| Two centuries later, Pseudo-Dionysius (early 6th century) wrote that the religions of the nations derived from their rejection of angels. God had assigned an angel to each nation for oversight and divine illumination (The Celestial Hierarchy 9.2–4; cf. Dan. 10.13–21 ), which for Pseudo-Dionysius, explains the priesthood of Melchizedek (see Gen. 14.18–20 ; Ps. 110.4 ; Heb. 5.6), in the sense that he was faithful to angelic revelation. However, the vast majority of the nations had wandered from their angelic overseers and turned to false gods. Only Israel remained faithful to their angel, Michael, and so received illumination. Thus, for both Athanasius and Pseudo- Dionysius, the religious state of the world was a result of free will. All the nations could have been endowed with the true worship which Israel accepted, but have chosen otherwise because of moral and intellectual failures. What this false worship would entail for the pagans at the Judgment was a matter of some reflection among the early fathers. A general sentiment, witnessed in the Egyptian desert literature, is that all followers of the cults were eternally lost. John of Damascus (655–750) summed up this view, teaching that repentance was not possible after death (On the Orthodox Faith 2.4). Gregory of Nyssa (331–95), following Origen (186–255), held that all things would make eternal progress towards God; though this has always been a minority position within Orthodoxy and was formally condemned as a dogmatic proposition in the 6th century. Nevertheless, Isaac of Nineveh (7th century) wrote in his recently discovered treatises (The Second Part) that God’s mercy was greater than could be imagined; and one is also reminded of the celebrated saying of Silouan the Athonite (1866–1938): “Lord stand me at the gates of Hell and I shall see no one ever enters» While uniformly rejecting “false gods,” “demons,” and “idols,” the Orthodox theologians, always within an active missionary and evangelistic awareness given to them by a vastly pluralistic ancient world, have generally sought to claim for themselves elements within other religions that they have regarded as culturally valuable, as partially “compatible” with Christian truth. |
| Death as the means of God’s retribution manifests itself through illnesses, pain, persecution, loneliness, need, fear and being forsaken by God, and threatens life both in case of individuals and of whole societies (compare Ps 6:5-9; Ps 21:12-22; Ps 29:2-4; Ps 37; 59:3-5; 78:1-5). The Prophets could daringly declare a whole city or a whole country to be cast down into dust, although at the time of the prophecy these places were flourishing and it appeared that nothing was threatening them. This kind of prophesy was uttered by Isaiah about Zion (Isa 1:21-23) and by the prophet Amos about the house of Israel (Am 5:1-2). 1.3. In the Old Testament death is linked with the underworld, or Sheol, which is located in the bowels of the earth and is the common grave for the whole of humanity. To descend into Sheol or to be buried meant becoming a victim of the mighty power of death. And although the idea of life after death was linked to Sheol, existence in this kingdom of shadows was hopeless, because death is the result of and the punishment for sin (Gen 2, 3; Wisdom 1:13-16; 2:22-24). However at the time of the Maccabees the attitude to death changes in connection with the struggle against foreign enslavement and, for the first time in the Old Testament, in the first book of Maccabees death is portrayed as heroic (1 Macc 13:25-30). From this time onward the idea of the anticipation of the resurrection of the dead gradually develops, an idea that had been expressed already in the book of the prophet Daniel (Dan 12, 13; compare 2 Macc 7, 9, 14). It is subsequently taken up in Jewish apocalyptic writings, in the writings of the wise men of Israel (Sir 15:6; Wisdom 2:23) and in the works of scribes close to the Pharisee faction (Acts 23:8). 2. Death in the New Testament 2.1. In the New Testament Man’s death is viewed through the prism of the death on the Cross and the Resurrection of Jesus Christ. Immortality belongs only to God (1 Tim 6:16) and it is natural for people to be afraid of death (Matt 4:16; Heb 2:15). However, because God is the life-giving source of all life (Rom 4:17), death could have only appeared as the result of Man having abandoned God, which is what happened with Adam (Rom 5:15, 17-18; 1 Cor 15:22) and which is repeated in the life of every person (Rom 6:23; Heb 9:27). In this manner, death gains power over a person not only at the end of his earthly life, but reigns over him throughout his whole life. This is so-called carnal wisdom, moral or spiritual death (Rom 8:6; 1 John 3:14), because sin, which results in death and is its sting, exists in Man despite the law of God (Rom 7:9, 1 Cor 15:56; James 1:15). For this reason the Scriptures say that the Devil, from whom sin originates, was in possession of the dominion of death (Heb 2:14) and death itself is viewed as a demonic power (1 Cor 15:26-27; Rev 6:8; 20:13-14). |
