| Unlike some in the Gospel who received prior explanation of Jesus» identity (e.g., 1:45; 4:29), the healed man has an experience but not yet an adequate interpretation for it (9:25). Feigned ignorance could function as a rhetorical device (πορα); 7132 whether or not the narrative characterizes the man as sophisticated enough to challenge his interrogators on this level, they would be sophisticated enough to infer it as one possible way to understand him. However we read the motives of characters in the story world, the narrative lays open a clear choice: either Jesus is a sinner (9:24), or Jesus is from God, and it is ultimately only the latter claim that matches the data (9:31–33). The man " s interrogators are clear in the response they are looking for; 7133 ancient prosecutors would grill witnesses harder if they were perceived as friendly to the accused. The phrase «give glory to God» (9:24) can refer to praise, 7134 but in a trial or interrogation context, can mean, «give glory to God by confessing your wrong» (Josh 7:19; 1 Esd 9:8). 7135 Thus they may be exhorting the man to admit that he is following a «misleader» (see comment on 7:12)–and exhorting him to glorify God by repenting. Again this is Johannine irony; 7136 the man does not respond the way they intend, but he does glorify God by testifying of God " s works through Jesus (9:25–33) and then suffering the penalty (9:34)–which was one way to glorify God in truth (12:23–24; 21:19). From the perspective of Johannine witness, any other response on the part of the healed man would have deferred to human glory rather than God " s (12:42–43). He proves more courageous than his parents (9:20–22), an example which may also summon Johannine Christians to courage (cf. 7:3–10; cf. Acts 4:20). 3B. Disciples of Moses? (9:26–28) The healed man claims that he had answered their questions before (9:27; cf. 9:15, 19); their repeated question probably reflects traditional Jewish procedures for cross-examining witnesses (e.g., Sus 48–62; m. " Abot 1:9; cf. Mark 14:56 ). The healed man, however, does naively hope that they are as impressed with his new experience as he himself is (9:27), a hope immediately shown vain by their ridicule (9:28). Some scholars would link their ridicule with the Birkath Ha-minim; the term λοιδορω applies to reviling and abuse, which would be nearly as accurate as the more precise «malediction.» Nevertheless, the term (a Johannine hapax) has broader application in early Christianity (Acts 23:4; 1Cor 4:12 ), including to Jesus» sufferings ( 1Pet 2:23 ). 7137 Like the possible hint in 7:49, this is at most a hint; John " s environment (assuming the Birkath had by this point occurred and exercised noticeable effects even in Roman Asia) does not totally overtake the story, and the story world remains internally consistent and plausible. |
| 5842 Though ργον is a common term (over 130 occurrences in the LXX of the Pentateuch alone) it is significant here that it can apply to God " s act of creation ( Gen 2:2–3 LXX; Wis 13:1; Sib. Or. 1.22; cf. the verb in Philostratus Hrk. 25.8). Less likely is the proposal of Manns, «Oeuvres,» that Jesus carries out Jewish tradition " s «works of mercy.» 5843 For a probable implicit traditional link between Gen 2and Ezek 37 , see comment on John 20:22 . 5844 E.g., L.A.E. 51:1–2; 2 En. 33:1–2 J; Barn. 15.8; possibly T. Ab. 19:7A; 7:16B; see further the comment on John 5:25–30 . 5845 It may be associated with the feast in 7and perhaps identified as the (partly realized) eschatological «day» in John 8:56; 9:4; 11:9; 14:20; 16:23,26 ), perhaps partly associated with the cross (12:7; 19:31) and/or resurrection (the first day, 20:1,19). 5846 John 6does not count because «make» is properly attached to «sit down.» 5847 Elsewhere God «made» the human mouth, a synecdoche for God making people in various physical conditions (Exod 4:11). 5848 Such a relationship often invited reciprocity: Israel must love God ( ; Josh 22:5; 23:11; Neh 1:5; Dan 9:4 ). 5849 Possibly Ign. Magn. 7.1 (δι» εαυτο) alludes to John here (even in the shorter recension), especially in view of Ignatius " s νευ του πατρς οδν εποησεν. 5850 Meeks, «Agent,» 55. On the activity of the agent, see «agency» under Christology in our introduction, pp. 310–17. 5851 E.g., Epictetus Diatr. 1.9.32, εξ εμαυτο (John consistently prefers π, as in, e.g., Aelius Aristides Defense of Oratory 396, §135D). In John 10it indicates Jesus» independence from those who want him dead, but explicitly not independence from the Father; cf. 18:34. 5852 Sipre Deut. 5.1.1; 19.1.1; 25.5.1. 5853 Talbert, John, 125–26, takes the language of honor here as cultic (citing Josephus Ant. 1.156; 6.21; 1Tim 1:17; 6:16 ; Rev 4:9, 11; 5:12). On the early Christian understanding of Jesus receiving worship within the identity of the one God, see Bauckham, God Crucified, 34–35. |
