| 8596 Ibid., 101–2; Glasson, Moses, 104–5 (citing John 5:45 ); Windisch, Spirit-Paraclete, 15 (following Billerbeck); Manns, «Paraclet,» 127–31; cf. Bernard, John, 2(following Wetstein); Lee, Thought, 214 (following Schlatter); Westcott, John, 212; Sandmel, Beginnings, 384; in Greek texts, e.g., Aeschines Ctesiphon 37 (taking the laws figuratively as advocates). 8597 Reportedly the Egyptians, lest rhetoric sway judges from the laws» severity (Diodorus Siculus 1.76.1–2). For examples of forensic rhetoric, cf. Cicerós famous defenses or the trial speeches of Isaeus, Lysias, Aeschines, or Demosthenes. 8598 E.g., P.Thead. 15.3, 19 (280–281 C.E.); Chariton 3.4.15; Nin. Rom. frg. 1.A.4; Plutarch Flatterer 20, Mor. 61D; Publicola 2.1 (συνηγορας); Cicero 5.2 (συνηγορεν); 39.5 (βοηθοντος); CPJ 2:84, §157; cf. Epictetus Diatr. 1.27.15; cf. also σμβουλος (Plutarch Mor. 61D; 4 Macc 15:25; cf. Moses in 4 Macc 9:2, contrasted with Antiochus in 9:3; Mattathias " s successor Simeon as a military νρ βουλς in 1Macc 2:65). In Philostratus " s Heroikos a deceased hero can become a σμβουλος, or advisor, counselor, to his mortal clients (4.7; 14.4; 23.18; 35.1; cf. 16.2; Maclean and Aitken, Heroikos, xxix); in Porphyry Marc. 10.189 it is (figuratively) his teachings. 8602 Ladd, Theology, 293; Leaney, «Paraclete,» 61. Cf. the qualifications of Ross, «Lament,» 45–46. 8607 A loanword in rabbinic texts, and appearing in some papyri (Deissmann, Light, 93); cf. 2Macc 4:5. 8608 5. Hag. 13b; p. Roš Haš. 3:2, §6; Lev. Rab. 5:6; 21:10; 30:6. Although none of these references has an attribution before the third century, this may parallel the Greco-Roman dependence on private rather than public prosecutors (Chariton 5.4.9; CPJ 2:64–65, §155; Josephus War 1.637–638; cf. Stambaugh and Balch, Environment, 34; for a relevant social depiction of second-century B.C.E. Roman prosecution, see David, «Eloquentia»).– 8609 5. Yoma 77a; Exod. Rab. 18:5; cf. Apoc. Sedr. 14:1; in 2 En. 33(rec. A), Michael will be an intercessor» for Enoch (in rec. J, a «mediator»). He may also be «the Prince of the World» (contrast John 12:31; 14:30; 16:11 ), who defends the world before the Holy One (3 En. 30:2), and the angel who intercedes for Israel (T. Levi 5:6; he struggled with Jacob in Tg. Ps.-J. on Gen 32:25 ). Cf. Betz, Paraklet, 149–58, for one study on Michael as intercessor. |
| 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). |
| 336 Cf. Deut. 22: 5. 337 Cf. Deut. 20: 5—7. 338 Sap. 8: 17; 16: 8. 339 Num. 25. 340 Cf. Prov. 9: 10. 341 Barnabas, Epistula 21, 5—6.9. 342 Lev. 19: 13; Deut. 24: 14—15. 343 Cf. Lev. 19: 9; 23: 22; Deut. 24: 19. 344 Lev. 19: 9; Deut. 24: 20—21. 345 Lev. 27: 30—32; Num. 18: 21—24. 346 Exod. 23: 10; Lev. 25: 4—7. 347 Cf. Prov. 3: 3; 20: 28. 348 Cf. Prov. 14: 21. 349 Cf. Exod. 23: 4; Deut. 22: 1—3. 350 Cf. Deut. 22: 4; Exod. 23: 5. 351 Cf. Deut. 22: 1; Exod. 23: 4. 352 Cf. Mt. 5: 7; 6: 14—15; 7: 1—2.12; Lk. 6: 37—38; Clemens Rom., I ad Cor. 13, 2. 353 Cf. Prov. 17: 3. 354 Cf. Prov. 19: 8; 14: 23; 17: 12; 16: 8. 355 Такое право дает отцу закон двенадцати таблиц, если ребенок слаб или родился уродом: Lex XII tab. IV 1 (Cicero, De leg. III 8, 19). 356 Об этом говорится в рескрипте Адриана. См: Ulpianus I 3, 18; Plutarchus, Moralia 552 d. 357 Cf. Deut. 25: 4; Mt. 10: 10. 358 Cf. Deut. 20: 14. 359 Cf. Philo, De car., 21. 