| 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. |
| 2.2. The New Testament shows that Christ, who did not have to die, because He was without sin, stepped into the sphere of death, humbled Himself, having been obedient even unto death, the death of the Cross (Phil 2:7; 1 Cor 5:7; 1 Pet 3:18) and died for us (1 Thess 5:10; compare with Mark 10:45; Rom 5:6; Heb 2:9). By His Resurrection He conquered the Devil and death and holds the keys of Hell and death (Heb 2, 14-15; Rev 1:17-18). Then Christ had destroyed the power of death over those that believed in Him, i.e. those who were baptised into Christ (Rom 6:3-4) and died with Him for the world and for sin (Rom 7:6; Gal 6:14; Col 2:20). A Christian goes through death in Christ and is separated not from God, but from the world and from sin. The world and sin die within him, because the life of Jesus is opened to those who believe (2 Cor 4:10; 5:1-15; Col 3:3). In other words Christ grants life or raises from the dead. Moreover, this does not happen in the Last Days, but in the same instant, immediately. Everyone who entrusts himself to Christ crosses over from death to life (John 5:24) and will never see death (John 8:51-52), although the whole world already exists in a state of death (Rev 3:2) and is moving towards a second death, to eternal separation from God (Rev 20:14). Christians remain mortal, they die in the physical sense, but they die in Christ (1 Thess 4:16) or fall asleep in Him (Acts 7:60; John 11:11-14; 1 Cor 7:39; 15:6, 18; 51; 1 Thess 4:13-15). Physical death is the last enemy destroyed by Christ (1 Cor 15:26), but He gave us this victory as a potential and death itself continues to afflict the bodily life of a particular individual (Rom 8:9-11). However, it has been deprived of its sting and it cannot separate a Christian from Christ; on the contrary, it brings him closer to Christ (Rom 8:38-39; 2 Cor 5:1-10; Phil 1:20-21). He, having risen from the dead, the firstborn of the dead, calls all the faithful to a new life, resurrecting and transfiguring their bodies, and then the spirit and body will exist in perfect harmony (compare with 1 Cor 15:20; Col 1:12). |
| Кроме того, цитаты из Книги прор. Осии и реминисценции зафиксированы в текстах, рукописи к-рых были обнаружены в Кумране (на древнееврейском и арамейском языках): в Дамасском документе (Ос 3. 4 - в CD B 20. 16; Ос 4. 16 - в CD A 1. 13-14; Ос 5. 10 - в CD A 8. 3=CD B 19. 15-16=4QDa 3 iii 25 - iv 1; Ос 5. 11 - в CD A 4. 19; Ос 10. 11 - в CD A 1. 19=4QDa 2 i 22; Ос 10. 12 - в CD A 6. 11), «Благодарственных гимнах» (Ос 4. 14 - в 1QHa X 21 (II 19); Ос 6. 3 - в 1QHa XII 7 (IV 6); Ос 10. 8 - в 1QHa XVI 26 (VIII 25); Ос 14. 3 - в 1QHa IX 30 (I 28); Ос 14. 5 - в 1QHa VI 37 (XIV 26) и 1QHa VII 23 (XV 10)), в 4QBarkhi Nafshia (Ос 2. 15(17) и 2. 18(20) - во фрагменте 7b 2-3), «Свитке войны» (Ос 2. 15(17) - в 1QM XI 9), «Уставе общины» (Ос 10. 13 - в 1QS III 2-3 par. 4QpapSc III 3-4), арам. апокрифе Даниила (Ос 2. 18(20) - в 4QapocrDan ar ii 6), апокрифе Иеремии (Ос 5. 15 - в 4QapocrJer Cb 2 ii 2), толковании на Книгу прор. Исаии (Ос 6. 9 - в 4Qpap pIsac 23 ii 14), «Эсхатологическом мидраше» (Ос 5. 8 - в 4QMidrEschatb X (1-4, 14, 24, 31) 13-14), 4Q424 (Ос 14. 3 - во фрагменте 1 10) (см.: Lange. 2011. P. 152-153). Древнейшие масоретские рукописи Книги прор. Осии датируются IX-XI вв. по Р. Х. Важнейшими из них являются Ленинградский (B19a; 1009 г.) и Алеппский (925 г.) кодексы, к-рые содержат полный текст Библии, а также кодексы пророческих книг, в т. ч. Каирский (896 г.), Петербургский (Heb B 3; ок. 916 г.), Нью-Йоркский (ENA 346=JTS 232; X в.). В качестве основы для совр. критических изданий (BHS, BHQ) был избран Ленинградский кодекс (см. в статьях: Библия (разд. «Издания ВЗ»), Масоретский текст Библии). Критические издания древнеевр. текста Книги прор. Осии: BHS. 1970. Vol. 10. P. 991-1008; Gelston. 