| For the inward mind and the heart of man are deep ( Ps.64:6 ). The good man out of the good treasure of his heart produces good, and the evil man, out of the evil treasure of his heart produces evil; for out of the abundance of his heart, his mouth speaks ( Lk.6:45 , Mt.12:34–35 ). For from within, out of the heart of man, come evil thoughts, fornication, theft, murder, adultery, coveting, wickedness, deceit, licentiousness, envy, slander, pride, foolishness. All these things come from within, and they defile a man ( Mk.7:21–23 ). My son, says the Lord, give me your heart, and let your eyes delight in my ways ( Prov.23:26 ). According to the scriptures and the saints, man’s heart grows hard, fat, cold and corrupt when it is stubborn and rebellious against God, depriving itself of His Holy Spirit. Many times and in many different ways this is said in the holy writings ( Deut.6:7 ; Is.6:10 ; Jer.5:23 ; Zechariah.7:12: Mk.8:17 ; Mt.19:8 , et al.). But when man sins, the Lord still loves him faithfully and purifies his heart by grace in order that he might be saved for everlasting life. I will give them a new heart, and put a new spirit within them; I will take the stony heart out of their flesh and give them a heart of flesh, that they may walk in my statutes and keep my ordinances and obey them; and they shall be my people, and I shall be their God. Repent and turn from all your transgressions, lest iniquity be your ruin. Cast away from you all transgressions which you have committed against me and get yourselves a new heart and a new spirit. For I have no pleasure in the death of anyone, says the Lord God; so turn, and live. A new heart will I give you, and a new spirit will I put within you ... I will put my Spirit within you and you shall live ... ( Ezek.11:19–20, 18:30–32, 36:26–27, 37:14 ; cf. Ps.51:10 ; Jer.31:31–34 ; Is.57:15–18 ; Joel.2:28–29 ). God gives a clean heart and a new and right Spirit to man that he might love Him in return with all of his heart. This is given in Christ, in the Holy Spirit, in the Church of the new and everlasting covenant. It is given that man might fulfill the first and greatest commandment of God (cf. 2Cor.3–5 ). |
| ... for the marriage of the Lamb has come, and His Bride has made herself ready; it was granted to her to be clothed with fine linen, bright and pure – for the fine linen is the righteous deeds of the saints (Rev.19:7–8). “Come, I will show you the Bride, the wife of the Lamb” (Rev.21:9). The third type of love is friendship – phila. This also should exist between man and God. Man has no greater friend than God, and God Himself wants to be man’s friend. According to the scriptures, the very purpose of the coming of Christ was to dispel all enmity between God and man, and to establish the co-working of Creator and creature in the fellowship of friendship. Thus the Lord used to speak to Moses face to face, as a man speaks to his friend ( Ex.33:11 ). Greater love has no man than this, that he lay down his life for his friends. You are my friends if you do what I command you. No longer do I call you servants [or slaves], for the servant does not know what his master is doing. But I have called you friends, for all that I have heard from my Father, I have made known to you ( Jn.15:13–15 ). So it is that love as goodness, love as union, love as friendship are all to be found in God and man, between God and man, and between human beings. There is no form of true love which lays outside the realm of the spiritual life. Love of God The first and greatest commandment of God is that His creatures should love Him. Hear, O Israel! The