| Further on the Saviour speaks about another kind of resurrection, a resurrection which even now is and yet will, however, will happen at the end of the world, which is not of the soul but of the body, and specifically of the dead in the graves. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation (Jn. 5:28-29). In other words, marvel not at the power of Christ to raise spiritually (i.e. in the first resurrection), for indeed He will raise all the dead from the graves as well. This passage excludes outright the possibility of their being a period of a thousand years between the resurrection of the righteous and the resurrection of the sinful, for it shows clearly that the last or general resurrection is one and only and will happen to all. This is the second resurrection. As for the first, we saw that it is that resurrection which now is, the present resurrection, and not the general or last. Thus, through an analysis and comparison of the passages of Holy Scripture, we see how their meaning is clarified and elucidated, and how the possibility of an interpolation of a one thousand-year period between the two resurrections is ruled out. According to the teaching of the true Church of Christ, the one thousand-year period should be understood as extending between the first resurrection, which happens in Christian baptism, and the second or last resurrection. This is, in fact, what we find in Saint Pauls first letter to the Thessalonians (1 Thess. 4:14-16), where he speaks only of one resurrection and not a second or last resurrection. It is true that here Saint Paul is referring to the resurrection of the Just who have fallen asleep in the Lord and not to the resurrection of sinners. However, this is not because they will be raised later, after a thousand years, but simply because the Apostle Paul and his listeners are only concerned about the fate of those asleep in Christ. The fact that he makes no reference to sinners does not mean that they will be raised a thousand years later. The Apostle is not in the least concerned here with other questions, for his aim in this epistle is to comfort his readers (v. 18), that they be not sorrowful, anxious or in ignorance concerning the fate of those reposed in Christ. |
| It was the will of God then, that all should be baptised—about which listen, as John speaks: He having sent me to baptise with water (Jn 1:33); so also Christ: The publicans and the people do justify God, having been baptised with the baptism of John; the pharisees and the lawyers reject the counsel of God concerning themselves, not having been baptised by him (Lk 7:29-30). Thus, if obedience to God constitutes righteousness, and God sent John to baptise the nation, then Christ has also fulfilled this along with all the other commandments. Consider, that the commandments of the law is the main point of the two denarii: this—debt, which our race has needed to pay; but we did not pay it, and we, falling under such an accusation, are embraced by death. Christ came, and finding us afflicted by it—He paid the debt, fulfilled the necessary and seized from it those, who were not able to pay. Wherefore He does not say: It is necessary for us to do this or that, but rather, To fulfill every righteousness . It is for Me, being the Master ,—says He,— proper to make payment for the needy . Such was the reason for His baptism—wherefore they should see, that He had fulfilled all the law—both this reason and also that, about which was spoken of before. Wherefore also the Spirit did descend as a dove: because where there is reconciliation with God—there also is the dove. So also in the ark of Noah the dove did bring the branch of olive—a sign of God's love of mankind and