| 9284 Kuyper, «Grace,» 3–13; Dahl, «History,» 132; Epp, «Wisdom,» 138; Westcott, John, 13; Stuart, «Examination,» 316; Dodd, Studies, 141–42; Dodd, Bible, 75; Dodd, Interpretation, 82; Boismard, Prologue, 54–56; Barrett, John, 167; Hoskyns, Gospel, 150; Lee, Thought, 40; Schnackenburg, John, 1:272; Gaston, Stone, 209; Ladd, Theology, 230. 9287 Metzger, Textual Commentary, 247. Contrast Bammel, «Paraklet,» 205–6, who regards ν as a clarification or explanation of εις. 9289 Cf. Bultmann, John, 574–75, and notes by some of the older commentators, such as Westcott, John, 230; Tholuck, John, 377–78. Contrast Harrison, «Ministry,» 194. 9290 That is, not «on his own authority» (T, Ab. 15:8; 19:4A; Philostratus Hrk. 8.2). This is also characteristic of the role of prophets ( 2Pet 1:21 ; cf. Num. Rab. 18:12); disciples should also speak what they hear (Socrates Ep. 20). See comment on 8:28. 9291 For a similar apologetic (albeit not experiential) chain, cf. Josh 11:15, where God commanded Moses, who commanded Joshua; or Rev 1:1. 9294 If the false prophets of Rev 2–3 advocate compromise with the imperial cult or with non-Christian Judaism and took John the Baptist as one of their models (as suggested above in comment on John 1:6–8 ), ecstatic experience could have been substituted for the objectivity of the Jesus tradition. The Paraclete passages lack any indications of ecstatic activity (Boring, Sayings, 85–86, citing as an analogy of nonecstatic inspiration Herm. Mand. 11.2–9). 9296 Potterie, «Paraklet,» 95, denies that this is simply «une proclamation kérygmatique» and associates it rather with a nuance found in apocalyptic literature, «révéler, dévoiler,» often in Danie1. On p. 96 he observes that this is not always a new revelation but, as in Daniel and elsewhere, it can mean «to give the interpretation of earlier revelation that is obscure and mysterious.» Young, «Isaiah,» 224, roots the term in Isaiah LXX (where it appears fifty-seven times). 9297 Godet, Commentary, 184, argues for their equivalence through the asyndeton between 16and 16:14. |
| Фото: Josh " s/Flickr.com Если бы у нас было покаяние , то всё было бы совершенно по-другому. Так что же такое покаяние, что значит осознать свои грехи? Что значит скорбеть о своих ошибках? Об этом мы постоянно молимся в храме — чтобы Христос дал нам пройти прочее время жизни нашей в мире и покаянии. Мы постоянно молимся об этом, но оно всегда ускользает от нас. Ускользает от нас покаяние! «Покаяние» — какое хорошее слово! Изменяется мой ум (греческое слово μετνοια переводится двояко: как «раскаяние» и как «изменение ума» — прим. перев. ), я меняю свой взгляд на вещи, меняю свое мышление, свой настрой, сердце, отношение к жизни, я смотрю по-другому на мир, на жизнь, я становлюсь новым человеком. Покаяние означает возрождение, обновление моей души, я словно возвращаю время назад и полагаю новое начало, становлюсь новым человеком, я снова становлюсь ребенком и открываю новую страницу в своей жизни, совершенно новую. Чтобы записать там что-то новое, я стираю старое, выбрасываю это из своей жизни и начинаю жить заново. К покаянию стремлюсь я, покаяния мы требуем у самих себя. Господь просил нас иметь покаяние, Он говорит нам: «Покайтесь!» (Мф. 4: 17). О покаянии постоянно говорил и святой Иоанн Предтеча: «Покайтесь!» — глас вопиющего в пустыне. Этот пустынник, подвижник, эта горлица пустыннолюбная, этот цвет пустыни, этот крин пустынный всё время говорил: «Покайтесь, ибо приблизилось Царство Небесное» (Мф. 3: 2). Изменитесь, исправьтесь, поймите свои ошибки, согласитесь, что вы грешные люди, примите очевидное — что покаяние необходимо. Об этом сказал и Сам Господь. Святой Иоанн Предтеча уходит со сцены истории, и в нашу жизнь входит Господь и говорит нам то же самое. Но у нас нет покаяния! У нас нет покаяния, и даже сейчас, слыша это, ты говоришь себе: «Ты что, прямо сейчас будешь говорить мне о покаянии? Да у меня столько дел, мне надо бежать за детьми, забрать их из школы, надо готовить, делать покупки, ходить по магазинам, надо пойти к врачу, и вообще столько всего на мою голову! Времени у меня в обрез, его не хватает, нужно столько всего сделать, мы же не успеваем сделать даже самое необходимое. А ты говоришь, чтобы мы покаялись! Так что же нам сделать, чтобы покаяться? Мы ведь не успеваем еще и каяться. Мы не понимаем, о чем ты говоришь». |
