| The Church not only condemns divisions but excommunicates from her catholicity all those who deny the very nature of her existence. Evil cannot and must not belong to the Church. 22 Behind every evil stands Satan – the source of hatred, falsehood, and death ( John 8:37–49 ). “What concord hath Christ with Belial or what part hath he that believeth with an infidel” ( II Cor. 6:14–18; I Cor. 10:16–23). Those who reject Christ cannot be members of the Church. 23 Those who deny Christ and His Spirit do not belong either to Christ or to the Church. They can be members of the Church only in appearance (I John 2:19; Rom. 8:9; I Cor. 12:13). Those who are not obedient to the Church are also excommunicated from her (Matt. 18:15–18). This world is not compatible with Christ or with the Church ( John 14:21–24, 15:18–25, 16:33, 17:9:14–16 ). The new man, that is, man regenerated in Christ, a true Christian, and the old or corrupted man of this world also are not compatible ( Eph. 2, 5 ; Col. 2:3). This world is evil, corrupt, and dead (Luke 9:57–62). Renunciation of the world is the absolute condition for genuine participation in the Church (Luke 14:31–35; Acts 2:40; Rom. 6:1–9 ). Those who refuse to take upon themselves the cross of Christ also cannot be His disciples (Luke 14:24–27). Even those who are weak in goodness (those who have lost their salt) or the lukewarm who try to keep neutrality between good and evil and who are sure in their earthly prosperity must be thrown out of the Kingdom (Luke 14:34–35; Rev. 3:15–18). Does the New Testament recognize the existence of at least a partial good outside the Church? Certainly yes, although this partial goodness in the world does not give the right to identify the Church with the world, nor to identify the Jewish heretical communities with her. Nevertheless, the Church, discovering good- ness outside of her limits, can be in communication with the positive forces of the world (e.g. with the State), and Christians can participate in the life of this world inasmuch as it does not involve them in evil. For the Church, the criterion for appreciation of good and evil is always the same–the divine truth revealed to her. |
| 10582 E.g., Homer Od. 13.189–193; see more fully the comment on 8:59. 10583 See Gen 18 ; Tob 5:4–6, 12; 9:1–5; Philo Abraham 114; Sipre Deut. 38.1.4; p. Péah 3:8, §3; Heb 13:2; cf. Luke 24:16, 31. Also Satan in T. Job 6:4; 17:2/1; 23:1; cf. Pesiq. Rab Kah. 26:2. 10584 Sipre Deut. 47.2.8 speaks of the righteous as sometimes unseen but not in the sense of disguised (may be intended corporately). 10585 One need not regard him as a custodian (Brown, John, 2:990). Suggit, «Gardener,» finds here Jesus as a new Adam; but in this Gospel he is likelier Adam " s life giver instead (cf. 20:22). 10586 The term is a NT and LXX hapax legomenon, but the cognate κπος appears in 18:1,26; 19:41; Luke 13:19; and thirty-one times in the LXX; the use of κπος in 19dictates the use of κηπουρς here. Cf. the sacred gardener of Philostratus Hrk. 4.11–12 (though it is third century C.E.). 10587 Strachan, Gospel, 225, argues this on the basis of the term βαστζω (cf. 19:17; but cf. also 10:31), but John uses αρω for Mary " s offer, which need not connote heaviness (2:16; 5:8). It is, however, intrinsically likely given the usual relative weight of men and women. 10588 Stibbe, Gospel, 1, presses the parallel too far in calling it an inclusio. 10589 The parallels should not, however, be pressed as if John expected his audience to catch all of them; to some extent, «Whom/What do you seek?» is merely language characteristic of the author (4:27). 10590 Derrett " s attempt to parallel her with the earlier Miriam who watched over Moses» infant body (Exod 2:3–8; «Miriam») is farfetched. 10591 Most commentators note the parallel here (e.g., Kysar, John, 300; Quast, Reading, 133). 10592 E.g., to Abraham in Gen 22:1 ; Jub. 18:1, 14. 10593 Gen 22:11; 46:2 ; Exod 3:4; 1Sam 3:10 ; Luke 10:41; 22:31; Acts 9:4; 4 Ezra 14:1; 2 Bar. 22:2 ; Apoc. Mos. 41:1; Jos. Asen. 14:4; T. Ab. 14:14; 15:1A; T. Job 3:1; 24:1; 25:9. Such doubling provided rhetorical emphasis (Demetrius 5.267; Pesiq. Rab Kah. 16:4) or endearment (t. Ber. 1:14; Sipra VDDen.par. 1.1.4.3–4). |
