| John Anthony McGuckin Paradise PETER C. BOUTENEFF The Greek Paradeisos (cf. the Persian Pardez, meaning “enclosure”) in the Septuagint refers to any enclosed garden (cf. Num. 24.6 ; Neh. 2.8; Eccl. 2.5 ; Jer. 29.5 ), but remains particularly associated with the Garden in Eden ( Gen. 2–3, 13.10 ; also Is. 51.3 ; Ezek. 28.13 ). In Second Temple Jewish literature (e.g., 1 Enoch 60.8, 23, 61.12; Apoc. Abraham 21.3, 6; 3 Baruch 4.10) as well as in the New Testament ( Lk. 23.43 ; Rev. 2.7), Paradise comes to refer also to the destination of the righteous, whether it is an earthly or heavenly topos. St. Paul’s mystical experience which associates Paradise with the Third Heaven ( 2Cor. 12.2–3 ) has deeply influenced the Greek patristic literature, and is frequently cited. PARADISE AS THE GARDEN OF HUMAN ORIGINS Paradise as the earthly garden in Eden, into which the first-created humans were placed, and which Genesis 2 locates on Earth (in what is modern-day Iraq), is treated variously in the Greek fathers. Theophilus of Antioch, almost unique among the early writers for the absence of a typological (christological) exegesis of the Paradise narrative, is concomitantly almost unique in attempting to pinpoint the chronological dating of the events narrated in Genesis 1–3 (as did Eusebius of Caesarea, in his Chronicle, no longer extant). Conversely, and possibly following Philo (cf. Laws of Allegory 1.43), Origen practically mocks anyone who would interpret Paradise as an actual place with physical trees and chewable fruit (On First Principles 4.3.1). Precisely this notion, however, featured strongly in Ephrem’s Hymns on Paradise (Brock 1990). Gregory of Nazianzus is open and provisional in his interpretation: God placed the human person in Paradise, “Whatever this Paradise actually was,” and introduced him to trees which Gregory supposes might represent contemplation (theoria) (Oration 38.12). Contemporary Orthodox theologians tend to follow the fathers in paying scant attention to the question of the physical historicity of the Paradise of Genesis 2–3 , focusing rather on its existential significance or more often on its christological sense. |
| John Anthony McGuckin Chrismation SERGEY TROSTYANSKIY Chrismation is the second sacrament of the Orthodox Church, part of the initiation (baptismal) mysteries. Through Chrismation one is anointed with specially consecrated oil of myrrh ( Ex. 30.25 ) in order to receive the gift of the “Seal of the Holy Spirit.” In Orthodoxy Chrismation normally takes place immediately after the baptism of water. It is an organic part of the baptismal mystery and is performed as its fulfillment. Chrismation conforms the initiate to Christ, “the anointed one” and opens the door to deification, in Christ, by the transfiguring grace of the Holy Spirit, who is the Illuminator and Sanctifier. St. Cyril of Jerusalem, in his baptismal catecheses of the 4th century, noted that by becoming partakers of Christ we are called “Christs,” since we receive the anti-type of the gift of the Holy Spirit. Thus, after being baptized with the sanctified waters, one receives this anti-type in the form of Chrismation, the same Holy Spirit with which the Savior was anointed in his earthly ministry by the Father. The sealing of the believer with Holy Chrism renders them into prophets, priests, and kings. The ancients widely practiced two types of anointing: social anointing and symbolic anointing. The Scriptures present the first type of anointing as being performed primarily as a sign of hospitality. In addition it was performed for healing purposes and also for the preparation of the dead for burial. In the two evangelical stories of the anointing of Jesus, the first concerning Jesus in the house of Simon the Pharisee ( Lk. 7.38–50 ) and the other relating the sign Mary of Bethany gave ( Jn. 12.3 ), we can see several of these strands coming together (also with allusions to the other type of anointing symbol). The sinful woman anoints Jesus when his host has neglected that honor, and he accepts it as a symbol of the redemption God brings through love. The anointing Mary offers (which carries overtones ofmessianic status) is rebuffed as a messianic symbol and accepted as a symbol of burial precisely because the evangelist knows that no human can ever anoint Jesus as the Messiah, rather it is a gift of the Father. For this reason, when the myrrh-bearing women come to anoint the Lord, they are unable to achieve their goal: in his resurrection the mysteries of glorification have already taken place. |