| H.a. – Historia arcana//Procopii Caesariensia Opera Omnia Rec. J. Haury, G. Wirth. Lipsiae, 1963. VoL 3. Herod. – Herodoti Historiae Вес. С. Hude. Oxonii, 1912. Vol. 1 – 2 HGM – Historici graeci minores. Lipsiae, 1871. H.W. – History of the Wars//Procopius with an English translationEd. H. B. Dewing. Cambridge (Mass.), 1954 (Vol. 1); 1916 (Vol. 2) Hydat. Chron. – Hydatius Lemicensis. Chronicon Ed. Th. Mommsen//MGH. AA. 1894. T. 11. Ioan. Ant. – Ioannis Antiocheni Fragmenta Ed. C. Müller//FHG. 1851, 1870. Vol. 4, 5 Ioan. Lyd. – Ioannis Lydi De magistratibus populi Romani libri tresEd. R. Wuensch, Lipsiae, 1903 Iord. Get. – Iordanis Getica Ed. Th. Mommsen//MGH. AA. 1882. T. 5 Iord. Rom. – Iordanis Romana Ed. Th. Mommsen//MGH. AA. T. 5. Josh. Styl. – Joshua the Stylite. The Chronicle Composed in Syriac A D. 507. Cambridge, 1882 Malal. – Ioannis Malalae Chronographia Rec. L. Dindorf. Bonnae, 1831 Marcel. Com. – Marcellini Comiti Chronicon//MGH. AA. T. 9. Vol. 2. Fasc. 1 Menandr. – Menandri Protectoris Fragmenta//HGM. Vol. 2 MGH. AA – Monumenta Germaniae Historica. Auctores antiquissimi. Hannover; Berlin. Nic. Chon. – Nicetae Choniatae Historia Ed, I. Bekker. Bonnae, 1835 Nöldeke – Tabari – Tabari. Geschichte der Perser und Araber zur Zeit der Sasaniden Übers, von Th. Nöldeke. Leyden, 1879. Nov. – Novellae Ed. R. Scholl, G. Kroll//Corpus Iuris Civilis. B., 1954. Vol. 3. Nov. Marc. – Marcian. NovellaeEd. P. Meyer, Th. Mommsen. B., 1905 PG – J.-P. Migne. Patrologiae cursus completus. Series graeca. P. Prisci fr. – Priscas Panites. Fragmenta//FHG. P., 1851. T. 4 S.H. – Secret History l Procopias... I Ed. H. B. Dewing. L., 1935. Vol. 6 Sidon. Apoll. – Sidonii Apollinaris Carmina Ed. C. Lütjohann//MGH. AA. 1887. T. 8 Strab. – Strabonis Geographia Hrsg. von W. Aly. Bonn, 1868 – 1972. Vol. 1 – 2. Synes. De regno – Synesii Cyrenensis De regno//Synesii Cyrenensis Hymni et opuscula Ed. N. Terzaghi. Roma, 1944 Theoph. – Theophanis Chronographia Вес. С. de Boor. Lipsiae, 1883. Vol. l |
| Ирина 5 сентября 2014, 16:20 Ответ для Николая. Он (герой) не искал юной девушки. Вы невнимательно читали, он предложил замуж первой попавшейся: " И первой девушке, которая ему встретилась там, сказал: «Пойдем со мной! " Разврат оставляет следы на всём облике человека, не только в его душе. Вряд ли она выглядела юной и красивой в понимании героя: красота юности воссияла в ней только после покаяния. И он не думал о себе и о будущих детях: он приносил себя в жертву прежде всего Богу (для Тебя, Господи, спасу эту душу!) Цель человеческой жизни - спасение, и Николай избрал вот такой путь. Путь многих страданий, как мы видим. И избрал сознательно. Не могу согласиться с наличием у него честолюбивых помыслов. Ответ для Ярослава. Судя по той награде, которую он получил: счастливые годы жизни, двое детей, благодать терпения, - гордость не имеет ничего общего с поступком героя. Есть другое объяснение его поступка: дерзновение, отвага, жертвенность, желание чем-то послужить Богу. Если человек не чувствует в себе сил на подвиг, он никогда такое не понесёт. Вы правы, для большинства из нас: знай себя - и будет с тебя. Светлана Коновалова 5 сентября 2014, 13:40 История вполне реальная,я сама знаю таких мужей,терпят,любят,несут крест.кто знает,а может через это спасутся,хотя у всех индивидуально.Я думаю надо ехать в монастырь и молиться,просить братию,чтоб молились.А насчет алкоголизма,так говорят мужья пьют у властных жен.У одной женщины муж так пил...,а ей батюшка сказал: " пусти вперед себя мужа.. " ,она послушалась и стала во всем мужа слушаться ,потом привела его в церковь,он исповедовался и все,как отрезало,больше не пьет и сейчас живут не нарадуются.А еще она читала акафист Пресвятой Богородице о даровании ей мудрости,только не помню как называется,м.б. " о прибавлении ума " . Маргарита 5 сентября 2014, 13:38 Удивляюсь отрицательным комментариям, воистину " иже доброту чью увидев и тою уязвлен бых сердцем " ! Josh Molot 5 сентября 2014, 13:31 Не знаю выдержал бы я такого... У него конечно очень сильное терпение было... |
