| 1052 Cf. Wilson, Luke and Pastoral Epistles, ix, who offers Lukés authorship of the Pastorals as «an extreme hypothesis, that of common authorship, in order to see what the evidence will bear.» 1054 For one thorough treatment of Revelations vocabulary, see Aune, Revelation, ccvii-ccxi. For some further documentation on Revelation passages cited below, see Keener, Revelation, loc. cit. 1056 Rhetoricians learned various styles for different kinds of speeches (Dionysius of Halicarnassus Demosth. 45–46). Though rarely excelling in all, it was not uncommon to compose works in multiple genres (Seneca Controv. 3.pref.8; Dionysius of Halicarnassus Demosth. 23) ; cf. also Rowe, «Style,» 151, 155). Style should be appropriate to a speech " s circumstances (Black, «Oration at Olivet,» 88; cf. 83 n.l). 1057 Cf. Newport, «Prepositions»; idem, «Εκ»; idem, «Evidence»; idem, «Meanings.» Among the most thorough treatments are Thompson, Syntax (who observes that the Apocalypse is « " Jewish Greek», to the fullest extent» of that expression); and Aune, Revelation, clx-ccvii, who also notes the Semitic «interference» (clxii). Of course, most apocalypses were originally composed in Hebrew or Aramaic (Moore, Judaism, 2:280), so conventions inherent in the genre may have affected the style Revelation " s writer adopted. 1058 Morrice, «John,» 43–44, emphasizes his use of Ezekiel in particular. Vanhoye, «Livre,» analyzes Revelation " s creative reapplication of Ezekiel " s imagery. 1059 The OT allusion forms are closer to the Hebrew than to the LXX (Koester, Introduction 2:252; Tenney, Revelation, 26–27; Trudinger, «Text,» 84–85), but the LXX itself is full of Semitic rhythms. 1060 E.g., Ezek 10:1,44:4 ; Dan 10:5 ; cf. also 4 Ezra (e.g., 11:2,5,7,10,12,20,22,24,25,26,28,33, 35,37) and 1 Enoch (e.g., 14:14–15,18,85:3); the simple, «and I saw» (a visionary statement plus the typical Semitic coordinating conjunction) is even more common (e.g., 1 En. 17:3,6,7,8,18:1,2,3,4, 5,9,10,11,12; 2 En. 20:1; 3 En. 42:3,44:7). Like 1QS, Revelation has few explicit quotes from the OT (e.g., 1QS 5.15; 8.14) but is full of allusions. (Ellis, «Uses,» 215 n. 27, observes that nearly 70 percent of the verses contain OT allusions.) Prophetic language was typically recycled in Hellenistic oracular practice as well (Parke, Sibyls, 15). |
| Fischer 1981=Fischer J.A. Die Ausgabe der Apostolischen Väter durch Thomas Ittig. – Überlieferungsgeschichtliche Untersuchungen (TU 125). Berlin, 1981, 197–207. Folgado Flórez 1978=Folgado Flórez S. La Iglesia, anterior a los siglos en el Pastor de Hermas. – La Ciudad de Dios 191, 1978, 365–391. Frank 1978=Frank K.S. Malachie 1, 10 ff. in der frühen Väterdeutung. Ein Beitrag zu Opferterminologie und Opferverständnis in der alten Kirche. – Theologie und Philosophie 53, 1978, 70–78. Glare 1982=Oxford Latin Dictionary/Ed. by P.G.W. Glare. Oxford, cl982, 1994r. Goetz 1928=Goetz G. Papias von Hierapois oder der Glottograph? – ZNTW 27, 1928, 348. Gordon 1974=Gordon R.P. Targumic parallels to Acts XIII, 18 and Didache XIV, 3. – Novum Testamentum. An international Quarterly for New Testament and related Studies (Leiden, Brill) 16, 1974, 285–289. Gregory 1983=Gregory J.C. The chiliastic hermeneutic of Papias of Hierapolis and Justin Martyr compared with later patristic chiliasts. [Dissertation, microfilm]. Baylor Univ. Waco, TX, 1983. 