| Prayer is often called the breath of life. Just as breath in the nostrils shows that the body is alive, so does the prayer of the mind and heart to God testify that the grace of the Holy Spirit has not completely abandoned a person. Prayer has nothing in common with dreams and fantasies, as some, who are not at all acquainted with the essence of the matter through their own experience, think and try to persuade others. Prayer does not mean talking to yourself, self-suggestion, or meditation; it differs radically from those forms of interior life. Not even thoughts about God can be called prayer, for it is one thing to think, and entirely another to pray. Prayer is a thought addressed to God. Not only thought, but also the heart and will. Isn " t it about this total turning of a human being to God in prayer that the greatest commandment of the Law speaks: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind (Lk. 10:27)? Prayer is labor, and probably nothing equally laborious can be found. No sooner do you go to pray than thousands of pressing, major and minor affairs come up requiring immediate attention. You begin the prayer itself, and out of nowhere comes a whirlwind of thoughts, such a distraction that you can " t help but apply the beginning of Pushkin " s famous poem to yourself: " The sky is covered by a storm of darkness, the whirl of snowstorms… " It is always easier to talk about prayer than it is to do it. First, this sacred work requires constancy. You won " t take anything by storm here. Some take up the ascetic work of prayer with heat and fervor, but very quickly cool towards it, forgetting that laziness always follows at the heels of impetuosity. When it comes to teaching yourself to pray, the old saying very much applies: " Slow and steady wins the race. " It is easy to imagine the essence of the matter by using the example of two lumps of coal. One is red and blazing hot—that is prayer itself; another is black and completely cold—that is our heart. If you simply place the two coals next to each other and let them be, then the first will cool down while the second will ignite. Thus, those who think that there is no sense praying if you don " t feel like it are quite mistaken. " I am not in the mood to pray today—it would be insincere, " they say, and put the prayer book aside for a day, then a month, and even for many long years. The kingdom of heaven suffereth violence, and the violent take it by force (Mt. 11:11), Christ the Savior calls us to force ourselves and increase our efforts in the labor of prayer. The Lord God Himself promises to give prayer to the soul that prays. |
| - the expulsion of the devil, - the drawing of people to salvation, - the remission of sins, - the sending down of the Spirit Comforter, and - the preparation of heavenly abodes. During the Last Supper, Jesus Christ established the Sacrament of Communion and based the cleansing power of this Sacrament on His impending suffering. First, Jesus took bread, blessed and broke it, and gave it to the disciples and said: " Take, eat; this is My body which is given for you. " Afterwards, pointing to the cup with wine, He said: " Drink from it all of you. For this is My blood of the New Testament, which is shed for many for the remission of sins " (Matt. 26:27-28; Lk. 22:19). After Communion the Lord explained to the disciples in very convincing words that His suffering on the Cross was necessary for believers to receive the gifts of the Holy Spirit : " Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart I will send Him to you " (Jn. 16:7). The Lord further explained that He was to take upon Himself the atoning sacrifice