| The Greek sense of truth involved especially knowledge, 3711 sometimes religious knowl-edge; 3712 it could also denote recognition of reality. 3713 The Hebrew and traditional Jewish concept, conversely, was more apt to include moral truth 3714 and to be identified with God " s law. 3715 often stressed being «true» to onés word–truth as integrity or covenant faith-fulness 3716 –and is a central attribute of God " s character. 3717 Although some regard John " s content for αλθεια as primarily Hellenistic, 3718 many scholars now recognize more of the traditional range of in the Fourth Gospe1. 3719 That 90 percent of the LXX uses of αλθεια translate 3720 and that John derives his use of «full of grace and truth» from the Hebrew Bible (as well as his usage in some other pas-sages, e.g., 17:17), suggest that while the semantic range of both terms may have influenced his usage, he is especially sensitive to the term " s uses in its prior biblical contexts. Perhaps John expects the reader to hear the prologués coupling of «grace and truth» when «truth» recurs alone (twenty-five times) through the rest of the Gospel; if so, «truth» often includes the sense of «covenant faithfulness» in the Fourth Gospe1. 3721 The aborted dialogue of John 18:37–38 even suggests that John is aware of competing cultural epistemologies or under-standings of truth. 3722 Barrett is probably correct when he notes: αλθεια retains in Jn more of the meaning of . Sometimes, as in ordinary Greek usage, it means simply that which corresponds to fact, is not false (5.33; 8.40, 44ff.; 16.7); but more characteristically, it means the Christian revelation brought by and revealed in Jesus (1.17; 8.32; 16.13; 17.17; 17.19 [unless here εν ληθεα=αληθς]; 18:37; 1.14; 4.23f. should perhaps be added). This revelation arises out of the faithfulness of God to his own character, and to his promises, of which it is the fulfilment. 3723 A survey of some of the uses of the term and its cognates indicates its christological focus in the Fourth Gospe1. Truth is moral in 3(articular; opposed to evil, the morality defined in terms of ones response to God s agent); associated with the Spirit in 4:23–24; 15:26; 16(the latter two articular); related to veracity (including of Christ " s witness) in 8:32, 40,44, 45, 46 (all articular); directly related to Christ in 5:33; 14:6; 18(articular). Many uses of the adjective «genuine» (1:47; 3:33; 4:18, 37; 5:31–33; 6:32, 55; 7:18, 26, 28; 8:13, 16, 17, 26, 31; 10:41; 15:1; 19:35; 21:24) also are theological (3:33; 7:28; 8:26), christological (6:32, 55; 7:18; 15:1; 21:24), related to christological testimony (e.g., 5:31–32; 8:13–16; 10:41; 19:35), or ecclesiological (1:47; 8:31) statements; the character of God and his agent also define the true community. 2. The Baptist " s Testimony (1:15) |
| Krieger, «Problematik» Krieger, Klaus-Stefan. «Die Problematik chronologischer Rekonstruktionen zur Amtszeit des Pilatus.» BN 61 (1992): 27–32. Krieger, «Verwandter» Krieger, Klaus-Stefan. «War Flavius Josephus ein Verwandter des hasmo-näischen Königshauses?» BN 73 (1994): 58–65. Kruijf, «Glory» Kruijf, T. C. de. «The Glory of the Only Son (John i 14).» Pages 111–23 in Studies in John: Presented to Professor Dr. J. N. Sevenster on the Occasion of His Seventieth Birthday. Edited by W. C. van Unnik. NovTSup 24. Leiden: Brill, 1970. Kruijf, «Hundredweight» Kruijf, T. C. de. « " More than Half a Hundredweight» of Spices ( John 19,39 NEB): Abundance and Symbolism in the Gospel of John.» Bijdragen 43 (1982): 234–39. Kugel and Greer, Interpretation Kugel, James L ., and Rowan A. Greer. Early Biblical Interpretation. LEC 3. Philadelphia: Westminster, 1986. Kugelman, «Pentecost» Kugelman, Richard. «The Gospel for Pentecost ( Jn. 14:23–31 ).» CBQ 6 (1944): 259–75. Kügler, «König» Kügler, Joachim. «Der andere König: Religionsgeschichtliche Anmerkungen zum Jesusbild des Johannesevangeliums.» ZNW88 (1997): 223–41. Kügler, «Sohn» Kügler, Joachim. «Der Sohn im Schoss des Vaters: Eine motivgeschichtliche Notiz zu Jon 1,18.» Biblische Notizen 89 (1997): 76–87. Kuhn, «Gekreuzigten» Kuhn, Heinz W. «Zum Gekreuzigten von Giv c at ha-Mivtar: Korrektur eines Versehens in der Erstveröffentlichung.» ZNW 