| The apostle Peter and orthodox conscience SOURCE: Orthodox Research Institute By Archbishop Stylianos of Australia " Depart from me, for I am a sinful man, O Lord " (Luke 5:8) When we speak about the Apostle Peter, our mind usually goes to the plethoric and dynamic Apostle, who stood out among the Twelve as 'the head Apostle'. For we remember how often we see him from within the sacred texts, being the leader in various activities, acting also on behalf of the rest of the Apostles, yet without separating himself from them. For instance, Christ asks " Who do men say that the Son of man is? " and Peter immediately hastens to speak out, on behalf of all, that blessed confession: " You are the Christ, the Son of the Living God " . For this reason it was only natural that he receive thereafter, again on behalf of his fellow-Apostles, Christ's beatitude, which was addressed to the believers of all times: " Blessed are you, Simon Bar Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven " (Mat. 16:17). The disciples see Judas coming with the band of soldiers in order to arrest Jesus, and again it is Peter who draws his knife and cuts the right ear of Malchus, who was the high priest's slave (cf. John 18:10). Such kind of spontaneity and dynamism by Peter explains why Christ usually addresses this Apostle either to ask " Do you love me? " and to project his example as the characteristic case of human weakness, or even to scold him bitterly, as in the case when he was obliged to call him " Satan " (cf. Mat. 16:23). We should admit that, whether he is frightened for a moment and denies Christ in the courtyard of the high priest or whether he repents a little later and " went out and wept bitterly " (Mat. 26:75), the brave Peter gives us the most living picture of a man who cannot live below his level or pretend. He is full of blood and flesh, but also full of fire and enthusiasm. It is for this reason that he deposits every minute his human weakness and contradictory character, as well as all the power and beauty of his truth. |
| Question 23. What are those you call general mortal Sins? Answer. These: Pride, Avarice, Whoredom, Envy, Gluttony, Desire of Revenge or bearing Malice, and Sloth. Question 24. What is Pride? Answer. Pride is an inordinate and unjust Ambition of its own Glory and Exaltation, by Right or Wrong, over others. This Sin, first of all, sprang from Lucifer; and from this, as from an infected Fountain, flow all the Streams of Wickedness. The Scripture saith of it (Prov.8:13), The Fear of the Lord is to hate Evil: Pride and Arrogancy, and the evil Way, and the froward Mouth, do I hate. And another Scripture saith (Eccl.10:7), Pride is hateful before God and Man. Opposite unto this Vice is the Virue of Humility, which our Lord Jesus Christ, commending and exhorting us to embrace, speaketh of thus (Mat.11:29), Learn of me, for I am meek and lowly in Heart, and ye shall find Rest unto your Souls. Question 25. What further Sins arise from this? Answer. Namely, these; to wit, Man’s thinking Evil of his Neighbour; Rashly Condemning of others, whether Clergy or Laymen; Disobedience to the Church and our Spiritual Rulers; also Boasting, Hypocrisy, Fondness for Contention, Frowardness, Strife, Unseasonable Curiosity, Arrogancy, Neglecting of God’s Commandments, Familiar and habitual Practice of Sin, and the like. Wherefore, whosoever desireth to be free from this Sin, let him always bear in Mind the Words which God spake unto