| In 12:46, discussion about beholding (12:45) may recall Jesus» previous declaration that he is the light (12:35–36), another motif in this Gospel (1:4–9; 3:19–21; 5:35; 8:12; 9:5; 11:9–10); 7983 his «coming into the world» reinforces the Gospel " s testimony to Jesus» incarnation to save the world (cf. 12:47; 1:9; 3:19; 6:14; 9:39; 11:27; 16:28; 18:37; 1Tim 1:15 ). Jesus is the light who, when seen and believed, delivers his followers from darkness. In this context, John " s emphasis on light suggests that those who are not blinded (12:40) can see the light (12:45) of his glory as Isaiah did (12:41), and those who respond in faith will be saved (12:46). In 12another Johannine motif emerges; though Jesus did not come to condemn (3:17; cf. 8:15), his coming itself constitutes a dividing line of judgment (3:19; 9:39; cf. 12:31), and he will act as God " s agent at the judgment (5:22, 24, 27, 29–30; cf. 8:16, 26), whereas his opponents judge inaccurately (7:24, 51; 8:15; 18:31). The image in 12shifts from «seeing» Jesus (12:45) to «hearing» his words (which in this case applies to hearing with or without obeying). 7984 Those who reject the light do not require additional judgment from Jesus; they have simply rejected the salvation that would deliver them from the judgment already otherwise theirs (see esp. 3:17–21). Eschatologically, however, they would be judged by his word they had heard; their very opportunity to respond raised the standard of judgment. 7985 On the judgment at the last day according to Jesus» word (12:48), see comment on 5:24; 7986 they would also be accused by the Father " s previous word in the Torah delivered through Moses, which testified to Jesus (5:39,45). Jesus» word (12:48) is in fact the same as the Father " s word (cf. 3:34; 5:47; 17:8), for all that he spoke he spoke in obedience to the Father (12:49–50). Jesus» teaching that those who reject him as God " s agent reject God himself (12:48) fits Johannine theology (13:20; 14:6; cf. 1 John 2:23 ) but is plainly earlier Jesus tradition ( Mark 9:37 ; Matt 10:40; Luke 9:48). 7987 This word would serve as the criterion for judgment on the «last day» (12:48), a common Johannine expression for the time of the resurrection (6:39, 40, 44, 54; 11:24) of both righteous and unrighteous (5:29). 7988 |
| Sacred Scripture. By “sacred scripture” are to be understood those books written by the holy Prophets and Apostles under the action of the Holy Spirit; therefore they are called “divinely inspired” They are divided into books of the Old Testament and the books of the New Testament. The Church recognizes 38 books of the Old Testament. After the example of the Old Testament Church (Although the Church in the strict sense was established only at the coming of Christ (see Matt.16:18), there was in a certain sense a “Church” in the Old Testament also, composed of all those who looked with hope to the coming of the Messiah. After the death of Christ on the Cross, when He descended into hell and “preached unto the spirits in prison” (1 Peter 3:19), He brought up the righteous ones of the Old Testament with Him into Paradise, and to this day the Orthodox Church celebrates the feast days of the Old Testament Forefathers, Patriarchs, and prophets as equal to the saints of New Testament.), several of these books are joined to form a single book, bringing the number to twenty-two books, according to the number of letters in the Hebrew alphabet. (The 22 “canonical” books of the Old Testament are: 1. Genesis, 2. Exodus, 3. Leviticus, 4. Numbers, 5. Deuteronomy, 6. Joshua, 7. Judges and Ruth considered as one, 8. First and Second Kings (called First and Second Samuel in the King James Version), 9. Third and Fourth Kings (First and Second Kings in the KJV), 10. First and Second Paralipomena (First and Second Chronicles in the KJV), 11. First Esdras (Ezra) and Nehemiah, 12. Esther, 13. Job, 14. Psalms, 15. Proverbs, 16. Ecclesiastes, 17. The Song of Songs, 18. Isaiah, 19. Jeremiah, 20. Ezekiel, 21. Daniel, 22. The Twelve Prophets (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi). This is the list given by St. John Damascene in the Exact Exposition of the Christian Faith, p. 375) These books, which were entered at some time into the Hebrew canon, are called “canonical.” (The word “canonical” here has a specialized meaning with reference to the books of Scripture, and thus must be distinguished from the more usual use of the word in the Orthodox Church, where it refers not to the “canon” of Scripture, but to “canons” or laws proclaimed at church councils. |
