| Рук возд е яние 4 . Taken from Faber, ibid.: «Eadem fere ratio est expansionis manuum in formant crucis, nisi quod haec praeterea ad imitationem Christi Crucifixi nos conformat, eiusque mérita Patri velut efficacissim um ad impetrandum medium ante oculos ponit. Extensio manuum, inquit S. Ephrem. tom. 2. paraenesi 1. est crucis figura.» Руно . Taken from Faber, In Festo Annuntiationis B.V., No. 2 «Beneficium incarnationis declaratur per figuras», sect. 4 «Gedeoni». II. 1–6 cf Faber: «Insinuavit Gedeoni, Iudic. 6.[ Judg. 6.36–40 ] quando in signum liberations populi de hostium manibus dedit ei tale signum , ut prima quidem nocte descenderet ros super vellus, totum m adefaciens, area circum iacente undique sicca permanente. A ltera nocte contra tota area rare impleretur, vellere ipso sicco permanente. Sic descendit primo Christus ad Iudaeos, quasi in vellus, tota gentilium terra remanente arida.» II. 7–10 cf Faben «Deinde descendit ad gentes per Apostolorum praedicationem quasi in aream, et vellus Iudaismi relictum est aridum et durum.» Самоубийство . Taken from Faber, In Festo S. Georgii, No. 6 «Martyres Diaboli», sect. 10 ’Interfectores sui»: «Qui vitam sibim et eripiunt. Hi enim Daemoni litant se ipsos in holocaustum ignis aeterni; qua insania quae maior excogitari potest». Сампсон . Taken from Meffreth, In Die Sancto Pentecostes, No. 1: «Spiritus sanctus per donum fortitudinis, fructificauit & con solid an t electos suos: sicut patet de Sam sone, quem adeo confortauit & fortificauit, vt ambas colum nas domus, in qua erant Philistaei nomen Dei blasphémantes, apprehenderet, & domum deijceret, & se cum ipsis interficeret. Iudic. 16. [ Judg. 16. 29–30 ] vt dicit B. Aug. lib de ciuit. Dei. Et habetur 23. q. 5. c. Si non licet. Non Samson aliter excusatur, quod seipsum cum ruina domus hostibus oppressit, nisi quia Spiritus sanctus latenter hoc iusserat, qui per ilium miracula faciebat» (Pars aestiv., p. 152). Сан невинности . Taken from Faber, Dominica 12 Post Pentecosten, No. |
| 11. 3–6 cf Faber: «Iosue cum dixisset ei Dominus: Noli timere: quoniam tecum est Dominus Deus tuus, los. l.[Josh. 1.9] terram promissionis facile occupavit, et hostesex eainnumeros fugavit ac profligavit.» 11. 7–10 cf Faber: «Gedeon cum Angelus ei dixisset Dominus tecum virorum fortissime. Iud. 6.[ Judg. 6.12 ] replicaret Gedeon familiam suam infimam esse, et se minimum in domo patris sui; liberavit tarnen nullo negotio Israelem a Madianitis, et exiguis copiis innumeros Madianitas sola lagenarum fictilium concussione fugavit ac fudit, Iud. 7.» 11.11–16 cf Faber: «Moyses cum audisset a Deo; Ego его tecum, Exod. fordter liberavit Israelem de manu Pharaonis et traduxit per desertum, licet id sibi impossibile putaret.» 11. 17–20 cf Faber: «David, cum dixisset ei Saul: Vade et Dominus tecum sit [ 1Sam. 17.37 ], uno lapidis iactu prostravit Goliathum, 1. Reg. 17.[ 1Sam. 17.49 ].» 11. 21–4 cf Faber: «Iudith quoque, cum dixisset ei Ozias: Dominus sit tecum in ultionem inimicorum nostrorum . Iudith. duplici pugionis ictu amputavit Holofemi caput, Iud. Господь с тобою 2 Taken from Faber, ibid., No. 6 «Quot modis fuerit Dominus cum Beata Virgine». The poem summarises the whole sermon, which offers an explanation of the various ways in which the Lord was with the Virgin Mary. 11. 9–22 cf sect. 1 «Per operationem potentiae». 11. 23–36 cf sect. 2 «Per directionem singulärem». 11. 37–56 cf sect. 3 «Per protectionem». 11. 57–70 cf sect. 4 «Per provisionem rerum necessariarum». 11. 71–-8 cf sect. 5 «Per consolationem». 11. 79–88 cf sect. 6 «Per consensionem voluntatis». 11. 89–96 cf sect 7 «Per eminentiam gratiae». Гость 1–2 Published in Panenko and PLDR. Гражданство Published in Eremin and PLDR. 11. 1–14 published in S.M. Solov " ev, Istorija Rossii s drevnejšich vremen, kn. 7, tt. 13–14, M., 1991, p. 144. Греси ума Published in Bylinin. Греси святых Taken from Faber, Dominica 6 Post Pascha, No. 4 «Motiva ne scandalizemur in peccatis aliorum», sect. 3 «Alii in peccatis proximorum»: «Hinc enim sacra Scriptura recenset aliorum lapsus, veluti Davidis, Iudae, etc. |
