| Según el Evangelista Lucas este severo discurso estaba dirigido al pueblo. Pero esto no implica contradicción alguna, pues el pueblo en su mayoría, estaba contaminado con las falsas enseñanzas de los fariseos. Confundido por la estricta prédica del profeta, el pueblo comenzó a preguntar: «¿qué hemos de hacer?» ( Lk. 3:10 ). Juan responde que es imprescindible hacer obras de amor y misericordia y abstenerse de todo mal. Estos serían los «frutos dignos de arrepentimiento. " Aquellos eran días de expectativa general por la venida del Mesías y los judíos creían que el Mesías vendría a bautizar ( Jn. 1:25 ). No es sorprendente entonces que muchos se preguntaran si acaso Juan no era Cristo. A esto Juan replicó que él bautizaba con agua para la conversión ( Mt. 3:11 ), esto es, como un signo de arrepentimiento. Pero Aquel que viene después de Juan es mas Poderoso , a Quien Juan no será digno de desatar ( Lk. 3:16 ; Mk. 1:7 ) y llevar ( Mt. 3:11 ) Sus sandalias, como los esclavos hacen para su señor. »El ha de bautizaros con el Espíritu Santo y fuego« ( Mt. 3:11 ; Lk. 3:16 ; comp. Mk. 1:8 ) – la gracia del Espíritu Santo actuará en Su Bautismo quemando toda iniquidad con fuego abrasador. »Su aventador en su mano está, y aventará su era; y allegará su trigo en el granero, y quemará la paja en fuego que nunca se apagará« ( Mt. 3:12 ; Lk. 3:17 ) – Cristo purificará a su pueblo, tanto como el granjero limpia su era de maleza y cizaña, recolectando el trigo, es decir, reuniendo a todos aquellos que hubieren creído en Él en su Iglesia, como en un granero, y todos aquellos que lo rechazaren serán sometidos al sufrimiento eterno. El Bautismo de Nuestro Señor Jesucristo. ( Mt. 3:13–17 ; Mk. 1:9–11 ; Lk. 3:21–22 ; Jn. 1:32–34 ). Los cuatro Evangelistas relatan el Bautismo de Nuestro Señor Jesucristo, sin embargo, san Mateo es el que describe este acontecimiento con mayor detalle. " Entonces vino Jesús desde Galilea...» – san Marcos completa la cita diciendo que Cristo vino desde Nazareth de Galilea. |
| 15. Heal, O Savior, the corruption of my debased soul, O only Physician. Apply the compress to me, and the oil and wine – works of repentance, compunction and tears. ( Lk.10:34 ) 16. Imitating the woman of Canaan, I also cry, “Have mercy on me, O Son of David!” I touch Thy hem like the woman with hemorrhage. I weep like Martha and Mary over Lazarus. ( Mt.15:22 ; Mk.5:27 ; Jn.11:33 ) 17. The alabaster jar of my tears, O Savior, I pour out on Thy head as the perfume, and like the harlot I cry to Thee, seeking Thy mercy. I offer prayer and ask to receive forgiveness. ( Mt.26:7 ; Lk.7:38 ) 18. Though no one has sinned against Thee as I, yet accept even me, O compassionate Savior, repenting with fear and crying with love: Against Thee only have I sinned. I have done wrong, have mercy on me. 19. Spare, O Savior, Thy own creation., and seek as Shepherd Thy lost sheep; snatch the stray from the wolf, and make me a pet lamb in Thy sheep pasture. ( Ps.118:176 ; Jn.10:11-16 ) 20. When Thou sittest as Judge and in Thy compassion showest Thy dread glory, O Christ, O what fear there will be then, when the furnace is burning and all shrink from Thy inexorable Tribunal! ( Mt.25:31-46 ) Refrain: Holy mother Mary, pray for us. To St. Mary of Egypt: The Mother of the unwaning Light enlightened thee, and freed thee from the darkness of the passions. So now thou art admitted to the grace of the Spirit, enlighten, O Mary, those who faithfully praise Thee. Refrain: Holy mother Mary, pray for us. To St. Mary of Egypt: Beholding in thee a new wonder, O mother, divine Zosimas was truly amazed. For he saw an angel in a body and, filled with utter astonishment, he praises Christ for ever. Refrain: Holy father Andrew, pray for us. To St. Andrew of Crete: As thou hast boldness with the Lord, O Andrew, venerable credit of Crete, intercede, I implore thee, that by thy prayers I may now find release from the chain of my sins, O teacher of repentance, glory of Saints. Let us bless the Father, Son and Holy Spirit, the Lord: |
