| Проповедь заканчивается утверждением главенства Христа во всем происходящем: Он был посредине между Илией и Моисеем, в знак своего Царского достоинства, Он один и встретит нас в своем Царстве, где уже будут упразднены Пророки и Закон. Видение Одного Христа учениками запечатлено в последней фразе рифмованной концовкой: ideo illi qui ceciderunt resurrexerunt et dominum solum uiderunt. Почти все элементы толкования событий Преображения, преподносимые слушателем Августином, уже существовали в христианской экзегетической традиции, и даже конкретно в латинской экзегезе этого евангельского эпизода. Сравнение проповеди 79 Августина о Преображении (наиболее полной в плане толковательном) с толкованием Оригена на Евангелие от Матфея (Orig. Com. Mat. 12. 36–43), с толкованием Амвросия на Евангелие от Луки (Ambr. Exp. In Luc. 7) и с комментарием Иеронима на Евангелие от Матфея (Hier. Com. Mat. 3. 17), предпринятое Эндрю Лаутом 111 , и проведенное нами сопоставление с толкованием Илария Пиктавийского на Евангелие от Матфея (Hilar. Com. Mat. 17) показывает, что единственной совершенно новой деталью толкования Преображения у Августина является понимание убеления одежды Христа как символ очищения Церкви. Однако нельзя не согласиться с той мыслью, которую Э. Лаут высказывает в заключении своего исследования: у Августина все традиционные темы толкования сплетаются в ткань, которая опознается как подлинно августиновская 112 . Мы полагаем, что не в последнюю очередь это достигается применением приемов, направленных на привлечение аудитории к пониманию евангельского текста, на вовлечение ее в обсуждение уроков, преподанных повествованием, на предупреждение неверного понимания и необоснованной реакции, а также на то, чтобы выделить и запечатлеть в памяти слушателя наиболее важные моменты преподносимого учения. Священное писание как предмет созерцания у прп. Максима Исповедника Павел Кириллович ДОБРОЦВЕТОВ, преподаватель МДА Данный доклад не дерзает дать полную и исчерпывающую картину отношения преп. Максима к Священному Писанию, видения Максимом Писания как явления целостного. Скорее можно попытаться сделать ряд характерных замечаний касающихся лишь некоторых частных аспектов. |
| Question 35. What Sins are caused by this inveterate Anger or Remembrance of Injuries? Answer. From this Desire of Revenge arises an Inclination to Strife, Grudging at another’s Good, Bloodshed, Raving, Mischief, and doing of Injuries, and the like. The Virtue of Patience is opposed to this Vice, as the Apostle declareth in these Words (Heb.10:36), Ye have need of Patience, that, after ye have done the Will of God, ye might receive the Promise. Question 36. What is Sloth and Listlessness? Answer. Sloth is a Coldness and Negligence in obtaining the eternal Salvation of our Souls, causing one to do good Actions with Unwillingness and Aversion, and to avoid taking Pains to do anything that is good. Against this Vice the Apostle writes (Heb.6:12), Be not slothful, but Followers of them who through Faith and Patience inherit the Promises. Our Saviour, also, speaking of such idle and slothful Servants, saith (Mat.25:26), Thou wicked and slothful Servant, thou knewest that I reap where I solved not, and gather where I have not strawed. And again (Mat.25:30), Cast ye the unprofitable Servant into outer Darkness; there shall be weeping and gnashing of Teeth. Question 37. What Sins arise from Sloth? Answer. Voluntary Dissoluteness, Pretences for Sinning, Scandal, a Voluptuous Life, Haughtiness, and such like. The Virtue opposite to this Vice is Diligence and Wakeful Industry. To which Christ thus exhorteth us (Mat.25:13), Watch, therefore; for ye know neither the Day nor the Hour wherein the Son of Man cometh. And the Apostle saith (1Pet.5:8), Be sober, be vigilant; because your Adversary the Devil, as a roaring Lion, walketh about, seeking whom he may devour: Whom resist stedfast in the Faith. Question 38. What are the Sins that are committed against the Holy Ghost? Answer. An over-great and ill-grounded Confidence in the Grace of God; i.e., Presumption, and likewise Despair, which is when any one entirely distrusts the divine Mercy; for this is to contradict the manifest and established Truth, and a Denial of the orthodox Faith of Christians. |
