to the extent of accepting temptation and death (Heb.2:9–18); so too we must take up the Cross of Christ if we wish to be formed in His image ( Gal.2:19 . Rom.6 . 2Cor.4:16 ). The whole of man is renewed when God’s image is restored in him. “You did not so learn Christ!” St.Paul writes to the Ephesians, “assuming that you have heard about Him and were taught in Him, as the truth is in Jesus. Put off your old nature which belongs to your former manner of life and is corrupt through deceitful lusts, and be renewed in the spirit of your minds, and put on the new nature, created after the likeness of God in true righteousness and holiness.” And the Apostle adds: “Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us...” ( Eph.5:1–2 ). It is impossible to be a child of God if one does not bear within oneself the image of God, for the son is always like his father. The Apostle writes no less clearly in his letter to the Colossians: “Do not lie to one another, seeing that you have put off the old nature with its practices and have put on the new nature, which is being renewed in knowledge after the image of its creator. Here there cannot be Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free man, but Christ is all, and in all. Put on then, as God’s chosen ones, holy and beloved, compassion, kindness, lowliness, meekness, and patience, forbearing one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. |
| Question 86. What is the fourth Thing taught in this Article? Answer. It instructs us, that every Christian ought to submit himself and be obedient to the Church. This Christ himself teacheth (Mat.18:17), If he neglect to hear the Church, let him be unto thee as an Heathen Man and a Publican. And the Church is so fully empowered, that she hath Authority, in her general Councils, to examine and warrant the Scripture, to inquire into the Behaviour and judge of Patriarchs, Popes, Bishops, and all others, And to inflict severe Canonical Punishment upon them according to their Offences. For it is the Pillar and the Ground of Truth, as the Apostle says (1Tim.3:15), That thou mayest know how thou, oughtest to behave thyself in the House of God, which is the Church of the Living God, the Pillar and Ground of Truth. Question 87. What are the Precepts of the Church? Answer. The Chief and Principal Commands or Precepts of the Church are nine in number. First, That every one Worship God with an humble and contrite Heart, and carefully observe all the Sundays and Holy Days, and all other solemn Times as the Church shall appoint. That is, by diligently attending on all the Service of Morning Prayer, the Holy Communion, Evening Prayers, and Sermons, of which the Scripture thus teacheth us (Luke.18:1), Men ought always to pray, and not to faint. And again (Eph.6:18), Praying always with all Prayer and Supplication in the Spirit, and watching thereunto with all Perseverance and Supplication for all Saints. And in another place St. Paul goes on (1Thes.5:17), Pray without ceasing. Question 88. What is the second Precept of the Church? Answer. That every Christian do yearly keep and observe four stated or set Lents, or Times oi Fasting. The first, just before the Time of the Nativity of Christ, beginning the fifteenth Day of November. The second, which is called the Great Lent, established by the Fasting of Christ himself (Mat.4:2), And when he had fasted forty Days and forty Nights, at length he was an hungered. |