360 Возможно, пропуск в тексте. Числовые аналогии Климент заимствует из Филона (De car., 21). 361 Cf. Gen. 1: 26. 362 Здесь и далее Климент продолжает перефразировать и комментировать Филона (в основном: De car. 23 sqq., однако, как справедливо отмечает O. Stahlin, и другие трактаты: De poenit. 2; De nobil., 3; De mut. nom., 152, etc.). 363 Известный стоический парадокс. 364 Стоический парадокс. См. SVF III 589—603. 365 Plato, Theaetetus 176 b. 366 Philo, Vita Mos. I 22. Филона Климент называет «пифагорейцем» еще раз (I 72, 4). Подробнее об этом примечательном обстоятельстве, равно как и о пифагорейских пристрастиях самого Климента см: Е.В. Афонасин. o(Klh me» puqagori zeï «Гносеология» Климента Александрийского и неопифагорейская традиция. — Историко-философский ежегодник, 99. М., 2001, с. 31—63, в особенности с. 40. 367 Cf. Lk. 6: 36. 368 Chrysippus, fr. mor. 4—9; SVF III 4—9. 369 Cf. Aristoteles, Ethica Nicomachea, VIII 3, 1156 a. 370 Cf. Prov. 21: 26. 371 Cf. Prov. 2: 21—22. 372 Cf. Homer., Odyssea XVII 415. 373 Добавлено для заполнения возможной лакуны и уточнения смысла. |
| Cf. Mt. 25: 35.40. Очевидно, имеются в виду «духовные люди», о которых учили Валентин и другие гностики. См.: Irenaeus, Adv. Haer. I 5, 1, 5; Clemens, Excerpta ex Theodoto 42, 3; 50, 1; 58, 1. Cf. Plato, Rep. X 617 e. Подробнее см.: Е.В. Афонасин. Философия Климента Александрийского (Новосибирск, 1997), с. 39—44. Основательное исследование гносеологических воззрений Климента можно найти в работе: A. Mehat, Etudes sur les Stromateis de Clement d " Alexandrie (Paris, 1966), p. 29—40. Cf. Mt. 10: 24; Lk. 6: 40. Cf. Io. 5: 6; Mk. 1: 40. Cf. Prov. 27: 21. Prov. 30: 3; cf. Sap. 10: 10. Philo, De fort. 7. Cf. Prov. 16: 5. Cf. Ps. 50: 19. Cf. Prov. 10: 31. Cf. Prov. 16: 21. Определения, напоминающие стоические, см.: SVF III 175. Cf. Plato, Protagoras 329 c. Вероятно, лакуна. Выражение из Plato, Theaetetus 176 a-b. Это и дальнейшее рассуждение во многом копирует Филона: Philo, De fort. 3 sqq. Cf. Deut. 22: 5. Cf. Deut. 20: 5—7. Sap. 8: 17; 16: 8. Num. 25. Cf. Prov. 9: 10. Barnabas, Epistula 21, 5—6.9. Lev. 19: 13; Deut. 24: 14—15. Cf. Lev. 19: 9; 23: 22; Deut. 24: 19. Lev. 19: 9; Deut. 24: 20—21. Lev. 27: 30—32; Num. 18: 21—24. Exod. 23: 10; Lev. 25: 4—7. Cf. Prov. 3: 3; 20: 28. Cf. Prov. 14: 21. Cf. Exod. 23: 4; Deut. 22: 1—3. Cf. Deut. 22: 4; Exod. 23: 5. Cf. Deut. 22: 1; Exod. 23: 4. Cf. Mt. 5: 7; 6: 14—15; 7: 1—2.12; Lk. 6: 37—38; Clemens Rom., I ad Cor. 13, 2. Cf. Prov. 17: 3. Cf. Prov. 19: 8; 14: 23; 17: 12; 16: 8. Такое право дает отцу закон двенадцати таблиц, если ребенок слаб или родился уродом: Lex XII tab. IV 1 (Cicero, De leg. III 8, 19). Об этом говорится в рескрипте Адриана. См: Ulpianus I 3, 18; Plutarchus, Moralia 552 d. Cf. Deut. 25: 4; Mt. 10: 10. Cf. Deut. 20: 14. Cf. Philo, De car., 21. Возможно, пропуск в тексте. Числовые аналогии Климент заимствует из Филона (De car., 21). Cf. Gen. 1: 26. Здесь и далее Климент продолжает перефразировать и комментировать Филона (в основном: De car. 23 sqq., однако, как справедливо отмечает O. Stahlin, и другие трактаты: De poenit. 2; De nobil., 3; De mut. nom., 152, etc.). |
