| Молитва Манасии (в конце 2 Парал.): «Господь связал море словом повеления Своего, заключил бездну и запечатал ее страшным и славным Своим именем». 321 Ср. Иов 38 и IV Ездры, 52. 322 Пс. 88 (89), 10–11 и 73 (74), 12 сл. 323 Ср. Ис. 27, 1 и 51, 9; Иез. 29 и 32 (Фараон); Пс. 21 (22), 18–22; Пс. 67 (68), 1 (Египет и Эфиопия); Пс. 73, 13 сл.; Пс. Соломона 2, 28 сл. (Помпей); в Пс. 86 Рахаб становится прямо названием Египта. 324 Пс. 73, 19 сл. 325 Уже Вт. 10, 17. Пс. 49, 1 и 135, 2. 326 Ср. в числе многих примеров довольно позднее свидетельство 2 Парал. 28, 23. 327 Пс. 88, 6 сл. Неемия 9, 6. 328 Ам. 5, 8; Ис. 13, 10; Иов 9, 9 ср. Smend, А. Т. Religionsgeschichte 471. 329 Ср. Вт. 32, 8 в перев. LXX. 330 В Пс. 57 (58) боги (елим " , а не судьи) неправедно «судят» сынов человеческих и вовлекают их в беззаконие. 331 Напр., Б. 22, 16; замечательно, что перед тем ангел Господень говорит от лица Бога (в первом лице, 12), а в ст. 16 он же говорит вторично: «Мною клянусь, говорит Ягве»; в Кн. Судей 2, 1 ангел говорит в первом лице в евр. тексте, а в переводе LXX вставлено: «говорит Господь». 332 Philo, Leg. alleg., III, 61–2. 333 См. Hermann Schultz (Alttestamentliche Theologie, 1885 стр. 564), который сам признает «ein Wahrheitsmoment» в таком мнении. 334 См. особенно Б. 28, 16 сл. 335 Ср. Robertson Smith, The old Testament in the jewish Church, 243: the worship of the one Iehovah, who was Himself addressed in old times by the title of Baal or Lord, practically fell into a worship of a multitude of local Baalim, so that a prophet like Hosea can say, that the Israelites, though still imagining themselves to be serving the national God... have really turned from Him to deities who are no gods . 336 Smend (42 сл.) указывает на особенно тесную связь между Мал " ак " Ягве и главною святыней Израиля – ковчегом завета. Он напоминает также, что Мал " ак " в древнейших памятниках является всегда в единственном числе, за исключением Б. 28, 12 и 32, 2 (=Е); лишь впоследствии малаким " делаются синонимом бене елогим. Но и он допускает, что различение между Ягве и Его малак " ом вызвано потребностью согласовать единство местопребывания Ягве (на Синае) с Его появлением во многих местах. Мы думаем, что если с самим ковчегом связывалось представление о Мал " ак " Ягве, то тем более с теми местными святилищами, самое основание которых связывалось с его явлением. 337 |
| 16. O remarkable and wonderful disaster! O injury more noble than security! O prophecy, He has smitten, and He will bind us up, and revive us, and after three days He will raise us up, Hosea 6:1–2 portending indeed, as it did, a greater and more sublime event, yet no less applicable to Gorgonia " s sufferings! This then, notorious to all, even to those afar off, for the wonder spread to all, and the lesson was stored up in the tongues and ears of all, with the other wonderful works and powers of God. But the following incident, hitherto unknown and concealed from most men by the Christian principle I spoke of, and her pious shrinking from vanity and display, do you bid me tell, O best and most perfect of shepherds, pastor of this holy sheep, and do you further give your assent to it, since to us alone has this secret been entrusted, and we were mutual witnesses of the marvel, or are we still to keep our faith to her who is gone? Yet I do think, that as that was the time to be silent, this is the time to manifest it, not only for the glory of God, but also for the consolation of those in affliction. 17. She was sick in body, and dangerously ill of an extraordinary and malignant disease, her whole frame was incessantly fevered, her blood at one time agitated and boiling, then curdling with coma, incredible pallor, and paralysis of mind and limbs: and this not at long intervals, but sometimes very frequently. Its virulence seemed beyond human aid; the skill of physicians, who carefully examined the case, both singly and in consultation, was of no avail; nor the tears of her parents, which often have great power, nor public supplications and intercessions, in which all the people joined as earnestly as if for their own preservation: for her safety was the safety of all, as, on the contrary, her suffering and sickness was a common misfortune. 18. What then did this great soul, worthy offspring of the greatest, and what was the medicine for her disorder, for we have now come to the great secret? Despairing of all other aid, she betook herself to the Physician of all, and awaiting the silent hours of night, during a slight intermission of the disease, she approached the altar with faith, and, calling upon Him Who is honoured thereon, with a mighty cry, and every kind of invocation, calling to mind all His former works of power, and well she knew those both of ancient and of later days, at last she ventured on an act of pious and splendid effrontery: she imitated the woman whose fountain of blood was dried up by the hem of Christ " s garment. |