| La Penitencia: (La confesión) Este sacramento prepara al alma para recibir la Santa Eucaristía. Es una purificación. (I. Cor. 11:27–29; Juan 20:23). En la Iglesia Ortodoxa no hay confesionario. No hay nada que separa el padre del penitente. La absolución es una consecuencia del arrepentimiento sincero. Es un hecho libre cuja eficacia reside en la obra de redencin del Seρor sobre la Cruz. La ordenación: Este Sacramento esta basado sobre los textos evangélicos siguientes: (Mat. 10:1; Luc 10:1; Juan 6:70; Hechos 2.1; Hechos 6:6; Hechos 13,3; 1Tit.4:14). La validad de la ordenación hace validos los otros sacramentos. La Iglesia ortodoxa tiene sacerdotes casados y no casados (los obispos) según la decisión del IV Concilio Ecuménico (Canon 12). Los que se preparan para el Episcopado viven el celibato en Cristo. Los que eligen el matrimonio se casan antes de la ordenación. Después de la ordenación el matrimonio no esta permitido. Los sacerdotes casados están mencionados en el texto bíblico (Tito I, 5–6) El clero ortodoxo es de tres grados mencionados en el texto bíblico: el diácono, el sacerdote (presbíteros) y el obispo. Los obispos son elegidos entre los «archimandritas» (grado monástico). En la Iglesia Ortodoxa no hay cardenales. El matrimonio: El matrimonio fue instituido por Dios según al Antiguo Testamento ( Gen. 2:16 ; Gen 2:24 ) para la unión psicosomatica y el parto. En el Nuevo Testamento el matrimonio se hace un sacramento. Se convierte en una unión santificada. (Efes. 5:32). Para este sacramento se necesita el libre consentimiento de los futuros esposos y la ceremonia religiosa, según la antigua tradición de la Iglesia y la atestación de los Santos Padres (Ignacio, Policarpo (s. II). Este sacramento es de un carácter indisoluble, excepto a caso mencionado por el Señor (caso de adulterio; Mat. 19:9). El cristiano Ortodoxo es libre de elegir entre matrimonio bendito por el Señor y el celibato en Cristo, el celibato de castidad según el texto bíblico: (Mat. 19:2; I Cor. 7:32–33). Este celibato en Cristo puede hacerse en una comunidad monástica, en la vida de asceta o en el mundo según el don de cada uno. |
| El salmista, implorando a Dios, también profetiza que el mundo actual no es eterno . «Desde el principio tú fundaste la tierra, y los cielos son obra de tus manos. Ellos perecerán, mas Tú permanecerás; y todos ellos como una vestidura envejecerán, como un vestido los mudarás y serán cambiados» (Sal. 102:26–27). Y el Señor Jesucristo dijo: «El cielo y la tierra pasarán, pero mis palabras no pasarán» (Mat. 24:35). El fin del mundo no consistirá en su completa destrucción y aniquilación, sino en su completo cambio y renovación. El quinto Concilio Ecuménico, al refutar una serie de errores del origenismo, condenó solemnemente también aquellas falsas doctrinas, que declaran que el mundo material no sólo se trasformará, sino que se destruirá totalmente. En cuanto a aquellas personas a las cuales la venida del Señor las sorprenda vivas en la tierra, a ellos, según dice el Apóstol , les ocurrirá un cambio instantáneo, igual que a los muertos resucitados: «No todos dormiremos, pero todos seremos trasformados, en un momento, en un abrir y cerrar de ojos, a la final trompeta, y los muertos serán resucitados incorruptibles, y nosotros seremos trasformados. Porque es necesario que esto corruptible se vista de incorruptible, y esto mortal se vista de inmortalidad» ( 1Cor. 15:51–53 ). El juicio universal E ntre los numerosos testimonios en las Sagradas Escrituras del real e indudable juicio universal futuro ( Jn 5:22,27–29 ; Mat. 16:27; 7:21–23; 11:22 y 24; 12:35, 41–42; 13:37–43; 19:28–30; 24:30; 25:31–46. Hechos 17:31; Judas 14–15; 2Cor. 5:10 ; Rom. 2:5–7, 14:10 ; 1Cor. 4:5 ; Efes. 6:8; Col. 3:24–25; 2 Tes. 1:6–10; 2Tim. 4:1 ; Apoc. 20:11–15) la más completa imagen del último juicio la da el Salvador en Mat. 25:31–46 (Cuando el Hijo del Hombre venga en su gloria...). Por este modelo se pueden deducir las características de este juicio. Este será: total, es decir, extendido a todos, vivos o muertos, buenos y malos, e incluso, según otras indicaciones de la palabra de Dios, a los mismos ángeles caídos (2 Ped. II:4; Judas VI). |