| This life-affirming Biblical concept of death permeates almost the whole of the theological heritage of the Church, from the early Christian writings up until present times. 1. Death in the Old Testament 1.1. In the Old Testament death ( mawet – fading of life) is perceived in a very realistic manner. God grants his life-energy ( ruach) only for a limited time (3 Kings 17:17; Job 34:14). Man’s body, created from dust, returns to the earth and his spirit returns to God, Who first granted it (Ps 145:4 ¨ ; Eccl 12:1-7). Human life is short and ends quickly (Isa 40:6; Ps 38:5-7; 89:4-6; 102:15-16; Job 14:1-2; Eccl 3:2), because “ the days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away.”(Ps 89:10). However, in actual fact life ends up being even shorter – around 30 years for men and even less for women in connection with childbearing and high infant mortality. It was considered a happy blessing to die in old age, having become “full of days” (Gen. 25:8; Job 42:17; compare with Deut. 34:7). The Old Testament had not found an answer to how to treat premature death. After all, time is needed in order for life to reveal itself in full. Man himself could do very little, for example forbidding newlyweds to go to war (Deut 20:7, 2 Kings 18:33), but for the rest there only remained to sorrow and hope in God’s omnipotence, which sometimes manifested itself (3 Kings 17:17-24; 4 Kings 18-37, 4 Kings 20:9-11). 1.2. Israel did not perceive death, implacable and merciless, as an autonomous supernatural force. It is used by God to strike down (Hebrew nkh) people. Thus the Lord strikes down the cruel and wicked Nabal (1 Kings 25:3, 25:38), Uzzah, who dared to stretch his hands to the Ark of God (2 Kings 6:6-7), Sodom and Gomorrah (Gen 19:24); the firstborn of the land of Egypt (Ex 12:29); Dathan, Abiram and Korah’s people (Num 16:19-25); and He sends a pestilence on the Israelites for conducting a census (2 Kings 24:15-25), among other examples. Those attempting to get close to God risk death (Ex 19:16-25; 33:5, 20-23; Lev 16:1; Isa 6:5). In general God Yahweh kills and makes alive, wounds and heals, and no one can escape His hand (compare Deut 32:39). He casts down to Hell and lifts up (1 Kings 2:6); His might is astounding: “ Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.” (Ps 103:29). Any attempt to approach Him already conceals death in itself (Ex 19:16-25; 33:5, 20-23; Lev 16:1; Isa 6:5). |
| 3411 Bar 4:2 ; 4Q511 frg. 1, lines 7–8; frg. 18, lines 7–8; CI] 1:409, §554 (Hebrew on a bronze lamp in Italy); L.A.B. 9:8; 11:1–2; 15:6; 19:4, 6; 23:10; 33end (legis lumine; MSS: legis lumen); 51:3; 2 Bar. 17:4; 18:1–2; 59:2; Sipre Num. 41.1.2; p. B. Mesi c a 2:5, §2; Hor. 3:1, §2; Sukkah 5:1, §7; Gen. Rab. 26:7; Pesiq. Rab. 8:5; 46:3; cf. L.A.B. 37(the «truth» from the bush illuminabatMoses); Sipre Deut. 343.7.1; Gen. Rab. 3:5; Exod. Rab. 36:3; Num. Rab. 14:10; Deut. Rab. 4:4; 7:3; Ecc1. Rab. 11:7, §1; Pesiq. Rab. 17:7. Torah also appears as fire (m. «Abot2:10; Sipre Deut. 343.11.1; »Abot R. Nat. 43, §121 B– Deut 33:2 ; b. Besah 25b–school of R. Ishmael; Ta c an. 7a; Pesiq. Rab Kah. Sup. 3:2; Jer 23:29 ; Song Rab. 5:11, §6; the Ten Commandments as lightnings in Tg. Neof. on Exod 20:2–3; Tg. Ps.-]. on Exod 20:2–3; Tg. Neof. on Deut 5:6–7 ) or summons heavenly fire (p. Hag. 2:1, §9; Song Rab. 1:10, §2), and specific commandments, such as the Sabbath, appear as light (Pesiq. Rab. 8:4). 3413 The «glory» in Exod 33is described as a «cloud» (34:5), which is depicted elsewhere in the context (33:9,10) in terms similar to the pillar of fire (13:21–22; 14:24; 40:38). 