| Inq.: The occultists and necromancers allege that, according to the teaching of Scripture, being born again or returning to life is accepted by the Scriptures, as in the case recorded of the return of Elias in the person of Saint John the Baptist. The angel said about John: And he shall go before Him in the spirit and power of Elias (Lk. 1:17). And the Saviour says similar words about John: And if ye will receive it, this is Elias, who was to come, (Mat. 11:14) in other words, he concerning whom it was revealed by the prophets must come (Mal. 4:4). Another time the disciples asked the Lord, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you that Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist (Jn. 17:10–13). Consequently, John the Baptist is Elias who is to come again into the world. Therefore, Jesus Christ taught that there is a re-awakening or retrieval of life. Isnt this the case? EC: Truly, the Prophet Malachi did prophesy the appearance of Elias, however, this was not fulfilled prior to the birth of the Messiah. Rather, Elias will appear just before the coming of the great and illustrious day of the Lord and thereby signify the beginning of the end of the world (cf. Mal. 3:23). We should understand the angels words, that John will come in the spirit and power of Elias, to mean that he will have the force of Elias in his mission to the world and in his preaching of repentance, with his zeal, deeds, toils and raiment (cf. 2 Kg. 1:8). The words of the Saviour would seem, indeed, to support the return of Elias in the person of John (cf. Mat. 11:14; 17:10–13), and that it would happen then and not at the end of the world. Nevertheless, based on the spirit of the teaching of the Saviour it is not possible for John to be identified with Elias, but only to resemble him. Lucid and unmistakable proof of this is the fact that to the question of the Jews of Jerusalem, addressed to John through the priests and Levites, as to whether he was or was not Elias, he answered them categorically I am not (Jn. 1:21). It is impossible that John would contradict the Saviour and deny his identification with Elias. Furthermore, if Elias was to come in the person of John the Baptist, how was it that he appeared together with Moses on Mount Tabor during the Transfiguration of the Lord? (cf. Mt. 17:3) |
| Комментарии Joan-of-HaMerichi 26 августа 2017, 20:13 Bartholomew was hung upside down... his skin was flayed and he was decapitated. His remains were discovered by Constantine when the tomb he was burried in washed ashore. Containing his bones and skull and his skin. His " relics " have been divided all greatly from war to war. The relics are now believed to increase the weights of metals. What miracles have been claimed to the relics of John the baptist? Charles Kilgore 25 мая 2017, 11:44 Very interesting. At the death and funeral of my dear father Charles, I had thoughts of the loneliness of his life with that of St. John the Baptist. TIMMY DIZA 25 августа 2016, 11:02 why crime did john the baptist made him beheaded sunil g 14 декабря 2015, 15:16 Why John wad deheaded...????can anybody let me know the correct ansr (not what the Bible says)..?? Rhuy Mahaba 12 октября 2015, 12:46 Where is the head of St. John now? Jean 30 марта 2015, 10:36 I thought John the Baptist was hung upside down on a cross? And I also thought his body was buried and a basilica was now over it? Who of the disciples was hung upside down? delight 28 февраля 2015, 16:41 Am more confused than when i dd know all this.the head of jn n having jesus in my life what shd bring me more blessings.or shd i go lookn 4the head of jn. aiii robin farthing 15 июля 2014, 10:45 There is no mention of Halifax and why on the coat of arms itt has on it a picture of Johns head. Any comment upon this please? Mark Sr 20 января 2014, 07:37 Turkey also has buried John the Baptist! Under a Church that has a plaque and bars covering stars going down under the church floor!A plaque states burial place with John the Baptist name on it! Near by is Mary Mother of Jesus last earthly home before Angels took her to Heaven.This was high up on the hill or moutian in a cave! My wife and I stopped there on a Medditerraine Cruirse! Joanne Fatse Davis 13 октября 2013, 23:17 I would appreciate a citation to the source in Tradition that attributes the first burial of the head of the forerunner to St. Joanna (probably for obvious reasons, as I have been named after her). can you direct me to any sources? Many thanks. |
