| 1 Но не самый первый среди произведений и толкований Оригена. Ранее им были написаны толкования на Псалмы и Плач Иеремии, трактат „О воскресении“ и некоторые другие. „Комментарии“ современны трактату „О началах“: между обоими произведениями много общего и в отдельных темах (например, о полемике с гностицизмом в сочинении „О началах“ см.: «Le Boulluec A». La place de la polémique antignostique dans le Peri archon Origeniana. Premier colloque international des études origéniennes (Montserrat, 18—21 septembre 1973) Dirigé par Henri Crouzel, Gennaro Lomiento, Josep Rius-Camps (Quaderni di „Vetera Christianorum“, 12). Bari, 1975. P. 47—61), и в самом духе. 2 Известный французский ученый, ведущий специалист прошлого века в изучении наследия Оригена. Им составлена, в частности, превосходная аннотированная библиография (с указателями и с продолжениями) всех исследований об александрийском богослове, существенно облегчающая ориентацию в современной научной литературе. 3 Crouzel H». Origène. P., 1985. P. 70. 4 На русский язык переведены толкования только первых двух. 5 Подробный разбор толкований Гераклеона и Оригена на примере XIII книги „Комментариев“ представлен в исследовании: «Poffet J. M». La méthode exégétique d’Héracléon et d’Origène, commentateurs de Jn. 4. Jésus, la Samaritaine et les Samaritains. Fribourg: Éd. Universitaires, 1985 (Paradosis XXVIII). 304 p. 6 Возможные датировки основываются на упоминании Оригена (I, 13) о разлуке с Амвросием. По одному пониманию, речь идет об отлучке Оригена в 224—225 годах в Антиохию по приглашению Маммеи, матери императора Александра Севера (ср. «Евсевий», „Церковная история“ VI, 21, 3—4; 23, 1). По другой интерпретации, в данном месте Ориген подразумевает временное отсутствие в Александрии Амвросия в 215—216 годах вследствие преследования философов Каракаллой. 7 in Iohannem libros xxxii, in partes quasdam Iohannis excerptorum librum i... . 8 Цифра 22, приводимая «Евсевием» в „Церковной истории“ VI, 24, 1, явно неверна и может объясняться либо ошибкой переписчика, либо неполнотой экземпляра Кесарийской библиотеки. Никаких сведений, что Ориген успел написать более 32 книг, нет. Три фрагмента, дошедшие в катенах, на последующие книги Евангелия от Иоанна (на Ин. 14:3; 17, 11 и 20, 25. См.: «Origenes». Bd. IV Hrsg. E. Preuschen. Leipzig, 1903. S. 560—562, 574) могли быть взяты из других сочинений Оригена либо из тех выдержек, о которых упоминает Иероним. Возможно, сам Ориген изменил впоследствии характер комментариев, перейдя к жанру схолий на отдельные места. |
| John Anthony McGuckin Miracles VERA SHEVZOV Orthodox thinkers from Late Antiquity to modern times have understood miracles as actions or events that manifest or point to the presence of God. Orthodox Christians have associated miracles not only with individual experiences, but also with experiences of entire communities and even nations. Miracles are associated with healings, historical events, visions, dreams, and foresight, and with such phenomena as inexplicable displays of myrrh or tears on icons. Throughout history, Orthodox pastors and spiritual guides have drawn on accounts of miracles for pedagogical purposes. Such accounts provided lessons concerning vices and virtues along with lessons concerning “right faith.” In addition to the realm of lived Orthodoxy, where accounts of miracles have often resulted in the special veneration of certain icons and the veneration of saints and their relics, miracles have also figured in the Orthodox theological and philosophical considerations of history, science and nature, and anthropology. Reports of miracles have also periodically begged the question of authority in the church (who in the church is it that finds and declares them miraculous?). Although miracles may be integral to its worldview, Orthodox Christianity nevertheless is deeply nuanced in its approach to them. In part, the Orthodox understanding of miracles is rooted in the complex view of miracles reflected in the New Testament. On the one hand, patristic authors such as Origen of Alexandria (d. 254) and St. John Chrysostom (d. 407) maintained that Jesus’ miracles played a significant role in the establishment of the Christian faith. Signs, acts of power, and works testified to the power of God manifested in and through Christ. Accordingly, Orthodox writers maintained, miracles accompanied his words in order to confirm his identity for those who were unable to recognize his power and authority through his words alone. In this sense, miracles were a form of divine condescension. Following the death of Jesus, in this view, the apostles performed numerous miracles in Jesus’ name as a way further to cultivate the Christian faith. As