Adam (Gen.3:19), Dust thou art, and unto Dust thou shall return. Let him, likewise, be ever mindful of the Last Judgment, and of everlasting Torments; and also of these Words of the Apostle (Jas.4:6 and 1Pet.5:5), God resisteth the Proud, but giveth Grace unto the Humble. Question 26. What is Avarice? Answer. Avarice is the unbounded Coveting of Riches and Possessions. Of this Sin the Scripture speaketh thus (Prov.28:16), He that hateth Covetousness shall prolong his Days. And the Apostle (2Pet.2:14), An Heart they have exercised with covetous Practices; accursed Children. The Virtue opposite to this Vice is Liberality; as the Psalmist saith (Ps.112:9), He hath dispersed abroad and given to the Poor; his Righteousness remaineth for ever. Question 27. What Sins arise from Avarice? Answer. From Avarice do arise Rapine, Slaughter, Fraud, Lying, Rebellion, Oppression and Cruelty, Unmercifulness, Inhumanity, Hard-heartedness, Envy, Treachery, Injuries done to the Poor and others, Niggardliness, Theft, and the like of these. Whoever, therefore, desireth to avoid this Vice, let him constantly reflect upon the voluntary Poverty of Christ our Lord, who saith of himself (Mat.8:20), The Foxes have Holes, and the Birds of the Air have Nests, hut the Son of Man hath not where to lay his Head. Let him also be mindful that he is the Steward only, and not the Lord of that which he possesseth; and that God will require an Account of his Stewardship when he cometh to Judgment. |
| 5771 See Thatcher, «Sabbath Trick.» 5772 E.g., Sipra Qed.pq. 8.205.2.6; Behor par. 5.255.1.10; Sipre Deut. 54.3.2; " Abot R. Nat. 27A. 5773 On qal vaomer arguments, see comment on John 7:23 ; on «light» and «heavy» commandments, see Keener, Matthew, 179, 530, 551–52. 5774 See also Whitacre, Polemic, 26. Some modern scholars date the institution to Moses (Harrelson, Cult, 32). 5775 Commentators (e.g., Fenton, John, 70; Brown, John, 1:208) cite m. Šabb. 7:2; but differences of interpretation were likely (m. Šabb. 11:1). Carrying the man himself on his mat, by contrast, may not have been work (m. Šabb. 10:5; Michaels, John, 72). 5776 Also, e.g., Brown, John, 1:208. 5777 E.g., t. Šabb. 1:13; see further Abrahams, Studies, 1:129–35; Safrai, «Religion,» 804–7; Sanders, Judaism, 208–11; in Asia Minor, see Trebilco, Communities, 17–18; I also discussed Sabbath practices in general in Keener, Matthew, 353–55. 5778 See Sanders, Jesus to Mishnah, 7–8. 5779 See Sherk, Empire, 252–53, §198 (citing Cestus 177; Nonius Marcellus s.v. Nundinae; lit. 13.2.301–305, §53). Pagans did, however, find their own festivals relaxing (Ps-Dionysius Epi-deictic 1.255). 5780 See, e.g., Horace Sat. 1.9.68–69; Seneca Ep. Luci1. 95.47; Gager, Anti-Semitism, 57; Whittaker, Jews and Christians, 71, citing Meleager in Greek Anth. 5.160 (more fully, citations in Wfaittaker, Jews and Christians, 63–69); Jewish people were also well aware of Roman hostility toward the Sabbath (p. Hag. 2:1, §8). Hellenistic Jews emphasized it (Kraabel, «Judaism,» 142) and created apologetic for it (e.g., Aristobulus frg. 5 in Eusebius Praep. ev. 13.12.9–16). 5781 In addition to biblical warrant in the creation narrative, later tradition provided another sign in creation, a river that flowed only on the Sabbath (e.g., Tg. Ps.-J. on Exod 33:10); Jewish people also kept a Sabbatic year ( Lev 25:4–5 ; Neh 10:31; Safrai, «Religion,» 825–27; t. Ter. 10:10; p. Seb. 8:2, §7; Tacitus Hist. 5.4). 5782 P. Ned. 3:9, §3; cf. Lev. Rab. 3:1. The rabbis regularly extolled the Sabbath (e.g., Gen. Rab. 10:9–11:10; Pesiq. Rab. 23:7–8); some even said the Messiah would come if all Israel kept the Sabbath together (Exod. Rab. 25:12). |
