| 73. 22–30; Cap. carit. I 100 и др. Эта терминология заимствована Максимом у Псевдо-Дионисия, см.: Areop. DN I 4; MT. 3; Ep. 1. 51 Букв. «неведомо». Этот редкий термин, также заимствованный Максимом Исповедником у Псевдо-Дионисия (см.: DN. I 1; MT. I 1), встречается у Максима гораздо чаще, см.: Quaest.Thal. Prol. 13; 76; 22. 88; 25. 56; 54. 329; Quaest. et dub. 46. 24; Cap. carit. III 45; Mystag. 13. 23; Amb. Ioan. 10. 9; 10. 13; 10. 41; 10. 58; 15. 8 и др. Как синоним, Максим иногда использует более редкий термин νοτως, «немысленно», «в безмыслии» (см.: Quaest. Thal. 25. 57; Amb. Ioan. 15. 8). 52 Cap. carit. I 100. Пер. А.И. Сидорова (с изменениями). Ср. Greg. Naz. Orat. 38. 7; Areop. DN. I 1; I 4 Ep. 1. О понятии «то, что окрест Бога», сходном с позднейшим понятием нетварных Божественных энергий, см.: Cap. carit. I 96; IV 7; Amb. Ioan. 16. 2; 34. 2; Cap. theol. I 48–50 и др.; а также: Фокин, 2016b, с. 69. 54 О познании логосов сущего и восхождении через них к познанию Божественного Логоса см.: Фокин, 2016a, с. 114–125. 57 Areop. DN.I4//P.114.7–115.3. Ср. DN.I1//P.109.11: τν νον πρ νον ντης. В свою очередь, данное выражение Псевдо-Дионисия восходит к неоплатонику Проклу, который характеризует им Единое: «За пределами тел есть три вот эти причины и монады, я имею в виду [мировую] Душу (ψυχν), первичный Ум (νον τν πρτιστον) и Единство, которое превышу ума» (τν πρ νον νωσιν, Procl. Theol. Platon. I//Vol. 1. P. 14. 8–9). 66 См.: Amb. Ioan. 7. 21–22; 7. 26; 7. 31; 7. 37; 41. 5; Quaest. Thal. 60. 32–62 и др. См. также: Larchet, 1996, p. 105–112, 115–123. 71 См.: Amb. Thom. 5. 272–284; Quaest. et dub. 1. 67 и др. Подробнее об этом см.: [Орлов, 2010, с. 151–153] 75 Т.е. душа как образ Божий взойдет к Богу как своему Первообразу; см.: Greg. Naz. Orat. 28. 17. 76 ατν χριν το Πνεματος κα μνον χουσαν νεργοντα τν Θεν δεξασαν. Мы относим причастия χουσαν и δεξασαν к ατν («его», т. е. к образу Божию=душе). Если же относить их к слову χριν («благодать»), тогда перевод будет таким: «(благодати), имеющей в себе... |
| As we have seen, marriage is first of all a journey of pain; second a journey of love; and, third, a journey to heaven, a call from God. It is, as Holy Scripture says, a " great mystery " (Eph 5.32). We often speak of seven " mysteries " , or sacraments. In this regard, a " mystery " is the sign of the mystical presence of some true person or event. An icon, for instance, is a mystery. When we venerate it, we are not venerating wood or paint, but Christ, or the Theotokos, or the saint who is mystically depicted. The Holy Cross is a symbol of Christ, containing his mystical presence. Marriage, too, is a mystery, a mystical presence, not unlike these. Christ says, " wherever two or three are gathered together in my name, there I am among them " (Mt 18.20). And whenever two people are married in the name of Christ, they become the sign which contains and expresses Christ himself. When you see a couple who are conscious of this, it is as if you are seeing Christ. Together they are a theophany. This is also why crowns are placed on their heads during the wedding ceremony, because the bride and groom are an image of Christ and the Church. And not just this, but everything in marriage is symbolic. The lit candles symbolize the wise virgins. When the priest places these candles into the hands of the newly-weds, it is as if he is saying to them: Wait for Christ like the wise virgins (Mt 25.1-11). Or they symbolize the tongues of fire which descended at Pentecost, and which were in essence the presence of the Holy Spirit (Acts 2.1-4). The wedding rings are kept on the altar, until they are taken from there by the priest, which shows that marriage has its beginning in Christ, and will end in Christ. The priest also joins their hands, in order to show that it is Christ himself who unites them. It is Christ who is at the heart of the mystery and at the center of their lives. All the elements of the marriage ceremony are shadows and symbols which indicate the presence of Christ. When you " re sitting somewhere and suddenly you see a shadow, you know that someone " s coming. You don " t see him, but you know he " s there. You get up early in the morning, and you see the red horizon in the east. You know that, in a little while, the sun will come up. And indeed, there behind the mountain, the sun starts to appear. |
