| Wisdom 3:14 For the comparative shows that there are lower parts in the temple of God, which is the whole Church. And the superlative remains to be conceived, where the Lord is. These chosen abodes, which are three, are indicated by the numbers in the Gospel– the thirty, the sixty, the hundred. Matthew 13:8 And the perfect inheritance belongs to those who attain to a perfect man, according to the image of the Lord. And the likeness is not, as some imagine, that of the human form; for this consideration is impious. Nor is the likeness to the first cause that which consists in virtue. For this utterance is also impious, being that of those who have imagined that virtue in man and in the sovereign God is the same. You have supposed iniquity, He says, [in imagining] that I will be like to you. But it is enough for the disciple to become as the Master, Matthew 25:10 says the Master. To the likeness of God, then, he that is introduced into adoption and the friendship of God, to the just inheritance of the lords and gods is brought; if he be perfected, according to the Gospel, as the Lord Himself taught. Chapter 15. Different Degrees of Knowledge The Gnostic, then, is impressed with the closest likeness, that is, with the mind of the Master; which He being possessed of, commanded and recommended to His disciples and to the prudent. Comprehending this, as He who taught wished, and receiving it in its grand sense, he teaches worthily on the housetops Matthew 10:27; Luke 12:3 those capable of being built to a lofty height; and begins the doing of what is spoken, in accordance with the example of life. For He enjoined what is possible. And, in truth, the kingly man and Christian ought to be ruler and leader. For we are commanded to be lords over not only the wild beasts without us, but also over the wild passions within ourselves. Through the knowledge, then, as appears, of a bad and good life is the Gnostic saved, understanding and executing more than the scribes and Pharisees. |
| The gospel narratives of the crucifixion of Christ place Him in His role as King, All of the mockery and torment of Jesus is given to Him as the “King of the Jews.” This was the accusation against Him and the title nailed to the cross. Thus, the irony is complete as the scriptures are fulfilled in the words of Pilate when, after Jesus had sat down on the judgment seat, Pilate proclaimed to the people, “Behold, your king!” ( Jn 19.14 ). Jesus is the King. He is one with God, the “King of kings and Lord of lords” ( 1Tim 6.5 ). He is the One “highly exalted” over all principalities and powers, the One before Whom every knee shall bow “In heaven, and on earth and under the earth” ( Phil 2.9–11 , also Eph 1.20–23 ). He is the One Who, at the end of the ages when He “comes in His kingdom” with all the heavenly powers, will destroy every evil, and rule over all creation forever as the prophets predicted. .?.?. and the Lamb (Christ) will conquer them [the wicked], for He is Lord of lords and King of kings, and those with Him are called and chosen and faithful (Rev 17.14). Then I saw heaven opened, and behold, a white horse! He who sat upon it is called Faithful and True, and in righteousness He judges and makes war. His eyes are like a flame of fire, and on His head are many diadems; and He has a name inscribed which no one knows but Himself. He is clad in a robe dipped in blood, and the name by which He is called is The Word of God. And the armies of heaven, arrayed in fine linen, white and pure, followed Him on white horses. From His mouth issues a sharp sword with which to smite the nations, and He will rule them with a rod of iron He will tread the wine press of the fury of the wrath of God the Almighty. On His robe and on His thigh He has a name inscribed, King of kings and Lord of lords (Rev 19.11–16). Then He showed me the river of the water of Life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month; and the leaves of the tree were for the healing of the nations. There shall no more be anything accursed, but the throne of God and of the Lamb shall be in it, and His servants shall worship Him; they shall see His face, and His name shall be on their foreheads. And night shall be no more; they need no light of lamp or sun, for the Lord God will be their light, and they shall reign for ever and ever (Rev 22.1–5). Priesthood |
| (He says), not arrogant against me, but come to me in submission. " « She said, «O nobles! Advise me in my affair. No affair have I decided except in your presence.» They said, «We are lords of might and lords of great prowess, but it is for you to command, so consider what you will command.» She said, «Kings, when they enter a country ruin it and make the noblest of its people the abased, and thus they will do. But I am going to send a present and we will see with what my messengers return.» So when (the envoy) came to Solomon, he said, «Will you give me wealth? Verily that which God has given me is better than that which He has given you. No, it is you who rejoice in your gift. «Go back to them and be sure we shall come to them with such hosts as they will never be able to meet. We shall expel them from there in disgrace, and they will feel humbled.» He said (to his own leaders), «O nobles, which of you will bring me her throne, before they come submissive to me.» An (devil or giant) of the Jinns said, «I will bring it to you before you rise from your place, for I am strong and trustworthy.» One, who had knowledge of the book said, «I will bring it to you before the twinkling of your eye». And when (Solomon) saw it placed before him he said, «This is a favor of my Lord, that He may try me whether I am grateful or ungrateful...» And he said, «Alter her throne, that we may see whether she will receive guidance or is from those who will not receive guidance.» So when she arrived she was asked, «Is this your throne?» She said, «It was just like this.» And (Solomon said), «We were given knowledge before her, and we surrendered. But that which she worshiped besides had turned her aside, for she was of an unbelieving people.» It was said to her, «Enter the palace.» And when she saw it, she imagined that it was a great surface of water, and she uncovered her legs. (Solomon) said, «Verily it is a palace paved with glass.» She said, «My Lord (God), I have wronged myself. I submit (in Islam) to the Lord of the Worlds.» |