Origen wrote in his mid- 3rd century treatise Against Celsus 1.46, had it not been for miracles, people would not have been persuaded to accept the new teachings. On the other hand, patristic authors also pointed to the more negative aspects of miracles in the gospel texts. Particularly objectionable was the pursuit of, and demand for, miracles as a condition for faith ( Mt. 16.4 ; Jn. 6.30–31 ) or as a curious spectacle ( Lk. 23.8 ). Even the Devil tempted Jesus to perform a miracle ( Mt. 4.1–11 ; Lk. 4.1–13 ). Finally, according to Jesus’ testimony, not every “wondrous sign” was from God ( Mt. 24.24–25 ; Acts 8.9–13); they could even be detrimental to believers by distracting or turning them from the path to salvation. |
| The New Testament presupposes the stream of Jewish worship and prayer. The Gospel of Luke records exquisite prayers by the Virgin Mary ( Lk. 1.46–55 ), the priest Zechariah ( Lk. 1.68–79 ), and the elder Simeon ( Lk. 2.29–32 ). Jesus himself, circumcised on the eighth day and presented at the Temple on the fortieth, grew up in the tradition of Jewish prayer and piety with frequent appearances at the Temple and the synagogue. He not only gave instructions on prayer but also practiced heartfelt prayer, seeking solitude in the hills where he could pray all night, not least before making important decisions ( Mk. 1.35 ; Lk. 6.12 ). The personal depth of Jesus’ prayers to God the Father breaks forth in dramatic moments of joyful confession ( Mt. 11.25 ), the giving of the Lord’s Prayer ( Mt. 6.5–13 ), the high priestly prayer to the Father ( Jn. 17 ), and the agony at Gethsemane ( Mk. 14.33–5 ), all of which exemplify the intimate relationship with God as a personal and loving Father which Jesus lived and taught. While the early church inherited much of the Jewish tradition of prayer, it gradually moved away from the Temple worship and cultic practices such as animal sacrifices, circumcision, and kosher foods, regarded as no longer compatible with the gospel. Instead, the church focused on its own rites of baptism, the Mystical Supper or Eucharist, and other rites that gradually developed into a whole tradition of worship continuously elaborated in content and structure. St. Paul, large sections of whose letters read like prayers, is a primary figure of the Christian renewal of prayer and worship in trinitarian forms based on the view that each baptized Christian is a living sacrifice to God ( Rom. 6.4, 13; 12.1 ) and the church is the body of Christ and the temple of the Holy Spirit ( 1Cor. 3.16–17; 12.12–27 ). Stirring echoes of early Christian prayers and aspects of worship, replete with Old Testament language, frequently occur in the Book of Revelation, where the eschatological drama of salvation itself is recounted from the perspective of the worship of God (Rev. 4.4–11; 5.8–14; 7.9–12; 11.15–18; 12.10–12; 15.3–4; 19.1–8). |
| Archive Пн Patriarchal condolences over the passing away of Metropolitan Daniel of Tokyo 10 August 2023 year 21:05 His Holiness Patriarch Kirill of Moscow and All Russia expressed condolences over the death of Metropolitan Daniel of Tokyo and All Japan. To His Eminence Seraphim, Archbishop of Sendai, Vicar of Tokyo To the honourable clergy and laity of the Japanese Autonomous Orthodox Church Your Eminence, dear Vladyka Seraphim, All-Honourable Fathers, Dear brothers and sisters, Please accept my deep and heartfelt condolences over the passing away of His Eminence Metropolitan Daniel of Tokyo and All Japan. Before the Lord took him, His Eminence had served as Primate of the Japanese Autonomous Orthodox Church for nearly a quarter of a century. The departed archpastor, now dwelling in eternal mansions, was a man of godly wisdom and ardent prayer, as well as a model of virtues for Orthodox Christians in the Land of the Rising Sun, who found in him a loving father. Born into a pious family, Vladyka Daniel responded to God’s call in his early youth, received theological education and holy orders, devoting his whole self to the Holy Church. A man of intelligence and vast knowledge, he had a quiet and meek disposition. His election to the Primatial Throne of the Japanese Orthodox Church was an act of Divine Providence. Never striving for a senior position or honours, he did not expect to be elevated to the lofty Primatial office and humbly accepted his lot. Over the years of his archpastoral service, Metropolitan Daniel did much to establish the Holy Orthodoxy in the land where St. Nicholas of Japan had performed his apostolic labours. I hold dear memories of my meetings with Metropolitan Daniel and our joint prayers. My heart grieved as I learned of his demise. Sharing your sorrow, I pray that our Lord Jesus Christ, the resurrection and the life (Jn. 11:25), may give rest to the soul of His departed servant in a place of brightness, a place of refreshment, a place of repose where all sickness, sighing, and sorrow have fled away. Eternal and good memory to His Eminence Metropolitan Daniel! With love in Christ, +KIRILL PATRIARCH OF MOSCOW AND ALL RUSSIA Календарь ← 12 апреля 2024 г. (30 марта ст.