| Because many christological motifs recur frequently in the Fourth Gospel, we survey the background for some of John " s terms in this introduction. 2420 We will address in more detail the motifs themselves, including John " s distinctive adaptation of terms that were used more broadly in other streams of early Judaism and Jewish Christianity, at relevant points in the commentary. The Thrust of John " s Christology Christology is John " s central focus, as both the proem (1:1–18) and summary thesis statement (20:30–31) testify. Both of these passages emphasize the highest, most complete Johannine Christology: Jesus is deity (1:1,18; 20:28–31). John advocates multiple christological models, but especially emphasizes the most complete existing model, namely, that Jesus is Torah or Wisdom. No other conception available in his Jewish vocabulary better conveyed the thought of one who was divine yet distinct from the Father. The proem leads us to expect Jesus as divine Wisdom or Word to overshadow a great deal of the Fourth Gospel (without erasing other important christological motifs or historical traditions). Jesus is far greater than Moses the agent of revelation, for he is the «Word,» the content of revelation (1:17–18). Like Torah or Wisdom, Jesus is the agent of creation in the beginning (1:1–3) and is life and light (1:4–9; cf. 8:12; 9:5; 12:35–36, 46; 15:6). Throughout the Gospel as in the proem, John compares Jesus» mission to that of Torah or Wisdom sent to Israel: the world did not know him, his own did not receive him, but those who did receive him by believing him could become God " s children (1:10–13). These verses build John " s soteriology on the model of God " s earlier revelation to Moses: his people must «know,» «believe,» and «receive» God " s revelation (cf. also 3:36; 5:38,47; 12:48; 17:3). In short, John summarizes Jesus» ministry by declaring that the disciples, like Moses, «beheld his glory» (1:14). Thus the whole Gospel becomes a theophany like Sinai, but in this case John the Baptist (1:6–8, 15) and disciples perform the function of witnesses like Moses. Jesus is one greater than Moses, the Torah in flesh, and the Gospel as a whole develops this paralle1. In such a context, even the image of the «uniquely beloved (son)» (1:14, 18), which could otherwise recall Israel or the Messiah, may also recall traditional Jewish imagery for Torah here. |
| The cry «Hosanna!» renders the Hebrew of Ps 118:25 , 7820 and similar Hebrew cries for salvation could address kings ( 2Sam 14:4; 2 Kgs 6:26); coupled with the branches (see below), this suggests that the crowds hoped for him as a king or national deliverer. 7821 Hence he is «king of Israel,» as Nathanael recognized (1:49). In John " s Gospel this royal expectation recalls 6:15, but on this occasion Jesus does not retreat, for his hour of enthronement on the cross is approaching. Ironically, the leaders of his people will claim no king but Caesar (19:15). 3. Scripture Fulfilled (12:14–16) The disciples did not recognize the allusion to Zech 9:9 7822 until after Jesus» death and resurrection (12:14–16), 7823 obvious as it may seem in retrospect. 7824 If extant later sources may reflect ideas circulating in the late first century, they suggest that this verse was understood messianically in early Judaism. 7825 Most ancient Mediterranean hearers would honor the image of a ruler who was merciful and kind to his enemies. 7826 John " s special touch is evident even in the details. It was not an unusual practice to abbreviate a narrative by omitting intermediaries, 7827 as Matthew seems to do on some occasions (Matt 8/Luke 7:3–4; Matt 9/ Mark 5:35 ); thus no one will be alarmed that Jesus himself «finds» the donkey (12:14), in contrast to the fuller version in the probably more widely circulated version of the passion week ( Mark 11:1–6 ). 7828 After all, even in that version, Jesus was ultimately responsible for locating the donkey ( Mark 11:2 ). But what is most theologically significant is that in John " s language Jesus finds the donkey–just as he gives the sop (13:26) and in other ways shows himself sovereign over the details of the Passion Narrative. That the disciples did not understand at first fits John " s version of the Messianic Secret. After Jesus» glorification, the Spirit would come (7:39) and cause the disciples to remember Jesus» message (14:26); his glorification thus allowed the disciples to recall Jesus» action and understand it in light of Scripture here (12:16). John had earlier offered a similar comment about the disciples after the resurrection remembering Jesus» costly zeal for the temple (2:22). The repetition suggests a key hermeneutical point for John: the biblical record and Jesus» ministry and glorification should be read in light of one another, led by the Spirit who continues his presence. 4. Immediate Responses to Jesus» Entry (12:17–19) |
