| The parable of the ten virgins shows that only a man " s earthly life in God, in accordance with the testaments of Christ and therefore consonant with the Kingdom of Heaven, will justify him both at the particular judgment (after death) and at the general Dread Judgment. But all " formal " Christians, who live out of contact with God and care not about their salvation, prepare for themselves rejection. " No one mounts to heaven while only living, " teaches St. Isaac the Syrian. Neither formal faith, without a life according to Christ " s commandments (Lk. 6:46; Jas. 1:22; Rom. 2:13), nor prophecies in Christ " s name or many miracles worked by His Name, as is evident from the Savior " s words (Mt. 7:21-23), are sufficient for inheriting the Kingdom of Heaven. Now if any man have not the Spirit of Christ, he is none of his, says the Apostle Paul (Rom. 8:9), and it will be natural for such to hear the words of the Son of God: " Verily I say unto you, I know you not " (Matthew 25:12). Archpriest Victor Potapov 7 апреля 2015 г. Квитанция Реквизиты для юридических лиц Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка скрыть способы оплаты Квитанция Реквизиты для юридических лиц Оплата с банковской карты Visa, MasterCard и Maestro Оплата наличными через кассы и терминалы Пожертвование через Сбербанк Онл@йн Яндекс.Деньги Альфа-клик MasterPass Интернет-банк Промсвязьбанка Предыдущий Следующий Смотри также Accompanying Christ. The Services of Passion Week Accompanying Christ. The Services of Passion Week On this day the Church invites all believers to accompany Christ, in a sense to die with Him in regards to earthly pleasures, in order to be resurrected with Him in spirit. Holy Week in Hymns. Holy and Great Monday, Tuesday, and Wednesday Holy Week in Hymns. Holy and Great Monday, Tuesday, and Wednesday The services of Passion Week are a musical feast for the ears and the soul. Russian liturgical tradition is rich in special melodies for certain hymns of this most important week of the liturgical year, and if the services are also sung by a good choir, they are that much more memorable.The Sretensky Monastery in Moscow is fortunate to have a world famous male choir singing at all of these beautiful services. We would like to share some highlights of this singing with our English language readers, and have therefore provided the English texts to match the hymns. Holy Monday. Holy Tuesday Fr. Peter Orfanakos Holy Monday. Holy Tuesday Fr. Peter Orfanakos Each day of Holy Week has its own particular theme. The theme of Monday is that of the barren fig tree which yields no fruit and is condemned. On Tuesday the theme is on the vigilance of the wise virgins who, unlike their foolish sisters, were ready when the Lord came to them. Комментарии Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: |
| Иерей Димитрий Фетисов На мой взгляд, антиклерикализм – это явление чрезвычайно редкое, прямо скажем, фантомное. Сей редкий зверь – антиклерикал – водится в основном в диких рощах и прериях интернета, и встречать его в реале мне доводилось крайне редко. А тут такой случай... English Edition [Orthodoxy Today] Bishop Hilarion Alfeyev, Metropolitan of Volokolamsk and head of the Russian Orthodox Church " s Department of External Relations, says the Argentine pontiff " s decision to honor Saint Francis of Assisi puts " service to the poor” at the top of the new pope " s agenda. [Saints. Asceties of Piety. Church Holy Days ] St. Gregory of Nyssa I believe that persons who have undergone many harsh experiences can give us encouragement because the sufferings which they and others have endured are a source of special joy. A shepherd rejoices when he sees his abundant flock gathered together; although his pen is large, he expands it to accommodate a large number of sheep. Similarly, Peter saw a throng gathered about the Lord and exclaimed, Master, the crowd surrounds you and presses upon you (Lk. 8.45). [News] Residents of the town of Velikiy Novgorod in Russia will erect a chapel at the mouth of the Indigirka river on the coast of the