| The fifth article of the Creed speaks about the Resurrection of Jesus Christ on the third day after His death. Since in the writings of the prophets of the Old Testament there were clear predictions about the suffering, death, burial of the Saviour, and His Resurrection, it is stated «according to the Scriptures.» The words, «according to the Scriptures,» pertain not only to the fifth, but also to the fourth article of the Creed. Jesus Christ died on Great Friday about three o’clock in the afternoon and rose after midnight of the following Saturday, on the first day of the week, called from that time the Christian Sabbath, the day of the Resurrection of Christ. But in those days, a part of a day belonged to the whole day, so it is said that He was in the tomb three days. The circumstances of Jesus Christ from the time of His death until the Resurrection are expressed in the Orthodox Christian Church by the following words,» In the grave bodily, but in hades with Thy soul as God; in paradise with the thief, and on the throne with the Father and the Spirit wast thou Who fillest all things, O Christ the Inexpressible.» We know that in the Old and New Testaments several people rose from the dead, but there the dead were raised by someone else, and the resurrected rose in their former earthly corruptible bodies, and therefore, had to die again. Jesus Christ rose from the dead by Himself, by the power of His own Divinity; He rose and was changed in His body, which became immortal and eternal. He came forth from the tomb, not disturbing the Sanhedrin’s seal, not rolling away the stone, and invisible to the guards. The Lord revealed His Resurrection to people first through an angel, who rolled the stone away from the entrance to the tomb. The Resurrection was witnessed by soldiers guarding the tomb, who dispersed in fright. Then the angel announced the Resurrection of Jesus Christ to the Myrrhbearing women. Finally, Jesus Christ Himself, over the course of forty days, repeatedly appeared to His disciples, with many tangible demonstrations of His Resurrection. He allowed the disciples to touch His wounds from the nails and the lance, He ate before them, and spoke with them about the mysteries of the Kingdom of God. |
| The Resurrection of the God-man Jesus Christ is the launch of the Divine Revolution at the center of time. From now to the Return of Christ, in this period we call the Last Days (which can last for a moment or thousands of years), the glowing embers of the Holy Fire of Christ’s rising will go forwards and backwards in time: rescuing what was lost … returning friends and loved ones to from mere co-existence to perfect love … restoring all that had fallen … renewing everything that had grown old and cold. Eden Again. Because of the Resurrection of One Who is Man as well as God, then all death must be overturned. The Resurrection Today means Rescue. It means Return. It is Restoration. It is the Renewal of every Winter into a Spring that has no end. And that is why I believe. I cannot tolerate loss and death as a permanent thing. I must, must always hope that an end is only temporary, that I will see, and love, again. I must because I am human. That is how I am. That is how you are, too. It is not in our nature at all to tolerate death. It is the DNA-character of our family to hope, to rise , in the Risen Body of Christ. Today, Jesus has Rocked the Grave. The stone is rolled away. The gravestone is now meaningless, at the center of nothing. All we have left is the stone He was raised from. That stone (and every Altar of the Eucharist) is a Sign, which signifies: “Why seek the One Who lives among the dead? He is not here, the Angels said to the Myrrhbearing Women, early in the morning, “He is risen!” And what we have this Day is a Holy Fire, in our hearts set ablaze by Deathless Love. Tweet Donate Share Code for blog The Stone at the Center of Time Fr. Jonathan Tobias Pictured above is the stone slab inside the Aedicule of the Church of the Holy Sepulchre in Jerusalem. On the night after the Crucifixion, after Jesus was taken down from the Cross, Joseph of Arimathea and Nicodemus lay the Body of Christ down upon this actual stone. Some day, I would love to ... Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. |
| The second encounter with Gabriel is in Luke 1: 26–30: In the sixth month of Elizabeth’s pregnancy, God sent the angel Gabriel to Nazareth, a town in Galilee, to a virgin pledged to be married to a man named Joseph, a descendant of David. The virgin’s name was Mary. The angel went to her and said, “Hail Mary, you are full of grace, the LORD is with you.” Mary was greatly troubled at his words and wondered what kind of greeting this might be. But the angel said to her, “Do not be afraid, Mary; you have found favor with God and you shall bear a son and name Him Jesus. If the Angel Gabriel visits us, we can be sure that God has something significant to say to us! Are we listening? Gabriel was also sent to St. Joseph the Betrothed in a dream, telling him that Mary’s pregnancy was indeed miraculous