| 56 ‘quod si quis non paruerit sciat me quidquid contra edictum meum retentum fuerit, in commissum vindicaturum.’ 58 Ep. iv. 22, vi. 22. 31: delation, vi. 22. 2, 31. 3–5–6–9, arbitriumi udicantis, vi. 22. 5, 31. 12, use of consilium, iv. 22. 3, vi. 22. 5, 31. 12. 59 Relegatio and deportatio in varying degrees replace the death penalty, which was the poena legis for matestas, Tac. Ann. xiv. 50, xv. 71. 60 In the Pisonian trials the method seems mostly to be inquisitorial, with indices, informers, taking the place of delatores, accusers, ibid. xv. 56, 66, 67. 1. But in 69. 1: ‘non crimine non accusatore existente, quia speciem iudicis induere non potest, ad vim dominationis conversus.’ 72 BGU, 611, col. ii. For the Sc. Turpilianum, D. 48. 16. 7, see below, 52, 113 ff. Absentee defendants are in a different category. In an Egyptian cognitio of A.D. 89 the Prefect gives them a second chance of appearance before condemnation in absence, FIRA, iii, no. 169. The lawyers were tender towards them, a year’s grace being allowed them by a rule not later than Trajan, D. 48. 17. 5. See further Lecture Five, p. 114 n. 3. 73 Pliny Ep. x. 96. 3. For the triple citation see D. 48. 1. 10, discussed in Lecture Five, p. 117 n. 3. 81 Callistratus, D. 48. 19. 28. 3. Cf. Sent. Pauli, v. 21. 1: ‘primum fustibus caesi civitate pelluntur. perseverantes autem in vincula publica coniciuntur aut in insulam deportantur.’ 83 Liddell and Scott quote only Hosea 7:2 (Sept.) for the sense of ‘punish’ and the noun form in Hebrews 12:9. Arndt–Gingrich, Lexicon of the N.T. s.v. ‘B’, quote no N.T. parallel for sense ‘whip’. 85 For the association of beatings with the severer penalties, cf. Sent. Pauli, v. 18. 1, 21. 1. 90 D. 48. 22. 7. 11–13. He raises the nice question: ‘an interdicere quis alicui possit provincia in qua oriundus est cum ipse ei provinciae praesit quam incolit.’ 91 D. i. 18. 3. Mommsen made too much of interdum. There were other matters apart from criminal offences in which a man was subject only to his proper authority. A rescript of Pius, D. 48. 2. 7. 4, concerns slaves of a dominus who is refused revocatio in provinciam suam in order to exercise the usual right to defend them. But this provides no parallel for ingenui, who were not pieces of property. |
| 87. Of external warfare I am not afraid, nor of that wild beast, and fullness of evil, who has now arisen against the churches, though he may threaten fire, sword, wild beasts, precipices, chasms; though he may show himself more inhuman than all previous madmen, and discover fresh tortures of greater severity. I have one remedy for them all, one road to victory; I will glory in Christ Philippians 3:3 namely, death for Christ " s sake. 88. For my own warfare, however, I am at a loss what course to pursue, what alliance, what word of wisdom, what grace to devise, with what panoply to arm myself, against the wiles of the wicked one. Ephesians 6:11 What Moses is to conquer him by stretching out his hands upon the mount, Exodus 17:11 in order that the cross, thus typified and prefigured, may prevail? What Joshua, as his successor, arrayed alongside the Captain of the Lord " s hosts? Joshua 5:14 What David, either by harping, or fighting with his sling, and girded by God with strength unto the battle, and with his fingers trained to war? What Samuel, praying 1 Samuel 7:5 and sacrificing for the people, and anointing as king one who can gain the victory? What Jeremiah, by writing lamentations for Israel, is fitly to lament these things? 89. Who will cry aloud, Spare Your People, O Lord, and give not Your heritage to reproach, that the nations should rule over them? Joel 2:17 What Noah, and Job, and Daniel, who are reckoned together as men of prayer, will pray for us, that we may have a slight respite from warfare, and recover ourselves, and recognize one another for a while, and no longer, instead of united Israel, be Judah and Israel, Rehoboam and Jeroboam, Jerusalem and Samaria, in turn delivered up because of our sins, and in turn lamented. 90. For I own that I am too weak for this warfare, and therefore turned my back, hiding my face in the rout, and sat solitary, Lamentations 3:28 because I was filled with bitterness and sought to be silent, understanding that it is an evil time, Micah 2:3 that the beloved had kicked, Deuteronomy 32:15 that we had become backsliding children, Jeremiah 3:14 who are the luxuriant vine, Hosea 10:1 the true vine, all fruitful, all beautiful, springing up splendidly with showers from on high. For the diadem of beauty, Isaiah 62:3 the signet of glory, Ezekiel 28:12 the crown of magnificence has been changed for me into shame; and if anyone, in face of these things, is daring and courageous, he has my blessing on his daring and courage. |
