| Gregory of Nyssa, “Homily On His Ordination,” from his works in Russian, vol. IV). Nevertheless, to a certain extent we do have knowledge of God, knowledge to the extent that He Himself has revealed it to men. One must distinguish between the comprehension ofGod, which in essence is impossible, and the knowledge of Him, even though incomplete, of which the Apostle Paul says, “For now we see through a glass, darkly; and I know in part” ( 1Cor. 13:12 ). The degree of this knowledge depends upon the ability of man himself to know (This distinction between what one might call the “absolute” unknowability of God and the “relative” knowability of Him is set forth by St. John Damascene in Book 1, ch. 1 of the Exact Exposition of the Orthodox Faith.). From whence do we derive knowledge of God? a) It is revealed to men from the knowledge of nature, the knowledge of oneself, and the knowledge of all of God " " s creation in general. “For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead” (Romans 1:20); that is, what is invisible in Him, His eternal power and Godhead, is made visible from the creation of the world through observing the created things. Therefore, those men are without excuse who, having known God, did not glorify Him as God and did not give thanks, but became vain in their reasoning ( Rom. 1:21 ). “The world is the kingdom of the Divine thought” (St. John of Kronstadt). b) God has manifested Himself yet more in supernatural revelation and through the Incarnation of the Son of God, the God, “who at sundry times and in divers manners spake in time-past unto the fathers by the prophets, hath in these last days spoken unto us by His Son” (Heb. 1:1–2). “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him” ( John 1:18 ). Thus, did the Savior Himself teach concerning the knowledge of God? Having said, “All things are delivered unto Me of My Father; and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, the Savior added, and he to whomsoever the Son will reveal Him” (Matt. |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf THE WAY THE WAY (also called the Two Ways). In Scripture (q.v.): Participation in the Kingdom of God and salvation are tied to ethical and mission-oriented action. This action is symbolically described as “The Way of the Lord.” The Two Ways for men and women are 1) the way of the Lord, or the good and right way ( Gen 18:19 ; Ps 18:21, 25:9 ; 1Sam 12:23 ); and 2) the way of evil, that of sinners and the wicked ( Ps 1:1 ; Prov 2:12 ; Jer 18:11 ; Ezek 3:18 ). Although a person’s way may be either good or evil (1 Kgs 8:36; Gen 6:12 ) depending on his free will, the way of the Lord is always right, perfect, just, and true. As the Old Testament text states, the Lord desires not the death of anyone, but that he turn from the evil way and live. When God began to teach and lead his people under the first covenant, the way of the Lord was identified with the Mosaic Law. Jesus talks about the way in his teaching ministry: “Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life and those who find it are few” ( Mt 7:13–14 ). The New Testament writers saw the way of the Lord, as it was proclaimed by the prophets, completed and fulfilled in Christ ( Mt 3:3 ; Mk 1:2–3 ; Lk 3:4 ; Jn 1:23 ; 1Cor 12:31 ). In John’s Gospel (14ff.), Jesus says to the disciples “and where I go you know the way . . . I am the way, and the truth, and the life; no one comes to the Father, but by me.” The “new and living way” (Heb 10:20) to God was made possible by Christ as a way of salvation, of truth, and of peace. Thus, Luke rightly identifies Christianity as “the Way” and emphasizes this repeatedly. The Two Ways in the Qumran documents (“Dead Sea Scrolls”): These antedate Jesus and are a condensed course in ethics or proper moral behavior. This religious community had as its purpose to keep the Law and the Covenant in the True Way. Unfortunately, members of the community were taught “to be unremitting in hatred towards all men of ill repute, and to be minded to keep in seclusion from them.” Jesus and Joh n the Baptist were, no doubt, familiar with the Qumran Community. The genius of Joh n the Baptist as he is described in the New Testament, and as distinct from the Qumran community, lies in the fact that he did not limit the practice and preaching of the Good Way to a closed community. |
