| 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. |
| 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. |
| Расположение глав в книге пр. Иеремии согласно с порядком их в Вульгате и Еврейском и в нынешних изданиях Слав. текста, а не с Греческим. В Острожском издании Библии принят текст списков, как переведённый с Латинского, так и с Греческого. Удержаны иногда даже явные ошибки перевода и писцов напр. 9:2. 22:6. 50:39.; так же, как в списках, в Острожском издании читается: 21:14. посещу на вас по плоти мышлений (д.б. по плоду, juxta fructum); 46:25. Остр. се Аз посещу наг лук Александрийский, в списках: на голк алеандреиск (super tumultum Alexandriae). Но Острожские издатели многое и исправили 1:6. в Остр. и рекох, сый владыко Господи (с Греч. ν δσποτα κριε); 50:19. и приведу паки Израиля в жилище его и упасётся в Кармеле и Васане; 25:10. глас жерновен (vocem molae), ркп. гла мкокъ (читано mollem), см. ещё 9:10. 20. 21:13. Слова и выражения поздние и вульгарные заменены древними и более приличными. Вместо которы в Остр. 20:6. 21:4. и др. постоянно употребляется – иже, вм. подмаите 9:17. – взыщите; вм. ббны 31:4. – тимпапы; вм. голка 46:17. – вопль; вм. осонникъ 20. (stimulator) – погонитель; вм. на площад 50:30. – на стогнах; вм. ихъ въ уста меча 21:7. – остриём меча. Древний перевод с Греческого в Острожском издании, как и в толковании пророков, начинается 15 стихом 25 гл. и с новой строки. Он также издателями был исправляем, и часто по Вульгате. Напр. Ркп. 31:8. 9. И събер конца земл въ празникъ асекъ. и створить чда. народъ многъ, и браттс смо, с плачемъ изидош, и съ възвеселю (д.б. възвед) . И съберу я от конца земли, между имиже будут слепи и хроми тяготна и ражающая вкупе, народ велик възвращающихся семо. С плачем приидут, и с утешением изведу я. Вульг. Κα συνξω ατος π σχτου τς γς ν ορτ φασεκ. κα τεκνοποισ χλον πολν, κα ποστρψουσιν δε. ν κλαυθμ ξλθον, κα ν παρακλσει νξω ατος. Et congregabo eos ab extremis terrae: inter quos erunt caecus et claudus, praegnans et pariens simul, coetus magnus revertentium huc. Jn fletu venient et in misericordia reducam eos. |
| Whilst He was yet without power of speech, the sword of the preaching of the cross is already being sharpened in the lips of Simeon, and pierces through the soul of His mother (Lk 2:34, 36). A few men of a strange tribe come to salute Him with the title of King of the Jews; but even this faint glory excited against Him the enmity of the Jewish king, makes Him the innocent cause of bloodshed, and obliges Him to withdraw Himself from among the people of God into a land of idolatry. The boundless Wisdom of God “increaseth in wisdom, and in favour with God and man” (Lk 2:52), according as it increases in stature. For thirty years the Lord of Heaven and the King of Glory shrouds Himself from heaven and earth in deep obedience unto two mortals whom He has vouchsafed to call His parents. And what did not Jesus suffer afterwards from the very day of His entering on the solemn ministry of the salvation of mankind? The Holy One of God coming to sanctify mankind, in company with sinners, seeking purification, bows His head beneath the hand of man, and receives baptism; baptism indeed, my brethren, that is to say, immersion, not so much in the water, as in the fulness of the cross. [In Russian, the word baptism, krestchenie, is derived from the word cross, krest; so that to be baptised is equivalent to being crossed.] He Who “searcheth the heart,” and trieth the reins (Jer 27:10), is Himself delivered up to temptation. The bread of heaven is given up to earthly hunger; He before Whom “every knee should bow, of things in heaven, and things in earth, and things under the earth” (Phil 2:10), suffers the prince of hell to claim worship of Him (Mt 4:9). The Mediator between God and man reveals Himself unto men, but they either do not recognize Him, or will not recognize Him; His doctrine is counted blasphemy (Mt 9:3), His works unlawful (Jn 9:16), His miracles those of Beelzebub (Mt 12:24), if He works miracles and does good on the Sabbath day, He is called a transgressor of the Sabbath; if He converts sinners and receives the repentant, He is upbraided as “the friend of sinners” (Mt 11:19). |