Arctic ocean where descendants of ancient residents of Novgorod live. [News] The Novgorod administration in Russia will be deciding the issue of handing over two ancient convents in the town of Velikiy Novgorod to the Russian Orthodox Church. [News] On 19 March, 2013 bells for the Church of St Mary Magdalene, Equal-to-the-Apostles, which is now under construction, were blessed in Madrid. Thirteen bells with total weight of 3600 kilograms were cast at the " Liteks " factory in Moscow. [Theology] Vincent Martini Again, the focus of these cults and their “rituals” was to ensure—or rather, to attempt to ensure—that their crops would be fruitful at the time of harvest. The movement of these “gods” and “goddesses” from life to death was symbolic of, and intimately connected with, the life and death of their crops (and the resulting offspring). This, of course, begs the question: What does this have to do with the resurrection of Jesus Christ as the only-begotten Son of God the Father? Српска bepзuja |
| Three days later the martyrs appeared in a dream to St Peter, Bishop of Sebaste, and commanded him to bury their remains. The bishop together with several clergy gathered up the relics of the glorious martyrs by night and buried them with honor. There is a pious custom of baking “skylarks” (pastries shaped like skylarks) on this day, because people believed that birds sing at this time to announce the arrival of spring. Forty “skylarks” are prepared in honor of the Forty Martyrs. SOURCE: The Orthodox Church in America 22 марта 2015 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Предыдущий Следующий Смотри также The 40 Martyrs of Sebaste: Confession through martyrdom Elder Joseph of Vatopaidi The 40 Martyrs of Sebaste: Confession through martyrdom Elder Joseph of Vatopaidi What were they " suffering at present " from? They were tortured with whatever the devil threw at them, since he is always generating ways to prevent the devout from getting on with their business. He begins with minor internal or external annoyances and reaches even the highest of all evil, death. The Holy Forty Martyrs— " Winter Is Harsh, but Paradise Is Sweet! " The Holy Forty Martyrs— " Winter Is Harsh, but Paradise Is Sweet! " According to the tradition about the Holy Forty Martyrs, as they were suffering in the freezing lake, they strengthened themselves and one another by saying “Winter is harsh, but paradise is sweet!” This captures the spirit and essence of Christian martyrdom, which always sees the experiences of this world in the light of the heavenly kingdom. Homily Concerning the Forty Martyrs St. Gregory of Nyssa Homily Concerning the Forty Martyrs St. Gregory of Nyssa I believe that persons who have undergone many harsh experiences can give us encouragement because the sufferings which they and others have endured are a source of special joy. A shepherd rejoices when he sees his abundant flock gathered together; although his pen is large, he expands it to accommodate a large number of sheep. Similarly, Peter saw a throng gathered about the Lord and exclaimed, Master, the crowd surrounds you and presses upon you (Lk. 8.45). Комментарии © 1999-2016 Православие.Ru |
| Лит.: G ö pfert A. Lullus, der Nachfolger des Bonifatius im Mainzer Erzbistum: Diss. Lpz., 1880; Hahn H. Bonifaz und Lul: Ihre angelsächsischen Korrespondenten. Erzbischof Luls Leben. Lpz., 1883; Tangl M. Studien zur Neuausgabe der Bonifatius-Briefe//NA. 1916. Bd. 40. S. 639-790; 1919. Bd. 41. S. 23-102; H ö lk E. Zehnten und Zehntkämpfe der Reichsabtei Hersfeld im frühen Mittelalter. Marburg, 1933; B ü ttner H. Das Erzstift Mainz und die Sachsenmission//Jb. f. das Bistum Mainz. 1950. Bd. 5. S. 314-328; idem. Ein Gedenken zur Gründung des Klosters Lorsch vor 1200 J.//Beiträge z. Geschichte des Klosters Lorsch. 1978. S. 25-39; Schieffer T. Angelsachsen und Franken: Zwei Studien z. Kirchengeschichte des 8. Jh. Wiesbaden, 1950. S. 45-113; Baumann F. Lullo//BiblSS. 1966. Vol. 8. Col. 372; Heinemeyer K. Hersfeld im frühen Mittelalter//Zschr. des Vereins f. hessische Geschichte und Landeskunde. 