because of His great love for mankind. Referring to the parable about the lost sheep, the Savior said to them that He is the Good Shepherd: " The good shepherd gives His life … Therefore, My Father loves Me, because I lay down my life that I might take it again. No man takes it from me, but I lay it down myself. I have power to lay it down, and I have power to take it again … Greater love has no man than this, than to lay down one's life for His friends. You are My friends if you do whatever I command you " (Jn. 10:11, 15:13-14). And, although the suffering on the Cross was to sadden greatly all of Christ's disciples, they were to be comforted by the forthcoming spiritual birth: " A woman when she is in labor has sorrow, because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world " (Jn. 16:21). |
| P. 70-85; Cs á nyi D. A. «Optima pars»: Auslegungsgeschichte von Lk 10,38-42 bei den Kirchenvätern der ersten vier Jahrhunderte//StMon. 1960. Vol. 2. P. 5-78; Kemmer A. Maria und Martha: Zur Deutungsgeschichte von Lk 10, 38ff. im alten Mönchtum//Erbe und Auftrag. Beuron, 1964. Bd. 40. P. 355-367; Locher G. F. D. Martha in Maria en de Prediking van Augustinus//Nederlands Archief voor Kerkgeschiedenis. Leiden, 1964. T. 46. P. 65-86; Baker A. One Thing Necessary//CBQ. 1965. Vol. 27. N 2. P. 127-137; Barrett C. K. The Gospel according St. John. L., 19782; Solignac A., Donnet L. Marthe et Marie//DSAMDH. 1980. T. 10. Col. 664-673; Dirks M. Maria und Marta//Katechetische Blätter. Münch., 1980. Bd. 105. S. 65 ff.; Fee G. D. One Thing is Needful?: Luke 10, 42//New Testament Textual Criticism: Its Significance for Exegesis/Ed. E. J. Epp, G. D. Fee. Oxf., 1981. P. 61-75; Brutscheck J. Die Maria-Marta-Erzahlung: Eine redaktionskritische Untersuchung zu Lk 10, 38-42. Fr./M., 1986; Witherington B., III. Women in the Ministry of Jesus. Camb., 19872. P. 100-116; Bovon F. Das Evangelium nach Lukas. Zürich, 1989. Tl. 1; Wall R. W. Martha and Mary (Luke 10. 38-42) in the Context of a Christian Deuteronomy//JSNT. 1989. Vol. 11. N 35. P. 19-35; Collins R. F. Martha//ABD. 1992. Vol. 4. P. 573-574; idem. Mary of Bethany//Ibid. P. 578-579; Constable G. Three Studies in Medieval Religious and Social Thought: The Interpretation of Mary and Martha. The Ideal of the Imitation of Christ. The Orders of Society. Camb., 1998; Beasley-Murray G. R. John. Nashville, 1999. P. 348. (WBC; 36); Metteer Ch. A. Mary Needs Martha: The Purposes of Manual Labor in Early Monasticism//SVTQ. 1999. Vol. 43. N 2. P. 163-207; Nolland J. Luke 9:21-18: 34. Dallas, 2002. (WBC; 35B); Esler P. F., Piper R. A. Lazarus, Mary and Martha: Social-Scientific Approaches to the Gospel of John. Minneapolis, 2006; Hauser-Borel S. Participantes à la Rèsurrection: Marthe et Marie selon Jean 11, 1-45 et 12, 1-11 dans l " exégèse de Jean Chrysostome, Théodore de Mopsueste et Cyrille d " Alexandrie. |
| 118 Cf. also H.Fries, “Die Eucharistie und die Einheit der Kirche” in Pro Mundi Vita. Festschrift zum eucharistischen Weltkongress, 1960, p.165f 120 The identity of the Servant of God is clearly applied by the Lord to Himself in Lk. 22:37 (= Is. 53:12 ), as also in all the passages concerning the sufferings of Jesus, while the correspondence between the story of the Servant and the account of the Lord’s Passion is amazing ( Mt. 27:38 or Mk. 15:27 or Lk. 23 :32f., 39= Is. 53:9 ). The view of this passage by modern exegetes as a vaticinia ex eventu (e.g. R.Bultmann, Die Geschichte der synoptischen Tradition, 1951, p.154 and Theologie des N.T., I, 1953, p.30), runs into insuperable difficulties, on which see O.Cullmann, Die Christologie des N.T., 1957, p.63f. More generally on the significance, only