3414 See introduction for a brief treatment of this motif. «Life» occurs 36 times in John, 17 times in Revelation, 14 times in Romans, and 13 times in 1 John (Morris, John, 82). 3415 Although Wheldon, Spirit, 18, is not wrong to associate life with the Spirit in John (cf. 6:63), it is first of all associated with Christ. 3416 E.g., Wis 8:13,17; Sir 4:12; 17:11 ; cf. 1 En. 98:10,14; 2 Bar. 38:2. Greek writers could associate philosophy with living properly (Crates Ep. 6, to students; Cyn. Ep. 56–57–ζην). See also the biblical references in Painter, John, 49. 3417 Bar 3:9; 4:1–2 ; Pss. So1. 14:1–2; L.A.B. 23:10; 2 Bar. 38:2; m. «Abot 2:7 (Hillel: the more Torah, the more life, ; and later in the same text, «he who gains for himself words of Torah, gains for himself the life of the world to come,» ; b. »Abot6:7, bar.; «Abot R. Nat. 34 A (among other things); »Abot R. Nat. 35 B; Sipre Deut. 306.22.1; 336.1.1; b. Hag. 3b; Roš Haš. 18a; p. Ber. 2:2, §9; Exod. Rab. 41:1; Lev. Rab. 29:5; Num. Rab. 5:8; 10:1; 16:24; Deut. Rab. 7:1,3,9; Tg. Ecc1. 6:12. Cf. the tradition of souls departing or being restored at Sinai (usually of Torah bringing Israel life but disobedient nations death), e.g., b. Šabb. 88b; Exod. Rab. 5:9; Lev. Rab. 1:11; Deut. Rab. 1:6; Song Rab. 5:16, §3. The exact sense of Odes So1. 3is slightly more difficult to determine, but may refer to God as the life (cf. Gen. Rab. 1:5; 43:3; Num. Rab. 10:1). |
| 616 Rev. 20: 12.15; 21: 27. 617 I Tim. 6: 20. 618 Mt. 8: 12; 22: 13. 619 I Pet. 1: 21—22. 620 I Pet. 1: 14—16. 621 Heraclites, fr. 10 Marc. (22 DK). 622 Возможно, намек на начало книги Гераклита (ср. fr. 1). «Золотой род» ср. Plato, Rep. V 468 e; Strom. IV 16, 1; V 98, 2; V 133,6. 623 Hesiod, Opera et dies, V 289—292 (пер. В.В. Вересаева). 624 Sophocles, fr. 366. 625 Timocles, fr. 36 CAF. 626 Предыдущая цитата, вероятно, из какой-то неизвестной нам трагедии. Высказывание Эпихарма: fr. 250 Kaibel. 627 Cf. Diog. Laert. Proem. 12; Cicero, Tusc. Disp. V 3, 9. 628 Cf. Tim. 1:9. 629 Heraclites, fr. 45 Marc. (23 DK). 630 Неизвестное место. 631 Lev. 19: 18; Deut.6: 5; Lk. 10: 27; Mt. 22: 37.39. 632 Homer., Odyssea, XVII 322—323. 633 Пс. 48: 13, 21. 634 Job 11: 12. 635 Gen. 49: 17 etc. 636 Cf. Plato, Phaedo 67 d; 80 e. 637 Cf. Gal. 2: 20; Phil. 3: 20. 638 Empedocles, fr. 119 DK; cf. Plutarch., Mor., 607 e. 639 Cf. Mt. 19: 29—30. 640 Cf. Mt. 20: 21. 641 Heraclites, fr. 96 Marc. (24 DK). 642 Plato, Rep. V 468 e. 643 Plato, Rep. III 410 c. 644 1Кор. 7: 28.32.35. 645 Simonides, fr. 190 a (cf. Aristoteles, Rhetorica, II 1394 b 13). 646 Theognidea, fr. 175—176. 647 Antiphanes, fr. 259 CAF. 648 Euripides, Alex., fr. 54. 649 Euripides, Polyidos, fr. 641. 650 Cf. Euripides, Oedip., fr. 542. 651 Cf. Mt. 5: 6. 652 Cf. Lk. 6: 21; Mt. 5: 4. 653 Cf. Mt. 5: 3. 654 Cf. Lk. 10: 19. 655 Plato, Rep. VII 521 c. 656 Mt. 12: 8.12; Mk. 2: 28; Lk. 6: 6. 657 Cf. Gen. 1: 26. 658 Lk. 16: 19 sq. 659 Cf. Mt. 6: 24; Lk.16: 13. 660 Mt. 22: 2 sq.; Lk. 14: 16. 661 Cf. Mt. 8: 20; Lk. 9: 58. 662 Mt. 8: 20; Lk. 9: 58. 663 Mt. 13: 7.22; Lk. 8: 7.14. 664 Cf. Is. 29: 13. 665 Cf. Ps. 61: 5. 666 Пс. 30: 19; 11: 4—9. 667 Lk. 12, 33. 668 Cf. Lk. 12: 33. 669 Cf. Exod. 33: 19; Rom. 9: 15. 670 Cf. Mt. 7: 13. 671 Cf. Lk. 12: 20. 672 Cf. Lk. 12: 15. 673 Cf. Lk. 12: 22—23. 674 Cf. Mt. 6: 32—33; Lk. 12: 30—31. 675 Cf. Mt. 10: 42. 676 Plato, Phaedo, 114 b-c. 677 Os. 6: 6; Mt. 9:13. 678 Cf. Rom. 7: 23. 679 Cf. Mt. 5: 10. 680 Очевидно, имеются в виду какие-то раннехристианские «филологи», которые редактировали текст Нового Завета. |
