| You were born, young man, not of desire of the flesh, nor of the will of man, but from God, Who became flesh for you and of Whose fullness you partook, and grace after grace you have received. This grace is a shield against fornication, to which your modern teachers push you. They tell you that liberty is the eradication of any obstacle facing you; that a good conscience is a talisman; that honor is an old-fashioned, obsolete notion; that sexuality is the unleashing of the beast within you; that your likeness to Christ is a story created by the priests; and that the love of God and neighbor is a new way of inhibiting your personality. Search in your heart, beyond this diabolic ticket of lies, and you will find the Truth, the only one that shall set you free! And the supreme Truth is the Resurrection, the Resurrection of Christ, as the lever for your own resurrection. As we approach Passion Week, which we meet filled with pain and repentance for our own participation in the slaying of Christ, not only by the mere decadence of the old Adam but through our actions at every moment and our daily falls. Through these we have wounded Him Who is the ideal of human perfection. The priest proclaims from the altar " the death of God " again and again during the 12 Passion Gospels in a wearing and haunting way. “O my sweet springtime, O my sweetest child, where has Thy beauty gone?” . We will be mournful and full of tears, but never despairing, because we know that the time has come when the Son of Man will be betrayed and delivered into the hands of high priests, who will judge, condemn and give Him over to death, but on the third day He will rise (cf. Mt. 16:21, 17:22-23, 20:18-19; Mk. 10:33-34; Lk. 9:22, 18:31-35). This is why we sing during the Lamentation service: “As a lion hast Thou fallen asleep in the flesh, O Savior, and as a young lion hast Thou risen from the dead, putting off the old age of the flesh”. . With torn flesh, ravaged by torments, Christ arises as a lion cub, renewed trough the total spiritualization of the body. As a lion cub, He comes out of the myrrh-filled linen shroud, leaving it untouched yet retaining its form. As a lion cub He ascends, illumined, through the stone of the tomb without leaving a trace—the stone which the angel would later remove in order to show the women that Jesus was no longer in the grave. Come, see the place where the Lord lay (Mt. 28:6). |
| 8195 Gen. Rab. 100:10, albeit also noting that teaching Israel was serving Israel; Gen. Rab. 22Akiba with Nahum of Gimzo). 8196 Davies, Sermon, 135. For the exaltation of sages in the broader culture, see, e.g., Tiede, Figure, 55 (citing especially Seneca On Providence 6.6; Ep. Luci1. 31.11; 41.1; 73.14–16; 115.3ff.) 8197 The term μακριος appears 40 times in the NT literature outside John and Rev, including 13 times in Matthew and 16 times in Luke-Acts, usually in sayings of Jesus. 8198 The term μακριος appears 66 times in the LXX, including 25 times in the Psalms (including 1:1; 2:12; 31:1–2 MT]), 11 times in Sirach (14:1–2, 20; 25:8–9; 26:1; 28:19; 31:8; 34:15; 48:11; 50:28), and 4 times in Proverbs (3:13; 8:34; 20:7; 28:14). 8199 Pss. So1. 4:23; 5:16; 6:1; 10:1; Jos. Asen. 16:14/7; 1 En. 99:10; 2 En. 42.6–14; 44:5; Sipra VDDeho. par. 5.44.1.1; b. Ber. 61b; Hag. 14b; Hor. 10b, bar.; cf. 4Q525 (see Brooke, «Beatitudes»; Viviano, «Beatitudes»; idem, «Qumran»; idem, «Publication»; de Roo, «4Q525»). 8200 Hom. Hymn 25.4–5; Contest of Homer and Hesiod 322; Pindar Threnoi frg. 137 (in Clement of Alexandria Strom. 3.3.17, using λβιος); Polybius 26.1.13; Babrius 103.20–21; Musonius Rufus frg. 35, p. 134; Philostratus Hrk. 4.11; Porphyry Marc. 16.276–277. For μακριος in Stoic and Christian literature, see Vorster, «Blessedness.» 8201 Demosthenes 3 Olynthiac 14; 2 Philippic 1; Diodorus Siculus 9.9.1; Dionysius of Halicarnassus R.A. 7.33.3; 9.10.3; 9.47.4; 11.1.4; 11.58.3; Diogenes Laertius 6.2.64; Epictetus Diatr. 1.25.11; 2.9.13; Seneca Ep. Luci1. 20.2; Aulus Gellius 17.19; Herodian 1.2.4; Cornelius Nepos frg. 3.1; Josephus Ag. Ap. 2.169, 292. 8203 Brown, John, 2:554, following observations about Near Eastern customs in Bishop, «Bread,» 332–32, and rejecting dependence on Gen 3LXX. Turning onés back may have functioned as an insult ( Jer 2:27; 18:17; 32:33 ). If Judas holds the position to Jesus» right here, as seems likely, his heel would literally be far from Jesus. 8204 |