| On the Saints of the Old Testament St. Gregory Palamas Abraham, Isaac, and Jacob. David indicates that our Lord Jesus Christ has no genealogy with regard to His divinity (Ps. 110:4), Isaiah says the same (Isa. 53:8), and later so does the apostle (Heb. 7:3). How can the descent be traced of Him “who is in the beginning, and is with God, and is God, and is the Word and Son of God” (cf. Jn. 1:1-2, 18)? He does not have a Father who was before Him, and shares with His Father “a name which is above every name” and all speech (Phil. 2:9). For the most part, genealogies are traced back through different surnames; but there is no surname for God (cf. Gen. 32:29), and whatever may be said of Father, Son and Holy Spirit, they are one and do not differ in any respect. Impossible to recount is Christ’s descent according to His divinity, but His ancestry according to His human nature can be traced, since He who deigned to become Son of Man in order to save mankind was the offspring of men. And it is this genealogy of His that two of the evangelists, Matthew and Luke, recorded. But although Matthew, in the passage from his Gospel read today, begins with those born first, he makes no mention of anyone born before Abraham He traces the line down from Abraham until he reaches Joseph to whom, by divine dispensation, the Virgin Mother of God was betrothed (Matt. 1:1-16), being of the same tribe and homeland as him, that her own stock may be shown from this to be in no way inferior. Luke, by contrast, begins not with the earliest forebears but the most recent, and working his way back from Joseph the Betrothed, does not stop at Abraham, nor, having included Abraham’s predecessors, does he end with Adam, but lists God among Christ’s human forebears (Lk. 3:23-38); wishing to show, in my opinion, that from the beginning man was not just a creation of God, but also a son in the Spirit, which was given to him at the same time as his soul, through God’s quickening breath (Gen. 2:7). It was granted to him as a pledge that, if, waiting patiently for it, he kept the commandment, he would be able to share through the same Spirit in a more perfect union with God, by which he would live forever with Him and obtain immortality. |
| III 15). В XIV в. Д. м. т. подверглась критике со стороны ряда авторитетных мыслителей, поднявших новые проблемы взаимоотношения Церкви и гос-ва. Марсилий Падуанский в труде «Defensor pacis» (Защитник мира, 1324) выступил с критикой Д. м. т. (Defensor pacis. II 28) и обосновал принцип народного согласия как основы светского и церковного правления (Ibid. I 3. 4). В XIV-XV вв. Д. м. т. стала реже использоваться в политических и правовых дискуссиях и постепенно утратила свое значение. Лит.: Герье В. И. Расцвет западной теократии. М., 1916; Leclerc J. L " argument des deux glaives (Luc 22. 38) dans les controvèrses politiques du moyen âge: Ses origines et son développement//RechSR. 1931. Vol. 21. P. 299-339; Arquillière H. -X. Origines de la théorie des deux glaives//Studi Gregoriani per la storia di Gregorio VII e della riforma gregoriana. R., 1947. Vol. 1. P. 501-521; Stickler A. M. Il «Gladius» nel registro di Gregorio VII//Ibid. 1948. Vol. 3. P. 89-103; idem. Sacerdotium et regnum nei decretisti et primi decretalisti: Considerazioni metodologiche di ricerca e testi. Torino, 1953; idem. «Imperator vicarius Papae»: Die Lehren der französisch-deutschen Dekretistenschule des 12. und beginnenden 13. Jh. über die Beziehungen zwischen Papst und Kaiser//Mittheilungen des Inst. für Österreichische Geschichtsforschung. Graz, 1954. Bd. 62. S. 165-212; Levison W. Die mittelalterliche Lehre von den beiden Schwertern//DA. 1952. Bd. 9. S. 14-42; Hoffmann H. Die beiden Schwerter im hohen Mittelalter//Ibid. 1964. Bd. 20. S. 78-114; Bischinger M. Die Zwei-Schwerter-Theorie: Exegese-gesch. Untersuch. über die Interpretation von Lk 22. 35-38: Diss. W., 1971; Берман Г. Западная традиция права: Эпоха формирования: Пер. с англ. М., 1994. С. 101-118, 195-217, 263-280. Д. Ю. Полдников Рубрики: Ключевые слова: АДВОКАТ должность, предполагающая осуществление нек-рых властных полномочий и представительство сторон в суде АДМИНИСТРАТОР в структуре католич. Церкви общее название различных должностей управляющих: апостольский администратор, приходской администратор, управляющий церковным имуществом |