of the cessation of the flood. And now in the form of a dove, and not in a body—this particularly deserves to be noted—the Spirit descended, announcing the universal mercy of God and showing with it, that the spiritual man needs to be gentle, simple and innocent, as Christ also says: Except ye be converted and become as children, ye shalt not enter into the Heavenly Kingdom (Mt 18:3). But that ark, after the cessation of the flood, remained upon the earth; this ark, after the cessation of wrath, is taken to heaven, and now this Immaculate and Imperishable Body is situated at the right hand of the Father. |
| Puech, «Manuscrit» Puech, Emile. «Notes sur le manuscrit de 1 lQMelchîsédeq.» RevQ 12 (1985–1987): 483–513. Puech, «Nécropoles» Puech, Emile. «Les nécropoles juives palestiniennes au tournant de notre ère.» Quatre fleuves 15–16 (1982): 35–55. Pulleyn, «Names» Pulleyn, Simon. «The Power of Names in Classical Greek Religion.» Classical Quarterly 44 (1994): 17–25. Pummer, «Samaritans» Pummer, Reinhard. «The Samaritans–a Jewish Offshoot or a Pagan Cult?» Bible Review 7, no. 5 (October 1991): 22–29,40. Purvis, «Samaritans» Purvis, James D. «The Fourth Gospel and the Samaritans.» NovT 17 (1975): 161–98. Purvis, «Samaritans and Judaism» Purvis, James D. «The Samaritans and Judaism.» Pages 81–98 in Early Judaism and Its Modern Interpreters. Edited by Robert A. Kraft and George W. E. Nickelsburg. SBLBMI 2. Atlanta: Scholars Press, 1986. Pusey, «Baptism» Pusey, Karen. «Jewish Proselyte Baptism.» ExpTim 95 (1983–1984): 141–45. Quast, «Community» Quast, Kevin B. «Reexamining Johannine Community.» Toronto Journal of Theology 5 (1989): 293–95. Quast, Reading Quast, Kevin. Reading the Gospel of John: An Introduction. New York: Paulist Press, 1991. Quasten, «Shepherd» Quasten, John. «Parable of the Good Shepherd: Jn. 10:1–21 .» CBQ 10 (1948): 1–12, 151–69. Qedar, «Weights» Qedar, Shraga. «Two Lead Weights of Herod Antipas and Agrippa II and the Early History of Tiberias.» Israel Numismatic Journal 9 (1986–87): 29–35, plates 4–5. Quispel, «Qumran» Quispel, Gilles. «Qumran, John, and Jewish Christianity.» Pages 137–55 in John and Qumran. Edited by James H. Charlesworth. London: Geoffrey Chapman, 1972. Rabe, «Prophecy» Rabe, Virgil W. «Origins of Prophecy.» BASOR 221 (February 1976): 125–28. Rabello, «Condition» Rabello, Alfredo Mordechai. «The Legal Condition of the Jews in the Roman Empire.» ANRW 10.13.662–762. Part 2, Principat, 10.13. Edited by H. Temporini and W. Haase. New York: de Gruyter, 1980. Rabiej, «Jestem» Rabiej, Stanislaw. « " Ja jestem» w ewangelii sw. Jana znakiem boskiej godnos " ci Jezusa [ am» in the Gospel according to St. John as the Sign of Jesus» Divine Dignity].» Roczniki teologiczno-kanoniczne 35, no. 2 (1988): 183–92. |
| 48 As Prof. I.Karmiris puts it (Orthodox Doctrine of the Church, 1964, p.16), the Divine Eucharist constitutes “as it were the very mystery of the Church”. Cf. G.Florovsky’s comment (in Ways of Worship, ed.P.Edwall et al., 1951, p.58): “The Church lives in the Eucharist and by the Eucharist” 49 Cf. P.Trembelas, “Unacceptable Theories concerning the Una Sancta” in Ekklesia 41 (1964), p.167f 53 Thus a).on faith, the confession of faith and Holy Scripture see examples in K.Federer, Liturgie und Glaube. Eine theologiegeschichtliche Untersuchung, 1950, p.59f.; C.F.D.Moule, The Birth of the New Testament, 1962, and C.Peifer, “Primitive Liturgy in the Formation of the New Testament” in Bible Today, 1 (1962), pp.14–21; b).on love and the works of mercy inspired by it, see Acts 2:42, 4:32, Heb. 13:10–16, Jn. 13:29 , and also the institution of the agape or “love-feast” which was initially connected with the Eucharist. Cf. G.Williams, “The Role