| 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. |
| 1579 Cf. Hebr. 1: 3. 1580 Cf. Hebr. 4: 6. 1581 (ср.: Мф. 11:27) 1582 Cf. Mt. 19: 17. 1583 Cf. I Petr. 2: 9. 1584 Cf. Plato, Theaetetus, 155 d. 1585 Exod., 20: 13.15. 1586 Cf. Mt. 25: 23; Io. 15: 15. 1587 Cf. Eusebius, Hist. Eccl. III, 30, 2. 1588 Cf. I Cor. 7: 29. 1589 Cf. I Cor. 6: 19. 1590 Cf. Plato, Lach., 198 c. 1591 Plato, Menex., 247 e. 1592 Cf. Plato, Rep. IV 436 b. 1593 Cf. CAF III 453 Adesp. 245; Diog. Laert. VII 160; Plato, Philebus, 50 b. 1594 Cf. Diog. Laert. VII 98. 1595 Cf. Jac., 5: 12; Mt. 5: 37. 1596 Cf. Eph. 4: 3. 1597 Theognis, 256; Aristoteles, Ethica Nicom. I 9, 1099 a 28. 1598 Prov. Ï 7; I Cor. 13: 7; I Thess. 2: 4. 1599 Plato, Phaedo, 67d8—10. Cf. Strom. V, 67, 1—3; IV 12, 5. 1600 Cf. Rom. 8: 8. 1601 То есть, среда и пятница. 1602 То есть, воскресенье. 1603 Cf. I Cor. 13: 2. 1604 Cf. Mt. 6: 21; Lk. 12: 34. 1605 Cf. Rom. 2: 29. 1606 Cf. Strom. VI 136, 1. 1607 Cf. Gal. 6: 8. 1608 Cf. Is. 6: 2 sq. 1609 Job 1: 21; 1:1. 1610 Cf. Mt. 6: 12. 1611 Mt. 5: 48; Ps. 33: 12. 1612 Cf. Mt. 5: 28. 1613 Cf. Mt. 10: 16. 1614 Предложение испорчено в тексте и исправлено автором критического издания. 1615 Cf. Mt. 5: 44. 1616 1Кор. 6: 7.8 и сл. Далее в течение главы Климент комментирует и фрагментарно цитирует это место из Послания к Коринфянам. 1617 Cf. Mt. 7: 14. 1618 Cf. Lk. 2: 30; 3: 6. 1619 Cf. Lk. 17: 31 sq. 1620 Cf. Lk. 9: 62. 1621 Источник неизвестен, однако упоминается Тертуллианом и Григорием Нисским (Tert., De carne Christi 23; Greg. Nyss., Adv. Jud. 303). 1622 Odyssea, IV, 233. 1623 Cf. Strom. II 132, 2; Plato, Leg. IV 716 a. 1624 Cf. Exod. 1: 7. 1625 Mt. 5: 9; Strom. IV 40, 2. 1626 Cf. Plato, Rep. V 477 sq. 1627 Cf. Strom. VI 30; Empedocles, fr. 112, 4 DK. 1628 Cf. II Tim. 3: 16. 1629 Cf. I Cor. 10: 3—4. 1630 Cf. I Cor. 10: 5. 1631 Cf. Mt. 7: 21. 1632 Rev. 21: 6; 22: 17. 1633 Cf. Sir. 4: 11. 1634 Cf. Gen. 29: 35. 1635 Cf. Ps. 13: 3; 5: 10. 1636 Plato, Leg. X 891 d. 1637 Текст этого предложения исправлен издателем. Чтение манускрипта сомнительно и звучит примерно так: «Проповедь Спасителя по пришествии его на землю началась при Августе и Тиберии кесаре (примерно в середине царствования Августа) и завершилась [в это время]». |
| The Sunday before last the Holy Church offered for our attention the parable about the talents. A talent is that strength which God gives to us for the fulfillment of His commandments of love for God and neighbor. Last Sunday showed us the application of this talent to our life. A mother had a possessed daughter. The mother rushed to Christ: " Help me! " (Mt. 15:25). But Christ was silent. Then the Apostles started to speak to Christ, pointing out this Canaanite woman. Christ answered them: But I have come to the children. " It is not meet to take the children’s bread, and to cast it to dogs " (Mt. 15:26). The Canaanite woman cried: " Yet the dogs eat of the crumbs that fall from their masters’ table, " (Mt. 15:27). At this moment her consciousness was completely filled with humility; and in answer to this most profound humility, the Lord took pity on her and said: " O woman, great is thy faith: be it done unto thee even as thou wilt " (Mt. 15:28). And here, today’s Gospel about the miraculous catch of fish shows us how that same talent (according to the Gospel’s expression, used in " trade " (Mt. 25:16), which means applied to life) is manifested in absolute obedience and trust in the word of the Lord and produces the fruit of faith. But what is faith? What does the process of faith consist of? We are given the answer to this in today’s Gospel (Lk. 5:1-11). Christ was preaching on the lake of Gennesaret. Now the sermon has finished. There were two boats at the shore, and Christ had been preaching from one of them. Here He addressed the Apostle Peter and said: " Launch out into the deep, and let down your nets. " Peter answered: " Master, we have toiled all the night, and have taken nothing " (Lk. 5:4-5). And the Apostles were experienced fishermen; they knew the laws of the sea. If at night-time no fish were caught, then during the day a catch was out of the question. And Peter said this to Christ. But he added: " Nevertheless at Thy word I will let down the nets " (Lk. 5:5). And they let them down. And a miracle happened. The boats were so filled with fish that they started to sink. Then the Apostle Peter fell at the feet of the Savior and said: " Depart from me; for I am a sinful man, O Lord " (Lk. 5:8). |