| Most of contemporary western society has grown up with an emasculated Christianity (neo-Christianity), or else no contact with Christianity at all. Because of this misconception of what true Christianity is, most do not appraise monastic life fairly. For example, Protestants claim that a person is saved only by faith, and so appraise any spiritual struggle as superfluous. But the aim of Christianity is the spiritual renewal of mankind in order to imitate Christ fully: “If anyone is in Christ, he is a new creation” (2 Cor. 5:17). The Lord Jesus Christ by his example sanctified all the basic elements of the monastic lifestyle, including voluntary poverty, celibacy, rigorous fasting, continual prayer, and life in the desert (whether actual or allegorical). Indeed, after His baptism in the Jordan “immediately the Spirit drove Him into the wilderness” (Mark 1:12), and there He spent forty days fasting and facing the temptations of Satan. It is important to note that Jesus went into the desert not only of His own will; He was led by the Holy Spirit who descended on Him at the time of His baptism. “Then Jesus returned in the power of the Spirit to Galilee, and news of Him went out through all the surrounding region” (Luke 4:14). In the austere conditions of strict fasting, solitary prayer and struggle against the temptations of the devil, the human nature of Jesus Christ achieved the highest degree of spiritual steadfastness. To regain this steadfastness, the Lord, during His service among mankind, departed from time to time to solitary places in order to pray through the night. (See Matthew 14:23; Mark 1:35; Luke 5:16.). Imitation of Christ “Therefore we also, since we are surrounded by so great a cloud of witness, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us. Looking unto Jesus the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God” (Heb. 12:1-2). Christ – the Ideal of Perfection. In the best moments of our life, when we are inspired to live a good life, to love everyone and everything, and to do good deeds, we cannot find a more appropriate example to follow than that of our Lord Jesus Christ. The righteous men of every age – prophets, apostles, martyrs, ascetics, and other champions of the faith – all shine with the beauty of their faith to the extent that they imitate Christ. “For as many of you as were baptized into Christ have put on Christ” (Gal. 3:27; see also v. 4:19). As raindrops show different colors by reflecting the rays of sunlight, so every faithful Christian should reflect the spiritual beauty of Christ. |
| The Romans of the Republic used to speak of foreign peoples–especially if subject to kings–as gentes exteræ, in contradistinction to the Populus Romanus. St. Ambrose of course means those who still clung to the ancient religions, who were foreigners to the commonwealth (res publica) of the Church. nor denying, with the Jews, that He was begotten of the Father before all worlds, 1680 –“first-born of all creation,” which Justin Martyr interprets as meaning πρ πντων τν κτισμτων–“before all created things.”) Hebrews i. 1–12; Rev. i. 8, 18; John i. 1–3. Justin Martyr, Apology, II. 6; Dialogue with Tryphon, 61. Tempora answers to the Greek ανες, rendered “worlds” in Heb. i. 2. and afterwards born of the Virgin; nor yet, like Sabellius, 1681 (about 210). He appears to have maintained that there was no real distinction of Persons in the Godhead. God, he said, was one individual Person: when different divine Persons were spoken of, no more was meant than different aspects of, or the assumption of different parts by, the same subject. Sabellius thus started from the ordinary usages of the term πρσωπον as denoting (1) a mask, (2) a character or part in a drama. The Latin persona was used in the same way. Sabellianism never counted many adherents; its professors were called Patripassians, because their doctrine was tantamount to asserting that God the Father was crucified. confounding the Father with the Word, and so maintaining that Father and Son are one and the same Person; nor again, as doth Photinus, 1682 holding that the Son first came into existence in the Virgin’s womb: nor believing, with Arius, 1683 ); and having won the acceptance of the Goths, it was predominant in Gaul and Italy during the fifth century, and in Spain till the Council of Toledo (589 a.d.), and its influence affected Christian thought for centuries afterwards–possibly it is not even yet dead. 1684 1685 in a number of diverse Powers, 1686 and so, like the benighted heathen, making out more than one God. |