| Accept The site uses cookies to help show you the most up-to-date information. By continuing to use the site, you consent to the use of your Metadata and cookies. Cookie policy Christmas Message from Patriarch KIRILL of Moscow and All Rus’ Christmas Message from Patriarch KIRILL of Moscow and All Rus’ to the Archpastors, Pastors, Deacons, Monastics and All 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, The unutterable love of God has gathered us today so that in the unity of the Spirit in the bond of peace (Eph 4:3) we may celebrate one of the most solemn and at the same time mysterious feasts of the Church – the Nativity of our Lord Jesus Christ. Glorifying our Saviour’s coming into the world, I extend my heartfelt congratulatios to all of you, my beloved, on the joyful event which opened a new era in the relationship between God and humanity. Looking back at that moment two thousand years ago, we every time strive to fathom the great miracle of the Divine Incarnation, and our Creator’s loving-kindness and mercy never fails to amaze us. For many centuries, humanity had been living in tense expectation, awaiting the Peacemaker (cf. Gen 49:10) promised by the Lord, which is to say a King… just and having salvation (Zech 9:9), in Whose name nations will hope (Is 42:4). Thus, in the fullness of time unto us a Child was born (Is 9:6) that whoever believes in Him should not perish but have everlasting life (Jn 3:16). The love of God which passes knowledge (Eph 3:19) sent into the world not an ambassador or an angel, or the strong and mighty ruler tha people had been expecting, but God Himself Who took flesh in order to deliver humankind from the bondage of sin and evil. It is astounding that the greatest milestone event in human history, heralded by the Old Testament prophets and foreknown by prominent thinkers of antiquity, came to pass so quietly, seemingly unnoticeable. Bethlehem lay sleeping. Jerusalem lay sleeping. The whole of Judaea lay sleeping. Neither to the powerful sound of the trumpet (Ps 150:3), nor to worldwide jubilation, but humbly and meekly did the Almighty Lord – the King of kings and the Lord and Creator of all things – reveal Himself to the world in the nightly silence of a poor cave, glorified by the angelic hosts and a small number of shepherds who came to see this thing that has come to pass (Lk 2:15). |
| Archive Пн Christmas Message from Patriarch Kirill of Moscow and All Rus’ 6 January 2024 year 08:00 Christmas Message from Patriarch Kirill of Moscow and All Rus’ to the Archpastors, Pastors, Deacons, Monastics and All 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, The unutterable love of God has gathered us today so that in the unity of the Spirit in the bond of peace (Eph 4:3) we may celebrate one of the most solemn and at the same time mysterious feasts of the Church – the Nativity of our Lord Jesus Christ. Glorifying our Saviour’s coming into the world, I extend my heartfelt congratulatios to all of you, my beloved, on the joyful event which opened a new era in the relationship between God and humanity. Looking back at that moment two thousand years ago, we every time strive to fathom the great miracle of the Divine Incarnation, and our Creator’s loving-kindness and mercy never fails to amaze us. For many centuries, humanity had been living in tense expectation, awaiting t he Peacemaker (cf. Gen 49:10) promised by the Lord, which is to say a King… just and having salvation (Zech 9:9), in Whose name nations will hope (Is 42:4). Thus, in the fullness of time unto us a Child was born (Is 9:6) that whoever believes in Him should not perish but have everlasting life (Jn 3:16). The love of God which passes knowledge (Eph 3:19) sent into the world not an ambassador or an angel , or the strong and mighty ruler tha people had been expecting, but God Himself Who took flesh in order to deliver humankind from the bondage of sin and evil. It is astounding that the greatest milestone event in human history, heralded by the Old Testament prophets and foreknown by prominent thinkers of antiquity, came to pass so quietly, seemingly unnoticeable. Bethlehem lay sleeping. Jerusalem lay sleeping. The whole of Judaea lay sleeping. Neither to the powerful sound of the trumpet (Ps 150:3), nor to worldwide jubilation, but humbly and meekly did the Almighty Lord – the King of kings and the Lord and Creator of all things – reveal Himself to the world in the nightly silence of a poor cave, glorified by the angelic hosts and a small number of shepherds who came to see this thing that has come to pass (Lk 2:15). |
