| For the newly baptized, standing now in the church in white gowns with candles in hand, the choir instead of “Holy God” now sings “Ye who have been baptized into Christ, have put on Christ” (Gal. 3:27). After this the singing of Vespers changes to the Liturgy. The Apostolic reading (Rom. 6:3-11) calls on Christians to die with regards to sin in order to live with Jesus Christ. The turning point in the service occurs at this time, the change from the Passion to the Paschal: the Sanctuary doors are shut and all the vestments in the church are changed from dark to white. The choir repeats in triumphant melody many times: “Arise, O Lord, judge the earth, for Thou shalt have an inheritance among all the nations” (Ps. 81:8). Toward the start of the Gospel reading, which announces the resurrection of the Savior (Matt. 28:1-20), the church acquires a bright, Paschal appearance. After the Gospel the Liturgy of Saint Basil the Great continues in its usual order. Instead of the Cherubic hymn, the choir sings: Let all mortal flesh keep silence and stand with fear and trembling, and take no thought for any earthly thing, for the King of kings and Lord of lords cometh to be slain and given as food for the faithful. Before Him go the choirs of the angels with all sovereignty and power: the many-eyed Cherubim and six-winged Seraphim, covering their faces and crying out the hymn: Alleluia, Alleluia, Alleluia. Instead of “It is meet” the choir sings the 9 th ode of the matins canon: Mourn not for me, Mother, as Thou beholdest Me in the grave; for I Thy Son, whom Thou didst conceive in Thy womb without seed, shall rise and shall be glorified. And being God, I will ceaselessly exalt and ennoble those who in faith and longing magnify Thee. The service of Holy and Great Saturday serves as the transition to the upcoming day, considered the Feast of Feasts — the Resurrection of Christ. For fortification, the faithful are given blessed breads moistened with wine at the end of the service. Besides a strict fast, the observance of Great Saturday in antiquity was remarkable in its particular inner concentration and festal silence in church life. “What is this?” -says St. Epiphany in his discussion on Great Saturday. —“Today great silence and peace rule on earth. Deep silence, because the King sleeps. The earth fears and is quiet, because God sleeps in Body and wakens those who have slept from the ages. God died in Body, and the netherworld trembles. God slept for a short time, in order to awaken those who are in netherworld.” |
| FATHER (1) God the Father is one of the three Persons of the Holy Trinity. God the Son is eternally begotten of God the Father. God the Holy Spirit eternally proceeds from God the Father (see Matt. 28:19; John 14:10; 15:26). (2) " Father " is a title given to one’s spiritual father based on the custom of the Jews, who spoke of their father Abraham or their father David, and on the words of Paul, who called himself the father of his flock. See Luke 1:73; Acts 4:25 with center-column note; 1 Cor. 4:15. FELLOWSHIP (Gr. koinonia) Literally, " communion " ; the unity of believers through Christ based on the fellowship of the Father, Son, and Holy Spirit. Christians are united into a special fellowship through their love for one another and common union with Christ (Acts 2:42; 1 John 1:3, 7). See also COMMUNION . FILIOQUE A Latin word meaning " and the Son. " Western churches began adding this word to the Nicene Creed several centuries after it was written: " I believe in the Holy Spirit . . . who proceeds from the Father and the Son. " This " filioque clause " is judged by the Orthodox Church as error because it is contrary to what Jesus taught (John 15:26); thus, it