| 10460 Rabbinic texts often emphasize that the Sadducees, unlike Pharisees, denied the teaching and hence held no place in the coming world (e.g., m. Sanh. 10:1; Nat. 5A; 10, §26B; cf. b. Sanh. 90b). The doctrine of the resurrection was particularly relevant in the context of martyrdom (2Macc 7:9,11; 14:46); those inclined to defend the honor of martyrs hence took serious offense at the denial (rabbinic texts also suggest moral consequences for denying resurrection and judgment, which they viewed together). 10461 See Puech, Croyance; Sanders, Judaism, 370; cf. Ulrichsen, «Troen.» The supposed resurrection of the Teacher of Righteousness is based on inference from a reconstructed text (cf. 4QpPs 37 frg. 2.2–4, in Dupont-Sommer, Writings, 272), which other scholars have reconstructed quite differently. 10462 E.g., Stemberger, «Auferstehungslehre»; in the Targumim, see, e.g., Tg. Hos. 14:8; McNamara, Targum, 136. 10463 This is true though Josephus, adapting his depiction of Jewish «sects» to Greek schools such as the Pythagoreans and middle Platonists, depicts the Pharisaic confidence in more acceptable Hellenistic terms suggesting reincarnation (Josephus Ant. 18.14; War 2.163; 3.374; Ag. Ap. 2.218). 10464 They condemned a few others for its denial besides explicit Sadducees, e.g., p. Sanh. 10:2, §11. Other texts regularly defend the resurrection long after the Sadducees themselves had ceased to be an issue (e.g., Lev. Rab. 27:4; Lam. Rab. 3:23, §8), but that the rabbis would engage in «textbook apologetics» (not uncommon in some more traditional religious circles today) would not be surprising, given the variety of hypothetical legal situations they also surveyed. 10465 Also 2Macc 7:9, 14, 23, 29; 2 Bar. 30:1; L.A.B. 3:10; T. Ab. 7:16B; cf. T. Jud. 25:1–4; Zeh 10:2; Apocr. Ezek. introduction. See more fully Osborne, «Resurrection,» 933 (who adds to those above 1 En. 46:6; 51:1–2; Ps. So1. 13:9–11; 14:4–10; 4 Ezra 4:41–43; 7:32–38; 2 Bar. 49:2–51:12; 85:13). 10466 Rahmani, «Glwsqmwt»; cf. Goodenough, Symbols, 1:164–77. Ossuaries belong especially to the Roman imperial period and the pre-Israelite Chalcolithic period (see Silberman, «Ossuary»). But Levine, Hellenism, 65–67, argues that ossuaries are irrelevant to belief in the resurrection (they could have adapted instead the Roman custom of secondary burial of cremated ashes). |
| 6827 Rhet. Alex. 35,1440b.23–40; 1441a.l-5. 6828 Philostratus Vit. soph. 1.25.544. One could have honorable ancestors but make dishonorable choices (e.g., Isaeus Estate of Dicaeogenes 47). 6829 Isocrates Peace 41–53, quoted in Dionysius of Halicarnassus Isoc. 17. 6830 B. Yoma 71b. A much later tradition has Aaron protest that the people who worshiped the golden calf really were children of the righteous but were simply carried away by the evil impulse (Tg. Ps.-J. on Exod 32:22). 6831 See Odeberg, Pharisaism, 49. 6832 E.g., Jub. 23:10; Sir 44:19–22; 2 Bar. 57:2; T.Ab. 1:3,18; 2:3; 4:6–7; 7:8; 9:2; 13:2; 15:6,9; 16:7, 11; 17:10; 18:1; 20:3,11A; 4:10; 13:5B; m. Qidd.Á.4:4; " Abot R. Nat. 36, §94B; b. B. Bat. 17a. God could have found fault had he wished, however ( Rom 4:2 ; b. c Arak. 17a, bar.) 6833 Gen 18 ; Philo Abraham 107–114; Josephus Ant. 1.200; T. Ab. 1:4–9, 19; 3:7–9; 4:6; 17:7A; 2:3–12; 3:5–6; 4:10; 13:5B; Gen. Rab. 48:9; 50:4; Num. Rab. 10:5; Koenig, Hospitality, 15–20; probably transferred to Job in T. Job 10:1–4. 