| 10146 See Jeffers, World, 43–44; Watkins, John, 388. John leaves unstated the irony of a soldier afterward wearing (or perhaps selling) the very tunic Jesus had worn. 10153 Schnackenburg, John, 3:274; Beasley-Murray, John, 347. An allegorical application of νωθεν as a play on the tradition ( Mark 15:38 ) or more likely on John " s vertical dualism (3:3, 7, 31; 19:11) is plausible but difficult to make sense of. 10157 E.g., Homer Od. 11.432–434, 436–439 (even though Clytemnestra also slew Cassandra in 11.422); Euripides Orest. 1153–1154. (The subtext of the Iliad was that male warriors were fighting because of women, such as Helen and Briseis; cf. esp. I1. 9.339–342.) 10159 Pace Barrett, John, 551. Women relatives were typically allowed, e.g, to visit a man in prison (e.g., Lysias Or. 13.39–40, §133). 10162 See, e.g., Josephus Ant. 4.320 (Israelite society); Homer I1. 18.30–31, 50–51; 19.284–285; Sophocles Ajax 580; Euripides Here. fur. 536; Thucydides 2.34.4; Cicero Fam. 5.16.6; Diodorus Siculus 17.37.3; Dionysius of Halicarnassus R.A. 7.67.2; 8.39.1; Livy 26.9.7; Valerius Maximus 2.6.13; Pomeroy, Women, 44; Dupont, Life, 115. Ancients did, however, expect both parents of a crucified person to mourn (Sipre Deut. 308.2.1). 10163 Cf., e.g., Valerius Maximus 5.4.7 (cited in Rapske, Custody, 247); 9.2.1; Polybius 5.56.15 (mob action); Josephus Ag. Ap. 2.267 (on Athenian execution of women); Ovid Metam. 13.497 (among captives; cf. Polybius 5.111.6, in a camp). 10168 Ilan, Women, 53, following Hallett, Fathers, 77–81. «Mary» (and variations) was «easily the most popular woman " s name in lst-century Palestine» (Williams, «Personal Names,» 90–91, 107). If one sister had two names, perhaps she came to use the shared name after marriage removed her from her original home? 10169 One could argue that one Mary in Mark 15is Jesus» mother ( Mark 6:3 ; cf. Matt 13:55; 27:56), but if Jesus was the eldest (or even if he was not), one would expect «mother of Jesus» there unless the passion had somehow terminated that relationship (certainly not Lukés view, Luke 24:10: Acts 1:14). |
| Ткаченко А.А, Деяния святых апостолов//Православная энциклопедия. Т.14. M., 2006. С.490–507. Ткаченко А.А., Бондач А.Г, Желтов M., диак. Епископ//Православная энциклопедия. Т.18. M., 2007. С.509–522. Ткаченко A. А. Иакова послание//Православная энциклопедия. Т.20. M., 2009. С.559–567. Ткаченко A.A. Иудеохристианство//Православная энциклопедия. Т.28. М., 2012. С.481–485. Ткаченко А.А. Марк//Православная энциклопедия. Т.43. M., 2016. C.607–628. Ткаченко А. A., Неклюдов Κ.Β., Ианнуарий (Ивлиев) , архим. Ефесянам послание//Православная энциклопедия. Т.19. M., 2008. С.8–19. Ткаченко A.A., Николай (Сахаров), иером. Евреям послание//Православная энциклопедия. Т.17. M., 2008. С.226–237. Швейцер А. Мистика апостола Павла//Швейцер А. Жизнь и мысли/Сост., пер. с нем., послесловие, примечания и указатели А.Л.Чернявского. M., 1996. С.178–480. Anderson K.L., “But God Raised Him from the Dead»: The Theology of Jesus’ Resurrection in Luke–Acts. Milton Keynes, 2006. Arnold C.E. Ephesians. Grand Rapids, 2010. Arnold C.E. Ephesians: Power and Magic: Тне Concept of Power in Ephesians in Light of Its Historical Setting. Cambridge, 1989. Ashton J. The Religion of Paul the Apostle. New Haven; London, 2000. Barclay J M.G. Jews in the Mediterranean Diaspora: From Alexander to Trajan (332 BCE – 117 CE). Berkeley (Calif.), 1996. Barclay W. The Acts of the Apostles. 