confuses correct belief concerning the Holy Trinity. The addition of the filioque in the West was a major factor contributing to the Great Schism in a.d. 1054. FLESH (1) In New Testament usage, flesh refers to fallen human nature, which, through its ties to the world and mortality, struggles against spiritual growth and leads one into sin. Christians are called to subdue the lusts of the flesh so that they may grow in union with Christ (see Rom. 8:4-9; Gal. 5:16-24). (2) In Christology, flesh refers to the sinless human nature of Christ, or the Body of Christ. In liturgical usage, there is to the flesh of Christ in the Eucharist. FORGIVENESS: The remission of sin and guilt through the love of Christ. Forgiveness is given originally in baptism; forgiveness for continuing sin is reclaimed through repentance. As God has forgiven the sins of believers, so are Christians to forgive those who have sinned against them (Matt. 6:14, 15; 18:21-35; 1 John 1:9). |
| SON OF MAN An important messianic title of Christ, who is perfect God and perfect Man. The Gospels reveal that Jesus often applied this title to Himself. In Christ, the Second Adam, God assumed and perfected sinful humanity, freeing those who follow Him from the consequences of the rebellion of the first man, Adam. See Mark 2:28; 9:31; Rom. 5:12-21; 1 Cor. 15:21, 22, See also INCARNATION. SORROW Sadness and grief caused by the realization of one’s sins. The Scriptures distinguish between godly sorrow, which produces repentance, and ungodly sorrow, the sadness of being found out, which produces death (Matt. 5:4; 2 Cor. 7:9, 10). Christ has conquered suffering and death, the cause of sadness, and turns true sorrow to joy for His followers (John 16:20-22, 33). SOUL A living substance, simple, bodiless, and invisible by nature, activating the body to which it brings life, growth, sensation and reproduction. The mind is not distinct from the soul but serves as a window to the soul. The soul is free, endowed with will, and the power to act. Along with the body, the soul is created by God in His image. The soul of man will never die (Gen. 1:26; 2:7; Matt. 10:28). SPIRIT (Gr. pneuma) Literally, " breath " ; that which is living but immaterial. Spirit is used in three ways in Scripture. (1) The Holy Spirit is one of the three Persons of the Trinity (John 4:24; 20:22). (2) The angels are called spirits (Ps. 104:4). (3) The human spirit possesses the intuitive ability to know and experience God (Rom. 8:16; 1 Cor. 2:10-12). SPIRITUALITY The ascetic and pious struggle against sin through repentance, prayer, fasting, and participation in the sacramental life of the Church. See Gal. 5:16-26; Phil. 2:12, 13. See also SYNERGISM. STEWARD(SHIP) A steward is one who manages property belonging to another. All a Christian has belongs to God. Thus, the Christian gives back to God out of the material blessings he has received from God for the work of the Church. In the Old Testament, God commanded the faithful to give ten percent of their goods to God; though not under law, Christians should give at least as much. Christians are also stewards of the spiritual knowledge which God has entrusted to us. We must preserve the heritage of apostolic doctrine intact for future generations. See Gen. 14:18-20; Lev. 27:30-33; 1 Cor. 4:1, 2; 2 Cor. 9:6-8; 1 Pet. 4:10. |