| 25 Probably a reference to the Monophysite reading ‘one theandric energy’ for ‘a certain new theandric energy’ in Denys’ Ep. 4 (see Amb. 5, above). 26 The quotations in this paragraph are from Cyril of Alexandria’s discussion of the raising of Jairus’ daughter (Luke 8:49–56) and the widow’s son at Nain (Luke 7:11–15) in his Commentary on St John’s Gospel, book 4, c. 2, on John 6:53 (Pusey 1872 , I. 530). This passage is also included in the late-seventh-century florilegium, the Doctrina Patrum (Diekamp 1981 , 131). 27 Maximus often refers his teaching to a ‘wise man’. Here, however, he seems to be referring to St Cyril of Alexandria; elsewhere, it seems to be rather a question of someone he knew, perhaps, it has been suggested, Sophronius. 28 Cf. Prov. 22:28 (‘You shall not alter the eternal boundaries, that your fathers set up’), also quoted by St John of Damascus at the end of the first chapter of his Expositio fidei. 29 Frequently used by Cyril of Alexandria and a watch-word for those of his followers who rejected the Christological Definition of Chalcedon: see Wickham (1983), 62, n. 3. 30 From Denys the Areopagite, Ep. 4, discussed above, 84D-85B (pp. 1889). 31 From Cyril of Alexandria, Commentary on St. John’s Gospel, discussed above, 85C-88A (p.189). OPUSCULE 3 1 This opuscule is a chapter from a work On Energies and Wills, like Opuscule 2, which is chapter 50. The complete work no longer survives. 2 A characteristically Maximian allusion to two of the ‘Chalcedonian’ adverbs. 3 A definition of will, ascribed by Maximus to Clement of Alexandria in Opusc. 26 (276C). 4 Gregory Nazianzen, Sermon 30.12, commented on above, Opusc. 7 (81C). 5 Possibly an echo of Isa. 9:5 and Eph. 1:11 . 6 Composite quotation from Matt. 26:39 and Luke 22:42. 7 Gregory Nazianzen, Sermon 39.13: the subject of Amb. 41, above. 8 Dualist-gnostic teaching established by Mani: see Amb. 5, n. 7 (pp.214– 15, above). 9 Apollinaris (c. 310-c. 390) taught that Christ had no human soul, but that its place was taken by the Word of God. Behind this teaching lies a desire to emphasize the unity of Christ, and some of his writings (circulating under the name of Athanasius) were influential among Cyril of Alexandria and his followers. The Apollinarian ‘forgeries’ were exposed in the sixth century in a work once ascribed to Leontius of Byzantium. |
| eternal life. The last part of dogmatic theology thus speaks about the culmination of the great process whose beginning is set forth in the first page of the book of Genesis. The fate of man after death. Death is the common lot of men. But for man it is not an annihilation, but only the separation of the soul from the body. The truth of the immortality of the human soul is one of the fundamental truths of Christianity. “God is not a God of the dead but of the living; for all live unto Him” (Matt. 22:32; Luke 20:38). In the New Testament Sacred Scripture death is called “the decrease (departure) of the soul” (“I will endeavor that ye may be able after my decrease to have these things always in remembrance,” 2 Peter 1: 15). It is called the deliverance of the soul from prison ( 2Cor. 5:1–4 ); the putting off of the body, (“knowing that short1y I must put off this my tabernacle,” 2 Peter 1: 14); a dissolving (“having a desire to depart, and to be with Christ, which is far better,” Phil. 1:2–3 ); a departure (“the time of my departure is at hand,” 2Tim. 4:6 ); a sleep, (David “fell asleep,” Acts 13:36). The state of the soul after death, according to the clear testimony of the word of God, is not unconscious but conscious (for example, according to the parable of the rich man and Lazarus, Luke 16:19–31). After death man is subjected to a judgment which is called “particular” to distinguish it from the general last judgment. It is easy in the sight of the Lord to reward a man “on the day of death according to his conduct,” says the most wise son of Sirach (11: 26). The same thought is expressed by the Apostle Paul: “It is appointed unto men once to die, but after this the judgment” (Heb. 9:27). The Apostle presents the judgment as something which follows immediately after the death of a man, and evidently he understands this not as the general judgment, but as the particular judgment, as the Holy Fathers of the Church have interpreted this passage. “Today shall thou be with me in paradise” (Luke 23:43), the Lord uttered to the repentant thief. |