Lord our God, the Lord is one; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength ( Mk.12:29–30 ; Mt.22:37 ; Lk.10:27 ; Deut.6:4–5 ). This is the great and first commandment ( Mt.22:38 ). To love the Lord God with all one’s heart means to desire nothing but Him and His holy will. The heart is the center of man according to the scriptures and the teachings of the saints. It is the “deepest part” of man, the foundation and guide of his life. What is in a man’s heart, and what his heart desires, is what determines the whole life and activity of the person. |
| 112. Там же. С.406. 113. ерр. (Письма) 7 (М. 91.436D-437A). 114. anim. et res. (О душе и воскресении) (М. 46.48В). 115. Цит. по: Киприан (Керн), архимандрит. Антропология святителя Григория Паламы. С.406. 116. ог.7 (Слово 7-е) 21 (М. 35.781). 117. V. Zos. (Житие аввы Зосимы) 13 (L 1547). 118. Там же 14 (L 1546). 119. or. (Слова) 16 (L 1547). 120. hom. (Духовные беседы) 22 (М. 34.660А,В). 121. Jo. (Толкование на Евангелие от Иоанна) 28.6 (GCS vol.10,1903 p.395.31-396.10; М. 14.689С-692А). 122. Laz. 2 (Слово о Лазаре, 2-е) 2 (М. 48.984). 123. hom. in Mt. (Беседы на Евангелие от Матфея) 28.3 (М. 57.352-353). 124. haer. (Пять книг против ересей) 5.31.2 (М. 7.1209В). 125. hom. in Mt. (Беседы на Евангелие от Матфея) 28.3 (М. 57.353). 126. qu.Ant. (Вопросы к Антиоху) 32 (М. 28.616C,D). 127. qu.Ant. (Вопросы к Антиоху) 33 (М. 28.617А). 128. V.Zos. (Житие аввы Зосимы) 14 (L 1546). 129. orat. (Слово к эллинам) 13 (М. 6.833А,В). 130. fr. (фрагменты) 12 (М. 7.1236А). 131. Мефодий Патарский, священномученик. Творения. С.72. 132. Там же. 133. Киприан (Керн), архимандрит. Антропология святителя Григория Паламы. С.201. 134. Августин Блаженный. О Граде Божием. kh.XIV,III. 135. fr. res. (О воскресении: фрагменты) 8 (М. 6.1584D). 136. catech. (Огласительные слова) 4. 23 (L 1549). 137. str. (Строматы) 7.3 (GCS vol.17, 1909 p. 11.22; М. 9.420А). 138. princ. (О началах) 3.3.5 (GCS vol.22, 1913 p.262.9f; М. 11.318С). 139. or. (О молитве) 29.13 (GCS vol.3, 1899 p.387.26; М. 11.540А). 140. catech. (Огласительные слова) 4. 21 (L 1544). 141. Максим Исповедник, преподобный. Творения, кн.1, С.216,217. 142. hom. (Беседы) 9.6 (М. 31.344 В). 143. d.n. (О божественных именах) 4.24 (М. 3.725D-728A). 144. Там же 4.30 (М. 3.732А). 145. hom. in Jer. (Беседы на кн. Иеремии) 6.2 (GCS vol.3,1901 p.49.14; М. 13.325D). 146. princ. (О началах) 3.1.14 (GCS vol. 22, 1913 р.219.4; М. 11.276А). 147. Jo. (Толкование на Евангелие от Иоанна) 13.61 (GCS vol.10,1903 p.293.13; М. 14.516С). |
| 10. gent. (Слово против язычников) 33 (М. 25.65В,С). 11. hom. in Mt.7:14 (Беседа на Мф.7:14) (М. 51.41). 12. epp. (Письма) 4.1 (М. 79. 548D). 13. epp. (Письма) 4.204 (М. 78.1292В). 14. Цит. по. Киприан (Керн), архимандрит. Указ. соч. С.202. 15. Цит. по: Кураев А. диакон. Раннее христианство и переселение душ. С.202. 16. d.n. (О божественных именах) 4.27 (М. 3.728D). 17. Цит. по: Позов А. Сын Человеческий. С.85. 18. Русская религиозная антропология. Т.2. С.309. 19. Но если быть точным, то и в плоти, как мы ее определяем, есть элементы индивидуального бытия, ибо многие эндокринные, гормональные и нейрофизиологические особенности оказывают существенное влияние на формирование индивидуальности человека. 20. Цит. по. Киприан (Керн), архимандрит. Антропология Григория Паламы. С.169. 21. dial. (Диалог о правой вере в Бога) 5.2 (М. 11.1833А). 22. eran. (Собиратель) 2 (М. 83.108А). 23. 1Cor. (Толкование на 1 Послание к Коринфянам) 15:50 (М. 74. 912В). 24. Максим Исповедник, преподобный. Творения. Кн.1. С.168. 25. Мефодий Патарский, священномученик. Творения. С.244. 