| 1287 См. литургии св. Василия великого и св. Иоанна Златоустого, также — Renaudot. Liturg. Orient. T. I, II; Asseman. Cod. Liturg. eccles. univ. T. V. 1288 См. выше примеч. 1194 и снес. прав. 18 этого Собора. 1289 См. выше примеч 1195. 1290 Прав. 28. Снес. прав. 3 и 32. 1291 См. выше примеч. 1196. 1292 Epist. ad Philadelph. c. IV; cfr. ad Magnes, c. VIII; ad Epbes. c. V. 1293 Dialog. cum Tryph. n. CXVII; cfr. n. XLI. 1294 Adv. haer. IV, 17, n. 5; cfr. 18, n. 4. 1295 De charism. c. XXVI, in Galland. T. II, p. 512. 1296 Epist. LXIII ad Caecil. 1297 In Chr. resurr. orat. 1, Opp. T. III, p. 389, ed. Morel. 1298 In Hebr. homil. XVII, п. 3; cfr. in 1 Corinth. homil. XXUV, n. 4; in Eph. homil. III, n. 5; de sacerd. III, 4; VI, 4. 1299 Accepto corpore Domini et reservato utrumque salvum est, et participatio sacrificii·, et executio officii (De or. n. XIV). 1300 Demonstr. Evang. 1, 10; V, 3; Hist. eccles. X, 8. 1301 «Когда иерей единожды совершил и преподал жертву; принявший ее, как всецелую, причащаясь ежедневно, справедливо должен веровать, что принимает и причащается от самого преподавшего» (Письм. 93 к Кесар., в Тв. св. Отц. X, 220). 1302 Ευσεβς και υσως προσφερομνην δχεται αναμακτον θυσαν ( θες ) (De Trin. 11, 7, n. 8). A πεισαγει δ τν αναμακτον θυσαν και λογικν το κυριακο σματος κα αματος (in Ps. XXXIX, 7, ар. Corder. Caten.). 1303 De offic. ministr. 1, 48, n. 248. 1304 Vitulus saginatus, qui ad poenitentiae immolatur salutem, ipse salvator est, cujus quotidie carne pascimur, cruore potamur (Epist. ad Damas. XIV). 1305 Obtulit ibi presbyter sacrificium corporis Christi (De civ. Dei XXII, 8, n. 6. cfr. XVI, 22; XVIII, 20, n. 2). 1306 Μνος δ αμμως αγνς ερεεται αρων τν αμαρταν του κσμου . In Malach. I, 11. Cfr. in Ps. CIX, 4. 1307 Δια δ γε του ονου τν μυστικν ευλογαν υποδηλουν τς αναμακτου θυσας τον τρπον , ν ν ταις αγαις κκλησαις αποπληρον εθσμεθα . In Jes. (XXV, 6) lib. III, T. 1. 1308 Клим. Алекс, Strom. IV, 25; Ориген. in Lev. homil. XIII, n. 3; Корнел. nana, Epist. ad Fab. Antioch, n. 7; Афанас. вел. Apol, contr. Arian. n. 11. |
| 11 This way of seeing virtue as a life in accordance with nature, or with the logos, is typically Stoic, and Maximus’ language here has other Stoic echoes. 12 I.e., he led other human beings, viz. Sarah and the rest of his household, as he led himself, since they all possess the same human nature. 13 ‘Things that are after God’: after, that is, in the scale of being. It is a Neoplatonic use, which in Christian (Maximian) metaphysics has the radical meaning of ‘created beings’. 14 Cf. Luke 10:27 (not exact, the first part is much closer to Deut. 6:5 ). 15 Cf. John 14:6 . 16 Cf. John 10:9 , together with Heb. 9:11–12. 17 Cf. John 15:1 , together with Rom. 11:17 (though Maximus does not use the more appropriate language of grafting from Romans). 18 One of the ‘Chalcedonian’ adverbs. 19 1 John 4:8. 20 Cf Matt. 13:22 and parallels (parable of the Sower). Maximus may, however, have in mind (since he speaks of the thorns planted ‘from the beginning’) the immediately following parable of the Tares (Matt. 13:24–30), even though he speaks of thorns rather than tares. 21 Theosophia: a word first found in Porphyry (who quotes an earlier use), popular among the Neoplatonists, and also used by Denys the Areopagite (e.g., Mystical Theology I.1:997A). 