| Question 13. What are the Essential Attributes of God? Answer. The Essential Attributes of God, are those which equally belong to the Father, the Son, and the Holy Ghost: Namely, to be God, to be Creator, to be Fore-knowing, to behold all Things, to be present with all Things, to fill all Things, to be infinite and boundless, to know all Things, whether hidden or manifest; and to sum up all in a few Words, besides the Personal Attributes before-mentioned, as of the Father to be unbegotten, and the Cause of the Persons, of the Son to be begotten and incarnate, and of the Holy Ghost to proceed; whatever else is said of God, is properly an Attribute of the Divine Nature, and equally appertaineth to the three Persons, without any Difference and Distinction. Question 14. Why is only this Attribute, Almighty, expressed in the first Articles of the Creed? Answer. Because this Word, Almighty, most fully expresses the peculiar Essence of the divine Nature, since no created Being can be called Almighty; and that for two Reasons, namely, first, for that it doth not derive its Nature from itself, but from its Creator; and, secondly, because no created Being can produce something out of nothing, which Almightiness alone can do. And God hath declared his Almightiness in the Revelation (Rev.1:8), I am Alpha and Omega, the Beginning and the Ending, saith the Lord, which is, and which was, and which is to come, the Almighty. The same saith the Arch-Angel Gabriel (Luke.1:37), With God nothing shall be impossible. Nevertheless, this universal Power and Almightiness of God, is distinct from his Will and Benevolence, inasmuch as that doth not all which it can, but all which this appointeth: According to the holy Psalmist (Ps.115:3), As for our God, he is in Heaven; he hath done whatsoever pleased him. For it is certain had he pleased, he might have made six thousand Worlds as easily as he made this, but he willed not. We must, farthermore, consider the divine All-powerfulness as joined with the highest and utmost Perfections, most clearly void of all, even the least Weakness or Imperfection; as for instance, God cannot be evil; he cannot sin, he cannot lie nor deny himself (2Tim.2:13; Heb.6:8), for these are mere Imperfections: And God cannot be Almighty if he could be wicked, or defiled with Sin, or deny himself; these being the Marks or Fruits of Imperfections. But God is Almighty by his Will and most perfect Goodness, as the Prophet celebrates him (Ps.77:13, Ps.77:14), Who is so great a God as our God? Thou art the God that doth Wonders, and hast declared thy Power among the People. To conclude, God is styled Almighty, because all things are in his Power and Command, and because without any Labour or Difficulty he created the Universe by merely and only Willing that it should be so. |
| La cruz es la senda de Cristo y de la Iglesia. Pero, al mismo tiempo ella es la fuerza de la Iglesia . Mirando con ojos espirituales «a Jesús, quien inicia y consuma la fe» el cristiano toma fuerzas espirituales al ser consciente de que después de la muerte del Señor en la cruz se consumó la resurrección; que con la Cruz «se venció al mundo»; que si morimos con el Señor, también reinaremos con Él y nos gozaremos y celebraremos en la revelación de su gloria (1 Ped. 4:13). Finalmente, la cruz es el estandarte de la Iglesia. Desde aquel día cuando el Señor llevó en sus hombros la cruz al Gólgota y fue clavado en el madero material de la cruz, la cruz se hizo signo visible y estandarte del Cristianismo, de la Iglesia y de cada uno de los fieles en Cristo. No todos los que pertenecen al «amplio cristianismo» tienen este entendimiento del Evangelio. Algunas grandes comunidades cristianas rechazan la Cruz como símbolo visible, considerando que ella fue y siguió siendo instrumento de vituperio. El Apóstol Pablo, previniendo de tal «tropiezo de la cruz» ( Gal. 5:11 ), advierte: «para que no se haga vana la Cruz de Cristo. Porque la palabra de la Cruz es locura a los que se pierden; pero a los que se salvan, esto es, a nosotros, es poder de Dios» ( 1Cor. 1:17–18 ). Él exhorta a no avergonzarse de la cruz como símbolo de vituperio «Salgamos, pues, a Su encuentro, fuera del campamento, llevando su vituperio» (Heb. 13:13–14). Porque el vituperio en la cruz condujo a la resurrección en gloria, y la cruz se hizo instrumento de salvación y camino a la gloria. Teniendo siempre ante sí la imagen de la Cruz, persignándose, el cristiano en primer lugar trae a su memoria que él está llamado a seguir los pasos de Cristo, soportando en nombre de Cristo sufrimientos y privaciones por su fe. En segundo lugar se fortalece con el poder de la Cruz para su lucha contra el mal dentro de sí mismo y en el mundo. Y en tercer lugar, confiesa, que él espera la manifestación de la gloria de Cristo, Su segunda venida, que será precedida por la aparición en el cielo del signo del Hijo del Hombre, conforme a las divinas palabras del mismo Salvador (San Mateo 24:30). Este signo, por unánime opinión de los Padres de la Iglesia, será la magnífica aparición de la Cruz en el cielo. Sobre Dios – Quien culmina los destinos del mundo |