26. leg. (Ходатайство за христиан) 31.2 (М. 6.961С). 27. str. (Строматы) 4.26 (GCS vol. 15,1906 р. 321.14; М. 8.1373В). 28. princ. (О началах) 4.4f (GCS vol. 22, 1913 р. 269. 19, 270. 9; М. 11.324 В, 325А). 29. 2 hom. (Беседа о расслабленном при купели) 17 (М. 33.1152В). 30. Творения. Т.4. Кн.1. СПб 1898. С.206. 31. 4 str. (Строматы) 6.6 (GCS vol. 15, 1906 р. 458.3; М. 9.273 С). 32. Ar.3 (Против ариан. Слово 3-е) 30 (М. 26. 388 С). 33. Деяния Вселенских Соборов. Т.3. С.48. 34. ep. Epict. (Послание к Епиктету) 7 (М. 26.1061В). 35. fid. cap. (12 глав о вере) 12 (М. 10.1128 А). 36. haer. (Пять книг против ересей) 3.22.2 (М. 7. 957А). 37. Eun. (Против Евномия) 6 (М. 45. 713 А). 38. epp. (Послания) 4 (М. 77. 48 А). 39. eran. (Собиратель) 3 (М. 83. 237 В). 40. Cels. (Против Кельса) 3.25 (GCS vol. 2,1899 р.222.4; М. 11.952А). 41. 1Cor. (Толкования на 1 Послание к Коринфянам: фрагменты) 15:3-4. |
| Bd. 17. S. 543-631; Keown G. L., Scalise P. J., Smothers T. G. Jeremiah 26-52. Waco (Tex.), 1995; Schmid K. Buchgestalten des Jeremiabuches. Neukirchen-Vluyn, 1996; Рофэ А. Повествования о пророках. М.; Иерусалим, 1997; Friebel K. G. Jeremiah " s and Ezekiel " s Sign-Acts: Rhetorical and Nonverbal Communication. Sheffield, 1999; Wells R. D., Jr. The Amplification of the Expectations of the Exiles in the MT Revision of Jeremiah//Troubling Jeremiah/Ed. A. R. P. Diamond, K. M. O " Connor. Sheffield, 1999; Parke-Taylor G. H. The Formation of the Book of Jeremiah: Doublets and Recurring Phrases. Atlanta, 2000; Albertz R. Israel in Exile: The History and Literature of the 6th Cent. B.C.E. Atlanta, 2003. И. п. к. в богослужении Согласно Иерусалимскому Лекционарию V-VIII вв., И. п. к. чаще всего использовалась за богослужением в течение Великого поста: отрывок Иер 5. 2-29 читался в 1-ю пятницу ( Tarchnischvili. Grand Lectionnaire. T. 1. P. 50), Иер 1. 11-17 - в 1-ю субботу (Ibid. P. 54), Иер 10. 6-10 - во 2-е воскресенье (Ibid. P. 51), Иер 1. 1-10 - во 2-й вторник Великого поста (Ibid. P. 53), Иер 1. 18-2. 3 - во 2-й четверг (Ibid. P. 55), Иер 4. 36-5. 9 - в Неделю ваий (Ibid. P. 84), Иер 9. 2-10 - в Великий понедельник (Ibid. P. 86), Иер 11. 18-20 - в Великую пятницу (Ibid. P. 103, 105), Иер 31. 31-34 - в Великую субботу (Ibid. P. 112); отрывок Иер 23. 2-6 - на Рождество Христово (Ibid. P. 10), Иер 30. 23-28 - в неделю о Страшном Суде (Ibid. P. 42), Иер 31. 13-20 - в 3-й четверг по Пасхе (Ibid. P. 125), Иер 38. 1-3 - в день памяти прор. Иеремии (1 мая) (Ibid. T. 2. P. 8); также Лекционарий содержит перечень чтений из И. п. к., к-рые использовались на литаниях (литиях) (Ibid. P. 76-79). В Типиконе Великой ц. IX-XI вв. указаны лишь 2 чтения из И. п. к.: Иер 11. 18-12. 15 - на тритекти в Великий четверг ( Mateos. Typicon. T. 2. P. 72) и Иер 38. 31-34 - на вечерне в Великую субботу (Ibid. P. 86). В Мессинском Типиконе 1131 г., представляющем южноитал. редакцию Студийского устава , в Великий четверг и Великую субботу назначаются те же чтения из И. п. к., что и в Типиконе Великой ц.; паремии из И. п. к. указаны в день праздника Положения пояса Пресв. Богородицы ( Arranz. Typicon. P. 184) и в день памяти св. Григория Богослова (25 янв.) (Ibid. P. 113). В совр. правосл. богослужении И. п. к. читается на Страстной седмице: Иер 11. 18-12. 15 - на 1-м часе в Великий четверг и на 9-м часе в Великую пятницу, Иер 38. 31-34 - на вечерне в Великую субботу. Рубрики: Ключевые слова: ИЕРЕМИЯ (ок. 645 г. до Р. Х.- 1-я пол. VI в. до Р. Х.), 2-й из великих ветхозаветных пророков (пам. 1 мая) АГГЕЙ первый послепленный пророк, 10-й в ряду малых пророков, автор названной его именем книги (пам. 16 дек. и в Неделю праотец) |