360 p. [Summary: DA 44, 1983, 778А-779А]. Hahn 1974=Hahn (Ferdinand). Prophetie und Lebenswandel. Bemerkungen zu Paulus und zu zwei Texten der Apostolischen Väter. – Neues Testament und Ethik: Festschrift für Rudolf Schnackenburg. Freiburg, 1974, 527–537. Halperin 1988=Halperin D.J. The Faces of the Chariot. Early Jewish Responses to Ezekiel " s Vision. Tübingen, 1988 (Texte und Studien zum antiken Judentum 16). Hamman 1963=Hamman A. La prière II. Les trois premiers siècles. Tournai, 1963. Hill 1998=Hill C.E. What Papias said about John (and Luke): A «new» Papian fragment. – JThS, N.S. 49 (2), 1998, 582–629. Jefford 1989=Jefford C.N. The Sayings of Jesus in the Teaching of the Twelwe Apostles. Leiden: Brill, 1989 (VChr, Supplements 11). Jefford 1990=Jefford C.N. An Ancient Witness to the Apostolic Decree of Acts 15? – Proceedings: Eastern Great Lakes and Midwest Biblical Societies 10, 1990, 204–213. Jefford 1992=Jefford C.N. Tradition and Witness in Antioch: Acts and Didache 6. – Perspectives in Religious Studies 19, 1992, 409–419. |
| 4459 In later times, wine was actually necessary for the Sabbath Kiddush and other festivities: b. Pesah. 102a, bar.; purportedly Tannaitic tradition in B. Qam. 69b; Šabb. 23b; Ta c an. 24a; cf. t. Ber. 3:8; Safrai, «Home,» 747. 4460 Safrai, «Home,» 759, citing b. Ketub. 7b-8a; cf. m. Ber. 1(where guests return from a wedding feast between midnight and dawn). 4462 T. Šabb. 17:4. Perhaps there is an implicit contrast between the original host of John 2and the host (Jesus) of 6:13, since in both cases Jesus must multiply the resources available to sustain a crowd. 4465 Derrett, Law, 235: the women, nearer the domestic quarters, could have learned of the situation before the men in the dining area. Hellenistic banquets with ample facilities typically separated women from men (e.g., Cicero Verr. 2.1.26.66–69; Cornelius Nepos pref.6–7; Mark 6:24 ), as did homes large enough to have separate quarters (in Hellenistic architecture, Xenophon Oec. 9.5; Lysias Or. 3.6, §97; Heliodorus Aeth. 5.34; 6.1). Like the waterpots (2:6) she was εκε (2:1), though not just as a prop (cf. Ashton, Understanding, 268). 4466 Safrai, «Home,» 759. Women may have drunk wine less than men (see Safrai, «Home,» 747). In much of ancient Mediterranean culture wives did not accompany husbands to banquets (Isaeus Estate of Pyrrhus 13–14), or at least to the male areas. 4467 Malina and Rohrbaugh, John, 69, suggest some of the pots may «have been borrowed from neighbors» for the wedding. But these were for purification (2:6), presumably for Passover (2:13); a bride would wash before a wedding ( Eph 5:26 ; Ferguson, Backgrounds, 54–55), but she would hardly need six pots! (Nor would guests for ritual handwashing before taking wine–p. Ber. 6:6.) 4469 Jacob in Gen 32:26–30 ; Moses in Exod 33:12–34:9; the Shunammite woman in 2 Kgs 4:14–28; Elisha in 2 Kgs 2:2, 4, 6, 9; and Elijah in 1 Kgs 18:36–37, 41–46 are cases in point. Mayer, «Elijah,» finds Elijah/Elisha imagery in this passage. 4470 Mark 5:27–34 (in light of the fact that it was ritually forbidden for her to touch the teacher, Lev 15:25–27 ); 7:24–30; 10:46–52; Matt 8:7–13 (taking v. 7 as a question) are cases in point; on insistent faith, cf. also ÓDay, «Faith.» Jesus» teachings on «obnoxious» persistence in prayer fit this image as well: e.g., Luke 11:5–13 (though αναδεια is, as Bailey and others have pointed out, related to shame and not to persistence, the idea of boldness in prayer is still present); 18:2–14. Examples of wise chutzpah could be multiplied in Cynic stories; e.g., Diogenes in Diogenes Laertius 6.2.34. Whitacre, Polemic, 84, points out that like the first disciples of ch. 1, she takes the initiative, but allows Jesus to dictate what will be done after that point (2:5). |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Calendar The Fullness of Lent 16 March 2022 Archpriest Stephen Freeman Christ the Precious Pearl of Orthodoxy 13 March 2022 Fr. Theodore Stylianopoulos Fasting, the Door to Spiritual Treasure 10 March 2022 Bishop THOMAS