| What is the Spiritual Meaning of the Feast of the Meeting of the Lord? Why did the meeting of Elder Simeon with the Infant Jesus become a great Christian feast day? Hieromonk Job (Gumerov) talks about today’s feast. The event that initiated this one of the twelve great feasts is, in the spiritual sense, multi-dimensional. The word “meeting” does not convey the main significance of the Church Slavonic understanding of sretenie . Ordinarily those who meet are equals. “But here,” as Metropolitan Benjamin (Fedchenkov) notes, “the Slavonic word, sretenie , is more fitting, for it speaks of the coming out of the lesser to meet the greater; of people coming to meet God” ( Letters on the Twelve Great Feasts [Moscow, 2004], 170-1 [Russian]). The event in the Jerusalem temple has particular significance. The Divine Law-Giver Himself, as the firstborn of every creature (Col. 1:15) and as the firstborn of the Virgin (Mt. 1:25) is brought as a gift to God. This symbolic act is as if the beginning of that service, which would end on earth with a great event: the incarnate Son of God would offer His whole self to God for the redemption of mankind, with whom he had earlier met in the person of righteous Simeon. For mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people Israel (Lk. 2:30-32). This song of thanksgiving goes back in thought and expression to certain passages in the book of the Prophet Isaiah: And in that day there shall be a root of Jesse, and he that shall arise to rule over the Gentiles; in him shall the Gentiles trust, and his rest shall be glorious (Is. 11:10). Jesse was the father of King David. Therefore, the Root of Jesse —the people’s awaited Messiah Christ, the Son of David (cf. Mt. 1:1), Who, as two centuries of history shows, will become a a sign which shall be spoken against. This sign will divide people into the believing and the unbelieving, into those who love the light and those who choose darkness. “What is this sign which shall be spoken against ? It is the Sign of the Cross, which the Church will confess as salvific for the whole world” ( St. John Chrysostom ). |
| The Lord reminds us: “You will have everything—‘life abundantly’ (cf. John 10:10)—but do not forget Me in the person of your neighbor or someone who comes your way (cf. Mathew 25: 34-40 ). When a person acts in this way [feeding the hungry, visiting those sick and in prison…], then he understands the relative, secondary nature of all earthly things. If, however, he becomes obsessed with personal fortune, then he becomes like the foolish rich man in the Gospel parable, and the same kind of end is waiting for him (Luke 12:16-21): “ Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? ” (Lk 12:20) KJV — The changes that are going on in the world have convinced some people that the world has become better and more comfortable; and convinced others of the opposite, that they should prepare for the Apocalypse, that the end of the world is not far away… Фото А. Курочкина — When the question of the Apocalypse is raised, I always say, with some humor, “Is this really your cup of tea?” It is necessary to verify everything in life by what little experience you have. When I was 18, around the time I was baptized, the thought that the end of the world was near was rampant among the faithful. Their talk was filled with Biblical symbols and Apocalyptic prophesies; and there would be endless conversations about the end of the world and the Second Coming of Christ. Some priests in Moscow packed their things, stocked up on food, and went into the mountains, into the Caucasus, to await the end of the world. When I saw this, I became discouraged and upset, so I turned to the Gospel. Do you know what shocked me in the Gospel? The words of the Savior: “But of that day and that hour [of the Second Coming] knoweth no man , no, not the angels which are in heaven, neither the Son , but the Father. 33 Take ye heed, watch and pray: for ye know not when the time is” Mark 13:32-33; cf. Mt 24:36; see Mk 13:5-32 ). When you think about Christ’s words, that He, the Son of God, humbles Himself and says that even He does not know when the end of the world will be, who of us can pretend to such knowledge? The Lord was asked the question “ When shall be the end of the world?”(cf. |