| Theotokion: As from scarlet silk, O spotless Virgin, within thy womb the spiritual purple was woven, the flesh Of Emmanuel. Therefore we honor thee as in truth Mother of God. Song 9 Eirmos: Ineffable is the childbearing of a seedless conception, unsullied the pregnancy of a Virgin Mother, for the birth of God renews natures. So in all generations we magnify thee in orthodox fashion as the Mother and Bride of God. Refrain: Have mercy on me, O God, have mercy on me. Troparia: Christ was tempted, the devil was tempting Him, showing Him stones to be turned into bread; and he led Him up a mountain to see all the kingdoms of the world in a flash. Dread, my soul, the scene; watch and pray at every hour to God. ( Mt.4:3-9, 26:41 ) The desert-loving dove, the lamp of Christ, the Voice crying in the wilderness sounded, preaching repentance; while Herod sinned with Herodias. See, my soul, that thou art not caught in the toils of sin, but embrace repentance. ( Mk.1:3 ; Mt.14:3 ) The Forerunner of grace dwelt in the desert and all Judea and Samaria ran to hear him; and they confessed their sins, and eagerly received baptism. But thou, my soul, hast not imitated them. ( Mt.3:5-6 ) Marriage is honourable and the bed undefiled, for Christ earlier blessed both, eating in His flesh at the marriage in Cana and changing water into wine, and showing His first miracle so that thou, my soul, might be changed. ( Hebr.13:4 ; Jn.2:1-11 ) Christ braced the paralytic and he carried his bed; He raised up the dead young man, the son of the widow, and the Centurion’s servant; and by revealing Himself to the Samaritan woman, He traced in advance for thee, my soul, how to worship in spirit. ( Mt.9:2-7 ; Lk.7:14 ; Mt.8:6-13 ; Jn.4:26 ; Sir.4:24 ) The Lord healed the woman with hemorrhage by the touch of His hem, cleansed lepers, gave sight to the blind, and cured cripples; the deaf and the dumb and the woman bent earthward he healed with His word, that thou, wretched soul, might be saved. ( Mt.9:20-22, 10:8, 11:5 ; Lk.13:11-13 ) |
| 4. The duration of this period will be brief and yet it will constitute one of the signs signalling the immediacy of the Second Coming of Christ. (Mat. 24:22; Rev. 13:5, 20:3) Therefore, it should be clearly known that the first resurrection is the baptismal resurrection and the second resurrection is that which we await on the last day, the last resurrection. Furthermore, it should also be clear that the first death is the natural one or the separation of the soul from the body, while the second death is the eternal torment [of hell] (Mt. 18:8), so called due to its opposition to the blessed life of eternity (Jn. 5:24). It should also be clear that this second death has no power over those made worthy of the first resurrection. Likewise, from this it follows that the first death, from which not even the saints are delivered, is the natural or bodily death. In Holy Scripture someones sinful condition is also compared to a kind of death. It is with this meaning that the Saviour says to one of His disciples who had asked leave to first go and bury his father, Follow me, and let the dead bury their dead (Mat. 8:22). Likewise does He speak with this in mind when saying, He that believeth in Me, though he were dead, yet shall he live; and whosoever liveth and believeth in me shall never die (Jn. 11:25). The Apostle also had this meaning in mind when he wrote, reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord (Rom. 6:11, 8:10). Moreover, with this meaning as well is it written to the angel ( επσκοπο ) of the Church in Sardis: I know thy works, and that thou hast a name that thou livest, but thou art dead (Rev. 3:1). This does not, however, constitute the first death, as the baptismal resurrection constitutes the first resurrection, considering that this death is a condition that leads t o but is not already the fact of death. When we spoke of resurrection and death above we had in mind not merely a condition or state but a specific action or event—of resurrection and of death respectively. |