2nd ed. Philadelphia, 1955. Barclay W. Train Up a Child: Educational Ideals in the Ancient World. Philadelphia, 1959. Barnes T.D. “Another Shall Gird Thee”: Probative Evidence for the Death of Peter//Peter in Early Christanity/Ed. by H.K.Bond, L. W. Hurtado. Grand Rapids; Cambridge, 2015. P.76–95. Barr G.K. Scalometry and the Pauline Epistles. London; New York, 2004. Barrett C.K. A Critical and Exegetical Commentary on the Acts of the Apostles. Vol.1–2. Edinburgh, 1994–1998. Barrett C.K. Paul: An Introduction to His Thought. Louisville (Kentucky), 1994. Barrett C.K. The Epistle to the Romans. Grand Rapids, 2011. Barth M. Ephesians 1–3: A New Translation with Introduction and Commentary. New Haven; London, 2008. |
| 205 Mary Ann Donovan, One Right Reading? A Guide to Irenaeus (Collegeville, Minn.: Liturgical Press, 1997), 14. 207 Justin was no doubt aware of the martyrdom of Poly carp which had recently taken place in Smyrna. The ancient account of Justin’s trial before the prefect Q. Junius Rusticus may be read in Herbert Musurillo, The Acts of the Christian Martyrs, Oxford Early Christian Texts (Oxford: Oxford University Press, 1972), 43 – 7 (Recension A). 208 Robert Grant, Greek Apologists of the Second Century (Philadelphia: Westminster Press, 1988), 138. 209 Including Martin Hengel, Die johanneische Frage. Ein Losungsversuch, with a contribution on the Apocalypse by Jorg Frey, WUNT 67 (Tubingen: Mohr Siebeck, 1993), 28, n. 48. 210 See the translation ofH. Chadwick, Origen: Contra Celsum (Cambridge: Cambridge University Press, 1965), ‘some believers... alter the original text of the gospel three or four or several times over, and they change its character to enable them to deny difficulties in face of criticism’. 211 Bendey Layton, The Gnostic Scriptures: A New Translation with Annotations and Introductions (New York: Doubleday, 1987), 250. 212 Harold W. Attridge, ‘The Gospel of Truth as an Exoteric Text’, in C. W. Hedrick and R. Hodgson, jun. (eds.), Nag Hammadi, Gnosticism, and Early Christianity (Peabody, Mass.: Hendrickson, 1986), 229 – 55, at 239 – 40. 213 The seminal study is W. C. van Unnik, ‘The “Gospel of Truth” and the New Testament’, in F. L. Cross (ed.), The Jung Codex (London: A. R. Mowbray, 1955), 79 – 129. Writing thirty years later, Attridge, ‘Exoteric’, 242, agrees. He finds evidence of the author’s knowledge of Matt. 5.48 at Gospel of Truth 1.3.27, 24 – 5; Matt. 11.25 at 19.25; Mark 14.24 at 20.15 – 16; Luke 2.46 – 9 at 19.19 – 20; John 3.19 at 3.24 – 5; John 10.3 – 4 at 21.33 – 4, 22.21 – 2; John 11.37 at 30.15 – 16. It also seems to know some letters of Paul, Hebrews, 1 John, and Revelation. 214 See Jacquelin A. Williams, Biblical Interpretation in the Gnostic Gospel of Truth from Nag Hammadi, SBL Dissertation Series 79 (Adanta, Ga.: Scholars Press, 1988), 177 – 8. |
| 25. Petrov (1988) – Sergiy (Petrov), metropolitan. Blagovestnicheskoye puteshestviye svyatogo apostola Andreya Pervozvannogo po Skifii v svete Svyashchennogo Pisaniya i Svyashchennogo Predaniya o deyaniyakh apostol’skikh [The Blagovestnik journey of the holy Apostle Andrew the First-Called according to Scythia in the light of Holy Scripture and the Sacred Tradition about the deeds of the apostles]. Zhurnal Moskovskoy Patriarkhii, 1988, no. 7, pp. 70–76. (In Russian). 26. Solov’yev (1989) – Solov’yev A.Tolkovaya Bibliya Lopukhina [The Explicit Bible of Lopukhin]. Zhurnal Moskovskoy Patriarkhii, 1989, no. 9, pp. 75. (In Russian). 