| Victims who listened in to the findings of the report wept as they were handed down. (AP) Thousands of children were molested by hundreds of “predator” priests in Pennsylvania over 70 years while senior Catholic church officials and the Vatican took part in a “systematic” cover-up, according to a landmark report. It identified 301 clergymen and 1,000 victims but added that the “real number” of abused children might be “in the thousands” as records had been lost and some victims were too afraid to come forward. Publication of the 884-page report followed a two-year investigation into abuses in six dioceses in Pennsylvania and victims wept as details were revealed at a press conference. Josh Shapiro, the state’s attorney general, said it was the most comprehensive report on Catholic clergy sex abuse in American history. It came nearly two decades after the church was rocked by revelations of widespread abuse and a cover-up in Boston. Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Also by this author Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. © 2008-2024 Pravmir.com |
| BREAKING: Senate fails to pass bill to defund Planned Parenthood Washington, D.C., August 3, 2015 Although a majority of Senators voted yes, a minority of Democrats – joined by one Republican – managed to block an effort to defund Planned Parenthood this evening. The final, 53-46 vote on the bill from Iowa Republican Joni Ernst fell largely along party lines. Because Senate Majority Leader Mitch McConnell restored the use of the filibuster, stand-alone bills such as this one must have at least 60 votes to pass cloture. Had the bill passed, President Obama promised through spokesman Josh Earnest to veto the bill. Overriding a veto requires 66 votes, a threshold no Hill watcher could envision. Since the Senate will break for summer recess at the end of the week, some in the pro-life community are calling for immediate action. “Now that we have everyone on record, the Senate GOP must attach this bill to a must-pass piece of legislation and get this bill to the president’s desk,” said Kristan Hawkins, president of Students for Life of America (SFLA). Other pro-life advocates, while disappointed by the outcome, say that the vote shows the growing strength of their movement. “When the Senate last voted to defund Planned Parenthood” in 2011, “only 42 voted for it,” Marjorie Dannenfelser, the president of the Susan B. Anthony List, said following the vote. Ultimately, one Republican – Sen. Mark Kirk of Illinois – voted to maintain funding for the abortion provider, despite a string of shocking and progressively more disturbing videos revealing Planned Parenthood " s role in harvesting and selling the body parts of aborted babies. Meanwhile, two pro-life Democrats – Joe Manchin of West Virginia and Joe Donnelly of Indiana – gave the legislation a bipartisan coalition. Donnelly " s vote was a closely held secret until it was cast, and came after aggressive lobbying by Indiana Right to Life. “Hoosiers have long been concerned about their tax dollars going to an organization that dismembers hundreds of thousands of American children each year,” said the group " s president and CEO, Mike Fichter. “We extend our thanks to both of our senators, and especially to Sen. Coats who was an original cosponsor on this legislation.” |
| 68 The Study of the Bible Today and Tomorrow. Edited by Harold R. Wiloughby. University of Chicago Press, Chicago, 1947, pp. 89–90 69 Prolegomena to the History of Israel, Julius Wellhausen, Adam and Charles Black, Edinburgh, 1885, p. 305 71 More Evidence That Demands a Verdict, Josh McDowell, Campus Crusade for Christ, San Bernardino, CA 92414, 1975, p. 74 72 Evidence That Demands a Verdict, Josh McDowell, Herés Life Publishers, Inc., San Bernardino, p. 68 to be called “Evidence” 79 “Recent Illumination of the Old Testament”, S. H. Horn, Christianity Today, June 21, 1968, Vol. 12, pp. 925–929 80 “Archaeology Confronts Biblical Criticism,” W. F. Albright, The American Scholar. April, 1938, Vol. 7, p. 186 84 Op. cit., Presses Bibliques Universitaires, rue de l " Ale 29, 1003 Lausanne, Switzerland, 1979, p. 234 (translation mine) 87 The Arabic word for the chain of people through whom a translation about the prophet Muhammad and/or the Qur " an passed 88 The Old Testament in its Context, K. A. Kitchen, Lecturer in the School of Archaeology and Oriental Studies, Liverpool University from the Theological Student Fellowship Bulletin, 39 Bedford Sauare, London WC1B 3EY, 1972, p. 15 91 «Resurection and Christ», A Dictionary of Christ and the Gospels. Vol. 2, T. & T. Clark, Edinburgh, 1908, p. 511. 