| Bishop Ignatius writes that advice does not imply the obligation to follow it. If you see something strange, unclear or contradictory in the advice, then you have the full moral right to turn to someone else, to disagree or to turn to the Holy Fathers. And if a spiritual father is truly intelligent and humble, he would even thank his spiritual child for acting rightly and disobeying him. “By no means,— writes Bishop Ignatius,—do evil by obedience, even if you happen to suffer some tribulation for displeasing someone and being steadfast. Consult virtuous and intelligent fathers and brothers, but take their advice with utmost care and discretion. Do not get carried away by the first impression that their advice makes on you!” In our times we should live by advice, not by obedience. In this connection Bishop Ignatius responds to the most widespread counter-argument, “They will object: the faith of the person carrying out an obedience may replace the elder’s inadequacy. This is false: believing the truth saves, while believing a lie and demonic delusion destroys, according to the Apostle’s teaching” (2 Thess 2:10-12). [Here, Bishop Ignatius paraphrases Paul’s words “And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness” – A.Z.J.] Christ told His disciples, “Henceforth I call you not servants . . . but I have called you friends” (Jn 15:15). Can friends be given orders? I guess not. Hierom. Adrian: One more question. Why do some people connect the Jesus Prayer to some other practices, for example, to the Hindu and Buddhist mantras and meditation? Many people do not understand the difference between those ascetic practices and the noetic Jesus Prayer, the Christian prayer. A. I. Osipov: If we turn our attention to the essential, then the types of meditation you are talking about are reflections, internal discussions. They do not carry with them the main condition for prayer – repentance. Repentance is supplication. Supplication for what? For our sinfulness, our inadequacy, our inability to live as the Gospel commands. Prayer, as Bishop Ignatius writes, should be said with attention, awe and heartfelt contrition. These things are not required by meditation. Meditation, I repeat, is a concentrated reflection on a great variety of subjects: theological, everyday, spiritual and moral, all sorts. |
| Bacon, «Displacement» Bacon, Benjamin Wisner. «The Displacement of John xiv.» JBL 13 (1894): 64–76. Bacon, «House» Bacon, Benjamin Wisner. «»In My Father " s House Are Many Mansions» (Jn xiv.2).» ExpTim 43 (1931–1932): 477–78. Badiola Sâenz de Ugarte, «Tipologia» Badiola Sâenz de Ugarte, José Antonio. «Tipologia pascual en el relato joânico de la muerto de Jesus.» Scriptorium victoriense 47, nos. 1–2 (2000): 5–19. Baer, Categories Baer, Richard Α., Jr., Philós Use of the Categories Male and Female. Arbeiten zur Literatur und Geschichte des Hellenistichen Judentums 3. Leiden: Brill, 1970. Bagatti, Church Bagatti, Bellarmino. The Church from the Circumcision. Jerusalem: Franciscan Printing Press, 1971. Bagatti, «Dove» Bagatti, Bellarmino. «Dove awenne la moltiplicazione dei pani?» Salmanticensis 28 (1981): 293–98. Baggott, Approach Baggott, L. J. A New Approach to Colossians. London: A. R. Mowbray, 1961. Bailey, Peasant Eyes Bailey, Kenneth Ewing. Through Peasant Eyes: More Lucan Parables, Their Culture and Style. Grand Rapids: Eerdmans, 1980. Bailey, Poet Bailey, Kenneth Ewing. Poet and Peasant: A Literary Cultural Approach to the Parables in Luke. Grand Rapids: Eerdmans, 1976. Bailey, «Shepherd Poems» Bailey, Kenneth E. «The Shepherd Poems of John 10 : Their Culture and Style.» Near East School of Theology Theological Review 14 (1993): 3–21. Bailey, «Tradition» Bailey, Kenneth Ewing. «Informal Controlled Oral Tradition and the Synoptic Gospels.» Asia Journal of Theology 5 (1991): 34–54. Baines, «Square» Baines, William. «The Rotas-Sator Square: A New Investigation.» NTS 33 (1987): 469–76. Balch, «Encomia» Balch, David L. «Two Apologetic Encomia: Dionysius on Rome and Josephus on the Jews.» JSJ13 (1982): 102–22. Balch, «Friendship» Balch, David L. «Political Friendship in the Historian Dionysius of Halicarnassus, Roman Antiquities!» Pages 123–44 in Greco-Roman Perspectives on Friendship. Edited by John T. Fitzgerald. SBLRBS 34. Atlanta: Scholars Press, 1997. |
| Michael Prokurat, Alexander Golitzin, Michael D. Peterson Скачать epub pdf CHRISTOLOGY CHRISTOLOGY. Literally, this term means the doctrine of the Messiah, Jesus of Nazareth. The question that Jesus directed to his disciples in all three of the Synoptic Gospels, “Who do you say I am?” drew the response from Peter, “You are the Messiah, the Son of God.” The full implications of Peter’s reply remained to be worked out. “Messiah,” “Son of God,” and so on, were all different appellations that could mean much less than a divine and preexistent being. Other New Testament texts, however, the earliest being Philp 2:5–11 and a later one the prologue from Jn (1:1–18), taught the preexistence of the divine Son. Just how, though, humanity and divinity coexist in Christ, and the meaning of each in relation both to the Father and to the rest of humankind, were the subjects of fierce debate