| 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). |
| The former reminds the Lystrians “of the living God who made the heaven and the earth and the sea and all that is in them.” 34 For Paul, all men could know God as the Creator, if only they would see the presence “of His eternal power and deity” in the world. 35 “For from Him and through Him and to Him are all things.” 36 St.Paul always ascribes the initiative in creation to God the Father, who creates all things by Jesus Christ ( Eph.3:9 ), by the Word of God (Heb.11:3) and through His Son (Heb.1:2). All things exist for God the Father and from Him; He has made all things (Heb.2:10; 3:4). In the Book of Revelation the twenty four elders say: “Thou didst create all things, and by thy will they existed and were created.” (Rev.4:11). The Son of God participates in creation as the One in, by and through whom the Father creates. According to Revelation, Christ is “the beginning of God’s creation” (Rev.3:14), a thought expressed also in Proverbs long before ( Prov.8:22 ). The prologue to St.John’s Gospel also tells us: “All things were made through Him and without Him was not anything made that was made.” ( John.1:3 ). And yet St.John is obviously aware that the initiative in creation lies with the Father. St.Paul tells us that “there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.” ( 1Cor.8:6 ). “For in Him all things were created, in heaven and on earth, visible and invisible... all things were created through Him and for Him. He is before all things, and in Him all things hold together.” (Col.1:16–17). St.Peter, in turn, teaches that “by the word of God the heavens existed long ago, and the earth was formed out of water…” ( 2Pet.3:5 ). The New Testament completes the Old Testament teaching on creation through the Word and Spirit, revealing the existence of three persons within God: Father, Son and Holy Spirit. The enigmatic “we” of Genesis is explained. 37 The New Testament also teaches that “we have a building from God, a house not made with hands, eternal in the heavens... |
| Which words Christ applies to himself (Luke.14:21), This Day is this Scripture fulfilled in your Ears. Christ, indeed, was, with a three-fold Excellency, and extraordinary Majesty, exalted above his Fellows. First, as Priest after the Order of Melchizedek, according to the Apostle (Heb.5:10), Called of God an High Priest, after the Order of Melchizedek. And again (Heb.9:14), He calls Christ a Priest, because he offered himself to God and the Father: saying, Who through the eternal Spirit, offered himself without Spot to God. And again (Heb.5:28), So Christ was once offered to bear the Sins of many. Secondly, The next Excellency and Majesty of Christ, in his Kingly Office, as the Arch-angel, Gabriel, declared when he brought the heavenly Annunciation to the most chaste Virgin (Luke.1:32), saying, The Lord God shall give unto him the Throne of his Father David, and he shall reign over the House of Jacob for ever, and of his Kingdom there shall be no End. The Wise Men, also, when they brought their Offerings, testified concerning his Kingdom, saying (Mat.2:2), Where is he that is born King of the Jews? And the Title given him at his Death confirms this, when it was written (John.19:9), Jesus of Nazareth, the King of the Jews. Thirdly, Concerning his third Office, Moses long before had prophesied, by inspiration, saying (Deut.18:10), I will raise them up a Prophet from among their Brethren, like unto thee. This Greatness of our Lord’s sufficiently appears from the Sanctity of the Doctrine which he taught; from whence, also, his Divinity is sufficiently manifest, and in which we are taught everything necessary to Salvation. As himself spake (John.17:26), I have made thy Name known unto them. And a little above (John.17:8), For I have given unto them the Words which thou gavest me, and they have received them, and have known surely that I come out from thee, and they have believed that thou didst send me. But Christ more especially exercised this third Office of Prophet when he foretold what would come to pass; which he did, not by Inspiration as other Prophets, but as God himself, of his own knowledge, as being God and Man. |
| Did not one God make her? d Both flesh and spirit are his. e And what does the one God f desire? Godly offspring. d 2.15 Or Has he not made one? e 2.15 Сп: Heb and a remnant of spirit was his f 2.15 Heb he He единый ли Бог сделал её? d И плоть, и дух – Его. e А чего желает Единый Бог f ? Богоугодного потомства. d 2.15 Или Не сделал ли он единым? е 2.15 Конъектура; в евр. тексте: и остаток духа был его f 2.15 Евр. текст: он Для основного текста, как мы видим, выбраны варианты 3, 4, 7, 13, 16. Почти ни в чем эта интерпретация не совпадает с нашей. В сносках даны варианты 1 и 5. Вот более свободный современный перевод NIV: Has not the Lord made them one? In flesh and spirit they are his. And why one? Because he was seeking godly offspring. 