| The words Simeon spoke when he saw the Christ Child are known as " St. Simeon " s Prayer. " This prayer is sung daily at the evening Vespers services of the Orthodox Church. In the Orthodox Church, both baby boys and baby girls are taken to the Church on the fortieth day after their birth. This is done in remembrance of the Theotokos and Joseph taking the infant Jesus to the Temple. ORTHODOX CELEBRATION OF THE FEAST OF THE PRESENTATION This Feast of our Lord is celebrated with the Divine Liturgy of Saint John Chrysostom, which is conducted on the day of the Feast and preceded by the Matins service. A Great Vespers is conducted on the evening before the day of the Feast. Scripture readings for the Feast are the following: at Great Vespers – extracts from Exodus 12:15-13:16 ; Leviticus 12 and Numbers 8 ; Isaiah 6:1-12 , and 19:1,3-5,12,16,19-21 ; at Matins – Luke 2:25-32 ; at the Divine Liturgy – Hebrews 7:7-17 and Luke 2:22-40 . HYMNS OF THE FEAST Apolytikion (First Tone) Hail Virgin Theotokos full of Grace, for Christ our God, the Sun of Righteousness, has dawned from you, granting light to those in darkness. And you, O Righteous Elder, rejoice, taking in Your arms, the Deliverance of our souls, who grants us Resurrection. Kontakion (First Tone) Your birth sanctified a Virgin " s womb and properly blessed the hands of Symeon. Having now come and saved us O Christ our God, give peace to your commonwealth in troubled times and strengthen those in authority, whom you love, as only the loving one. RESOURCES The Story of the Icons by Dr. Mary Paloumpis Hallick. The Festal Menaion translated by Mother Mary (South Canaan, PA: St. Tikhon’s Seminary Press, 1969) p. 60. The Incarnate God: The Feasts of Jesus Christ and the Virgin Mary, Cathering Aslanoff, editor and Paul Meyendorff, translator (Crestwood, NY: St. Vladimir’s Seminary Press, 1995). Festival Icons for the Christian Year by John Baggley (Crestwood, NY: St. Vladimir " s Seminary Press, 2000), pp. 40-47. Greek Orthodox Archdiocese of America |
| Greg. Nyssen. (c. Eunom. I. ed. 1615, p. 12), by whom they are called Hypsistians. He was converted by the prayers, influence and example of his wife, S. Nonna, and, soon after his baptism, consecrated Bishop of Nazianzus. He was eminent as an able administrator, a devout Christian, an orthodox teacher, a steadfast Confessor of the faith, a sympathetic Pastor, an affectionate father. In his life and work he was seconded by his wife, and followed by his three children, Gregory, Gorgonia, and Cæsarius, whose names are all to be found upon the roll of the Saints. Funeral Oration on His Father, in the Presence of S. Basil. 1. O man of God, Joshua 14:6 and faithful servant, Numbers 12:7 and steward of the mysteries of God, 1Corinthians 4:1 and man of desires of the Spirit: for thus Scripture speaks of men advanced and lofty, superior to visible things. I will call you also a God to Pharaoh Exodus 7:1 and all the Egyptian and hostile power, and pillar and ground of the Church 1 Timothy 7:15 and will of God Isaiah 62:4 and light in the world, holding forth the word of life, Philippians 2:16 and prop of the faith and resting place of the Spirit. But why should I enumerate all the titles which your virtue, in its varied forms, has won for and applied to you as your own? 2. Tell me, however, whence do you come, what is your business, and what favour do you bring us? Since I know that you are entirely moved with and by God, and for the benefit of those who receive you. Have you come to inspect us, or to seek for the pastor, or to take the oversight of the flock? You find us no longer in existence, but for the most part having passed away with him, unable to bear with the place of our affliction, especially now that we have lost our skilful steersman, our light of life, to whom we looked to direct our course as the blazing beacon of salvation above us: he has departed with all his excellence, and all the power of pastoral organization, which he had gathered in a long time, full of days and wisdom, and crowned, to use the words of Solomon, with the hoary head of glory. |