and of the Holy Spirit, and that Joseph should protect and care for her. (Matthew 1: 20, 21) On another occasion in Matthew 2, the Archangel Gabriel instructed Joseph to take the child and his mother to flee to Egypt; later, when Joseph was in Egypt, the Archangel Gabriel appeared to him and told him to return to Nazareth. Archangel Gabriel was present during the Passion and Resurrection of our Lord and Savior Jesus Christ and it was Archangel Gabriel that announced Christ’s Resurrection to the Myrrhbearing Women outside of the tomb. Still today we pray and intercede with the Archangel Gabriel to take our prayers for forgiveness to God; we ask him to bless our parents and to help protect us during this crisis of coronavirus and world trouble; and we beseech him to guard us during this most uncertain time. +++ This is the first in a series of four reflections on the role of angels. Father George Shalhoub is pastor and founder of the Antiochian Orthodox Basilica of St. Mary in Livonia, MI. He can be reached at gshalhoub@tbosm.com . Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. |
| What is the central point in the Gospel? We can answer succinctly: Christ walked through death and resurrected—that is the main thing. It’s not surprising that all four Gospels end with the disciples’ encounters with the risen Savior, but they all begin differently. The apostle Matthew first introduces us to the genealogy of Christ and recalls the Nativity. St. Luke begins earlier, with some backstory, telling about how the Forerunner of Christ appeared into God’s world by the prayers of his pious parents. The Evangelist John opens his prologue with the pre-eternal existence of the Word of God, only then speaking about the incarnation of the Word of God. The most “late” beginning is in Mark, where he describes how St. John the Forerunner baptized the Lord Jesus in the Jordan. From the first words of the Gospel, Christ is already of age and has embarked upon His ministry. We find out how Christ called His apostles, drove out demons and performed healings already in the first chapter of Mark: And immediately his fame spread abroad (ξλθεν κο ατο εθς) throughout all the region round about Galilee. And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. But Simon " s wife " s mother lay sick of a fever, and anon they tell him of her. And he came and took her by the hand, and lifted her up; and immediately the fever left her (Mk. 1:28-31) . Compare this with the first chapter of Matthew, Luke and John—there’s a big difference. The Gospel of Mark differs from the other Gospels in terms of the “distance” from the beginning of the good news until its bitter end. It is the most laconic. Even in the tailpiece of Mark’s Gospel things proceed in a special manner, not as with the other apostles. The Gospel of Mark has a so-called short ending in the most ancient manuscripts. What is this ending? It is when the Gospel of Mark reports to us with his last words about the coming of the Myrrhbearing Women to the Tomb of the Lord: And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. |
| When Thou didst descend to death, O Life Immortal, Thou didst slay hell with the splendor of Thy Godhead. The angel came to the myrrhbearing women at the tomb and said: Myrrh is fitting for the dead, but Christ has shown Himself a stranger to corruption! So proclaim: The Lord is risen, granting the world great mercy. The Paralytic The fourth Sunday is dedicated to Christ’s healing of the paralytic ( Jn 5 ). The man is healed by Christ while waiting to be put down into the pool of water. Through baptism in the church we, too, are healed and saved by Christ for eternal life. Thus, in the church, we are told, together with the paralytic, “to sin no more that nothing worse befall you” ( Jn 5.14 ). The Feast of Mid-Pentecost In the middle of this fourth week, the middle day between Easter and Pentecost is solemnly celebrated. It is called the feast of Mid-Pentecost, at which Christ, “in the middle of the feast” teaches men of his saving mission and offers to all “the waters of immortality” ( Jn 7.14 ). Again we are reminded of the Master’s presence and his saving promise: “If anyone is thirsty let him come to Me and drink” ( Jn 7.37 ). We think also once again of our death and resurrection with Christ in our baptism, and our reception of the Holy Spirit from him in our chrismation. We “look back to one, and anticipate the other” as one of the hymns of the feast puts it. We know that we belong to that kingdom of the Risen Christ where “the Spirit and the Bride say, ‘Come!’ And let him who is thirsty come, let him who desires take the water of life without price” (Rev 22.17; Is 55.1 ). In the middle of the feast, O Saviour, fill my thirsting soul with the waters of godliness, as Thou didst cry unto all: If anyone is thirsty, let him come to me and drink! O Christ God, Fountain of life, glory to Thee! (Troparion). Christ God, the Creator and Master of all, cried to all in the midst of the feast of the law: Come and drink the water of immortality! We fall before Thee and faithfully cry: Grant us Thy bounties, for Thou art the Fountain of our life! (Kontakion). |
