| Although He was a Son, He learned obedience through what He suffered, and being made perfect He became the source of salvation to all who obey Him (Heb.5:8–9). Disobedience to God and His Son Jesus Christ is the source of all sin. Refusal to submit to God in all things is the cause of all sorrow and death. Those who hear the Gospel and fail to enter into the eternal rest of God, do so only “because of disobedience” (Heb.5–6; cf. Deut.4:29–31 ). In the Orthodox spiritual tradition, obedience is a basic virtue: obedience to the Lord, to the Gospel, to the Church ( Mt.18:17 ), to the leaders of the Church (Heb.13:7), to one’s parents and elders, to “every ordinance of man” ( 1Pet.2:13 ; Rom.13:1 ), “to one another out of reverence for Christ” ( Eph.6:21 ). There is no spiritual life without obedience, no freedom or liberation from sinful passions and lusts. To submit to God’s discipline in all of its human forms, is the only way to obtain “the glorious liberty of the children of God” ( Rom.8:21 ). God disciplines us as His children out of His great love for us. “He disciplines us for our good, that we might share His holiness” (cf. Heb.12:3–11). Our obedience to God’s commandments and discipline is the exclusive sign of our love for Him and His Son. He who has My commandments and keeps them, he it is who loves Me; and he who loves Me will be loved by My Father, and I will love him and manifest Myself to him.… If a man loves Me, he will keep My word, and My Father will love him, and we will come and make our home with him. He who does not love Me does not keep My words; and the word which you hear is not Mine but the Father’s who sent Me ( Jn.14:21–24 ). Patience To be obedient in all things to God requires the virtue of patience. Saint Paul lists this virtue as one of the “fruits of the Spirit” ( Gal.5:22 ). Christ Himself in His humble obedience to God was exceedingly patient. To be patient literally means to suffer and endure. It means to wait on the Lord through all tribulations and trials with courage and hope. It means to put up with ones self and others, growing gradually in the grace of God through the daily effort to keep His commandments and to accomplish His will. Only those who are patient, according to Christ, bring forth fruit from the seeds of God’s Word that are sown in their hearts. |
| 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 ). |
| 1978; Schenke. 1984; Turner J. D. Trimorphic Protennoia// Hedrick. 1990. P. 371 - 401; Poirier. 2006; рус. пер. и грамматический комментарий: Еланская. 2004. С. 380-412). Текст без заглавия, получивший условное название «Нория» (IX 2: Nor.) по имени той ( nwrea : 27. 21; norea : 29. 3), которая ex abrupto страстно обращается к «Отцу Всего» и Его окружению, следует, видимо, причислить к гимническому жанру, поскольку за обращением следует гимн в ее честь. Об этом персонаже (ср.: Hypost. arch. в NHC. II 4) и возможной этимологии имени см.: Pearson. The Figure of Norea. 1990; Хосроев. 2016. С. 251. Примеч. 1129 (изд.: Barc, Roberge. 1980. P. 149 - 168; Pearson , Giversen// Pearson. 1981. P. 87 - 99). Еще 2 текста представляют собой молитвы: «Молитва апостола Па[вла]» ( proseuyh pa. [ ulou ] aposto - lou : B 8 - 9; NHC. I 1: Orat. Paul., хотя реконструкция имени условна) с обращением к «тому, который есть и который существует изначально» и конечной доксологией (изд.: Kasser et al. 1975. P. 243-285; Mueller D. Prayer of the Apostle Paul// Attridge. 1985. P. 5 - 11) и герметическая «Молитва» ( p1lhl ) благодарения (NHC. VI 7) (изд.: Krause. 1971. P. 185 - 186; Mahé . 