| Alongside this bloodthirsty God, there arises the image of a merciful God whose voice speaks in prophets like Jeremiah and Hosea and in the Songs of the Servant in Isaiah. We are confronted here with two irreconcilably opposed faces of the Lord in the same Scripture. In their day, the Fathers of the Church adopted the typological style of exegesis, because they saw that Christ is the only true image of God. Thus, many acts of war, many objects and persons were considered to be symbols (or ‘types’) of Christ or of the Cross. Clement of Rome, commenting on the story of Rahab and the spies, said that the scarlet rope which the prostitute was to attach to the window was a symbol of the blood shed by the Lord. Such exegesis can obscure the historic meaning of the Scriptures. That is why I would like to suggest that we adopt a ‘kenotic’ reading of the Scriptures, borrowing the notion from Saint Paul’s Epistle to the Philippians (2:6–8): “Though He was in the form of God, He did not count equality with God a thing to be grasped, but emptied Himself, taking the form of a servant, being born in the likeness of man.” In this voluntary self-annihilation, Christ does not cease to be God, but His divinity is not manifest. The dogma of the two natures of Christ governs also the status of the Scriptures, where the culture of the epoch, the opacity of its understanding, hide the truth beneath the words. The subjectivity of the author intervenes. But we ourselves need not, therefore, assume this subjectivity. For us following the tradition of Origen, Joshua the son of Nun, Yeshuah in Hebrew, is the model, the ‘type,’ of Jesus, Yeshuah of Nazareth, who conquers not Canaan but the world of sin, who does not inflict death but accepts it. There is no possible transition from the god of Joshua to the Father of Jesus Christ. The power of ancient Israel cannot prepare the way for the power of God on the Cross. The Cross alone is the Locus of divine victory, and the source of the meaning of faith. Anything in the Scriptures that does not conform to the mystery of Love is a veil over the Word. Love is the true Locus of the Word, because it alone is divine epiphany. |
| Ezekiel 1 and 10 What to Daniel? For he too says, The Ancient of days did sit Daniel 7:9 What to Moses himself, saying, Show me Your Glory, that I may see You so as to know You. Exodus 33:13, partly from Septuagint And Jacob took his name from this very thing, being called Israel; for Israel is one that sees God. And others have seen him. How then says John, No man has seen God at any time? It is to declare, that all these were instances of (His) condescension, not the vision of the Essence itself unveiled. For had they seen the very Nature, they would not have beheld It under different forms, since that is simple, without form, or parts, or bounding lines. It sits not, nor stands, nor walks: these things belong all to bodies. But how He Is, He only knows. And this He has declared by a certain prophet, saying, I have multiplied visions, and used similitudes by the hands of the prophets Hosea 12:10, that is, I have condescended, I have not appeared as I really was. For since His Son was about to appear in very flesh, He prepared them from old time to behold the substance of God, as far as it was possible for them to see It; but what God really is, not only have not the prophets seen, but not even angels nor archangels. If you ask them, you shall not hear them answering anything concerning His Essence, but sending up, Glory to God in the Highest, on earth peace, good will towards men. Luke 2:14 If you desire to learn something from Cherubim or Seraphim, you shall hear the mystic song of His Holiness, and that heaven and earth are full of His glory. Isaiah 6:3 If you enquire of the higher powers, you shall but find that their one work is the praise of God. Praise Him, says David, all His hosts. Psalm 148:2 But the Son only Beholds Him, and the Holy Ghost. How can any created nature even see the Uncreated? If we are absolutely unable clearly to discern any incorporeal power whatsoever, even though created, as has been often proved in the case of angels, much less can we discern the Essence which is incorporeal and uncreated. |