27. Sorokin (1987) – Sorokin V., archpriest. Slavyanskiy tekst knig Novogo Zaveta i znacheniye yego issledovaniya dlya pravoslavnogo bogosloviya [The Slavic text of the books of the New Testament and the significance of his study for Orthodox theology]. Zhurnal Moskovskoy Patriarkhii, 1987, no. 1, pp. 68–73; no. 2, pp. 66–69. (In Russian). 28. Strel’tsov (1989) – Strel’tsov V. O molitve po Svyashchennomu Pisaniyu [About the prayer for the Holy Scripture]. Zhurnal Moskovskoy Patriarkhii, 1989, no. 8, pp. 74. (In Russian). 29. Stroganov (1986) – Stroganov V., priest. «Mekhi novyye» Chetvertogo Yevangeliya [ " New bellows» of the Fourth Gospel]. Bogoslovskiye Trudy, 1986, vol. for the 300th anniversary of MDA, pp. 166–173. (In Russian). 30. Tikhon Zadonskiy (1986) – St. Tikhon Zadonskiy. Tolkovaniye Yevangeliya ot Luki [Interpretation of the Gospel of Luke]. Zhurnal Moskovskoy Patriarkhii, 1986, no. 10, pp. 41–44; no. 11, pp. 35–37; no. 12, pp. 43–45. (In Russian). 31. Shadrin (1989) – ShadrinV.Dukhovno-proobrazovatel’nyy aspekt 103-go psalma [Spiritual and educational aspect of the 103rd Psalm]. Zhurnal Moskovskoy Patriarkhii, 1989, no. 6, pp. 74; no. 7, pp. 71–74. (In Russian). 32. Yurkov (1991–1992) – YurkovA.Novozavetnaya geografiya Palestiny [The New Testament geography of Palestine]. Zhurnal Moskovskoy Patriarkhii, 1991, no. 11, pp. 69–73; 1992, no. 1, pp. 70–74; no. 2, pp. 53–55; no. 4, pp. 44–49; no. 5, pp. 50–53. (In Russian). |
| В. Г. имеет особое значение и как образ обожения каждого верующего во Христа. Как отмечал свт. Григорий Палама, В. Г. принадлежит всем людям - все воскреснут в день Его Второго пришествия, однако вознесены («восхищены на облаках»; ср.: 1 Фес 4. 16-17) будут только те, кто «распяли грех через покаяние и жительство по Евангелию» ( Greg. Pal. Hom. 22//PG. 151. Col. 296). Лит.: Макарий. Православно-догматическое богословие. Т. 2. С. 176-177; Benoit P. L " Ascension//RB. 1949. Vol. 56. P. 161-203; Davies J. G. He Ascended into Heaven: A Study in the History of Doctrine. L., 1958; Lohfink G. Die Himmelfahrt Jesu: Untersuch. zu den Himmelfahrts- und Erhöhungstexten bei Lukas. Münch., 1971. (StANT; 26); Alsup J. E. The Post-Resurrection Appearance Stories of the Gospel Tradition. Stuttg., 1975; Harris M. J. Raised Immortal: Ressurection and Immortality in the NT. Grand Rapids, 1983; Kasper W. Christi Himmelfahrt: Geschichte und theologische Bedeutung//Communio: Intern. Katol. Zschr. 1983. Bd. 12. S. 205-213; Fitzmyer J. A. The Ascension of Christ and Pentecost//Theol. Studies. Baltimore, 1984. Vol. 45. P. 409-440; Parsons M. C. The Departure of Jesus in Luke-Acts. Sheffield, 1987. (JSOT. Sup.; 21); Farrow D. Ascension and Ecclesia: On the Significance of the Doctrine of the Ascension for Ecclesiology and Christian Cosmology. Edinb., 1999; Иерофей (Влахос), митр. Господские праздники/Пер. с новогреч. Д. Гоцалюка. Симферополь, 2001. С. 321-355. А. А. Ткаченко Установление праздника В. Г. До кон. IV в. празднование В. Г. и Пятидесятницы не разделялось. При этом Пятидесятница понималась как особый период церковного года, а не праздничный день (напр., Тертуллиан называет ее «laetissimum spatium» (радостнейший период) - Tertull. De orat. 23). В IV в. Пятидесятница окончательно оформилась не только как особый период после Пасхи (ср.: 20-е прав. I Всел.), но и как самостоятельный праздник (напр., 43-е прав. Эльвирского Собора (после 300 г.)). Вслед за Пятидесятницей в особое празднование выделилось и В. Г. |