throughout most of the first Christian millennium. Orthodox Christology, as it emerges in Joh n of Damascus (q.v.) in the 8th c., is the product of that long debate. The key refrain or leitmotiv throughout the centuries of argument in Eastern Christendom is the notion of deification, theosis (q.v.). Christology is always linked to and expressive of an understanding of salvation that is articulated as early as 2Pet 1:4 , that in Christ human beings become “partakers of the divine nature”-which the Orthodox see as at least implicit in other New Testament documents. (For example, the “glory” shared by the Son and the Father is from eternity, and is given by Christ to his followers, Jn 17:5, 22–24 .) With this reading of the Christian Scriptures (q.v.), the struggle over Christology may be viewed as an attempt to keep in balance Christ’s humanity and divinity in such a way as to preserve both the paradox of their union in his person (so toward the “hypostatic union” of Chalcedon [q.v.]) and the possibility of human communion in the divine life. The battle had obviously been joined by the time of the earliest Christian writings: Paul struggles in his letters to the Corinthians against what appears to be a nascent Christian gnosticism (q.v.). |
| In cuius rei fidem præsentes manu Nostra subscriptas, sigillo maiori Regni Nostri communiri mandauimus. Datum Krakowiæ in Comitiis Generalibus felicis Coronationis Nostræ sabbatho ante Dominicam Lætare Quadragesimalem proximo, anno Domini millesimo sexcentesimo trigesimo tertio, Regnorum Nostrorum Poloniæ et Sweciæ anno primo. VLADISLAUS REX. – Nos itaque JOANNES CASIMIRUS Rex ad supplicationem præfati Conuentus nomine per Religiosos Raymundum Mosciccnsem, Prædicatorem Generalem, et Damascenum Sqzytkowski, Fratrem eiusdem Conuentus Kijouiensis, apud Nos modo præmifso factam, visis eisdem Litteris præinsertis sanis, saluis et illæsis omnique suspicions nota carentibus, non grauatim easdem in omnibus earum punctis, clausulis, modis, articulis, nexibus et conditionibus præscntibus Litteris Nostris approbandas, confirmandas, roborandas et ratificandas efse duximus, uti quidem approbamus, confirmamus, roboramus et ratificamus, decernentes eas vim et robur debitæ firmitatis obtinere ab omnibusque inuiolabiliter perpetuo et in aeuum teneri et obseruari debere. Jn cuius rei fidem præsentes manu Nostra subscriptas, sigillo Regni communiri iufsimus. Datum Cracowiæ in Conuentione Generali felicis Coronationis Nostræ die XXV, mensis Januarii, anno Domini MDCXLIX, Regnorum Nestrorum Poloniæ et Sweciæ primo anno. JOANNES CASIMIRUS REX. Confirmatio generalis iurium Comentui Kijouiensi Ordinis Pradicatorum seruientium. Stanislaus Skarstenski, Regens Cancellarius Regni. M. pr. Списано с пергаменного подлинника, хранящегося с другими таковыми же в Киевском Доминиканском Костеле. Прибавление I. Выписка о Киевском Доминиканском Конвенте, или монастыре, и его в последние времена владениях, взятая из Записок, писанных с 1654 до 1664 г. бывшим Генеральным оного Проповедником, Петром Розвидовским, сохраняющихся доныне у Киевских Доминиканов подлинником на Польском языке. 225 Конвент Иакинфов, говорит Розвидовский, первоначально основан над Днепром, где бывала церковь Богородицкая, и она-то отдана была Иакинфу. |
| The revolution that Einstein effected in science, however, has meant a radical re-orientation of the scientific search for truth. 192 The final consequences are still to be realized, but one thing seems clear, which is that the Greek conception of being has been critically affected by the idea of relationship: for the natural sciences in the post-Einstein period, existence has become relational. 193 This essentially leads scientific truth back to the final position of the Greek Fathers 194 on the philosophical level, and makes it possible to speak of a unique truth in the world, approachable scientifically or theologically. If theology creatively uses the Greek patristic synthesis concerning truth and communion and applies it courageously to the sphere of the Church, the split between the Church and science can be overcome. The scientist who is a Church member will be able to recognize that he is carrying out a para-eucharistic work, and this may lead to the freeing of nature from its subjection beneath the hands of modern technological man. The eucharistic conception of truth can thus liberate man from his lust to dominate nature, making him aware that the Christ-truth exists for the life of the whole cosmos, and that the deification which Christ brings, the communion with the divine life (II Peter 1:4), extends to “all creation” and not just to humanity. 195 (e) Finally, a eucharistic concept of truth shows how truth becomes freedom ( Jn. 8:32 ). As we remarked in connection with the relation between truth and the fallen condition of existence, freedom normally means in this context a choice between different possibilities or between negation and affirmation, good and evil. The possibility of choice is based on the individualizations and divisions within being, which are born out of man’s insistence on referring all of being ultimately to himself. The overcoming of these divisions is the precise meaning of what we call the “catholicity” of existence within Christ and His Body, the catholic Church. |
