| Isidor. Hispal. De viris illustr., 25. См. Hieron. Ep. 126.1; August. Ep. 190.5.18; ср. Philastr. Brix. De haeres. 111//PL. 12. Col. 1233. Serm. in constit. hom. 3.3//PG. 89. Col. 1165B. De op. hom.29. De an. et res.//PG. 46. Col. 128АВ. См. August. Contra duas Ep. Pelagian. III.10.26; Opus imperf. c. Julianum, I.6. См. Clem. Alex. Strom. VI.16.135; Orig. De princ. I.7.4; Comm. in Jn. II 30.182; Hom. in Job 10; Lact. De opif. Dei, 19; Pamphil. Apol. pro Origen. 9. De nat. hom. 2.485-487. Haer. fab. comp. V.9. De Trin. X. 20; X. 22. Ep. 126.1; Contra Joann. Hierosol. 22; Com. in Eccl. 12//PL. 23. Col. 1112B. Carmen apotheosis, 914-920. Coll. 8.25. De eccl. dogm. 14. Ep. ad Gallos//Enchiridion symbolorum. N 360. De anim. 7. Adv. Haer. II.33.5. De opif. Dei 19; ср. De opif. Dei, 17; Div. Inst. VI.20. Symp. 2.7. Впрочем, позиция свт. Мефодия была неоднозначной. См. ниже, п. 3.4. Carm. moral. In laudem virginit. 392-396//PG. 37. Col. 551A; Carm. dogm. 8.79-81//PG. 37. Col. 453A. Позицию свт. Григория также следует признать осторожной. См. ниже, п. 3.4. De incarn. Unigen. 6//ACO. T. I. Vol. 5. Pars 1. P. 225; Contra Nestorium. Lib. I//ACO. T. I. Vol. 1. Pars 6. P. 24. Haer. fab. comp. V.9. Com. in Gen. 2.7//PG. 87. Col 153B. Amb. 42 (107-108)//PG. 91. Col. 1321CD; 1324CD. De vitae termino//PG. 98. Col. 104A. De Trin. X.20, 22; Tr. in Ps. 91.3. De Noe et arca IV.9. Ep. 126.1; Contra Joann. Hierosol. 22; Com. in Eccl. 12//PL. 23. Col. 1112B. Coll. 8.25. Ep. 15.9-10. De eccl. dogm. 14, 18. De anim. 7. Haer. fab. comp. V.9. Contra Joann. Hierosol. 22. Com. in Eccl. 12//PL. 23. Col. 1112B; ср. August. Ep. 190.5.17; Cassian. Coll. 8.25 De Trin. X.20. De Trin. X.22; ср. Hieron. Apol. adv. libros Rufini II.4. См. Theodoret. Haer. fab. comp. V.9; Gennad. De eccl. dogm. 14, 18. Подробнее об этой концепции см.: Congourdeau. 2007. P. 300–306. См. Justinian. Epistula ad synodum de Origene//Scritti teologici ed ecclesiastici di Giustiniano. P. 124.21-23 (=Деяния Вселенских Соборов. Т. 3. |
| La Confirmación: Este Sacramento otorga los dones del Espíritu Santo. Este sacramento debe ser dado inmediatamente después del bautismo según el testimonio del Padre de la Iglesia Tertuliano (s. II). Esta es la antigua practica de la Iglesia. Después de este Sacramento podemos recibir la Santa Eucaristía. Esta es la razón por la cual en la Iglesia Ortodoxa los bebes comulgan después del bautismo y la confirmación. Reciben los Sacramentos como un don de Dios y no a través una elaboración intelectual. La inmensidad del amor y de la sabiduría de Dios no puede explicarse por la lógica humana que es muy limitada. La Santa Eucaristía: (del verbo griego «eucaristo» que significa «dar gracias»). Este Sacramento instituido por el Señor durante la Cena: (Mat. 26:26–29) nos une a El como los sarmientos a la vid, de una manera misteriosa. Si no participamos de una manera correcta en este sacramento no tenemos vida (Juan 6:53–57) . Este texto evangélico se refiero a la copa de vino, no a la hostia sin levadura. La Iglesia Ortodoxa consagra el pan natural con levadura – en tanto que la Occidental, el pan ácimo. La Iglesia Ortodoxa basa su punto de vista, primero, sobre lo que el Señor comió en la Ultima Cena: Pan con levadura. «Antes de la fiesta de la pascua...» ( Jn. 13:1 ). «Dos días después era la pascua y la fiesta de los panes sin levadura...» (Mc. 14:1). «Llegó el día de los panes sin levadura, en el cual era necesario sacrificar el cordero de la pascua” (Lc. 22:7). La palabra griega “Artos” que aparece en el Evangelio significa el pan natural con levadura y no el ácimo. Los Apóstoles usaron el pan natural con levadura en cumplimiento del Sacramento de la