| Comfort, «Pericope» Comfort, Philip. «The Pericope of the Adulteress.» Bible Translator 40 (1989): 145–47. Conzelmann, «Areopagus» Conzelmann, Hans. «The Address of Paul on the Areopagus.» Pages 217–230 in Studies in Luke-Acts: Essays in Honor of Paul Schubert. Edited by Leander Ε. Keck and J. Louis Martyn. Nashville: Abingdon Press, 1966. Conzelmann, Corinthians Conzelmann, Hans. 1Corinthians: A Commentary on the First Epistle to the Corinthians. Translated by James W. Leitch. Bibliography and references by James W. Dunkly. Edited by George W. MacRae. Hermeneia. Philadelphia: Fortress, 1975. Conzelmann, Theology Conzelmann, Hans. An Outline of the Theology of the New Testament. Translated by John Bowden. New York: Harper & Row, 1969. Cook, «4Q246» Cook, E. M. «4Q246.» Bulletin of Biblical Research 5 (1995): 43–66. Cook, Dogma Cook, Michae1. Early Muslim Dogma: A Source-Critical Study. Cambridge: Cambridge University Press, 1981. Cook, «Exegesis» Cook, James I . « John 20:19–23 –an Exegesis.» Reformed Review 21, no. 2 (December 1967): 2–10. Cook, «Introduction to Secrets» Cook, Edward. Introduction to the «Book of Secrets.» Pages 174–75 in The Dead Sea Scrolls: A New Translation. By Michael Wise, Martin Abegg Jr., and Edward Cook. San Francisco: Harper San Francisco, 1999. Cook, Muhammad Cook, Michae1. Muhammad. Past Masters Series. General editor Keith Thomas. New York: Oxford University Press, 1983. Cook, «Zenon Papyri» Cook, Rosalie R. E. «Zenon Papyri.» Pages 1300–3 in Dictionary of New Testament Background. Edited by Craig A. Evans and Stanley E. Porter. Downers Grove, 111.: InterVarsity, 2000. Cooper, «Wine» Cooper, Karl T. «The Best Wine: John 2:1–11 .» Westminster Theological Journal 41 (1978–1979): 364–80. Coote, Amos Coote, Robert B. Amos among the Prophets: Composition and Theology. Philadelphia: Fortress, 1981. Cope, Scribe Cope, O. Lamar. Matthew: A Scribe Trained for the Kingdom of Heaven. CBQ Monograph 5. Washington, D.C.: Catholic Biblical Association of America, 1976. |
| Bacon, «Displacement» Bacon, Benjamin Wisner. «The Displacement of John xiv.» JBL 13 (1894): 64–76. Bacon, «House» Bacon, Benjamin Wisner. «»In My Father " s House Are Many Mansions» (Jn xiv.2).» ExpTim 43 (1931–1932): 477–78. Badiola Sâenz de Ugarte, «Tipologia» Badiola Sâenz de Ugarte, José Antonio. «Tipologia pascual en el relato joânico de la muerto de Jesus.» Scriptorium victoriense 47, nos. 1–2 (2000): 5–19. Baer, Categories Baer, Richard Α., Jr., Philós Use of the Categories Male and Female. Arbeiten zur Literatur und Geschichte des Hellenistichen Judentums 3. Leiden: Brill, 1970. Bagatti, Church Bagatti, Bellarmino. The Church from the Circumcision. Jerusalem: Franciscan Printing Press, 1971. Bagatti, «Dove» Bagatti, Bellarmino. «Dove awenne la moltiplicazione dei pani?» Salmanticensis 28 (1981): 293–98. Baggott, Approach Baggott, L. J. A New Approach to Colossians. London: A. R. Mowbray, 1961. Bailey, Peasant Eyes Bailey, Kenneth Ewing. Through Peasant Eyes: More Lucan Parables, Their Culture and Style. Grand Rapids: Eerdmans, 1980. Bailey, Poet Bailey, Kenneth Ewing. Poet and Peasant: A Literary Cultural Approach to the Parables in Luke. Grand Rapids: Eerdmans, 1976. Bailey, «Shepherd Poems» Bailey, Kenneth E. «The Shepherd Poems of John 10 : Their Culture and Style.» Near East School of Theology Theological Review 14 (1993): 3–21. Bailey, «Tradition» Bailey, Kenneth Ewing. «Informal Controlled Oral Tradition and the Synoptic Gospels.» Asia Journal of Theology 5 (1991): 34–54. Baines, «Square» Baines, William. «The Rotas-Sator Square: A New Investigation.» NTS 33 (1987): 469–76. Balch, «Encomia» Balch, David L. «Two Apologetic Encomia: Dionysius on Rome and Josephus on the Jews.» JSJ13 (1982): 102–22. Balch, «Friendship» Balch, David L. «Political Friendship in the Historian Dionysius of Halicarnassus, Roman Antiquities!» Pages 123–44 in Greco-Roman Perspectives on Friendship. Edited by John T. Fitzgerald. SBLRBS 34. Atlanta: Scholars Press, 1997. |