22 The Septuagint reads ‘book’. 23 A cento from Jeremiah: Baruch 4:1–4, 3:14, Jer. 38 [Heb: 31]: 3–4, 6:16. 24 A cento composed of: Bar. 5:1–2 , spliced with Eph. 4:22 and Col. 3:10. DIFFICULTY 10 1 See chapter 5 of the Introduction. 2 Discussed above, chapter 4 of the Introduction. 3 See Jeauneau (1988), 10–11. 4 From St Gregory Nazianzen’s Sermon 21.2, in praise of St Athanasius (PG 35.1084C). 5 This introduces a borrowing from Nemesius, On human nature 12 (Morani 1987 , 68). 6 This again introduces a borrowing from Nemesius, On human nature 41 (Morani 1987 , 117). 7 On these three kinds of motion of the soul, cf. Denys the Areopagite, Divine Names IV.8–10 (704D-705C), who calls the three kinds of motion circular, in a straight line, and spiral. See Gersh (1978), 253, n. 229. |
| Из вост. авторов нач. V в. наиболее часто И., с. С., к. использует свт. Иоанн Златоуст (ок. 300 прямых цитат или аллюзий на И., с. С., к.), к-рый иногда ссылается на нее как на Писание ( Ioan. Chrysost. In Act. 29. 4; In Eph. 4. 20//PG. 62. Col. 35, 137-138; и др.). Среди зап. авторов этого времени чаще других книгу использует свт. Амвросий Медиоланский (ок. 120 цитат), также неоднократно называя ее «Писанием» (напр.: Ambros. Mediol. De offic. I 2. 5 (Сир 20. 7а); Idem. Exam. IV 8. 31 (Сир 27. 11b); Idem. In Ps 118. 22. 20 (Сир 28. 24-25); и др.). Блж. Иероним Стридонский в период создания перевода Вульгаты отрицал каноничность И., с. С., к., относя ее к апокрифам, хотя и признавал пользу ее чтения в наставлениях. Однако в более поздних работах уже склонялся к признанию авторитета этой книги, приводя нек-рые цитаты, в т. ч. и как Писания ( Hieron. Ep. 108. 21. 3 (Сир 13. 2а); 118. 1. 3 (Сир 22. 6); Idem. In Is. 3. 12 (Сир 11. 28); Idem. In Ezech. 45. 12 (Сир 28. 25а)). К числу «церковных книг», т. е. тех, к-рые читаются в Церкви, но не могут использоваться для укрепления веры, И., с. С., к. относил Руфин Аквилейский ( Rufin. Comm. in Symb. Apost. 35-36). И., с. С., к. часто цитирует блж. Августин, в т. ч. в догматических работах. По его мнению, эту книгу, как и Книгу премудрости Соломона, нужно относить к пророческим текстам (inter propheticos - Aug. De doctr. christ. II 8. 13). Гомилии 39 и 41 блж. Августин посвятил стихам Сир 5. 8-9 (старолат. версия), к-рые, судя по всему, читались во время литургии. То же самое, видимо, относится к Сир 10. 14 (старолат. версия) ( I dem. In Ps. 37. 8). Неск. раз цитируются стихи из 24-й гл. ( I dem. De civ. Dei. 13. 24 (Сир 24. 5 (3а LXX)); Idem. In Ps. 61. 18 (Сир 24. 6 (3б LXX)); 85. 24 (Сир 24. 29); и др.). Сир 24. 5а (3а LXX: «я вышла из уст Всевышнего и, подобно облаку, покрыла землю») блж. Августин понимает христологически ( Idem. De Trinit. I 6. 10; IV 20. 28). Точно так же Сир 36 (33 LXX). 1-4 он рассматривает как исполнившееся во Христе пророчество ( I dem. De civ. Dei. 17. 20). |
| 1067. О споре по поводу празднования Пасхи см.: Евсевий. Церковная история, IV, 14,1; V, 23, 24. См. также исследование по данному вопросу: Huber W. Passa und Ostern. Berlin, 1969. 1068. Didascalie, XXI, 14. 1069. Meliton de S. Homelie pascale. 1070. GJDix. Shape of Liturgie, p. 338. 1071. Sinesius: 19, horn, sur le psalome 5. 1072. Tertullien. Apol, 18, 4. Cp. Bickel T.//Pisciculi. Miinster, 1939, pp. 52–61. 1073. Евсевий. Церковная история, V, 10, 1,4. 1074. Mart. Рог, 2; La geste du sang, p. 71. 1075. Евсевий. Церковная история, VI, 4. 