1978. P. 160 - 167 (синоптическое изд. коптских, греческих и латинских текстов); Dirkse P. A. et al. The Prayer of Thanksgiving// Parrott. 1979. P. 375 - 387 (также 3 текста)). Одно сочинение имеет в названии слово «апокриф» (в значении « тайное, сокровенное учение » ), а именно: « Апокриф (от) Иоанна » ( papokru - von Ni..wxannhs : NHC. III 1 и BG. 2; kata i..wxannhn Napokruvon : NHC. II 1; IV 1; Apocr. Jn.; II 1 и IV 1 содержат пространную версию текста, а III 1 и BG. 2 - краткую), но к конкретному жанру это понятие не имеет отношения. Перед нами религиозный, наполненный мифологическими реалиями трактат в форме монолога, вложенного в уста Христа, в к-ром Он рассказывает о непостижимой природе верховного Бога, о Его эонах, о Демиурге и т. д.; во 2-й части монолог переходит в диалог, и Христос отвечает на вопросы Иоанна, завершая беседу призывом записать все услышанное и держать это в тайне от непосвященных (изд.: Krause. |
| 2105 τω μηνι… Так Ват. Син. Евр. Сир. Араб. (Вальт.). обратная расстановка: Слав. мн. Мин. и XII. Компл. Альд. Алекс. Вульг. Итал. Иерон. Феодорит; а нек: εν... ειπον δη. Русск. скажи теперь, как Евр. Халд. Ват. Син. Алекс. Феод. Мопс., – нет δη в Вульг. и нек. мин. (у Феодорита опущено всё предложение). Иерон., а Итал. опуск. и ειπον. ειδεν – Кир., Феодорит, Феод. Мопс., Ват., Син., – др.: οιδεν – Алекс. и нек., Итал. Вульг. Иер: vidit, соотв. Евр. и др. καθως ουχ υπαρχοντα – Иер. Вульг. Итал. Феодорит, Ф. Мопс., Ват. Син. др. Русск: как бы ничто, – ср. Евр. Халд. Сир., – Альд. и нек: καθως υπαρχετε, и нек. опуск. ουχ. 2106 τον λογον, ον διεθεμην εν τω εξελθειν υμας απο Αιγυπτου (как и Альд. и нек.) – опускают: Ват. Син. Алекс. Итал. Араб. (Вальт.). Феод. Мопс. – Разночт: και о λογος μου, ον… εξελθοντων υμων (Феодорит, Компл. и др.). Компл. Полигл. το ρημα о διεθηκα προς υμιας εν τω. др.: υμιν εξερχομενοις. В Евр. Халд. Сир. Вульг. читается, – но у Ефр. Сир. in Agg (Lamy, 2:303), по-видимому, не читается. После θαρσειτε нек. Приб.: και μη θοβεισθε. (Феод. Мопс.: μη δη φ…). 2107 ταδε нечит: Ват. Син. (но Cb. приб.). σεισω Ват. Син. Иерон. Ит. – но Компл. и нек. Феод. Мопс. Феодорит: σειω. – πλησω: Ф. Мопс. Феодор., Син. Ват. и мн., – Алекс. Альд. и нек: πληρωσω, – нек. εμπλησω, Иерон. implebo. Ал. изд. Grabe et cet опуск. και την θαλασσαν. еод. Мопс. опуск. весь 8 ст. Итал. опуск: δοξης. Кроме того; ετι απαξ εγω, oτι εγω απαξ, oτι απαξ εγω, και νυν σεισω, και συσσειω, παντα пред τα εκλεκτα (Итал. Авг.), опуск. παντων пред ενθνων. Григ. чуд. приб. και δωσω αυτο ω βουλο μαι, Злат: και ω εαν βουλομαι δωσω αυτο. 2108 Толкование св. Кирилла, повторяемое и многими новейшими экзегетами (Шегг, Рейнке, Фюрсть Lexic: die Edelsten aller Völker), вполне соответствует LXX: και ηξει τα εκλεκτα παντων των εθνων, Итал. venient omnia electa gentium, Евр: придут драгоценности всех народов, или: придут народы с тем, что они имеют драгоценного (Кимхи?, Халд. перефр. также множеств: , оставляя евр: , –также Сирский но яснее: (afel.: и приведут) (желание, Вальт. ut afferant optatissimam quamque rem cunctarum gentium, – cipidinem. voluptatem, desiderium – см. Castelus, 3510 и Car. Brockelmann, 29, б.), – cp. Араб. Вальт: et veni: ent selectissima qaeqae… Так. обр. все тексты в пользу толкования или в смысле знатных, избранных, лучших из язычников, – или в смысле их обильных приношений золота, серебра и всяких драгоценностей (ср. Ис.60:5–7:11 ). Но Иероним (и Вульг.) переводит: veniet Desideratus cunctis gentibus – Dominus noster atgue salvator – придет желанный всем народом Господь наш и Спаситель (Jn Agg. ad h, 1. Migne 25. 1402). Толкование, по общему смыслу и духу прекрасное, и многими защищается, но оно не соответствует буквальному смыслу ни Еврейского подлинника, ни переводных текстов. Примечательно, что св. Ефрем Сирин (Lamy, 2. 303), Феодор Мопс. (488) и Феодорит (879–880) относят это пророчество к Гогу и Магогу. |