| Filled with deep and constant humility was the first coming of our Lord to earth and His time on earth. The Lord paid no attention to all that is respected and valued highly by the world. He did not deign to appear in the flash and thunder of earthly glory; He did not deign to appear surrounded by pompousness and magnificence; He did not deign to appear amidst shouts of festivity and triumph. He came to earth as to the land where the transgressors of God’s commandments were banished. He resided in it and acted upon it as in a land of sorrows, to which those who once lived in paradise were cast down for transgressing God’s commandment in paradise; He abided there and acted upon it as the Redeemer of the lost, becoming a participant in all the misfortunes that befell iniquitous mankind. He was as one of the impoverished and rejected of men. He was a stranger, with no place to lay His head. He was persecuted, covered about with dishonor, and He constantly rewarded evil with good: For the Son of man is not come to destroy men " s lives, but to save them (Lk. 9:56). He ended His earthly pilgrimage with the torturous and shameful death of a criminal, the death of a slave, for whom even the very manner of death is not equal by right to that of the citizens of the world. Such was the first coming on earth of the Son of God. In time, there will also be His second coming to us: The son of man shall come, who is also the Son of God, in His glory. His first coming was that of the Redeemer, Who submitted Himself to all the human weaknesses, taking them upon Himself in order to destroy them by Himself. The second coming will be the coming of the Judge, to receive mankind " s account of its behavior in relation to the redemption God gave it. When the Son of man shall come in his glory, and all the holy angels with him, then shall He sit upon the throne of his glory: And before Him shall be gathered all nations (Mt. 25:31–32), in order to present their deeds to Him for judgment, and receive either reward or punishment from Him according to their deeds. |
| Spare, O Savior, Thy own creation, and seek as Shepherd Thy lost sheep; snatch the stray from the wolf, and make me a pet lamb in Thy sheep pasture. ( Ps.118:176 ; Jn.10:11-16 ) When Thou sittest as Judge and in Thy compassion showest Thy dread glory, O Christ, O what fear there will be then, when the furnace is burning and all shrink from Thy inexorable Tribunal! ( Mt.25:31-46 ) Refrain: Holy mother Mary, pray for us. To St. Mary of Egypt: The Mother of the unwaning Light enlightened thee, and freed thee from the darkness of the passions. So now thou art admitted to the grace of the Spirit, enlighten, O Mary, those who faithfully praise Thee. Refrain: Holy mother Mary, pray for us. To St. Mary of Egypt: Beholding in thee a new wonder, O mother, divine Zosimas was truly amazed. For he saw an angel in a body and, filled with utter astonishment, he praises Christ for ever. Glory to the Father, and to the Son, and to the Holy Spirit: To The Trinity: Eternal Father, co-eternal Son, gracious Comforter, Spirit of Truth; Father of the Divine Word, Word of the Eternal father, living and creative Spirit, Trinity Unity, have mercy on us. Now and ever, and to the ages of ages. Amen. Theotokion: As from scarlet silk, O spotless Virgin, within thy womb the spiritual purple was woven, the flesh of Emmanuel. Therefore we honor thee as in truth Mother of God. Song 9 Eirmos: Ineffable is the childbearing of a seedless conception, unsullied the pregnancy of a Virgin Mother, for the birth of God renews natures. So in all generations we magnify thee in orthodox fashion as the Mother and Bride of God. Refrain: Have mercy on me, O God, have mercy on me. Troparia: Have compassion and save me, have mercy on me, O Son of David, Who didst heal with a word the demoniac. And let Thy voice of tender compassion speak to me as to the robber, “Truly I tell you, you will be with Me in Paradise when I rise in My glory.” ( Lk.9:38-42; 23:43 ) A robber accused Thee, and a robber confessed Thee to be God, for both were hanging on a cross with Thee. But open even to me, O most compassionate Savior, the door of Thy glorious Kingdom as to Thy faithful robber who acknowledged Thee to be God. ( Lk.23:32-42 ) |