1076. 1 Apol, 61,2. 1077. Demonstr, 3- 1078. Ириней. Против ересей, I, 10, 2. 1079. Tertullien. De praesc, 41. 1080. Tertullien. De bapt, 2; De cjr, 13- 1081. Did, 1; Barn, 18. 1082. Trad, apost, 20. 1083. Did, 7. 1084. 1 Apol, 61; 65, 1. 1085. См. примечание 116 к предыдущей главе. 1086. По крайней мере, Тертуллиан утверждает, что Петр крестил в Тибре: De bapt, 4, 3· 1087. Pline. Ер, И, 17. 1088. Trad, apost, 21. Ношение сложных причесок было исключительной привилегией знатных римлянок. 1089. 1 Apol, 15,6 1090. Acta Just, 4,6; La geste du sang, p. 38. См. подборку материала и библиографию в моей книге Bapteme et Confirmation. Paris, 1969, pp. 1б1 —165. 1091. Od, 11,9–10; 15,8; 21, 2. Ci. Herm. Sim, VIII, 2,3–4. 1092. Sim, VIII, 2,4. 1093. Acta Pauli et Thecl., 26; Dial, 29, 1, 2. 1094. Eph, 5, 14; Clem. Prot, 9,84, 1–2. 1095. Trad apost, 21. 1096. 1 Apol, 65, 1. 1097. Mart. Реф., 21,2. «Хорошо помылся» — жаргонное выражение, применявшееся в амфитеатре и означавшее «затопленный в крови». 1098. О крещении кровью см.: Tertullien. De bapt, 16, 1—2; Trad, apost, 19. 1099. Epiph. Pan, 52. 1100. Евсевий. Церковная история, III, 37, 2. 1101. Там же, II, 17, 19 1102. Светоний. Август, 34. 1103. Pbilostrate. Vita Apollonii, 1,13; VI, 1. 1104. Apollodore, в работе: Dauvillier. Op. cit, p. 351. 1105. Евсевий. Церковная история, III, 31, 3—5. 1106. Clem, 38, 2. 1107. Матф. 19, 12. 1108. Ignace. Ad Polyc, 5, 2. 1109. Ignace. Ad Smyrn, 13, 1; Polyc, 5, 2. |
| 1986. P. 24-27; Schenk. 1987. S. 3351-3353; Sanders J. T. 1993. P. 190; Dunn. 1996. P. 33-35). Автор К. П. Ап. Павел. Фрагмент полиптиха. 1426 г. Худож. Мазаччо (музей Сан-Маттео в Пизе) Ап. Павел. Фрагмент полиптиха. 1426 г. Худож. Мазаччо (музей Сан-Маттео в Пизе) То, что автором К. П. является ап. Павел, следует из самого текста Послания. Историческая ситуация, восстанавливаемая на основании завершающих рекомендаций и приветствий (Кол 4. 7-17), и в целом, и в деталях соответствует содержанию Послания к Филимону, принадлежность к-рого ап. Павлу не вызывает сомнений. Фрагменты Послания, где автор от первого лица говорит о своем апостольском служении (Кол 1. 24 - 2. 5; 4. 3-4), соответствуют также содержанию подобных мест в бесспорных Посланиях апостола (напр.: Гал 1; 2 Кор 3. 10-13). В то же время, как Послание ап. Павла, К. П. впервые упоминается только у сщмч. Иринея Лионского ( Iren. Adv. haer. II 22. 4; III 14. 1), хотя возможные цитаты из него, аллюзии на текст или упоминание характерных для К. П. идей исследователи с разной степенью убедительности обнаруживают и у более ранних авторов этого периода ( Clem. Rom. Ep. I ad Cor. 49. 2; Barnaba. Ep. 12. 7; Ign. Ep. ad Eph. 10. 2-3; Idem. Ep. ad Smyrn. 6. 1; Idem. Ep. ad Trall. 5. 2; Idem. Ep. ad Rom. 5. 3; Polycarp. Ad Phil. 10. 1; 11. 2; Iust. Martyr. Dial. 84. 2; 85. 2; 100. 2; 125. 3; 138. 2; Odae Solomon. 16. 18). К. П. принимали как Послание ап. Павла Маркион и гностики. Маркион приводит цитаты из всех глав К. П. (пропуская только Кол 1. 15-17; 2. 17 и фразу «врач возлюбленный» в Кол 4. 14 - см.: Harnack A. Marcion: Das Evangelium vom fremden Gott. Lpz., 19242. S. 51, 121-124, 129). Из всех гностических школ наиболее часто к К. П. обращались последователи Валентина ( Barth. 1974. Vol. 1. P. 12-18, 171-172, 200-203; Weiss. 1969. S. 121-126; Pagels. 1975. P. 137-140). Канон Муратори и более поздние списки канонических книг упоминают и цитируют К. П. как подлинное Павлово Послание. Множественные эксплицитные ссылки на К. |