| For example, for us King David is not «a legendary personality» (p. 25), created on the conjecture of the authorities in whom Professor Kartashev believes, from the circle of Hebrew scribes and rabbis of the post-Babylonian period, but the brightest, lively, living personality, whom we love with living love. Through this living, and therefore understanding, love, internally fathoming his emotional experiences as our own, we clearly sense his feelings, when after his downfall he composed his holiest psalm, which we so often repeat in the minutes following our sinful downfalls: «Have mercy upon me, O God, according to Thy great mercy: according unto the multitude of Thy tender mercies blot out my transgressions…» And there is no way we can take these sacred lines away from the king-Psalmist well-known to us, and assign them to some unknown falsifiers of the 6 th or 4 th century BC, which on the supposition of Prof. Kartashev and the authorities recognized by him, so well imitated the repentant feeling of the their invented legendary king, that for two thousand years the best and most clever Christians could not guess that they penitently repeat a forgery. We also know that this beloved by us king David also knew, and not incidentally, but as one of the bases of his faith, about the resurrection of the dead, believing in it so profoundly and correctly that we, believing the same, to this day meet the Compline of the Resurrection with the words: «Arise, O God, judge Thou the earth,» and with his words rejoice on the night of the Resurrection: «Let God arise, and let His enemies be scattered...,» «This is the day which the LORD hath made; let us rejoice and be glad therein.» We know that all the holy prophets believed in the resurrection of the dead, so that the words of the Prophet Hosea sound in the Paschal night as the most joyful expression of victory over death: «O death, where is thy sting? O hades, where is thy victory?» ( Hos. 13:14 ). Therefore, we are not swayed by the unconvincing proof presented by Prof. Kartashev against assigning the authorship of the prophet Isaiah to his entire book (this is a very early surmise, proposed by negative criticism), in reference to the 24 th and 32d chapters of the prophet, that it was possibly written only in the 2d century BC, because, as he said, it expressed the belief in the Resurrection, and this dogma «began to glimmer in the darkness of Old Testament ignorance only at the end of the Hellenistic époque» (p. 27–28). |
| Hence He says again, No man can serve two masters Luke 16:13. Hence Paul withdraws the minds of the religious from consort with the world by summoning, nay rather enlisting them, when he says, No man that wars for God entangles himself with the affairs of this life, that he may please him to whom he has approved himself 2 Timothy 2:4. Hence to the rulers of the Church he both commends the studies of leisure and points out the remedies of counsel, saying, If then you should have secular judgments, set them to judge who are contemptible in the church 1Corinthians 6:4; that is, that those very persons whom no spiritual gifts adorn should devote themselves to earthly charges. It is as if he had said more plainly, Since they are incapable of penetrating the inmost things, let them at any rate employ themselves externally in necessary things. Hence Moses, who speaks with God Exodus 18:17–18, is judged by the reproof of Jethro, who was of alien race, because with ill-advised labour he devotes himself to the people " s earthly affairs: and counsel too is presently given him, that he should appoint others in his stead for settling earthly strifes, and he himself should be more free to learn spiritual secrets for the instruction of the people. By the subjects, then, inferior matters are to be transacted, by the rulers the highest thought of; so that no annoyance of dust may darken the eye which is placed aloft for looking forward to the onward steps. For all who preside are the head of their subjects; and, that the feet may be able to take a straight course, the head ought undoubtedly to look forward to it from above, lest the feet linger on their onward journey, the body being bent from its uprightness and the head bowed down to the earth. But with what conscience can the overseer of souls avail himself among other men of his pastoral dignity, while engaged himself in the earthly cares which it was his duty to reprehend in others? And this indeed is what the Lord, in the wrath of just retribution, menaced through the prophet, saying, And there shall be like people, like priest Hosea 4:9. |