recently recognized, of the figure of the Servant in the Gospels, see W.Zimmerli – J.Jeremias, “ΠΑΙΣ” in T.W.N.T., V, 636f.; H.W.Wolff, Jesajia 53 im Urchristentum, 1950 (2ed.); and O.Cullmann, “Jésus, Serviteur de Dieu” in Dieu vivant, 16 (1950), 17f 121 The people of Israel appeared from the beginning as a strong unity in the formation of which strong religious and ethnic figures such as Moses and David had been a contributory factor. See V.Vellas, Personalities of the O.T. (in Greek), I, 1957 (2ed.), pp.58, 66, 70, 80f. 121 etc. This unity was considered so profound and strong as to make the people of God one entity in it, relationship with its God. Hence, the repeated description of Israel in the O.T. through images of living organisms such as the vine ( Is. 5 :1f., Hos. 10:1–2 , Jer. 12:10 , Ezek. 15:6 ), the cedar ( Ezek. 17:22 ), the olive tree ( Jer. 11:16 ), and indeed the son ( Ex. 4:22–23 , Hos. 11:1 , Is. 49:14 etc.) and wife of God ( Jer. 31:32 , Masoretic text). It was within the context of this sense of organic unity that there arose the tradition of the Servant of Yahweh of which we get a clear picture in the Book of Isaiah, 40–55. The discussion of how this figure is to be interpreted belongs to others (see V.Vellas, op.cit., p.295f.; P.Bratsiotis, The Prophet Isaiah (in Greek) 1956, p.8 and N.Bratsiotis, The Position of the Individual in the O.T. (in Greek), I. Introduction, 1962). But regardless of whether the individualistic or the “collectivist” interpretation of this paradoxical figure is correct, the relationship to the point of identity between the Servant and the “many” whose sins he takes upon himself is a clear characteristic of this figure. This is recognized today not only by Protestant theology but by Roman Catholic theology as well, as shown by J.de Fraine’s work Adam et son Lignage. Études sur la Notion de “Personalité Corporative” dans la Bible, 1959. This interpretation does not necessarily vitiate the individual characteristics of the Servant, which are beyond doubt, as V.Vellas proves (op.cit., p.295f.) |
| БИБЛИОГРАФИЧЕСКИЙ СПИСОК 1. Агафангел (Гагуа), игумен. Клонирование: православный ответ на очередной вызов дегуманизации. Электронный ресурс: http://www.bogoslov.ru/text/5706534.html . 2. Алтухов Ю.П. О клонировании человека//Православие и проблемы биоэтики. Сборник работ. М., 2017. С. 99-104. 3. Заявление Церковно-общественного Совета по биомедицинской этике «О морально-этической недопустимости клонирования человека»//Православие и проблемы биоэтики. Сборник работ. М., 2017. С.105-107. 4. Кураев, Андрей, дьякон. Наша брань не против науки: клонирование и Церковь. Электронный ресурс: http://halkidon2006.orthodoxy.ru/lk/kuraev30.htm . 5. О смысле жизни. Беседа прп. Серафима Саровского с Н.А. Мотовиловым «О цели христианской жизни». М.: Издательский Дом «Русский Паломник», 2015. С. 88-91. 6. Папа Иоанн Павел II, Обращение к участникам 35-й генеральной ассамблеи Всемирной Медицинской Ассоциации, 29 октября 1983 г.: AAS 76 (1984), 390. 7. Папа Иоанн Павел II, Обращение к участникам 81-го Конгресса Итальянского общества медицины внутренних органов и 82-го Конгресса Итальянского общества общей хирургии, 27 октября 1980 г.: AAS 72 (1980), 1126. 8. Папа Павел VI, Обращение к Генеральной Ассамлее ООН, 4 октября 1965 г.: AAS 57 (1965), 878; Энциклика «Populorum progressio», 13: AAS 59 (1967), 263. 9. Папа Павел VI, Проповедь во время Мессы, завершающей Святой Год, 25 декабря 1975 г.: AAS 68 (1976), 145; Папа Иоанн Павел II, энциклика «Dives in misericordia», 30: AAS 72 (1980), 1224. 10. Православие и проблемы биоэтики. Сборник работ. М., 2017. 504 с. 11. «Donum Vitae» («Дар жизни»). Инструкция об уважении к человеческой жизни с момента её зарождения и о достоинстве процесса человеческого воспроизводства. Электронный ресурс: . 12. Pontificia Accademia per la Vita ., Reflessioni sulla clonazinm. Citth del Vaticano, 1997. Комментарий к этому документу можно найти у Di Pietro M. L., «Riflessione sulla clonazione» Il documento delta Pontificia Accademia per la Vila, «Camillianum», 1997, VIII (16), с 195-202. |