| The events which gave rise to one of the twelve major feasts of the Lord, the feast of the Meeting, is, in the spiritual sense, multidimensional. The word “meeting” does not convey the full meaning of the Church Slavonic word, sretenie. Those who meet are usually equals. “But here,” as Metropolitan Benjamin (Fedchenkov) notes, “the Slavonic word, sretenie, is more appropriate, because it speaks of the lesser going out to meet the greater; people, meeting God” The events in the Jerusalem temple are of particular significance. The Divine Law-Giver Himself, as one Who is the image of the invisible God, the firstborn of every creature (Col. 1:15), and as the first-born of a Virgin (Mt. 1:25) is brought as a gift to God. This symbolic act is as a beginning of the service which will end on earth by a great event: The incarnate Son of God brings Himself entirely to the Father unto the redemption of mankind—who He met earlier in the person of holy righteous Simeon. For mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people Israel (Lk. 2:30–32). By its thought and expression, this song of thanksgiving originates from portions of the book of the Prophet Isaiah: And in that day there shall be a root of Jesse, and he that shall arise to rule over the Gentiles; in him shall the Gentiles trust, and his rest shall be glorious (Is. 11:10). Jesse was the father of King David. Therefore, the root of Jesse, the Messiah-Christ whom people awaited, the Son of David (cf. Mt. 1:1), Who, as two thousand years of history has shown, would become a sign of contention. This sign divides people into the believing and the unbelieving, those who love the light, and those who love darkness. “What is this sign of contention? It is the sign of the cross, which the Church confesses as being salvific for the whole world” (St. John Chrysostom). The meeting of God and man, which first took place in the Jerusalem Temple, must become a personal event for every individual. The path of salvation must begin for each person by a meeting with Jesus Christ as his personal Savior. Until this meeting takes place, one remains sitting in darkness … and the shadow of death (cf. Mt. 4:16). |
| It comes from the verb shuk, meaning to run, or run after someone, hence, an attraction to someone. 16 The word “heart” in the Old Testament is usually used to express what we call personality, i.e. the center and principle of human life. 17 In this text the author speaks of the spirit (ruach in Hebrew) and not breath (neshmath), but if both words refer to God they are obviously synonymous. 20 The noted Russian theologian Metropolitan Macarius is inclined to accept this view. Cf. Pravoslavnoe dogmaticheskoe bogoslovie, vol.1, St.Petersburg, 1868. p.440–442. 24 It would not be hard to prove that biblical and indeed all forms of Christian theology ascribe identical spiritual properties to both man and God (personality, freedom, will, reason, holiness, wisdom, etc.). In God, of course, they are thought of as absolutes, and are seen to exist in man only in a limited form. 26 In Tobit there is the interesting observation that God made Adam and gave Eve to him as a helper and she became his “wife and support” (Tob.8:6). 34 Acts.14:15. The same expression is used in the prayer of the Jerusalem assembly (Acts.4:24), and in Paul’s speech in the Areopagus (Acts.17:24), and also in Rev.10:6, 14:7. 40 Rom.8:29 . St.Athanasius the Great (Epistle to Serapion 1:24; 4:3) thought that the Holy Spirit was the image of the Son of God, and this view was shared by other Fathers. It seems to me, however, that in the present text the “image of God” must be understood as “the image of the existence of the Son of God.” 47 We say “as a rule” because often a woman possesses more wisdom and will power than the man. In such cases she naturally becomes the real head of the family, or of a whole society; the nature of her influence will be different, however, than that of a man. 48 There is a glimpse on that in one of the last chapters of the book of Isaiah: “For thus says the Lord: To the eunuchs who keep my sabbaths, who choose the things that please me and hold fast my covenant, I will give in my house and within my walls a monument and a name better than sons and daughters; I will give them an everlasting name which shall not be cut off.” ( Is.56:4–5 ). The prophet, of course, is thinking of eunuchs in the literal sense, not of those who voluntarily renounce marriage. Читать далее Источник: Serge S. Verhovskoy. Creation of Man and the Establishment of the Family in the Light of the Book of Genesis//SVTQ. 1964. Vol. 8. 1. P. 5-30. Поделиться ссылкой на выделенное |