Не удалось извлечь искомое из базы ((( |
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| 11 . Memories of all the impassioned actions we have performed exert an impassioned tyranny over the soul. But when impassioned thoughts have been completely erased from our heart, so that they no longer affect it even as provocations, this is a sign that our former sinful acts have been forgiven. For so long as the heart is stimulated by passion, sin clearly reigns there. 12 . Bodily passions or passions concerned with material things are reduced and withered through bodily hardship, while the unseen passions of the soul are destroyed through humility, gentleness and love. 13 . Self-control together with humility withers passionate desire, love calms inflamed anger, and intense prayer together with mindfulness of God concentrates distracted thoughts. Thus the tripartite soul is purified. It was to this end that the apostle said: ‘Pursue peace with all men and the holiness without which no one will see the Lord’ (Heb. 12: 14). 14 . Many people wonder whether thought stimulates the passions or the passions stimulate thought. Some say the first and some the second. My own view is that thoughts are stimulated by the passions. For unless passions were in the soul, thoughts about them would not disturb it. 15 . The demons, who are always waging war against us, try to prevent us from performing actions that are within our power and that would help us to acquire the virtues, while at the same time they suggest ways of accomplishing things that in fact are impossible or else out of place. They compel those progressing in obedience to follow the hesychasts’ way of life; and they implant in hesychasts and hermits a desire for the coenobitic rule. They use a similar method with respect to every virtue. So let us be mindful of their designs, knowing that all things are good in their proper time and measure, while things lacking measure and out of place are noxious. 16 . With those who live in the world and are associated with the material things that feed the passions, the demons wage war through practical activities; while with those who dwell in the wilderness, where material things are rare, they fight by troubling them with evil thoughts. This second mode of warfare is far more difficult to cope with; for warfare through things requires a specific time and place, and a fit occasion, whereas warfare of the intellect is mercurial and hard to control. But as our trusty weapon in this incorporeal fight we have been given pure prayer: that is why we are told to pray without ceasing ( cf . 1 Thess. 5: 17). Prayer strengthens the intellect in the struggle, since it can be practised even without the body taking part. |
| 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. |
| The Greeks, on the contrary, did not at first know what manner of thing the soul was, and when they had found out, and had distinguished it from the body, they were again in the same case, the one asserting that it was incorporeal, the other that it was corporeal and was dissolved with the body. Concerning heaven again, the one said that it had life and was a god, but the fishermen both taught and persuaded that it was the work and device(12) of God. Now that the Greeks should use reasonings is nothing wonderful, but that those who seem to be believers, that " they " should be found carnal,(13) this is what may justly be lamented.(14) And on this account they have gone astray, some saying that they know God as He knoweth Himself, a thing which not even any of those Greeks have dared to assert · others that God cannot beget without passion, not even allowing Him any superiority over men;(15) others again, that a righteous life and exact(16) conversation avail nothing. But it is not the time to refute these things now. Yet that a right faith availeth nothing if the life be corrupt, both Christ and Paul declare, having taken the more care for this latter part; Christ when He teacheth,(17) " Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven " (Matt. vii. 21); and again, " Many will say unto Me in that day, Lord, have we not prophesied in Thy Name? And I will profess unto them, I never knew you; depart from Me, ye that work iniquity " (18) (Matt. xxii. 23); (for they who take not heed to themselves, easily slip away(19) into wickedness, even though they have a right faith;) and Paul, when in his letter to the Hebrews he thus speaks and exhorts them; " Follow peace with all men, and holiness, without which no man shall see the Lord. " (Heb. xii. 14.) By " holiness, " meaning chastity, so that it behooved each to be content with his own wife, and not have to do with(20) any other woman; for it is impossible that one not so contented should be saved; he must assuredly perish though he have ten thousand right actions, since with fornication it is impossible to enter into the kingdom of heaven. |