| Even if we decide that the all-male priesthood is correct, there is no harm in trying to figure out why it is. Someone said that this is like a fill-in-the-blank question: “Because of _____, _____, and _____, the Orthodox Church does not ordain women priests.” We know the conclusion of the sentence, but not what goes into the blanks in the first part. There are some arguments used by conservative Protestants and Catholics, but I actually don’t think they’re very good. When I was going to Episcopal seminary some years ago, and hoping to be ordained myself, I was confronted by these arguments and looked at them seriously, and concluded that they’re just not convincing. (I should say as an aside that I never was ordained. I finished seminary just when women’s ordination was legalized, and my husband and I were unable to find a bishop who would take both of us—in the Episcopal Church, you have to have a job before you can be ordained. So my husband and I decided that he would go ahead and be ordained—we were about to have our first child and things needed to be settled—and I would wait and try again later. As it turned out, after I’d had a few years exposure to what a pastor’s life is like from the inside, I said “I don’t want that job. That is a hard job.”) For example, opponents of women’s ordination often start by citing St. Paul’s requirement that women be submissive and silent in church (I Tim 2:11-15 and I Cor 14:34-35). Yet this can’t mean utter silence, because Paul honors many women in active ministry, like the deaconess Phoebe (Romans 16:1), and he hails Euodia, Synteche (I Cor 4:2-3) and Prisca (Rom 16:3) as synergoi (fellow-workers) in the gospel. Vocal prophetesses span the bible, from Moses’ sister Miriam (Ex 15:20) to the four daughters of St. Philip (Acts 21:9). The prophetess Anna spoke out in the temple, telling everyone about the child Christ (Lk 2:36-38). When read in context, it sounds like St. Paul’s primary concern is that worship be reverent and orderly. It’s not just women; he wants men to shape up, too. In I Timothy, he admonishes men to pray “without anger or quarrelling” and tells women to “be silent,” as if both men and women have been restless, noisy, and disruptive. The problem isn’t women speaking in church, it’s women talking in church Speaking in church would be something different, a way of participating in worship, which we can guess Philip’s daughters did when they functioned as prophets. |
| Eirmos: Attend, O heaven, and I will speak, and will sing of Christ who came to dwell among us in flesh which He took from the Virgin. Refrain: Have mercy on me, O God, have mercy on me. Troparia: Attend, O heaven, and I will speak; O earth, give ear to a voice repenting to God and singing praises to Him. Attend to me, O God my Savior, with Thy merciful eye, and accept my fervent confession. ( Prov.15:3 ; Ps.33:15 ) I have sinned above all men, I alone have sinned against Thee. But as God have compassion, O Savior, on Thy creature. ( 1Tim.1:15 ) Having formed by my pleasure-loving desires the deformity of my passions, I have marred the beauty of my mind. A storm of passions besets me, O compassionate Lord. But stretch out Thy hand to me too, as to Peter. ( Mt.14:31 ) I have stained the coat of my flesh, and soiled what is in Thy image and likeness, O Savior. I have darkened the beauty of my soul with passionate pleasures, and my whole mind I have reduced wholly to mud. I have torn my first garment which the Creator wove for me in the beginning, and therefore I am lying naked. ( Gen.3:21 ) I have put on a torn coat, which the serpent wove for me by argument, and I am ashamed. ( Gen.3:4-5 ) The tears of the harlot, O merciful Lord, I too offer to Thee. Be merciful to me, O Savior, in Thy compassion. ( Lk.7:38, 18:13 ) I looked at the beauty of the tree, and my mind was seduced; and now I lie naked, and I am ashamed. ( Gen.3:7 ) All the demon-chiefs of the passions have plowed on my back, and long has their tyranny over me lasted. ( Ps.128:3 ) Glory to the Father, and to the Son, and to the Holy Spirit: To The Trinity: I sing of Thee as one in three Persons, O God of all, the Father and the Son and the Holy Spirit. Now and ever, and to the ages of ages. Amen. Theotokion: Spotless Mother of God, only all-hymned Virgin, pray intensely that we may be saved. Song 3 Eirmos: Establish Thy Church on the unshakable rock of Thy commandments, O Christ. Refrain: Have mercy on me, O God, have mercy on me. Troparia: |