of the Layman in the Ancient Church” in Greek, Roman and Byzantine Studies, 1 (1958), p.33f.; O.Cullmann, Urchristentum und Gottesdienst, 1950, pp.102–106 and B.O.Beicke, Diakonie, Festfreude und Zelos in Verbindung mit der altchristlichen Agapenfeier, 1961, p.24; c).on the connection between martyrdom and Eucharist see J.Betz, Die Eucharistie..., p.184f.; d).on the connection of worship as a whole with the Eucharist, see P.Trembelas, “The Divine Eucharist in its Connection with the Other Mysteries and Sacramental Rites” (in Greek) in Efcharisterion, Essays in Honor of Professor H.Alivizatos, 1958. pp.462–472 54 See N.Nissiotis, “Worship, Eucharist and Intercommunion: An Orthodox Reflection” in Studia Liturgica, 2 (1963), p.197f 55 The more general question of Church unity, and the consciousness of it, in the context of the formation of the early Catholic Church, was first posed in Prof. G.Konidaris’ study The Formation... p.32, n.1. The present work appears as part of this broader subject, other aspects of which have been addressed in other works by this author |
| 495 See Jn. 7:43; 9:16 ; and 10:19, where “schism” means not a permanent division but a temporary disagreement. Specifically on Paul, see J.Dupont, “Le Schisme d’après Saint Paul” in 1054–1954: L’Église et les Églises, I, 1954, p.117f 496 See 1Cor. 1:10 , where the subject is a disagreement between individuals rather than groups (cf. J.Munck, Paulus und die Heilsgeschichte, 1954), and also 11:18, where Paul is talking about selfish divisions involving, not groups, but “each one” (11:21) at the Lord’s Supper. Similarly 12:25, where the “schism” likewise refers to the individualism of certain members of the Church of Corinth. Besides, the explanation of the term “schism” by “quarrelling” (eris) in 1Cor. 1:11 confirms this meaning given that “quarrelling” here means nothing more than a disagreement of a personal character as is accepted by commentators (see inter alios P.Backmann, “Der erste Brief auf die Korinther” in Kommentar zum N.T., 7, 1910 (2ed.), p.567; J.Weiss, Der erste Korintherbrief (Mayer 5), 1910 (9ed.), p.15) 498 Epist. 59 (55), 20: “florentissimo illic [in Rome] clero tecum praesidenti et sanctissimae atque amplissimae plebi...” [“...to the most distinguished clergy there (in Rome) who preside with you, and the most holy and large congregation...”]. The strict distinction between clergy and laity in the local Church is not Cyprian’s invention, for, as we have already seen, in 96 AD (1 Clement) the Church had a clear consciousness of such a distinction. The terms plebs and ordo belong to Tertullian (Monog., 11 and 22; Exhort. castit., 7).Cf. also Cyprian’s Epist. 59 (55), 18 and 40 (35), l 499 See Epist. 80 (82), 1, where the orders of Christian citizens dealt with by the decree of Valerian (257 AD) (senatores, egregii, viri, equites romani) do not constitute orders in the Church 500 An epistle of Cornelius of Rome to Fabius of Antioch (251 AD) informs us that at that time the Church of Rome had 46 presbyters, 7 deacons, 7 subdeacons, 42 acolytes, 52 exorcists and readers and “innumerable” laity. For the Church in Carthage, we do not have precise figures, but we have evidence of the existence of a Bishop, presbyters, deacons, subdeacons, acolytes, exorcists and readers (Epist. 29 (24); 34 (28), 4; 45 (42), 4; 49 (46), 3 etc.) |