| By contrast, although John mentions Jesus as the «light» in the context of Tabernacles (8:12; 9:5), where it fits the tradition, and Passover (12:35–36, 46), where it does not, it is not clear that Jesus associates «light» with the feast of dedication, 7459 though Jewish tradition did. But while the use of lights precedes the time of John, 7460 it is possible that the emphasis on lights engendered by the tradition of the eight days of oil may be later or less widespread. 7461 Perhaps John is less inclined to have Jesus fulfill the feast in greater detail because it is extrabiblica1. In any case, John makes less explicit parallels with Hanukkah than with some other feasts. 2. Winter on Solomon s Porch (10:23) On the southern end of the massive outer court of the temple lay the royal portico; the eastern colonnade was called Solomons Portico. People believed that the eastern colonnades pre-Herodian masonry derived from the time of Solomon, hence the title «Solomons porch» (Josephus War 5.184–185; Ant 15.397–400; 20.221). 7462 Greek public buildings regularly included such porches, which philosophers and others employed for public lectures and other activities; 7463 shielded on one side by the buildings to which they were attached and somewhat on the other side by pillars, porticoes provided respite from sun and inclement weather. Winter (10:23), even as early as the feast of dedication, could become cold in Jerusalem, so Jesus had good reason to be walking in a colonnaded area. 7464 Although this fact would be obvious to readers who had been to Jerusalem in winter before its destruction over two decades before, winter was not a favored time for travel, especially from long distances (like the Diaspora); pilgrims even from Galilee came more frequently to the major festivals of Tabernacles, Passover, and Pentecost. Such factors increase the likelihood that this statement is an accurate historical reminiscence. 7465 (Although John employs «night» symbolically as in 13in accordance with his light imagery, there is no reason to think that he employs seasons the same way; 7466 winter was associated with travel difficulties more than with darkness, and his interlocutors were no less hostile during spring, at Passovers.) Land travel grew more difficult, often because of the cold winter rains; 7467 armies normally stopped their marches and settled into towns or camps for winter; 7468 the seas also closed for the most part during winter. 7469 Even on a local level, winter " s weather might compel men to spend more time at home. 7470 Because porticoes in public buildings, including temples, were frequent places for public gatherings, it is not surprising that the early Christians reportedly frequently met there (Acts 3:11; 5:12). Unable to Believe God " s Agent (10:24–30) |
| The chapter also reflects standard Jewish motifs, such as the unity of God " s people, their love for God, God " s glory, obedience to God " s message, the election and setting apart of God " s people, and the importance of obeying God " s agent (Moses in Jewish tradition). One writer links such motifs specifically to the Cairo Geniza manuscript of the Palestinian Targum to Exod 19–20, 9387 another points to parallels with a hymn from Qumran; 9388 in short, most of the motifs reflect common Judaism, yet reinterpreted in a christocentric manner and reapplied to the christologically defined community. Further, to whatever degree John has adapted the discourse and prayer to encourage his audience in their particular situation, 9389 it is clear that a prayer of Jesus before his passion already stands in the passion tradition ( Mark 14:36 ). 9390 But whereas, in Mark, Jesus prays for the Father to spare him from the passion if possible ( Mark 14:36 ), here he recognizes and accedes to the Father " s purpose, requesting the hour of glorification (17:1). 9391 John does not deny Jesus» reluctance to face the cross (12:27) but places heavier emphasis on Jesus» obedience. 9392 Traditionally some have viewed Jesus» intercession in this passage in terms of the OT role of high priest 9393 (Jesus» role in some early Christian traditions; Heb 2:17; 3:1; 4:14–15; 5:10; 6:20; 7:26; 8:1; 9:11); the chapter title «Jesus» High-Priestly Prayer» has circulated since the theologian David Chyträus (1531–1600). 9394 But Jewish tradition also emphasized the intercessory role of prophets; 9395 more significantly, the probably testamentary character of the final discourse might point to patriarchal blessings, 9396 particularly the prayer and blessing of Moses ( Deut 32–33 ), 9397 as background. But because the content of these blessings does not parallel John 17 very closely, 9398 » one may need to look to the experience of John " s audience for more of the content. A variety of backgrounds are possible, but most important within the context of the Fourth Gospel is that Jesus becomes, before his exaltation, the first Paraclete, or intercessor ( Rom 8:26; 1 John 2:1 ; see extended comment on 14:16). 