| The Evangelist Matthew employs the same term to identify the central message of Jesus as good news: “And he went about all Galilee, teaching in their synagogues and preaching the gospel ( evangelion ) of the kingdom and healing every disease and every infirmity among the people” (Mat 4:23; 9:35). The apostle Paul regards the task of his entire apostolic ministry of preaching the gospel as a sacred “liturgy.” He writes about “the grace given me by God to be a minister (literally leitourgos or “liturgist”) of Christ Jesus to the Gentiles in the priestly service of the gospel of God ( hierourgounta to evangelion tou Theou ), so that the offering ( prosfora ) of the Gentiles may be acceptable, sanctified by the Holy Spirit” (Rom 15-16). In its Christian usage the term evangelion generally signified the announcement of the extraordinary good news of God’s saving activity in Christ and the Holy Spirit, including of course the blessings and ethical implications of God’s saving work on behalf of humanity. The most frequent usage occurs in the letters of Paul for whom the death of Christ by crucifixion is good news because it is the source of redemption (1 Cor 1:22-24, 30). Likewise, according to the Gospel of John, despite its lack of explicit use of the term euangelion , the message about the death of Christ is about His “hour of glory,” the zenith of the work of redemption crowned by His resurrection. The verb evangelizesthai (“to evangelize” or “to proclaim the good news”) is also frequently employed in the New Testament. This verb designates either the act of the announcement or the content of the good news, or both. It connects the Christian gospel with the language of the Old Testament referring to the good news of God’s saving activity on behalf of His people, as in Psalm 95:2 (LXX) which declares: “Sing to the Lord, bless his name; proclaim from day to day the good news of his salvation ( euangelizesthe to strion autou ).” And Jesus viewed His own work as saving good news when He applied the words of Isaiah 61:1-2 to His ministry: The Spirit of the Lord is upon me, because he has anointed me to preach the good news ( euangelisasthai ) to the poor. |
| Tweet Нравится A House of Prayer A Homily on Holy Monday Hieromonk Irenei (Pikovsky) In the name of the Father, and of the Son, and of the Holy Spirit! The Orthodox services of Holy Monday are meaningful and multifaceted. On this day, we prayerfully remember how the Lord warned His disciples of His coming Passion in Jerusalem, gave an answer to the Pharisees about His authority and clarification to the sons of Zebedee about primacy among the disciples, told the parables of the two sons and the evil vinedressers, announced a prophecy of the end times, and cursed the barren fig tree. But historically, four days before the Lord’s Pascha, He probably did two things: drove the moneychangers out of the Temple, and cursed the barren fig tree. Therefore, our services do not so much retell all the events of the Lord’s last entrance into Jerusalem , as they indicate to the members of the Church the necessity to pray, to be vigilant, and to always have a stockpile of virtues, awaiting the coming of the Heavenly Bridegroom. What do these two strange actions, the driving out of the moneychangers from the Temple, and the cursing of the barren fig tree, signify? After the solemn entry into Jerusalem, the Lord entered the Temple, and, making a whip out of some cords, began to drive out from there the sheep and oxen, overturned the moneychangers’ tables, and entreated them to carry the sacrificial doves out of the Temple (cf. Mt. 21:12-13; Mk. 11:15-17; Lk. 19:45-46; Jn. 2:15-16). Forbidding to bring extraneous things through the Temple, He reminded those around of the words spoken through the prophet Isaiah: My house shall be called of all nations the house of prayer , 1 and He added, but ye have made it a den of thieves . In our days, Jesus Christ’s zeal for the “house of prayer” is treated in an earthly way by some critics: As the Lord drove the sellers out of the Temple, therefore, any activity of the old ladies behind the candle stand in Orthodox churches falls under the condemnation of “trade.” Does that mean in our modern churches there should be no one and nothing except for parishioners and visitors who have come into the “house of God” to pray? |