| Deut. 5:9. 2549 О том, что Василид учил о перевоплощении Климент пишет в четвертой книге своего основного произведения. Грешные души, согласно Василиду, вынуждены проводить здесь еще одну жизнь как наказание, избранные же за их свидетельствование (или мучения — diaÜ marturi/ou) получают отпущение грехов (Strom. IV, 83,2). Об этом же говорит Ориген (In Epist. ad Rom., 5). 2550 Двусмысленный пассаж. Тишина понимает Отца, но свойственным ей образом (см. след. Извл. 30). Фактически, только Сын знает его. Casey предложил kate/laben исправить как не понимала ou) kate/laben. Однако такое исправление, как справедливо замечает Sagnard, в данном контексте неоправданно. Термин kate/laben cf. Io. 1:5. 2551 Col. 2:9. 2552 Io. 1:2; Phil. 2:7. 2553 Текст испорчен. Casey предполагает лакуну после слова Топос: w(/ste kaiÜ tou=To/pou tw=n klh/twn taÜ a)ggelikaÜ au)th?=proba/llousa par ) au(th?=kate/xei… Избранные — это духовные сущности, которые созданы от начала. Что может создать и оставить при себе София? Очевидно, душевные сущности (то есть, женское семя или душевную природу) и того самого архонта, который здесь называется Топосом, в то время как у Иринея и Ипполита — Творцом или Демиургом. Возможно, это особенности терминологии самого Теодота. 2554 Mt. 5:16. 2555 Io. 1:9. 2556 Cf. Lc. 14:27. 2557 Весь последующий третий раздел базируется на том же источнике, что и Irenaeus, Adv. Haer. I 4,5 — 7,5. 2558 Col. 1: 16; Phil. 2: 9–11; Eph. 4: 9. 2559 I Cor. 11:10. 2560 Io. 1:3. 2561 Cf. Irenaeus, Adv. Haer. I 8, 5; Heracleon, fr. 2; Philo, De opifitio Mundi 30,31. 2562 Rom. 8: 20–22. 2563 Cf. Mt. 5:25; Rom. 7:25; Lk. 12:58; Mt. 12:29. 2564 Cf. Mt. 13:25; 13:39; Io. 10:1. 2565 Ср. фр. А Валентина. 2566 I Cor. 15: 47. 2567 Rom. 11:17.24. 2568 Rom. 11:25 sq. 2569 Cf. Rom. 5:12.14.20–21; Hebr. 2:14–15. 2570 o( me/gaj a)gwnisth/j. Cf. Clemens, Prot. 110, 3. 2571 eu(=ren )Ihsou=j (чтение предложенное Bunsen, MSS: Ihsou=n) Xristo/n e)ndu/sasqai toÜn prokekhrugme/non. 2572 LP. sfo/dra, Sofi/a? Sagnard. 2573 |
| Such also was the teaching of Wisdom. The poor is disliked even by his neighbor, but the rich has many friends. He who despises his neighbor is a sinner, but happy is he who is kind to the poor. He who mocks the poor, insults his Maker, he who is glad at calamity will not go unpunished ( Prov.14:20–21, 17:5 ). According to Saint John Chrysostom, no one can be saved without giving alms and without caring for the poor. Saint Basil the Great says that a man who has two coats or two pair of shoes, when his neighbor has none, is a thief. All earthly things are the possessions of God. “The earth is the Lord’s and the fullness thereof, the world and those who dwell in it” ( Ps.24:1 ). Men are but stewards of what belongs to the Lord and should share the gifts of His creation with one another as much as they can. To store up earthly possessions, according to Christ, is the epitome of foolishness, and a rich man shall hardly be saved (cf. Lk.12:15–21 ). How hard it is for those who have riches to enter the Kingdom of God! For it is easier for a camel to pass through the eye of a needle than for a rich man to enter the Kingdom of God. Those who heard it said, “Then who can be saved?” But he said, “What is impossible