| St. Ireneus of Lyons counsels: “There is no use seeking the truth from others, when it can be readily found in the Church . The apostles have fully placed in the Church as in a rich treasure trove all that belongs to the truth. Everyone who wishes to do so can drink the waters of life from it; it is the door to life” (Against Heresies, 3:4). A teaching from a God-revealed source is a special inheritance in the Church’s treasure trove. Whoever has systematically studied the dogmatic teaching of our Church cannot but marvel at the harmony and inner consistency of its parts. All of the necessary dogmas needed for our salvation are set forth with the utmost clarity and brevity in the Symbol of Faith [the Nicene Creed.—Trans.], which was elaborated at the first (325) and second (381) Ecumenical Councils. It is part of the Divine Liturgy. It is pronounced three times during the rite of catechization in the sacrament of Baptism. For those preparing to be baptized, Fr. Georgiy has composed his own “symbol of faith”: “I believe in the One Holy Living God—our Heavenly (Spiritual) Father and Creator of the entire material world, emotional and spiritual; and in His Pre-eternal Living Created All-wise and Only-Begotten Word (Logos), by the Spirit and Power of God (see Acts 10:38) manifest to the world and incarnate in the Son of Man—Born of a chaste Woman (see Gal. 4:4), the Virgin Mary (Mariam), and crucified out of envy and dislike, but Resurrected (raised) according to the Love of God and Unity with the Father—Jesus (Yeshua) of Nazareth, Who was a Prophet of God, strong in deed and word (see: Lk. 24:19), and the Son of God—the Anointed One (Mashiah, Messiah-Christ), foreseen by the ancient prophets, and Who became the Judge of all the living and the dead (see Acts 10:42) and our Only Lord-Liberator from slavery to this world, which lies in evil (see 1 Jn. 5:19), and to the weak and materially poor origins of this world (see Gal. 4:3, 9), and by our Savior, mercifully forgiving all sins to the faithful, repentant, and baptized in His name (see Acts 10:43; Mk. 16:16); and of the Life-creating and Prophesying Holy Spirit—the One Comforter (Paraclete), Whom the Lord sends in place of Himself from our Father to the world as a confirmation of the Fullness of our eternal Life in the Kingdom of the Heavenly God, as a Gift of His one, holy, catholic and apostolic Church; that is, to God’s world, and especially to all those who sincerely love Him and truly believe in Him, and through Him by God’s grace, to those who believe in a Personal God and the capability of every person to conform with God and become like unto God. (“In the beginning was the Word.” Catechism for those being illumined, [Moscow, 1999] 10–11). |
| You, who fast even on other days, increase your good works on these days. You, who crucify your body by perpetual continency on other days, throughout these days cleave to your God by more frequent and more fervent prayer. Let all be of one mind, all faultlessly faithful while on this journey, breathing with desire and burning with love for their one country. Let no one envy in another or belittle the gift of God which he himself lacks. Rather, where spiritual blessings are concerned, consider as your own what you love in your brother and let him, in turn, consider as his own what he loves in you. Let no one, under pretense of abstinence, aim at merely changing rather than eliminating pleasures, so that he seeks costly food because he is abstaining from meat, and rare liquors because he is not drinking wine, lest in the process, as it were, of taming the flesh he give greater rein to the demands of pleasure. Indeed, for the clean all food is clean, but for no one is luxury clean. Above all else, my brethren, fast from strife and discord. Keep in mind the words used by the Prophet in his vehement denunciation of certain persons: In the days of your fast your own wills are found because you torment all who are under your power and you strike with your fists; your voice is heard in outcry . Continuing in the same strain, he adds: Not such a fast have I chosen, saith the Lord . If you desire to cry aloud, then have recourse to that appeal of which the Scripture says: I cried to the Lord with my voice . That voice is certainly not one of strife, but of charity; not of the flesh, but of the heart. Neither is it that cry of which Isaias says: I waited for him to make a judgment, but he has worked iniquity, not justice but a cry . Forgive, and you shall be forgiven; give, and it shall be given to you . These are the two wings of prayer on which one flies to God: if any fault is committed against him, he forgives the offender and he gives alms to the needy. From The Fathers of the Church vol. 38: St. Augustine: Sermons on the Liturgical Seasons, (New York: Fathers of the Church, Inc.), 1959, pp. 83-86 Second Homily on the Lenten Season Рейтинг: 8.2 Голосов: 6 Оценка: 1 2 3 4 5 6 7 8 9 10 Gal. 5:24 Cf. Ps. 118:120 Rom. 1:21 Gal. 6:14 Cf. Rom. 13:13-14 Cf. Lk. 21:34 Cf. Is. 58:3-5 Ps. 141:2 Cf. Is. 5:7 Lk. 6:37-39 Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Комментарии Новые материалы Выбор читателей Мы в соцсетях Подпишитесь на нашу рассылку |