| 9165 While this discourse probably does date from the circles that produced 1 John, the π» ρχς is of itself inadequate to suggest the connection (pace the suggestion in Berg, «Pneumatology,» 171 n. 26). 9166 «Stumbling» refers to apostasy (see comment on 6:61). It is most frequent in Matthew and Mark but rare in Luke and John (probably not because of his Judean focus, as Swete, Discourse, 109, thinks). 9167 Apart from the conflict implied in 15:26–27, it appears to fit its context loosely; see comments above on the Paraclete sayings fitting their context. 9172 Philo Spec. Laws 1.54–55 (the interpretation is debatable); t. Sank. 11(although R. Eleazar ben Zadok " s view was a minority position; see m. Sanh. 8:7); 3Macc 7. 9174 Amoraic traditions speak of executing Jesus» disciples (e.g., b. Sanh. 43a, in Herford, Christianity, 90–95), but this may reflect rabbinic wish rather than fact. Martyn, Theology, 80–81, suggests that Ben Stada, said to be executed in rabbinic literature, was a Jewish-Christian rabbi rather than Jesus; but his evidence does not seem compelling. 9178 See, e.g., the discussion in Setzer, Responses, 172, including Justin " s claim that other peoples carried out the synagogue curses (Dia1. 96.2). 9179 See ÓNeal, «Delation»; corrupt leaders cultivated abuse of informers (e.g., Herodian 7.3.2; 7.6.4). 9180 Pliny Ep. 10.96–97; cf. Hemer, Letters, 67. Johnson, " Delatorum» suspects political reasons for the accusations, rooted in intraurban factionalism and city rivalries. 9181 Setzer, Responses, 114, doubts the specific claims of Mart. Po1. 17.2; 18.1. But such claims at the least reflect some early Christians» expectations concerning some leaders in the synagogue community. 9184 On the heavenly court, see, e.g., Keener, «Court»; it became dominant in Amoraic texts ( " Abot R. Nat. 32A; b. c Abod. Zar. 36a; B. Mesi c a 75a; 85b; 86a; Git. 68a; Mat 13b; Pesah. 53b; Sabb. 129b; p. Sanh. 1:1, §4; 11:5, §1; Gen. Rab. 49:2; 64:4; Exod. Rab. 12:4; 30:18; Lev. Rab. 11:8; 24:2; 29:1, 4; Num. Rab.3:4; 18:4; 19:3; Ruth Rab. 4:3,5; Ecc1. Rab. 1:11, §1; 2:12, §1; 5:11, §5; Song Rab. 3:11, §2; Pesiq. Rab Kah. 23:4; 24:11; Pesiq. Rab. 15:19). |
| 18:10 - Käbir golýazmalarda 11-nji aýat du gelýär: Ynsan Ogly ýitenleri halas etmäge gelendir. 18:15 - Günä etse — käbir golýazmalarda saa gary günä etse . 19:9 - Käbir golýazmalarda Ärinden aýrylyan aýala öýlenen hem zyna edýändir diýen jümle hem bar. 19:17 - Näme üçin Menden ýagy i hakynda soraýarsy? — bu sözlem käbir golýazmalarda Näme üçin Maa ýagy diýýärsi? diýip du gelýär. 19:29 - Käbir golýazmalarda aýalyny diýen söz hem bar. 20:16 - Käbir golýazmalarda Çünki çagyrylanlar köp, saýlananlar azdyr diýen jümle hem bar. 20:22 - Käbir golýazmalarda Meni çümdüriliim ýaly çümdürilip bilersiizmi? diýen jümle hem bar. 20:23 - Käbir golýazmalarda Meni çümdüriliim ýaly çümdürilersiiz diýen jümle hem bar. 23:13 - Käbir golýazmalarda 14-nji aýat du gelýär: Waý halyyza, Töwrat mugallymlary we fariseýler! Eý, ikiýüzlüler! Siz dul aýallary öýlerini talap, göz üçin uzyn-uzyn dogalar okan bolýarsyyz. onu üçin hem siz i agyr jeza sezewar bolarsyyz. 24:7 - Käbir golýazmalarda açlyklar hem gyrgyn keseli . 24:36 - Ne-de Ogul — bu sözler käbir golýazmalarda ýok. 26:28 - Ähtdir — käbir golýazmalarda täze ähtdir . 