| 20And God said, “Let the waters bring forth swarms of living creatures, and [let birds above the earth across the firmament of the heavens.”+ 21So God created the great [sea monsters]# and [every living creature that moves],§ with which the waters swarm, according to their kinds, and every winged bird according to its kind. And God saw that it was good. 22And God blessed them, saying, “Be fruitful and multiply and fill the waters in the seas, end let birds multiply on the earth.” 23And there was evening and there was morning, a fifth day. and birds flying +LXX adds And it was so whales the whole soul (life?) of creeping animals 107 Cf. Gen 1:4–5 . 108 FC 84:68–70. 109 FC 12:272–73. 110 PSD 74. 111 1 Thess 1:10. 112 1 Thess 5:4. 113 Is 61:2. 114 Jn 1:9. 115 Rom 2:19 . 116 Mt 5:14 . 117 FC 71:54–55. 118 1Cor 15:41 . 119 FC 71:55. Overview: God gave waters their proper ornament by creating swimming creatures and birds (Basil). The birds did not originate from water but from the cloudy air saturated with water, out of which they “came forth” (Augustine). The fish and birds respectively symbolize the evil and the good thoughts in the human mind (Origen). God also created the sea monsters, in order to raise fear and consternation in humans (Basil). After creating the animals of the water and the birds, God gave them the power of procreation by saying “increase and multiply” (Augustine). Many creatures were created on the same day (Ambrose), each of its own kind (Basil) with differences sustained through the generations, the succession of each species preserved (Basil) with the properties it especially received from God. Hybrids are ене work of humans, not of God (Ambrose). The soul is not pre-existently eternal as though sharing in God’s essence, and the soul does not immigrate from body to body (Gregory of Nyssa). The coming to life of a seed after being buried in the ground is a prefiguration of the resurrection (Ambrose, Gregory of Nyssa). 1:20 Living Creatures in Waters and Sky |
| 2 . The Divine Liturgy is celebrated when all the members of the Church are gathered with their pastor. It’s never celebrated as a “private” service, or by clergy alone. That is why the phrase “always everyone, always together” is the traditional expression of the Orthodox Church concerning the Liturgy. 3 . The Divine Liturgy is always resurrectional in spirit. It is never the expression of the darkness and death of this world; rather it is the expression and experience of the eternal life of the Kingdom of the Blessed Trinity. Therefore it’s never mournful or penitential. 4 . The synaxis or gathering has its origin in the Old Testament synagogue gatherings. The eucharistic sacrifice has its origin in the Old Testament temple worship, the priestly sacrifices of the People of God, and in Passover (Pascha), the central saving event of the Old Testament. 5 . The first part, the Liturgy of the Word, carries on the proclamation and meditation of the Word of God – the Gospels and apostolic writings. The second part, the Liturgy of the Faithful, is the participation of the people in the voluntary self-offering of Christ to the Father, accomplished once and for all on the Cross by the power of the Holy Spirit. In and through this unique sacrifice of Christ the people receive Holy Communion. 6 . They both mean “preparation.” 7 . It is called this because it stands for Christ, who is the (Bread of life…which came down from heaven” and the “Lamb of God who takes away the sin of the world” ( Jn. 3:24, 6:32–35 ). 8 . Mary the Theotokos and John the Baptist. 9 . These words are key because they announce the source and goal of the divine service of the People of God, which is the Kingdom of God, brought to the world by Jesus Christ and already mystically reigning in the faithful disciples of Christ by the presence and power of the Holy Spirit. 10 . To bless the Kingdom means to express love for it as one’s most precious possession. 11 . The Great Litany. 12 . The Emperor Justinian. |