ст.) пятница Прп. Иоанна Лествичника (649). Свт. Софрония, еп. Иркутского (1771). Прор. Иоада (X в. до Р. Х.). Апп. Сосфена, Аполлоса, Кифы, Кесаря и Епафродита (I). Св. Еввулы, матери вмч. Пантелеимона (ок. 303). Прп. Иоанна безмолвника (VI). Прп. Зосимы, еп. Сиракузского (ок. 662). Литургия Преждеосвященных Даров. На 6-м часе: Ис. XXIX, 13–23 . На веч.: Быт. XII, 1–7 . Притч. XIV, 15–26 . Утреня только по Триоди. На часах и изобразительных кондак «Не ктому пламенное оружие...». В конце изобразительных совершается поклонение Кресту, после чего Крест через Царские врата относится в алтарь. 7 April 2024 year Share with friends |
| Once, as the rector of the church in the name of the Apostle Thomas , I happened to hear such a conversation: “This church is abnormal—only unbelievers come here. That’s why it’s named in honor of Thomas the unbeliever!” It’s just a little anecdote, but it causes many to wonder, who is this “unbelieving” apostle? The Lord Jesus Christ chose for Himself twelve men to be His closest disciples. By His commission the apostles founded the first Christian communities and led the Church. One of these twelve was Thomas. The touch of Divine might does not break the human personality. After turning to Christ the same character and temperament which were given to him at birth remain with a man, but in the meantime all his personal qualities simply blossom by contact with the Lord’s life. Thomas, apparently, was by nature skeptical and stubborn, and these qualities especially manifested themselves in his ministry. For example, during the earthly life of the Savior, when all the apostles feared to go to Jerusalem , where Christ was threatened with punishment, Thomas simply said: Let us also go, that we may die with Him (Jn. 11:16). And now the obstinacy of a Christian often turns into steadfastness and is connected with a peculiar bravery. When the Lord appeared to His disciples for the first time after His Resurrection, for some reason Thomas was not with them. When the other apostles told him of the Resurrection of Christ, the “unbelieving” apostle said: Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe (Jn. 20:25). It turned out to be quite difficult to accept the news about the victory over death even for those who saw Christ face to face and learned from Him. But Thomas was honest in his doubts and didn’t feign to believe. Surely his brethren tried to convince him, but he remained firm—he needed to personally make sure that Christ was risen. Fr. Daniel Sisoyev A week later all the apostles gathered together, and Christ again appeared to them. Seeing the risen Teacher, Thomas “the unbeliever” froze on spot in amazement, but the Lord said to him: Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. And Thomas answered and said unto him, My Lord and my God (Jn. 20:27-28)—thus he is the first of all the disciples of Christ to call Him God. |
| Do We Really Believe in the Resurrection? The Holy Apostle Paul made it abundantly clear that the Resurrection of our Lord Jesus Christ is the foundation of the Christian faith when he wrote to the Corinthians: “And if Christ is not risen, then is our preaching is empty, and your faith is also empty” (1 Cor. 15:14). It would be fair to say then that one who does not believe in the bodily Resurrection of Christ cannot be called a Christian. But what does it mean to believe in the Resurrection of Christ? What is resurrection in the Christian understanding and what are the undeniable and essential theological implications of the Resurrection of Jesus as reflected in the Holy Scriptures and the historical teaching of the Church? The Resurrection is Present Not Future In a conversation with Martha of Bethany, the sister of Lazarus, our Lord Himself revealed the true nature of this resurrection when He corrected and expanded Martha’s limited understanding. When the Lord assured Martha that her brother would rise from the dead, Martha responded in this manner: “I know that he will rise again in the resurrection at the last day” (Jn. 11:24). In other words, Martha understood the resurrection as a future event, a reality that would occur (only) at the end of the age. As a typical, pious Jew, she could not conceive of the resurrection as something to be participated in now. In her mind