69 (1978): 118–22. Kuhn, «John vii.37–8» Kuhn, Κ. H. «St. John vii.37–8.» NTS 4 (1957–1958): 63–65. Kuhn, «Messias» Kuhn, Heinz-Wolfgang. «Die beiden Messias in den Qumrantexten und die Messiasvorstellung in der rabbinischen Literatur.» ZAW 70 (1958): 200–208. Kümmel, Introduction Kümmel, Werner Georg. Introduction to the New Testament. Rev. ed. Translated by Howard C. Kee. Nashville: Abingdon, 1975. Kümmel, Promise Kümmel, Werner Georg. Promise and Fulfilment: The Eschatological Message of Jesus. SBT 23. Naperville, 111.: Allenson, 1957. Kümmel, Theology Kümmel, Werner Georg. The Theology of the New Testament according to Its Major Witnesses–Jesus, Paul, John. Translated by John E. Steely. Nashville: Abingdon, 1973. |
| A Christian’s Freedom, the Church’s Freedom, and Religious Freedom From the book, The Search for Truth on the Path to Reason, by Professor Alexei I. Osipov Destruction by Soviet regime of the Cathedral of Christ the Savior, Moscow. The concept of freedom has several dimensions. Here we will note three of them as being the most relevant to the question of a Christian’s freedom. The first is the metaphysical. By freedom in this case is understood one of the most fundamental qualities of human nature—free will, expressed first of all by a person’s moral self-determination in the face of good and evil. Free will is such an important quality that, when it is lost, the personality becomes completely degraded. But as long as self-awareness is preserved, no one can take authority over this freedom—not another man, nor society, nor laws, nor any regime, nor demons, nor angels, nor even God Himself. Saint Macarius of Egypt (fourth century) said: You are created in the image and likeness of God; therefore just as God is free and creates what He wants … so are you free. Therefore, our nature is well capable of accepting both good and evil; both God’s grace, and the enemy’s powers. But it cannot be forced. A classic saying of the Church Fathers, “God cannot save us without us,” excellently expresses the Christian understanding of the sense and meaning of this freedom. The second dimension of freedom is spiritual freedom. Unlike outward freedom, it signifies man’s authority over his own egoism, his own passions, sinful feelings, desires—over his own self. This kind of freedom is only acquired through a correct spiritual life, making the believer capable of communion with God, Who alone possesses absolute spiritual authority. The saints attained to great freedom, having purified themselves of the passions. Every “ordinary” person possesses relative spiritual freedom (cf. Jn 8:34). Only those who are hardened in evil, who blaspheme the Holy Spirit (cf. Mt 31–32) and have become incapable of good, have lost this freedom. Christianity sees the ideal of spiritual life in God in this way, and thereby in principle denies the possibility that some sort of absolute freedom can exist in man (“on this side of good and evil”). Archpriest Sergei Bulgakov wrote, “[Man’s] freedom is relative.… It stands and falls, is conquered and surpassed on the paths of created life to its deification. Freedom is not an independent power in itself, and in itself is powerless when it opposes Divinity.” Saint Isaac the Syrian says, “For there is no perfect freedom in this imperfect age.” |
| 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 ‘Faith is the center of gravity, the “alpha and omega” of the life of a Christian’ Source: DECR Patriarch Kirill’s address to the 21st Inter-parliamentary Assembly of Orthodoxy. Patriarch Kirill of Moscow and All Russia 28 June 2014 On June 26, the opening of the 21st Inter-parliamentary Assembly of Orthodoxy took place in the State Duma under the theme “Parliamentary Democracy – Orthodoxy: Values and Meanings”. The forum saw a video-address from His Holiness Patriarch Kirill of Moscow and All Russia: Esteemed Participants and Guests of the Assembly, I cordially greet you all, deputies from national parliaments, church representatives, governmental and social leaders and journalists as you have gathered today in the capital of Russia for participating in the work of the 21 st General Assembly of the Inter-parliamentary