| A good wife, who can find? She is far more precious than jewels. The heart of her husband trusts in her .?.?. she does him good and not harm all the days of her life. Strength and dignity are her clothing and she laughs at the time to come. She opens her mouth in wisdom and the teaching of kindness is on her tongue. She looks well to the ways of her household, and does not eat the bread of idleness. Her children rise up and call her blessed; her husband also, he praises her, saying: “Many women have done excellently, but you surpass them all.” Charm is deceitful, and beauty is vain, but a woman who fears the Lord is greatly to be praised ( Prov 31.10–31 ). This teaching of Wisdom is found also in the writing of the apostles of Christ. I desire then that in every place .?.?. women should adorn themselves modestly and sensibly in seemly apparel, not with braided hair or gold or pearls or costly attire, but by good deeds as befits women who profess piety (1?Tim 2.8–10). Likewise, you wives, be submissive to your husbands, so that some, though they do not obey the word, may be won without a word by the behavior of their wives, when they see your reverent and chaste behavior. Let not yours be the outward adorning with braiding of hair, decoration of gold, and wearing of robes, but let it be the hidden person of the heart with the imperishable jewel of a gentle and quiet spirit, which in God’s sight is very precious. So once the holy women who hoped in God used to adorn themselves and were submissive to their husbands, as Sarah obeyed Abraham, calling him lord. And you are now her children if you do right and let nothing terrify you (1?Pet 3.1–6). Thus in the “small church” of the family, with each member living according to God’s will, the Kingdom of God is already present and active, waiting to be perfectly fulfilled in the Kingdom of heaven which never will end, where all are God’s children, the bride of His Son. Sickness, Suffering, and Death Sickness Sickness exists in the world only because of sin. There would be no sickness at all, neither mental nor physical, if man had not sinned. According to Christ sickness is bondage to the devil ( Mt 8.16, 12.22 ; Lk 4.40–41, 13.10–17 ). And Christ has come to “destroy .?.?. the devil” (Heb 2.14). With Jesus, the forgiveness of sins, the healing of the body, the destruction of the devil and the raising of the dead are all one and the same act of salvation. |
| Jesus Christ has united Himself with all that is human; He even took upon Himself our sins, our sufferings, and death. We also must unite ourselves with Him in His sufferings and death, in His obedience, holiness, and wisdom, in order to participate in His eternal life and resurrection, in His Kingdom and divinity ( II Cor. 5 ; Rom. 5, 6, 8 ; Phil. 2:1–5 ). Even where two or three are united in the name of Christ, He will be with them (Matt. 18:20). If we are in Christ we are one because He cannot be divided ( I Cor. 1:12–15 ). Variety is not division. The catholicity of the Church implies not only the churches on earth but also the Heavenly Church with which we are in communion. 10 This unity is built on the unity of the Kingdom of God in which all members of the Church both on earth and in heaven participate. The unity of the earthly and heavenly Church is probably one of the best expressions of catholicity inasmuch as this union includes extremely different forms of Christian life: the life of the kingdom in heaven and on earth. VII. Catholicity and Truth The unity and all-comprehensiveness of truth has a particular meaning for the catholicity of the Church. Jesus Christ emphasizes the unity of truth in God. He very often stresses that the truth is, as it were, primarily in the Father and proceeds from Him. The Son of God has the truth from the Father and the same truth is announced by the Holy Spirit ( John 8:26–28, 8:40, 12:49–50, 16:12–15, 17:17 ). The apostles are established in the same truth which they have learned in God through Christ and the Holy Spirit ( Gal. 1:6–12 ). Because of this, the Church becomes the “pillar” and “ground” of the unique truth ( I Tim. 3:15 ) which remains eternally unchangeable as Christ Himself (Heb. 13:8; II Tim. 2:11–13; II Cor. 1:19–22). “Heaven and earth shall pass away but my words shall not pass away” (Matt. 24:35). This also is the reason for the unity of Holy Tradition: if divine truth is one as God Himself, how can Holy Tradition change? We must have the same mind as Christ ( Phil. 2:5 ). We must be established in our holy faith and “earnestly contend for the faith which was once delivered to the saints” (Jude 1:3, 20; cf. I Peter 3:8; Rom. 12:16 ). We have one Lord, one Father, one God and the Father of all ( Eph. 4:5–6 ; Gal. 3:25–29 ). Following the example of the community of Jerusalem, the whole Church has remained firmly in the teaching of the apostles (Acts. 2:42). |