| Внимание Оригена привлекают также Иер 2. 21 (плач пророка об уничтожении посаженной Богом виноградной лозы - Orig. Cant. Cantic. 2; In Ezech. hom. 5. 5; In Ep. ad Rom. 6. 5 и др.) и уже ставшее традиц. противопоставление «водоемов разбитых» и «источника воды живой» ( Idem. In Num. 12. 4; 17. 4; Exp. in Proverb. 27. 40//PG. 17. Col. 241 и др. (Иер 2. 13)). Во мн. местах приводятся слова Иеремии о прелюбодеянии ( Orig. In Gen. hom. 1. 15; 2. 6; In Exod. hom. 8. 5; In Lev. 12. 5; In Ep. ad Rom. 7. 18; In Ioan. comm. 20. 32 (Иер 3)), из Иер 4 используются в основном только ст. 3 с призывом распахивать «новые нивы» и не сеять «между тернами» ( Orig. In Num. 23. 8; In Iudic. hom. 7. 2; In Matth. 294 и др.) и ст. 22 о неразумности иудеев, к-рые «умны на зло, но добра делать не умеют» ( Idem. In Matth. 16. 22; In Ep. ad Rom. 10. 36; и др.). Иер 5. 8 цитируется в различных контекстах 10 раз ( Orig. In Gen. hom. 5. 4; In Exod. hom. 6. 2; In Ios. 15. 3; In Ezech. hom. 3. 8; и др.); кроме того, из 5-й гл. И. п. к. Ориген часто использует ст. 14 о словах пророка, действующих как «огонь» ( Idem. In Exod. hom. 13. 4; In Ioan. comm. 10. 18); Иер 9. 23: призыв не хвалиться мудростью и богатством ( Orig. In Matth. 10. 19; In Ep. ad Rom. 4. 9), а также ст. 25 о «необрезанности сердца» иудеев ( Idem. In Gen. hom. 3. 4). Образы и метафоры из текстов пророка иногда помогают Оригену ясно выразить идею проповеди, напр.: «...я, как кроткий агнец, ведомый на заклание...» ( Idem. In Ioan. comm. 1. 22; 6. 51, 53, 55 (Иер 11. 19)), о куропатке, высиживавшей яйца, к-рые она не несла ( Orig. In Exod. hom. 1. 5 (Иер 17. 11)), или об охотниках и о рыболовах, посылаемых Господом, чтобы они вернули иудеев из рассеяния ( Orig. Cant. Cantic. 3; In Ep. ad Rom. 1. 4 (Иер 16. 16)). Начиная с 26-й гл., книга используется значительно реже. Исключение составляет 31-я гл. И. п. к. со словами о плаче Рахили ( Orig. In Matth. 34 (Иер 31. 15-16)) или притча об отцах, евших кислый виноград, и о детях, имеющих «на зубах оскомину» ( Orig. |
| SON OF MAN An important messianic title of Christ, who is perfect God and perfect Man. The Gospels reveal that Jesus often applied this title to Himself. In Christ, the Second Adam, God assumed and perfected sinful humanity, freeing those who follow Him from the consequences of the rebellion of the first man, Adam. See Mark 2:28; 9:31; Rom. 5:12-21; 1 Cor. 15:21, 22, See also INCARNATION. SORROW Sadness and grief caused by the realization of one’s sins. The Scriptures distinguish between godly sorrow, which produces repentance, and ungodly sorrow, the sadness of being found out, which produces death (Matt. 5:4; 2 Cor. 7:9, 10). Christ has conquered suffering and death, the cause of sadness, and turns true sorrow to joy for His followers (John 16:20-22, 33). SOUL A living substance, simple, bodiless, and invisible by nature, activating the body to which it brings life, growth, sensation and reproduction. The mind is not distinct from the soul but serves as a window to the soul. The soul is free, endowed with will, and the power to act. Along with the body, the soul is created by God in His image. The soul of man will never die (Gen. 1:26; 2:7; Matt. 10:28). SPIRIT (Gr. pneuma) Literally, " breath " ; that which is living but immaterial. Spirit is used in three ways in Scripture. (1) The Holy Spirit is one of the three Persons of the Trinity (John 4:24; 20:22). (2) The angels are called spirits (Ps. 104:4). (3) The human spirit possesses the intuitive ability to know and experience God (Rom. 8:16; 1 Cor. 2:10-12). SPIRITUALITY The ascetic and pious struggle against sin through repentance, prayer, fasting, and participation in the sacramental life of the Church. See Gal. 5:16-26; Phil. 2:12, 13. See also SYNERGISM. STEWARD(SHIP) A steward is one who manages property belonging to another. All a Christian has belongs to God. Thus, the Christian gives back to God out of the material blessings he has received from God for the work of the Church. In the Old Testament, God commanded the faithful to give ten percent of their goods to God; though not under law, Christians should give at least as much. Christians are also stewards of the spiritual knowledge which God has entrusted to us. We must preserve the heritage of apostolic doctrine intact for future generations. See Gen. 14:18-20; Lev. 27:30-33; 1 Cor. 4:1, 2; 2 Cor. 9:6-8; 1 Pet. 4:10. |
| But that our glorifications do not remain fruitless, the Holy Church often appeals to the very Spirit Comforter with the prayer: " O Heavenly King, the Comforter, the Spirit of Truth who art everywhere and fillest all things. Treasury of Blessings, and Giver of life: Come and abide in us, and cleanse us from every impurity, and save our souls, O Good One. " (1967 OCA translation). (Liturgical texts above mostly from Archimandrite Ephrem (c) 10 Feb. 2001) Pentecost for the Jews was one of the three great annual feasts (Exodus. 23:14, 16, 17; Deut. 16:16). By the day of Pentecost the Jews had finished the harvest, which began with the feast of Pascha, according to that the fiftieth day after the first day of Pascha was actually the feast of the ending of the harvest, in which under the law they should offer to God a thanksgiving sacrifice from fruits of the earth. (Exodus. 23:16; Num. 28:26). Over time this feast began to incorporate and commemorate the giving of the Sinai law received by the Hebrews within 50 days after their exodus from Egypt. For the Jews this feast was solemn and joyful (Deut. 16:11), and for this feast they flocked to Jerusalem in great numbers. Each of them considered it a sacred duty to visit the Holy City, in order to bring in gratitude to God the sacrifice from the gathered harvest, established by the law, (Lev. 23:17, 30), and it was considered obligatory not only for Palestinian Jews, but also for those outside of Palestine living in countries all over in the then known world. Therefore in Jerusalem for the feast of Pentecost it was possible to meet those arrived from Rome, Egypt, Crete, Mesopotamia, from all areas of Asia Minor and Western Asia, from " all of the people under Heaven " , not only Jews, but also proselytes, i.e. those converted from paganism (Acts 2:5, 9:11, 20:16). The mighty wind was closest to the prophecy, and the appearance of fiery tongues was seen as the sign of the coming of the Holy Spirit. The mighty wind and vision of fiery tongues proceeded not for long, maybe for a moment; but the Holy Spirit has always poured himself out into the souls and hearts of the believer. |
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