1991. Bd. 96. S. 17-35; Schipperges S. Bonifatius ac socii eius: Eine sozialgeschichtliche Untersuch. des Winfrid-Bonifatius und seines Umfeldes. Mainz, 1996. (QAMKG; 79); Padberg L., von. Heilige und Familie: Studien zur Bedeutung familiengebundener Aspekte in den Viten des Verwandten- und Schülerkreises um Willibrord, Bonifatius und Liudger. Mainz, 19972. (QAMKG; 83); Garrison M. Letters to a King and Biblical Exempla: The Examples of Cathuulf and Clemens Peregrinus//Early Medieval Europe. 1998. Vol. 7. P. 305-328; Patzold S. Konflikte im Kloster Fulda z. Zeit der Karolinger//Fuldaer Geschichtsblätter. 2000. Bd. 76. S. 69-162; Staab F. Die Mainzer Kirche im Frühmittealter//Handbuch der Mainzer Kirchengeschichte/Hrsg. F. Jürgensmeier. Mainz, 2000. Bd. 1. Tl. 1. S. 87-194; Усков Н. Ф. Христианство и монашество в Зап. Европе раннего средневековья: Герм. земли II/III - сер. I в. СПб., 2001. С. 255-261; Palmer J. The «Vigorous Rule» of Bishop Lull: Between Bonifatian Mission and Carolingian Church Control//Early Medieval Europe. 2005. Vol. 13. P. 249-276; Fleck M., Hrsg. Lampert von Hersfeld: Das Leben des hl. Lullus. Marburg, 2007. (Veröffentlichungen der Historischen Kommission f. Hessen; 67. 1); Pangerl D. C. Die Metropolitanverfassung des karolingischen Frankenreiches. Hannover, 2011. (MGH. Scr.; 63); Fried J. Karl der Grosse: Gewalt und Glaube: Eine Biographie. Münch., 2013. |
| Hört der heutige Deutsche das Wort „Keuschheit“, so denkt er ausschließlich an geschlechtliche Abstinenz. Für einen Orthodoxen dagegen beinhaltet „целомудрие“ oder „sophrosyne“ viel mehr als nur das, hier geht es nämlich um die Ein-mütigkeitder menschlichen Dynamik, ein ganzheitliches Sinnen. Laut Wikipedia: „besonnene Gelassenheit“. Am besten lässt sich diese Tugend im Gebet erfahren. Im Positiven – wenn alle Kräfte einmütig zu Gott streben; und im Negativen – wenn der Mensch ge-vier-teiltvor Gott steht, nämlich, wenn der Leib, der Geist, die Seele, der Wille je das ihre beanspruchen. Ganzheitliches Sinnen verlangt Askese (Übung) und Gottes Beistand! Noch schwieriger ist wohl das Wort священствовать, ερατεω (Lk. 1,8) zu erklären. Es kommt im NT nur ein Mal vor (ein Hapax Legomenon), wo es von Zacharias heißt: „Und es begab sich, da er Priestersampt pfleget“ (Luther), oder: „da er des Priesteramts waltete“ (nach Luther, Gideon), „als er nach der Ordnung seiner Klasse Priesterdienst vor Gott tat“ (Herder-Bibel 1968, Einheitsübersetzung), noch anders: „verrichtete“ etc. Sind diese verbalen „Krücken“ wirklich notwendig, oder stören sie nur? Doch, wenn ich richtig informiert bin, hat sogar das Neugriechische keinen entsprechenden Ausdruck mehr. „Priester sein“ oder „das Priesteramt ausüben“ bzw. „pflegen“ klingt formal. Und erstaunlicherweise unterwirft sich sogar die griechische Umgangssprache geistig dieser formalistischen Sicht, die sich – als sei dies selbstverständlich – fernab des lebenserfüllenden Daseins in Gott bewegt, das wahrhaft priesterlich ist. Wahrlich, das Priesteramt kann mit der Überfülle des Lebens, die von Christus ist, erfüllt sein und entsprechend vollzogen werden. Meine These ist: In unserer Zeit handelt der Mann (sprich: Adam), bzw. handeln die Männer, zusehends nicht priesterlich. Hier komme ich zu meinem eigentlichen Thema: Es muss einen tiefen Grund haben, warum unser orthodoxes Priestertum bis heute fast ausschließlich verheiratet ist. Das Seelenheil des Volkes Gottes ist de facto den verheirateten Priestern anvertraut. Der Priester begleitet einen jeden vom Mutterleib an bis zu seinem Entschlafen, und – streng genommen - auch danach, da wir in der Proskomedie der Entschlafenen gedenken. Es ist einfach die Norm, dass der Priester verheiratet ist, oder sogar sein muss. Der hl. Paulus spricht von der Bewährung eines Priesters – oder Presbyters (Vorstehers) – in der Ehe und im Haushalt der Familie: |