2 .15 Or But the one who is our father did not do this, not as long as life remained in him. And what was he seeking? An offspring from God He сделал ли Господь их единым? Плотью и духом они – Его. И почему едины? Потому что Он искал богоугодного потомства. 2 .15 Или Но единственный, кто был нашим отцом, так не поступал, пока в нем оставалась жизнь. Чего же он искал? Потомства от Бога. Здесь в основном тексте избраны варианты 3, 5, 7, 11, 13, 15. В сноске приводится перевод, основанный на совершенно других вереиях: 1, 4, 8, 12 и, как и в основной версии, 13 и 15. Наконец, один из самых свободных английских переводов, CEV: Didn " t God create you to become like one person with your wife? And why did he do this? It was so you would have children, and then lead them to become God " " s people. 2 .15 Didn‘t ... wifë One possible meaning for the difficult Hebrew text. Не сотворил ли Бог тебя так, чтобы ты стал одной личностью с твоей женой? И почему Он так сделал? Для того, чтобы у вас были дети, и чтобы привести их потом к тому, чтобы они стали Божьим народом. 2 .15 Не... с женой: Одно из возможных значений трудного др.-евр. текста. Примечание не дает никаких альтернативных версий, а решение для основного текста определяется вариантами 3, 5, 7, 11, 13, 16. |
| 419 is used in twentyone passages in the New Testament, seven of which are direct quotations. The passages are: Matt. 22:44 14:62 20:42f 1:20 Christology (Edinburgh: T&T Clark Ltd, 1995), p. 133. 420 sit with God on his throne, in view of Jesus’ statement at Rev. 3:21 fact that the letter to the Hebrews twice presents him as being seated “at the right hand of the throne of God.” (Heb. 8:1 not sitting on a literal throne. At Matthew 5:34 that “heaven ... is God’s throne.” A “throne” is a symbol of rulership. Whether Christ is pictured as being seated on God’s throne or on a separate throne to the right of it, the meaning is the same, viz., that he is ruling. Besides, as Professor Hengel argues, the sense of the text at Heb. 8:1 and 12:2 rather than “at the right hand of the throne of God.’ – M. Hengel, op. cit., pp. 142, 14849. Compare also Revelation 22:1 throne only. 421 Live Forever in Paradise on Earth (1982), pp. 13637. The more recent book Knowledge That Leads to Everlasting Life (Brooklyn, N.Y.: Watchtower Bible and Tract Society of New York, Inc., 1995), similarly explains that Christ’s sitting at the right hand of God “indicates that Jesus’ rulership would not begin immediately after his ascension to heaven. Rather, he would wait” for this rulership to begin, that is, until 1914. (Pages 9697. Emphasis added.) 422 Earth (1982), pp. 13637. The more recent book Knowledge That Leads to Everlasting Life (Brooklyn, N.Y.: Watchtower Bible and Tract Society of New York, Inc., 1995), similarly explains that Christ’s sitting at the right hand of God “indicates that Jesus’ rulership would not begin immediately after his ascension to heaven. Rather, he would wait” for this rulership to begin, that is, until 1914. (Pages 9697. Emphasis added.) 423 means to “await, wait for, expect.” – Colin Brown (ed.), The New International Dictionary of New Testament Theology, Vol. 2 (Exeter: The Paternoster Press, 1976), pp. 244245. 425 the image, pictures the enemies of God’s kingdom as earthly kingdoms. The four metals of the image are explained to mean four successive kingdoms or empires, starting with Nebuchadnezzar’s own kingdom. ( Dan. 2:3643 44 that God’s kingdom would be set up “in the days of those kings.” Contextually, “those kings” can only be a reference to the kings existing at the time of the fourth kingdom described in the preceding verses (4043). This supports the identification of the fourth kingdom with Rogme, which held power at the time of the setting up of Christ’s kingdom. As Daniel further explains, God’s kingdom would then “crush and put an end to all these kingdoms.” As this evidently is a parallel to Christ’s “subduing in amidst his enemies” following his enthronement at the right hand of God, as described in Psalm 110 Testament, the “crushing” of the kingdoms should be understood as a protracted warfare. |
| In the framework of salvation, sanctification and peace are closely aligned and we are instructed to seek them. “Strive for peace with all men, and for the holiness without which no one will see the Lord” (eirenen diokete meta panton, kai ton aghiasmon, ou choris oudeis opsetai ton Kyrion) (Heb. 12:14). Further, the New Testament closely associates the term eirene with the powerful salvific term zoe (life), which serves almost as a summary term for the whole consequence of Christ’s saving work, the very opposite of thanatos (death). Its positive, personal, social, holistic and eschatological dimensions are expressed powerfully in 1 Thess. 