| 11. 5–8 cf Faber: «In libro Exod. cap. 32. post convivium Israelitarum Idololatria instituitur, et ingens caedes patratur.» 11. 9–12 cf Faber: «In lib. Iud. c. 16.[ Judg. 16.30 ] Philistaei convivantes, dum Samsoni illudunt, opprimuntur a ruina domus.» 11. 13–16 cf Faber: «In lib. 1. Reg. cap. 39.[ 1Sam. 30.16–20 ] Amalecitae epulantes de iniqua praeda invaduntur et occiduntur а Davide.» 11. 17–18 cf Faber: «In 1. 2 Reg. cap. 13.[ 2Sam. 13.28–29 ] in convivio Absalonis occiditur frater eius Amnon.» 11. 19–20 cf Faber: «In lib. lob c. l.[ Job 1.18–19 ] filii eiusdem dum simul convivantur, opprimuntur ruina domus.» 11. 21–26 cf Faber: «Isa. Babylonii opulantes invaduntur a Persis et Medis. Daniel 5 dum Balthasar Rex sacrilego assidet convivio, scribitur contra eum in pariete sententia iudicialis.» 11. 27–28 cf Faber: «In 1. 1. Mach. c. Масс. 16.16] Simon frater Iudae Machabaei occiditur in convivio.» 11. 29–30 cf Faber: «Matth. scribitur, comedentibus et bibentibus hominibus tempore Noe venisse super eos diluvium, et tulisse omnes.» 11. 31–32 cf Faber: «Marci in convivio Herodis, decollatur Ioannes Baptista, et affertur caput eius in disco.» 11. 33–36 cf Faber: «En quanta acciderint mala in conviviis, quantae calamitates! Nimirum ubi multa committuntur scelera, ibi multa immituntur supplicia.» Писа на земли Христос что? Taken from Faber, Dominica 3 Post Pentecosten, No. 5 «Quid faciendum inter detrahentes», sect. 1 «Modeste corrige detractorem»: «Denique dicere poteris detrahenti, quod Christus Scribis et Pharisaeis dixit loan. accusantibus mulierem adulteram: Qui sine peccato est vestrum, primus in illam lapidem tollat. Certe ibi unus post unum exibat. Nec dubium quin et detractor, quicumque sit, os clausurus sit, si hoc audiat. Caeterum non arguit ibi Christus Iudaeos peccatorum suorum in particulari, sed scripsit tantum peccata eorum in terra, ut quivis seorsum sua legere posset, non aliéna (ut vult S. Hieron.) et ita quisque inspectione suorum peccatorum moneretur ad seipsum inspiciendum et corrigendum, non ad alium.» Писание . |
| 960 Smith, «Gospels,» 12,19. If «scripture» is defined as what a community receives as a message inspired by a deity rather than as specific addenda to a canon, earlier Christians seem to have embraced much apostolic proclamation in this manner (e.g., 1 Thess 2:13; Acts 14:3). 961 Smith, «Gospels,» 15–18. Because the Essenes saw themselves as «recipients of a new covenant,» he suggests they may even have been close to writing their own new testament (17; perhaps in the sense of eventually delimiting their body of authoritative texts). 963 Berg, «Pneumatology,» 72–73, summarizes various distinctions that different scholars have drawn (Swete, Barrett, Braun, Betz). 964 Nagy, «Prologue,» xxx-xxxi (citing Arabic performances in modern Egypt). Studies in India also show poets «possessed» by the hero whose stories they recount (xxxi-xxxii). 965 As also in Hebrew tradition (e.g., Judg 5vs. 4:21); although this should not be overplayed (John is not poetry despite the rhythm and repetition of many of the discourses), a reteller " s homiletical freedom may help explain why he takes more liberty than the Synoptists (cf., e.g., Bruce, John, 6). 966 Kragerund, Lieblingsjünger; he identifies the two especially in ch. 7,113–29. For his view of Peter, cf. ch. 3, 53–66. 968 See Berg, «Pneumatology,» 67,70, who argues that John " s pneumatology is «distinctive» (especially when he personalizes the Spirit in the Paraclete sayings), but that he «does not deviate radically» from early Christian pneumatology. 970 Sasse, «Paraldet»; Boring cites as advocates of such a position also Weinel, Windisch, and Streeter. 971 Hill, Prophecy, 151; Boring, Sayings, 49; Johnston, Paraclete, 131; Bürge, Community, 211. Cf. Philostratus Hrk. 45.7, where prediction of a future poet to announce Achilles» works is fulfilled in Homer. 975 Keener, Matthew, 26–27, 57; see further Hill, «Prophets»; idem, Prophecy; Bauckham, «Apocalypse»; Dunn, «Jesus Tradition»; Aune, Prophecy. 977 Aune, «Matrix»; cf. idem, Prophecy, 197; Hill, Prophecy, 88.1 am less convinced, however, that 11and other texts distinguish prophets from the saints (Aune, Prophecy, 197,206); the community itself is prophetic (19:10), and the parallelism in that case could be either synthetic or synonymous. |