| 20 . Now the oracles 1714 of the prophets bear witness what close unity holy Scripture declares to subsist between the Father and the Son as regards their Godhead. For thus saith the Lord of Sabaoth: 1715 “Egypt hath laboured, and the commerce of the Ethiopians and Sabeans: mighty men shall come over to thee, and shall be thy servants, and in thy train shall they follow, bound in fetters, and they shall fall down before thee, and to thee shall they make supplication: for God is in thee, and there is no God beside thee. For thou art God, and we knew it not, O God of Israel.” 1716 21 . Hear the voice of the prophet: “In Thee,” he saith, “is God, and there is no God beside Thee.” How agreeth this with the Arians’ teaching? They must deny either the Father’s or the Son’s Divinity, unless they believe, once for all, unity of the same Divinity. 22 . “In Thee,” saith he, “is God”–forasmuch as the Father is in the Son. For it is written, “The Father, Who abideth in Me, Himself speaketh,” and “The works that I do, He Himself also doeth.” 1717 And yet again we read that the Son is in the Father, saying, “I am in the Father, and the Father in Me.” 1718 Let the Arians, if they can, make away with this kinship 1719 . in nature and unity in work. 23 . There is, therefore, God in God, but not two Gods; for it is written that there is one God, 1720 and there is Lord in Lord, 1721 but not two Lords, forasmuch as it is likewise written: “Serve not two lords.” 1722 And the Law saith: “Hear, O Israel! The Lord thy God is one God;” 1723 moreover, in the same Testament it is written: “The Lord rained from the Lord.” 1724 The Lord, it is said, sent rain “from the Lord.” So also you may read in Genesis: “And God said,–and God made,” 1725 and, lower down, “And God made man in the image of God;” 1726 yet it was not two gods, but one God, that made [man]. In the one place, then, as in the other, the unity of operation and of name is maintained. For surely, when we read “God of God,” 1727 we do not speak of two Gods. |
| Approaching him, she ordered him to scoop up water from the river on one side of the boat and drink it. When the man had done so, she ordered him to go to the other side of the ship and do the same. When the man had drunk the water, Fevronia approached him, and asked: “Tell me, did you find that the water tastes the same on both sides of the ship, or was it perhaps sweeter on one side than on the other?” The man answered: “No, my lady. The water tasted the same on both sides.” Then she replied: “And so is the nature of all women. Why then do you want to leave your wife and think about another woman?” The courtier then realized that the princess possessed the gift of reading the minds of men. Becoming afraid, he gave up his evil intentions. In the evening the boats docked, and when the travelers were disembarking, Prince Peter became seized with doubts as to whether he was right in giving up his rule in the city of Murom. His sagacious wife perceived his doubts, and comforted him, saying: “Do not grieve, my Prince, for merciful God, our Creator, who directs our life, will never forsake us to misfortune.” That same evening the servants began to prepare dinner for the prince. They cut down branches of some trees and, making a spit, put the kettle on. Princess Fevronia, who was walking along the shore, came upon these branches that had been cut from the trees. Seeing them, she said: “Bless them, for before morning these branches will grow into great trees with rich foliage.” And so it happened, for when the travelers got up in the morning they found that these branches had grown into great trees with rich foliage. And when the servants began to load the boats, there came a lord from the city of Murom, saying: “My lord, Prince Peter, I come to you on behalf of all the courtiers of the city of Murom. They ask that you do not desert them, your poor orphans, but that you return as ruler to your native land. Many lords of the city have perished by the sword. Each, wanting to become ruler of the city, killed the other. Those lords who have survived and all the rest of the people beg you to come back, my lord, and rule over us. And we will neither anger nor irritate you again. Some of our ladies did not wish to be ruled by Princess Fevronia, but now these ladies have perished in the feud. Those of us who remain alive do love her, and we beg you not to leave us alone, your humble servants.” |