| NY court lets woman refuse vaccine made with aborted baby tissue/Православие.Ru NY court lets woman refuse vaccine made with aborted baby tissue New York, September 3, 2015 An Orthodox Christian woman has won the right to refuse a vaccine developed using aborted babies " tissue, based on her religious beliefs. The vaccine is for measles/mumps/rubella and is required by New York City law for all schoolchildren. It was developed from fetal tissue procured from abortions, hence the moral dilemma for practicing Christians. The woman, who remains anonymous, said her Christian beliefs against abortion compel her to have nothing to do with vaccines made using aborted fetal tissue. " Abortion is clearly a mortal sin and is [an] abhorrent act to any Christian, " the New York mom said in her petition for exemption, according to the New York Post. " The vaccine manufacturers " use of aborted fetal cells in its products and research means that I cannot associate with them or support them financially (by buying their products), for such support would make me complicit to their sin. " New York State Department of Education Commissioner Mary Ellen Elia concluded in the woman " s favor, explaining, " The weight of the evidence supports petitioner " s contentions that her opposition to the MMR vaccine stems from sincerely held religious beliefs. " Christianity has always opposed abortion, from the time of the New Testament. The Bible teaches that from conception, the womb holds a human person, calling pregnancy " to be with child " (Isaiah 7:14). Many biblical individuals are explicitly described as called or known from the womb, such as Jeremiah (Jeremiah 1:4-5), Isaiah (Isaiah 44:2; 49:1), Job (Job 10:8-12), Paul (Gal. 1:15), and John the Baptist (Lk. 1:15). The New Testament also condemns abortifacients (Galatians 5:20; Revelation 9:21, 18:23, 21:8, 22:15). Other early Church documents condemning abortion include the Didache, the Epistle of Barnabas, the Epistle to Diognetus, the Apocalypse of Peter, St. Athenagoras " s writings, the letters of St. Clement of Alexandria, the Apostolic Constitutions, Tertullian, Hippolytus " s Apostolic Traditions. Additionally, every early Church council says likewise. |
| Kaufmann, S. «The Structure of the Deuteronomic Law». Maarav 1 (1979): 105–158. Kaufmann, Y. The Religion of Israel. Перевод Moshe Greenberg. Chicago: University of Chicago Press, 1960, c. 180–182. Milgrom, J. «Profane Slaughter and a Formulaic Key to the Composition of Deuteronomy». HUCA 47 (1976): 1–17. Rofe, A. «The Strata of the Law about the Centralization of Worship in Deuteronomy and the History of the Deuteronomic Movement». SVT22 (1972); 221–226. Roth, M. W. «The Deuteronomic Rest Theology. A Redaction-Critical Study». BRes2 (1976): 5–14. Wenham, G. J. «Deuteronomy and the Central Sanctuary». ТВ 22 (1971): 103–118. Глава 13 Polzin, R., Moses and the Deuteronimisl: A Literary Study of the Deuteronomic History. New York: Seabury, 1980, c. 57–65. Глава 14 Craigie, P. C. «Deuteronomy and Ugaritic Studies». ТВ 28 (1977): 155–169. Глава 15 Lemeche, N. P. «The manumission of slaves – the fallow year – the sabbatical year – the jobel year». FT26 (1976): 38–59, особенно c. 43–45. Weingreen, J. «The Deuteronomic Legislator – A Proto-Rabbinic Type». В From Bible to Mishnah. Manchester: Manchester University Press, 1976, c. 132–142. Глава 17 Daube, D. «One from among Your Brethren Shall You Set King Over You». JBL 90 (1971): 480–481. Weingreen, J. «Deuteronomy, A Proto-Mishna». В From Bible to Mishnah. Manchester: Manchester University Press, c. 143–154. Глава 18 Abba, R. «Priests and Levites in Deuteronomy». VT21 (1977): 257–267. Polzin, R. Moses and the Deuteronomist: A Literary Study of the Deuteronomic History. New York: Seabury, 1980, c. 57–65. Tigay, J. H. «Empirical Basis for the Documentary Hypothesis». JBL 94 (1975): 329–342. Глава 20 Palmor, H. «Just Married, Cannot Come (Matt. 22, Lk. 14 , Thomas 44, Dt. 20)». N748 (1976): 241–257. Глава 21 Bellefontaine, E. «Deuteronomy 21:18–21: Reviewing the Case of the Rebellious Son». JSOT13 (1979): 13–31. Carmichael, C. «A Common Element in Five Supposedly Disparate Laws». К729 (1979): 129–142. Watson, P. «A Note on the «Double Portion» of Dt 21:17 and 2 Ki 2:9». RestQ 8 (1965): 70–75. |