| ‘I used to think that the old tales and songs were things the wonderful folk of the stories went out and looked for, because they wanted them, because they were exciting and life was a bit dull, a kind of a sport, as you might say. But that’s not the way of it with the tales that really mattered. Folk seem to have been just landed in them, usually – their paths were laid that way. But I expect they had lots of chances, like us, of turning back, only they didn’t. And if they had, we shouldn’t know, because they’d have been forgotten. We hear about those as just went on – and not all to a good end, mind you; at least not to what folk inside a story call a good end…I wonder what sort of a tale we’ve fallen into?’ ‘I wonder,’ said Frodo. ‘But I don’t know. And that’s the way of a real tale. Take any one that you’re fond of. You may know, or guess, what kind of a tale it is, happy-ending or sad-ending, but the people in it don’t know. And you don’t want them to…You and I, Sam, are still stuck in the worst places of the story, and it is all too likely that some will say at this point: “Shut the book now, dad; we don’t want to read anymore.’ -Book IV, Ch. 8 I think there is a reason why we return to the tomb after Pascha. The Church has specifically set for us, through the lectionary, our return to the experience of Joseph and the Myrrhbearers after they had lost their hope. The Church brings us back to the worst place of their story. For while we know now of Christ’s resurrection, and while we have been given the commission as witnesses to go and tell about the risen Christ, still we, like Frodo and Sam are also in the middle of our tale, not knowing how it will end. It is interesting that the first New Testament reading for today tells of the selection of the first deacons of the Jerusalem Church. Perhaps the model for these deacons and the model for all service is the myrrhbearers. As we heard this morning, the deacons were established to serve the widows who were being neglected. So the Church reminds us that in the same way that Joseph took Christ’s body down from the cross, as the myrrhbearers came to honor Christ’s body and bore witness to Christ’s resurrection, as the deacons began their service by distributing food to the needy, so all of us are commissioned to love the body of Christ, the Church. |
| Храм святых Жен-мироносиц (Бруклин) Материал из Азбука паломники Идёт загрузка карты… Храм святых Жен-мироносиц в Бруклине (Russian Orthodox Church of the Holy Myrrhbearing Women) — храм Русской Православной Церкви Заграницей в Нью-Йорке. Содержание Навигация Персональные инструменты Пространства имён русский Просмотры Портал Навигация Инструменты |
| To do anything for the Church, for the Body of Christ, in this world, is difficult, because it requires faith . And those of little faith have little time and patience for the Church. For instance, recently a lady came here and said: " You are so lucky, you have a beautiful church " . I was astonished by such an attitude. Firstly, there is no such thing as " luck " . Secondly, the little that we have here belongs not to us, but to God. And thirdly, anything that is here is certainly not the result of luck, but of one of two things: either it is the result of God " s undeserved blessing, which can be given to us and can be taken away from us. Or else it is the result of tears and sweat and blood, sacrifice and hard work, in other words - myrrhbearing, selfless caring for the Body of Christ. And myrrhbearing is not only participating in the sacraments, preaching the Gospel and confessing the Faith, it is also doing that myriad of things which are so difficult because they require our sacrifice. For: Those who sing in church are myrrhbearers. Those who clean the church are myrrhbearers. Those who prepare the flowers for the services are myrrhbearers. Those who look after the garden are myrrhbearers. Those who sew vestments and altar-coverings are myrrhbearers. Those who bake prosphora are myrrhbearers. Those who prepare tea or donate food or wash up are myrrhbearers. Those who donate icons or make offerings of money are myrrhbearers. Even those who simply come and pray for the salvation of all are myrrhbearers. All those who work for the Body of Christ, the Church, in this world, but are not of this world, are myrrhbearers, because they show that they too selflessly love Christ. And what is the reward of myrrhbearers? It is to be the first to see and know the Crucified Body of Christ Risen, the first to hear the words of the Angel resplendent and whiter than snow: Why seek ye the living among the dead? He is Risen! This is our joy , not only to feel, but also to know that the Body of Christ, the Church, is Risen, for She is the place of the Resurrection, and we are witnesses of Christ " s Crucifixion and Resurrection. Moreover, when we care for the Church, the Church cares for us, for we are risen with Her. |