| Flavio Josefo en las Antigüedades judaicas, que escribió en los últimos decenios del primer siglo después de J.C., al citar la primera comunidad cristiana de Jerusalén, habla de «Jesús llamado el Mesías» También el historiador romano Tácito menciona especialmente a Jesús en los Anales para explicar el nombre de " christiani»; dice así: «Cristo, de quien se deriva su nombre, fue condenado a muerte en tiempos del cesar Tiberio por el procurador Poncio Pilato.» La mención más importante es debida al romano Suetonio Describe un movimiento mesiánico durante el reinado de Claudio, que fue emperador de Roma desde el año 41 al 54. De él dice Suetonio en su libro Los Doce Césares: «Los judíos que, a causa de un tal Cresto, metían mucho ruido, fueron arrojados por él de Roma.» El escritor Orosius refiere que esa expulsión tuvo lugar en el año 9.° del imperio de Claudio, es decir, en el año 49 después de J.C., lo cual demuestra que, no más tarde de 15 a 20 años después de la crucifixión, ya existía en Roma una comunidad cristiana. Estos testimonios romanos quedan a su vez confirmados en los «Hechos de los Apóstoles.» En efecto: cuando San Pablo fue a Corinto procedente de Atenas, encontró «allí a un judío llamado Aquilas, originario del Ponto, recientemente llegado de Italia con Priscila, su mujer, con motivo de haber Claudio ordenado que todos los judíos abandonasen a Roma» (Ac. 18:2). • 1 Del año 18 al 36 después de J.C. • 2 26–36 después de J.C. • 3 Filón de Alejandría. Del año 25 antes de J.C. hasta el año 50 después de J.C. • 4 Euphorbia milii Desmoul. • 5 Ziziphus spina Christi. • 6 Monticulus Golgotha. • 7 Insuficiencia coronaria. • 8 Ant. Iud. XX, 9, 1, § 200. • 9 Anales, XV, 44, escrito en 115–117 después de J.C. • 10 65–135 después de J.C. 7. La Sábana Santa de Turín. Una parte del botín conseguido en Constantinopla. – Descubrimiento en una negativa fotográfica. – Investigaciones médicas. – Certificado científico de autenticidad. TOMARON, PUES, EL CUERPO DE JESÚS Y LO ENVOLVIERON CON LIENZOS [UNTO CON LOS PERFUMES, SEGÚN ES COSTUMBRE ENTRE LOS JUDÍOS SEPULTAR ( Jn. 19:40 ). |
| St. Ireneus of Lyons counsels: “There is no use seeking the truth from others, when it can be readily found in the Church . The apostles have fully placed in the Church as in a rich treasure trove all that belongs to the truth. Everyone who wishes to do so can drink the waters of life from it; it is the door to life” (Against Heresies, 3:4). A teaching from a God-revealed source is a special inheritance in the Church’s treasure trove. Whoever has systematically studied the dogmatic teaching of our Church cannot but marvel at the harmony and inner consistency of its parts. All of the necessary dogmas needed for our salvation are set forth with the utmost clarity and brevity in the Symbol of Faith [the Nicene Creed.—Trans.], which was elaborated at the first (325) and second (381) Ecumenical Councils. It is part of the Divine Liturgy. It is pronounced three times during the rite of catechization in the sacrament of Baptism. For those preparing to be baptized, Fr. Georgiy has composed his own “symbol of faith”: “I believe in the One Holy Living God—our Heavenly (Spiritual) Father and Creator of the entire material world, emotional and spiritual; and in His Pre-eternal Living Created All-wise and Only-Begotten Word (Logos), by the Spirit and Power of God (see Acts 10:38) manifest to the world and incarnate in the Son of Man—Born of a chaste Woman (see Gal. 4:4), the Virgin Mary (Mariam), and crucified out of envy and dislike, but Resurrected (raised) according to the Love of God and Unity with the Father—Jesus (Yeshua) of Nazareth, Who was a Prophet of God, strong in deed and word (see: Lk. 24:19), and the Son of God—the Anointed One (Mashiah, Messiah-Christ), foreseen by the ancient prophets, and Who became the Judge of all the living and the dead (see Acts 10:42) and our Only Lord-Liberator from slavery to this world, which lies in evil (see 1 Jn. 5:19), and to the weak and materially poor origins of this world (see Gal. 4:3, 9), and by our Savior, mercifully forgiving all sins to the faithful, repentant, and baptized in His name (see Acts 10:43; Mk. 16:16); and of the Life-creating and Prophesying Holy Spirit—the One Comforter (Paraclete), Whom the Lord sends in place of Himself from our Father to the world as a confirmation of the Fullness of our eternal Life in the Kingdom of the Heavenly God, as a Gift of His one, holy, catholic and apostolic Church; that is, to God’s world, and especially to all those who sincerely love Him and truly believe in Him, and through Him by God’s grace, to those who believe in a Personal God and the capability of every person to conform with God and become like unto God. (“In the beginning was the Word.” Catechism for those being illumined, [Moscow, 1999] 10–11). |