Joseph and Subdeacon David Hyatt " For the Healing of Soul and Body: Let us Pray to the Lord " A Word on Forgiveness 06 March 2022 Bishop Thomas (Joseph) and Peter Schweitzer On Lenten Fasting: Food and Prayer 03 March 2022 Archpriest Basil Ross Aden The Fear of Scandal 01 March 2022 Archimandrite Varnavas Lambropoulos The First and Last Judgments 27 February 2022 Fr. Jeremy The Feast of Presentation and the Candle of our Souls 15 February 2022 Fr. James Guirguis The Spirit of Giving According to the Three Hierarchs 12 February 2022 Priest Luke A. Veronis Thoughts on Theophany and Revelation 19 January 2022 Elissa Bjeletich Previous 1 … 3 4 5 6 7 … 140 Next News 30 September His Holiness Patriarch Kirill Contracted the Coronavirus 4th Plenary Session between ROC and Coptic Church Held 29 September His Beatitude Metropolitan Tikhon Calls for Prayer for Those Facing Hurricanes Ian and Fiona 28 September Patriarch Kirill: The Church Prays for the Fraternal Strife to End as Soon as Possible Besides intellectual instruction, young people also need prayer, Patriarch Daniel says as new academic year begins 27 September The Synodal Residence in New York hosts the Council of Bishops of the Russian Orthodox Church Outside of Russia Voluntary Blood Donation Takes Place in Churches in Serbia 26 September The work of the Church in society is quiet, but full of hope and love, says the Director of Lumina Publications 25 September Epistle of the Council of Bishops of the Russian Orthodox Church Outside of Russia 23 September “The models par excellence are the great hesychast saints,” says Romanian Orthodox Bishop of Oradea Commentary All commentary Other media The Word of the Day How to Deal with Sin Ramblings of a Redneck Priest Party Etiquette Praying in the Rain Humility By Accident More RSS About Contact Us Donate Pravmir.ru © 2008-2024 Pravmir.com Developed by Hamburg Church Studio Design by — |
| 6388 Most commentators (e.g., Haenchen, John, 2:13; Schnackenburg, John, 2:132; Brown, John, 1:312; Sandmel, Judaism, 142; Wilkinson, Jerusalem, 88); cf. esp. Acts 4:13. For γρμματα related to the law, cf. Rom 2:27, 29; 7:6 ; 2Cor 3:6 , though in much of the urban Greek East a γραμματικς would instruct boys from well-to-do homes in grammar at the secondary level, perhaps around ages seven to twelve, in preparation for rhetoric (Heath, Hermogenes, 11–12; Porter, «Paul and Letters,» 534–35; Burridge, «Gospels and Acts,» 510; Kennedy, «Survey of Rhetoric,» 18). Not only teaching but most trades were learned through apprenticeship (Lewis, Life, 135). 6389 Pace Sanders, John, 205; cf. Luke 4:16–19. 6390 Lack of primary education was common in the ancient Mediterranean, however (e.g., Meeks, Moral World, 62), and despite apologetic claims of education for Hellenistic readers (e.g., Josephus Ag. Ap. 2.178; Life 9–10) and among the aristocracy (m. " Abot 5:21; t. Hag. 1:2.), Tannaitic mistrust of the Am Háarets (cf. 7:49) may suggest that even in Jewish Palestine elementary education was more available to those with means. Horsley, Galilee, 246–47, thinks the non-elite learned primarily orally. 6391 Dalman, Jesus-Jeshua, 31–32, at length. 6392 E.g., Isaeus Estate of Aristarchus 1; Cicero Quinct. 1.1–4; 24.77; 26.80–27.85; Isocrates Panath. 3, Or. 12; Quintilian 4.1.8–9, 11; cf. Exod 4:10; 1Cor 2:1 . 6393 Cf. Bury, Logos Doctrine, 45: as Wisdom, the Logos teaches and needs no teacher. 6394 Blomberg, Reliability, 134, argues that though the language in 7:16–19 is thoroughly Johannine, «conceptual parallels to every statement can be found in the Synoptics, suggesting that John is editing tradition» (which fits conclusions for other passages; see pp. 3–8. 6395 T. Hag. 1:2. Trained law teachers probably doubted that the common people, who lacked as much leisure time, practiced this principle as they should (see comment on 7:49). 6396 In 4Q491 MS C, 11 1.16–17, possibly the Messiah (though this remains uncertain) is untaught but teaches. (But for Qumran, the true teachers are Zadokite priests; cf. 1QS 1.19–2.4; 5.9–10; 6.3–8; also 4Q163 frg. 22, on the likeliest reconstruction). |