| 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. |
| ... for the marriage of the Lamb has come, and His Bride has made herself ready; it was granted to her to be clothed with fine linen, bright and pure – for the fine linen is the righteous deeds of the saints (Rev.19:7–8). “Come, I will show you the Bride, the wife of the Lamb” (Rev.21:9). The third type of love is friendship – phila. This also should exist between man and God. Man has no greater friend than God, and God Himself wants to be man’s friend. According to the scriptures, the very purpose of the coming of Christ was to dispel all enmity between God and man, and to establish the co-working of Creator and creature in the fellowship of friendship. Thus the Lord used to speak to Moses face to face, as a man speaks to his friend ( Ex.33:11 ). Greater love has no man than this, that he lay down his life for his friends. You are my friends if you do what I command you. No longer do I call you servants [or slaves], for the servant does not know what his master is doing. But I have called you friends, for all that I have heard from my Father, I have made known to you ( Jn.15:13–15 ). So it is that love as goodness, love as union, love as friendship are all to be found in God and man, between God and man, and between human beings. There is no form of true love which lays outside the realm of the spiritual life. Love of God The first and greatest commandment of God is that His creatures should love Him. Hear, O Israel! The Lord our God, the Lord is one; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength ( Mk.12:29–30 ; Mt.22:37 ; Lk.10:27 ; Deut.6:4–5 ). This is the great and first commandment ( Mt.22:38 ). To love the Lord God with all one’s heart means to desire nothing but Him and His holy will. The heart is the center of man according to the scriptures and the teachings of the saints. It is the “deepest part” of man, the foundation and guide of his life. What is in a man’s heart, and what his heart desires, is what determines the whole life and activity of the person. |
| Now and ever, and to the ages of ages. Amen. Theotokion: Spotless lady, Mother of God, hope of those who run to thee, and haven of those in distress, obtain grace for me from the merciful One, Thy Son and Creator, by thy prayers. Song 3 Eirmos Establish Thy Church on the unshakable rock of Thy commandments, O Christ, Refrain: Have mercy on me, O God, have mercy on me. Troparia: 1. The Lord rained fire from the Lord, my soul, and burnt up the former land of Sodom. ( Gen.19:24 ) 2. Escape to the mountain like Lot, my soul, and make Zoar thy refuge in time. ( Gen.19:22 ) 3. Run from the burning, my soul! Run from the heat of Sodom! Run from the destruction of the divine flame. ( Deut.4:24 ; Hebr.12:29 ) 4. I confess to Thee, O Savior, I have sinned, I have sinned against Thee, but absolve and forgive me in Thy compassion. 