| 3:5–7, учит нас так воспевать третье Лицо Св. Троицы: «Святым Духом вся тварь, обновляема, паки созидается (приходит в первобытное состояние), равномощен бо Отцу и Слову» (2 антифон 1-го гласа, последний стих). 123 Беседа «6-я на Шестоднев» стр. 101 тома 1-го твор. по издан. в русск. перев. при М. д. А. Москва. 1872. 124 Так объясняют значение покоя 7-го дня творения и св. отцы и учители церкви. См. цитаты из них у С. К. Смирнова в цитат. соч. стр. 45 примеч. под буквой н. Срав. здесь же (стр. 44–45) и подтверждение всей высказанной нами мысли о значении покоя седьмого дня миротворения. 136 Стр. 188, срав. стр. 190–191 цит. изд. срав. того же св. отца беседу 9 на кн. Быт., стр. 136 и беседу 10, стр. 153, ч. 1., Спб. 1851 и др. 143 Срав. св. Златоуста 41 беседу на Кор. стр. 394, 2 ч. цит. изд. срав. там же С. К. Смирнова цит. сочинен. стр. 46–47. 144 И в храмах св. церковь повсюду воспевает это на день Богоявления Господня: «Иисус живота начальник разрешити осуждение грядет Адама первозданного, очищений же, яко Бог, не требуя, падшего очищает во Иордане: в нем же вражду убив, преимущ всяк ум мир дарует». 5 песнь, Ирмос, Канон 1 на празд. Богояв., –творение св. Козьмы Маюмского. 147 О чем срав. особенно статью, помещенную в Христианском Чтении за 1821 г. т. 3, 181 и дал. под заглавием: «в каком смысле должно разуметь книгу Песнь Песней и что она в себе содержит». 148 Блаженный Феодорит, стр. 447 цит. изд. срав. св. Златоуста на то же место, стр. 320 Спб. 1858 г. 149 «Jn Apocal. de vision 3», срав. бл. Иеронима «Epistol. 12, ad Ageruchiam de monogamia», pag. 745 momi 4 opp., partis 2., ed Paris. 1706 срав. прекрасное изложение того же сопоставления в «Записках на послание к Ефесеям», стр. 123–124, Москва 1838; срав. так же цит. соч. С. К. Смирнова, стр. 49. 151 Св. Златоуст, на Еф. 5:32 , стр. 232 цит. издан. Так как св. отец лучше новейших ученых понимал речь апостола, чтобы видеть в ней что-либо «субъективное». Срав. бл. Феодорита на то же место, стр. 447 цит. изд. и др. |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Confessing Christ Today " Blessed be the Kingdom of the Father and of the Son and of the Holy spirit... " . It is with the giving of glory to, and the invocation of, the Kingdom, that the Church begins the celebration of her fundamental mysteries, the sacraments. It is with the Eucharistic invocation, its giving of glory to, and its contemplation of, the Kingdom, that our lives are transfigured -in the midst of our everyday living - into the mystery and into the " image " of the Kingdom. Archbishop Anastasios of Tirana, Durrës and All Albania 31 March 2005 Can it be considered in any way appropriate today to refer to a kingdom – even if it be the Kingdom of God – at a time when criticism of, and hostility to, the institution of the monarchy has reached a state of paroxysm in many parts of the world? What kind of response is likely to be aroused today by such preaching or by the raising of such expectation? But exactly the coming of the kingdom of God means the surpassing of every other type of reign and power. “Thy Kingdom Come”, writes Origen, “that every authority and power and force and every kingdom of the world and sin which reigns in our mortal bodies be abolished, and that God reign over all of these”. “Thy Kingdom Come”, that the hypostatic LOVE (1 Jn 4:16) reigns absolutely in us, and in the universe. To those concerned with the interpretation of Holy Scripture it is clear that the “kingdom of God” or the “kingdom of heaven”, which lies at the core of Christ’s teaching, refers, firstly, to an eternal fact, secondly, to a new reality inaugurated by the life and the work of Christ in the history of mankind and, thirdly, to something that is to be fully realized in the future. We are concerned here with a central motive that dominates the so-called “synoptic tradition”. Luke and Mark predominantly use the expression the “kingdom of God” whereas Matthew usually refers to the “kingdom of heaven” and the “kingdom of the Father”. This difference has given rise to not a few discussions, but eventually nearly all have agreed that the same fact of the “divine kingdom” is referred to in all instances. The same reality is also described as “life” (Mk 9:43, 46; Mt.7:13), “life everlasting” (Mk 10:17) – which in John is the |