2010. P. 3-27, Синопсис важнейших свидетельств текста свитков Мёртвого м., МТ и LXX: Ego. 2005. P. 3-29. II. Греческие переводы. Одним из важнейших текстуальных свидетельств Книги прор. Осии является ее древнегреч. перевод (LXX). Он был осуществлен, по мнению большинства исследователей, в нач. или сер. II в. до Р. Х. в Египте (скорее всего в Александрии) тем же автором, к-рый перевел др. книги малых пророков (подробнее о переводе см.: Dines. 2015. P. 438-455). Важнейшими списками являются унциалы: Вашингтонский папирус (W; III в. по Р. Х., сохр. лишь небольшие фрагменты текста книги) и 4 кодекса, в т. ч. Ватиканский (B; IV в. по Р. Х.), Александрийский (A; V в. по Р. Х.), Marchalianus (Q; VI в. по Р. Х.), Венецианский (V; VIII в. по Р. Х.). Свидетельством текста LXX являются также минускулы, древние переводы, осуществленные с греч. языка (старолатинский, коптский, армянский и др.), и цитаты в трудах раннехрист. авторов и отцов Церкви. Критические издания: Ziegler. 1984. S. 147-180; Rahlfs. 1979. P. 490-501. Комментарий к тексту Ватиканского кодекса: Glenny. 2013. |
| Today, we pose a historical marker. And we entrust to the prayer of a larger number the advent of the Holy and Great Council. We are attached to the theological continuity of our faith in Jesus Christ, expressed in the teaching of the Apostolic Church and the Church Fathers. If our Tradition is so rich and truly alive, it must discover the appropriate words that speak to the challenges of our time. This was indeed the prophetic intuition of our predecessor, the late Ecumenical Patriarch Athenagoras, who confided to Olivier Clément: “The Great Council that we are preparing will enable the people of our Church to live their faith in a better way. It will try not only to adapt our Tradition to the contemporary world, but will replenish it with the power of inspiration and renewal. Thus, it will be an ecumenical event. Renewal cannot be separated from sharing and from unity.” Conciliarity – which, as we have emphasized, is inseparably linked to the eucharistic identity of the Church – is an expression of the experienced “shared,” according to Nicholas Cabasilas, ecclesiastical freedom of the blessed loving communion among persons. The “mystery of the Church,” as a renowned contemporary theologian observes, refers “to the mystery of the Trinitarian God, to the grace of our Lord Jesus Christ, the love of God the Father, and the communion of the Holy Spirit.” In this sense, conciliarity comprises a primary charismatic expression of the Body of the Church. In this spirit of shared conviction and expectation, in a dialogue of love and freedom, we already intensely feel that the all-powerful grace of the All-Holy Spirit fills the hearts of all of us, supporting the work that we do in our successful and productive ministry for the benefit of the Orthodox Church and for the glory of the All-Holy Name of our God, who is worshipped in Trinity. As we conclude our address to Your love, we urge and entreat You with fraternal affection, profound solicitude and much esteem, with the words of the Apostle Paul: “May the God of peace, who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal, equip you with everything good that you may do his will, working in us that which is pleasing in his sight, through Jesus Christ” (Heb. 13.20-21); “to the king of the ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.” (1 Tim. 1.17) Ecumenical Patriarch Bartholomew The Ecumenical Patriarchate of Constantinople 25 января 2016 г. Смотри также Комментарии Paok 2 февраля 2016, 07:00 Unaxios! Unaxios! Unaxios! St. Photios the Great was worthy. Bartholemew is only usually called worthy by his fellow ecumenists and lodge members. Peregrinus 25 января 2016, 21:00 Axios! Axios! Axios! Мы в соцсетях Подпишитесь на нашу рассылку |
| But far more importantly, by making clay of the spittle and applying it to eyes blind from birth, Jesus may be recalling the creative act of Gen 2 (cf. John 20:22 ). 7061 This allusion would fit well the likely creation allusion in the healing in John 5 (see comment on 5:19–20). Whatever the spittlés symbolic value, if the blind man knew the source of the mud he would not likely have thought it pleasant. Granted, later rabbis idealized the purity of those in the holy city, and a second-century rabbi thus deemed all spittle found there (except in the market area frequented by the unclean) ritually pure (m. Seqal 8:1). 7062 But spittle could be impure if it came from one who was impure; 7063 thus one touched by Gentile spittle had to immerse afterwards, 7064 and later teachers claimed that a high priest touched by spittle had to be replaced so that a clean priest would be available on the Day of Atonement. 