6834 Including «faithfulness» (πιστς) in testing (1Macc 2:52); cf. commentaries on Rom 4:3 . Nick-elsburg, «Structure,» 87–88, thinks Abraham " s obedient faith is less evident in Testament of Abraham. 6835 E.g., Mek. Nez. 18.36–40; b. Sukkah 49b; Gen. Rab. 38:13; 39:8; 46:1; Num. Rab. 8:9; Pesiq. Rab. 11:4; cf. CD 3.1–2. 6836 E.g., Sipre Deut. 32.2.1; " Abot R. Nat. 12A; 26, §54B; Gen. Rab. 30:8; Song Rab. 1:3, §3; Tg. Neof. 1 on Gen 21:33 ; Bamberger, Proselytism, 176–79. In such Amoraic traditions, surrounding peoples respected Abraham (Gen. Rab. 82:14), and Sarah witnessed through feeding Gentile infants (Gen. Rab. 53:9). 6837 Philo Migration 130, citing Gen 26:5 . The rabbis also based their case on this verse (see Pancaro, Law, 393, largely following Strack-Billerbeck, Kommentar, 3:186). 6838 CD 3.2; in the rabbis, see Urbach, Sages, 1:318; Moore, Judaism, 1:275–76; also Lev. Rab. 2:10. Compare the law-keeping pre-Sinai patriarchs in Jubilees (see comment on John 1:10 ). |
| PROPHET One who proclaims the will of God and/or who foretells the future, especially the coming and mission of Christ, through the inspiration of the Holy Spirit. See Deut. 18:18; Acts 28:25. PROPITIATION An offering that results in atonement, redemption, and reconciliation. Christ offered Himself on the Cross as a propitiation for our sins, to liberate humanity from sin and death. See Rom. 3:21-26; Heb. 2:17; 1 John 2:2; 4:10. PROSELYTE Literally, " one who comes toward. " A proselyte is a convert to the Faith, usually from another religion. In the New Testament, the word usually refers to a Gentile convert to Judaism (see Acts 2:10; 13:43). PROVIDENCE God’s sovereign care in governing His creation, especially His care for the faithful (Rom. 8:28). PURIFICATION The Old Testament rite whereby one is cleansed of ritual impurity caused by such things as contact with leprosy or a dead body, or sexual functions. This cleansing consisted of making a sacrifice or being sprinkled with " water of " (Num. 19:9). Christ liberated the faithful from these rites. Christians are purified by the sacraments and by their spiritual struggle towards transforming their passions. See Lev. 12:6; Num. 19:9-21; Matt. 15:11; Luke 2:22-33; Acts 10:9-16; 15:1-29. RAPTURE The gathering of the Church on earth in the presence of Christ when He comes again to judge the living and the dead (1 Thess. 4:15-17). Orthodox theologians reject the recent minority view that the Church will be taken out of the world before the time of trouble preceding the Second Coming. Christ specifically teaches the faithful will experience the trials of tribulation (Matt. 24:4-28). See also SECOND COMING . RECONCILIATION The removal of hostility and barriers between humans and God, and between individuals, accomplished by Christ (Rom. 5:11; 2 Cor. 5:18, 19). REDEMPTION The deliverance of humanity from sin and death by Christ, who humanity by His Incarnation, conquered sin and death by His life-giving death and glorious Resurrection, releases those who are in captivity to the evil one, and unites humanity to God by His Ascension (Gal. 3:13; Heb. 9:15). See also DEIFICATION and SALVATION. |