Eucaristía, »...en el partimiento del pan...» (Hech. 20:7). San Juan Crisóstomo explicando la palabra griega «artos,» dijo que esto se traducía como «pan con levadura» (Sermón 81 sobre el Evangelio de Mateo). Los primeros cristianos llevaban consigo pan y vino, y terminando la Eucaristía repartían lo sobrante a los pobres. Sin duda usaban el pan con levadura y no el ácimo. «Porque al comer, cada uno se adelanta a tomar su propia cena; ...” (1a. Cor. 11:21). Durante los primeros siglos en el Occidente también empleaban el pan normal para la Santa Eucaristía (De Sacramentis Cap. IV.14). |
| 2105 τω μηνι… Так Ват. Син. Евр. Сир. Араб. (Вальт.). обратная расстановка: Слав. мн. Мин. и XII. Компл. Альд. Алекс. Вульг. Итал. Иерон. Феодорит; а нек: εν... ειπον δη. Русск. скажи теперь, как Евр. Халд. Ват. Син. Алекс. Феод. Мопс., – нет δη в Вульг. и нек. мин. (у Феодорита опущено всё предложение). Иерон., а Итал. опуск. и ειπον. ειδεν – Кир., Феодорит, Феод. Мопс., Ват., Син., – др.: οιδεν – Алекс. и нек., Итал. Вульг. Иер: vidit, соотв. Евр. и др. καθως ουχ υπαρχοντα – Иер. Вульг. Итал. Феодорит, Ф. Мопс., Ват. Син. др. Русск: как бы ничто, – ср. Евр. Халд. Сир., – Альд. и нек: καθως υπαρχετε, и нек. опуск. ουχ. 2106 τον λογον, ον διεθεμην εν τω εξελθειν υμας απο Αιγυπτου (как и Альд. и нек.) – опускают: Ват. Син. Алекс. Итал. Араб. (Вальт.). Феод. Мопс. – Разночт: και о λογος μου, ον… εξελθοντων υμων (Феодорит, Компл. и др.). Компл. Полигл. το ρημα о διεθηκα προς υμιας εν τω. др.: υμιν εξερχομενοις. В Евр. Халд. Сир. Вульг. читается, – но у Ефр. Сир. in Agg (Lamy, 2:303), по-видимому, не читается. После θαρσειτε нек. Приб.: και μη θοβεισθε. (Феод. Мопс.: μη δη φ…). 2107 ταδε нечит: Ват. Син. (но Cb. приб.). σεισω Ват. Син. Иерон. Ит. – но Компл. и нек. Феод. Мопс. Феодорит: σειω. – πλησω: Ф. Мопс. Феодор., Син. Ват. и мн., – Алекс. Альд. и нек: πληρωσω, – нек. εμπλησω, Иерон. implebo. Ал. изд. Grabe et cet опуск. και την θαλασσαν. еод. Мопс. опуск. весь 8 ст. Итал. опуск: δοξης. Кроме того; ετι απαξ εγω, oτι εγω απαξ, oτι απαξ εγω, και νυν σεισω, και συσσειω, παντα пред τα εκλεκτα (Итал. Авг.), опуск. παντων пред ενθνων. Григ. чуд. приб. και δωσω αυτο ω βουλο μαι, Злат: και ω εαν βουλομαι δωσω αυτο. 2108 Толкование св. Кирилла, повторяемое и многими новейшими экзегетами (Шегг, Рейнке, Фюрсть Lexic: die Edelsten aller Völker), вполне соответствует LXX: και ηξει τα εκλεκτα παντων των εθνων, Итал. venient omnia electa gentium, Евр: придут драгоценности всех народов, или: придут народы с тем, что они имеют драгоценного (Кимхи?, Халд. перефр. также множеств: , оставляя евр: , –также Сирский но яснее: (afel.: и приведут) (желание, Вальт. ut afferant optatissimam quamque rem cunctarum gentium, – cipidinem. voluptatem, desiderium – см. Castelus, 3510 и Car. Brockelmann, 29, б.), – cp. Араб. Вальт: et veni: ent selectissima qaeqae… Так. обр. все тексты в пользу толкования или в смысле знатных, избранных, лучших из язычников, – или в смысле их обильных приношений золота, серебра и всяких драгоценностей (ср. Ис.60:5–7:11 ). Но Иероним (и Вульг.) переводит: veniet Desideratus cunctis gentibus – Dominus noster atgue salvator – придет желанный всем народом Господь наш и Спаситель (Jn Agg. ad h, 1. Migne 25. 1402). Толкование, по общему смыслу и духу прекрасное, и многими защищается, но оно не соответствует буквальному смыслу ни Еврейского подлинника, ни переводных текстов. Примечательно, что св. Ефрем Сирин (Lamy, 2. 303), Феодор Мопс. (488) и Феодорит (879–880) относят это пророчество к Гогу и Магогу. |