| Archive Пн Christmas Message from Patriarch Kirill of Moscow and All Russia 6 January 2023 year 08:00 Christmas Message from Patriarch Kirill of Moscow and all Russia to the Archpastors, Pastors, Deacons, Monastics and all the Faithful Children of the Russian Orthodox Church. Beloved in the Lord archpastors, all-honourable presbyters and deacons, God-loving monks and nuns, dear brothers and sisters, Today, as the Heavenly and earthly Church in conciliar unity glorifies God Incarnate, I extend my heartfelt greetings to all of you on the great and radiant feast of the Nativity of our Lord and Saviour Jesus Christ. Once again we look back at the events that occurred in Bethlehem over two thousand years ago, beholding the meek Infant lying in the manger, surrounded by His Most Pure Mother, the righteous Joseph and the shepherds who were the first to hear the glad tidings of the Saviour coming into the world. We join the heavenly hosts in praising the Most High Creator Who through His Begotten Son granted unto people peace and good will. St. Gregory the Theologian reveals the very essence of this feast, saying: It is this which we are celebrating today, the Coming of God to Man... that we might go back to God (Oration 38). Truly, the kingdom of heaven is at hand (Mt 3:2); the long-expected Shiloh (Gen 49:10) has come to earth to fulfil the ancient prophecies; unto us a child is born, unto us a son is given... and his name shall be called... The mighty God, The everlasting Father, The Prince of Peace (Is 9:6). Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you (Jn 14:27), Christ says to us. What kind of peace is it, which the Lord granted unto man and which the angels were singing of at the time of the Saviour’s birth? Has there been less enmity or conflicts in the world since then? We hear all around, Peace, peace; when there is no peace , as Jeremiah the prophet writes (Jer 8:11). Yet, the true peace of God that came down to earth with the Nativity of Christ surpasses all understanding (Phil 4:7) and is unaffected by external circumstances or afflictions and hardships of this transient life. This invincible inner peace is in God Himself Who, having become a man like us in all things but sin, is not only active, but visibly present in the human history. The Word was made flesh, and dwelt among us, full of grace and truth (Jn 1:14). The Lord is at hand, my beloved, let us never forget that and be of good cheer! In Him is our strength, our firm hope and spiritual comfort in all vicissitudes of life. |
| Can. 9. Si alguno dice que Cristo es adorado en dos naturalezas, de donde se introducen dos adoraciones, una propia de Dios Verbo y otra propia del hombre; o si alguno, para destrucción de la carne o para confusión de la divinidad y de la humanidad, o monstruosamente afirmando una sola naturaleza o sustancia de los que se juntan, así adora a Cristo, pero no adora con una sola adoración al Dios Verbo encarnado con su propia carne, según desde el principio lo recibió la Iglesia de Dios, ese tal sea anatema. Can. 10. Si alguno no confiesa que nuestro Señor Jesucristo, que fue crucificado en la carne, es Dios verdadero y Señor de la gloria y uno de la santa Trinidad, ese tal sea anatema. Can. 11. Si alguno no anatematiza a Arrio, Eunomio, Macedonio, Apolinar, Nestorio, Eutiques y Orígenes, juntamente con sus impíos escritos, y a todos los demás herejes, condenados por la santa Iglesia Católica y Apostólica y por los cuatro antedichos santos Concilios, y a los que han pensado o piensan como los antedichos herejes y que permanecieron hasta el fin en su impiedad, ese tal sea anatema. Can. 12. Si alguno defiende al impío Teodoro de Mopsueta, que dijo que uno es el Dios Verbo y otro Cristo, el cual sufrió las molestias de las pasiones del alma y de los deseos de la carne, que poco a poco se fue apartando de lo malo y así se mejoró por el progreso de sus obras, y por su conducta se hizo irreprochable, que como puro hombre fue bautizado en el nombre del Padre y del Hijo y del Espíritu Santo, y por el bautismo recibió la gracia del Espíritu Santo y fue hecho digno de la filiación divina; y que a semejanza de una imagen imperial, es adorado como efigie de Dios Verbo, y que después de la resurrección se convirtió en inmutable en sus pensamientos y absolutamente impecable; y dijo además el mismo impío Teodoro que la unión de Dios Verbo con Cristo fue como la de que habla el Apóstol entre el hombre y la mujer: Serán dos en una sola carne ( Eph. 5:31 ); y aparte otras incontables blasfemias, se atrevió a decir que después de la resurrección, cuando el Señor sopló sobre sus discípulos y les dijo: Recibid el Espíritu Santo ( Jn. 20:22 ), no les dio el Espíritu Santo, sino que sopló sobre ellos sólo en apariencia ¡ éste mismo dijo que la confesión de Tomás al tocar l,as manos y el costado del Señor, después de la resurrección: Señor mío y Dios mío ( Jn. 20:28 ), no fue dicha por Tomás acerca de Cristo, sino que admirado Tomás de lo extraño de la resurrección glorificó a Dios que había resucitado a Cristo. |