| For what profit should I have from my many labours and my great hopes, if I were ill advised in the most important matters? But since my bodily health is bad, as everyone can plainly see, and I have not any responsibility to fear on account of this withdrawal, for the reason I have mentioned, and I saw that the Church through cleaving to me was suffering in its best interests and almost being destroyed through my illness, I prayed both before and now again my Lords the God-beloved Bishops (I mean those of our own Province) to give the Church a head, which they have done by God " s Grace, worthy both of my desire and of your prayers. This I would have you both know yourself, most honourable Lord, and also inform the rest of the Bishops, that they may receive him and support him by their votes, and not bear heavily on my old age by believing the slander. Let me add this to any letter. If your examination finds my Lord the God-beloved Priest Bosporius guilty concerning the faith– a thing which it is not lawful even to suggest – (I pass over his age and my personal testimony) judge him so yourselves. But if the discussion about the dioceses is the cause of this evil report and this novel accusation, do not be led away by the slander, and do not give to falsehoods a greater strength than to the truth, I beg you, lest you should cast into despair those who desire to do what is right. May you be granted good health and spirits and courage and continual progress in the things of God to us and to the Church, whose common boast you are. Ep. CXXXIX. (This letter is written at a somewhat earlier date in reference to the consent he had been induced to give to remaining for some time longer as administrator of the See of Nazianzus. It is certainly not addressed to Theodore of Tyana, and it is not known who this Theodore is.) He Who raised David His servant from the Shepherd " s work to the Throne, and Your Reverence from the flock to the Work of the Shepherd: He that orders our affairs and those of all who hope in Him according to His own Will: may He now put it into the mind of Your Reverence to know the dishonour which I have suffered at the hands of my Lords the Bishops in the matter of their votes, in that they have agreed to the Election, but have excluded us. |
| 100 . It is therefore necessary either that you mention some fourth person besides the Spirit of whom you ought to be conscious, or assuredly that you do not consider another to be Lord, except the Spirit Who has been pointed out. 101 . But if you require the plain statement of the words in which Scripture has spoken of the Spirit as Lord, it cannot have escaped you that it is written: “Now the Lord is the Spirit.” 1371 Which the course of the whole passage shows to have been certainly said of the Holy Spirit. And so let us consider the apostolic statement: “As often as Moses is read,” says he, “a veil is laid over their heart; but when they shall be turned to the Lord, the veil shall be taken away. Now the Lord is the Spirit; but where the Spirit of the Lord is, there is liberty.” 1372 102 . So he not only called the Spirit Lord, but also added: “But where the Spirit of the Lord is, there is liberty. So we all with unveiled face, reflecting the glory of the Lord, are formed anew into the same image from glory to glory, as from the Lord the Spirit;” 1373 that is, we who have been before converted to the Lord, so as by spiritual understanding to see the glory of the Lord, as it were, in the mirror of the Scriptures, are now being transformed from that glory which converted us to the Lord, to the heavenly glory. Therefore since it is the Lord to Whom we are converted, but the Lord is that Spirit by Whom we are formed anew, who are converted to the Lord, assuredly the Holy Ghost is pointed out, for He Who forms anew receives those who are converted. For how should He form again those whom He had not received. 103 . Though why should we seek for the expression of words, where we see the expression of unity? For although you may distinguish between Lord and Spirit, you cannot deny that where the Lord is, there too is the Spirit, and he who has been converted to the Lord will have been converted to the Spirit. If you cavil at the letter, you cannot injure the Unity; if you wish to separate the Unity, you confess the Spirit Himself as the Lord of power. h10 Chapter XV. Though the Spirit be called Lord, three Lords are not thereby implied; inasmuch as two Lords are not implied by the fact that the Son in the same manner as the Father is called Lord in many passages of Scripture; for Lordship exists in the Godhead, and the Godhead in Lordship, and these coincide without division in the Three Persons. |
| hieromonk Damascene (Christensen) Icon of Christ, «the King of Kings and Lord of Lords» (Revelation 19:16). This icon from eighteenth-century Russia shows the artistic influence of Russiás neighbor, China. Dedicated to the 222 Chinese Orthodox Martyrs, who were slain for Christ during the Boxer Rebellion in Beijing in the year 1900. There exists a Being undifferentiated and complete, Born before heaven and earth. Tranquil, boundless, Abiding alone and changing not, Encircling everything without exhaustion. Fathomless, it seems to be the Source of all things. I do not know its name, But characterize it as the Tao. Arbitrarily forcing a name upon it, I call it Great.... Tao Teh Ching, chapters 25 and 4 (Translated by Gi-ming Shien and Eugene Rose.) In the beginning was the Tao, And the Tao was with God, And the Tao was God. The same was in the beginning with God. All things were made by Him; And without Him was not anything made that was made. In Him was life, and the life was the light of men. And the light shines in darkness, And the darkness comprehended it not.... He was in the world, and the world was made by Him, And the world knew Him not.... And the Tao became flesh, And dwelt among us, And we beheld His glory... The Gospel of John, chapter 1 (Translated from a Canton edition of the New Testament, published in China in 1911 by the American Bible Society.) St. Seraphim of Sarov, Russia (1759–1833): detail of a portrait painted from