| 2051 На Римл. бесед. V, стр. 95, по русск. пер. 2052 На Ев. Матф. бесед. XXIII, в т. 1, стр. 495. 2053 Слов. 1 к Феодору падш., в Хр. Чт. 1844, 1, 370. 375. 2054 На Ев. Матф. бесед. XXIII, в т. 1, стр. 494. 2055 О страхе Бож. и о послед. суде, в Тв. св. Отц. XV, 308. 2056 Бесед. на Пс. XXXIII, 6, в Тв. св. Отц. V, 293. 2057 Бесед. на Пс. XXXIII:12, там же 302. 2058 Слов. 1 к Феод. падш., в Хр. Чт. 1844, 1, 366. 2059 Точн. изл. прав. веры кн. IV, гл. 27, стр. 308. Qui ignis, cujus modi et in qua mundi vel rerum parte faturus sit, hominum scire arbitror neminem, nisi forte cui Spiritus Divinus ostendit (Августин de civ. Dei XX, 16). 2060 Тертулл. Apolog, c. 48; Григ. нисск. Catech. c. 40; Иоанн. Златоуст. слов. 1 к Феод. падш., в Хр. Чт. 1844, 1, 366. 2061 Тертул. Apol. с. 48; Минуц. Фел. Octav. с. 35; Лактанц. Inst. divin. VII, 21; Григ. нисск. Catech. с. 11; Августин. de civit. Dei IV, 13, n. 18. 2062 Минуц. Фел. Octav. 31. 35; Иоан. Злат. слов. 1 к Феод. падш., в Хр. Чт. 1844, 1, стр. 367 и след. 2063 Вас. вел. бесед. на Пс. XXXIII, п. 8, в Тв. св. Отц. V, стр. 302; Иоан. Злат. in Hebr. homil. 1, 4. 2064 Тертулл. Apolog. 47. 48; Августин. de civ. Dei XX, 16. 2065 Ориген. de princip. II, 10, n. 4. 5; Амврос. in Luc. lib. VUI, n. 205. Иероним. in Eph. V, 6; in Is. c. XLVI. 2066 Августин. de civit. Dei XXI, 9, n. 2; 10, n. 1. 2067 Слов. к Феод. падш. 1, в Хр. Чт. 1844, 1, 361. 366—367. 2068 Вас. вел. письм. к падш. деве XLVI, в Тв. св. Отц. X, 131. 2069 Прав., кратко излож., отв. на вопр. 207, в Тв. св. От. IX, 346—347. 2070 Слов. на второе пришеств. Господа, Тв. св. Отц. XII, 390. 2071 Слов. на честн. крест и на втор. приш. Господь., там же XIV, 50; снес. стр. 18. 2072 на Рим. бесед. V, стр. 84, по русск. пер. 2073 Слов. к Феод. падш. 1, в Хр. Чт. 1844, 1, 413. 2074 Tunc saevieudi plurima genera… Hos, quibus recusata nox Domini et imperia fuere comtempta, disparibus coercet exitiis, proque merito salutis exactae vires suas suggerit, dum par sceleri discrimen imponit… et caet. (lib. de laud. Martyr.). |
| But do we see this in actuality? How few of us read their epistles, and how few of us strive to understand them! How often and with what indifference do we abandon the word of God, which is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart (Heb. 4:12), and turn to earthly wisdom, the rudiments of the world (Gal. 4:9; Col. 2:8), which does not in the least reveal to us the divine wisdom hidden throughout the world and in the life of mankind! Doesn " t it also happen that these words of the Apostles are even laughed at amongst us, just as they were amongst the sophists and philosophers of Athens, from whom the Apostle Paul departed with a heavy spirit, to preach in other cities (Act. 17:18, 32–33; 18:1 1 Col. 3:1–7)? Aren " t the preachers of these words of the Apostles also subjected even now to persecutions, even unto bonds, like the great Apostle of Christ, Paul (2 Tim. 2:9)? Isn " t the reason why unbelief is increasing in our time: that we do not want to hear and know about that living, fiery faith, which comes not from opinion or the logic of flesh and blood, but from heavenly, divine revelation (Mt. 16:17), as did the rock, Simon Peter? Is the reason why Christian love is becoming more and more scarce among people that we have