| Opening addresses were delivered by Msgr. Charles Morerod, Metropolitan Jeremiah of Switzerland, and Ms Marie Garnie, State Counsellor of the Canton of Fribourg. Bishop Charles Morerod greeted all those present on behalf of the Swiss Bishops’ Conference and thanked the organizers of the meeting for choosing Fribourg as the venue for celebrating the first anniversary of the Havana meeting that had given a fresh impetus to the Orthodox-Catholic dialogue. Metropolitan Jeremiah noted the importance of the efforts of the Patriarchate of Constantinople and the Russian Orthodox Church, aimed at developing the inter-Christian dialogue in compliance with the words of the Saviour, That … all may be one (Jn 17:21). As Counsellor Marie Garnie pointed out, it is symbolic that Fribourg, a crossroad of languages, cultures and various religious traditions was chosen for holding the special events marking the first anniversary of the meeting of the heads of the two Churches. Metropolitan Hilarion of Volokolamsk and Kurt Cardinal Koch were keynote speakers at the grand meeting. As the DECR chairman emphasized in his address, the meeting in Havana was historic not only because it was the first ever meeting of a Primate of the Russian Orthodox Church and a Bishop of Rome, but also because it was a visible expression of the level of trust and mutual understanding recently attained by the two Churches, which opens up new perspectives for the Orthodox-Catholic relations. The meeting, intentionally organized in Latin America, far from the longstanding disputes of the “Old World” , is to predetermine many of the two Churches’ decisions and actions and to make its contribution to the development of international and social relations. Metropolitan Hilarion noted that the issue of martyrdom as the seed of Christianity in the past and at present was the central theme of the Joint Declaration. Metropolitan Hilarion also mentioned the examples of the two Churches’ cooperation over the year that had passed after the meeting in Havana. |
| It was in Antioch that the followers of the Saviour of the world were first called Christians. Holding fast to their confession (cf. Heb 4:14), which was taught to her by the holy apostles, the Church of Antioch has sealed the unconquerable power of faith by the blood of her many faithful. Over centuries, the Christian community with its centre in the great God’s city of Antioch was a major community in the world and has won fame by the assembly of renowned bishops, theologians and zealots. Through the labours of your late-lamented predecessors, Patriarchs of Antioch Alexander, Theodosius, Elias and Ignatius, the Orthodox Church of Antioch has extended her salutary mission far beyond Syria, Lebanon, and other countries of the East. The present flock of the Holy Church of Antioch includes Arab diaspora of Western Europe, America and Australia, as well as thousands of people who were converted to Orthodoxy thanks to the sermon preached by your Church with the true apostolic zeal. Now the Lord is entrusting this numerous flock to the care of Your Beatitude. You are taking upon yourself high and responsible primatial ministry at the hard time for Christians in the Middle East. Again their faith is being put on trial, while the conditions of life in their native land are becoming even more difficult. Under the circumstances, all people fulfilling church obedience are being crucified with Christ, but at the same time are ‘receiving wages and gathering fruit for eternal life’ (Jn 4:36). The Primate’s ministry is especially hard, as he must represent and defend the Church for which he cares in relations with the world that is not always friendly. The Holy Church of Antioch is not in solitude under these difficult circumstances. Fraternal relations binding the followers of Christ by Gospel’s love are vividly manifested in the time of troubles. The Church of Syria and Lebanon guided by Your Beatitude can always count on the support of the Russian Orthodox Church as it had been in the past not once. |
| Sacramental life in the church is the pathway to salvation for a believer for, as Lossky puts it (1991: 181), “In the Church and through the sacraments our nature enters into union with the divine nature in the hypostasis of the Son, the Head of His mystical body.” By means of the sacred mysteries, the faithful are born, formed, and united to the Savior, so that “in him we live, and move, and have our being” (Acts 17.28). Orthodox catechisms today usually list seven sacraments or mysteries of the church: baptism, chrismation, Eucharist (the sacrament of sacraments), repentance or confession, holy orders, marriage, holy unction or the anointing of the sick; but this seven-fold enumeration is a late (17th century) development, made under the influence of western scholastic theology. Different church fathers and theologians have counted them in different ways (John of Damascus referred to two, Dionysius the Areopagite to six). Although the orthodox tradition avoids labeling the sacraments in terms of what are the most or the least important, baptism