| Patience : “In your patience save your souls” (Luke 21:19); “He who stands to the end will be saved” (Matthew 10:22); “Bear fruit with patience” (Luke 8:15); “… remember that in your lifetime you received your good things, and likewise Lazarus evil things, but now he is comforted and you are tormented.” (Luke 16:19–31, the parable of the rich man and Lazarus). Prayer : “Ask and it will be given to you; seek and you will find; knock and it will be opened to you” (Matthew 7:7–11); “And all things whatever you ask in prayer, believing, you will receive” (Matthew 21:22); “God is Spirit, and those who worship Him must worship in spirit and truth” ( John 4:23–24 , see also Matthew 6:5–15, Matthew 18:19–20, Mark 11:23 , John 16:23–27 , Mark 14:38 , Luke 11:9–10, Luke 18:1–8, the parable of the unjust judge). Prudence : “Take heed that no one deceives you” (Matthew 24:4, see also Luke 14:28–33, Luke 16:1–13, the parable of the unjust steward). Purity of Heart : “Blessed are the pure in heart for they shall see God” (Matthew 5:8); “out of the heart proceed evil thoughts … These are the things which defile a man” (Matthew 15:19–20); “…Those with a noble and good heart, who hear the word and retain it” (Luke 8:15); “Whoever does not receive the kingdom of God as a little child, will by no means enter it” ( Mark 10:15 ); “You are already clean because of the word which I have spoken to you.” ( John 15:3 , Mark 7:15–23 ). Reconciliation and Forgiveness : “Forgive us our debts, as we forgive our debtors. For if you forgive men their trespasses, your heavenly Father will also forgive you” (Matt. 6:14); “forgive up to seventy seven times seven” (Matt. 18:22, see also Matt. 5:23–26, Luke 23:34, Matt. 18:23–35; the parable of the unforgiving servant). Righteousness : “Blessed are those who hunger and thirst for righteousness for they shall be filled” (Matthew 5:6); “Then the righteous shall shine forth as the sun in the kingdom of their Father” (Matthew 13:43); “ Therefore you shall be perfect, just as your Father in heaven is perfect” (Matthew 5:48). |
| The Ascension of our Lord The Gospel’s retelling of the Ascension is quite laconic. Christ said to the apostles His last words of comfort and hope (Luke 24:49); then, having walked to the top of the Mount of Olives, He blessed them and went away as if ascending into heaven. Why do I say “as if ascending”? Because the Savior did not fly away to the Moon, but entered into the glory of His Father; He did not leave the world, abandoning us, but is here, among us (Matthew 18:20) always to the very end of the age (Matthew 28:20). In the name of the Father, Son, and Holy Spirit. Dear brothers and sisters in Christ, Today we celebrate one of the twelve great feasts of the Church, the Ascension of our Lord. This feast, unlike immovable holidays, is directly related to Pascha and Pentecost. Ascension crowns the celebration of Pascha and prepares us to receive the Holy Spirit on the day of Pentecost. All this time, from Pascha to Pentecost, listening to the words of the Gospel and of church hymns, we as if again and again recall and relive the joy which encompassed the holy apostles. Forty