5:23: “May the God of peace Himself sanctify you wholly; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ.” Rarely, the New Testament understands eirene as “peace with God,” mostly in the sense of salvation and the result of reconciliation (katallage), between sinful humanity and God. Not absent, as well, from the New Testament is the sense in which eirene is concord, harmony and order among human beings, for the Kingdom is “righteousness, peace and joy in the Holy Spirit” ( Rom. 14:17 ). But there is also the sense of ‘eirene’ as inner peace, much richer than the Greek and Stoic sense of the absence of disturbance (ataraxia). Peter speaks of the “inner person of the heart with the imperishable jewel of a gentle and quiet spirit” ( 1Pet. 3:4 ). The wisdom which comes from above is ‘peaceable,’ according to James 3:17 . By its association with joy, chara ( Rom. 15:13 ) and in the context of the salvation meaning of peace, as the normative human condition, peace of soul points to the content of the spiritual and moral life, and its reflection in our relations with others. Thus, in 1 Timothy, the Christian’s goal is to “lead a quiet and peaceable life, godly and respectful in every way” (hesychion kai eremon bion) (2:2). Thus, the disciples are instructed “to keep the peace” (eireneuete) among themselves ( Mark 9:50 ), and with all people ( Rom. 12:18 , 2Cor. 13:11 ). Hebrews teaches that the heavenly Father’s and the earthly parent’s discipline yield “the peaceful fruit of righteousness to those who have been trained by it” (Heb. 12:11). Most significantly, Jesus’ Beatitudes call blessed those who are peacemakers, as establishing peace and harmony among people, in imitation, in the likeness of, and parallel to Christ’s work of salvation and reconciliation, according to which He makes “peace by the blood of His cross” (Col. 1:19). Thus, the making of peace between God and humanity and among human beings becomes a function of the loving and salvific work of God for us, but also a reflection of the will of God for the relations of human beings among each other. On this basis, the Fathers of the Church build their teachings on peace. |
| This is why the Sacred Scriptures often compare the Church to a lofty mountain (cf. Ps. 2; Isa. 2:2-3; 11:1-10; 26; Dan. 2:34). When someone becomes a Christian, he starts to climb the foot of the mountain. The rest of his life is one long ascent of a stairway or ladder of perfection. At its very summit is the Lord, surrounded by a multitude of saints. In this context we can understand the meaning of St. Paul’s words, when he writes to Christians: “Ye are come … to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect” (Heb. 12:22-23). These words are noteworthy, because they provide an assurance that moral perfection is attainable, although dependent upon the capacity of our human nature. Thus, these and many other passages in the Bible are convincing evidence that salvation is inseparably connected with a process of spiritual renewal. Paradise is, first of all, the state or condition of a soul that has been restored. God in His mercy calls us to His heavenly kingdom; it is up to us to make the effort to reach it. Therefore, “Seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you” (Matt. 6:33). “For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end” (Heb. 3:14). God has called us to be His children. Truly, He desires that we acquire a likeness to Him, for He has appeared on earth, to restore the God-like image in us that was darkened. Sin led us astray, deep into the path of perdition, but Christ helps us to return continually to the right path, the path that leads to salvation. Therefore, Christianity is not so much a teaching or a theory as it is a path, a way of life. When one has understood this, one is opened to the logic and wisdom of all that constitutes the distinctive aspect of Orthodoxy: its teachings about asceticism and abstinence; its sacraments, fasts, feasts, and church services; its ecclesiastical architecture, chant and art. |
| We clearly perceive the voice of St. Paul bearing witness to the foundation of obedience in the Church and its canonical shepherds through the perpetual and ever timely exhortation to every ecclesiastical flock: “Obey your leaders and submit to them; for they are keeping watch over your souls, as those who will have to give an account.” (Heb. 13.17) St. Paul proclaimed this apostolic conscience of responsibility when he underlined: “This is how one should regard us, as servants of Christ and stewards of the mysteries of God. Moreover, it is required of stewards that they be found faithful.” (1 Cor. 4.1-2) These words of the apostle to the nations doubly affirms the obligation and responsibility both of the flock that owes obedience to those who are vigilant for their formation in Christ as well as to us as shepherds that will have to give an account to God as the righteous judge. It is in this spirit today, as shepherds and shepherded, at this moment around the Holy Altar wherefrom springs true life and eternity, that all of us receive joy and strength on our way of struggle in this life, “looking to Jesus the founder and perfecter of our faith.” (Heb. 12.2) The Synaxis of the most holy Primates of the Orthodox Churches firstly constitutes a Eucharistic event inasmuch as it has a doxological character. Without the Sacred