| Michl, «Bemerkungen» Michl, Johann. «Bemerkungen zu Joh. 2,4.» Biblica 36 (1955): 492–509. Middleton, «Logos» Middleton, R. D. «Logos and Shekinah in the Fourth Gospe1.» JQR 29 (1938–1939): 101–33. Mielcarek, «Interpretacja» Mielcarek, K. «Interpretacja frazy »bogami jestescié (J 10, 34) w swietle tradycji Starego Testamentu I literatury miedzytestamentalnej.» Collectanea theologica 70, no. 1 (2000): 63–85. Mielgo, «Presencia» Mielgo, G. S. «Presencia y actuacion del Parâkletos en la Iglesia ( Jn. 14–16 ).» Teologia espiritual 24 (1980): 79–117. Milik, «Écrits» Milik, J. T. «Écrits préesséniens de Qumrân: D " Hénoch à Amram.» Pages 91–106 in Qumrân: Sa piété, sa théologie, et son milieu. Edited by M. Delcor. BETL 46. Paris: Gembloux, 1978. Milik, Discovery Milik, J. T. Ten Years of Discovery in the Wilderness of Judaea. London: SCM, 1959. Milikowsky, " °lyhw» Milikowsky, C. «lyhw whmsyh (Elijah and the Messiah).» Jerusalem Studies in Jewish Thought 2 (1982–1983): 491–96. Milikowsky, «Gehenna» Milikowsky, Chaim. «Which Gehenna? Retribution and Eschatology in the Synoptic Gospels and in Early Jewish Texts.» NTS 34 (1988): Millar, «World» Millar, Fergus. «The World of the Golden Ass.» Journal of Roman Studies 71 (1981): 63–75. Millard, Reading Millard, Alan. Reading and Writing in the Time of Jesus. Sheffield: Sheffield Academic Press, 2000. Miller, «Christology» Miller, E. L. «The Christology of John 8:25 .» Theologische Zeitschrift 36 (1980): 257–65. Miller, «City» Miller, Stuart S. «Sepphoris, the Well Remembered City.» BA 55 (1992): 74–83. Miller, «Introduction» Miller, Walter. Introduction. Pages vii-xiii in vo1. 1 of Xenophon, Cyropaedia. Translated by Walter Miller. 2 vols. LCL. Cambridge: Harvard University Press, 1914. Miller, «Logos» Miller, E. L. «»The Logos Was God.«» EvQ 53 (1981): 65–77. Miller, »Minim» Miller, Stuart S. «The minim of Sepphoris Reconsidered.» HTR 86, no. 4 (1993): 377–402. Miller, «Origins» Miller, E. L. «The Johannine Origins of the Johannine Logos.» JBL 112 (1993): 445–57. |
| Demonologie populaire – demonologie critique au XI-e siecle. Wiesbaden, 1971. P. 64–132. Текст см.: Wellesz E. A history of Byzantine music and hymnography. Oxford, 1965. P. 176; Pitra J.B. Analecta Sacra Spicilegio Solesmensi parata. Parisio, 1876. P. XXI–XXIV. Никон Черногорец. Пандекты. Слово 29. М., 1889. Л. 208. См. также: Скабалланович М.Н. Толковый Типикон. Вступ. гл. Киев, 1910. С. 243. Jn. 1: 29. Разрыв библейской цитаты словами «Сыне Отеч», возможно, связан со стремлением акцентуировать Божество Сына. καθμενος ν δεξια του Πατρς (Сидящий одесную Отца),/ χων ξουσαν πντα κριναι σζειν (Имеющий власть все судить и спасать),/δ ο ποησεν πατρ τ π ρχης μχρι ανων (Чрез Него же сотворил Отец от начала до веков). – Melito. Peri Pascha. Linia. 821// Meliton de Sardes. Sur la Paque/Ed. Perler O.//Sources Chretiennes. T. 123. Paris, 1966. P. 130. «Я же прибегнул к Богу живому, к Спасителю царей и владык, Который есть Судия всех». – Acta Thomae. Sect. 139/Ed. M. Bonnet//Acta apostolorum apocrypha. Vol. 2. 2. Leipzig: Mendelssohn, 1903 (repr.: Hildesheim: Olms, 1972). P. 139. Mercati G. Osservazioni sul testo e sulla metrica di alcuni papiri cristiani//Chronique d’ Egypte. Paris, 1932. T. 7. P. 194. О социальной дифференциации и проблеме бедности и богатства в византийском обществе см.: Чекалова А.А. Быт и нравы византийского общества//Культура Византии IV–VII вв. М., 1984. С. 630–667. Здесь же см. и библиографию вопроса. Лев Великий. 28-е послание. Цит. по: Болотов В.В. Лекции по истории Древней Церкви. Т. 4. Пг., 1918. С. 268. О христологической проблематике V–VI вв. см.: Мейендорф И. Христос в восточно-христианской мысли. М., 2004. Приведем пример «теопасхистского» богословия в гимнографии III–IV вв. Папирус «Амхерст», датируемый первой половиной IV в., содержит несколько более ранний текст – акростихический крещальный (?) гимн, в котором есть следующие строки: Θες λυθε πολλ κομσας, – Бог пришел, даруя многое, Θαντου τ τριτπημα τελσας – свершив триденствие смерти, ησους παθν π τοτοις – Иисус, при сем пострадавший, Επων τι ντα παρχω – сказав; даю плечи [на раны], να μ θαντω περιπσης – чтобы ты не подвергся смерти. |