| Vol. 2. P. 313-327; Bassler J. M. The Galileans: A Neglected Factor in Johannine Community Research//CBQ. 1981. Vol. 43. N 2. P. 243-257; Carson D. A. Historical Tradition in the Fourth Gospel: After Dodd, What?//Gospel Perspectives/Ed. R. T. France, D. Wenham. Sheffield, 1981. Vol. 2: Studies of History and Tradition in the Four Gospels. P. 83-145; idem. The Gospel According to John. Leicester; Grand Rapids, 1991; Kimelman R. Birkat Ha-Minim and the Lack of Evidence for an Anti-Christian Jewish Prayer in Late Antiquity//Jewish and Christian Self-Definition/Ed. E. P. Sanders e. a. Phil., 1981. Vol. 2: Aspects of Judaism in the Greco-Roman Period. P. 226-244; McReynolds P. R. John 1:18 in Textual Variation and Translation//New Testament Textual Criticism: Its Significance for Exegesis: Essays in Honour of B. M. Metzger/Ed. E. J. Epp, G. D. Fee. Oxf., 1981. P. 105-118; Schiffman L. H. At the Crossroads: Tannaitic Perspectives on the Jewish-Christian Schism//Jewish and Christian Self-Definition. Phil., 1981. Vol. 2. P. 115-156; Minear P. S. The Original Function of John 21//JBL. 1983. Vol. 102. N 1. P. 85-98; Dauer A. Johannes und Lukas: Untersuch. zu den johanneisch-lukanischen Parallelperikopen Joh 4. 46-54/Lk 7. 1-10 - Joh 12. 1-8/Lk 7. 36-50; 10. 38-42 - Joh 20. 19-29/Lk 24. 36-49. Würzburg, 1984; Heekerens H.-P. Die Zeichen-Quelle der johanneischen Redaktion. Stuttg., 1984; Katz S. T. Issues in the Separation of Judaism and Christianity after 70 C.E.: A Reconsideration//JBL. 1984. Vol. 103. N 1. P. 43-76; Fennema D. A. John 1:18: «God the Only Son»//NTS. 1985. Vol. 31. N 1. P. 124-135; Glasswell M. E. The Relationship between John and Mark//JSNT. 1985. Vol. 23. P. 99-115; Grundmann W. Der Zeuge der Wahrheit: Grundzüge der Christologie des Johannesevangeliums. B., 1985; Meeks W. A. Breaking Away: Three NT Pictures of Christianity " s Separation from the Jewish Communities//«To See Ourselves as Others See Us»: Christians, Jews, «Others» in Late Antiquity/Ed. J. Neusner, E. |
| 46-54/Lk 7. 1-10 - Joh 12. 1-8/Lk 7. 36-50; 10. 38-42 - Joh 20. 19-29/Lk 24. 36-49. Würzburg, 1984; Heekerens H.-P. Die Zeichen-Quelle der johanneischen Redaktion. Stuttg., 1984; Robinson J. A. T. The Priority of John. L., 1985; Beasley-Murray G. R. John. Waco, 1987; Kloppenborg J. S. The Formation of Q: Trajectories in Ancient Wisdom Collections. Phil., 1987; Bauer D. R. The Structure of Matthew " s Gospel. Sheffield, 1988; Goulder M. D. Luke: A New Paradigm. Sheffield, 1989. 2 vol. (JSNT; 20); Hengel M. The Johannine Question. L.; Phil., 1989; Kingsbury J. D. Matthew: Structure, Christology, Kingdom. Minneapolis, 19892; Sanders E. P., Davies M. Studying the Synoptic Gospels. L.; Phil., 1989; Wahlde U., von. The Earliest Version of John " s Gospel: Recovering the Gospel of Signs. Wilmington (Del.), 1989; Boismard M.- É . Theorie des niveaux multiples//The Interrelations of the Gospels/Ed. D. L. Dungan. Leuven, 1990. P. 231-243. (BETL; 95); Marguerat D. La «Source des Signes» existe-t-elle?//La communauté Johannique et son histoire/Ed. J.-D. Kaestli, J.-M. Poffet, J. Zumstein. Gen., 1990. P. 69-93; Carson D. A. The Gospel according to John. Leicester; Grand Rapids (Mich.), 1991; Linnemann E. Is there a Synoptic Problem: Rethinking the Literary Dependence of the First Three Gospels. Grand Rapids, 1992; Schnelle U. Antidocetic Christology in the Gospel of John. Minneapolis, 1992; Wenham J. Redating Matthew, Mark & Luke: A Fresh Assault on the Synoptic Problem. Downers Grove (Ill.), 1992; Brodie Th. L. The Gospel According to John: A Literary and Theological Commentary. N. Y.; Oxf., 1993; Painter J. The Quest for the Messiah: The History, Literature, and Theology of the Johannine Community. Nashville, 19932; Strecker G., ed. Minor Agreements: Symp. Göttingen, 1991. Gött., 1993; Belle G., van. The Signs Source in the Fourth Gospel. Leuven, 1994. (BETL; 116); Ennulat A. Die «Minor Agreements»: Untersuchungen zu einer offenen Frage des synoptischen Problems. Tüb., 1994; Shellard B. |
| 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.) |
|
|