92 From Tradition to Gospel, Martin Dibelius, Charles Scribner " s Sons, New York, 1949, p. 295. 93 «Rudolph Bultmann " s Interpretation of the Kerygma», Kerygma and History, Abingdon Press, New York, 1962, p. 34. 94 For a complete and well-documented analysis of «form criticism», see More Evidence That Demands a Verdict, Josh McDowell, Campus Crusade, San Bernardino, CA 92414, 1975, pp. 183–299 99 «Inna» (merged here with the following pronoun to «inni») is an Arabic word either not translated or represented by «truly», but which intensifies the following words. 100 For those unfamiliar with the Qur " an there are other Quranic verses which speak of Jesus» death such as the Sura of the Table (Al-Máida) 5:117 in which Jesus speaks to God and says, «When you caused me to die, you were their overseer» (note the past tense). To reconcile these verses with the verse saying «Jesus didn " t die», Muslims wish to change the chronological order and say that Jesus was raised into heaven, but will come back again, turn everyone to Islam and then die. |
| 30 . As long as I remain imperfect and refractory, neither obeying God by practising the commandments nor becoming perfect in spiritual knowledge, Christ from my point of view also appears imperfect and refractory because of me. For I diminish and cripple Him by not growing in spirit with Him, since I am ‘the body of Christ and one of its members’ ( 1Cor. 12: 27 ). 31 . ‘The sun rises and the sun sets’, says Scripture (Eccles. 1: 5). Likewise the Logos appears sometimes as risen and sometimes as set, depending on the manner of life and the spiritual status and essence or quality of those pursuing virtue and searching for divine knowledge. Blessed is he who like Joshua (cf. Josh. 10: 12 – 13) keeps the Sun of righteousness from setting in himself throughout the whole day ot this present life, not allowing it to be blotted out by the dusk of sin and ignorance. In this way he will truly be able to put to flight the cunning demons that rise up against him. 32 . When the Logos of God is raised up in us by our practice of the virtues and by contemplation, He draws all things to Himself (cf. John 12: 32 ); He sanctifies in virtue and spiritual knowledge our thoughts and words about the flesh, the soul and the nature of beings; He sanctifies also the very members of our bodies and our senses, and He places them all under His yoke. So let the visionary of divine things eagerly ascend in pursuit of the Logos until he reaches the place where He is. For, as Ecclesiastes puts it, He ‘draws to His place’ (Eccles. 1: 5) all those who follow Him, and as the great High Priest He brings them into the Holy of Holies, where He Himself, who became as we are, has entered as a forerunner on our behalf (cf. Heb. 6: 20). 33 . He who devoutly strives to attain wisdom and is on his guard against the invisible powers, should pray that both natural discrimination – whose light is but limited – and the illuminating grace of the Spirit abide with him. The first by means of practice trains the flesh in virtue, the second illuminates the intellect so that it chooses above all else companionship with wisdom ; and through wisdom it destroys the strongholds of evil and pulls down ‘all the self-esteem that exalts itself against the knowledge of God’ ( 2Cor. 10: 5 ). Joshua exemplifies this both when he prays for the sun to stand still upon Gibeon, that is, for the light of the knowledge of God to remain unsetting as it shines for him over the mountain of spiritual contemplation; and when he asks for the moon to stand still in the valley, that is, for the natural discrimination which watches over the weak flesh to remain changelessly wedded to virtue (cf. Josh. 10: 12 – 13). |
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