| 26. We deplore the hostility in Ukraine that has already caused many victims, inflicted innumerable wounds on peaceful inhabitants and thrown society into a deep economic and humanitarian crisis. We invite all the parts involved in the conflict to prudence, to social solidarity and to action aimed at constructing peace. We invite our Churches in Ukraine to work towards social harmony, to refrain from taking part in the confrontation, and to not support any further development of the conflict. 27. It is our hope that the schism between the Orthodox faithful in Ukraine may be overcome through existing canonical norms, that all the Orthodox Christians of Ukraine may live in peace and harmony, and that the Catholic communities in the country may contribute to this, in such a way that our Christian brotherhood may become increasingly evident. 28. In the contemporary world, which is both multiform yet united by a shared destiny, Catholics and Orthodox are called to work together fraternally in proclaiming the Good News of salvation, to testify together to the moral dignity and authentic freedom of the person, so that the world may believe (Jn. 17:21). This world, in which the spiritual pillars of human existence are progressively disappearing, awaits from us a compelling Christian witness in all spheres of personal and social life. Much of the future of humanity will depend on our capacity to give shared witness to the Spirit of truth in these difficult times. 29. May our bold witness to God’s truth and to the Good News of salvation be sustained by the God-Man Jesus Christ, our Lord and Savior, who strengthens us with the unfailing promise: Do not be afraid any longer, little flock, for your Father is pleased to give you the kingdom (Lk. 12:32)! Christ is the well–spring of joy and hope. Faith in Him transfigures human life, fills it with meaning. This is the conviction borne of the experience of all those to whom Peter refers in his words: Once you were ‘no people’ but now you are God’s people; you ‘had not received mercy’ but now you have received mercy (1 Pet. 2:10). |
| Although He was a Son, He learned obedience through what He suffered, and being made perfect He became the source of salvation to all who obey Him (Heb.5:8–9). Disobedience to God and His Son Jesus Christ is the source of all sin. Refusal to submit to God in all things is the cause of all sorrow and death. Those who hear the Gospel and fail to enter into the eternal rest of God, do so only “because of disobedience” (Heb.5–6; cf. Deut.4:29–31 ). In the Orthodox spiritual tradition, obedience is a basic virtue: obedience to the Lord, to the Gospel, to the Church ( Mt.18:17 ), to the leaders of the Church (Heb.13:7), to one’s parents and elders, to “every ordinance of man” ( 1Pet.2:13 ; Rom.13:1 ), “to one another out of reverence for Christ” ( Eph.6:21 ). There is no spiritual life without obedience, no freedom or liberation from sinful passions and lusts. To submit to God’s discipline in all of its human forms, is the only way to obtain “the glorious liberty of the children of God” ( Rom.8:21 ). God disciplines us as His children out of His great love for us. “He disciplines us for our good, that we might share His holiness” (cf. Heb.12:3–11). Our obedience to God’s commandments and discipline is the exclusive sign of our love for Him and His Son. He who has My commandments and keeps them, he it is who loves Me; and he who loves Me will be loved by My Father, and I will love him and manifest Myself to him.