7065 The shaming implied by spitting in Num 12could be understood as a cursing (Sipre Num. 106.1.1). 7066 Whether John intends a symbolic double entendre in «anointing» is difficult to determine, but readers accustomed to his double entendres will likely find it plausible. The language of «anointing» (πχρισεν, 9:6, 11) may suit symbolically or literally curative substances (cf. λεφω in Mark 6:13 ; Jas 5:14, though this was a natural way to describe any application of oil–Matt 6:17; Luke 7:46; χρω in Heb 1:9). 7067 Yet it also appears in some early Christian texts as a depiction of the Spirit " s empowerment for mission (χρω in Luke 4:18; Acts 10:38; 2Cor 1:21 ), not least in Johannine literature (χρσμα in 1 John 2:20, 27 ). 1D. Siloam (9:7) The command to «wash» may be compared with various purification rituals in antiquity (see comment on 1:25–26,31), but for Johns biblically informed ideal audience it may evoke the story of Naaman (2 Kgs 5:10–14), though this man is not a Gentile. 7068 As with Naaman, the man is instructed to carry out an act which by itself would never have brought healing; 7069 hence the significance of the pools title, «sent.» Probably within Jerusalem " s walls at this time, 7070 the Pool of Siloam included masonry varying in height from 12 to 18 inches, 7071 with four porches around the pool (cf. |
| If, as we have argued above, «the Father " s house» alludes to the temple, some might draw a connection between that house and the «place prepared.» The temple was sometimes spoken of as a place that had been prepared, as the building «which will be revealed, with me, that was already prepared from the moment I decided to create Paradise.» 8413 Whether or not we accept McNamarás contention that «preparing a resting place» for God was a regular expression for God " s sanctuary in this period, 8414 the idea of preparing a place for the disciples in God " s house might connote the places the priests would have in the eschatological temple ( Ezek 45:4–5 ; cf. 40:45–46; 42:13; 44:16); and in the Fourth Gospel, the eschatological temple is clearly in Jesus himself. 8415 Since the temple would naturally be viewed as a dwelling of the deity 8416 and the hope of Israel was God " s covenant-dwelling among them (Rev 21:3, 22), 8417 the point of the text would not have been difficult to grasp. In Scripture, God had promised to dwell among his covenant people ( Lev 26:12 ; Ezek 37:26–28 ); in the new covenant, God would put his laws in their hearts ( Jer 31:33 ). Nevertheless, it remains uncertain whether John intends a deliberate allusion to the temple with «prepared.» Other texts speak of eschatological places God prepared for his people (Matt 20:23; 25:34; Heb 11:16), and most significantly, Revelation employs John " s language for the present period of suffering and divine protection between the first and second coming, without reference to the temple (Rev 12:6). 8418 The language of «preparing» was also appropriate for «preparing a house " –for instance, getting things there in order or meeting someone important (Tob 11:3); it so functions in the passion tradition familiar from Mark ( Mark 14:15 ). One may read 14:2, with many versions, as a question: «If it were not so, would I have told you that I am going to prepare a place for you?» Reading the line as a question allows one to take the τι into account. 8419 Others read the line as a statement rather than a question because Jesus had nowhere promised to prepare a place for them earlier in this Gospel and John is too thorough in foreshadowing to have likely omitted the explicit source for a reference here. 8420 If Jesus» «going» to prepare a place for them (14:2–3) meant going to the Father by death (13:33,36; 14:12,28; 16:5,7,10,17, 28), then presumably the preparation was completed on the cross, probably when Jesus declared, «It is finished» (19:30). 2E. Future or Realized Eschatology? (14:2–3) |
| The Ascension. Giotto, c.1305, Scrovegni (Arena) Chapel, Padua, Italy Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession (Heb. 4:14). Let us follow along now mentally, brethren, with the sacred writers, depicting the path of our Lord Jesus Christ’s Ascension into Heaven, in the glory of His Father. This path, ending with His Ascension to the Father (Jn. 20:17) and His receiving of the Heavenly glory which He had in His Divinity before the world was (Jn. 17:5), commenced with His sufferings. Ascending up far above all heavens, our Lord had to descend first into the lower parts of the earth (Eph. 4:9-10) to disappear into the bowels of the earth, into the depths of the abyss, and be cut off