| Forgiveness: “And Jesus said, “Father, forgive them; for they know not what they do.” (Luke 23: 34) “Be merciful, even as your Father is merciful. Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; A disciple is not above his teacher, but every one when he is fully taught will be like his teacher. Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye?” (Luke 6:36-37,40-41) Love, kindness and other virtues: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” (Luke 10:27) “Put on then, as God’s chosen ones, holy and beloved, compassion, kindness, lowliness, meekness, and patience, forbearing one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful.” (Colossians 3:12-15) To discern ills and evil (poverty, hunger, torture such as waterboarding): “Open your mouth for the dumb, for the rights of all who are left desolate. Open your mouth, judge righteously, maintain the rights of the poor and needy.” (Proverbs 31: 8-9) “‘Lord, when did we see thee hungry and feed thee, or thirsty and give thee drink? And when did we see thee a stranger and welcome thee, or naked and clothe thee? And when did we see thee sick or in prison and visit thee?’ And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me. " ” (Matthew 25: 37-40) Love means good actions: “You see that a man is justified by works and not by faith alone.” (Jas. 2:24) Repentence: “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.” (John 20: 22-23) |
| Incidentally, the subsequent Gospel lessons of this fast remind the faithful not only why they are participating in it, but also how one can make the most of it: We should not lay up treasure for ourselves, while neglecting God (Luke 12:16-21), but should rather be “rich” towards God (and by consequence, those who are in need). We should never make excuses when it comes to serving or helping those in distress (Luke 13:10-17). And, of course, we should be willing to “sell all that [we] have and distribute to the poor” (Luke 18:22). It is in these virtues and in a genuine concern and care for others that we can be released from the false cares of this world, especially as they are typically found during the Nativity or “Christmas” season. If we give to the poor, we are giving to God. If we say “no” to our own desires, we can fulfill the needs of those who are looking for someone—anyone—that is willing to say “yes” on their behalf. As families, we can help our children give or donate to a family, friend, or even a complete stranger that is in need, rather than providing them with more unnecessary “stuff.” As individuals, we can honor the fast, spend more time in prayer, and make a conscious effort to love our neighbors as ourselves and to dedicate this season to be a time for ascetic, Spiritual growth. We can practice the religion of Saint James that is “pure and undefiled” before God: “to visit orphans and widows in their afflictions and to keep oneself unstained by the world” (Epistle of St James, 1:27). So then, beloved brothers and sisters, rather than approaching this Nativity season with feelings of anxiety and distress, dedicate yourself to the true spirit of the season and the greater purpose that lies within: the salvation and healing of the world. What are some other ways that we as Orthodox Christians can make the most of the Nativity fast, and avoid the burdens and desires that are regularly associated with the “Christmas” season? Vincent Martini 28 ноября 2012 г. |
| How should We Conduct Ourselves in Relationship to Other People? An excerpt from the book " A Day of Holy Life, or the Answer to the Question, How Can I Lead a Holy Life " by Metropolitan Gregory (Postnikov, +1869). In Answer to a Letter The answer to this question is given by the Lord Himself: Love thy neighbor (Luke 10:27). The Lord Jesus Christ very categorically demands that we love one another. While giving His last instructions to His disciples before His suffering, He often, and with great force, entrusted them with this love. Namely: This is My commandment, That ye love one another…(John 15:12) These things I command you, that ye love one another (John 15 17). A new commandment I give unto you, That ye love one another… (John 13:34). This is precisely what all of the apostles oblige us to do. The holy Apostle Peter, together with all the other apostles, commanded us to love. St. Peter writes: …See that ye love one another with a pure hears fervently (1 Peter 1:22). St. John the Theologian writes: Beloved, let us love one another (1 John 4:7). For this is the message that ye heard from the beginning, that we should love one another (1 John 3:11; John 5). And this His commandment, That we should believe on the name of His Son Jesus Christ, and love one another, as He gave us commandment (1 John 3:23). St. Paul says: Walk in love (Eph. 5:2)….For ye yourselves are taught of God to love one another (1 Thess. 