| Взяв за основу сказанное ересиологами (прежде всего в: Iren. Adv. haer. I и в зависимых от него свидетельствах), можно предположить, что по крайней мере неск. текстов из собрания Наг-Хаммади принадлежат валентинианству в разных его проявлениях, это: Orat. Paul. (NHC. I 1), Evang. verit. (NHC. I 3 + NHC. XII 2), Reg. (Resurr.) (NHC. I 4), Tract. tripart. (NHC. I 5), Evang. Phil. (NHC. II 3), Interpr. gnos. (NHC. XI 1), Exp. Val. (NHC. XI 2). Все они, хотя и с разной степенью полноты, отражают (или подразумевают) валентинианский миф о невыразимом Отце и его Плероме, о падении Софии-Ахамоф, о создании Демиурга и т. д. Тардье считал валентинианскими помимо названных еще и Apocr. Jac. (NHC. I 2), Ep. Petr. (NHC. VIII 2) и Testim. verit. (NHC. IX 3) ( Tardieu. 1978. P. 192). Пуарье в группу валентинианских текстов включил Exeg. anim. (NHC. II 6) и Testim. verit. ( Poirier. 1986. P. 308); Виссе в своей предварительной классификации считал валентинианским и 1 Apoc. Jac. (NHC. V 3) ( Wisse. 1971. P. 209). Рассмотрев тексты из Наг-Хаммади под углом зрения свидетельств ересиологов о валентинианах, Томассен пришел к выводу, что валентинианское происхождение очевидно или весьма вероятно (très probable) для Tract. tripart., Evang. Phil., 1 Apoc. Jac., Interpr. gnos. и Exp. Val.; вероятно (probable) для Reg. (Ressur.) и Evang. verit.; возможно (possible) для Exeg. anim. и Auth. Log. Два невалентинианских сочинения, а именно: Orat. Paul. и Eugn., могли быть отредактированы в валентинианском духе ( Thomassen. 1995. P. 258; ср.: Dunderberg. 2005. P. 84). Др. группа, насчитывающая без малого 2 десятка (учитывая и дублеты) сочинений, находит параллели с теми 2 мифологическими системами гностицизма, к-рые Ириней подробно описал в: Iren. Adv. haer. I 29-30. В нее входят: Apocr. Jn. (NHC. II 1; III 1; IV 1; BG. 2); Evang. Aeg. (NHC. III 2; IV 2); Hypost. arch. (NHC. II 4); Apoc. Adam. (NHC. V 5); Stel. Seth. (NHC. VII 5); Zostr. (NHC. VIII 1); Melch. (NHC. IX 1); Nor. (NHC. IX 2); Mars. (NHC. |
| En efecto, esto era lo que el Señor no quería, enseñando que Él no había venido a gobernar en apariencia, no para ser servido como un gobernante terrenal ( Mt. 20:28 ), y que Su Reino no es de este mundo (Ju. 18:36), Su Reino es puramente espiritual . Por ello el Señor rechaza al demonio: «¡Apártate Satanás!» ( Mt. 4:10 ), citando las palabras del Deuteronomio (6:13): «Adoraras al Señor tu Dios, y a Él solo rendirás culto.» Con esto Jesús muestra que Él no acepta la autoridad del demonio sobre el mundo, pues el universo pertenece al Señor Dios, y Él es el Único que será adorado. Según el Evangelio de Lucas el demonio se alejo de Jesucristo «hasta el momento oportuno» ( Lk. 4:13 ), porque pronto comenzará a tentar al Señor a través de la gente, creando todo tipo de intrigas. El Evangelista Marcos hace una importante referencia al hecho de que, en el desierto, Jesús «vivía entre las fieras» ( Mk. 1:13 ). Como el Nuevo Adán, las bestias salvajes no se atrevían a atacarlo reconociendo en Él a su Soberano. Los primeros discípulos de Cristo. ( Jn. 1:35–51 ). Luego de las tentaciones del demonio Nuestro Señor Jesucristo se dirigió una vez mas hacia el Jordán al encuentro de Juan. Entretanto, en la víspera de su retorno, el Bautista dio un nuevo y triunfal testimonio de Cristo ante los fariseos – pero esta vez no de la venida del Mesías como promesa, sino como una realidad. Sólo el Evangelio de Juan narra este suceso ( Jn. 1:19–34 ). Sacerdotes y levitas fueron enviados por los judíos desde Jerusalén para interrogar a Juan. Ellos querían saber si acaso él no era el Cristo, pues según sus creencias era sólo el Mesías-Cristo