Mysteries that are the mark of the Church, there can be no true communion of persons; no dialogue can be fruitful or constructive. This is why our Eucharistic Synaxis in the celebration of the Sacred Mysteries forms the basis and principal source of every other activity – whether administrative, pastoral, charitable or other – that essentially comprise an extension of the Divine Liturgy, the liturgy beyond the liturgy or the liturgical ministry, also extending to every detail and dimension of human life. Our Synaxis, together with the forthcoming Holy and Great Council, are both ecclesiastical actions par excellence because administration in the Church constitutes a gift that is equal in value to all other gifts; this is why it is not relegated to an inferior status, as some people deliberately endeavor to reduce it in order to promote or project other supposedly more “spiritual” gifts. |
| And actually the Lord did show the Apostle Paul what things he had to suffer for His Name. He instructed him the deeds; He did not stop at the chains, the fetters, the prisons and shipwrecks; He Himself felt for him in his sufferings, He Himself guided him towards this day. On a single day the memory of the sufferings of both these Apostles is celebrated, though they suffered on separate days, but by the spirit and the closeness of their suffering they constitute one. Peter went first, and Paul followed soon after him. Formerly called Saul, and then Paul, having transformed his pride into humility. His very name (Paulus), meaning “small, little, less,” demonstrates this. What is the Apostle Paul after this? Ask him, and he himself gives answer to this: “I am,” says he, “the least of the Apostles... but I have labored more abundantly than all of them: yet not I, but the grace of God, which was with me” (1 Cor.15:9-10). And so, brethren, celebrating now the memory of the holy Apostles Peter and Paul, remembering their venerable sufferings, we esteem their true faith and holy life, we esteem the innocence of their sufferings and pure confession. Loving in them the sublime quality and imitating them by great exploits, “in which to be likened to them” (2 Thess 3: 5-9), and we shall attain to that eternal bliss which is prepared for all the saints. The path of our life before was more grievous, thornier, harder, but “we also are compassed about with so great a cloud of witnesses” (Heb 12: 1), having passed by along it, made now for us easier, and lighter, and more readily passable. First there passed along it “the author and finisher of our faith,” our Lord Jesus Christ Himself (Heb 12: 2); His daring Apostles followed after Him; then the martyrs, children, women, virgins and a great multitude of witnesses. Who acted in them and helped them on this path? He Who said, “Without Me ye can do nothing” (John 15: 5). St. Augustine The Orthodox Church in America 11 июля 2015 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Мы в соцсетях Подпишитесь на нашу рассылку |
| The circumcision of Christ is then celebrated (Jan. 1), not only as a beginning to his fulfillment of the Law, and the transition of God " s revelation to mankind (after the fall) from " shadow " (Heb. 8:5) to reality, but also as the occasion of the naming of the child as Jesus (which means " Savior " ). We too receive a new name through the Church in the mystery of Baptism—the Christian fulfillment of circumcision—after the example of Christ. Through this, our whole life is dedicated to Christ through the intercession of saints (Heb. 12:1; Rev. 8:4) and the protection of angels (St. Matt. 18:10; Jude 1:9). On January 3rd, the holy prophet Malachi, the last of the so-called " minor prophets, " is commemorated. Malachi prophesied in the middle of the 5th century before Christ (B.C.), within the Persian court of Artaxerxes, that the " Sun of Righteousness " would soon enter the world, with " healing on his wings " (Mal. 4:2). On the following day, the original " seventy apostles " of Christ are commemorated (cf. Luke 10:1-16), who were first sent into the world with the Gospel message. These men and women remind us that, as we have received the infant Christ in his Nativity, it is now our turn to share him (imitating Mary) with the rest of the world. We must take this message of an infant King of Kings, along with the good news of his life, death and resurrection, into all creation (St. Mark 16:15), just as these first apostles and disciples of Christ did. And finally, we conclude the Christmastide with the Great Feast of the Theophany (sometimes called Epiphany) on January 6th. In the baptism of Christ, by the hands of the servant John (the Forerunner), the Divinity of Christ and the full mystery of the all-Holy Trinity are revealed. " Theophany " means " divine manifestation, " and we are reminded continually, in the life of the Church and her worship, of this manifestation of Christ as the " God-Man, " along with the unique and incomprehensible mystery of the Trinity. |
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