… If a man loves Me, he will keep My word, and My Father will love him, and we will come and make our home with him. He who does not love Me does not keep My words; and the word which you hear is not Mine but the Father’s who sent Me ( Jn.14:21–24 ). Patience To be obedient in all things to God requires the virtue of patience. Saint Paul lists this virtue as one of the “fruits of the Spirit” ( Gal.5:22 ). Christ Himself in His humble obedience to God was exceedingly patient. To be patient literally means to suffer and endure. It means to wait on the Lord through all tribulations and trials with courage and hope. It means to put up with ones self and others, growing gradually in the grace of God through the daily effort to keep His commandments and to accomplish His will. Only those who are patient, according to Christ, bring forth fruit from the seeds of God’s Word that are sown in their hearts. |
| Fasting is harnessed to certain virtues which are known to us, but they bear fruit only when they are combined together. Be attentive, neglect not the fast and enemies who envy us and who strive to trample down our virtues will not be able to cause us any harm. The more we neglect fasting, the greater harm they will inflict upon. For this reason, at the time of the hamsin, if you cannot fast and cannot do earthly prostrations, then be of good cheer and read Scripture with great diligence. Accomplish your service with great attention and the fear [of God], do not neglect attending church. Know that the angel of the Lord, imbued with a special grace, knows who is worthy [in their spiritual life] and rejoices with him and blesses him. For the unworthy he is downcast and grieves for them. My children, be attentive and do not be bold in approaching the Holy Mysteries if there is a reason that you fear that they will be for condemnation or death for you (cf. 1 Cor 11.29-30). Never be tardy in attending church services, listen to the psalms and the hymns of praise and Scripture before approaching to commune with the body of Christ and his life-giving blood. This mystery expels from your hearts the powers of darkness and cleanses your hearts from all impurity, for the Saviour says: ‘Those who eat my flesh and drink my blood abide in me, and I in them’ (Jn 6.56). The powers of darkness triumph over the one who is heedless and resists receiving the body and blood of Christ. They defile his heart and take him away from the grace he has received from the Saviour. Thus, we are not to retain within ourselves vices and impurity which hinder us from approaching the Holy Mysteries with a pure heart and soul. Let us, then, be united with Christ for he makes us free from the power of the enemy. Be of good spirit and be full of faith so that you draw near to the Lord with a pure heart and good deeds without hypocrisy so that you may worthily enter the heavenly Jerusalem and receive incorruptible crowns. And blessed is the one who finds our Saviour Jesus Christ, to whom belongs glory with the Father and the Holy Spirit unto the ages of ages. Amen.” |
| Now and ever, and to the ages of ages. Amen. Theotokion: Spotless lady, Mother of God, hope of those who run to thee, and haven of those in distress, obtain grace for me from the merciful One, Thy Son and Creator, by thy prayers. Song 3 Eirmos Establish Thy Church on the unshakable rock of Thy commandments, O Christ, Refrain: Have mercy on me, O God, have mercy on me. Troparia: 1. The Lord rained fire from the Lord, my soul, and burnt up the former land of Sodom. ( Gen.19:24 ) 2. Escape to the mountain like Lot, my soul, and make Zoar thy refuge in time. ( Gen.19:22 ) 3. Run from the burning, my soul! Run from the heat of Sodom! Run from the destruction of the divine flame. ( Deut.4:24 ; Hebr.12:29 ) 4. I confess to Thee, O Savior, I have sinned, I have sinned against Thee, but absolve and forgive me in Thy compassion. 