| More importantly, especially in our days, the remembrance of God will serve as the antidote to today’s epidemic of loneliness, alienation and feelings of abandonment. The denial of God is responsible for today’s widespread psychological-emotional illnesses. I assure you from my own experience that if I didn’t have this remembrance of God, if I didn’t know God, I would look at my life without any content or purpose. The meaning of the purpose of my life I receive from this remembrance of God. St. Paul says we have no permanent country here, no permanent city (cf. Heb. 13:14). If we don’t believe in the Kingdom of God, then what is there to hope for? Without this blessed hope (Tit. 2:13), much like St. Paul I would ask myself, what is life all about anyway? Why do we exist? What am I doing? Are we all dust in the wind, as the song says? This loneliness and isolation can be a great plague, and it stems from the morbid philosophies of existentialism and nihilism , which likens the life of man to the life of a rain droplet that falls in the vast ocean of eternity and vanishes forever. This is undoubtedly one of the main causes of depression, hopelessness, substance abuse, suicidal attempts, and many other evils. The cultivation of the rembrance of God develops in us the sense of being connected with the loving care of our almighty Heavenly Father, the cause of all hope, joy and blessedness. Having the remembrance of God, we also have the sense of the providence of God. During difficult times, when things often take a wrong turn and look dismal, we can pick ourselves up by asking this very simple question: did God die? No, God is ever-present. So why do we often act like God died? If people only knew how helpful this can be! I borrowed the above from a five year old boy and his young mother who lost her husband. She wept for weeks and constantly repeated, “What are we going to do?” She was full of despair. At some point, the boy turned to his mother and said, “Mommy, did God die too? Daddy died, but did God die too?” The mother suddenly came to her senses, received new strength, and was able to pull her life together. This story can also help us overcome those tough moments, when the spirit of despair is beginning to set in and hover over us. We can question ourselves. God did not abandon us all these years—why would He do this now? He is here, He is watching us, and He will provide. We are in His hands. |
| Ecumenism and catholicity of the Church could only be true and correct for St. Justin if it was a theanthropic viewpoint, placing the God-man in the center of all things. “God-manhood is the fundamental catholicity of the Church (=ecumenicity, as the atom is to the planet): up to Triadicity: but through the God-man who both leads into and unites with the Holy Trinity: as the ideal and reality of perfect Catholicity (=ecumenicity) (…) Therefore the Church [is]: the most perfect workshop for the creation of perfect man. Everything else apart from the God-man: pseudo society and pseudo personalities—an unfeasible humanistic hodgepodge. Only: Christ [is] all and everything. By her very nature the Church is ecumenical, for she is catholic” 9 9.4 Humanism and Ecumenism Now that it is made clear what St. Justin means when using the words “ecumenism” and “catholic”, it is safe to move forward into his criticism of the ecumenical movement and of the whole of Western European society. This is important to do because St. view on ecumenism is colored by his criticism of his contemporary world and the ecumenical movement of his time. “Jesus is the same yesterday and today and forever” (Heb 13:8)—this is something that must be the core of the Orthodox understanding of ecumenism, according to St. Justin. In other words, we (humans) can’t change Christ, we can’t decide what he thinks about x or y. We can only put the God-man in center of everything and especially of ecumenism, and work from there. That is the only way for St. Justin, and a theme seen throughout his writings. The God-man solves all the eternal problems of man and mankind—no human can do that. Hence his critique of Western humanism. If the Church can’t solve the eternal problems (with the God-man Christ in the center) of mankind, “She sinks into petty humanistic and hoministic problems” 10 . This leads to the Church becoming earthy only. She kills people (St. Justin uses crusades and inquisitions as examples 11 ), solving all earthy problems with earthly measures, namely with fire and the sword. This in turn, according to St. Justin, kills the God-man, it kills Christ who is the Church. The Church must follow the first two commandments of God: Love of God first and then humans, “From God to man: from the God-man to man” 12 . Humanism, however, always takes the reverse order according to St. Justin. This is something he calls “papal humanism” 13 , as he sees the Pope as the leader, cause and head of humanism (something we will get back to later). This “pan heresy,” 14 as he calls it, leads to constant shedding of human blood in the world and the slaughter of human souls as a result. |