| 4832 Sipre Deut. 45.1.2; " Abot R. Nat. 16A; b. B. Bat. 16a; Ber. 5a; Qidd. 30b, bar.; Sukkah 52b; Pesiq. Rab Kah. 4:6; Pesiq. Rab Kah. Sup. 3:2; Lev. Rab. 35:5; Pesiq. Rab. 41:4; cf. 2Macc 2:23; T. Ash. 3:2; Aristotle Po1. 3.11.4, 1287a. 4836 Often noted, e.g., Sylvia Mary, Mysticism, 64; White, Initiation, 70 (though White, p. 252, sees Hellenistic background in John 3:3 ); Watkins, John, 74; Malina and Rohrbaugh, John, 82 (citing b. Yebam. 22a; 48b; 62a; 97b; Bek. 47a). Lightfoot, Talmud, 3:265, noted this in regard to John 3in the seventeenth century. 4840 In practice, freed slaves converted to Judaism were forbidden lest they view Judaism as less than holy (Cohen, Law, 148–49). Moreover, the emphasis on embracing proselytes fully (Kern-Ulmer, «Bewertung»; Bamberger, Proselytism, 145–61; McKnight, «Proselytism,» 840–41) may not have always translated into practice (cf., e.g., m. Hor. 3:8; Sipre Deut. 253.2.2; Bamberger, Proselytism, 161–69; McKnight, «Proselytism,» 841–42; Keener, Spirit, 146–47; 4Q279 frg. 1, line 6). 4841 Cf., e.g., Jeremias, Jerusalem, 324. Further on legal status, see Hoenig, «Conversion,» 54–55. 4842 Gaius Inst. 1.59; this remained true even after the adoptive tie was broken. Cf. also blood siblings in Mbiti, Religions, 276. 4843 Gaius Inst. 1.127–128. Cf. the loss of agnatic ties by change of status in 1.161; the invalidation of a will through status change in 2.147. 4846 Sallust Speech of Gaius Cotta 3; cf. Cicero Att. 6.6.4. Accepting citizenship in one place terminated it elsewhere (Cornelius Nepos 25 [Atticus], 3.1). 4849 L.A.B. 20:2; 27:10. For Philo, ascending to the pure realm of spirit as Moses did could produce a «second birth» (QE 2.46). 4850 Jos. Asen. 8:9/8:10–11. Some also think the prayer for the regeneration of catechumens in Apos. Con. 8.6.6 reflects an earlier Jewish prayer, but this is unclear. 4854 n Abraham: Gen. Rab. 44:12; 48:6; Exod. Rab. 38:6; cf. Apoc. Ab. 20:2–5. Abraham " s exaltation appears in earlier sources without reference to this motif (e.g., T. Ab. 9:6–15A; 8:2–12:15B; cf. T. Mos. 10:8–9), which may reflect broader Hellenistic currents about exalted deities (cf. also Eph 1:21–22 ). |
| 1096 Sanders, Jesus and Judaism, 106–7, surveys contemporary Jewish texts in which repentance and eschatology occur together (cf. 92 for John the Baptist); cf. also 1 En. 50:3–5 (in the Similitudes, of uncertain date); Pss. So1. 9:7; T. Ab. 10:14A; 11:10B; m. «Abot 2:10; Yoma 8:8; t. Kip. 4:7; »Abot R. Nat. 39A-40; 15,29, §62B; b. Šabb. 153a; Roš Haš. 16b; Pesiq. Rab Kah. Sup. 3:2, and often in rabbinic literature (where repentance makes one right before the Judge). 1097 Philosophers could describe such a change by other means (Cicero Tusc. 3.27.58), while using this specific term rarely (e.g., Marcus Aurelius 8.10). John " s regeneration language ( John 1:12, 3:3–5 ) indicates the radical transformation of conversion. 1098 See also the conclusions of Hengel, «Throngemeinschaft,» who compares Revelation " s Christology with that of the Gospel and 1 John. 1099 Some commentators think that the emperor was worshiped as Apollo, son of Zeus, in Thyatira (Fiorenza, Revelation, 193); others associate the two (Caird, Revelation, 43, based on numismatic evidence). 1100 The association with a paschal lamb is clear, since his blood delivers his people (7:3) from participation in the plagues. 