5. I alone have sinned against Thee, sinned above all men. O Christ my Savior, spurn me not. 6. Thou art the good Shepherd; seek me, Thy lamb, and neglect not me who have gone astray. ( Jn.10:11-14 ) 7. Thou art my sweet Jesus, Thou art my Creator; in Thee, O Savior, I shall be justified. Glory to the Father, and to the Son, and to the Holy Spirit: To The Trinity: O Trinity, Unity, God, save us from delusion and temptations and distressing circumstances. Now and ever, and to the ages of ages. Amen. Theotokion: Rejoice, God-receiving womb! Rejoice, throne of the Lord! Rejoice, Mother of our Life! Another Eirmos Establish, O Lord, my unstable heart on the rock of Thy commandments, for Thou only art Holy and Lord. 8. In Thee, the Conqueror of death, I have found the Source of Life, and from my heart I cry to Thee before my end: I have sinned, be merciful, save me. 9. I have imitated those who were licentious in Noah’s time, and I have earned a share in their condemnation of drowning in the flood. ( Gen.6 ) 10. I have sinned, O Lord, I have sinned against Thee. Be merciful to me. For there is no one who has sinned among men whom I have not surpassed by my sins. |
| 28. Dans le monde contemporain, multiforme et en même temps uni par un même destin, catholiques et orthodoxes sont appelés à collaborer fraternellement en vue d’annoncer la Bonne Nouvelle du salut, à témoigner ensemble de la dignité morale et de la liberté authentique de la personne, « pour que le monde croie » ( Jn 17, 21). Ce monde, dans lequel disparaissent progressivement les piliers spirituels de l’existence humaine, attend de nous un fort témoignage chrétien dans tous les domaines de la vie personnelle et sociale. De notre capacité à porter ensemble témoignage de l’Esprit de vérité en ces temps difficiles dépend en grande partie l’avenir de l’humanité. 29. Que dans le témoignage hardi de la vérité de Dieu et de la Bonne Nouvelle salutaire nous vienne en aide l’Homme-Dieu Jésus Christ, notre Seigneur et Sauveur, qui nous fortifie spirituellement par sa promesse infaillible : « Sois sans crainte, petit troupeau : votre Père a trouvé bon de vous donner le Royaume » ( Lc 12, 32) ! Le Christ est la source de la joie et de l’espérance. La foi en Lui transfigure la vie de l’homme, la remplit de sens. De cela ont pu se convaincre par leur propre expérience tous ceux à qui peuvent s’appliquer les paroles de l’apôtre Pierre : « Vous qui jadis n’étiez pas un peuple et qui êtes maintenant le Peuple de Dieu, qui n’obteniez pas miséricorde et qui maintenant avez obtenu miséricorde » (1 P 2, 10). 30. Remplis de gratitude pour le don de la compréhension mutuelle manifesté lors de notre rencontre, nous nous tournons avec espérance vers la Très Sainte Mère de Dieu, en l’invoquant par les paroles de l’antique prière : « Sous l’abri de ta miséricorde, nous nous réfugions, Sainte Mère de Dieu ». Puisse la Bienheureuse Vierge Marie, par son intercession, conforter la fraternité de ceux qui la vénèrent, afin qu’ils soient au temps fixé par Dieu rassemblés dans la paix et la concorde en un seul Peuple de Dieu, à la gloire de la Très Sainte et indivisible Trinité ! Kirill Patriarche de Moscou |
| El profesor Vignon, de París, fue el primero en realizar la experiencia práctica de la impresión de un cuerpo sobre un lienzo. Con este fin puso en contacto con un cadáver una sábana, espolvoreada con áloe. Las pruebas no dieron resultado satisfactorio, pues era imposible evitar fuertes absorciones. Unos médicos forenses italianos, los profesores Judica, Mailand y Románese, de Turín, tuvieron más éxito con las pruebas por ellos realizadas. En sus experimentos se ajustaron al relato bíblico que indicaba el método adecuado. «Vino también Nicodemo..., trayendo una mixtura de