the resurrection was a static event relegated to some “time” in the future, not an organic reality made possible through relationship with the God-Man, Jesus. And so the Lord reorients her thinking, seeking to change the whole paradigm of her understanding, saying, I Am the resurrection and the life. He who believes in Me, though he may die, he shall live” (Jn. 11:25). Among other things, Jesus was telling Martha that in Him the Resurrection is a reality available in the present to those who are joined to Him. By His death He would destroy Death as it had existed up to that time, transforming it from the inside out, filling up Death with Life by entering into it Himself as Man and overcoming it as God through His Resurrection. Through Him, resurrection would be a function not of time but of relationship . And so, by His death and resurrection, Death is overcome nowand always by all those joined to the Resurrected Humanity of God! |
| Tweet Нравится We Are More Blessed Than the Apostles A Homily for Thomas Sunday Hieromonk Ignaty (Shestakov) Christ is Risen! We heard in the Gospel reading today about what assurance one of the twelve apostles—the apostle Thomas—received. The Lord appeared to the disciples after His Resurrection. When He appeared, He showed them His hands and feet as proof of His Resurrection, and did so more than once. But the apostle Thomas, who was not present with them, expressed some doubt , and responded to the words of the disciples about how they had seen the Lord, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe (Jn. 20:25). Eight days later the merciful Lord again appeared to the disciples, gathered in one house behind closed doors, and said to Thomas: Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing (Jn. 20:27). The apostle Thomas’ doubt has become to some extent proverbial, has grown wings, and become common knowledge, and often causes us modern Christians to even condemn the apostle Thomas. We wonder, how could he have doubted? In reality, even in the Gospels we see that there is nothing surprising in this. The apostle Thomas was not alone in his doubt. If we look closely at the Gospel events after Christ’s Resurrection, we see with what doubt the apostles often responded to what was happening. They did not believe Mary Magdalene (cf. Mk. 16:9-11), and they did not believe Luke and Cleopas, when the Lord appeared to them on the road to Emmaus (cf. Lk. 24:1316), but they constantly doubted. Therefore, to confirm them in faith, the Lord gave confirmation of His human nature, by eating before them and showing them His wounds. But what fruit the apostle Thomas’ doubt brought the Church! The Lord again proved that He is the true God, and that He is risen from the dead. And the Church even lauds this unbelief of Thomas in its hymns today, thanks to which we are strengthened in faith. Faith only asserts itself by this unbelief. |
| Archive Condolences of Patriarch Kirill over the death of people as a result of a terrorist action in Nice 29 October 2020 year 18:04 His Holiness Patriarch Kirill of Moscow and All Russia has expressed condolences to President of the Republic of France Emmanuel Macron and to Bishop André Marceau of Nice over the death of people as a result of the armed attack in the Church of Notre Dame in Nice. To His Excellency Emmanuel Macron, President Republic of France Your Excellency, Dear Mr. President, I am deeply grieved by the news about the death and injuries of parishioners of the Cathedral of Notre Dame de Nice as a result of an attack committed by a man armed with a knife. I deeply empathize with you and all the French people at this dark hour. The monstrous atrocities committed with the sacrilegious use of religious slogans will not be able to shake people’s desire of peaceful life, to make them follow the evil will of criminals and to recognize as norm the inhuman ideology of atrocity and violence. I would like to express the words of condolences to the relatives and loved ones of those who were killed and affected. I pray to the Merciful Lord for a speedy recovery of the wounded and their recovery from the ordeal they have experienced. With profound condolences, + Kirill Patriarch of Moscow and All Russia The Right Reverend André Marceau, Bishop of Nice Your Grace, With the feeling of profound grief I have taken the news about the terrible atrocity that has been committed within the Basilica of Notre Dame de Nice – a brutal attack made on parishioners by an extremist, which has caused people’s death and injures. I would like to express my sincere condolences to you, to the clergy and faithful of the Diocese of Nice, to the relatives and loved ones of those who were killed and injured. May the Lord, who said, “I am the resurrection and the life. The one who believes in me will live, even though they die” (Jn. 11:25) repose the soul of those who were killed in the mansions of the righteous and may He give consolation to all the afflicted. With sincere condolences, + Kirill Patriarch of Moscow and All Russia Календарь ← 7 December 2023 year |