1101 This was associated with Torah (Sipre Deut. 47.3.2; b. " Abot 6:7; Lev. Rab. 9:3, 25:1, 35:6; Num. Rab. 13:12; Ecc1. Rab. 1.4, §4; also Targumim according to McNamara, Targum, 121) because of its identification with Wisdom in Prov 3:18 . The imagery can be explained without recourse to Torah associations, however (e.g., Prov 11:30; 13:12; 15:4; 4 Macc 18:16; Pss. So1. 14:3–4; in Rev 22:2, Gen 2is explicitly in view), where the end time includes a restored beginning-time paradise, as in some other apocalyptic texts (4 Ezra 8:52; Gk. Apoc. Ezra 2:11; 5:21). 1102 The light in Revelation is probably eschatological, cf. Isa 58:8–10, 60:1–3; Wis 3:7–8, 5:6; 1QM 1.8; 1QH 18.28–29; 1 En. 1:8; 39:7; 50:1; 51:5; 58:2–6; 91:16; 96:3; 108:11–15; 2 En. 65:10; 65A; 3 En. 5:3; 4 Ezra 7:39–44,97; 2 Bar. 10:12; Sib. Or. 2.329 (probably Christian redaction); 4.190–192; in rabbinic literature, cf. Sipre Deut. 47.2.1–2; b. Sank. 100a; and Ya1. Ps. 72 in Abelson, Immanence, 89. On different applications of light imagery, see our commentary on John 1:4–5 , below. |
| 1590 Feldman, «Antiquities,» also suggests that some of L.A.R " s traditions sound closer to those later preserved in the rabbis than to Josephus. 1591 Martin Abegg in Wise, Scrolls, 355, on 4Q389 frg. 3 (though the text is fragmentary, making the parallel less clear). 1592 Cf. also, e.g., the story told by Judah ha-Nasi in b. Sank 9lab (cf. Mek. Sir. 2), which appears in more elaborate form in Apocr. Ezek. 1–2, a document which may have been in circulation by the late first century c.E. (assuming that the Clement quote represents this document; cf. comparisons in OTP 1:492,494). 1593 Jub. 4:30; Gen. Rab. 19:8; Pesiq. Rab. 40:2. These were the results of an unpublished study in Essene and Pharisaic haggadic (with some halakic) trajectories from common Judaism. 1596 Jub. 7:20–25; Finkelstein, Making, 223–27; Schultz, «Patriarchs,» 44–45, 48–49, 55–56; Mek. Bah. 5; b. c Abod. Zar. 64b; Sanh. 56a; 59a; 74b; Yebam. 48b; Gen. Rab. 26:1; 34:14; Exod. Rab. 30:9; Deut. Rab. 1:21. 1598 Jub. 4:17–23; 10:17; Gen. Apoc. 2.19; 1–3 Enoch; T. Ab. 11:3–10B; contrast Gen. Rab. 25:1; on Jubilees special Enoch traditions, cf. VanderKam, «Traditions,» 245. Cf. perhaps also Noah haggadah (Jub. 10:17; Gen. Rab. 26:6; 28:8; 29:1, 3; 36:3; more positive in b. Sanh. 108a), especially his birth (Gen. Apoc. co1. 2; extraordinary birth narratives apply especially to Moses in b. Sanh. 101a; Sotah 12a; Exod. Rab. 1:20,23,26: Lev. Rab. 20:1; Pesiq. Rab. 43:4; also in Philo Moses 1.3, §9; Josephus Ant. 2.217–37, but not in Jub. 47:1–8). 1599 Jub. 4:22; 5:1; 7:21; 2 Bar. 56:10–15; T. Reu. 5:5–6; CD 2.16–18: Philo Unchangeable 1; rare in rabbis except perhaps Gen. Rab. 31:13. 1601 Jubilees» and Qumran " s continuance of the old solar calendar (see Morgenstern, «Calendar»; Marcus, «Scrolls,» 12), possibly influential in the second century B.c.E. (Wirgin, Jubilees, 12–17, 42–43; for a consequent pre-Hasmonean dating, see Zeitlin, ««Jubilees,»» 224), naturally created a rift with the lunar-based temple service and Pharisaism (Noack, «Pentecost,» 88–89; Brownlee, «Jubilees,» 32; Baumgarten, «Beginning»; cf. Jub. 2:9–10; 6:17, 32–38). Rivkin, «Jubilees,» even argues that Jubilees was written against the Pharisee-scribes because they had created their own calendar. This may also indicate why the sun is extolled (Jub. 2:12; 4:21; cf. 1QS 10.1–5; CD 10.15–16; cf. Smith, «Staircase,» who may go too far, given synagogue zodiacs and Josephus " s astrological interpretations of temple imagery). |