| Thus, God, “mixed (μχθη, κατεμχθη) with human life (βος),” says St Gregory of Nyssa, and was able to accomplish for man what he could not do for himself (Ora Catech., 28 PG 46 69BC). The Birth of Christ, observed St Peter Chrysologos, was an extraordinary occurrence, “not of reason, but of virtue; of authority, not nature; not something common, but unique; not human, but Divine.” Wherefore, “let philosophy cease its inane labor, for the Birth of Christ was of power, not necessity, honor not injury: the Mystery of godliness (sacramentum pietatis) was not to the detriment of God, rather for the restoration of man; to his salvation, not the diminution of the divine Substance” (Serm. CXLVIII PL 52 569B). “God appeared in the form of a man to give us newness of life, eternal life,” wrote St Ignatius of Antioch (Ep. ad Eph. I, 19 FC). To receive that “life” – that is, salvation – human nature must become “partakers of Christ” (Heb. 3:14). The Lord is true Man joined mysteriously to the “true God“, one Person in two natures; He alone brings immortality, the immortality of Him “Who alone hath Immortality, dwelling in unapproachable light” ( I Tim. 6:16 ): Christ “Who hath abolished death, and hath brought immortality” ( II Tim 1:10 ). He alone, by His Death and Resurrection, allows “mortality to put on immortality” ( I Cor. 15:53 ). How is union with Christ and, therefore with God, possible? The universal answer of the Fathers is through Baptism, τ μυστικ λουτρ, which itself is an extension of “the Mystery of godliness”; the “mystical water” and the Holy Spirit ( John 3:6 ) by which we are “reborn” as “new creatures” in Christ ( Gal. 6:15 ), or, as St Cyril of Alexandria affirms, “we have become one body with Christ through this mystical blessing” – Σσσωμοι μν γρ γεγναμεν ατ δι ελογας τς μυστικς (Glap. in Gen., I, 5 PG 69 29CD). The Church, which, as “one flesh” with Christ, is, consequently, “a great Mystery” ( Eph. 5:32 ). Through her the initiated share in the Mystery, the Mystery of our Redemption; or to quote St Cyprian of Carthage – dominicae passionis et nostrae redemptions sacramentum (Ep. ad Pomp., LXII, 14 PL4 397B). |
| Él les dice que Moisés, en quien ellos depositaron su confianza, será quien los acuse durante el Juicio de Dios. Moisés acusará a los judíos por su incredulidad en Cristo, pues fue él quien escribió las profecías y las promesas sobre la Venida de Cristo en los libros del Génesis ( Gen. 3:15, 12:3, 49:10 ), del Deuteronomio (Dt. 18:15) y en general, sobre la ley que fue la sombra de los bienes futuros en el Reino de Cristo (Heb. 10:1), y guía para llevarnos a Él ( Gal. 3:24 ). Las espigas arrancadas en sábado. ( Mt. 12:1–8 ; Mk. 2:23–28 ; Lk. 6:1–5 ). Jesús dejó Judea para dirigirse a Galilea. De regreso a Galilea Él y Sus discípulos atravesaron un campo sembrado. Era un día sábado y, como dice san Lucas: «era un sábado segundo del primero» es decir, el primer sábado después del segundo día de la Pascua. Los discípulos sintieron hambre y comenzaron a arrancar las espigas, y restregándolas entre las manos, las comían. Esto estaba permitido por la ley de Moisés, la cual solo prohibía pasar la hoz en la mies del prójimo (Dt. 23:25). Sin embargo, los fariseos consideraron esto como una violación del reposo sabático y no dejaron pasar la oportunidad de increpar al Señor por haber autorizado las acciones de Sus discípulos. Para defenderlos de tales reproches, Nuestro Señor cita a los fariseos el ejemplo de David ( I Sam. 21:2–7 ). David huyendo de Saúl, llegó a la sagrada ciudad de Nob, pidió al sacerdote Abimélek que le diese cinco panes o lo que tuviese a mano. Abimélek le dio los panes consagrados que solo los sacerdotes podían consumir. La eficacia del ejemplo reside en el hecho de que nadie condenó a David, quien atormentado por el hambre, comió aquellos panes. De igual modo, los discípulos de Cristo no debían ser condenados, pues estaban sirviendo a Su Señor y en ocasiones como ésta, sorprendidos por el sábado, transgredieron la ley de manera insignificante, pues no tenían que comer y decidieron arrancar las