| This Commandment teacheth us that Man-slaying is by no means to be committed by a righteous Man who feareth God, whether it be a killing of the Body or of the Soul. Those who kill the Body do only take away a temporary Life, but those who kill the Soul deprive it of eternal Life; and these are by far the most criminal Man-slayers. Of this sort are Heretics, false Teachers, and wicked and reprobate Christians, who set an Example of evil Living; that is, when they become Stumbling-blocks unto others. Concerning whom the Scripture judgeth thus (Mat.18:6), Whosoever shall offend one of these little ones that believe in me, it were better for him that a Millstone were hanged about his Neck, and that he were drowned in the depth of the Sea. Furthermore, a Person may be guilty of killing not only by his own Act, but also by persuading of another to do it, by assisting, instigating, and consenting to others. This Commandment also comprehendeth all whatsoever may produce or cause killing, as Pride, Envy, Hatred, Covetousness, and the like. Question 65. What is the seventh Commandment? Answer. Thou shalt not commit Adultery. Question 67. How is this Commandment to be understood? Answer. Our Lord Jesus Christ enjoined the most exact and perfect observation of this Commandment when he said (Mat.5:28), Whosoever looketh on a Woman to lust after her hath committed Adultery with her already in his Heart. Now, this Adultery is twofold, the one spiritual, the other bodily; the spiritual Adultery is, when any one, putting off the true orthodox and catholic Faith, turneth aside into various Heresies. Of such an one the Scripture speaketh thus (Ps.73:26), They that forsake thee shall perish; thou hast destroyed all them that commit Fornication against thee. Bodily Adultery is an unclean and immodest Action committed with the Wife of another Man. By this Commandment, likewise, all other Lewdness and Wantonness is forbidden; as also procuring and alluring others to Unchastity, indecent and obscene Songs, and Dancing and Gestures: As the Apostle declares (Eph.5:3), Fornication, and all Uncleanness, or Covetousness, let it not once be named amongst you, as becometh Saints: neither Filthiness, nor foolish Talking, nor Jesting, which are not convenient. |
| On the 29 th of October, the Primate of the Assyrian Church of the East led the celebration of the 25th anniversary of the opening of the Moscow Assyrian Church of the Blessed Virgin Mary (Mat Maryam) - the Representative Office of the Assyrian Church in Russia. His Holiness Catholicos Mar Awa performed the rite of the great consecration of the renovated temple altar and Divine Liturgy in the company of members of the Assyrian delegation. Representatives of the Russian Orthodox Church who accompanied the Assyrian First Hierarch were present, as well as the Ambassador of Iraq to Russia K. al-Janabi, the leadership of the Representation of the Kurdistan Region in Russia and the Consul of the State of Palestine in the Russian Federation J. Malki. At the end of the service a solemn act, reception and meeting of the Catholicos-Patriarch Mar Awa with members of the youth movement of the parish of Mat Maryam were held in the representative premises of the temple complex. The hosts of the festive evening were the rector of the temple, the representative of the Assyrian Church in Russia, Chorbishop Samano Odisho and the head of the parish community churchwarden V.V. Ilyushin. On the 30 th of October, a delegation fr om the Assyrian Church of the East visited the churches of the Patriarchal Chernigov Palace and the Ss. Cyril and Methodius Institute of Postgraduate Studies. The meeting of Catholicos-Patriarch Mar Awa with the members of the faculty and students took place in the Assembly Hall of the Institute. The meeting was followed by a conversation between the distinguished guest and Archpriest Maxim Kozlov, Rector of Instutute, during which the parties discussed issues of academic co-operation between the educational institutions of the Russian Orthodox Church and the Assyrian Church of the East. In the context of his visit to the Institute of Postgraduate Studies, Catholicos Mar Awa also had a conversation with S.G. Alferov, a lecturer of the joint course of the DECR and the Institute called " Ancient Oriental Churches " . The Primate of the Assyrian Church welcomed the teaching of this course, noting that the initiator of its establishment back in the early 1970s at the Moscow and Leningrad Theological Academies was Metropolitan Nikodim (Rotov), of blessed memory - mentor of His Holiness Patriarch of Moscow and All Rus " Kirill. His Holiness the Catholicos also approved the idea of creating a special educational programme within the framework of the course, dedicated to the study of the heritage of the Syrian Christian tradition, and expressed readiness to assist in the organisation of joint thematic events, including in Iraq. |