completely forgotten Paul, whose mouth was always opened unto the people, and whose heart was enlarged (cf. 2 Cor. 6:11), in order to embrace with tender love all those whom he begot in the Gospels through Christ Jesus (1 Cor. 4:15)? As long as the earth stands, it will stand only on twelve foundations, which are the Apostles of Christ (Rev. 21:14; Eph. 2:20). But if instead of approaching Christ, the Chief Cornerstone, and as lively stones, are built up a spiritual house, an holy priesthood (1 Pet. 2:5), we build upon a foundation other than Jesus Christ, then each one " s work will be revealed by fire; and the fire shall try every man " s work of what sort it is (1 Cor. 3:11-13), and the fire from which the present world shall perish (cf. 2 Pet 3:7-12) will destroy it more and more, so that new heavens and a new earth, wherein dwelleth righteousness (2 Pet. 3:13) might appear. |
| Forgiving Others Source: Ukrainian Orthodox Church of the USA C. E. Macartney, a Christian writer, has pointed out that when Leonardo da Vinci was about to paint his “Last Supper,” he had a quarrel with a fellow artist. He became so enraged that he decided to take his revenge by painting the face of his enemy into the face of Judas. He had determined to make the man go down in infamy. But when he came to paint the face of Christ, da Vinci could make no progress. Something was holding him back – his vengeful spirit. When he realized it, he painted out the face of Judas and began anew on the face of Christ which he finished with the success which the ages have acclaimed. Macartney comments: “You cannot at one and the same time be painting the features of Christ into your own life, and painting another face with the colors of enmity and hatred.” One of the most distinctive teachings of the Christian faith is freely to forgive others. Based on the experience of God’s forgiveness in Christ, Christians are to forgive others from the heart. The New Testament contains many inspiring passages on the theme of forgiveness. Here are some which easily come to mind: “If you are about to offer your gift to God at the altar and there you remember that your brother has something against you, leave your gift there in front of the altar, go at once and make peace with your brother, and then come back and offer your gift to God” (Mt. 5:23-24). “When you stand and pray, forgive anything you have against anyone, so that your Father in heaven will forgive the wrongs you have done” (Mk. 11:25). In the Lord’s Prayer Jesus taught His followers to pray: “Forgive us our trespasses, as we forgive those who trespass against us” (Mt. 6:12, RSV). “Get rid of all bitterness, passion, and anger. No more shouting or insults, no more hateful feelings of any kind. Instead, be kind and tender hearted to one another, and forgive one another, as God has forgiven you through Christ” (Eph. 4:31-32). Jesus illustrated the importance of forgiving others with the Parable of the Unforgiving Servant (Mt. 18:23-35). The context of this parable provides an interesting contrast between the teachings of the Old and New Testament on forgiveness. Peter asked Christ, “Lord, if my brother keeps on sinning against me, how many times do I have to forgive him? Seven times?” And Jesus answered, “No, not seven times, but seventy times seven” (Mt. 18:21-22). |
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