| Archive CHRISTMAS MESSAGE by Patriarch Kirill of Moscow and All Russia 5 January 2019 year 00:00 Christmas Message by 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 priests and deacons, God-loving monks and nuns, dear brothers and sisters: From the depths of my heart I congratulate you all on the great and world-saving feast of the Nativity of our Lord Jesus Christ. Today, like the shepherds of Bethlehem two thousand years ago, with joy and loving-tenderness we hearken to the triumphant voice of the angel: «Glory to God in the highest, and on earth peace, good will toward men» (Lk 2:14). In hearing these wondrous words, our hearts find comfort and are filled with thanksgiving to the Maker. The Lord Almighty, «the mighty God, the everlasting Father» (Is 9:6), comes down to us and is born into the world as a simple human being. The psalmist and prophet David proclaimed these words through the Holy Spirit which have come true: «Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven» (Ps 85:10-11). And it has come to pass that «unto us a child is born, unto us a son is given (Is 9:6) that whosoever believes in him should not perish, but have everlasting life» (Jn 3:16). Throughout history humankind has assiduously sought out God, longing for the lost communion with its Maker. And in response to these endeavours, in response to hearts and hands raised up towards the heavens, the Lord has manifested his love for the human race and has extended towards us his saving hand. After thousands of years God and the human person have finally encountered each other in Jesus Christ, heaven and earth have been united, and the hopes of the sons and daughters of Adam have been fulfilled. In Christ’s Nativity there has been revealed to us at one and the same time both a Mystery and a Revelation. The human mind is indeed unable to grasp fully how the Maker and Provider of the world — God, who by his nature is boundless — comes into our world torn apart by sin and reveals himself in the form of a helpless Child born in the cave where the shepherds and the animals sought refuge from the bad weather. The glory which was exalted by the heavenly powers, disseminated by the wise men from the east and witnessed by the humble shepherds, is proclaimed loudly to all ends of the earth. All of this allows us to glimpse the depths of the unfathomable wisdom of God, it makes us a part of the Trinity’s hidden plan for the salvation of the human person. |
| A Samaria no le fue mejor. Su población heterogénea fue llamada después «samaritana.» El nombre de «samaritano» se convierte en un epíteto de escarnio, en una expresión de aborrecimiento. Tanto en sentido popular como en el religioso se les desprecia: «Porque no se tratan judíos y samaritanos» (Jn. 4:9). Sólo Jesús explica la parábola del Sam.aritano compasivo cambiando una palabra de odio en un sentido práctico de amor al prójimo (Luc. 10:30 y sigs.). El pueblo del Norte y con él su reino, se derrumbaron y absorbidos por la población en países extranjeros, ya no volvieron a aparecer en la historia. Todas cuantas investigaciones se han realizado para averiguar el asentamiento de las diez tribus que allí tenían su patria han resultado infructuosas. • 1. 745–727 antes de J.C. • 2. Tiglatpileser III • 3. 727–722 antes de J.C. • 4. So, soberano de Egipto, de nombre Seive y llamado Sibé por los asirios. • 5. 721–705 antes de J.C. 3. Judá, Bajo el Yugo de Asur. Esperanzas después de la muerte de Sargón. – Un emplasto de higos cura al rey Ezequías. – Una receta del Antiguo Oriente que resulta eficaz. – Merodak-Baladán, amigo de los jardines y rebelde. – Rearme secreto en Judá. – Conducción de agua a través de la montaña de Jerusalén. – Una inscripción da cuenta de la construcción del túnel debido a Ezequías. – La suerte de Lakís representada en un bajo relieve. – Huellas de tanques asirios en las ruinas. – Una retirada inexplicable. – Noticias de Heródoto sobre un rey y los ratones. – Starkey encuentra la tumba de los apestados. – Senaquerib describe el sitio de Jerusalén. POR ESO ME LAMENTARÉ Y ME QUEJARÉ A GRITO HERIDO, ANDARÉ DESCALZO Y DESNUDO, PRORRUMPIRÉ EN LLANTO ULULANTE COMO LOS CHACALES Y LAMENTO COMO LOS AVESTRUCES. PORQUE INCURABLE ES SU HERIDA. PUES PENETRÓ HASTA JUDÁ, LLEGÓ HASTA LA PUERTA DE MI PUEBLO, HASTA JERUSALÉN (Miq. 1:8–9). Es fácil que muchos del reino de Judá se alegraran de la ruina de su hermano y enemigo Israel. Con todo, el profeta Miqueas, conmovido por el dolor, experimenta una gran congoja al recibir la noticia. Adivina que el golpe que ha pulverizado a Samaria un día podrá también dar al traste con el pueblo de Judá, y con la ciudad de Jerusalén. Por aquel tiempo era Ezequías rey de Judá «Hizo lo recto a los ojos de Yahvé» (2 Re. 18:3). Desde que el padre de Ezequías se había sometido voluntariamente a Tiglatpileser III en el año 733 antes de J.C., Judá fue un estado vasallo y dependiente; sus pagos de tributos eran minuciosamente registrados en Nínive. Ezequías no quería proseguir las directrices señaladas por su padre. Con él subió al trono la reacción: «Se rebelo contra el rey de Asiria» (2 Re. 18:7). |
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