| Chadwick O. John Cassian: A study in primitive monasticism. Cambridge, 1968 2 . Р. 18–22; Goodrich R. J. Contextualizing Cassian. Aristocrats, Asceticism and Reformation in fifth-century Gaul. Oxford, 2007. P. 121–126. См.: Marsili D. S. Giovanni Cassiano ed Evagrio Pontico. Dottrina sulla carita e contemplazione. Roma. 1936. P. 87–149; Guillaumont A. Les «Kephalaia Gnostica» d’Évagre le Pontique et l’histoire de l’Orignisme chez les Grecs et chez les Syriens//Patristica Sorbonensia 5. Paris, 1962. P. 77–80; Chadwick. 1968. P. 92–95; Stewart. 1998. P. 36; Уивер. 2006. С. 94–96; 106–112; Ферберн Д. Учение о Христе и благодати в ранней Церкви. М., 2008. С. 154 и др. Также puritas mentis «чистота духа/ума», см.: De inst. coenob. II 12; VIII 21–22; Collat. 14. 9, puritas animae «чистота души», см.: Collat. 10. 14; 12. 5; 21. 22. См.: Evagr. Pract. Prol. 49–51; Pract. 56–57, 78, 81, 84; Gnost. 49; Keph. Gnost. I 81; IV 12; V 82; Skemm. 3; De octo spirit. 2; Sent. ad monach. 67–68, 118; Scol. in Ps 30:22; Schol. Prov. 12, 343 и др. Guillaumont A. et C. Évagre le Pontique. Traité pratique, ou, le moine. Introduction//SC. N. 170. Paris, 1971. P. 98, 103. См.: Origen. Fragm. in Luc. 171; Com. Jn. I 16. 91; II 36. 219; Evagr. Pract. Prol.; Pract. 32, 66, 84; Gnost. 1-3; Keph. Gnost. I.13; II.6; V.35; V.65; VI.15; Skemm. 32–33; De orat. Prooem.; Sent. ad monach. 118–121; Ad Eulog. 15, 24; Schol. Prov. 224; Schol. Eccl. 71 и др. См.: Evagr. Pract. 86, 89; Gnost. 47; Keph. Gnost. III.35; III.59; De malign. cogit. 3; 17 и др. De inst. coenob., V 33; также: actualis perfectio «деятельное совершенство», см.: Collat. 14. 3; actualis disciplina «деятельная подготовка», Collat. 21. 34. См.: De inst. coenob. V 1–XII 33; Collat. 5. 2–27. Отдельные элементы этого учения восходят к Оригену, см. Origen. Hom. in Ezech. 6. 11; Hom. in Exod. 8. 5; Hom. in Num. 15. 5. См.: Evagr. Pract. 6–14, 54; Antirr. I–VIII; De vitiis 2–4; De octo spirit. 1–18; De malign. cogit. 1, 12–16, 24–25, 35; Skemm. 40–60 и др. |
| Christmas Message of Patriarch Kirill of Moscow and All Russia In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. (1 Jn 4:9) Your Eminences the archpastors, esteemed fathers, all-honourable monks and nuns, dear brothers and sisters! It is with a heart overflowing with joy in the Son of God who has come in the flesh that I address all of you and congratulate you on the radiant and life-bearing feast of the Nativity of our Lord and God and Saviour Jesus Christ. “Glory to God in the highest, and on earth peace, good will toward men” ( Lk 2:14 ). In glorifying from year to year the ineffable benevolence shown to us by the Saviour, we, as once the shepherds of Bethlehem who heard from the angel the “great joy, which shall be to all people” ( Lk 2:10 ), hasten with spiritual eyes to see the Messiah, whose coming was foretold by the glorious prophets and awaited by a great multitude of men and women. Thus, the desire, as the prophet Haggai puts it, of all nations ( Hag 2:7 ) “made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men” ( Phil 2:7 ). The Lord of the universe selects for himself not an imperial palace, not a dwelling of the rulers of this world, not a mansion of the rich and highly placed. No room is even found for him at an inn. The Son of God is born in a cave for cattle, while his cradle is a manger for the feeding of animals. “What, then, is poorer than the cave and humbler than the swaddling clothes in which the richness of the Godhead has shone forth?” Having chosen for the Mystery of our salvation utmost poverty ( Hypakoe for the feast), Christ consciously rejects the values which are considered important in our world: power, wealth, fame, noble birth and social status. He offers to us another law of life, the law of humility and love, which vanquishes pride and enmity. It is by this law that human frailty, united with the grace of God, becomes the force which cannot be countered by those who possess power and might in this world. The power of God manifests itself not in earthly majesty and worldly comfort, but in simplicity and humility of heart. |