| Condolences of Patriarch Kirill over the Death of People as a Result of Terrorist Action in Nice Source: DECR His Holiness Patriarch Kirill of Moscow and All Russia has expressed condolences to President of the Republic of France Emmanuel Macron and to Bishop André Marceau of Nice over the death of people as a result of the armed attack in the Church of Notre Dame in Nice. To His Excellency Emmanuel MACRON President Republic of France Your Excellency, Dear Mr. President, I am deeply grieved by the news about the death and injuries of parishioners of the Cathedral of Notre Dame de Nice as a result of an attack committed by a man armed with a knife. I deeply empathize with you and all the French people at this dark hour. The monstrous atrocities committed with the sacrilegious use of religious slogans will not be able to shake people’s desire of peaceful life, to make them follow the evil will of criminals and to recognize as norm the inhuman ideology of atrocity and violence. I would like to express the words of condolences to the relatives and loved ones of those who were killed and affected. I pray to the Merciful Lord for a speedy recovery of the wounded and their recovery from the ordeal they have experienced. With profound condolences, + Kirill Patriarch of Moscow and All Russia The Right Reverend André Marceau Bishop of Nice Your Grace, With the feeling of profound grief I have taken the news about the terrible atrocity that has been committed within the Basilica of Notre Dame de Nice – a brutal attack made on parishioners by an extremist, which has caused people’s death and injures. I would like to express my sincere condolences to you, to the clergy and faithful of the Diocese of Nice, to the relatives and loved ones of those who were killed and injured. May the Lord, who said, “ I am the resurrection and the life. The one who believes in me will live, even though they die ” (Jn. 11:25) repose the soul of those who were killed in the mansions of the righteous and may He give consolation to all the afflicted. |
| Photo: СПбДА/flickr.com Traditionally, Christians mark the moment when our Lord is revealed to the world on January 6/19. In the early days, we celebrated His birth, the visit of the Magi, and His baptism all at once – and each of these events, in its own way, is the moment at which our Lord truly comes to us. He comes to us in His incarnation, and then He is revealed to the nations through the Magi who honor Him, and finally He is proclaimed by John at His baptism. I find it so poetic and apt that “the moment” seems to happen more than once. Martha stood before our Lord and confessed, “Yes, Lord, I believe that you are the Christ, the Son of God, who is to come into the world.” (John 11:27) Even seeing Him in the flesh, Martha knows Him as the One “who is to come”, for isn’t our Lord always coming to us? Even today, our Lord is still coming to us all the time, every day, and we joyfully expect the day when He comes again. Over the years, Christians have separated these feasts of the revelation of Christ, moving Christmas to December 25/January 7, creating a joyful twelve-day season of celebration. In the Christian East, the arrival of the Magi (now Epiphany in the West) is celebrated on Christmas, and provides a counterpoint to the angelic salutation to the shepherds, emphasizing how Christ comes for all of us: for Gentile and Jew, for the educated and the illiterate, for the rich and the poor. January 6/19 for the Orthodox Christian is Theophany, the feast of Christ’s baptism. In his beautiful Discourse on Theophany, St. John Chrysostom explains that, […] Christ made Himself known to all — not then when He was born — but then when He was baptised. Until this time He was not known to the people. And that the people did not know Him, Who He was, listen about this to John the Baptist, who says: “Amidst you standeth, Him Whom ye know not of” (Jn.1:26). And is it surprising that others did not know Him, when even the Baptist did not know Him until that day? “And I — said he — knew Him not: but He that did send me to baptise with water, about This One did tell unto me: over Him that shalt see the Spirit descending and abiding upon Him, This One it is Who baptiseth in the Holy Spirit” (John 1:33). |
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