| 806 Democrites, fr. 33 DK. 807 Empedocles, fr. 146 DK. 808 Та же метафора, только относительно причала, а не якоря, используется у Псевдо-Дионисия: Dionysius Areopagita, De div. nom. III 1, 680 c. 809 Cf. Ps. 1: 4; Is. 40: 15. 810 Фрагмент из трагедии, возможно Еврипида: Euripides, fr. inc. 910. 811 «Бог бестелесным идеям является бестелесным местом» (Philo, De Cherubim, 49); Cf. Strom. V 73, 3. 812 Plato, Sophist, 216 a-b. 813 Plato, Theaetetus, 173 c. 814 Odyssea, X 495. 815 Cf. Ier. 33: 5. 816 Cf. Plotinus, Enn. V 1, 7. 817 Lev. 21: 1; Num. 6: 9—10; Iez. 44: 25. 818 Iob 1: 21. 819 Iob 21: 17. 820 Cf. Gen. 24: 16. 821 Cf. Philo, Leges Alleg. III 79. 822 Euripides, Bacchae, 470—472.474.476 (пер. И. Анненского). 823 Is. 40: 6—8; Ier. 13: 24—27. 824 Cf. Gn. 23: 4; Ps. 38: 13. 825 «Блага бывают троякого вида: душевные, телесные и внешние» (Aristoteles, Ethica Nicom. I 8 1098 b 12); Cf. Strom. II 34, 1. 826 II Cor. 5: 1—3.7. 827 II Cor. 5: 8. 828 II Cor. 5: 9. 829 Epicharmus, fr. 265 Kaibel. 830 Pindar., fr. 132 Schroeder. 831 Cf. Iob 42: 2.6. 832 Cf. Mich. 1: 1. 833 Cf. Gen. 18: 25. 834 В Книгах Царств такого фрагмента нет. 835 Cf. Iob. 36: 10. 836 Cf. Iob. 34: 12; 35: 13. 837 Cf. Is. 45: 21. 838 Cf. Rom. 9: 14. 839 Cf. Deut. 10: 12. 840 Cf. Rom. 13: 13. 841 Cf. Mt. 5: 16. 842 Cf. Is. 40: 10; 62: 11. 843 Cf. Gen. 1: 26. 844 Euripides, fr. inc. 911. 845 Chrysipus, fr. mor. 328 SVF. 846 Herodotus, IV 13, 32—36; Hemerus, Odyssea IV 563—568. 847 Plato, Rep. IX 592 b; Cf. Origen., Contra Cels. V 43, 47, 8. 848 Учению об истинном гносисе, кратко изложенному в четвертой книге, посвящены шестая и седьмая книги Стромат. 849 «Отечество» предполагает наличие сына. Ср. Origenes, De principiis I 2, 10; In Johan. Х 246, а также гностический Tractatus Tripartitus 51, 8—15 Zandee. 850 О «гностическом каноне», правиле или традиции, которым следуют гностики и которые неведомы непосвященным, Климент говорит неоднократно. См. об этом четвертую главу книги R.C.P.Hanson, Origen " " s Doctrine of Tradition (London, 1954). |
| Из текста Исх 20 не ясно, слышит ли народ слова заповедей непосредственно от Бога или только через Моисея (см.: Исх 20. 18), в отличие от кн. Второзаконие, где точно сказано, что Бог говорил с народом «лицом к лицу» (Втор 5. 4). Согласно кн. Исход, народ стоял в отдалении, а «Моисей вступил во мрак, где Бог» (Исх 20. 21; «мрак» - по LXX: γνφος; MT: - «приблизился к облаку»). В православной традиции заповеди представлены следующим образом: 1-я заповедь - Исх 20. 3; 2-я - стихи 4-6; 3-я - ст. 7; 4-я - стихи 8-11; 5-я - ст. 12; 6-я - ст. 13; 7-я - ст. 14; 8-я - ст. 15; 9-я - ст. 16; 10-я - ст. 17. В католич. и лютеран. традиции Исх 20. 3-6 (1-я и 2-я заповеди в правосл. традиции) понимаются как одна заповедь, а стих 20. 17 (10-я заповедь в Православии) разделяют на 2 заповеди; тем самым 3-я заповедь становится 2-й, 4-я становится 3-й и т. д. Текст 10 заповедей (20. 1-17) представлен с незначительными вариантами во Втор 5. 6-21, а также эксплицитно выражен в развернутом истолковании в 3 основных собраниях законов: в т. н. Книге завета (Исх 20. 22 - 23. 33), в законах святости (Лев 17-26) и в девтерономическом корпусе (Втор 12-28) (также о содержании, структуре и значении этого раздела см. ст. Десять заповедей ). 2. Собрание правовых, нравственных и обрядовых установлений закона Прор. Моисей, ведущий народ. Роспись ц. вмч. Георгия мон-ря Воронец, Румыния. 1547 г. Прор. Моисей, ведущий народ. Роспись ц. вмч. Георгия мон-ря Воронец, Румыния. 1547 г. (Исх 20. 22 - 23. 33). После запрета делать изображения богов и предписаний о жертвеннике (Исх 20. 22-26) излагается собрание законов. Первая часть посвящена правовым постановлениям (21. 1 - 22. 20), за их нарушение предусмотрены наказания. Многие из этих норм имеют аналоги среди дошедших до нас законов Месопотамии (в частности, в кодексе Хаммурапи) и Хеттского царства. В отличие от 10 заповедей и от 2-й части сборника прямое обращение к слушающему встречается в этом разделе лишь несколько раз (21. 2, 23; 22. 18). Законы сгруппированы по тематическим разделам. |