life. About St. Seraphim’s illumination by Uncreated Teh, see p. 390. THOUGH NOT with the same power as in the people of God [the Hebrews], nevertheless the presence of the Spirit of God also acted in the pagans who did not know the true God, because even among them God found for Himself chosen people. Such, for instance, were the virgin prophetesses called Sibyls who vowed virginity to an unknown God, but still to God the Creator of the universe, the all-powerful ruler of the world, as He was conceived by the pagans. Though the pagan philosophers also wandered in the darkness of ignorance of God, yet they sought the Truth which is beloved by God; and on account of this God-pleasing seeking, they could partake of the Spirit of God, for it is said that the nations who do not know God practice by nature the demands of the law and do what is pleasing to God [cf. Romans 2:14].... |
| Holy Saturday: " With Fear and Trembling " The epitaphion, in Russian plaschanitsa, or symolic winding sheet of Christ. Miraculously, Orthodox Christianity has preserved the essence of " the faith once for all delivered to the saints " (Jude 3). By the sheer grace of God, it has maintained the apostolic faith in the face of extraordinary pressures, from persecution and martyrdom to Western secularism and pluralism. Without that grace, Orthodoxy would have disappeared before the end of the first millennium. And with it would have disappeared " true belief and " true worship. " Because of its God-given survival and God-inspired expansion throughout what is called " the diaspora, " Orthodoxy continues to preserve, proclaim, and celebrate the truth about God and about ourselves. More than any other expression of Christian faith, it enables us to know God, to celebrate His saving work, and to participate in His very life. To borrow the expression of St Innocent Veniaminov, Orthodoxy does nothing less than indicate to us and guide us along the Way that leads to the kingdom of heaven. That way, nevertheless, includes an aspect that is particularly difficult to preserve and cultivate in modern American society: an aspect expressed most eloquently in the Entrance Hymn of the Divine Liturgy of Holy Saturday, borrowed from the Liturgy of St James. On that day, we sing with solemn anticipation words that express awe, " fear and trembling " before the ineffable mystery of the death and coming resurrection of God " s eternal Son. Let all mortal flesh keep silence, and in fear and trembling stand, rendering nothing earthly-minded. For the King of kings, and the Lord of lords, comes to be slain, to give Himself as food to the faithful! In the usual celebrations of the Divine Liturgy, we exhort ourselves and one another to " lay aside all earthly cares, " in order to receive " the King of all. " On Holy Saturday, as we commemorate Christ " s repose in the tomb and His descent into the realm of the dead, we recall the price paid for our own liberation from death and corruption. We declare that He, the preexistent divine Son of the Father, came into our world and into our life for one purpose: to die, that through His death we might have life, lived in eternal communion with the Holy Trinity. |
| Скачать epub pdf In the name of the Father, the Son and the Holy Ghost. It is a common place from generation to generation to say that we live in a dangerous world, full of stress and full of agonies. But in our days it may be perhaps particularly apt to say this. The world is not only full of greed and of fear as it is habitually, alas, but the dangers in it have increased to such an extent that unless we face up to our human vocation and to our vocation as Christians, we will have betrayed both the world in which we live and the God who so loved the world that He gave His Only-Begotten Son that the world might be saved. A Russian writer in the XIX century in a poem said, “Blessed is he who has entered this world at its moments of destiny.” We are at a moment of destiny, and it will depend on us whether this world becomes a foretaste of hell or moves on towards its true vocation, which is to become one day by the efforts and faith of men and by the power and grace of God the city of God, a city which is not only good enough for mankind, but which is vast enough, deep enough, and indeed holy enough for its first citizen to be Jesus Christ, God become Man, the Son of God become the Son of man. And to this we must work not only to achieve comfort, abundance or decency but to bring into this world a third dimension, not only that of time and space but that of eternity, and eternity is an other world for God’s presence – active, transfiguring, transforming, making all things to partake to the divine nature according to the promise given by St. Peter in one of his Epistles. And to do this what is our hope, what can we do? The last words of the Epistle read a few moments ago, words of St. Paul who entered into a world of tragedy with all the strength, the passion of his great soul are addressed to us, “Be followers of me,” and in another Epistle he says, “As I am of Christ.” Aren’t these words too arrogant to be accepted? No, if we remember what he says about himself. He was a persecutor, he was alien to Christ and when he met Christ face to face, he changed in all respects, he gave his whole life to the service of Him who was the King of kings, the Lord of lords and who had chosen to become frail, vulnerable, helpless, apparently, seemingly defeated in the eyes of those who believe only in power, success and strength and who conquered both the world and death by His sacrificial and perfect love. |
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