| 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 ) |
| I am clad in a coat that is spotted and shamefully blood-stained by the flow of my passionate and pleasure-loving life. I fell under the burden of passions and corruption of matter, and from then until now I am oppressed by the enemy. Having preferred a possessive and pleasure-loving life to spiritual poverty, O Savior, I am now harnessed with a heavy yoke. ( Mt.5:3 ) I have adorned the idol of my flesh with the many-colored clothing of shameful thoughts, and I am condemned. ( 1Jn.5:21 ) I have been anxiously concerned only about outward adornment, and have neglected the inner temple made in the image of God. ( 1Pet.3:3-4 ) I have buried with passions the beauty of the original image, O Savior. But seek and find it, like the lost coin. ( Lk.15:8 ) Like the harlot I cry to Thee: I have sinned, I alone have sinned against Thee. Accept my tears also, O Savior, as perfume. ( Lk.7:37-50 ) Like the publican I cry to Thee: Be merciful, O Savior, be merciful to me; for no child of Adam has sinned as I against Thee. ( Lk.18:13 ) Glory to the Father, and to the Son, and to the Holy Spirit: To The Trinity: One in three Persons I praise Thee, O God of all, the Father, 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, O Lord, my unstable heart on the rock of Thy commandments, for Thou only art Holy and Lord. Refrain: Have mercy on me, O God, have mercy on me. Troparia: In Thee the Conqueror of death, I have found the Source of Life, and from my heart I cry to Thee before my end: I have sinned, be merciful, save me. I have sinned, O Lord, I have sinned against Thee. Be merciful to me. For there is no one who has sinned among men whom I have not surpassed by my sins. I have imitated those who were licentious in Noah’s time, and I have earned a share in their condemnation of drowning in the flood. ( Gen.6 ) Thou hast imitated Ham, that spurner of his father, my soul. Thou hast not concealed thy neighbor’s shame by returning to him looking backwards. ( Gen.9:20, 27 ) |
| 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.). |
| 293 Cf. Act. 15: 8. 294 Cf. II Cor. 7: 10. 295 Prov. 11: 5. Цитируется Климентом в двух различных греческих вариантах. 296 Cf. Herodotus, VI 75. 297 Cf. Is. 29: 13; Mt. 15: 8. 298 Cf. Philo. De somn. I 247. 299 Euripides, Chrysippus, fr. 840. 300 Euripides, Medea 1078—79. 301 TGF Adesp. 110. 302 Homerus, Odyssea XI 327. 303 Menander, fr. 338 CAF. 304 Clemens Rom, I Epistula ad. Cor. 50: 6—7; Ps. 32: 1—2; I Pet. 4: 8. 305 Lev. 11: 10; Deut. 14: 10. 306 Barnabas, Epistula 10, 3. 307 Cf. Mt. 7: 13. 308 Kerygma Petri, fr. 1 Dobschuetz; Hennecke-Schneemelcher, New Testament Apocrypha, II 94—102. 309 Simonides, fr. 66. 310 По, видимому, лакуна. 311 Cf. I Cor. 8: 7. 312 Cf. Izek. 34: 4.6. 313 Cf. Lk. 15: 7.10. Климент перефразирует это место, или же пользуется другой версией Евангелия. 314 Эти слова приписываются Пифагору. 315 Cf. Philo, De Abraham., 17. 316 Изречения, приписываемые семи мудрецам. См.: Diogenes Laert. I 76. 317 Эти слова цитирует также и Тертуллиан. См. Strom. I 61, 3. 318 Gen. 24: 6; Exod. 10: 34; Deut. 4: 9; 15: 9. 319 Cf. Mt. 25: 35.40. 320 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. 321 Cf. Plato, Rep. X 617 e. 322 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. 323 Cf. Mt. 10: 24; Lk. 6: 40. 324 Cf. Io. 5: 6; Mk. 1: 40. 325 Cf. Prov. 27: 21. 326 Prov. 30: 3; cf. Sap. 10: 10. 327 Philo, De fort. 7. 328 Cf. Prov. 16: 5. 329 Cf. Ps. 50: 19. 330 Cf. Prov. 10: 31. 331 Cf. Prov. 16: 21. 332 Определения, напоминающие стоические, см.: SVF III 175. 333 Cf. Plato, Protagoras 329 c. 334 Вероятно, лакуна. 335 Выражение из Plato, Theaetetus 176 a-b. Это и дальнейшее рассуждение во многом копирует Филона: Philo, De fort. 3 sqq. |
| 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. |