from the land of the living that, having made Himself an offering of propitiation (Is. 53:8-10) for the sins of man, He could present Himself as our High Priest, able to be touched with the feeling of our infirmities (Heb. 4:15). And we see how this bearer of man’s sin, forsaken among the dead and reduced into the dust of earth (Ps. 88:5, 21:15), is the Victor over hell and death , and binds the strong man, that is, the devil (Mt. 12:29). He Who cometh from Edom … glorious in his apparel, travelling in the greatness of His strength (Is. 63:1), and ascended on high , receives rather the spoils of human souls saved by Him (Ps. 68:18), as the King of glory, entering through the gates of Heaven itself, to appear there as the Forerunner and Intercessor for us (Ps. 23:7-10; Heb. 6:20, 12:23-24). If, brethren, such is the path of the Ascension of Christ Himself into His glory (Lk. 24:26)—that is, a path of suffering and death—then can our path be otherwise? If He is the Way, the Truth, and the Life (Jn. 14:6), then how can we come to God the Father, if not by imitating our Lord Jesus Christ (Jn. 13:15)? If our Lord Jesus Christ sits on the right hand of God, then set your affection on things above, not on things on the earth , for if we have died with Him, then, according to the apostle, our lives must now be hid with Christ in God (Col. 3:1-3). Let us mortify our earthly passions and thoughts (Col. 3:5) in order to have our citizenship in Heaven (Phil. 3:20), and with our purified minds to follow Christ, the Lord of our lives, Who has ascended into Heaven and is drawing us there where He is. Let us prepare our minds with contemplation and prayer for that spiritual joy with which the apostles were filled as they stood watching Christ as He ascended from Earth to Heaven, and afterwards returned to Jerusalem with great joy (Lk. 24:52; Acts 1:10-12). |
| Tweet Нравится Pan-Orthodox Council: The Mission of the Orthodox Church in Today " s World Source: DECR Communication Service February 28, 2016 The contribution of the Orthodox Church to the attainment of peace, justice, freedom, brotherhood and love between peoples and the removal of racial and other discrimination. Draft of document of the Pan-Orthodox Council approved by the Synaxis of the First Hierarchs of the Local Orthodox Churches in Chambésy, January 21-28, 2016. Published in accordance with the Resolution of the Synaxis of First Hierarchs . The Church of Christ lives in the world but is not of the world (cf. Jn. 17:11 and 14-15).The Church is the sign and image of the Kingdom of God in history, proclaiming the good news of a " new creation " (II Cor. 5: 17) and of a new heavens and a new earth, wherein dwelleth righteousness (II Pt. 3:13), of a world in which God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain (Rev. 21:4-5). It is with this hope that the Church lives, and foretastes it in particular when the Divine Eucharist is celebrated, bringing " together " (I Cor. 11: 20) the scattered children of God (Jn. 111: 52) without regard to race, gender, age, social status or any other station into a single body where there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus (Gal. 3:28; cf. Col. 3:11). In this foretasting of a " new creation, " of a world transfigured, the Church lives in the countenances of her saints who, through their spiritual endeavors in Christ, have already in this life revealed the image of the Kingdom of God, proving and affirming by this that the hope of peace, justice and love is not a utopia, but the substance of things hoped for (Heb. 11:1), attained through the grace of God by means of the human person’s spiritual endeavors. In finding constant inspiration in this hope and the foretasting of the Kingdom of God, the Church cannot remain aloof from of the problems of the human person in each historical epoch, but shares his concern and everyday problems, taking upon herself, as the Lord did, the pain and wounds, the cause of which is evil that is active in the world and, like the Good Samaritan, with a word of patience and comfort (Rom. 15:4, Heb. 13:22) and through active love, pours upon his wounds oil and wine (Lk. 10:34). Her word, addressed to the world, has as its aim first of all not to judge and condemn the world (cf. Jn. 3:17) and 12:47), but to offer it as guidance the Gospel of the Kingdom of God, hope and the assurance that the last word in history is not evil, no matter what form it may take, and that we should not allow evil to dictate the course of history. |
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