| The teachings of the Church of Christ are guarded by the Holy Spirit and cannot err (Mat. 10:17-20, John 4: 16-26, 1 Tim. 3:15). The very founder of the Church, Jesus Christ, governs it in an unseen way, until the end of the ages (Mat. 28:20). If some ecclesiastical writers, hierarchs, priests or laity translated the Bible from another language, or amended some passage containing an expression which does not correspond to our present-day speech, this would only be an adjustment and modification of the expression, and not a serious alteration of the substance of the Biblical text. If a Romanian from the time of the Elder Mirtsea or Stephan the Great (1504) were resurrected today and you wanted to speak with him, you would only with difficulty understand him, because the language has developed into something that is not exactly what was spoken then. This is precisely what has happened with respect to the books. With the passage of time, the writers’ words or expressions were amended with appropriate present-day language—without however, changing the meaning of the profound and sacred writings. I previously referred you to the foundation upon which Holy Tradition rests, and the means by which its authentic, original image is reliably preserved and conveyed throughout the ages. I am referring to the ancient Symbol of Faith (The Creed), the Apostolic Canons, and the dogmatic decisions of the Seven Ecumenical Councils. To these can also be added the following monumental and meaningful testaments—assurances of the unimpaired preservation of Holy Tradition: - The acts of the early Church are witnesses by the company of the Apostles, amongst whom are Saint Ignatius the God-bearer (+104 AD), a disciple of the Apostles, and Saint Polycarp of Smyrna (+106 AD). These Fathers admonished the faithful of their day to guard themselves from the teachings of heretics, and to fully maintain only the Apostolic Tradition (Eusebius of Caesarea, Ecclesiastical History, 2:36). - Eusebius tells us that Hegessipus attempted to collect the whole of apostolic tradition, and he nearly accomplished this, gathering more than five volumes of material that Eusebius had studied. |
| Archbishop Tikhon naturally assumed that the Church of Russia had jurisdiction over all Orthodox in America, a position that not all would accept even at that time. However, his bold proposal cannot be underestimated. It sought to create a single, united Orthodox Church that would be manifested in a united episcopacy. This united church would recognize its diverse membership and allow for differences in customs and practices of the various ethnic groups. It would seem that Archbishop Tikhon had started to move in this direction when, in 1903, he requested that Father Innocent Pustynsky be consecrated in Russia as vicar for Alaska. A year later, Archbishop Tikhon and Bishop Innocent consecrated Father Raphael Hawaweeny as the bishop of Brooklyn, with special responsibility for the Arab Orthodox immigrants. Plans were also made to elect diocesan bishops who would serve the specific needs of Serbians and Albanians. 97 Just prior to his departure from the United States, Archbishop Tikhon presided at the first All-American Council (Sobor) of the Russian Orthodox Archdiocese. Convened in Mayfield, Pennsylvania, in 1907, it brought together both clergy and lay representatives from the diocesan parishes, which then numbered about one hundred. The theme of the council was «How to Expand the Mission.» While the council concerned itself with many practical matters, its structure and methodology were very significant. Under the leadership of Archbishop Tikhon, the council and its preparatory gatherings sought to establish a tradition of conciliarity that recognized the legitimate responsibilities of both the clergy and the laity. Prior to leaving the United States to return to Russia in 1907, Archbishop Tikhon preached a sermon that emphasized the importance of the Orthodox mission in America: Orthodox people must care for the dissemination of the Orthodox faith among the heterodox. Christ the Savior said that men lighting a lamp do not put it under a bushel but on a stand, and it gives light to all in the house (Mat 5:15). The light of Orthodoxy also is not lit for a small circle of people. No, the Orthodox faith is catholic. It remembers the commandment of its founder: «Go into all the world ...» Mat: 28:19. It is our obligation to share our spiritual treasures, our truth, our light and our joy with those who do not have these gifts. 98 |