| 550 I Pet. 5: 5; Prov. 3: 34. 551 Cf.: Mt. 19: 6; 24: 37—39; Lk. 17: 26—30; 18: 8; 21: 23. 552 Lk. 21: 23; Mt. 24: 19. 553 Plato, Leges, VIII 840 a; Aelianus, De natura animalium VI 1; Varia historia III 30. 554 Diog. Laert. V 35. 555 Истр Киренский был учеником Каллимаха и писателем второй половины третьего века до н. э. Фрагменты см.: FGrH 3 B 334. 556 I Tim. 4: 1—3. 557 Col. 2: 18.23; I Cor. 7: 27. 2—3. 558 I Reg. 17: 6; I Sam. 9: 24. 559 Mt. 11: 18—19. Петр действительно был женат (Mk 1: 30; I Cor. 9: 5), однако в Новом завете ничего не говорится о детях и семейном положении Филиппа. 560 Phil. 4: 3. Место неоднозначное и толкование Климента спорно. Здесь действительно упоминается некая сотрудница (или сотрудник по имени Сизигос). 561 В действительности, имеется в виду первое послание (I Tim. 5: 9—15). 562 Mt. 25: 35.40; Prov. 19: 17; 3: 27. 563 Prov. 3: 3; 10: 4; Ps. 14: 5; Prov. 13: 8. 564 Mt. 19: 19—21; Lev. 19: 18 et. al. 565 Prov. 13: 11; 11: 24; Ps. 111: 9. 566 Mt. 6: 19; Hag. 1: 6. 567 Cf. Mt. 11:19. Заметим, что из фрагмента непосредственно не следует, что Иисус имел тело психической или духовной природы. Все сказанное вполне укладывается в схему, предложенную в Евангелии от Матфея. Контекст высказывания показывает, что Климент цитирует здесь Валентина скорее в подтверждение своих мыслей, нежели в целях полемики. 568 Mt. 19: 12; Heb. 9: 14. 569 FGrH 3 A 99, fr. 18. 570 Возможно, лакуна в тексте. 571 Вероятно имеются в виду буддийские «ступы» — священные сооружения где обычно замуровываются различные священные предметы, от текстов мантр до останков святых. Однако обнаженными буддисты обычно не ходили. Источником Климента здесь скорее всего также является Александр Полигистор. Упоминание о Будде см. в первой книге Стромат (Strom. I 21). 572 II Cor. 5: 10.17; 6: 14—16; 7: 1. 573 Ср. трехчастное деление души у Платона (Rep. IV 435 b — 441 c). 574 II Cor. 6: 16. 575 Cf. Mt. 5: 27—28. 576 II Cor. 6: 16—18. 577 II Cor. 7: 1; 11: 2. 578 II Cor. 11: 3. 579 I Pet. 2: 11—12; 15—16. |
| There “they take counsel how they might entangle Him in His talk” (Mt 22:15); here “they lead Him unto the brow of a hill, that they may cast Him down headlong (Lk 9:29); at another place “they take up stones to cast at Him” (Jn 8:5); nowhere do they give Him “where to lay His head” (Mt 8:20); He raised up the dead, and His jealous enemies take counsel how to kill Him (Jn 9:43, 44, 46, 53). At the gates of Jerusalem the people salute Him as a King, and all the earthly authorities rise up to condemn Him as a malefactor. In the chosen circle of His friends He discovers an ungrateful traitor, and the first instrument of His death; the best of them are an “offence” unto Him, for at the very time He goes forth on the work of God, “they savour not the things that be of God, but those that be of men” (Mt 26:23). Wilt Thou not rest, Thou divine Cross-bearer, even for one moment from the yoke, ever pressing more heavily on Thy shoulders? Wilt Thou not rest, if not to renew Thy strength for new labours, at least in condescension to the infirmities of Thy followers? Yea, on coming nigh unto Golgotha, Thou wilt rest on Mount Tabor. Go up then unto the mountain of glory; let Thy face be lighted up by heavenly light—let Thy raiment become white and glistening—let the law and the prophets come to acknowledge in Thee their fulfilment—let the voice of Thy Father’s goodwill be heard! But do not you perceive, my hearers, how the Cross follows Jesus even to Mount Tabor, and how the preaching of the Cross is inseparable from the preaching of the glorification? Even there, amidst such great glory, of what do Moses and Elias speak unto Jesus? They speak of His Cross and Death: “And they spake of His decease” (Lk 9:31). Perhaps, to some of us, the mortal agony of Jesus appears to be unworthy of the Holy One. Be it known to such, that this agony was not the result of human impatience, but of divine justice. Could “the Lamb slain from the foundation of the world” (Rev 13:8) fly from His altar of sacrifice? He, “Whom the Father hath sanctified, and sent into the world” (Jn 10:36)—He, Who had from eternity taken upon Himself the office of Mediator between man and God, could He be shaken in His work, by the thought only of suffering? If He could feel any impatience it was but the impatience to accomplish our salvation and to bless us. |
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