espigas. Nuestro Señor justificó el proceder de Sus discípulos para luego revelar la fuente de la que surgió la injusta acusación. Esto es, el falso entendimiento de las exigencias de la ley Divina. Si los fariseos comprendiesen que, el amor compasivo por el hambriento es superior a las tradiciones y costumbres rituales, entonces no acusarían a quienes inocentemente cortaron las espigas para saciar su hambre. El hombre no ha sido creado para observar el sábado, sino que el sábado ha sido dado al hombre para su beneficio. Mas importante que la ley del reposo sabático es el ser humano, y el cuidado de que sus fuerzas no se agoten, evitando así su muerte. |
| 17–71. Talmon S. The Town Lists of Simeon. «Israel Exploration Journal», (1965). Р. 235–241. Danelius E. The Boundary of Ephraim and Manasseh in the Western Plain. «Palestine Exploration Quarterly», (1957). Р. 55–67; (1958). Р. 32–43, 122–146. Elliger K. Die Grenze zwischen Ephraim und Manasse. «Zeitschrift des Deutschen Palästina-Vereins», (1930). P. 265–309. Fernández A. Los limites de Efraín y Manasés. «Biblica», (1933). Р. 22–40. Garsiel M., Finkelstein I. The Wesrward Expansion of the House of Joseph in the Light of the »Izbet Sartah Excavations». «Teologische Arbeiten», (1978). Р. 192–198. Jenni E. Historisch-topographische Untersuchungen zur Grenze zwischen Ephraim und Manasse. «Zeitschrift des Deutschen Palästina-Vereins», (1958). P. 35–40. Kallai Z. The Settlement Traditions of Ephraim. «Zeitschrift des Deutschen Palästina-Vereins», (1986). P. 68–74. Seebas H. Zur Exegese der Grenzbeschreibung von Jos. 16, 1–17, 13. «Zeitschrift des Deutschen Palästina-Vereins», (1984). P. 70–83. Fernández A. El límite septentrional de Benjamín. «Biblica», (1932). Р. 49–60. Schunk K.D. Bemerkungen zur Ortsliste von Benjamin, Jos 18, 21–28. «Zeitschrift des Deutschen Palästina-Vereins», (1962). P. 143–158. Sicre J.-L. Josué. Ibid. P. 326–415. Albright W.F. The Topography of Simeon. «Journal of the Palestine Oriental Society», (1924). Р. 149–161. Náaman N. The Inheritance of the Sons of Simeon. «Zeitschrift des Deutschen Palästina-Vereins», (1980). P. 136–152. Gal Z. Cabul, Jiphta-El and the Boundary Between Asher and Zebulun in the Light of Archaelogical Evidence. «Zeitschrift des Deutschen Palästina-Vereins», (1985). P. 114–127. Albright W.F. The Topography of the Tribe of Issachar. «Zeitschrift für die alttestamentliche Wissenschaft», (1926). Р. 225–236. Gal Z. The Settlement of Issachar: Some New Observations. «Theoogische Arbeiten», (1982). Р. 79–86. Saarisalo A. The Boundary Between Issachar and Naphtali. Helsinki, 1927. Trozi N. New Light on En-Gannin. «Palestine Exploration Quarterly», (1972). |
| Основоположниками традиций толкования Свящ. Писания на Западе являются свт. Амвросий Медиоланский, блж. Иероним Стридонский и блж. Августин. С именем блж. Иеронима связана Вульгата , лат. перевод Библии, ставший впосл. нормативным в католич. Церкви (см. также ст. Библия , разд. «Латинские переводы»). Начав редакторскую работу над уже существовавшим древнелат. переводом на основании текста LXX, блж. Иероним после ознакомления с оригинальным текстом «Гекзапл» Оригена (см. статьи Ориген , Текстология библейская ) пришел к выводу о необходимости самостоятельного перевода ВЗ с евр. текста. Редакцию НЗ блж. Иероним проводил на основании сравнения бывших в его распоряжении греч. рукописей. Как автор мн. библейских комментариев (на книги Бытие, Екклесиаста, пророков Исаии, Иеремии, Иезекииля, Даниила, книги малых пророков; экзегетический характер носят его 23 послания) он стремился прежде всего к точному филологическому выявлению букв. смысла и лишь затем переходил к анализу духовного тропологического смысла. Стремление выявить букв. понимание библейского текста указывает на интерес блж. Иеронима к филологическим и историко-географическим вопросам («Книга о еврейских именах» и «О положении и именах еврейских местностей»). Правила толкования блж. Иероним формулирует в библейских комментариях. Он подчеркивает необходимость тщательного выяснения смысла «темных мест» Писания ( Hieron. In Ep. ad Gal. III Praef; In Ion., Praef), толкования текста согласно церковной традиции (In Dan. 3. 