| 3614 Boismard, Prologue, 48–49; Morris, John, 103–4; survey of background in Coloe, Temple Symbolism, 31–63; against Barrett, John, 165. Jesus thus becomes the new temple (Jerusalem was God " s tabernacling-place, κατασκνωσις–Tob 1:4); see comment on 2:19–21; 4:21–24; 7:37–39; 10:36; 14:2–3; and cf. Brown, Community, 49; Painter, John, 57; cf. commentators on the hidden manna and ark under Rev 2:17. 3615 Stuart, «Examination,» 311; Hoskyns, Gospel, 148; Gaston, Stone, 209; contrast Barrett, John, 165. 3616 Sir 24:8 ; the parallel is widely noted (Harris, «Origin»; Vos, «Range,» 404; Haenchen, John, 1:119; Gaston, Stone, 209; Glasson, Moses, 66; Hoskyns, Gospel, 148; cf. Barrett, John, 166). Cf. Bar 3:37 ; Philo Alleg. Interp. 3.46 and Congr. 116 (the tabernacle represents Wisdom); Posterity 122 (the λγος θεος ενοκει among those who contemplate eternal things); cf. T. Levi 2:11; 5:2; 6:5; the name in Did. 10.2. 3618 On the sukkah recalling the wilderness cloud of glory, hence God " s sheltering presence, in rabbinic texts, see Rubenstein, «Sukkah» Isa 4suggests an eschatological cloud of glory for a new exodus (even more emphatic in Tg. Isa. 4:5). 3619 Wis 12:1; See further Isaacs, Spirit, 23. Isaacs suggests that Philós doctrine of immanence may reflect dependence on biblical tradition as well as on the language of the Stoa (Spirit, 29). 3620 «Abot R. Nat. 1 A; b. Yoma 4a (early Tannaitic attribution); Num. Rab. 11:6; Pesiq. Rab. 21:6; cf. Urbach, Sages, 1(citing m. »Abot 3:2, the oldest comment on the Shekinah); Abelson, Immanence, 143–45; with the Word, 146–49. Wisdom has glory in Wis 9:11, and functioned as God " s glory or Shekinah in the wilderness, guiding the righteous and being a covering by day and flame of stars by night (Wis 10:17; cf. Exod 13:21). 3621 4Q504 4.2–6; Num. Rab. 12:3; 14:22; Song Rab. 3:11, §2; Pesiq. Rab. 5:7, 9; 7:4; Tg. Neof. on Exod 25:8; cf. Urbach, Sages, 1:51–53; for transferral of the idea to synagogues, see Lev. Rab. 11:7; glory is associated with booths in the wilderness, but again only rarely (b. Sukkah lib, attributed to R. Eliezer vs. R. Akiba). Some Amoraim sought to harmonize the universality of God " s presence with its localization in the tabernacle (e.g., Pesiq. Rab Kah. 1:2; Num. Rab. 12:4; Song Rab. 3:10, §1; Pesiq. Rab. 5:7). On glory and the tabernacle, see Exod 40:32–36; 1 Kgs 8:10–11; Boismard, Prologue, 144. |
| 6145 2 Bar 29:8; Mek. Vay. 3.42ff.; 5.63–65. Cf. the manna restored with the ark (2Macc 2:8; cf. 4 Bar. 3:11). 6146 Many commentators, often following Billerbeck, Kommentar, 2:481,4:890,954 (e.g., Dodd, Interpretation, 335; Cullmann, Worship, 96); see further Rev 2:17; probably also 4Q511 frg. 10.9. This image continued in Christian tradition (Sib. Or. 7.149), in which Christ was the holy manna-giver (γλε μαννοδτα, Sib. Or. 2.347). Cf. also the préexistent manna (b. Pesah. 54a; Hoskyns, Gospel, 294, cites Sipre Deut. 355). 6147 E.g., m. " Abot 3:16; 4:16; b. Ber. 34b; Sanh. 98b; see further Feuillet, Studies, 70–72, and our introductory comments on John 2:1–11 ; probably also lQSa (=lQ28a) 2.11–12, 19–21. Kuzenzama, «Préhistoire,» suggests that receiving Torah was the prerequisite. 