days from Pascha to Ascension they rejoiced in communion with the risen Savior (Acts 1:3): He came to them (Luke 24:36), stayed with them, ate with them (Luke 24:43), taught them and explained scriptures to them (Luke 24:45). We also, keeping our paschal joy like the flame of a small candle, feel the Savior’s presence, commune with Him in the sacrament of the Eucharist, listen to the holy scriptures and teachings. On the very day of Ascension, the Savior led His disciples to the Mount of Olives. Again we relive all the events connected with this marvelous place: it is here that Christ taught His apostles (Matthew 24:3); it is here that He visited Martha and Mary (Luke 10:38); it is here that He raised their brother Lazarus from the dead (John 11:43); here, descending to Jerusalem with the singing of “Hosanna” and “Blessed is he who comes” (Luke 19:38), Christ wept for the Holy City (Luke 19:41-44). At the foot of the Mount of Olives Christ and His disciples passed by the garden of Gethsemane, where on the stones there will always remain the stains from “His sweat” which “was like drops of blood” (Luke 22:44), and where He was betrayed by Judas only a month and a half ago (Mark 14:43); they walked passed the place where Protomartyr Stephen was soon to be killed. The significance of this mountain for Christians was so great that it is here that the Theotokos willed for her most pure body to be buried (from Dormition Matins). And now in this holy place, on top of this holy mountain Christ parted with His disciples. |
| Rejoicing in God : “Rejoice and be exceedingly glad for great is your reward in heaven” (Matthew 5:12); “Come to Me all you who labor and are heavy laden and I will give you rest. For My yoke is easy and My burden is light” (Matthew 11:28–30); “I give them eternal life and they shall never perish; neither shall anyone snatch them out of My hand” ( John 10:28 ); “your joy no one will take from you” ( John 16:22 ). Repentance : “Repent for the kingdom of heaven is at hand!” (Matthew 3:2); “For I did not come to call the righteous, but sinners to repentance” (Matthew 9:13); “Whoever commits sin is a slave of sin. If the Son makes you free you shall be free indeed” ( John 8:34–37 ); “Unless you repent you will all likewise perish” (like those crushed by the tower in Jerusalem) (Luke 13:3–5; see also Matthew 4:17, John 5:14 , Luke 7:47, Matthew 18:11–14, the parable of the lost sheep, Luke 15:11–32, the parable of the Prodigal Son; Luke 18:9–14, the parable of the publican and the Pharisee). Temptations : “If your hand makes you sin, cut it off. It is better for you to enter into life maimed, than having two hands, to go into hell.” ( Mark 9:43–49 ); “Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes!” (Matthew 18:7, Luke 17:1–2). Thankfulness : “Were there not ten cleansed? but where are the nine? Were there not any found who returned to give glory to God except this foreigner?…arise, go your way. Your faith has made you well!” (The story of the ten lepers, Luke 17:11–19). Tongue : “How can you, being evil, speak good things? For out of the abundance of the heart the mouth speaks. A good man out of the treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things. But I say to you that for every idle word men may speak they will give account of it in the day of judgment. For by your words you will be justified, and by your words you will be condemned” (Matthew 12:34–37, Matthew 5:22). |
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