| Всего в своих соч. свт. Афанасий употребляет производные от «животворящий» и «животворить» около 85 раз в тт. 25, 26, 27 Патрологии Миня и 75 раз в 28 т., куда, правда, вошли и сомнительные по авторству сочинения. В качестве примеров можно привести также тексты, где свт. Афанасий говорил о том, что «Божие Слово восприяло на Себя тело и употребило человеческое орудие, чтобы и тело оживотворить ( ζωοποισ)» (Oratio de incamatione Veibi. PG 25.176 С), «твари в Духе оживотворяются Словом» – παρ το Λγου ζωοποιεται (со ссылкой на Рим 8:11 . Epistola I ad Serapionem. PG 26. 584 С). 13 Всего в своих соч. свт. Кирилл употребляет производные от «животворящий» и «животворить» чуть менее 700 раз. 16 S. Cyrillus Alexandrinus.Catena in Lucam (typus B)/ed. J. A. Cramer. Catenae Graecorum patrum in novum tes tamentum. Oxford, 1841. Vol. 2. (repr. Hildesheim: Olms, 1967). P. 56. 22–30, here: p. 56. 29. 20 Проповедь 142 на Лк. 22.17–22 . Cyril, Saint, Patriarch of Alexandria. Commentary upon the Gospel according to St. Luke: now first translated into English from an ancient Syriac version/by R. Payne Smith. Oxford: Univ. Press, 1859. P. 666. 21 S. Cyrillus Alexandrinus. Expositio sive commentarius in Ioannis Evangelium, vers. 1. 14. PG 73. 160 A. 25 Glaphyra. PG 69. 20 С. Также см.: S. Cyrillus Alexandrinus. Exspositio... in Ioannis Evangelium. PG 73. 160 B. 28 Ibidem. 1. 10//TLG (О том, что человеческая душа ни предсуществует телу, ни воплощается (в теле) вследствие раннейших грехов, как думают некоторые). PG 73. 123 С-176 С. 29 См., напр., ibidem. 12. 27–28//TLG: свт. Кирилл говорит о томлении Спасителя на Гефсиманской молитве как о доказательстве обладания Им человеческой разумной душой. 35 «Мы соделались сотелесниками ( σσσωμοι) Его чрез таинственное благословение. Соединены мы с Ним и иным способом, поскольку соделались общниками ( κοινονο) Божественного естества Его чрез Духа: ибо Он обитает в душах святых». Ibidem. 29 В С. 37 «Что агнец берется по домам отечеств, или по сродству, это указывает, думаю, на тождество по духовному родству в вере и единомыслии: ибо мы будем праздновать не с теми, которые возымели пустые мысли, и будем иметь общение в святой и животворящей жертве не с теми, которые привыкли мыслить что-либо другое, кроме правого и истинного, но с единомысленными нам и братиями по единству духа и тождеству веры». |
| Today is Sunday of the Myrrh-Bearing Women On the second Sunday after Pascha, we commemorate the Holy Myrrh-bearing women. Myrrh-bearing women at the tomb, Photo: pravoslavie.ru Hear the voice of gladness, O women; for I have trodden down rebellious Hades, and raised the world from corruption. Wherefore, hasten ye and proclaim the glad tidings to My beloved; for I desire that joy shall break forth thence upon My creation, whence first came forth sorrow. —Orthros of the Feast, Tone 2 The Myrrh-bearing women are those women who followed the Lord, along with His Mother. They remained with her during the time of the saving Passion, and anointed the Lord’s body with myrrh. Joseph and Nikodemos asked for and received the Lord’s body from Pilate. They took it down from the Cross,wrapped it in linen cloths and spices, then they laid it in a tomb, and then they placed a great stone over the entrance of the tomb. According to the Evangelist Matthew (27:57-61) Mary