6148 Lev. Rab. 27:4; Ruth Rab. 5:6; Ecc1. Rab. 3:15, §1; Pesiq. Rab. 31:10; 52:8. Israel would continue to celebrate the exodus in the messianic era but would celebrate the kingdom more (t. Ber. 1:10; b. Ber. 12b). 6150 See, e.g., Glasson, Moses, 15–19, on Isaiah. For exodus typology in the Hebrew Bible, see Daube, Pattern, passim. 6152 E.g., early Amoraic tradition in Pesiq. Rab Kah. 5:8; Num. Rab. 11:2; Ruth Rab. 5:6; Ecc1. Rab. 1:9, §1; in some cases (Exod. Rab. 2:6; Deut. Rab. 9:9) Moses himself would lead Israel in the end time. On the hidden Messiah tradition, see comment on John 8:59 . 6153 E.g., Edersheim, Life, 334; Billerbeck, Kommentar, ad loc; Dodd, Interpretation, 83; Hunter, lohn, 71. 6154 See b. Ta c an. 9a; Num. Rab. 1:2; 13:20; Song Rab. 4:5, §2; Tg. Jon. to Deut 10:6 ; though cf. also Abraham in Gen. Rab. 48:12. Tannaim might recount similar details without the names (Sipre Deut. 313.3.1; 355.6.1). Haggadah also commented on the adjustable flavors of manna (Sipre Deut. 87.2.1; Exod. Rab. 5:9; 25:3), that it fell sixty cubits deep (b. Yoma 76a), that more fell nearer the homes of the righteous (b. Yoma 75a), and that it was préexistent (b. Pesah. 54a). 6155 That the second line repeats the final «gives/gave bread from heaven» fits typical ancient Mediterranean speech forms (πιφορ, ντιστροφ; Anderson, Glossary, 23, 54; idem, Rhetorical Theory 163; Rowe, «Style,» 131; in the NT, see Porter, «Paul and Letters,» 579; Black, «Oration at Olivet,» 86; in the LXX, see Lee, «Translations of OT,» 779), thereby drawing further attention to the contrast. |
| 3666 Cf. Dionysius of Halicarnassus RA. 3.1.3 (μονογενς). Bernard, John, 1:23, Hoskyns, Gospel 149, and Roberts, «Only Begotten, " » 8, cite, e.g., Judg 11:34 ; Ps 35:17 ; Jer 6:26 ; Amos 8(cf. similarly Tob 3:15; 6:10, 14; 8:17; Luke 7:12; 8:42; 9:38; cf. Plato Tim. 31); technical exceptions include Heb 11:17; Josephus Ant. 20.19–22. They also cite non-Jewish examples in Plautus Captives 1.147,150; Aegeon Comedy of Errors 5.1.329; cf. similarly Du Plessis, ««Only Begotten,»» 30 n. 5 (on Plautus). 3667 Bernard, John, 1:23–24, and Roberts, «Only Begotten, " » 8, cite examples in Psalms (22:21; 25:16; 35:17). 3669 Sir 36:12 (πρωτγονος); Pss. So1. 18:4; 4 Ezra 6(also «only begotten,» OTP 1:536); cf. Jub. 19:29. Israel was beloved to God like an only child (Simeon ben Yohai in Exod. Rab. 52:5; Lev. Rab. 2:5; later rabbis, Song Rab. 5:16, §3; Israel as an only daughter, Song Rab. 2:14, §2; 3:11, §2). «Son» usually represents Israel in rabbinic parables (Johnston, Parables, 587). 3670 Bar 3:36–37 (γαπημνω); Pss. So1. 9(λας, öv γπησας); Jub. 31:15, 20; 4 Ezra 5:27; Rom 11:28 ; " Abot R. Nat. 43, §121 B; Sipre Deut. 344.1.1; 344.3.1; 344.5.1; Song Rab. 2:1, §1; 2:1, §3; Tg. Isa. 1:4. Sipre Deut. 97.2 interprets Deut 14as declaring that «every individual Israelite is more beloved before [God] than all the nations of the world» (trans. Neusner, 1:255). Different rabbis applied the title «most beloved [of all things]» variously to Torah, the sanctuary, or Israel (Sipre Deut. 37.1.3); for some rabbis, God " s love for Israel was the heart of Torah (Goshen Gottstein, «Love»). 3671 E.g., R. Ishmael (3 En. 1:8); Esdram (Gk. Apoc. Ezra 1[ed. Wahl, 25] ); articular if the article for «holy prophet» includes this, the κα being epexegetical); Sedrach (Apoc. Sedr. 3[ed. Wahl, 39]). Early Christian texts naturally transfer the title to Jesus ( Mark 1:11; 9:7 ; Matt 3:17: 17:5; Luke 3:22; Eph 1:6 ; Acts Paul 3:11Paul and Thecla 1; Gk. Apoc. Ezra 4[ed. Wahl, 30]). Ancients regarded being the «beloved of the gods» (θεοφιλς) a special privilege (Plutarch Lycurgus 5.3, LCL 1:216–17). |