with men is possible with God” ( Lk.15:24–27 ; Mt.19:23–26 ; Mk.10:23–27 ). Woe unto you that are rich, for you have received your consolation. Woe unto you that are full now, for you shall hunger ( Lk.6:24–25 ). For He who is mighty ... has filled the hungry with good things, but the rich He sent away empty ( Lk.1:53 ). The reason why a rich man can hardly be saved, according to Jesus, is because when one has possessions, he wants to keep them, and gather still more. For the “delight in riches chokes the word of God, and so it proves unfruitful” in man’s heart ( Mt.13:22 ; Mk.4:19 ; Lk.8:14 ). According to the apostle Paul, the “love of money” – not money itself – is the “root of all evils.” There is great gain in godliness with contentment; for we brought nothing into the world, and we cannot take anything out of the world; but if we have food and clothing, with these we shall be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and hurtful desires that plunge men into ruin and destruction. For the love of money is the root of all evils; it is through this craving that some have wandered away from the faith and pierced their hearts with many pangs ( 1Tim.6:6–10 ; cf. Heb.13:5–6). |
| 5. The Shunammite woman of old with right good will entertained the righteous man. But thou, my soul, have taken into thy house neither stranger nor traveler. Therefore thou wilt be cast out of the bridal hall wailing. ( 2King.4:8 ) 6. Thou hast always imitated the vile mind of Gehazi, O wretched soul. Rid thyself of his love of money, at least in old age; escape from the fire of Gehenna by leaving thy evil ways. ( 2King.5:20-27 ) 7. Having emulated Uzziah, my soul, thou hast his leprosy in thee doubled. For thou dost think disgusting thoughts and do outrageous things. Let go of what thou art holding and run to repentance. ( 2King.15:5 ; 2Chron.26:19 ) 8. Hast thou heard, my soul, of the Ninevites, who repented before God in sackcloth and ashes? Thou hast not imitated them, but appear to be more crooked than all who have sinned before and after the law. ( Jona.3:5 ) 9. Thou hast heard of Jer.in the mud pit, my soul, how he cried out with lamentations against the City of Zion, and was seeking tears. Imitate his life of lamentation and thou wilt be saved. ( Jer.38:6 ) 10. Jonah fled to Tarshish, foreseeing the conversion of the Ninevites; for, being a Prophet, he was aware of God’s compassion, and was anxious that his prophesy should not prove false. ( Jona.1:3 ) 11. Thou hast heard, my soul, of Daniel in the lion’s den, and how he shut the beasts’ mouths. Thou dost know how the Children who were with Azariah extinguished the flames of the burning furnace by faith. ( Dan.6:16-22; 3:23 ) 12. I have reviewed all the people of the Old Testament as examples for thou, my soul. Imitate the God-loving deeds of the righteous and shun the sins of the wicked. 13. Just Judge and Savior, have mercy on me and deliver me from the fire and the threat which I shall justly incur at the judgment. Forgive me before my end by virtue and repentance. 14. Like the robber I cry, “Remember me!” Like Peter I weep bitterly, “Release me, O Savior!” I croak like the publican; I weep like the harlot. Accept my lamentation as once the Canaanite woman. ( Lk.23:42 ; Mt.26:75 ; Lk.18:13 . ; Lk.7:37-38 ; Mt.15:22-28 ) |