| Помимо пропусков в переводе LXX есть и вставки. Судя по всему, переводчики И. к. пользовались оригиналом, отличавшимся от того, к-рый лег в основу MT ( Fohrer. 1963. S. 55-56; Gerleman. 1946; Ziegler. 1934. P. 277-296; Рижский. 1991. C. 202). Исследователи выделяют ряд богословских особенностей греч. перевода ( Gerleman. 1946; Gard. 1952; Рижский. 1991. C. 192-210). Богословски трудные, неподобающие описания Бога (Иов 10. 13; 12. 6; 21. 22; 22. 2; 23. 15; 24. 12; 27. 2; 30. 20-23) и дерзкого обращения человека к Богу смягчаются (1. 5; 5. 8; 22. 17; 31. 35-37; 40. 8) и подчеркивается совершенство Бога (7. 20; 12. 6; 21. 9; 32. 2; 33. 23-24, 26). (Др. примеры см.: Gerleman. 1946. P. 54; Рижский. 1991. С. 206-209.) Иов на гноище и его друзья. Миниатюра из Киевской Псалтири (РНБ. ОЛДП. F. 6. Л. 52) Иов на гноище и его друзья. Миниатюра из Киевской Псалтири (РНБ. ОЛДП. F. 6. Л. 52) Вообще в LXX очевидно стремление к смягчению или к замене антропоморфизмов (Иов 4. 9; 6. 9; 9. 14-15; 10. 4; 13. 3, 9, 22; 14. 3) ( Fohrer. 1963. S. 56). Имена Бога переводятся нарицательными существительными ( - κριος, - παντοκρτορος), что характерно и для др. книг ВЗ в LXX. Эти изменения еще больше возвышали Бога иудеев над богами язычников и делали иудаизм более привлекательным для нееврея-прозелита ( Рижский. 1991. С. 203). Наряду с уточнением текста («ликование утренних звезд» (Иов 38. 7) становится «рождением звезд» (γενθησαν στρα)) очевидно и его мифологическое приукрашение. Примером влияния греч. мифологии считают перевод Иов 42. 14 ( Рижский. 1991. С. 204): евр. имя 3-й дочери Иова, родившейся после завершения его испытания,- , букв.- «рожок с притираниями», заменено в LXX именем Αμαλτεας κρας - «Амалтеев рог», т. е. «рог изобилия». В греч. мифологии Амалтея - коза, вскормившая своим молоком младенца Зевса, когда его мать богиня Рея скрывала младенца от его отца Кроноса. За это Зевс превратил один рог Амалтеи в «рог изобилия», дававший его обладателю все, что тот пожелает. |
| 6. You were a vineyard for the truly beloved Christ, for from you the wine of the Spirit gushed into the world, O Apostles. Glory to the Father, and to the Son, and to the Holy Spirit: To The Trinity: Eternal, co-equal, all-powerful Holy Trinity; Father, Word and Holy Spirit; God, Light and Life, guard Thy flock. Now and ever, and to the ages of ages. Amen. Theotokion: Rejoice, fiery throne! Rejoice, luminous lamp! Rejoice, mountain of sanctification, ark of life, tabernacle, holy of holies. Continuation of The Great Canon. Song 4 Eirmos The Prophet heard of Thy coming, O Lord, and was afraid that Thou wast to be born of a Virgin and appear to men, and he said “I have heard the report of Thee and am afraid.” Glory to Thy power, O Lord. ( Habak.3:2 ) Refrain: Have mercy on me, O God, have mercy on me. Troparia: 1. Despise not Thy works and forsake not Thy creation, O just Judge and Lover of men, though I alone have sinned as a man more than any man. But being Lord of all, Thou hast power to pardon sins. ( Mk.2:10 ) 2. The end is drawing near, my soul, is drawing near! But thou neither dost care nor prepare. The time is growing short. Rise! The Judge is near at the very doors. Like a dream, like a flower, the time of this life passes. Why do we bustle about in vain? ( Mt.24:33 ; Ps.38:7 ) 3. Come to thy senses, my soul! Consider the deeds thou hast done, and bring them before thy eyes, and pour out the drops of thy tears. Boldly tell thy thoughts and deeds to Christ, and be acquitted. 4. There has never been a sin or act or vice in life that I have not committed, O Savior. I have sinned in mind, word and choice, in purpose, will and action, as no one else has ever done. 5. Therefore I am condemned, wretch that I am, therefore I am doomed by my own conscience, than which there is nothing in the world more rigorous. O my Judge and Redeemer Who knowest my heart, spare and deliver and save me, Thy servant. 6. The ladder of old which the great Patriarch saw, my soul, is a model of mounting by action and ascent by knowledge. So, if thou dost wish to live in activity, knowledge and contemplation, be renewed. ( Gen.28:12 ; Rom.12:2 ; Tit.3:5 ) |