Magdalene and Mary the mother of James and Joses (Mark 15:40) were there sitting opposite the sepulchre, and they saw where He had been laid. This other Mary was the Mother of God. Not only were these present, but also many other women, as Saint Luke says (24:10). Today the Church honors Saints Mary Magdalene (July 22), Mary the wife of Cleopas (May 23), Joanna (June 27), Salome, mother of the sons of Zebedee (August 3), Martha and Mary, sisters of Lazarus (June 4), and the Most Holy Theotokos and Ever-Virgin Mary, who was the stepmother of her husband Joseph’s sons James (October 23) and Joses (October 30). Today we also also remember Saint Joseph of Arimathea (July 31), who was a secret disciple (John 19:38), and Saint Nikodemos, who was a disciple by night (John 3:3; 19:38). Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Also by this author Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. © 2008-2024 Pravmir.com |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Calendar The True King 17 April 2022 Archpriest John Moses The Raising of Saint Lazarus- a Symbol of the General Resurrection 16 April 2022 Hierodeacon Rafael Misiaoulis Saintly Sanity 10 April 2022 Fr. Gabriel Bilas Learning Humble Obedience from the Annunciation 07 April 2022 Priest Luke A. Veronis Wisdom from St. John of the Ladder 03 April 2022 Fr. Theodore Stylianopoulos Death and Afterlife: What Happens at the Time of Death? 02 April 2022 Deacon Haralambos (Charles) Joiner The Way of the Cross 27 March 2022 Fr. Theodore Stylianopoulos Death and Afterlife: How to Console Others 26 March 2022 Deacon Haralambos (Charles) Joiner Should People Limit Marital Relations in Lent? Pastoral Advice 24 March 2022 Archpriest Maxim Pervozvansky Great Lent: Path to Renewal in Christ 20 March 2022 Fr. Theodore Stylianopoulos Previous 1 2 3 4 5 6 … 140 Next News 30 September His Holiness Patriarch Kirill Contracted the Coronavirus 4th Plenary Session between ROC and Coptic Church Held 29 September His Beatitude Metropolitan Tikhon Calls for Prayer for Those Facing Hurricanes Ian and Fiona 28 September Patriarch Kirill: The Church Prays for the Fraternal Strife to End as Soon as Possible Besides intellectual instruction, young people also need prayer, Patriarch Daniel says as new academic year begins 27 September The Synodal Residence in New York hosts the Council of Bishops of the Russian Orthodox Church Outside of Russia Voluntary Blood Donation Takes Place in Churches in Serbia 26 September The work of the Church in society is quiet, but full of hope and love, says the Director of Lumina Publications 25 September Epistle of the Council of Bishops of the Russian Orthodox Church Outside of Russia 23 September “The models par excellence are the great hesychast saints,” says Romanian Orthodox Bishop of Oradea Commentary All commentary Other media The Word of the Day How to Deal with Sin Ramblings of a Redneck Priest Party Etiquette Praying in the Rain Humility By Accident More RSS About Contact Us Donate Pravmir.ru © 2008-2024 Pravmir.com Developed by Hamburg Church Studio Design by — |
| Farewell speeches often included warnings (e.g., Josephus Ant. 4.177–193), but like some other early Christian examples of this genre (e.g., Mark 13 ; Acts 20:28–31), the words of warning in 15:18–25 reflect the traditional apocalyptic perspective of suffering before the end. The Gospel " s emphasis on realized eschatology underlines the immediacy of the eschatological situation of tribulation; one may also compare the similar result of imminent eschatology in the book of Revelation. 