9399 This suggests that John 17 models part of the ministry of the Paraclete who would come after Jesus» departure (14:16) and of those who share his ministry (15:26–27). 9400 The Fourth Gospel presents the Paraclete especially as an advocate or prosecutor in the disciples» conflict with the world, but Jesus has also been promising them more direct access to the Father in prayer once he goes to the Father (14:13–14; 15:7, 16; 16:26–27). |
| Plate 55 Icon of the myrrh-bearing women at the tomb. By Eileen McGuckin. The Icon Studio: www.sgtt.org the New Testament the accounts of Jesus’ resurrection, based on apostolic memories and oral traditions, vary widely in detail. However, the fact and centrality of the resurrection constitute the bedrock of the Christian faith, attested by more than five hundred eyewitnesses ( 1Cor. 15.5–8 ). The gospels indicate that Jesus anticipated his death as blood covenant renewal and viewed his resurrection as God’s vindication of his ministry (e.g., Mk. 8.27–31; 14.22–5, 36, 61–2 ; cf. Acts 3.13–15). Matthew, Luke, and John link Jesus’ resurrection with the gift of the Spirit and the inauguration of the early Christian mission ( Mt. 28.16–20 ; Lk. 24.44–9 ; Jn. 20.19–23 ; cf. Acts 2.32–3). The Gospel ofJohn magnificently integrates the life, death, resurrection, and enthronement of the Son of God as the mutual glorification between the Father and the Son, marking the decisive victory over the power of death and the gift of abundant life through the Spirit, available to believers in the present as well as the future ( Jn. 1.14 ; 5 .24–9; 7.37–9; 12.30–1; 14.15–24; 17.1–5). In this similar rich vein, the Apostle Paul provides the most detailed theological explication of the death and resurrection of the incarnate Son ( Gal. 4.4–6 ; Rom. 1.1–4 ) and Lord of glory ( 1Cor. 2.8; 15.1–4 ). For Paul, the death and resurrection of Jesus the Christ mark the cosmic shift from the old age of sin, corruption, and death to the new era of grace, life, incorruption, and transformed bodily immortality ( Rom. 3.21–6; 5.12–21; 8.18–39 ; 1Cor. 15.50–7 ). In Paul, as in John, God’s powers of salvation are at work both now and in the future in those who are united with Christ through faith and baptism, and who enact the pattern of Jesus’ death and resurrection by crucifying their sinful passions and offering themselves as living sacrifice to God ( Rom. 6.1–23; 8.9–13; 10.9–13; 12.1–2 ; 2Cor. 4.7–18 ; Gal. 3.16–24 ). |
| Was Jesus Christ religious? He was circumcised a Jew (Luke 2:21) and received a Jewish religious education (Luke 2:46). He taught at the synagogues (Matthew 13:54) and attended the religious holidays in Jerusalem(John 2:23). He upheld the Mosaic law and prophetic teachings, and He instructed others to also keep the commandments of God (Matthew 5:17-20, 7:12). He encouraged those He healed to offer the Mosaic ritual sacrifice (Matthew 8:4). He affirmed that people must obey their religious leaders (Matthew 23:3) and pay the temple tax (Luke 20:25; 21:1-4). He was tried as a Jew (John 18:12-14, 19-24) and was buried according to Jewish religious tradition (John 19:38-42). Jesus also instituted with His followers new religious practices like Baptism (Matthew 3:13-17) and the Eucharist (Matthew 26:26-29). There should be no question that Jesus was religious. Spiritual A typical dictionary definition of “spiritual” is: being concerned with the spirit—the metaphysical, incorporeal, immaterial, ultimate, ideal, etc . You can be spiritual without believing in a deity; instead, you can believe in ghosts, witchcraft, ESP, reincarnation, universal love, etc. Also “concerned” in the above definition is merely an intellectual interest or awareness to something. You can acknowledge the truth of a spiritual principle but not necessarily strive to make it an ongoing rule in your life. Therefore, you do not have to follow any particular system of behavior when being spiritual; there are seemingly no set moral constraints. You may try to develop a particular lifestyle in accordance with your spiritual beliefs, but you’re accountable to no one except yourself. Consequently, there is a lot of freedom to being spiritual—believe and act in whatever way you deem is right. The antonym for being spiritual is “materialism:” involvement with the gathering of wealth, sensual experiences, and physical comfort. Was Jesus Christ spiritual? He went beyond just keeping religious laws and taught that your attitude and character are just as important as your behavior (e.g., “You heard it said. |