| For we too, coming to this spiritual meadow of the mighty works of Ignatius, and beholding not the flowers of spring, but the manifold and varied fruit of the spirit in the soul of this man, are confused and in perplexity, not knowing to which we are first to give our consideration, as each of the things we see draws us away from its neighbours, and entices the eye of the soul to the sight of its own beauty. For see, he presided over the Church among us nobly, and with such carefulness as Christ desires. For that which Christ declared to be the highest standard and rule of the episcopal office, did this man display by his deeds. For having heard Christ saying, the good shepherd lays down his life for the sheep (Jn. 10:11), with all courage he did lay it down for the sheep. 2. And if you will, let us come first to the praise of his episcopate. Does this seem to be one crown alone? Come, then, let us unfold it in speech, and you will see both two, and three, and more produced from it. For I do not wonder at the man alone that he seemed to be worthy of so great an office, but that he obtained this office from those saints, and that the hands of the blessed apostles touched his sacred head. For not even is this a slight thing to be said in his praise, nor because he won greater grace from above, nor only because they caused more abundant energy of the Spirit to come upon him, but because they bore witness that every virtue possessed by man was in him. Now how this is, I tell you. Paul writing to Titus once on a time— and when I say Paul, I do not speak of him alone, but also of Peter and James and John, and the whole band of them; for as in one lyre, the strings are different strings, but the harmony is one, so also in the band of the apostles the persons are different, but the teaching is one, since the artificer is one, I mean the Holy Spirit, who moves their souls, and Paul showing this said, Whether therefore they, or I, so we preach (1 Cor. 15:11). This man, then, writing to Titus, and showing what kind of man the bishop ought to be, says, For the bishop must be blameless as God " s steward; not self-willed, not soon angry, no brawler, no striker, not greedy of filthy lucre; but given to hospitality, a lover of good, sober-minded, just, holy, temperate, holding to the faithful word, which is according to the teaching, that he may be able both to exhort in the sound doctrine, and to convict the gainsayers (Titus 1:7-9); and to Timothy again, when writing upon this subject, he says somewhat like this: If a man seeks the office of a bishop, he desires a good work. |
| Lazarus Saturday is a paschal celebration. It is the only time in the entire Church Year that the resurrectional service of Sunday is celebrated on another day. At the liturgy of Lazarus Saturday, the Church glorifies Christ as “the Resurrection and the Life” who, by raising Lazarus, has confirmed the universal resurrection of mankind even before His own suffering and death. By raising Lazarus from the dead before Thy passion, Thou didst confirm the universal resurrection, O Christ God! Like the children with the branches of victory, we cry out to Thee, O Vanquisher of Death: Hosanna in the highest! Blessed is he that comes in the name of the Lord! (Troparion). Christ -the Joy, the Truth and the Light of All, the Life of the world and its Resurrection-has appeared in his goodness to those on earth. He has become the Image of our Resurrection, granting divine forgiveness to all (Kontakion). At the Divine Liturgy of Lazarus Saturday the baptismal verse from Galatians: As many as have been baptized into Christ have put on Christ ( Gal 3.27 ) replaces the Thrice-holy Hymn thus indicating the resurrectional character of the celebration, and the fact that Lazarus Saturday was once among the few great baptismal days in the Orthodox Church Year. Because of the resurrection of Lazarus from the dead, Christ was hailed by the masses as the long-expected Messiah-King of Israel. Thus, in fulfillment of the prophecies of the Old Testament, He entered Jerusalem, the City of the King, riding on the colt of an ass (Zech 9.9; Jn 12.12 ). The crowds greeted Him with branches in their hands and called out to Him with shouts of praise: Hosanna! Blessed is He who comes in the name of the Lord! The Son of David! The King of Israel! Because of this glorification by the people, the priests and scribes were finally driven “to destroy Him, to put Him to death” ( Lk 19.47 ; Jn?11.53, 12.10). The feast of Christ’s triumphal Entry into Jerusalem, Palm Sunday, is one of the twelve major feasts of the Church. The services of this Sunday follow directly from those of Lazarus Saturday. The church building continues to be vested in resurrectional splendor, filled with hymns which continually repeat the Hosanna offered to Christ as the Messiah-King who comes in the name of God the Father for the salvation of the world. |