Assembly of Orthodoxy. For the first time this authoritative international forum meets in Moscow to reflect on pressing problems of concern for representatives of the Assembly member countries. The present session is a visible symbol of the unity of Orthodox nations based on a common faith. Our Lord Jesus Christ said to His disciples: “ If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free (Jn. 8:31-32). Faith is not just a set of doctrinal and ethical norms describing the proper behaviour and sanctions for their violation. Faith becomes living and effective when one rely on religious values in one’s everyday life, collating one’s life with the Gospel and the centuries-old experience of the Church. Faith is the center of gravity, the “alpha and omega” of the life of a Christian. It is not only knowledge and an outlook but life itself in accordance with this knowledge. Therefore, for a believer, private life and professional and social spheres by no means can be separated from his or her religious views. |
| To the contrary, he sees it as a magnificent triumph, and seeks to escalate this triumph. For the sake of salvation, we must renounce sin! But sin has become so much a part of us that it has become our nature, our very soul. In order to renounce sin, it has become essentially necessary to renounce our fallen nature, to renounce our soul (cf. Mt. 10:39), to renounce not only the obviously evil deeds, but also the good deeds of the old man that the world honors and glorifies; it is essentially necessary to replace our manner of thinking with the mind of Christ, and replace our activity motivated by the senses and the dictates of carnal mindedness with the scrupulous fulfillment of Christ " s commandments. If ye continue in my word, said the Lord, then are ye my disciples indeed. And ye shall know the truth, and the truth shall make you free (Jn. 8:31-32). What remarkable and deep words! Their direct impact consists in the fact that sin holds man in slavery only through incorrect and false understanding. It is likewise clear that the destructive incorrectness of these understandings also consist precisely in an acceptance as good what is in essence not good, and in the non-acceptance as evil what is in essence, murderous evil. He who is from God, hears the words of God (cf. Jn. 8:43), said the Lord. Brethren! Let us humble ourselves before our Lord God! Unlike the hardened Jews, who rejected both the Lord and His teachings, let us show submission to the Lord and obedience to His all-holy and saving teachings! Let us set aside the manner of thinking that comes from our fallen nature and from the world, which is at enmity with God! Let us assimilate the manner of thinking that the Lord offers us through His holy Gospels! Let us follow the Truth, and we shall inherit the Truth. The Truth frees the human mind from the invisible bonds of error by which sin has shackled it. Moreover, the omnipotent Truth, having given spiritual freedom to the mind, renewed and enlivened it by life from above—by the Word of God, brings it out onto the path of Christ " s commandments, and removes it from the way of unrighteousness (Ps. |
| Patriarch Alexy II of Moscow and all Russia: Paschal Message to Hierarchs, Pastors, Monastics and All Faithful Children of the Russian Orthodox Church (2007) I address now these triumphant words, full of rejoicing, to each of you, Your Graces my brothers the archpastors, most-honourable pastors and deacons, God-loving monks and nuns, and pious laity of our Holy Orthodox Church. Thou did descend into the nether regions of earth, O Christ, and did shatter the eternal bars which held the prisoners captive; and like Jonah from the sea-monster, after three days Thou did rise from the grave. Irmos of Canticle Six of the Paschal Canon Christ is risen! I address now these triumphant words, full of rejoicing, to each of you, Your Graces my brothers the archpastors, most-honourable pastors and deacons, God-loving monks and nuns, and pious laity of our Holy Orthodox Church. Christ’s Passover has once more come to our churches and homes, to our towns and villages, to our parish communities and monastic houses, to our souls and hearts, and has