| In His resurrection Jesus is in a new and glorious form. He appears in different places immediately. He is difficult to recognize ( Lk.24:16 ; Jn.20:14 ). He eats and drinks to show that He is not a ghost ( Lk.24:30, 39 ). He allows himself to be touched ( Jn.20:27, 21:9 ). And yet He appears in the midst of disciples, “the doors being shut” ( Jn.20:19, 26 ). And he “vanishes out of their sight” ( Lk.24:31 ). Christ indeed is risen, but His resurrected humanity is full of life and divinity. It is humanity in the new form of the eternal life of the Kingdom of God. So it is with the resurrection of the dead: What is sown is perishable, what is raised is imperishable. It is sown in dishonor, it is raked in glory. It is sown in weakness, it is raised in power. It is sown a physical body, it is raised a spiritual body. Thus, it is written, the first man Adam became a living being; the last Adam [i.e. Christ] became a life-giving spirit. But it is not the spiritual which is first but the physical, then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so are those who are of the dust; and as is the man from heaven, so are those who are of heaven. Just as we have home the image of the man of dust, we shall also bear the image of the man of heaven ( 1Cor .5:42–50 ). The resurrection of Christ is the first fruits of the resurrection of all humanity. It is the fulfillment of the Old Testament, “according to the Scriptures” where it is written, “For Thou doest not give me up unto Sheol [that is, the realm of death], or let Thy Godly one see corruption” ( Ps.16:10 ; Acts.2:25–36). In Christ all expectations and hopes are filled: O Death, where is your sting? O Sheol, where is your victory? ( Hos.13:14 ). He will swallow up death forever, and the Lord God will wipe away tears from all faces ... It will be said on that day, “Lo, this is our God; we have waited for Him; let us be glad and rejoice in His salvation” ( Is.25:8–9 ). |
| 15. Heal, O Savior, the corruption of my debased soul, O only Physician. Apply the compress to me, and the oil and wine – works of repentance, compunction and tears. ( Lk.10:34 ) 16. Imitating the woman of Canaan, I also cry, “Have mercy on me, O Son of David!” I touch Thy hem like the woman with hemorrhage. I weep like Martha and Mary over Lazarus. ( Mt.15:22 ; Mk.5:27 ; Jn.11:33 ) 17. The alabaster jar of my tears, O Savior, I pour out on Thy head as the perfume, and like the harlot I cry to Thee, seeking Thy mercy. I offer prayer and ask to receive forgiveness. ( Mt.26:7 ; Lk.7:38 ) 18. Though no one has sinned against Thee as I, yet accept even me, O compassionate Savior, repenting with fear and crying with love: Against Thee only have I sinned. I have done wrong, have mercy on me. 19. Spare, O Savior, Thy own creation., and seek as Shepherd Thy lost sheep; snatch the stray from the wolf, and make me a pet lamb in Thy sheep pasture. ( Ps.118:176 ; Jn.10:11-16 ) 20. When Thou sittest as Judge and in Thy compassion showest Thy dread glory, O Christ, O what fear there will be then, when the furnace is burning and all shrink from Thy inexorable Tribunal! ( Mt.25:31-46 ) Refrain: Holy mother Mary, pray for us. To St. Mary of Egypt: The Mother of the unwaning Light enlightened thee, and freed thee from the darkness of the passions. So now thou art admitted to the grace of the Spirit, enlighten, O Mary, those who faithfully praise Thee. Refrain: Holy mother Mary, pray for us. To St. Mary of Egypt: Beholding in thee a new wonder, O mother, divine Zosimas was truly amazed. For he saw an angel in a body and, filled with utter astonishment, he praises Christ for ever. Refrain: Holy father Andrew, pray for us. To St. Andrew of Crete: As thou hast boldness with the Lord, O Andrew, venerable credit of Crete, intercede, I implore thee, that by thy prayers I may now find release from the chain of my sins, O teacher of repentance, glory of Saints. Let us bless the Father, Son and Holy Spirit, the Lord: |
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