4:9). The holy Apostle James writes: the royal law according to the Scripture [is], Thou shalt love thy neighbor as thyself… (James 2:8). The measure of this love is clearly defined by the Lord Himself. He demands that we all love our neighbor as ourselves, for He said: Thou shalt love thy neighbor as thyself (Luke 10:27)…. Whatsoever ye would that men should do to you, do ye even so to them (Matthew 7:12). This is exactly what all the holy apostles said. Therefore my reader, take note and fulfill the following instructions. 1. You want the best for yourself and are satisfied when everything works out for the best. On the other hand you are not pleased when for some reason things fail. Therefore wish the best for all of your neighbors: rejoice when they are happy and commiserate when they fall into misfortune. |
| On the reclining (13:12), see our comment on the setting (13:1–3). By opening with a statement of his superior rank (13:13), Jesus focuses his following words on the inversion of status and power among his followers, a theme elsewhere known from the Jesus tradition (e.g., Mark 9:36–37; 10:15, 42–45 ; Matt 18:3–4, 10; Luke 22:24–27). Whoever instructed a disciple in Torah was his master, 8182 and Jesus certainly was the teacher of his disciples. 8183 While disciples might call their teachers both «teacher» and «lord» («sir»), on the Johannine level of meaning the latter term implies christological authority (13:13). 8184 Following Jesus» example by washing one another " s feet (13:14) evidences following the example of his love (13:34) but also evokes the image of the water motif (see comment on 2:6; 3:5), implying involvement in Christ " s salvific work. 8185 (For imitation of teachers and of God, see comment on 13:34–35.) If Jesus sacrifices his life to serve his followers, then his followers must also be ready to pay such a price to guard one another " s perseverance in the faith. That they «ought» to wash one another " s feet may reflect the moralist use of the language of obligation, 8186 but is certainly acceptable vocabulary in the Johannine circle of believers (cf. 1 John 2:6; 3:16; 4:11 ; cf. 3 John 8 ). When Jesus takes the role of a servant, he plainly inverts the roles of himself and the disciples in that society. 8187 John utilizes in 13a saying also attested in the Q tradition, which in its original form applied to disciples as well as slaves (Matt 10:24–25; Luke 6:40). 8188 A disciple normally would not claim to be greater than his teacher; 8189 if a master suffered, how much more should his servant be willing to endure it. 8190 That a servant or disciple was like the master may have been a proverb and was probably at least a commonplace. 8191 Disciples would do for their teachers almost anything a slave would do except deal with their feet, which was considered too demeaning for a free person (see comment on 1:27). 8192 By the late second century, a sage could exercise much of the authority over a disciple that a master could over a slave; he was even permitted to beat pupils. 8193 Disciples of the sages should attend on the sages; 8194 studying under rabbis involved serving them. 8195 This passage in some sense repudiates the conception of servant-disciples prevalent in the rabbinic movement and probably the larger culture. 8196 Its ideas are certainly consistent with other extant Jesus tradition ( Mark 10:43–45 ). Jesus» disciples were servants (15:20); ultimately servants in the exalted sense of the biblical prophets (cf. Rev 1:1) yet servants of Jesus as well as of God (12:26). But they were also friends (15:15), invited into fellowship by a love that burst the bounds of social propriety (cf. 3:16). |
| The devil had already put it into Judas " s heart to betray Jesus (13:2), and once Judas prepares to execute his mission, Satan enters him to enable him to carry it out (13:27). 8270 The entrance of spirits into individuals to empower them for a task, good or evil, was already familiar in the Mediterranean world. 8271 More important, Satan " s entrance into Judas contrasts starkly with the promise of God " s Spirit entering the other disciples (14:20, 23). 8272 Yet, as in the OT and general early Jewish perspective in which God is sovereign over the devil, Jesus here remains in control, so that the devil, like Judas, essentially (even if perhaps unwittingly) executes Jesus» will concerning the passion (13:26–27). 