| Let us throw off that warm, comfortable cloak of self-deception. Now. Today. Let us say “no” to everyone and everything that is keeping us out of our prayer closet. Our spiritual angst, that pit of emptiness in our soul, will not be relieved by anything other than knowing Christ. Whether in silent contemplation, with a prayer book, spiritual reading, at liturgical services, with the Jesus prayer, by camaraderie with spiritually minded friends, in all places and at all times, let us make a clear plan and decisive effort to know Christ. The emptiness we feel inside is His throne and the Temple of the Holy Spirit, in our heart, which we have chosen to leave vacant. “Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him” (Rev. 3:20). “Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?” (1 Cor. 6:19). “For I call you to a much higher flight; to total abandonment; to an act of courage which defies reason. I call you to God. I call you to the One that transcends the world so that you might know an infinite heaven of spiritual joy, the heaven which you presently grope for in your personal hell and which you seek even while in a state of revolt. For you, my Friend, in the eyes of heaven are not a piece in a machine that drives you; in the eyes of heaven you are a soul, a whole being, so free in your actions, so priceless in your worth, that God Himself, in the guise of the Second Person of the Trinity, came into the world to be crucified for you” (Fr. George Calciu, Christ is Calling You!). Journeying on, together, towards the ultimate and awesome End, Fr. Thaddaeus. “Excessive care about worldly matters is characteristic of an unbelieving and fainthearted person, and woe to us, if, in taking care of ourselves, we do not use as our foundation our faith in God, who cares for us! If we do not attribute visible blessings to Him, which we use in this life, then how can we expect those blessings from Him which are promised in the future? We will not be of such little faith. By the words of our Saviour, it is better first to seek the Kingdom of God, for the rest shall be added unto us (Mt. 6:33).” |
| 1: 36); if however the mothers were relatives, then obviously so also were the children. Thus, since they were kinsmen—in order that it should not seem that John would testify concerning Christ because of kinship, the grace of the Spirit organised it such, that John spent all his early years in the wilderness, so that it should not seem that John had declared his testimony out of friendship or some similar reason. But John, as he was instructed of God, thus also announced about Him, wherein also he did say: and I knew Him not . From whence didst thou find out? He having sent me that sayeth to baptise with water, That One did tell me What did He tell thee? Over Him thou shalt see the Spirit descending, like to a dove, and abiding over Him, That One is baptised by the Holy Spirit (Jn 1:32-33). Dost thou see, that the Holy Spirit did not descend as in a first time then coming down upon Him, but in order to point out that preached by His inspiration—as though by a finger, it pointed Him out to all. For this reason He came to baptism. And there is a second reason, about which He Himself spoke—what exactly is it? When John said: I have need to be baptised of Thee, and Thou art come to me?— He answered thus: Stay now, for thus it becometh us to fulfill every righteousness (Mt 3:14-15). Dost thou see the meekness of the servant? Dost thou see the humility of the Master? What does He mean: To fulfill every righteousness? By righteousness is meant the fulfillment of all the commandments, as is said: Both were righteous, walking faultlessly in the commandments of the Lord (Lk 1:6). Since fulfilling this righteousness was necessary for all people—but no one of them kept it or fulfilled it—Christ came then and fulfilled this righteousness. And what righteousness is there, someone will say, in being baptised? Obedience for a prophet was righteous. As Christ was circumcised, offered sacrifice, kept the sabbath and observed the Jewish feasts, so also He added this remaining thing, that He was obedient to having been baptised by a prophet. |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation Holy Fathers Elder Cleopa on the Eight Sources of Temptation 12 March 2012 admin On the second Sunday of Great Lent,the Orthodox Church celebrates the memory of St. Gregory Palamas, Archbishop ofThessalonica, the great defender of hesychasm. In order to demonstrate that ... The Conditions of True Christian Fasting 27 February 2012 Archpriest Valentine Amphiteatrov (+1908) “Pray Without Ceasing” (1 Thess. 