| God is our Lord by right of His unceasing guardianship and grace-filled providence. Calling forth man out of nothing, his exaltation through the image of God and restoration of the fallen comprise, in the opinion of the sons of men, God’s ancient right to reign over us, which we can honor more with reverent remembrance rather than perceive in force and action. But what does the Son of God say? My Father worketh hitherto, and I work (Jn. 5:17). There is no past for the eternal—it is all always present. All exists only by the unceasing action of He that is. Man can abandon his work; inasmuch as he does not create but only implements what already is. But if God were only to turn His gaze from His creations, they would cease to exist. When Thou turnest away Thy face, they shall be troubled. Thou wilt take their spirit, and they shall cease 3 (Ps. 103:30-31). Need we seek far for Thee, Lord? If we only do not disappear, this is already a sign that Thy face is turned to us. Does a pure desire burn in us? Do we do good works? It is God which worketh in you both to will and to do of His good pleasure (Phil. 2:13). Does a good thought arise? Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God (2 Cor. 3:5). Have we escaped dangers, have sorrows dissolved into consolation, or temptations been conquered? God … will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it (1 Cor. 10:13). O, how we amazed we Christians would be every minute if only we were able to penetrate and discover the mysterious traces of God’s rule in everything that happens to us and surrounds us!... Once the prophet Elisha, wanting to soothe the youth’s faintheartedness when he feared the enemies, prayed, Lord, open, I pray thee, the eyes of the servant, and let him see. And the Lord opened his eyes, and he saw: and, behold, the mountain was full of horses, and there were chariots of fire round about Elisha (4 Kings 6:17). If even now faith would open the eyes of our spirit, we would see all around us and all the heavenly powers moved to guard our safety and with us war against the kingdom of darkness—so! All the heavenly powers; for, Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? (Heb. 1:14). Even the one who does not dare, who does not believe in anything that he can’t touch—even he, when constantly watching all events, like Thomas will not have to wait long in order to feel the closeness and confess the truth of God and Christ’s omnipresent sovereignty: My Lord and My God (Jn. 20:28). |
| The Apostle James says, Confess your faults one to another and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much ( James 5:16 ). If we should pray for the living, then we should also pray for the dead, because to God there are no dead. To God all are living. The Lord Jesus Christ Himself said, For He is not a God of the dead, but of the living: for all live unto Him (Luke 20:38). The Apostle Paul wrote to the Christians, For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s ( Rom. 14:8 ). Even in the Old Testament it was the custom to pray for the dead. Thus, for example, the Prophet Baruch prayed for the dead saying, Lord Almighty, God of Israel! Hear the prayer of the dead of Israel and of their sons who sinned before Thee... Do not bring to remembrance the unrighteousness of our fathers (Baruch 3:4–5). Judas Maccabaeus prayed and brought offerings for dead soldiers (II Mace. 12:39–45). Thus, teachings about prayer for the dead are founded upon Holy Scriptures as well as Holy Tradition. Discussion of the General Resurrection of the Dead. The truth of the general resurrection of the dead is clearly and definitively revealed in the Holy Scriptures. It also flows from the fundamental powers of our immortal souls, and from our understanding of an Eternal, Omnipresent and All-righteous God. As early as the Old Testament, the righteous had faith in the general resurrection of the dead on the basis of Divine Revelation ( Job 19:25–26 ; Isaiah 26:19; Ezekiel 37; Daniel 12:2 ; Mace. 7and others). In general, all of the righteous people in the Old testament considered themselves strangers and pilgrims on this earth and sought the Heavenly Fatherland (Heb. 11:13–20). Through the Prophet Hosea the Lord said, I will ransom them from the power of the grave; I will redeem them from death: O death, Where is thy sting? O Hades, where is thy victory? repentance shall be hid from Mine eyes (Hosea 13:14). |
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