5. I alone have sinned against Thee, sinned above all men. O Christ my Savior, spurn me not. 6. Thou art the good Shepherd; seek me, Thy lamb, and neglect not me who have gone astray. ( Jn.10:11-14 ) 7. Thou art my sweet Jesus, Thou art my Creator; in Thee, O Savior, I shall be justified. Glory to the Father, and to the Son, and to the Holy Spirit: To The Trinity: O Trinity, Unity, God, save us from delusion and temptations and distressing circumstances. Now and ever, and to the ages of ages. Amen. Theotokion: Rejoice, God-receiving womb! Rejoice, throne of the Lord! Rejoice, Mother of our Life! Another Eirmos Establish, O Lord, my unstable heart on the rock of Thy commandments, for Thou only art Holy and Lord. 8. In Thee, the Conqueror of death, I have found the Source of Life, and from my heart I cry to Thee before my end: I have sinned, be merciful, save me. 9. I have imitated those who were licentious in Noah’s time, and I have earned a share in their condemnation of drowning in the flood. ( Gen.6 ) 10. I have sinned, O Lord, I have sinned against Thee. Be merciful to me. For there is no one who has sinned among men whom I have not surpassed by my sins. |
| El profesor Vignon, de París, fue el primero en realizar la experiencia práctica de la impresión de un cuerpo sobre un lienzo. Con este fin puso en contacto con un cadáver una sábana, espolvoreada con áloe. Las pruebas no dieron resultado satisfactorio, pues era imposible evitar fuertes absorciones. Unos médicos forenses italianos, los profesores Judica, Mailand y Románese, de Turín, tuvieron más éxito con las pruebas por ellos realizadas. En sus experimentos se ajustaron al relato bíblico que indicaba el método adecuado. «Vino también Nicodemo..., trayendo una mixtura de mirra y aloe, como cien libras. Tomaron, pues, el cuerpo de Jesús y lo envolvieron con lienzos junto con los perfumes, según es costumbre entre los judíos sepultar» (Jn. 19:39–40). Largas series de ensayos demostraron que el cadáver tiene que ser espolvoreado y la sábana mojada con aceite aromático. Así se obtienen impresiones nítidas, sobre todo cuando el cabello de la cabeza impide que la sábana descanse lateralmente en él en forma demasiado apretada. Los ensayos realizados por los italianos dieron una coincidencia exactísima. La impresión de la «Sábana Santa de Turín» ofrece tumefacción en el rostro. Ésta puede ser debida a los golpes. «Entonces... le abofetearon» (Mt. 26:67). En el rostro y en la nuca se reconocen claramente manchas de sangre. «Y los soldados,, trenzando una corona de espinas, se la pusieron sobre la cabeza» (Jn. 19:2). También en el resto del cuerpo pueden reconocerse pequeñas hinchazones. «Tomo entonces Pilato a Jesús y mandó azotarle» (Jn. 19:1). Además pueden reconocerse huellas de manchas de sangre en el cuerpo. Son debidas a las heridas producidas por los clavos en las manos y en los pies, así como a la herida del costado... «uno de los soldados le traspasó con una lanza el costado y, al instante, salió sangre y agua» (Jn. 19:34). El doctor Barbet, de París, se ha ocupado en analizar estas heridas. También en este caso fue asombroso el resultado. Las heridas no corresponden a las representaciones artísticas corrientes. |
| All of the gospel accounts of these numerous healings possess a deeper allegorical and theological meaning aside from the actual remedying of the physical infirmity itself. Overcoming physical sightlessness is often used as a metaphor for Christ’s overcoming spiritual blindness. For example, the healing of the blind man which actually required two separate actions by Christ is described as analogous to the apostles’ gradually coming to understand who Christ truly is ( Mk. 8.21–30 ). The evangelical accounts of Christ performing resurrections demonstrate his complete command over the forces of the universe, including death and decay. This is emphasized especially in the story of the resurrection of Lazarus, where the Lord raises his friend from the grave even