5:17) 24 October 2011 Archpriest Vladimir Bashkirov “Father, at last I have started to pray the way you taught me, absolutely unselfishly! " “Can you tell me how?”, the priest asked. Like this: “God, I am not asking for anything for myself ... “The Way of a Pilgrim” and Bishop Ignatius (Brianchaninov’s) Teaching on Prayer 17 May 2011 Hieromonk Adrian (Pashin) Basing himself on the legacy of St Ignatius of the Caucasus, Alexey Ilyich Osipov, the well-known Professor of the Moscow Theological Academy, reflects on the issues of spiritual practices in Eastern ... On Using Time Wisely 07 May 2011 St. Ignatius (Brianchaninov) In talking about “redeeming the time” the apostle makes us aware that time is used to purchase true blessings, just as money is used to acquire all that we need for physical life, and that, ... From Time to Eternity, the Internal Mission of Our Church 13 June 2010 St. Justin (Popovic) of Celije The first among the asceses-virtues is the ascesis of faith. Through this ascesis the soul of our people must pass and constantly pass: that is, this soul must be given up to Christ without ... On the Love of Enemies: the Teaching of St. Silouan 03 March 2010 Although it is natural and usual to love those who love us and to do good to those who do good to us (Mt 5:46-47; Lk 6:32-33), to love our enemies is distasteful to our nature. One can say that it ... Knowledge of God According to St. Gregory Palamas 27 February 2010 Metropolitan Hierotheos (Vlachos) The vision of God, deification, union and knowledge of God are closely bound together. They cannot be understood apart from one another. Breaking this unity takes man further away from knowledge of ... |
| About Pages Проекты «Правмира» Raising Orthodox Children to Orthodox Adulthood The Daily Website on How to be an Orthodox Christian Today Twitter Telegram Parler RSS Donate Navigation The Roman Centurion, an Example of the Most Profound Humility Source: Excerpts from " The One Thing Needful " Archbishop Andrei (Rymarenko, 1893-1978) 02 July 2017 “Seek ye first the Kingdom of God and His righteousness” (Mt. 6:33). This is what last Sunday’s Gospel left with us. On the day of Pentecost the Lord sent down upon His Church the Holy Spirit. Just as all of nature which, after it had been warmed up by the sun, began to grow flowers, plants, and fruits — so the Holy Church, upon receiving the Holy Spirit, the Giver of Life, began to grow spiritual flowers — her wonderful Saints. All the Gospel readings since the coming down of the Holy Spirit have been telling us what we must do to obtain the Kingdom of Heaven; what all the Saints did, how they sought and how they found “the Kingdom of God and His righteousness.” We were given the commandments of the Lord. But today we are not given commandments, or a teaching. No, but rather life itself, a living example. And as an example for us, the Gospel reading gives us a Roman centurion, a pagan. This is an example of the most profound humility. This example shows us how a master, out of love for his neighbor, becomes a slave. After all, according to his civic position, this Centurion was master not only over the hundred soldiers which he commanded, but also over all Jews, which meant even over Christ; because the Jews were enslaved by the Romans. This Centurion had a servant. And this servant fell sick and was suffering terribly. And here the Centurion was told that among the Jews who were subject to him there was a remarkable man who had the supernatural power of healing. Now the Centurion was a pagan. He did not know Holy Scripture, he knew nothing about the Messianic expectations of the Jews. For him Christ was without doubt a great man, but nevertheless just a man, and subject to him besides. He could have sent for Him, summoned Him. But humility blots out all boundaries. His servant was in danger, and this man could help him. |
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