| Although He was a Son, He learned obedience through what He suffered, and being made perfect He became the source of salvation to all who obey Him (Heb.5:8–9). Disobedience to God and His Son Jesus Christ is the source of all sin. Refusal to submit to God in all things is the cause of all sorrow and death. Those who hear the Gospel and fail to enter into the eternal rest of God, do so only “because of disobedience” (Heb.5–6; cf. Deut.4:29–31 ). In the Orthodox spiritual tradition, obedience is a basic virtue: obedience to the Lord, to the Gospel, to the Church ( Mt.18:17 ), to the leaders of the Church (Heb.13:7), to one’s parents and elders, to “every ordinance of man” ( 1Pet.2:13 ; Rom.13:1 ), “to one another out of reverence for Christ” ( Eph.6:21 ). There is no spiritual life without obedience, no freedom or liberation from sinful passions and lusts. To submit to God’s discipline in all of its human forms, is the only way to obtain “the glorious liberty of the children of God” ( Rom.8:21 ). God disciplines us as His children out of His great love for us. “He disciplines us for our good, that we might share His holiness” (cf. Heb.12:3–11). Our obedience to God’s commandments and discipline is the exclusive sign of our love for Him and His Son. He who has My commandments and keeps them, he it is who loves Me; and he who loves Me will be loved by My Father, and I will love him and manifest Myself to him.… If a man loves Me, he will keep My word, and My Father will love him, and we will come and make our home with him. He who does not love Me does not keep My words; and the word which you hear is not Mine but the Father’s who sent Me ( Jn.14:21–24 ). Patience To be obedient in all things to God requires the virtue of patience. Saint Paul lists this virtue as one of the “fruits of the Spirit” ( Gal.5:22 ). Christ Himself in His humble obedience to God was exceedingly patient. To be patient literally means to suffer and endure. It means to wait on the Lord through all tribulations and trials with courage and hope. It means to put up with ones self and others, growing gradually in the grace of God through the daily effort to keep His commandments and to accomplish His will. Only those who are patient, according to Christ, bring forth fruit from the seeds of God’s Word that are sown in their hearts. |
| En la efemérides de los encuentros planetarios aparece de la siguiente manera en los sobrios datos facilitados por los modernos cálculos astronómicos: Hacia el final del mes de febrero del año 7 antes de J.C. atravesaba el firmamento la citada constelación. Júpiter pasó de la constelación Acuario para encontrar a Saturno en la constelación de los Peces. Como el Sol, en aquella época, se hallaba también en la constelación de los Peces, su luz los ocultaba. El 12 de abril ambos planetas efectuaban su orto helíaco a una distancia de 8 grados de longitud en la constelación de los Peces. «Orto helíaco» es como se designa por el astrónomo la primera salida de un astro en el crepúsculo matutino. fig. 71. – Tercera conjunción de Júpiter y Saturno el 4 de diciembre del año 7 a. de J.C., en la constelación de los Peces. El 29 de mayo tuvo lugar, visible durante dos buenas horas en el cielo de la mañana, la primera aproximación, con una diferencia de cero grados de longitud y 0,98 grados de latitud a los 21 grados en dicha constelación. La segunda conjunción tuvo lugar el 3 de octubre a los 18 grados en la constelación de los Peces. El 4 de diciembre fue visible por tercera y última vez, la aproximación de los planetas Júpiter y Saturno. Esta vez a 16 grados en la propia constelación de los Peces. A