| When Jesus tells the young man (Mat. 19:21) to sell all that he has and give it to the poor in order to be “perfect,” (τλειος), he is not speaking about legalism or vain law-keeping. Rather, this τλειος or becoming perfect is a way of telling both him and us to live up to the highest standard; to live up to our true likeness as images of God. In other words, to become like the God-Man himself, for this is our ultimate calling. The surest path towards this achievement is in self-sacrifice and living not for ourselves, but for others. A grape that has ripened is τλειος; it is perfect. It has achieved its highest calling in this life, and is ready for the next. When a person becomes ripe in faith, they are ripe for transfiguration; for μεταμρφωσις (metamorphosis). Transfiguration or metamorphosis refers also to a process we observe in nature, as when a caterpillar emerges from a cocoon as a mature butterfly. Given enough time—and once the proper process has taken place—the once-immature worm becomes a beautiful, transformed creature with wings to fly. Similarly, when a Christian devotes their energies to a more perfect union with God, this struggle and overcoming sin—this cooperation or synergy between the person and the energies of God (Phil. 2:12)—is what leads to our shining like the sun (Mat. 17:2). Just prior to his transfiguration on Mount Tabor, Christ tells his disciples that “some standing here … will not taste death before they see the Son of man coming in his kingdom” (Mat. 16:28). The ascetic and life-giving journey is what leads to one’s experience of the kingdom of God and a trans-formative union with the Son of Man. Peter, James, and John can personally attest to this revelation of the kingdom. Others, such as St. Symeon the New Theologian have personally experienced transfiguration on this side of the resurrection. While not everyone will experience transfiguration (theosis) in this present, evil age, the calling and glory is nevertheless offered to all Christians without exception. Just as some grapes ripen before others, we may all experience the fullness of the kingdom in our own time, as we struggle from this life to the next; as we devote our lives and our efforts to the service of Christ and his kingdom. If we cooperate with the Holy Spirit, seeking to discern between both good and evil (Heb. 5:14), we will all become partakers of the divine nature (2 Pet. 1:4). |
| Orthodox Christians throughout the world sympathize with their fellow Christians and all those subjected to persecution in this region, and call for the working out of a just and final solution to the region’s problems. Also condemned are wars inspired by nationalistic motives and which lead to ethnic cleansing, the changing of state borders and the seizure of territory. 5. The Attitude of the Church Towards Discrimination. 1. The Lord as King of peace (Heb. 7:2-3) rejects violence and injustice (Ps. 10:5) and condemns the inhuman treatment of one’s neighbour (Mk. 25:41-46; James 2:15-16). In his Kingdom, which is reflected in and is present on earth in his Church, there is no place for division, enmity or intolerance (Is. 11:6; Rom. 12:10). 2. The Orthodox Church takes a firm position on this issue. She believes that God hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation (Acts 17:26) and that in Christ 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). To the question Who is my neighbour? Christ replies with the parable of the merciful Samaritan (Lk. 10:25-37), thereby teaching us to reject barriers built up by hatred and prejudice. The Orthodox Church confesses that every person, regardless of the color of his skin, religion, race, gender, nationality and language, is created in the image and likeness of God and is an equal member of the human community. In following this belief, the Orthodox Church rejects discrimination according to the aforementioned reasons which presuppose a difference in dignity between people. 3. The Church, in respecting, the principles of human rights and equal treatment of people, values the application of these principles in the light of her teaching on the sacraments, the family, the position of both genders in the Church and the value of Church Tradition as a whole. |