illumined us with the unfading Light, the Light of the kingdom of God, the Light of exultant Paschal joy. The redemptive sacrifice of our Lord Jesus Christ and his Bright Resurrection has brought to humanity incomparable freedom – freedom from sin and destruction. Yet it is only he who entrusts himself to Christ the Saviour, who accepts him as ‘the way, the truth, and the life’ (Jn 14:6), – only he acquires this freedom, for as the Gospel says, ‘If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free’ (Jn 8:31-32). This truth is our risen Lord Jesus Christ who has destroyed the power of Hades and death and who grants us the freedom to choose life eternal. In his Paschal Homily, which is read in every church on this radiant feast, St John Chrysostom says: ‘Let no one fear death, for the death of our Saviour has delivered us from it.’ Let us then, together with the Holy Mother Church, sing praises to the Saviour’s |
| The Divine Liturgy of St. Basil is officiated on this day. The readings are: 2 Cor. 11:23-32; Mtt 26-2-28; Jn. 13:3-17; Mtt 26:21-39; Lk. 22:43-44; Mtt 26:40-75; Mtt 27-1-2. During this Liturgy the priest prepares the “Amnos”, the Holy Communion, which is kept throughout the whole year to be given the faithful in times of sickness. The Body and Blood of Christ is present in the Church during the entire year and throughout the ages. On this day, with greater feeling than ever, Christians come for Holy Communion singing: “Receive me Today, O Son of God, as a partaker of Thy Mystic Feast; for I will not speak of the Mystery to Thine enemies, I will not kiss Thee as did Judas, but as the thief I will confess Thee. Lord, remember me when I comest to Thy Kingdom.” “We worship Thy passion, O Christ……” Great Holy Thursday Evening (The service of the HOLY PASSION of our Lord Jesus Christ. The service is Matins of Friday morning sung by anticipation Thursday evening.) Good Friday celebrates the holy, saving and awesome Passion of Christ. To take away our sins, Christ willingly endured the spittings, scourgings, buffetings, scorn, mocking and the purple robe; the reed, sponge, vinegar, nails, spear and, above all, the Cross and Death. The confession from the cross of the penitent thief, crucified with Christ, is celebrated. This service is long, but its content is dramatic and deeply moving for the devout Christian. Participation in the prayers and the historical sequence of the events, as related in the Gospels and hymns, provides a vivid foundation for the great events yet to come. Following are the references of the “Twelve Gospel” readings of this service: 1. St. John 13:31 thru Ch. 18,1 2. St. John 18:1-29 3. St. Matthew 26:57-75 4. St. John 18:28 thru Ch. 19:16 5. St. Matthew 27:3-32 6. St. Mark 15:16-32 7. St. Matthew 27:33-54 8. St. Luke 23:32-49 9. St. John 19:38-42 10. St. Mark 15:43-47 11. St. John 19:38-42 12. St. Matthew 27:62-66 These readings relate the last instructions of Christ to His disciples, the prophecy of the drama of the Cross, the dramatic prayer of Christ and His new commandment. The day should be devoted to reading the “Gospel of the Testament” of Christ which He left for all men. The Church services during Holy Week re-enact the events of this Gospel. |
| 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. |
| Catechumens, if given only a diet of information, also fail to thrive. Above all else, it is the practice of the faith that makes faith possible. Then Jesus said to those Jews who believed Him, “If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free.” (Jn. 8:31-32) “Abiding in the word” (keeping the commandments, engaging in the practices of the faith) is the necessary pre-condition for “knowing the truth.” One manifestation of this with which many believers are familiar is the “coin drop.” Any amount of information may have passed our ears and eyes. The Scriptures, the Liturgy, various hymns and writings, all of them bathe us in their wisdom while we remain inert, untouched, and even bored. And yet, there can come a moment when the “coin drops.” A single phrase can catch our attention and understanding takes place – sometimes with wonderful joy and delight. These great moments of grace point