fines de enero del año 6 antes de J.C., el planeta Júpiter pasó de la constelación de los Peces a la del Carnero. «Hemos visto su estrella en el Oriente» (Mt. 2:2), se dice en la traducción, poniendo esta frase en boca de los Magos. Los críticos entendidos en los textos sagrados descubrieron que, en el original, las palabras «en el Oriente» suenan así: «en tae anatolæ,» es decir, en singular; en otro lugar el concepto de «Oriente» se expresa «anatolai,» es decir, en plural. A la forma singular «anatolæ» se le atribuye astronómicamente una especial circunstancia, dado que con ello se entiende la salida temprana de los astros, es decir, el llamado orto helíaco. Prosiguiendo en esta crítica del texto, la traducción, para ser clara según el lenguaje técnico de los expertos, es decir de los astrónomos, tendría que ser ésta: |
| THEOPHANY A manifestation of God in His uncreated glory. It refers also to Christ’s resurrection appearances. The revelation of the Holy Trinity at the Baptism of Christ (Luke 3:21, 22) is the greatest theophany; it is celebrated in the Orthodox Church on Epiphany (Jan. 6). Other theophanies are found throughout the Bible. For example, God appeared to Abraham in the form of three men (Gen. 18:1-15), and to Jacob in a dream (Gen. 28:10-17). See also EPIPHANY. THEOTOKOS God-bearer, birth-giver, frequently translated " Mother of God. " Jesus Christ is the divine Son of God, Mary is called the Mother of God to profess our faith that in the Incarnation, God was in her womb. Elizabeth called Mary " blessed " and " the mother of my Lord " (Luke 1:42, 43). At the Council of Ephesus in a.d. 431, the Church condemned Nestorius and other heretics who refused to call the Virgin Mary the Theotokos. For if it was not God in Mary’s womb, there is no salvation for humanity. See article, " Mary, " at Luke 1; Luke 1:26-43; John 1:1-14.) See also INCARNATION. TRADITION That which is handed down, transmitted. Tradition is the life of the Church in the Holy Spirit, for the Holy Spirit leads the Church " into all truth " (John 16:13) and enables her to preserve the truth taught by Christ to His Apostles. The Holy Scriptures are the core of Holy Tradition, as interpreted through the writings of the Fathers, the Ecumenical Councils, and the worship of the Church. Together, these traditions manifest the faith of the ancient undivided Church, inspired by the Holy Spirit to preserve the fullness of the gospel. See John 21:25; Acts 15:1-29; 2 Thess. 2:15. TRANSFIGURATION A change or transformation. Christ was transfigured on Mt. Tabor, showing He is God in the flesh (Matt. 17:1-8). Christians are called to be by the Holy Spirit into the image and likeness of God (Rom. 12:1, 2). See article, " The Transfiguration, " at Matt. 17. See also DEIFICATION. TRIBULATION (THE) The Scriptures reveal that much trouble and violence—Great Tribulation—will engulf the world before the Second Coming of Christ (Matt. 24:4-29). See also ESCHATOLOGY, RAPTURE, and SECOND COMING. |
| There is a good reason to believe that the demand to ban the wearing of small Christian crosses as dictated by religious tradition is motivated by a negative, hostile and intolerant attitude to religious and cultural values and traditions embodied by this religious symbol (sign) and by the denial of any religious presence and any manifestation of religious beliefs not only in public sphere, as one of the cases in Great Britain has shown, but even the sphere of any public relations whatsoever except for personal ones. Thereby there are no necessary and sufficient reasons for a public ban on the wearing of Christian small