| But Mary, nourished by Divine grace, having lost in the last years of her life in the Temple her sole attachment to this earth—her righteous parents, gave a vow to God—to preserve until the end of her life her virginity and to remain the handmaiden of the Lord, Him alone serving and devoting herself in all things and always to His holy will. … Behold the handmaid of the Lord; be it unto me according to thy word (Lk. 1:38). And her heart, given to God, became a temple not made by hands, a receptacle for God. And soon, very soon afterwards, Christ—Her Son and the Son of God—comes and establishes the legitimacy of this new temple not made by hands, the basis of which will be Himself. Kn ow ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are (1 Cor. 3:16-17). And with this renewal of the temple of God, people will worship God not only in Jerusalem, but in Spirit and in truth will they worship Him in every place of His dominion, wherever is found a faithful human heart that loves God. Archimandrite John (Krestiankin) For all of us on this great day of the present feast it is impossible not to ponder and understand that the path to Heaven, open to men in this time so far departed from us, all the same begins on the threshold of this temple of God not made by hands, when by Baptism man offers himself to God as a gift and becomes a temple not made by hands, and the Spirit of God takes up residency within Him. And our path in life must pass through the temple, to be reared and grow in it, that this path might end in the sanctuary of God, in Heaven, where with the offering of His own Blood has already entered Christ Himself—the High Priest of all future blessings. My dears, the Temple of God always and at all times was an altar consecrated to God, and sacrifices brought by all. In the Old Testament times the Lord Himself blessed the Temple as a place of His dwelling: The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? (Is. 66:1). |
| III. Для книг Нового Завета: Mt (Матфей), Мс (Марк), Lk (Лука), I (Иоанн), Аст (Деяния апостолов). Послания апостола Павла: R (Римлянам), 1К, 2К (1 и 2 Коринфянам), G (Галатам), Е (Ефесянам), Рн (Филиппийцам), Kol (Колоссянам), 1Тн, 2Тн (1 и 2 Фессалоникийцам), 1Т, 2Т (1и 2 Тимофею), Тт (Титу), Рнт (Филимону), Н (Евреям). Соборные послания: Jc (Иакова), 1Р, 2Р (1и 2 Петра), 1J, 2J, 3J (1–3 Иоанна), Jd (Иуды). Ар (Откровение). Эти сокращения используются также в Приложении 1. Кроме того, используются следующие обозначения: Ссылки на параллельные перикопы даются на внешнем поле более крупным кеглем (размером шрифта), ссылки на более мелкие отрывки – более мелким, обозначения тех отрывков текста, к которым относится параллель, приводятся курсивом, например: помета 2–17: L 3,23–38 на внешнем поле у Мт 1,2 обозначает, что перикопа Лк 3,23–38 параллельна по содержанию данной перекопе Mt 1,2–17 ; помета 3–6а: Rth 4,12, 18–22 на поле у Mt 1,3 обозначает, что указанные стихи из книги Руфь соотносимы со стихами Mt 1,3 –6а. Ссылки на другие места в пределах той же самой новозаветной книги ограничиваются указанием номера главы и стиха, если номер главы опущен, это означает, что речь идет о стихе (или стихах) в пределах той же самой главы. Например: 27, 17 на внешнем поле у Mt 1,16 относится к стиху Mt 27,17 ; 22 на внешнем поле у Mt 2,12 относится к стиху Mt 2,22 . Знак р, следующий за отсылкой, обозначает, что отсылка указывает на синоптическую параллель. Так, при стихе Jn 6,71 указание Mt 26 ,14р отсылает к пе- рикопе в Mt и к указанному параллельному месту. ! Восклицательный знак отмечает отсылки к тем стихам, около которых дан полный список мест, связанных между собою общей темой или употреблением одного и того же выражения. См., например, отсылку при Mt 4,1 к Н 4,15!, где приведен полный список мест, касающихся искушения Иисуса Христа. Если отсутствуют особые указания, все отсылки к Ветхому Завету имеют в виду текст и его деление на стихи и главы, как они представлены в издании Biblia Hebraica Stuttgartiensis. |
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