37), учета предшествующих толкований с обязательной оговоркой, какие из прежних мнений - еретические ( Hieron. In Ep. ad Gal., Proleg.; In Ezech. 36. 16), тщательного раскрытия букв. смысла прежде духовного и аллегорического комментария (In Is., Proleg.). Свт. Амвросий Медиоланский, автор мн. экзегетических произведений и гомилий, перенес на зап. почву традицию аллегорического толкования ветхозаветных текстов. Именно содержание его аллегорических гомилий убедило блж. Августина в духовной широте и осмысленности христианства. |
| Fuller, « Jn 20 » Fuller, Reginald H. « John 20:19–23 .» Interpretation 32 (1978): 180–84. Funk, Gospels Funk, Robert W, Roy W. Hoover, and the Jesus Seminar. The Five Gospels: The Search for the Authentic Words of Jesus. New York: Macmillan, 1993. Funk, " Parousia» Funk, Robert W. «The Apostolic Parousia: Form and Significance.» Pages 249–68 in Christian History and Interpretation: Studies Presented to John Knox. Edited by W. R. Farmer, C. F. D. Moule, and R. R. Niebuhr. Cambridge: Cambridge University Press, 1967. Furness, «Hymn» Furness, J. M. «Behind the Philippian Hymn.» ExpTim 79 (1967–1968): 178–82. Fusco, «Sezioni-noi» Fusco, Vittorio. «Le sezioni-noi degli Atti nella discussione recente.» Bibbia e oriente 25 (1983): 73–86. Gabriel, «Faith» Gabriel, A. «Faith and Rebirth in the Fourth Gospe1.» Biblebhashyam 16, no. 4 (1990): 205–15. Garni, «Josephus» Gafni, Isaiah M. «Josephus and 1Maccabees.» Pages 116–31 in Josephus, the Bible, and History. Edited by Louis H. Feldman and Gohei Hata. Detroit: Wayne State University Press, 1989. Gager, Anti-Semitism Gager, John G. The Origins of Anti-Semitism: Attitudes toward Judaism in Pagan and Christian Antiquity. New York: Oxford University Press, 1983. Gager, «Judaism» Gager, John G. «Judaism as Seen by Outsiders.» Pages 99–116 in Early Judaism and Its Modern Interpreters. Edited by Robert A. Kraft and George W. E. Nickelsburg. SBLBMI 2. Atlanta: Scholars Press, 1986. Gager, Kingdom Gager, John G. Kingdom and Community: The Social World of Early Christianity. Englewood Cliffs, N.J.: Prentice-Hall, 1975. Gager, «Magician» Gager, John G. «Moses the Magician: Hero of an Ancient Counter-culture?» Helios 21 (1994): 179–88. Gager, Moses Gager, John G. Moses in Greco-Roman Paganism. SBLMS 16. Nashville: Abingdon Press, for the Society of Biblical Literature, 1972. Gager, «Synagogues» Gager, John G. «Jews, Gentiles, and Synagogues in the Book of Acts.» HTR 79 (1986): 91–99. Gal, «T " syyt» Gal, Zvi. «T " syyt kly «bn bglyl hthtwn.» »Atiqot 20 (1991): 25–26. |
| John Anthony McGuckin Canon Law ANDREI PSAREV Canon law is the sum of ecclesiastical regulations recognized by church authorities; the discipline, study, or practice of church jurisprudence. The term derives from the ancient Greek word kanon, meaning “yardstick” or “standard.” It has been used since the time of the early church for the rule of faith (regula fidei) established by Christ and the apostles ( Gal. 6.16 ; Phil. 3.16 ). THE TASKS OF CANON LAW As a field, canon law deals with the following issues: the sources of canon law, church order, the foundation of new Orthodox churches, the canonization of saints, the ecclesiastical calendar, control for the execution of justice, the