| «He who made the Pleiades and Orion, who turns blackness into dawn and darkens day into night, who (1) calls for the waters of the sea and (3) pours them out over the face of the land – the Lord is his name. In the book of the Prophet Isaiah 55:9–11, also 1300 yrs before the Hejira, it says, «As the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. As the (3) rain and snow come down from heaven and do not (1) return to it without watering the earth and (4a) making it flourish, so that it yields seed for the sower and bread for the eater, so is my word that goes out from my mouth. It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it.» Thirdly, from the book of Job (Aiyb) 36:26–28, a Prophet who lived on the Northern borders of Arabia we find this very detailed description of the water cycle. Written at least 1000 years before the Hejira, it says, «How great is God – beyond our understanding! The number of his years is past finding out. He (1) draws up the drops of water , which distill from the mist as (3) rain. The (2) clouds pour down their moisture and abundant showers fall on mankind.» These verses have mentioned all the steps except (4b) , and in the book of the Prophet Hosea 13:15, almost 1400 years before the Hejira, we find these words showing knowledge of this step also, «...An east wind from the Lord will come, blowing in from the desert; his spring will fail and his well will dry up...» No rain in the dry east wind, with the result that the well and spring dry up, is clearly the reverse of rain replenishing the water table. Thus the Torah-Old Testament describes all 4 steps including the difficult step (1) . 2. Currents in the Sea. Dr. Bechir Torki 104 quotes the Sura of the Light (Al-Nr) 24:39,40, from 5–6 AH which reads, «As for those who disbelieve, their deeds are as a mirage in a desert. The thirsty man mistakes it for water; until when he comes to it, he finds nothing... «Or as darkness in a fathomless sea. There covers him a wave, above which is a wave , above which is a cloud. Layer upon layer of darkness. If he holds out his hand he can barely see it. And for whomever God has not appointed light, for him there is no light.» |
| In general a special evil power and inconstancy in goodness are attributed to women. 28 And yet sinfulness corrupts man as much as it does woman... In all this the Old Testament never departs from the teaching of Genesis. The Song of Songs gives another picture of the relationship between man and woman. Other books of the Old Testament too, of course, beginning with Genesis, speak of this relationship. 29 To a spiritualistic theology, however, the Song of Songs has seemed too sensual, and most ancient commentators have allegorized it, turning it into a parable on the relationship of the soul (or the Church) to God. There is no reason for simply dismissing the allegorical interpretation of the Song of Songs. The Holy Scriptures evidently see a similarity between the relationship of man and woman and that of God and men. To be convinced of this one need only read the 16th and 24th chapters of Ezekiel and the first three chapters of Hosea. But this similarity demonstrates at once that the relationship between a husband and wife are themselves valuable and profound from the religious viewpoint. After all, no evil or superficial phenomenon could so clearly illustrate the perfect love God has for man. If to be a husband or wife is an obscene and degrading thing, how then can God and Christ be compared with the husband... or the soul that is turned to God (and even the entire Church) be compared with the wife? St.Paul not only continues, but also raises to its highest level, the prophets’ typology of marriage (cf. Ephesians). To reject every positive interpretation of the Song of Songs except the allegorical interpretation seems to me, therefore, unjustified. This approach originates in Philo and has come down to us through Origen and St.Gregory of Nyssa. It has a right to exist, of course, but it ought not to exclude a more realistic understanding of the text. The Song of Songs contains one of the most perfect descriptions in all the world’s literature of a man’s and woman’s irresistible attraction for one another. It stands as the finest commentary on Adam’s words that the husband must be prepared to forsake all and cleave to his wife in the union of flesh. The meaning of this book does not lie in its sensual descriptions, but in its representation of this irresistible and invincible power of love. “Set me as a seal upon your heart, as a seal upon your arm, for love is as strong as death... Many waters cannot quench love, neither can floods drown it.” (S. of S. 8:6–7). In the Song of Songs the bride and bridegroom are as brother and sister, as Adam and Eve – who were bound together not only by marriage but also by the ties of birth. The notion that husband and wife are united not only in the flesh but also by a simple filial love agrees with the teaching of Genesis: that marriage is the overcoming of spiritual isolation. |
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