| By claiming that he has life in himself, Jesus seems to make a claim to deity. By claiming that the Father delegated this authority to him, however, he acknowledges the Father " s superior rank (5:26). He also claims to live because of the Father (6:57). Polytheistic syncretism could lead to considerable confusion in roles; thus one could address Helios as the «greatest of gods,» «god of gods,» then entreat him for access «to the supreme god, the one who has begotten and made you.» 5892 But in a Jewish context, one might think best of God " s agent, Wisdom or the Logos (see comment on 1:1–18). The claim that the Son would participate in the judgment would probably shock most of Jesus» hearers (see 5:22, above), but now Jesus explains why he will judge (5:27). The Father has committed judgment to his Son, 5893 because his Son is also the Son of Man. The point could be that Jesus participates fully in humanity (1:14) and hence is an appropriate judge for humanity (cf. Heb 5:2); hence the distinctively anarthrous use of «Son of Man» here. 5894 Even in the LXX of Dan 7:13 , however, «Son of Man» is anarthrous, and it is the allusion to that Son of Man that most fully explains Jesus» authority here. (On Jesus» likely historical claim to be Son of Man, see the Christology section in chapter 7 of our introduction, esp. p. 304.) People should not marvel at Jesus» claims, for he would one day demonstrate them by raising all the dead (5:28). 5895 The future form of 5(«an hour is coming») without the present (cf. 5:25) shows that Johns eschatology is not wholly realized, as do other references such as the last day (6:39; cf. 11:24) and the explicit mention of «tombs» in 5:28. (Other texts connect «tombs» with the final resurrection, 5896 but the most likely source of the language here is Isa 26LXX.) 5897 The «tombs» call attention to the later mention of Lazarus " s and Jesus» tombs (11:17,31,38; 12:17; 19:41–42; 20:1–11), from which the physically dead are restored, and in the most dramatic way in the second case. |
| Jesus begins His public work after His baptism, and immediately refers Isaiah’s prophecy about the Messiah directly to Himself: “The Spirit of the Lord is upon me .?.?.” ( Is 61.1 ; Lk 4.18 ). All the days of his life Jesus is “full of the Holy Spirit”-preaching, teaching, healing, casting out devils and accomplishing every sign and wonder of his messiahship by the Spirit’s power ( Lk 4.11 ). It is written that even his self-offering to God on the cross is made “through the eternal Spirit” (Heb 9.14). And it is through the same divine Spirit that he and all men with him are risen from the dead ( Ezek 37.1–4 ). On the day of Pentecost the Holy Spirit comes upon the disciples of Christ in the form of “tongues as of fire,” with the sound “like that of a mighty rushing wind” (Acts 2.1–4). We note once more the use of “as” and “like.” The coming of the Spirit on Pentecost is the final fulfillment of Christ’s earthly messianic mission, the beginning of the Christian Church. It is the fulfillment of the Old Testamental prophecy that in the time of the messiah-king, the Spirit of God will be “poured out on all flesh” ( Joel 2.28 ; Acts 1.14). It is the condition of the age of the final and everlasting covenant of perfect mercy and peace ( Ezek 34.37 ; Jer 31–33 ; Is 11.42, 44, 61 ). The Christian Church lives by the Holy Spirit. The Spirit alone is the guarantee of God’s Kingdom on earth. He is the sole guarantee that God’s life and truth and love are with men. Only by the Holy Spirit can man and the world fulfill that for which they were created by God. All of God’s actions toward man and the world-in creation, salvation and final glorification-are from the Father through the Son (Word) in the Holy Spirit; and all of man’s capabilities of response to God are in the same Spirit, through the same Son to the same Father. The Holy Spirit is the Spirit of life. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Jesus from the dead will give life to your mortal bodies through the Spirit who dwells in you ( Rom 8.11 ). |
|
|