and the Eucharist remain the cornerstone of the sacramental life of the church. Baptism confers being and existence in christ and leads the faithful into life, while the Eucharist continues this life. Nicholas Cabasilas describes this in the following terms: “Through the sacred mysteries, as through windows, the Sun of Righteousness enters this dark world ... and the Light of the World overcomes this world” (1974: 49–50). A EUCHARISTIC CHURCH It is the sacrament of the Eucharist that constantly builds up the church as the body of Christ. As St. John Chrysostom maintains: “We become a single body, according to Scripture, members of his flesh and bone of his bones. This is what is brought about by the food that he gives us. He blends himself with us so that we may all become one single entity in the way the body is joined to the head” (Hom. Jn. 46 ; PG. 59. 260). The sacrament of the Eucharist is the main key for approaching orthodox teaching on ecclesiology. |
| Answer “Having beheld the resurrection” (certainly very familiar to everyone who has sung the Paschal Hours in lieu of morning prayers during Bright week, since it is also sung three times then), is normally sung once in Sunday matins, just after the Gospel is read. During the Paschal season, until and including the Sunday preceding Ascension Thursday, it is sung three times. Question How many days after the resurrection were required for Thomas to believe? Why did he not originally believe? Answer According to the Gospel of St. John, Jesus appeared unto the Apostles the first time on the evening of Pascha, with Thomas being absent, then the second time eight days later, with him being present. He originally did not believe because of the incredible reality of the Resurrection. He needed to see the evidence. Question How does the Holy Spirit, through the services characterize Thomas’ unbelief? The church characterizes St. Thomas’ unbelief as “good”, because it led to a greater manifestation of the reality of Christ's resurrection in the flesh: “As the disciples were in doubt,/the Savior came on the eighth day/to where they were gathered and granted them peace,/and cried unto Thomas:/Come, O Apostle, and feel the palms in which they fastened the nails./O good unbelief of Thomas,/which hath led the hearts of the faithful to knowledge!/Hence, he cried out with fear://O my Lord and my God, glory be to Thee” (Sticheron from Lord I have cried, vespers for St. Thomas Sunday). Question What strident words did the Holy Apostle Thomas say, which were quite similar to the Holy Apostle Peter’s just before the Passion Week of our Savior? Were these words shown to be sincere? Answer Just before Jesus went to Bethany to raise Lazarus, which preceded His passion week by only a little, St. John recounts in his Gospel: Then said Thomas, which is called Didymus, unto his fellow disciples, Let us also go, that we may die with him (Jn. 11:16). This sentiment was also expressed by the Holy Apostle Peter during the passion week: |
| It resembles a rock, where the only thing accomplished by the breaking waves of political influence, the thoughtless use of technology, tourism, the inter-monastic quarrels, rivalries, even hatreds, or the localist perceptions and the various kinds of enemies is that these all temporarily wash over it, or simply glide over its exterior, leaving its interior literally intact. There is something there that does actually safeguard it. It could be its monastic multiformity; perhaps its perennial endurance; perhaps the natural feeling behind its monastic expression; perhaps it is the maternal shelter and protection of the Theotokos; perhaps its special charm. Despite its theocracy, the mighty “Byzantium” finally fell, after 11 centuries of glory. The Mountain is currently covering the 14th century of its life, yet it is still pacing along with the pace of the aeon to come, giving one the feeling that it is a place not of this world (Jn 18:36), whose association with Time is equivalent to the contact of its surface with the air, while its polity is found in Heaven (Phil 3:20). Majestic Mountain, Rugged Mountain (Pss 68) By retaining a loose association with secular and ephemeral things, and by perpetually looking towards the End of Time and upwards at the heights, it resembles an embrace that accommodates everyone, and a gaze that discerns the beyond, of both Time and Logic. The Mountain may have its geographical coordinates in Hellas, but it does not belong to her. It might just be the par excellence part of Orthodox life, which underlines the catholicity and the ecumenicity of the Church; among its monasteries, it has a Russian one, a Serbian one and a Bulgarian one. It has two Rumanian scetes and it offers hospitality to monks from such faraway civilizations as Peru and Colombia. Divine Worship is performed within its geographical terrain in a number of languages; a variety of cultures are expressed; numerous traditions are displayed; there exists a wonderful and balanced variety. None of these factors hinders the unity of faith, the catholicity of the Orthodox spirit, or the ecumenicity of ecclesiastic witness. |
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