| Профессор Роберт Тафт является автором более 800 научных работ и публикаций в области восточной литургики, в том числе многотомного исследования «История литургии св. Иоанна Златоуста», продолжающего труд Хуана Матеоса по истории византийской литургии Слова. Как было отмечено в послесловии к русскому переводу монографии о. Тафта «Византийский церковный обряд» (СПб.: «Алетейя», 2000), сегодня «едва ли найдется какая-то область в истории византийского богослужения, научные представления о которой не были бы в той или иной степени сформированы исследованиями о. Роберта Тафта; едва ли среди молодых или среднего поколения ученых-литургистов найдется сейчас хоть один, кто не был бы, в той или иной степени, прямо или косвенно, его учеником». Библиография работ автора: Хронологический список публикаций 1957 г. 1. “From Detroit to Zakho,” Jesuit Missions 31/10 (December 1957) 8-10. 1961 г. 2. “The Neo-Orthodox View on Ecumenical Councils,” Sciences ecclésiastiques 13 (1961) 437-444. 1963 г. 3. “The Nature of the Church. An Eastern Orthodox View,” Irish Ecclesiastical Record 100 (1963) 150-164. 4. Eastern-Rite Catholicism. Its Heritage and Vocation (Glen Rock, NJ: Paulist Press, 1963) 38 pp. 5. “Hieromonk Potapij Emel’janov and the Reunion of Nizhnjaja Bogdanovka, 1918,” OKS 12 (1963) 157-175. 1964 г. 6. Review of Nicholas Zernov, The Russian Religious Renaissance of the Twentieth Century (New York 1963), TS 25 (1964) 700. 1967 г. 7. “The Neo-Orthodox View on Ecumenical Councils,” Diakonia 2 (1967) 266-277 (reprint of no. 2). 8. Review of John Meyendorff, Orthodoxy and Catholicity (New York 1966), TS 28 (1967) 629-630. 1968 г. 9. “Some Notes on the Bema in the East and West Syrian Traditions,” OCP 34 (1968) 326-359. 10. “Il concilio ecumenico secondo i neo-ortodossi,” Russia cristiana 9/96 (1968) 7-13 (Italian version of no. 2). 11. “A Meditation on the Our Father,” Diakonia 3 (1968) 421-427. 1969 г. 12. “A Note on Some Manuscripts of the Liturgy of Saint John Chrysostom,” OCP 35 (1969) 257-260. |
| In spite of all this, we often forget God, responding to His mercies with our stubbornness, hardheadedness and malice. And still God not only refrains from destroying us but also continues to forgive and have mercy on us, patiently waiting for our reform. In spite of our frequent falls, He guides us with great care and wisdom towards salvation, towards never ending joy and the heavenly habitation. Seldom do people ponder over the many obstacles we create for God to save us. St. John of Kronstadt shares with us his experiences regarding God’s assistance in difficult times. “How often death entered my heart, then to my body, innumerable times. Yet from all the near death experiences God preserved me.” Feelings of overflowing mercies of God evoked from the psalmist the following inspirational words: “Bless the Lord, O my soul; and all that is within me, bless His holy name! Bless the Lord, O my soul, and forget not all His benefits: Who forgives all your iniquities, Who heals all your diseases, Who redeems your life from destruction, Who crowns you with loving kindness and tender mercies, Who satisfies your mouth with good things, So that your youth is renewed like the eagle’s. The Lord executes righteousness and justice for all who are oppressed … The Lord is merciful and gracious, Slow to anger, and abounding in mercy” (Psalm 103:1-8). In times of trials many become depressed and grumble. But we must understand that the Lord sometimes allows misfortune and suffering not because He has forgotten us or wishes to punish us. No! He allows them as bitter but necessary medicine, healing us from different passions like pride, light-headedness, self sufficiency, egotism and others. Remembering that, the great Saint John Chrysostom in the twilight of his days said, “Thank God for all, and especially for suffering!” We, who are Orthodox Christians, must be especially grateful to God who deemed us worthy to be children of His true One, Holy, Catholic and Apostolic Church, which by the grace of the Holy Spirit holds the Evangelical teaching in its original purity and which blesses and sanctifies us with its holy Sacraments and Divine services. This is the same Church to which belonged the most holy Virgin Mary, the prophets, the apostles, the innumerable martyrs, all the saints and which has as its head our Lord Jesus Christ. Although they now reside in Heaven, they still belong to the Church, because the Church of Christ is an universal organization, God’s one great family, encompassing both Heaven and Earth (Ephesians 1:22-23, 2:19-22, 4:4-6, 5:25-27; 1 Tim. 3:15; Hebr. 3:6). We are taught by the Scriptures that all the saints, surrounding the throne of God, continuously pray for us, their younger brothers (Hebr. 12:22-23; Rev. 5:8-14). It is the Church in which we partake of the life-giving communion of the Body and Blood of our Savior, granting us immortality. |