| The Nativity Season and Hospitality Ever burdened with our American consumerism and capitalism orientation to life (“How much will it cost?” “What’s my time worth?” “How will it affect my finances?”), it seems we often equate our ability to give hospitality with however much we’ve calculated we can spare. When we sense we can spare some change, some time or energy, then we feel able to bear being hospitable. But a quick browse through Scripture and the teaching of the saints confronts that self-absorbed interpretation of hospitality very quickly; for authentic love is not absent of hospitality. “And above all things have fervent love for one another … be hospitable to one another” (1 Peter 4:8). Saint Theodoros the Great (Philokalia, Vol. 2, p. 32) instructs us in being hospitable: “When we receive visits from our neighbors, we should not consider this an irksome interruption, lest we cut ourselves off from the law of love. Nor should we receive them as if we were doing them a favor, but rather as if it is we ourselves who are receiving a favor; therefore, being indebted to them, we should beg them cheerfully to enjoy our hospitality. This is why the Apostle John says: ‘My children, let us love not in word or tongue, but in action and truth. And by this we know that we belong to the truth’ (1 John 3:18). “True love of neighbor naturally manifests in hospitality. The mystery of hospitality lies in the unknown good fruit it will bear. The seeds planted by having someone to breakfast, drinking a beer together, our simply sharing time together over good conversation may bear spiritual blessings in ways we will never know. How many of us have been given hope, been encouraged, lifted up from despair, kindled with the love of Christ, inspired, and blessed in so many other ways by a simple act of kindness from another person? Let us remember the words of Christ, “Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me” (Mt. 25:40). As Elder Anthimos of St. Anne’s Skete reminds us, “Do not forget hospitality. You don’t know what this hospitality might render. By hospitality, Abraham hosted the Holy Trinity, and Lot entertained angels.” |
| Миккола (Mikkola. Samo, 85) выражает сомнение в славянской этимологии Δαυρντιος/Δαυρτας; не приводя каких-либо аргументов, он утверждает, что это «тюркское имя в грецизированном виде». – В парижском издании 1729 г. по недоразумению появились формы Λαυρντιον, Λαυρτας, попавшие в научную литературу: Шафарик. Славянские древности, III, ч. 1, 247; Рыбаков. Древняя Русь, 18–22; Третьяков. Племена, 191; и др. 67 . τατα μν ν βεβα; то же выражение – М.: de Boor. EL, 206, 4; 217, 32 etc. 68 . Крекич и Томич (BUUHJ, 92, бел. 24): «упоминание меча как главного (?) оружия у славян весьма существенно, особенно потому, что он не упомянут у Псевдо-Маврикия» (Maur. XI.4.11); ср. также Io. Eph. VI.25 : у славян отсутствует какое-либо (наступательное) оружие, кроме дротиков. Возможность того, что эта речь хоть в какой-то мере адекватно передает действительно мазанное, ничтожно мала; те речи варварских предводителей М., которые являются переработками подлинных речей или могут быть таковыми, произносились, надо думать, всякий раз присутствии стенографов и секретарей императорского двора или дипломатической миссии (ср.: Haussig. Exkurs, 304 и сл.; 389; М. фр. 17, 18: de Boor. EL, 251, 22 sqq., 28 etc.). Кто мог записать речь славян перед послами аваров и зачем было бы нужно это делать? Представляется, что речь целиком сочинена М. – судя по всему, для того чтобы очередной раз подчеркнуть отрицательные свойства варваров, в частности их всегдашнюю хвастливость и высокомерие (Введение, § 8). Πλεμο τε... κα ξφη – очевидно синонимическая пара (ср. Введение, § 8), где ξφη – метафорическое обозначение «войны», ср.: М.: de Boor. EL, 463, 35; 465, 33 – «меч» как антоним слова «мир» (ср. Mt. 10, 34 ); 461, 35; Boissevain. ES, 21, 3; Eunap.: Boissevain. ES, 95, 13: ξφη κα βρβαροι. В античной литературе – Dio Cass. LXXI.14. Любопытна параллель в сирийском: bhrb» wbqrb» – «мечом и войной», Mich. Syr. IX.33 и др. 69 . Очередное «общее место», ср. М.: Boissevain. ES, 20, 10 и т.д.; Введение, § 8. |