quien podía bautizar. «Él [el Bautista] confesó y no lo ocultó, sino que dijo claramente: Yo no soy el Cristo» (Ju. 1:20). Luego le preguntaron si acaso no era un profeta, a lo que Juan contestó: «Yo soy la voz que grita en el desierto» ( Jn. 1:23 ), enfatizando que su bautismo con agua tal como su ministerio todo es solo preparatorio , y para evitar otras preguntas, concluye su respuesta con una declaración triunfante: «Entre ustedes hay Uno a quien ustedes no conocen; es Él Quien, viniendo después de mí, me precede» (Ju. 1:26–27). Él comienza su ministerio después de mí pero tiene existencia eterna y dignidad Divina, «y yo no soy digno de desatar la correa de Su sandalia» (Ju. 1:27). Este testimonio fue dado en Betabara donde las multitudes acostumbraban a acudir a Juan. Al día siguiente, Juan vio acercarse a Jesús y dijo: «Este es el Cordero de Dios, que quita el pecado del mundo»; confirmando que Aquel que bautiza con el Espíritu Santo, es el Hijo de Dios , pues: " yo vi al Espíritu descender del cielo en forma de paloma y posarse sobre Él» (Ju. 1:29–34). |
| Therefore I will divide him a portion with the great and he shall divide the spoil with the strong; because he poured out his soul to death, and was numbered with the transgressors; yet he bore the sin of many [or the multitude] and made intercession for the transgressors. ( Is.53 ) These words of the prophet Isaiah written centuries before the birth of Jesus tell the story of his Messianic mission. It began officially before the eyes of all in his baptism by John in the Jordan. By allowing himself to be baptized with the sinners though he had no sin, Jesus shows that he accepts his calling to be identified with the sinners: “the Beloved” of the Father and “the Lamb of God who takes away the sin of the world” ( Jn.1:29 ; Mat.3:17). Jesus begins to teach, and on the very day and at that very moment when his disciples first confess him to be the Messiah, “the Christ, the Son of the Living God,” Jesus tells immediately of his mission to “go to Jerusalem and suffer many things ... and be killed, and on the third day be raised” ( Mt.16:16–23 ; Mk.8:29–33 ). The apostles are greatly upset by this. Jesus then immediately shows them his divinity by being transfigured before them in divine glory on the mountain in the presence of Moses and Elijah. He then tells them once more: “The Son of Man is to be delivered into the hands of men, and they will kill him, and he will be raised on the third day” ( Mt.17:1–23 ; Mk.9:1–9 ). The powers of evil multiplied against Christ at the end: “The kings of the earth counsel together against the Lord and His Christ” ( Ps.2:2 ). They were looking for causes to kill him. The formal reason was blasphemy, “because you, being a man, make yourself God” ( Jn.10:31–38 ). Yet the deep reasons were more personal: Jesus told men the truth and revealed their stubbornness, foolishness, hypocrisy, and sin. For this reason every sinner, hardened in his sins and refusing to repent, wishes and causes the crucifixion of Christ. The death of Jesus came at the hands of the religious and political leaders of his time, with the approval of the masses: when Caiaphas was high priest, “under Pontius Pilate.” He was “crucified for us ... and suffered and was buried” in order to be with us in our sufferings and death which we brought upon ourselves because of our sins: “for the wages of sin are death” ( Rom.6:23 ). In this sense the Apostle Paul writes of Jesus that “having become a curse for us” ( Gal.3:13 ), “for our sake he (God the Father) made him to be sin who knew no sin, so that in him we might become the righteousness of God” ( 2Cor.5:21 ). |
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