| St. John of Kronstadt shares with us his experiences regarding God's assistance in difficult times. " How often death entered my heart, then to my body, innumerable times. Yet from all the near death experiences God preserved me. " Feelings of overflowing mercies of God evoked from the psalmist the following inspirational words: " Bless the Lord, O my soul; and all that is within me, bless His holy name! Bless the Lord, O my soul, and forget not all His benefits: Who forgives all your iniquities, Who heals all your diseases, Who redeems your life from destruction, Who crowns you with loving kindness and tender mercies, Who satisfies your mouth with good things, So that your youth is renewed like the eagle's. The Lord executes righteousness and justice for all who are oppressed ... The Lord is merciful and gracious, Slow to anger, and abounding in mercy " (Psalm 103:1-8). In times of trials many become depressed and grumble. But we must understand that the Lord sometimes allows misfortune and suffering not because He has forgotten us or wishes to punish us. No! He allows them as bitter but necessary medicine, healing us from different passions like pride, light-headedness, self sufficiency, egotism and others. Remembering that, the great Saint John Chrysostom in the twilight of his days said, " Thank God for all, and especially for suffering! " We, who are Orthodox Christians, must be especially grateful to God who deemed us worthy to be children of His true One, Holy, Catholic and Apostolic Church, which by the grace of the Holy Spirit holds the Evangelical teaching in its original purity and which blesses and sanctifies us with its holy Sacraments and Divine services. This is the same Church to which belonged the most holy Virgin Mary, the prophets, the apostles, the innumerable martyrs, all the saints and which has as its head our Lord Jesus Christ. Although they now reside in Heaven, they still belong to the Church, because the Church of Christ is an universal organization, God's one great family, encompassing both Heaven and Earth (Ephesians 1:22-23, 2:19-22, 4:4-6, 5:25-27; 1 Tim. 3:15; Hebr. 3:6). We are taught by the Scriptures that all the saints, surrounding the throne of God, continuously pray for us, their younger brothers (Hebr. 12:22-23; Rev. 5:8-14). It is the Church in which we partake of the life-giving communion of the Body and Blood of our Savior, granting us immortality. |
| «Наступает еще более тяжелый момент, — сказал католический иерарх в своей проповеди. — Будет ужасно, если через какое-то время у нас будут тысячи таких же фотографий, только на них будут изображены умершие от голода». По количеству заразившихся COVID-19 в регионе Латинской Америки Перу уступает только Бразилии, где были зарегистрированы 867 тысяч случаев заражения и насчитывается 43,3 тысячи умерших. Еще в середине марта президент страны Мартин Вискарра (Martín Vizcarra) объявил в стране чрезвычайное положение, был введен комендантский час, закрыты границы. К началу апреля власти ввели частичную изоляцию населения: по понедельникам, средам и пятницам на улицу могли выходить только мужчины, по вторникам, четвергам и субботам — женщины, а в воскресные дни на улицу был запрещен для всех. Однако, несмотря на все эти шаги, за последние недели Перу оказалась в числе лидеров по числу заразившихся коронавирусом: сегодня по этому показателю страна занимает 8-е место в мире, уступая лишь США, Бразилии, России, Индии, Великобритании, Испании и Италии. Статистика COVID-19 по странам Латинской Америки (случаев заражения, количество умерших и число выздоровевших, тыс.; данные — Coronavirus Research Center, John Hopkins University): Бразилия — 867/43,3/470 Перу — 230/6,7/116 Чили — 174/3,3/144 Мексика — 147/17/107 Колумбия — 49/1,7/19,5 Эквадор — 47/3,9/23 Аргентина — 31,5/0,8/9,5 Доминиканская Республика — 23/0,6/13,3 Панама — 21,5/0,4/13,7 Боливия — 18,5/0,6/3,1 Гватемала — 9,8/0,4/1,9 Гондурас — 8,8/0,3/0,9 Гаити — 4,3/0,07/0,02 Сальвадор — 3,7/0,07/1,8 Венесуэла — 2,9/0,03/0,8 Куба — 2,2/0,08/1,9 Коста-Рика — 1,7/0,01/0,7 Никарагуа — 1,4/0,05/0,9 Парагвай — 1,3/0,01/0,6 Уругвай — 0,8/0,02/0,7. Ваш Отзыв Поля, отмеченные звездочкой, должны быть обязательно заполнены. Мнение редакции может не совпадать с мнением авторов отдельных материалов. © 2005–2019 «Благовест-инфо» Адрес электронной почты редакции: info@blagovest-info.ru Телефон редакции: +7 499 264 97 72 12+ Зарегистрировано Федеральной службой по надзору в сфере связи, информационных технологий и массовых коммуникаций: |
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