8273 Despite probable traditions to the contrary (such as reclining, 13:23, 28; or bread dipped in a dish of bitter herbs, 13:26), in John " s story world it is not yet Passover (13:1; 19:14). Thus Judas can be thought to be buying something for the feast (13:29), even though after sundown, once the Passover had begun, the bazaars would be closed. 8274 Their other guess, that Judas was giving to the poor (13:29), is not incompatible with Passover. It was pious to share onés resources during a feast (e.g., Pentecost in Tob 2:2), and Passover was likely no exception. 8275 That Judas had the money box (13:29; cf. 12:6) is not unlikely; Jesus and his disciples probably accepted support from others while traveling, 8276 a particular disciple probably carried the money, 8277 and it is not likely that the early Christians would have invented the treasurer being a thief. Yet Judas " s role in carrying the money underlines his treachery by contrast with the group " s trust. Their expectation that he was giving to the poor, consonant with that emphasis in the Jesus tradition (e.g., Matt 6:2–4, 19–24; Mark 10:21 ; Luke 12:33; 19:8; cf. 1 John 3:17 ), deepens the irony: Judas was stealing the money rightly allotted for the poor (12:5–6). 8278 That it was «night» when Judas went out (13:30) probably reflects John " s assumption of historical tradition about Jesus» betrayal ( 1Cor 11:23 ; Mark 14:17 ), 8279 but John undoubtedly invests it with symbolic import (3:2; 9:4; 11:10; cf. Luke 22:53; Rev 21:25), 8280 a symbolism emphasized at least as early as Origen. 8281 Once Judas has gone out, Jesus reiterates that the time of his glorification has come; the betrayal sets the other events in motion. 2. The Passion Again Announced (13:31–33) |
| This argument is urged by Origen (contra Cels. Lib. II. p. 68. Edit. Spencer). From this reasoning of Eusebius, it is evident that he believed that the End had come. And in this there can be no doubt, I think, he was right; but as this involves a question very ill understood at this day, it may be right to offer a few words here, as to what is meant by the End. This, I think, Daniel (IX. 27.) terms the «consummation:» (comp. ver. 26 and vii. 26, 28,) that is, the End of his seventy weeks, (ib. ver. 24. seq.) when «vision and prophecy» should be sealed: i.e. completed. In chap. VIII. 19, it is said, «at the time appointed the End shall be.» Again, ib. chap. 27, 28. The End of the matter is said to be, when the kingdom under the whole heaven shall have been given to the Saints (i.e.) the Christians: in other words, when the Kings of the earth shall have become its nursing fathers, and Queens its nursing mothers, ( Is. XLIX. 23 .) Again, Dan. XII. 7 . When the power of the holy people shall have been scattered, «all these things shall be finished:» i.e. when the power of the new Church shall be spread abroad far and wide, then shall the End of all these thimgs be. (Comp. Is. LXII. 12 , &c. Dan. VIII. 24 .) In Rev. X. 6, 7, which is an exact parallel of Dan. xii. 7, it is sworn by the angel, that time shall be no longer, and that the mystery of God, as declared by the Prophets, shall be finished. Now, our Lord has identified his predictions (Matt. XXIV. and Luke XXI.) with these of Daniel. In the former (ver. 14.) He says: «then shall the END come. When ye therefore shall see the abomination... spoken of by Daniel the prophet» (IX. 27; XII. 11.)... «then shall be great tribulation» (ver. 21. comp. Dan. IX. 26; XII. 1 .) " , ver. 34, «This generation shall not pass till all these things be,» i. e. commenced (comp. ver. 8.). In the latter (Luke XXI. ver. 22.) «These be the days of vengeance, that ALL THINGS which are written MAY BE FULFILLED» (i. e. in them). That the terms, latter days, last days, end of the world, ends of the world, the fulness of time, refer to the times of the Apostles, and those immediately subsequent to these, the Concordance, with the parallels marked in our common Bibles, will be sufficient to shew.--But the kingdom of the saints is never to end (i. e. as far as pre-diction is concerned); it can therefore, have no last days, latter days, or the like. When any such terms are referred to the last judgment, the language is doctrinal, not prophetical. I conclude, therefore, that this End did come, when the persecution of Diocletian ceased: for then all the conditions of prophecy had been fulfilled. Eusebius is therefore right. See also my Sermons and Dissertations, London, 1831, and the Introduction to this work. |
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