1A. Part of the Context Some argue that the focus of 15:18–16is quite different from ch. 14; 9113 certainly the focus moves from the relationship of believers with God and one another (13:31–15:17) to the relationship of believers to hostile society. Yet one need not view 15:18–16:4 as an independent discourse formed under circumstances distinct from the rest of the Gospel; 9114 the Gospel as a whole is basically consistent in its dualism (see introduction). 1B. The Worldview of the Passage The worldview presupposed in 15:18–25 is one common to sectarian groups, in which apocalyptic ideologies (in the modern sense of that expression) often prevai1. Some early Christian writers, such as Luke, seem to represent a socioeconomic stratum and social conditions that provide more optimism for engaging the broader culture from a Christian perspective. Thus Acts includes eschatology (1:11; 3:19–21; 10:42; 17:31; 24:15; 26:6–8) but focuses more on the current mission (1:6–8); one finds favorable and just officials (5:34; 10:4; 13:7; 18:12–16; 19:31; 22:29; 23:9, 23–24; 25:25; 26:31–32; 27:43) and others (e.g., 28:2,10,21). John, however, expects his audience to view the world as hostile, with a perspective comparable to other Johannine literature (1 John 2:15–17; 4:4–5; 5:19; Rev 13:7–17). 9115 This admittedly characterized also those who, while working within society, shared an apocalyptic worldview ( Rom 12:2; 13:11–12 ; 1Cor 10:11 ; Gal 1:4; 2 Thess 2:1–13). 9116 Such hostility from the out-group would also help define the boundaries and strengthen cohesiveness of the in-group. 9117 |
| Рейтинг: 10 Голосов: 1325 Оценка: 1 2 3 4 5 6 7 8 9 10 скрыть способы оплаты Смотри также Комментарии Игорь, Киев 23 января 2022, 10:27 Спаси Христос. Утешает, что есть еще священники, хотящие жить в единстве с Духом Божиим. Елена 23 января 2022, 03:18 Спасибо, дорогой батюшка!Божией помощи в трудах на благо паствы! Доброго здоровья Вам и всех благ на многая лета! Gary 22 января 2022, 06:36 An uplifting article. Church rules are important but the acquisition of God is the main thing. We don " t need to leave the main thing undone. Matthew 23:23 and Luke 11:42. Катерина 21 января 2022, 20:45 Статья понравилась. Такой ревностный пастырь и неуверенеых овечек зажжет своей верой. Спасибо. рБ Марина 21 января 2022, 15:50 СПАСИ ГОСПОДИ ОТЕЦ ВАЛЕРИЙ ОЛЬГА за статью!!!ПОМОЩИ БОЖИЕЙ ВАМ В СЛУЖЕНИИ И В ТРУДАХ!!! Алексей 21 января 2022, 13:06 Статья озаглавлена вот этим утвержднием священника: " Соблюдение правил – это ещё не воцерковление, если не иметь в душе мира, добра, любви " . К сожалению, мысль неверная. Воцерковление - это вход в Церковь и оно не может не дать человеку мир и любовь. Если воцерковление миру не помогло - виноват прежде всего священник. Не вдаваясь в обшие рассуждения лучше бы признать, что если перестаем соблюдать св.Каноны - Церковь рушится. Как это и произошло на Украине. Очень важно, например говорит св.Афанасий Ковровский, «воспитать пастыря и пасомых в духе церковности, в любви к Св. Церкви, послушании ей, смиренной покорности её св.Уставам». Извините, если обидел, но это так. Андрей-12 21 января 2022, 12:00 Очень актуальное и полезное интервью!Поход в храм,участие в таинствах -это только средства, главное- стяжание Святого Духа. " Даждь ми, сыне, твое сердце " (Притч.23:26)Надо очистить своё сердце, чтобы Господь мог в него войти- " Блаженны чистые сердцем, ибо они Бога узрят " (МФ.5:8).А как это сделать? Только молитвой- " непрестанно молитесь " 1Фес 5:17).Среди всех коротких молитв для постоянного повторения самая глубокая по смыслу и наиболее часто повторяемая на протяжении веков – это, конечно, Иисусова молитва: «Господи, Иисусе Христе, Сыне Божий, помилуй меня». «...все мы христиане имеем долг всегда пребывать в молитве» св.Григорий Палама. |
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