mirra y aloe, como cien libras. Tomaron, pues, el cuerpo de Jesús y lo envolvieron con lienzos junto con los perfumes, según es costumbre entre los judíos sepultar» (Jn. 19:39–40). Largas series de ensayos demostraron que el cadáver tiene que ser espolvoreado y la sábana mojada con aceite aromático. Así se obtienen impresiones nítidas, sobre todo cuando el cabello de la cabeza impide que la sábana descanse lateralmente en él en forma demasiado apretada. Los ensayos realizados por los italianos dieron una coincidencia exactísima. La impresión de la «Sábana Santa de Turín» ofrece tumefacción en el rostro. Ésta puede ser debida a los golpes. «Entonces... le abofetearon» (Mt. 26:67). En el rostro y en la nuca se reconocen claramente manchas de sangre. «Y los soldados,, trenzando una corona de espinas, se la pusieron sobre la cabeza» (Jn. 19:2). También en el resto del cuerpo pueden reconocerse pequeñas hinchazones. «Tomo entonces Pilato a Jesús y mandó azotarle» (Jn. 19:1). Además pueden reconocerse huellas de manchas de sangre en el cuerpo. Son debidas a las heridas producidas por los clavos en las manos y en los pies, así como a la herida del costado... «uno de los soldados le traspasó con una lanza el costado y, al instante, salió sangre y agua» (Jn. 19:34). El doctor Barbet, de París, se ha ocupado en analizar estas heridas. También en este caso fue asombroso el resultado. Las heridas no corresponden a las representaciones artísticas corrientes. |
| 144 Vincent, Abel. JN. p. 40–300; Coüasnon Ch. The Church of the Holy Sepulchre. Jerusalem, London 1974; Corbo V. II Santo Sepolchro di Gerusalemme, I–III. Jerusalem, 1981; Patrich J. The Church of the Holy Sepulchre: History and Architecture//Tsafrir, Safrai (eds.), Jerusalem, p. 353–381; Biddle M. The Tomb of Christ. Phoenix Mill, 1999 145 Vincent, Abel. JN, p. 205–248; Corbo V. Scavo archeologico a ridosso della basilica dell’Ascensione//Liber Annuus 10 (1959–1960), p. 205–248. 146 Richmond E. T. Basilica of the Nativity, Bethlehem//QDAP 5 (1936), p. 75–81; Idem. The Church of the Nativity, the Plan of the Constantinian Building//QDAP 6 (1938), p. 63–66; Vincent H. Bethléem le sanctuaire de la Nativité d’après les fouilles recentes//RB 45 (1936), p. 551–74, 46 (1937), p. 93–121; Bagatti B. Gli antichi edifici sacri di Betlemme. Jerusalem, 1951. 147 Magen Y. The Church of Mary Theotokos on Mt. Gerizim//Ancient Churches Revealed/Ed. Y. Tsafrir. Jerusalem, 1993, p. 83–89. 148 Holum K. G. The Temple Platform: Progress Report on the Excavations//K. G. Holum, A. Raban and J. Patrich (eds.), Caesarea Papers 2 (Journal of Roman Archaeology, Supplement 35), p. 13–34. 149 Corbo V. C. Cafamao, I. Jerusalem, 1975, p. 59–111; Idem. The House of Saint Peter at Capharnaum. Jerusalem, 1972; Idem. The Church of the House of St. Peter at Capernaum//Ancient Churches Revealed, p. 71–76. 150 Avner R. Jerusalem, Mar Elias – The Kathisma Church//Excavations and Surveys in Israel, 20 (2000), p. 101–103. 151 See the drawing of the Vienna Ms. 458 in: Meehan D. Adamnan’s De Locis Sanctis. Dublin, 1958 (frontispiece). 152 Theophanes. Chronographia. A. M. 5920/Ed. De Boor, I, Leipzig 1883, p. 86–87; on the translation of the relics to and within Jerusalem and the building of the church of St. Stephen see: Lagrange M. J. Saint Etienne et son sanctuaire à Jérusalem. Paris, 1894; Vincent, Abel. JN, p. 43–104. 153 Holum K. G., Vikan G. The Trier Ivory, Adventus Ceremonial, and the Relics of St. Stephen//DOP 33 (1979), p. 113–133; Idem. Theodosian Empresses – Woman and Imperial Dominion in Late Antiquity. Berkeley, Los Angeles and London, 1982, p. 103–109. |
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