| The word “loinix” (date-palm) became also confused with the legendary bird—phoenix, believed to revive from its ashes. Thus, since the end of the fourth century, the palm-branch also became a symbol of the Resurrection. (P.C. 33, 1025-1028). J esus Christ, after raising Lazarus (Jn. 11:1-44), was finally recognized by the Jewish people as their Messiah. When He arrived in Jerusalem to celebrate the Passover, they greeted Him with a triumphant welcome. The Evangelist, however, hastened to remark that it was done in fulfillment of a prophecy (Mt. 21:4-5). When the Apostles saw the enthusiastic crowds, they brought a donkey colt and made their Master ride upon it, while the people spread their cloaks and strewed “branches from the trees” (Mt. 21:8) on the road in front of Him. Others took “branches of palms” (Jn. 12:13) in their hands and, cheering, cried out: “Hosannal Hosanna to the Son of David! Blessed is He Who comes in the name of the Lord! Hosanna in the highest!” (Mt. 21:9). As Jesus was entering the city, surrounded by the excited crowds, the Scribes and the Pharisees became alarmed and decided to stop Him at any cost. But the people kept acclaiming Him as their Messiah, saying: “This is the Prophet, Jesus from Nazareth in Galiless!” (Mt. 21:10). From earliest times, the Christians in Jerusalem celebrated this event with great joy and solemnity, reenacting Christ’s triumphant entry into their city. This is described by the Spanish pilgrim, nun Egeria, in her diary written toward the end of the fourth century, thus: “As the eleventh hour (our 5:00 P.M.) draws near, that particular passage from Scriptures is read in which the children, bearing palms and branches, came forth to meet the Lord, saying: “Blessed is He Who comes in the name of the Lord!” (Mt. 21:9). The Bishop and the people rise immediately and walk down from the top of the Mount of Olives, responding continually: ‘Blessed is He Who comes in the name of the Lord!’ to the hymns and antiphons. All the children who are present bear branches, some carrying palms, others olive branches. And the Bishop is led in the same manner as the Lord was led (riding on a donkey). They move very slowly so that the people would not tire. By the time they arrive at the Anastasis (Basilica of Resurrection), it is already evening and Vespers is celebrated.” (Egeria, Diary of a Pilgrimage, 31). |
| Refut. VIII 10.1-2; Clem. Alex. Strom. III.3.13; IV.12.83; Tert . Adv. Valent. 29, 32 и др. Cм.Smrom. VI.16.135; IV.26.167; Eclog. prophet. 50.1-3; Quis div. salv. 33; ср. Hypotyp.// Phot. Biblioth. 109; Orig. De princ. III.4.2. Впрочем, многие высказывания Климента о происхождении разумной души могут быть интерпретированы в смысле креационизма (см. ниже). См. Hieron . De vir. ill. 76; Phot. Biblioth. 119. De Trin. 3.1; Enarr. in Ep. Petr. I.1.1//PG. 38. Col. 1755. Keph. Gnost. I.63–65; II.1; II.19; II.87; III.6; III.22; IV.1; IV.58; V.50; VI.20; Ep. fidei 11.4–5; Ep. Ad Melan. 29–30). Hymn. IX.76-107. De nat. hom. 2.485-493, 600-603. См. Hieron. Tractatus in psalm. 132.150-151; August. De haeres. 70; Leo Magn. Ep. 15.10. См. De princ. I.7.4; I.8.1; I.8.4; II.3.1; II.8.3-4; II.9.6-7; III.5.4; Comm. in Jn. II.30.181–182; XX.7 и др.). Подобная этимология встречается уже у досократиков (см. Diogen. Laert. VIII.28; Aristot. De anima 405 b 28-29), затем у Филона Александрийского (см. De somniis I 31) и у гностиков (см. Hipp . Refut. VIII.10.1). Aug. De Genesi ad litt. VII.5.7–9.12. Aug. De Genesi ad litt. VII.22.32. Aug. De Genesi ad litt. VII.24.35; X.2.3. См.: Iren. Adv. haer. II.33.1-5; Tert. De anima, 4, 24; Hipp. Refut. VIII.10.1-2; Method. Olymp. De resurr. 2-3; Petrus Alexandr. Demonstratio quod anima corpori non praeexstiterit//PG. 18. Col. 520C–521A. См. Mansi. T. 9. P. 396; ср. Edictum contra Origenem//Scritti teologici. P. 72.13-17. 6-й анафематизм//Enchiridion symbolorum. N 456. См. Tert. De anima 5, 9, 18, 22, 27, 36; De carn. Chr. 11; De resurr. 45. De anima 9, 27; De resurr. 45. De anima 27, 36; De resurr. 45. De anima 36. Περ ψυχς κατ φιλοσφων// Leont. etJoan. De rebus sacr. II//PG. 86. Col. 2040ВС. In Genesim, I.29//CSCO 152. P. 23–24 (рус. пер.: Т. 6. С. 226). Hom. 30.1//PG. 34. Col. 721B. De op. hom.29; De an. et res.//PG. 46. Col. 128АВ. Serm. in constit. hom. 3.3//PG. 89. Col. 1165B. См. August. De haeres. 81; Gennad. Massil. De eccl. dogm. 14. См. |
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