27:16 - Ýeuwa Barabbas — käbir golýazmalarda Ýeuwa diýen söz ýok, eýle hem 17-nji aýatda. 27:56 - Ýosä — grekçe Ýusup , bu Ýosäni beýleki ady. 28:1 - Hepdäni birinji güni — bu ýewreýleri senenamasy boýunça ýekenbe günüdir. 28:20 - Käbir golýazmalarda Omyn diýen söz hem bar. 1:1 - Hudaýy Ogly — Köne Ähtde bu at patyalar üçin ulanylýardy. Täze Ähtde bolsa bu at Hudaý tarapyndan saýlanyp-seçilen diýmegi aladýar. Sözlüge seret. 1:1 - Mesih — ýewreýler bu sözi Hudaý tarapyndan wada berlen Patya babatynda ulanýardylar. Sözlüge seret. 1:2 - Iaýa pygamberi kitabynda — käbir golýazmalarda Pygamberleri kitabynda . 1:14 - Hudaýy Ho Habaryny — käbir golýazmalarda Hudaýy alygy baradaky Ho Habary . 3:14-16 - Olara resullar diýip at berdi — bu sözlem käbir golýazmalarda ýok. 5:1 - Gerasalylar — käbir golýazmalarda gadaralylar . Seret: Mat 8:28. 5:9 - Goun — grekçe Legion . Bu söz alty mü esgerli gouny aladýar. |
| De eo quod Deus Pater incorporalis est, lib, 4–5, 1147–1170. In Matthæum, X, 34, lib, 6 (de расе), 1169–82. In Matthæum, X 27, lib. 7, 1181–90. De operibus bonis et malis, lib. 8, 1189–96. De operibus bonis, lib. 9, 1195–1208. Testimonia veterum, 19, 67–84 pro E., 83–98 contra. Notitia FH., 9–54. H. Valesii de vita scriptisque Eus. Cæs., 53–66. EUSEBIUS DORYLæUS ер., s. V. Gontestatio adversus Nestorium in Synodico. c. 5, 84, 581–3. EUSEBIUS EMESENUS ер., s. IV, 86, I. Oratio de adventu et annuntiatione Joan. Bapt. apud inferos, edit, duæ (Augusti). 509–26=h. 13 Eus. Alex. Oratio de proditione Judæ, edit, duæ (Augusti), 525–36=h. 14 Eus. Alex. Oratio in diabolum et orcum, edit, tres (Mat et Augusti), 383–406=h. 15 Eas, Alex. Fragmenta (Augusti). De persona Christi, 535–42, 541–46. Exegetica ex catenis: In Genesim (Lipomani), lat., 547–9; In Leviticum, 557–8. In Psalmos, 549–50. Cf. 23. 1334 sq. (Eusebii Cæs.) In Joannem (Corderius). 549–54; In Acta (Cramer), 557–62. In epist. ad Romanos (Cramer), 561–62 In I ad Cor. (Cramer),561–62. In II Petri, 561–2. G. Augusti Annotationes historicæ et philologicæ in Eus. Em., 463–504; de descensu Christi ad inferos ex sententia E., 407–12; de consensu hujus orationis (3 æi ) cum evangelio Nicodemi, 411–14. Notitia Mai, 461–2; Fessler, 461–4. EUSEBIUS SUGDææ metr., s. XIV. Professio fidei (acta Isidori, 3), græce, 152, 1297. EUSTATHIUS AFRICANUS, s. V, 30. In Hexaemeron S. Basilii, latina metaphrasis, 869–968. EUSTATHIUS ANTIOCHENUS ep., s. IV, 18. (Ex editione G.) De engastrimytho contra Originem, 613–74. Allocutio ad imperatorem Constantium, 673–76. Fragmenta: 1 . In Prov. VIII, 22, 675–84 . 2 . In Prov. IX, 5, 683–86 . 3 . In inscriptiones Psalmorum, 685–86, 695–08. 4 . Ex interpretations Psalmi 15, 685–86. 5 . – – 92, 685–88. 6 . De anima, 687–92. 7 . Contra Arianos, 691–96. 8 . De Melchisedech, 695–96. Liturgia latine, 697–704. Commentarius in Hexaemeron (Allatius), 707–94. L. Allatii præfatio, 703–706. L. Allatii note, 795–1066. Notitia G. 609–12. |
| Пелагий переводит: sororem mulierculam и толкует: сказал не mulieres ducendi, чтобы не подумали о жёнах, но circumducendi, по провинциям, причём они доставляли питание из своих средств, Иероним подробно рассуждает об этом и приводит указание от лица Гельвидия на чтение греч. кодексов (см. прим. 46) и тогдашние толкования места в Adv. Iovin. I, 26: in graecis codicibus est: numquid non habemus potestatem sorores mulieres vel uxores circumducendi. Ex quo apparet, eum de aliis sanctis dixisse mulieribus, quae juxta morem Iudaicum magistris de sua substantia ministrabant, sicut legimus ipsi quoque Domino factitatum... non uxores debere intelligi, sed eas, ut diximus, quae de sua substantia ministrabant et cet. M. 23. 