| 218 Махмет... сын Божий... – Формула, немыслимая ни для правоверного магометанина, ни православного христианина; заимствована из европейских памфлетов (syn Bozy – 1621 г., Sohn des Gottes – 1653 г.). 219 ...монарх турский... царь Великого и Малого Египта... – Титулование султана кратко исчисляет реальные владения Оттоманской Порты (ср. развернутый перечень в «Легендарной переписке Ивана Грозного с турецким султаном»). 221 ...государь земнаго Рая... – Ср.: Prior of the Earthly Paradice – 1613 г.; Raiu Ziemskiego Kiz obrane – 1621 г. По библейским представлениям, земной Рай, Эдем, находился на Востоке ( Быт.2:9 ), в ареале Северной Месопотамии, входившей во владения Турции. 224 ...государь Древа жизни... – «И насадил Господь Бог Рай в Эдеме на востоке (...). И произрастил Господь Бог (...) Древо жизни посреди Рая, и древо познания добра и зла». ( Быт.2:8–9 ); «...Древо жизни, двенадцать раз приносящее плоды, дающее на каждый месяц плод свой; и листья дерева – для исцеления народов» ( Откр.22:2 ). – Ср.: Lord of the Tree of Life – 1613 г., 1621 г., Pan drzewa zywoemla – 1621 г. 225 ...началник московский... – Так «Переписка» пробуждает чувства национального протеста и вместе с тем приобщения к происходящему в Европе. 227 ...земли обетованныя... – Букв. «земли обещанной», как назвал Палестину апостол Павел ( Евр.11:9 ). Ср.: «И сказал Господь: Я увидел страда ния народа моего (...). И иду избавить его от руки египтян и вывести его из земли сей в землю хорошую и пространную, где течет молоко и мед...» ( Исх.3:7–8 ). Переносно – земля изобилия и счастья. 228 ...бог древа цвета... – В приводимых Д. К. Уо отрывках из европейских памфлетов не обнаружено. Возможно, контаминация на основе общей модели из Bog zgody(бor согласия) и weseledrzewa kwimncego(paдocmь древа цветущего) – нач. XVII в. 246 Паче же свявщенники твоя уставихом псом на снедение предати и сосца женска урезывати совершенно. – Как свидетельствует история, – нередкое реальное поведение турок-завоевателей в христианских странах. Ср. образное, но условное: Wild beasts and wolves shall sucke the breasts of thy women – 1613 r. |
| Но отец смотрел на сына как на реальное продолжение своего собственного лица, а сын смотрел на отца как на реальное начало своей личности» (Орфанитский И.А. Пророчество Исайи о страданиях и прославлении Раба Иеговы//Христианское чтение. 1881. 11–12. С. 642–643). Еще прежде и вне прямой связи с Ветхим Заветом, опираясь на отзывы путешественников о бедуинах, родовое сознание семита, диалектически выражающееся в его высокоразвитом персональном начале, высоко оценивал ранний Гегель (Дух христианства и его судьба//Философия религии. Т. 1. С. 156). Гезениус также приводил примеры из араб, быта, которыми пользуется Орфанитский. В конце XIX в. У Робертсон Смит, выдающийся ориенталист, указывал в лекциях по религии семитов на ощущение «физического единства» членами одной семьи. В начале XX в. на материале примитивных обществ об этом писали Дюркгейм и Леви-Брюлль. В рамках библеистики исследование темы «corporate personality» развивали Г. У. Робинсон (1935) и Ж. де Фрэн (1959). 1654 В существенном этот фрагмент по версии LXX совпадает с МТ. Детали, в которых они расходятся, на наш взгляд, больше ясности дают контексту в греч. варианте. 1655 Ср. Авд 1:21 , где сходным термином σεσσμνοι переведено евр. (Син «спасители», РБО «победители») – «И поднимутся мужи спасаемые от горы Сиона, воздать горе Исава, и будет Господне Царствие». Греч, текст выражает здесь туже надежду на праведный остаток, ожидающий своего «всхода». 1657 См.: Hutchison J.C. Women, Gentiles, and the Messianic Mission in Matthew’s Genealogy//Bibliotheca sacra. 2001. 630. P. 152–164. 1658 В отличие от избранного «остатка», который является понятием, просто «оставшиеся» могут быть и отвергнуты (ср. 4Цар 21:14 ). Один из текстов прямо дает понять, что представители «оставшихся» знали пророчества об «остатке» и ошибочно относили их к себе: «Сын человеческий! Живущие на опустелых местах в земле Израилевой говорят: Авраам был один – и получил во владение землю сию, а нас много; нам дана земля сия во владение» ( Иез 33:24 ). 1660 О том, что на земле Иудеи действительно были оставлены только «бедные из народа», см. Иер 39:10 , 4Цар 24:14, 25:12 . Пророк Софония возвышает этот образ до сотериологического уровня: «Но оставлю среди тебя народ смиренный и простой, и они будут уповать на имя Господне. Остатки Израиля не будут делать неправды, не станут говорить лжи... сами [т.е. без пастырей] будут пастись и покоиться, и никто не потревожит их» ( Соф 3:12–13 ). В др. тексте, 2Пар 24:23 , описывается исторический прецедент умерщвления за грех «всех князей народа». 1661 Переводчик достигает этого экзегетического эффекта посредством отождествления слов и 1662 В МТ сотворит откуда в Слав прибавление: и гдь. Однако LXX, видимо, читали придет, и 1663 В евр. великолепная аллитерация: … (шеар аммо ашер йигишаэр меашшур) народа Его, который остался в 1664 МТ: чтение причем величие толковник интерпретирует именно через высоту, чем указывает на окончательное воцарение или вокняжение Господа в Израиле. |
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