| How wonderful! Now, not just Orthodox Christians, but Christians of every denomination, and in fact people of almost every religion can flock to do their devotions, being Moslems, Bahá’í, Buddists, Hindu or Taoists. Even Shamanists, Satanists and atheists would be welcome. The desire of the Greek Orthodox Church is to create a space in which all visitors will feel welcome. A spokesman for the archdiocese, the Rev. Mark Arey, stated : If I may quote Jesus, “My house shall be called a house of prayer for all people.” It will be open to everyone: the believer, the unbeliever, the Orthodox Christian, the atheist. Whoever you are, this is a space that you can come into and find some meditative solace. I find Fr. Arey’s understanding of the words of the Lord (as reported by the Evangelist) to be a distortion and a misapplication. The evangelist ( Mark 11:1 ) was quoting prophet Isaiah (56:7), who was looking forward to a time when not just the Jews, but people from all nations who had accepted the true God and had joined themselves to the Lord, would be gathered together in His holy mountain to offer acceptable offerings and sacrifices. The Church continues to invite and call “others to Him besides those already gathered” ( Is. 56:8 , cf. also Ez. 34:6 . 12 ), just as Her Founder did (see John 10:16 ), who wants to bring into the fold of His Church all the scattered sheep. But they must be receptive to “listen to His voice” ( John 10:4 ) and follow Him, so that they may become one. “The Church of the living God, the pillar and foundation of the Truth” ( 1 Tim. 3:15 ), is composed of the faithful, who have accepted Christ, and have become members of His Body. In such an assembly what room is there for “unbelievers” and “atheists”? On holy Epiphany this year (Jan. 5, 2016) the Archbishop spoke about the millions upon millions of people expected to visit the Memorial at Ground Zero, many of whom would also visit the Shrine. It would offer, he said, a great opportunity to our Orthodox Church to witness our faith to the world. But is this going to be the case? I’m afraid not, and I pray with all my heart that I’ll be proven wrong. |
| Скачать epub pdf [Translated by Andrew Eastbourne] 1. It would perhaps not be inappropriate here again to discuss the Pascha, which was handed down long ago 1 to the children of the Hebrews as an image. Now then, when the Hebrews, performing «shadows of things to come,» 2 first used to celebrate the festival of Phasek, 3 they would take for themselves a young domestic animal (this was a lamb or a sheep 4 ). Next, they would sacrifice this animal themselves; and then, with the blood, everyone would first anoint the lintels and door-posts of their own homes, bloodying the thresholds and houses to ward off the destroyer. 5 The flesh of the lamb, on the other hand, they would use for food; and girding up their loins with a belt, partaking of the nourishment of unleavened bread, and serving themselves bitter herbs, they would «pass over» from one place to another – [meaning,] the [journey] from the land of Egypt to the wilderness. 6 It had been enjoined by Law that they do this, along with the slaughter and eating of the lamb. Hence, the passing over out of Egypt produced 7 for them the name of the «Passover.» 8 But these things happened to them by way of a type; and they were written down for our sake. 9 Indeed, Paul [implicitly] gives this interpretation, revealing the truth of the ancient symbols, when he says, «For indeed, Christ our Pascha has been sacrificed.» 10 And the reason for his being sacrificed is presented by the Baptist, when he says, «Behold the Lamb of God, who takes away the sin of the world.» 11 The Savior " s body, 12 you see, was handed over to death as a sacrificial victim to ward off all evils: In the manner of a purificatory ritual, it took away the sin of the whole world. That is why Isaiah cried out clearly, «This one bears our sins, and suffers pain on our behalf.» 13 2. When we are nourished by the rational 14 flesh of this sacrificial Savior, 15 who rescued the entire human race by his own blood – that is, when we are nourished by his teachings and discourses, which announce the kingdom of heaven – then we are rightly luxuriating with the luxury 16 that is in accordance with God. But in addition to this, when we mark the houses of our souls, that is, our bodies, by faith in his blood, which he gave as a ransom in exchange for our salvation, we drive away from ourselves every kind of treacherous demon. And when we celebrate the «Passover» festival, we are training ourselves to pass over to divine things, just as in ancient times they passed over out of Egypt into the desert. Indeed, in this way, we too are setting out on a kind of path that is untraversed and left deserted by the many, putting out of our souls the ancient «leaven» of godless error; and we serve ourselves «bitter herbs» by means of a bitter and painful way of life. |
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