| 439 Stabiles illi et firmae revera et immobilis petrae ministri, maximae videlicet et apostolicae, quae illic est, ecclesiae 441 См. особенно: ORIGÈ In Mat., XII, 10, GSCX, p.85–89; JEAN CHRYSOSTOME, Horn, in Mat., XII, LIV, 2, PG 58, 534; THÉODORET DE CYR, Ep., LXVII, PG 83, 1249CD. 442 Идея, которая была выражена на Востоке в середине III в. папой Стефаном. (см.: К. SCHATZ, La Primauté du pape. Son histoire, des origines a nos jours, p. 55–56). 450 Павел II, который с 1 октября стал преемником Пирра. Этот последний был смещен Константином III, и сам бежал в Северную Африку еще, кажется, до того, как был официально низложен 29 сентября 641 г 451 Ер., XII, PG 91, 464CD. Об этом эпизоде и его последствиях см., помимо полного текста письма преп. Максима (PG 91, 459A-465D), перевод в: MAXIME LE CONFESSEUR, Lettres, Paris, 1998, p. 119–124), С. DIEHL, LAfrique byzantine. Histoire de la domination byzantine en Afrique, t. II, Paris, 1896, p. 543–547 и наше предисловие к: MAXIME LE CONFESSEUR, Lettres, Paris, 1998, p. 58–59 453 Как это заметил К. SCHATZ (La Primauté du pape. Son histoire, des origines a nos jours, p. 39), общение между Церквями находится на начальном уровне, то есть на уровне взаимного обмена информацией и консультаций 454 Об исторических лицах и их отношениях с преп. Максимом см. наше предисловие к: MAXIME LE CONFESSEUR, Lettres, Paris, 1998, p. 51–53 455 Это письмо было написано, когда папа Иоанн IV уже умер (11 октября 642 г.), поскольку преп. Максим упоминает в этом письме «святой памяти Иоанна, древнего Римского папу» (143А). По R SHERWOOD, оно может быть датировано концом этого года или 643 годом (An Annotated Date-List of the Works of Maximus the Confessor, p. 16, 52). 464 Le Monde et LÉglise selon Maxime le Confesseur, Paris, 1973, p. 208. Эта интерпретация повторена у J.-M. GARRIGUES, который именно полагает, что преп. Максим «усвоил принятое Римом оправдание примата папы» и, как это видно здесь, «отождествление Римского престола с соборной Церковью на уровне исповедания веры» («Le Sens de la primauté romaine chez Maxime le Confesseur», p. 9). |
| La idolatría, el adulterio y la fornicación sí parece que quedaban limitados al perdón sacerdotal, que debía venir precedido por una excomunión pública y prolongada. En cuanto a la Eucaristía, coexiste en Orígenes una interpretación alegórica (que identifica el cuerpo y la sangre escritúrales con la enseñanza de Cristo) con otra realista, mediante la que afirma que, por la oración, el pan se convierte en cuerpo santo. Orígenes parecía sostener que la interpretación literal era la común en la Iglesia pero destinada a las almas simples (In Mat XI: 14), mientras que la simbólica es más digna de Dios y es la sostenida por los sabios (In XXXII:24; In Mat, Dudosas fueron empero las ideas escatológicas de Orígenes que negaba el castigo eterno de los condenados sustituyéndolo por un fuego purificador para todos, que concluiría con una salvación universal – sin excluir ni a Satanás ni a los demonios – en un proceso de restauración cósmica o apokatastasis. Esta tesis junto a la de la preexistencia de las almas – un resabio platonista – y algunas conclusiones derivadas de una alegorización excesiva del texto bíblico, como la de atribuir un estado espiritual y sin cuerpo físico a los seres humanos antes de la caída, fueron condenadas correctamente por la Iglesia en repetidas ocasiones, como hemos señalado con anterioridad. Ver Epifanio de Salamis. Orosio Ver Paulo Orosio. Orsiesio Vida: Sucesor de Pacoinio y Petronio. Falleció en torno al 380. Obra: Se le ha atribuido un tratado titulado Doctrina de la institución de los monjes, que figura como apéndice en la traducción de Jerónimo de la regla de Pacomio. Para algunos autores (Quasten, etc.), la minuciosidad de la obra hace que sea una fuente incluso más valiosa a la hora de estudiar el espíritu de Pacomio que la regla de éste. Osio de Córdoba (c. 257-c. 357). Obispo de Córdoba, España, (c. 295) que padeció la persecución lanzada por Maximiano contra los cristianos (303–305). Tomó parte en el concilio de Elvira (c. 306) y se manifestó como un formidable oponente de arríanos y donatistas. |
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