though he has been dead for four days and has already begun to decay ( Jn. 11.1–46 ). In order to understand the taking on by Christ of all of humankind’s sins and iniquities and the healing of our nature through his death and resurrection, it is essential to appreciate his true incarnation. Since Christ was both true God and true man, he was able to facilitate the healing and resurrection of the whole race on his own person. Following his resurrection, Christ continued to possess a true, physical, human body. He ate and drank ( Jn. 21.13 ) and the apostles (including Doubting Thomas) were able to touch him ( Jn. 20.24–29 ). However, after the resurrection, the body of Christ was no longer subject to illness or death. The restoration of health in the Old Testament, the New Testament, and during the history of the church is often accomplished through what can be termed miracles of grace. In the Orthodox understanding of the order of things, however, sickness and death are an anomaly in the human situation, and it is this which is remarkable and unusual, rather than the return of a person to health. In this sense, therefore, a “miracle” (called in Orthodox tradition a thauma, or sign of wonder) given as a sign of God’s mercy is actually a restoration ofthings to their natural order and a premonition of how life will be after the resurrection from the dead. |
| 144 Vincent, Abel. JN. p. 40–300; Coüasnon Ch. The Church of the Holy Sepulchre. Jerusalem, London 1974; Corbo V. II Santo Sepolchro di Gerusalemme, I–III. Jerusalem, 1981; Patrich J. The Church of the Holy Sepulchre: History and Architecture//Tsafrir, Safrai (eds.), Jerusalem, p. 353–381; Biddle M. The Tomb of Christ. Phoenix Mill, 1999 145 Vincent, Abel. JN, p. 205–248; Corbo V. Scavo archeologico a ridosso della basilica dell’Ascensione//Liber Annuus 10 (1959–1960), p. 205–248. 146 Richmond E. T. Basilica of the Nativity, Bethlehem//QDAP 5 (1936), p. 75–81; Idem. The Church of the Nativity, the Plan of the Constantinian Building//QDAP 6 (1938), p. 63–66; Vincent H. Bethléem le sanctuaire de la Nativité d’après les fouilles recentes//RB 45 (1936), p. 551–74, 46 (1937), p. 93–121; Bagatti B. Gli antichi edifici sacri di Betlemme. Jerusalem, 1951. 147 Magen Y. The Church of Mary Theotokos on Mt. Gerizim//Ancient Churches Revealed/Ed. Y. Tsafrir. Jerusalem, 1993, p. 83–89. 148 Holum K. G. The Temple Platform: Progress Report on the Excavations//K. G. Holum, A. Raban and J. Patrich (eds.), Caesarea Papers 2 (Journal of Roman Archaeology, Supplement 35), p. 13–34. 149 Corbo V. C. Cafamao, I. Jerusalem, 1975, p. 59–111; Idem. The House of Saint Peter at Capharnaum. Jerusalem, 1972; Idem. The Church of the House of St. Peter at Capernaum//Ancient Churches Revealed, p. 71–76. 150 Avner R. Jerusalem, Mar Elias – The Kathisma Church//Excavations and Surveys in Israel, 20 (2000), p. 101–103. 151 See the drawing of the Vienna Ms. 458 in: Meehan D. Adamnan’s De Locis Sanctis. Dublin, 1958 (frontispiece). 152 Theophanes. Chronographia. A. M. 5920/Ed. De Boor, I, Leipzig 1883, p. 86–87; on the translation of the relics to and within Jerusalem and the building of the church of St. Stephen see: Lagrange M. J. Saint Etienne et son sanctuaire à Jérusalem. Paris, 1894; Vincent, Abel. JN, p. 43–104. 153 Holum K. G., Vikan G. The Trier Ivory, Adventus Ceremonial, and the Relics of St. Stephen//DOP 33 (1979), p. 113–133; Idem. Theodosian Empresses – Woman and Imperial Dominion in Late Antiquity. Berkeley, Los Angeles and London, 1982, p. 103–109. |
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