baptismal crosses in a way visible to those around including in case of believers’ presence in public places and institutions. Therefore, the imposition of such a ban does not correspond to the European Convention on Human Rights and Fundamental Freedoms and represents a violation of the Convention by a state body, which is detrimental to the basic rights and freedoms of citizens (Convention, Article 9). Actually, a public ban on the wearing Christian small baptismal crosses as a “discreet” form of manifesting one’s religious affiliation which does not encroach on the fundamental rights and freedoms of those around represents an illegitimate ban for Christians to manifest their religion and religious and cultural identity and an act of discrimination against believers aimed at ousting Christians from public space. Authors’ notes: Mt. 10:38 and 23:19; Lk. 9: 23; Mk. 8: 34; 1 Cor. 1: 23–24; Ex. 29, 37; 2 Tim. 2: 8; Gal. 6: 14, etc. November 26, 1996. May 25, 1993. § 61 of the Judgment on the case of Nolan and K. v. Russia , February 12, 1994. See also, § 39 of the Court’s Judgment on the case of Serif v. Greece ; § 38 of the Court’s Judgment on the case of Larissis and Others v. Greece , February 24, 1998; § 36 of the Court’s Judgment on the case of Kokkinakis v. Greece , May 25, 1993. § 1 of the Section “Law”. The final version dates at March 4, 2009. Source |
| The Son of Man will send His angels and they will gather out of His kingdom all causes of sin and all evil doers, and throw them into the furnace of fire; there men will weep and gnash their teeth. Then the righteous will shine like the sun in the Kingdom of their Father ( Mt.13:41–43 ). According to the saints, the “fire” that will consume sinners at the coming of the Kingdom of God is the same “fire” that will shine with splendor in the saints. It is the “fire” of God’s love; the “fire” of God Himself who is Love. “For our God is a consuming fire” (Heb.12:29) who “dwells in unapproachable light” ( 1Tim.6:16 ). For those who love God and who love all creation in Him, the “consuming fire” of God will be radiant bliss and unspeakable delight. For those who do not love God, and who do not love at all, this same “consuming fire” will be the cause of their “weeping” and their “gnashing of teeth.” Thus it is the Church’s spiritual teaching that God does not punish man by some material fire or physical torment. God simply reveals Himself in the risen Lord Jesus in such a glorious way that no man can fail to behold His glory. It is the presence of God’s splendid glory and love that is the scourge of those who reject its radiant power and light. ... those who find themselves in hell will be chastised by the scourge of love. How cruel and bitter this torment of love will be! For those who understand that they have sinned against love, undergo no greater suffering than those produced by the most fearful tortures. The sorrow which takes hold of the heart, which has sinned against love, is more piercing than any other pain. It is not right to say that the sinners in hell are deprived of the love of God ... But love acts in two ways, as suffering of the reproved, and as joy in the blessed! (Saint Isaac of Syria, Mystic Treatises). This teaching is found in many spiritual writers and saints: Saint Maximus the Confessor, the novelist Fyodor Dostoevsky. At the end of the ages God’s glorious love is revealed for all to behold in the face of Christ. Man’s eternal destiny – heaven or hell, salvation or damnation – depends solely on his response to this love. The Kingdom of Heaven |
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