| La muerte no tendrá poder en el reino de gloria. Y el último enemigo que será destruido es la muerte... entonces se cumplirá la palabra de la Escritura: La muerte ha sido vencida ( 1Cor. 15:26, 54 ). «El tiempo no será más» (Ap. 10:6). De manera metafórica es representada la eterna vida bienaventurada en el capítulo 21 del Apocalipsis 21. Vi un cielo nuevo y una tierra nueva, porque el primer cielo y la primera tierra pasaron, y el mar ya no existe más. En el reino futuro todo será espiritual, inmaterial y Santo. Lo más importante de todo es que quienes alcancen la bienaventurada vida futura y se hagan «participantes de la naturaleza Divina» (2 Ped. 1:4), serán miembros de aquella vida perfecta, cuya fuente está sólo en Dios. En particular, los futuros miembros del Reino de Dios se harán dignos, como los ángeles, de « ver a Dios » (Mat. 5:8), van a contemplar su gloria, no como a través de un vidrio opaco, ni haciendo conjeturas, sino cara a cara, Y no solamente lo contemplarán, sino que participarán, resplandeciendo como el sol en el reino de su Padre (Mat. 13:43), como «herederos con Cristo,» participando del trono con Cristo y compartiendo con Él Su majestuosa grandeza (Ap. 3:32; 2Tim. 2:11–12 ). En forma simbólica se representa en el Apocalipsis: «Ya no tendrán hambre ni sed, y el sol no caerá más sobre ellos, ni calor alguno; porque el Cordero que está en medio del trono los pastoreará, y los guiará a fuentes de agua de vida; y Dios enjugará toda lágrima de sus ojos» (Ap. 7:16–17). Como dice el profeta Isaías: «lo que nadie vio ni oyó y ni siquiera pudo pensar, aquello que Dios ha preparado para los que le aman» (Isaías 64:4; 1Cor. 2:9 ). La bienaventuranza en Dios será tanto más placentera ya que será interminablemente eterna «e irán los justos a la vida eterna.» Sin embargo, según la reflexión de los Santos Padres, esta gloria en Dios va a tener sus grados, conforme a la dignidad de cada uno, lo cual podemos concluir de las palabras de las Sagradas Escrituras: «En la casa de mi Padre muchas moradas hay» ( Jn. 14:2 ); «y entonces dará a cada uno conforme a sus obras» (San Mateo 16:27), «cada uno recibirá su recompensa conforme a su labor» ( 1Cor. 3:8 ), «una estrella es diferente de otra en la gloria» ( 1Cor. 15:41 ). |
| " Me ha sido dado todo poderío en el cielo y en la tierra (reino de Cristo), id pues y enseñad a todas las naciones, bautizándolas en el nombre del Padre y del Hijo y del Espíritu Santo« (servicio sacerdotal en la Iglesia), »y enseñándoles las cosas que Os he mandado« (el lado apostólico de la Iglesia). Veamos la esencia de cada uno de estos oficios: A. Cristo – Sumo Pontífice El Señor Jesucristo no es solamente el Cordero de Dios ofrecido en oblación para la vida del mundo, pues es al mismo tiempo el que ofrece, el que efectúa la oblación, es el Sumo Pontífice. Cristo es » el Ofrecido y El que ofrece, el que recibe y el que da « (oración secreta del himno «querúbico» en la Liturgia). Él a Sí mismo Se ofrece como oblación, Él mismo la ofrece, Él mismo la recibe y Él mismo la reparte a los que se acercan. El Señor se expresó en la forma más elevada acerca de Su oficio sacerdotal en la tierra en la oración a Su Padre, llamada «oración sacerdotal» que pronunció a Sus discípulos en la plática de despedida en la noche en que fue prendido o igualmente en la oración en soledad en el huerto de Getsemaní: «Por ellos Yo me santifico a Mí mismo para que ellos también sean santificados en la Verdad. Mas no ruego solo por éstos, sino también por los que han de creer en Mí por la palabra de ellos» ( Jn. 17:19–20 ). El Apóstol san Pablo en la epístola a los hebreos expone el servicio sacerdotal de Cristo (caps. 5–10), él compara el sumo sacerdocio de Cristo con el oficio de los sumos sacerdotes del Antiguo Testamento y señala la inigualable superioridad del sacerdocio de Cristo : Los sumos sacerdotes según la orden de Aarón fueron muchos porque la muerte no permitía uno solo; mas Éste, según el orden de Melquisedec, por cuanto permanece para siempre, tiene sacerdocio inmutable (7:24). Aquellos debían ofrecer sacrificios permanentemente, Cristo lo ofreció una vez, ofreciéndose en oblación Él mismo (7:27). Aquellos eran frágiles; Él sumo sacerdote para siempre perfectísimo (7:28). Aquellos sacerdotes de santuario terrenal, Éste celebrante del santuario Celestial, no hecho por manos humanas (9:24). |
|
|