ecclesiastical court, marriage regulations, reception of converts from other confessions, the church’s relations with civil authorities, the correlation of church law with civil law, finances, and ownership relations. Canon law includes the subjects and methods of other theological disciplines: critical analysis (church history), doctrinal teaching (dogmatics), canons of the holy fathers (patristics), baptism, and reception into the church (liturgics). The New Testament is the disclosure of the essence of the “Covenant of the Law” contained in the Old Testament Pentateuch: “Not of the letter but of the Spirit; for the letter kills, but the Spirit gives life” ( 2Cor. 3.6 ); thus, for Christian Orthodox: “In Christ Jesus neither circumcision nor uncircumcision means anything, but rather faith working through love” ( Gal. 5.6 ). The Decalogue and all the commandments of Christ and his apostles have received in the Christian Church the status of law. Every church regulation is supposed to be based on them as on a source. From the very beginning, Christian society had to deal with a diversity of opinions. In order to establish consensus as to whether or not the proselytes had to observe Mosaic Law, a council of apostles was convened in Jerusalem (Acts 15). This principle of conciliarity, the convention of church representatives for an open competition of views, became one of the main mechanisms that the Orthodox Church applied, and still uses, to establish consensus. |
| In Gal.//PLS. Vol. 1. Col. 1279-1280), чтобы благодать Христова освободила их от того, от чего не мог освободить закон Моисеев (In Rom.//Ibid. Col. 1145; ср.: Aug. De grat. Christi. II 26. 30). Так людям «явилась праведность помимо письменного закона, данная от Бога даром (gratis a Deo donata), а не заслуженная человеческим трудом; она посредством примеров Христа (exempla Christi) сделала более явным то, что было сокрыто в законе» ( Pelag. In Rom.//PLS. Vol. 1. Col. 1128). Христос стал для человечества «вторым Адамом» (In 1 Cor.//Ibid. Col. 1233), исправившим грех непослушания ветхого Адама: «Господь и Слово Божие сошло с небес, чтобы посредством восприятия [Им] нашей человеческой природы (assumpto naturae nostrae homine) род человеческий, падший из-за Адама, был воздвигнут во Христе, и новому человеку посредством послушания [Христа] было даровано столько спасения, сколько погибели произошло для ветхого [человека] посредством непослушания [Адама]» (De div. leg. 1; ср.: In Rom.//PLS. Vol. 1. Col. 1138). Христос так же стал для людей началом воскресения, как и Адам - началом смерти (In 1 Cor.//PLS. Vol. 1. Col. 1230). Адам «не приобрел большой праведности, которую он разрушил своим примером, а Христос Своей благодатью отпустил грехи многих. Адам произвел [для всех] один лишь образец греха, а Христос и отпустил грехи даром (gratis peccata remisit), и дал пример праведности» (In Rom.//Ibid. Col. 1137). Т. о., по мнению П., Христос был одновременно и искупителем грехов всех людей, и учителем праведности, и ее живым образцом (см.: Evans. 1968. P. 106-108). Христос принес Себя в «непорочную жертву» Богу за грехи всех людей ( Pelag. In 2 Cor.//PLS. Vol. 1. Col. 1250); будучи безгрешным и неповинным смерти, Он добровольно принял на Себя наше проклятие и претерпел за нас смерть на кресте, которую все люди справедливо заслуживали (In Gal.//Ibid. Col. 1278). Тем самым Христос искупил людей Своей кровью от смерти, к-рой все они были повинны посредством греха: Он победил смерть, предав ей Себя Самого, не будучи ее должником, и так искупил людей и освободил их от власти греха и смерти, отпуская им грехи даром, без всяких предшествовавших заслуг (см.: In Rom.//Ibid. |
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