| Jaeger, Leiden: Brill, 2 1960, p. 110 124 Cf. Vladimir Lossky, The Mystical Theology of the Eastern Church, ch. 4; N. Nissiotis, Philosophy of Religion and Philosophical Theology (in Greek: Athens, 1965), pp. 38ff.; Christos Yannaras, Person and Eros, ch. 3; idem, Outline for an Introduction to Philosophy, §§ 18, 30; idem, Proposals for a Ciitical Ontology. 126 Lossky, The Mystical Theology, pp. 94ff.; J. Romanides, Ancestral Sin, Athens, 1957, p.16; C. Yannaras, Outline for an Introduction to Philosophy, § 28. 130 Divinity is participated in (becomes participable) in its mode of existence – the human being can exist in the mode of God (the mode of loving mutual coinherence of the persons), and this event is called by the Church the deification (theosis) of human kind. The Godhead remains imparticipable only in its ‘identity of essence’. Cf. Maximos the Confessor: ‘God will also completely fulfil the goal of his mystical work of deifying humanity in every respect, of course, short of an identity of essence with God’ (Quaestiones ad Thalassium 22, (eds.) C. Laga and C. Steel, Corpus Chris tiano rum, Series Graeca 7, 1980, p. 139; ET, by R. Wilken and P. Blowers, in St Maxiinus the Confessor, The Cosmic Mystery of Chiist, Selected Writings, Crestwood NY: St Vladimir’s Seminary Press, 2003, p. 116). 134 In modem western theological literature, Greek or eastern apophaticism has often been treated with suspicion and reticence on the grounds that it represents a form of recourse to ecstatic states of mysticism, that is to say, to loss of personal self-consciousness (see especially Karl Brath, Church Dogmatics II, 1, pp.193ff.; R. Bultmann, Glauben and Verstehen I, pp. 140ff.; II, pp. 135 and 180). Yet it is surprising that biblical scholars confuse knowledge, as experience of personal communion, with ecstatic states of irrationality and incommunicability. Because it is primarily in the Bible that knowledge is identified with the experience of relationship, and the fullness of knowledge with the fullness of relationship, with erotic intercourse (cf. Gen. 4: 1–4, 17 , 2a, etc.; Judg. 21– 12 ; Matt. 1: 25; Luke 1: 34; and the article in Kittel, Theologisches Wörterbuch zum N. T, vol. I, 688–719, written by Bultmann himself). The – always, according to the Dionysian Corpus – erotic character of personal knowledge is the subject of the next chapter. Here we simply emphasize the anthropological premiss of apophaticism, the integrity of personal self-awareness. |
| . Thus, the second section of the Holy Scripture appears, following the Law, which is called the Historic Books, or in the narrow meaning of the word – the Holy History. The Historic Books are sprinkled with individual poetical works: chants, prayers, psalms, as well as teachings (for example Gen. chap.11, Ex. chap.15, many extracts of Deuteronomy, Judg. Chap. 5, 2 Kings 1and on, Tob. chap.13, and so on and so forth). Later on, chants and teachings grew into whole books, which comprise the third section of the Bible – the Instructive Books, in Hebrew – Ketubim. This section contains the books of Job, Psalms, Proverbs, Ecclesiasts, Songs of Solomon, the Wisdom of Jesus, Son of Sirach. Finally, the works of the holy prophets, who acted among the Hebrew people according to the Divine will after the division of the kingdom and the Babylonian captivity, comprise the fourth section of the Holy Books – the Prophetic Books, in Hebrew called «Nebiim.» This section includes the books of the Prophets Isaiah, Jeremiah, Lamentations, the Epistle of Jeremiah, Baruch, Prophet Ezekiel, Prophet Daniel, and the 12 Minor Prophets, i.e. Hosea, Joel, Amos, Obadiah, Jonas, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. This same division of the Bible into Legislative, Historical, Instructive, and Prophetic Books, was used in the New Testament, where the Legislative books are the Gospels, the Historical Book – the Acts of the Apostles, the Instructive Books – the Epistles of the Holy Apostles, and the Prophetic Book is the Revelations of St. John the Theologian. Besides this division, there are also divisions in the Old Testament of the Holy Scripture into Canonic and Non-Canonic books. The Question about Canon To clarify this question, we need to recall that, originally, only the Torah-Law, i.e. the five books of Moses, were in the full sense of the word the Holy Scripture, the Law for the Old Testament Church. The rest of the books now included in the Bible were, for the ancient pious Hebrew, the same continuation of the Law, its development, but not a part of it, like the works of the Apostles, holy fathers, the lives of saints and Patericks are to us, including the works of such contemporary writers as Theophan the Recluse, Father John of Krondstadt, Metropolitan Anthony. |