| 1-3, 11-13). Призвав в поле своих жен - Рахиль и Лию, И. тайно обсуждает с ними свое решение. Получив их согласие и поддержку, И. вместе с семейством и со всем имуществом, к-рое он приобрел в Месопотамии, тайно покидает Лавана и отправляется к своему отцу Исааку в Ханаан. При этом Рахиль «похитила идолов, которые были у отца ее. Иаков же похитил сердце у Лавана Арамеянина, потому что не известил его, что удаляется» (31. 19б-20). На 3-й день Лаван узнает об уходе И. и, взяв родственников, пускается в погоню. После 7 дней преследования Лаван нагоняет И. на горе Галаад, но Бог, явившись в ночном сне Лавану, предупреждает, чтобы тот остерегался и не говорил И. «ни доброго, ни худого» (31. 24). Вразумленный этим видением, Лаван готов отпустить И., однако ставит ему в вину похищение идолов. Ничего не зная о краже, И. предлагает Лавану осмотреть его имущество: «у кого найдешь богов твоих, тот не будет жив...» (31. 32). Когда Лаван дошел до шатра Рахили, то она спрятала идолов под верблюжье седло, села на него и отказалась встать перед Лаваном, сославшись на «обыкновенное женское» (31. 35). Заканчивается встреча заключением союза между Лаваном и И., в знак чего был поставлен памятный камень и сделан каменный холм. Примирившись, И. заколол жертву и устроил пир для своих родственников, а на следующее утро Лаван, благословив дочерей и внуков, возвратился назад. Разд. 10 (32. 1-2; MT: 32. 2-3). Подобно тому как во время бегства от Исава И. был ободрен видением ангелов и Господа в Вефиле, так теперь, возвращаясь и идя навстречу Исаву, И. видит ангелов Божиих, которых называет станом Божиим. Место, где было ему видение, И. называет Маханаим (т. е. 2 стана - стан Божий и стан И.). Разд. 11 (32. 3-32; MT: 32. 4-33) повествует о событиях, предшествующих встрече И. и Исава, о котором в последний раз упоминалось в разд. 4. Исав, узнав о приближении И., выдвигается навстречу ему в сопровождении 400 чел. Опасаясь нападения, И. разделяет людей, бывших с ним, и весь скот на 2 стана (32. 8) и, обратившись с молитвой к Господу, чтобы Тот избавил его от руки брата (32. |
| Апокриф, авторство которого также приписывается Матфею, на который Климент ссылается довольно часто. Cf. Plato, Theaetetus 176 a-b. Cf. Eph. 2: 5. Cf. Thess. 4: 9. Cf. Mt. 17: 20. Cf. Mt. 9: 29. Здесь и далее Климент использует Филона Александрийского (De congr. erud. gr. 100). Cf. Mt. 15: 11—19. Здесь Климент снова опирается на Филона (De congr. 102—106). Об этом факте упоминается и другими раннехристианскими авторами. Юстин говорит, например, что последователи почитали Симона как бога и даже воздвигли ему статую с надписью Simoni Deo Sancto (Apol. I 26,3). Примечательно, что статуя, посвященная богу Семо действительно существовала, но Симон Маг едва ли имеет к ней отношения. Подробнее: см. Школа Валентина, с. 48—54. I Tim. 6: 20. Cf. I Cor. 1: 24. Prov. 3: 16; 10: 27. Chrysippus, fr. phys. 992, SVF II. Hermas, Poim. Visiones, 3:8. Источник следующей цитаты неизвестен. Hermas, Mandates 7, 1—4. Hermas, Mandates 4, 2, 2. Hermas, Mandates 4, 3. Cf. Act. 15: 8. Cf. II Cor. 7: 10. Prov. 11: 5. Цитируется Климентом в двух различных греческих вариантах. Cf. Herodotus, VI 75. Cf. Is. 29: 13; Mt. 15: 8. Cf. Philo. De somn. I 247. Euripides, Chrysippus, fr. 840. Euripides, Medea 1078—79. TGF Adesp. 110. Homerus, Odyssea XI 327. Menander, fr. 338 CAF. Clemens Rom, I Epistula ad. Cor. 50: 6—7; Ps. 32: 1—2; I Pet. 4: 8. Lev. 11: 10; Deut. 14: 10. Barnabas, Epistula 10, 3. Cf. Mt. 7: 13. Kerygma Petri, fr. 1 Dobschuetz; Hennecke-Schneemelcher, New Testament Apocrypha, II 94—102. Simonides, fr. 66. По, видимому, лакуна. Cf. I Cor. 8: 7. Cf. Izek. 34: 4.6. Cf. Lk. 15: 7.10. Климент перефразирует это место, или же пользуется другой версией Евангелия. Эти слова приписываются Пифагору. Cf. Philo, De Abraham., 17. Изречения, приписываемые семи мудрецам. См.: Diogenes Laert. I 76. Эти слова цитирует также и Тертуллиан. См. Strom. I 61, 3. Gen. 24: 6; Exod. 10: 34; Deut. 4: 9; 15: 9. |
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