245 sq. In Mat.27:55–56. M. 26, 214: Consuetudinis ludaicae fuit... ut mulieres de substantia sua praeceptoribus ministrarent. Hoc quia scandalum facere poterat in nationibus, Paulus abjecisse se memorat. Dicit enim:.. sorores mulieres circumducendi... Августин в De op. mon. 4, 5 указывает также на тех, коих обоюдный смысл греч. γυν, вводило в заблуждение и побуждало видеть в тексте не mulieres, но uxores, причём, как и Пелагий, обращает внимание на глагол, не применимый к жене (не uxorem ducendi, но mulierem circumducendi), и на слово sororem. Ср. Примазия и др. 1872 Христианство и современное мировоззрение. По поводу кн. Гарнака. Доц. Лепорского – Христ. Чт. 1903 г. Январь. 1873 Этот закон формулирован напр. у Сабатье. О бессмертии души с точки зрения эволюционного натурализма. – СПб. 1898 г., стр. 137. 1876 Разумеется книга „Выписки из дневника Паломника отца Ал. Анисимова“ (книга посвящена имени пр-ого Саввы). 1879 Предложение это, помещённое в отчёте о состоянии Харьковской епархии в 1877 г., в сокращении напечатано в Извлечении из Отчёта Обер-Прокурора Св. Синода за означенный год (стр. 152–153). 1885 Николай Егорович, преподаватель Владимирской семинарии (1857–1886 г.), см. о нём Историю Владимир. Сем. Малицкого вып. 2-й стр. 277; † 2 дек. 1894; некролог во Влад. |
| 4. Многочисленные тексты собраны в работе: M. Jugie. Theologia Dogmatica Christianorum orientalium. Vols. I и IV. 5. Мы можем отослать читателя к работе, содержащей последнее и самое исчерпывающее исследование этого вопроса: Ludwig J. Die Primatworte Mt 16, 18, 19 in der altkirchlichen Exegese. Munster, Westf., 1952. 6. Мы оставляем ставший уже недискутируемым перевод именования апостола Петра Камнем, но считаем возможным отметить, что само слово petros обозначает скорее скалу, а ‘камень’ по–гречески lithos — Ред. 7. Hom. in Mat., XII, 10/Ed. Klostermann. Leipzig, 1935 (G. C. S. 40). — Pp. 85–89 (PG 13, 997–1004). 8. Hom. LV//PG 132, 965A. 9. Проповедь не опубликована; ее текст обнаружен в Патмосском манускрипте (Patm. 366, fol. 412 v). 10. См. в частности: d " Ales A. La theologie de St. Cyprien. Paris, 1922. — Pp. 91–218; Camelot P. — Th. Saint Cyprien et la Primaute//Истина. 1957. IV. — Pp. 421–434. 11. De castigatione//PG 46, 312C. 12. De eccl. hier., VII, 7//PG 3, 561–564 13. Послание Андронику, II//Vat. gr. 2219, fol. 41 v; Послание к епископам//Там же, fol. 122 v; Письмо митрополиту Апамейскому//Там же, fol. 128; Наставления епископам//Там же, fol. 133 v, fol. 154; Энциклика//Там же, fol. 187 v; Послание к афонским монахам//Там же, fol. 266. 14. Pachimeres. De Andronico Pal. V, 6/Ed. Bonn. II. — P. 381. 15. Epist. 99 ad Niceph.//PG 102, 909A. 16. Epist. I ad Nicolaum//PG 102, 585C; см. Hom. II на Святую Пятницу//Mango C. The Homilies of Photius. Cambridge, Mass., 1958. — P. 59. 17. Hom. I//Mango C. Указ. соч. — P. 50. Почти те же самые выражения использованы Фотием в торжественной речи, произнесенной на Соборе 867 г., в которой был осужден папа Николай I (Hom. XVIII//Там же. — P. 312). 18. Amphil, 194//PG 101, 933A. 19. Harduini. Collectio, VI, 232E. 20. PG 120, 800B. 21. In Lucam//PG 123, 1073D–1076A. 22. In Johannen//PG 124, 309A. 23. PG 124, 313A. 24. Цит. по: Jugie M. Указ. соч. IV. — P. 328. 25. Hom. 28//PG 151, 356–360. 26. Триады, II, 1, 38/Ed. Meyendorff. Louvian, 1959. — P. 304. |
| " Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, that whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire » ( Mat. 5:21–22). The sixth law of Moses forbade the taking of a person’s life. The Lord takes the idea of the sixth law deeper, and calls attention to the evil feelings which prod a person to kill, such as anger, malice and hatred. In essence, these unkind feelings urge a person to insult and demean his fellow human being. A Christian should restrain himself from any expression of malice against his fellow man, such as insults and humiliating words. So that we do not hold malice in our hearts, the Lord calls us to forgive, and to hurry in reconciling ourselves with those who offend us: «Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, whiles thou are in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing [i.e., small change]» (Mat. 5:23–26). The Lord then pauses on the seventh Old Testament law, which states: «Do not commit adultery.» He calls attention to those unclean feelings which give rise to marital infidelity and other physical sins: «But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart» (Mat. 5:27–28). In other words, the sins of adultery or dissipation arise in the heart of a person. For this reason, any sinful desires must be severed at their origin, so that they are not given the opportunity to take control of our thoughts and will. |
| Without this task, too many women become useless and fall into bad ways, as is so clearly pointed out by St.Paul in his Epistle to Timothy ( 1Tim.5:7–15 ). It is for good cause that the Apostle urges women to love their children ( Tit.2:4 ). Both our Lord and St.Matthew the Evangelist speak with deep compassion of the grief of women who have lost their children (Luke.23:28. Mat.2:18). The New Testament does not change the doctrine that it is God who gives us children. It was not only our Lord Himself who was conceived by the Holy Spirit – John the Baptist also was conceived according to God’s promise; and St.John says that God could raise up children for Abraham even from stones (Mat.3:9; cf. Acts.17:28). The New Testament repeatedly asserts man’s descent from Adam and Eve. St.Paul says that “God has made from one blood every nation of men.” (Acts.17:26). St.Luke traces Christ’s genealogy back to Adam (Luke.3:38). The same idea is presupposed by St.Paul’s doctrine of the old and new Adam. We have seen how the Fall is understood by the New Testament just as it is in Genesis, even though St.Paul lays special emphasis on the guilt which Eve acquires and then communicates – with all its consequences – to woman in general. Undoubtedly he regarded any pre-eminence of woman as dangerous, as being something for which they were in fact unfitted. Their inability may be defined as a lack of a precise and comprehensive understanding of reality. The intuition for life and people which they so often display does not bring women to see things and events in sufficient perspective. They are much more likely than man to make errors in their evaluation of reality. The feminine mind is concrete and emotional, but more than this is required to direct the affairs of life. Thus the vocation of leadership belongs, as a rule, to men, and St.Paul constantly insists on this. 47 The concept of marriage and the family is higher in the New Testament than in the Old, but it does not contradict the older view. |
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