| John Anthony McGuckin Holy Spirit SERGEY TROSTYANSKIY The subject of the Holy Spirit is one of the deepest mysteries in the church. He is the Sanctifier who never becomes incarnate and whose personal being always stays mysteriously hidden, though universally extensive. From the beginning to the present day the Holy Spirit has never been a subject to comprehend, or an easy subject to speak about. Sergius Bulgakov suggested that this will not change until that time beyond time when the glorified church in Heaven, at the last day, will be able to look upon the true icon of the Holy Spirit, in the form of the glorious communion of elect saints, the completion of the sanctifying operations of the Divine Spirit in the cosmos; as then it will have a more graphic understanding of his hypostatic reality. In the meantime, the church knows him through his fundamental energy of sanctifying believers, molding them into conformity with the redeeming Christ. This mysterious character is equally present in the history of the expression of the church’s theological tradition. Orthodox pneumatology passed through a number of stages in its development. The basic insights of the New Testament authors presented the Spirit as a personal being. They concurred with the Old Testament view that the Spirit raised up judges, prophets, and seers, friends of God who led the people correctly in worship and belief, speaking as of God himself ( Judg. 3.10, 6.34 ; Neh. 9.30; Is. 11.2 ). The Old Testament also associates the gift of the Spirit with creativity ( Gen. 1.2 ), with the finding and making of beauty (especially human craft and skill: Ex. 35.31 ). However, the proper terminology capable of expressing the Spirit as a personal subsistence (hypostasis) of the trinitarian God was yet to be developed. The profound teachings on the Spirit as presented by Jesus in the final discourses in the Gospel of John have always been the church’s goal and inspiration for all pneumatological thought. The early patristic authors, in their turn, attempted to comprehend the Spirit in terms of his operations and relations to the Father and the Son. These attempts were not without certain historical and semantic confusions, witnessed among the early 2nd-century writers such as Theophilus of Antioch, and other early fathers concerned with understanding God’s work of creation and revelation. |
| Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. 2. Hast thou heard, my soul, of Manoah of old who saw God in a waking vision and received from his barren wife the fruit of God’s promise? Let us imitate his piety. ( Judg.13 ) Blessed are those who mourn, for they shall be comforted. 3. Thou, my soul, hast emulated Samson’s easy-going laxity; thou hast shorn the glory of thy deeds, and by love of pleasure have surrendered to the Philistines a chaste and blessed life. ( Judg.14 ) Blessed are the meek, for they shall inherit the earth. 4. He who conquered the Philistines with an ass’s jawbone is now found to be a dissolute slave of passionate intercourse. But avoid, my soul, his example, his action, his laxity. Blessed are those who hunger and thirst for righteousness, for they shall be filled. 5. Barak and Jephthah, military leaders, with manly-minded Deborah, were promoted to be Judges of Israel. Learn courage from their heroic deeds, my soul, and master thyself. ( Judg.4:11 ) Blessed are the merciful, for they shall obtain mercy. 6. Thou knowest, my soul, of Jael’s bravery, who impaled Sisera of old and wrought salvation with a tent-peg, by which (art thou listening?) the Cross is typified to thee. ( Judg.5 ) Blessed are the pure in heart, for they shall see God. 7. Offer the sacrifice of praise, my soul, offer action as a daughter purer than Jephthah’s, and slay thy carnal passions as a sacrifice to thy Lord. ( Judg.11 ) Blessed are the peacemakers, for they shall be called children of God. 8. Think, my soul, of Gideon’s fleece. Receive the dew from Heaven; stoop down like a dog and drink the water that flows from the Law by the pressure of study. ( Judg.6-8 ) Blessed are those who are persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven. 9. Thou, my soul, for lack of understanding hast drawn upon thyself the priest Eli’s condemnation, by allowing the passions to act sinfully in thee, as he allowed his children. ( 1Sam.2-4 ) Blessed art thou when men revile you, and persecute you, and say all manner of evil against you falsely and on My account. |