towards something that has taken place in the heart. Hours, weeks, even years, standing in the services, fasting and failing, confessing and struggling, all work as a plow on the hardened soil of the heart. So much seed had fallen by the wayside or on the rocks and disappeared. But then, a single seed finds fertile ground and its grace fills the soul. Such moments are not just worth the wait, they point towards the essence of the faith and the true nature of its work. We are not saved by information. We are saved by the Word working richly in our hearts transforming us. A single such word can save. This suggests to me that we set our minds to become “perpetual catechumens” in which we give our attention to the softening of our hearts rather than inundation of our minds. It raises the significant question, “What is it that softens my heart?” That goes to the very root of repentance. I think it may vary from heart to heart. I have seen the admonition, for example, that, before prayer, we read something that softens the heart. It is difficult to go directly from the busyness of our lives straight into the Holy of Holies. There is a need to “wash and be clean,” and to “clothe ourselves with the garment of salvation.” For some, no doubt, singing or listening to holy music can be a preparation. If we pay attention, we will find such things around us. Use them. |
| 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 The Importance of the Right Faith in the Life of the Church Source: Pemptousia Protopresbyter Mihail Voskos 31 July 2020 God’s love knows no bounds, it’s without limits. As Saint Gregory of Nyssa puts it in his Dialogue on the soul and resurrection, the divine life is activated through love and God’s agapetic. Energy has no boundaries. The creation of the universe and, in particular, the human race, is an expression of God’s boundless love, as is the whole history of His dispensation, with its culmination in the incarnation of the Son and Word of God: ‘For God so loved the world that he gave his only-begotten son so that all who believe in him should not perish, but have eternal life (Jn. 3, 16). In imitation of the Triune God and His dispensation, the love of the Church knows no limits, either. It’s directed to all and receives all without distinction: Jews and Greeks, slaves and free, men and women (Gal. 3, 28). No distinction of any kind- racial, national or social- has a place in the life of the Church, because all people are created in the image and likeness of God and are therefore of equal value to everyone else and are destined, if they so desire, to become sharers in the divine nature (2 Peter 1, 4). This is why the Church always prays for all people and for the whole world. The whole of its liturgical life is a constant prayer for the whole world, and the private prayer of each individual believer should be the same. A particular manifestation of the unlimited love of the Church is the love of its saints. As expressed principally in their prayers for the whole world, the love of the saints really does acquire cosmic dimensions. In the heart of saints at prayer ‘are gathered the sufferings of the whole world’ and, with a sorrowful heart, they pray for all people and all things. Their love envelopes the whole of creation and then ‘they grieve with all those who have been deprived of God’s glory’. Their repentance ‘proves to be repentance on behalf of the whole world, the whole of humankind’ (Elder Sophrony, On Prayer). The great ascetics in the desert even dared to pray for the demons. This is love which transcends every limitation and becomes infinite, as is the love of God, love which, between personal salvation and the salvation of other people, prefers the latter. The words of Saint Paul are very moving: ‘For I could wish that I myself were accursed and cut off from Christ for the sake of my own people, my kindred according to the flesh’ (Rom. 9, 3). As, indeed, are those of Moses after the Israelites had constructed the golden calf and had begun worshipping it: ‘But now, if you will, forgive their sin; and if not, blot me out of the book that you have written’ (Ex. 32, 32). |
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