| III 1. 1-22). Эсхатологическое учение Г. также несет в себе следы влияния мысли Оригена: представление о нематериальном образе (εδος) тела, о духовных свойствах воскресших тел, о конечности зла, об «огненных наказаниях» как средстве исправления грешников и, наконец, об апокатастасисе ( Greg. Nyss. De hom. opif. 21-27 ср.: Orig. De princip. II 10. 1-8). Влияние Оригена на нравственно-аскетическое и мистико-созерцательное учение Г. сказалось в развитии им учения Оригена об аскетическом делании как непрерывной борьбе со страстями ради достижения бесстрастия (πθεια), стяжания добродетелей и уподобления Богу ( Greg. Nyss. De beat. 1-8 ср.: Orig. De princip. III 4. 1-5). Аскетику Г. и Оригена объединяет учение о «подражании Христу» ( Greg. Nyss. De perfect.//GNO. T. 8. Pt. 1. P. 174-214; ср.: Orig. Exhort. ad martyr. 42-43), в т. ч. и Его девству ( Greg. Nyss. De virgin. II 2; ср.: Orig. In Cant. Cantic. 2). Наконец, Г. сближает с Оригеном учение о созерцании Бога очищенными «духовными чувствами» и о мистическом соединении с Ним, к-рое оба богослова описывают как «духовный брак» души и Логоса-Христа ( Greg. Nyss. De virgin. 16. 2; 20. 4; ср.: Orig. In Lev. 12. 5; Daniélou. 1944. P. 238-239). От свт. Григория Неокесарийского Г. перенял глубокое уважение к памяти Оригена, он использовал в своих трудах сочинения своего небесного покровителя ( Greg. Nyss. In Eccl. Hom.; ср.: Greg. Thaum. Methaphr. in Eccl.). Г. был знаком с сочинением свт. Мефодия Олимпийского «Пир десяти дев» и, возможно, с трактатами «О свободе выбора» и «О воскресении» ( Aubineau. P. 132-134). Из христ. богословов IV в. определяющее влияние на учение Г. оказали святители Василий Великий и Григорий Богослов, к-рых Г. считал своими учителями ( Greg. Nyss. Contr. Eun. I 1. 3; Otis. P. 97-98), в своем творчестве он развивал такие важнейшие для их богословия идеи, как, напр., учение о тождестве сущности, энергии и воли в Пресв. Троице ( Greg. Nyss. Ad Ablab.//GNO. T. 3. Pt. 1. P. 47-52; ср.: Basil. Magn. De Spirit. Sanct. 8. 18-20; Greg. Nazianz. Or. 30. 12); о «мгновенном творении» ( Greg. Nyss. Apol. in Hex.//PG. 44. Col. 72; ср.: Basil. Magn. Hex. 1. 6); о человеке как центре тварной вселенной ( Greg. Nyss. De hom. opif. 2-3; ср.: Greg. Nazianz. Or. 38. 11); о грубой телесности как следствии грехопадения ( Greg. Nyss. De hom. opif. 17-18; ср.: Greg. Nazianz. Or. 38. 12); о зле как отсутствии блага и не сущем (Greg. Nyss. Or. catech. 5-7; ср.: Basil. Magn. Hom. 9. 31); о спасении как «Божественной хитрости» ( Greg. Nyss. De hom. opif. 2-3; ср.: Greg. Nazianz. Or. 39. 13); о соединении 2 природ во Христе как «смешении» (μξις) и «срастворении» (κρσις, νκρασις - Greg. Nyss. Or. catech. 25-26; ср.: Greg. Nazianz. Or. 38. 13); об «обожении» человеческой природы Христа ( Greg. Nazianz. Or. 25. 17; ср.: Greg. Nyss. Contr. Eun. III 3. 34) и об «обожении» как цели жизни человека ( Greg. Nyss. De virgin. 11. 5; ср.: Basil. Magn. De Spirit. Sanct. 9. 23). |
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