| In contrast to such harsh laws of antiquity the Old Testament still has not been found to contain a clear condemnation of suicide (Judg 9:53-54; Judg 16:30; 2 Macc 14:41-46). 11.2. Hagiographies have preserved the names of several Christian women who ended their lives when faced with the danger of being dishonoured and St. John the Chrysostom, as well as the father of Church history St Eusebius the bishop of Caesarea (+340) glorified them as martyrs. These included the holy martyr Pelagia, virgin of Antioch, who suffered at the beginning of the 4 th century. St. John Chrysostom at once sees in Pelagia’s actions God’s grace and her own courage : “ O maiden, a woman by gender and birth, but a man in spirit!” he exclaims. “ Oh virgin, who should be praised with two titles, as one glorified in the company of virgins and in the congregation of martyrs.” Mention should also be made of the holy martyr Euphrasia, who was martyred in 303, and the holy martyrs Domnina and her daughters Berenice and Prosdoce, who were martyred around 305 . St. John Chrysostom sees a higher meaning even in their unusual form of death: “ So the mother entered in the middle, holding her daughters either side of her, a married woman between unmarried, so there was marriage between virginity and Christ in the midst of them… She resisted the force of nature itself, stood strong against the flame of motherly suffering, against the unbearable turmoil of the heart and the perturbation of her womb…” 11.3. Hagiographies also contain instances of intentional self-harm, again with the aim of preservation of chastity and preventing the temptation of others. Such is the story of the holy virgin Mastridia of Alexandria. Unlike St. John the Chrysostom and St. Eusebius, Blessed Augustine (+430) did not approve even of this type of voluntary death. He believed that nothing could break human will in respect of preserving moral purity and chastity. Blessed Augustine’s conviction finds confirmation in the lives of saints. The life of the holy martyr Lucia (+304) has preserved her response to the threat of Paschasius, the magistrate of Syracuse in Sicily: “ Without the agreement of the soul,” daringly states St. Lucia, “ the body could never be defiled… and God allows forceful taking of virginity just as he allows trials, violence and idolatry. Therefore even if you order me to be raped, by this you would only increase the reward for my purity.” |
| 10. The Levite among the Judges, by negligence, divided his wife among the twelve tribes, my soul, in order to blazon the lawless outrage of Benjamin. ( Judg.19-20 ) Rejoice and be exceedingly glad, for great is thy reward in Heaven. 11. Chaste Hannah when praying moved her lips in praise, while her voice was not yet heard; but yet, though barren, she bears a son her prayer deserved. ( 1Sam.1 ) Remember us, O Lord, when Thou comest in Thy Kingdom. 12. Hannah’s child, the great Samuel, was reckoned among the Judges, and he was brought up in Arimathea and in the House of the Lord. Imitate him, my soul, and before judging others, judge thy own actions. ( 1Sam.16:13 ) Remember us, O Master, when Thou comest in Thy Kingdom. 13. David was chosen to be king, and he was royally anointed with the horn of divine oil. So if thou, my soul, desirest the Kingdom on high, be anointed with the oil of tears. Remember us, O Holy One, when Thou comest in Thy Kingdom. 14. Have mercy on Thy creation, O merciful Lord; have compassion on the work of Thy hands, and spare all who have sinned, and even me who above all have ignored Thy commands. Glory to the Father, and to the Son, and to the Holy Spirit: To The Trinity: Unoriginate both by generation and procession, the Father Who begot I worship, I glorify the Son Who is begotten, and I hymn the Holy Spirit, co-effulgent with the Father and the Son. Now and ever, and to the ages of ages. Amen. Theotokion: We worship thy supernatural childbirth, without dividing the natural glory of thy Child, O Mother of God. For He is confessed to be one in Person and twofold in Nature. Song 7 Eirmos We have sinned, transgressed, done wrong before Thee, we have not watched or done as Thou hast commanded us. But do not give us up utterly, O God of our Fathers. Refrain: Have mercy on me, O God, have mercy on me. Troparia: 1. I have sinned, offended and rejected Thy commandment, for I have advanced in sins and added wounds to my sores. But in Thy compassion have mercy on me, O God of our Fathers. |
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